Although Indian media, academia, Intelligentsia and different political parties have tried every trick to project and portray her in negative, her followers adore her state-craftmanship and upright attitude. Her style of functioning is readily accepted by the masses which were exploited since generations. It was even accepted by her mentor Mannyavar Kanshi Ram who gave her title ‘Iron lady’ suitable for her style of functioning. That is why we can safely argue that she has become an icon of Dalits in general and Dalit women in particular. We can observe the young Dalit girls wrapping their Duppatas round their neck and calling themselves Mayawati in different localities where Dalits and OBCs live. Another fact that proves her Iconic status is that Dalits have stated naming their girls after her name ‘Mayawati’. The words of a woman sweeping the Lucknow roads in the morning depict the social change in the society even better, "She has not given me gold and silver nor has she raised my pay but now my supervisor speaks with me politely. He used to be very hostile and rude."

Mayawati has now developed an appeal cutting across the caste and religious line as she has established herself as an able administrator and hard taskmaster. She is considered to be the first Political boss of the state to teach Bureaucrats a lesson that they are the servants and not the masters. She also taught an over due lesson to self-styled aristocrat of Kunda and other Mafias to prove the point that no one is above the law. As far as commitment to her ideology is concerned, by pursuing Ambedkar Village Scheme, effective implementation of Anti SC/ST atrocities act, constructing cultural and historical symbols for the Dalits and Bhaujans, communal riot free three regimes in 1995, 1997, 2003, she has justified her commitment to Dalits Minorities and other marginalized sections of state. And now she has given the slogan of Sarvajan. In August 2008 when UPA government was seeking a vote of trust Mayawati became the fulcrum of a alternative political coalition. The oft-quoted rhetoric ‘Dalit Ki Beti’ took a seat and she acted like a stateswoman while addressing the nation on Nulear deal with US. Almost ten parties from left to centre were ready to join hands with her, the prominent ones being CPI(M), CPI, TDP, TRS, RSP, INLD etc. (Kumar 2008 9). When will the whole nation celebrate her achievement as it celebrates the achievement of any other daughter of the country?

The existing caste prejudice against Dalit women became public once again in Uttar Pradesh when a leader of the dominant caste Mahendra Singh Tikait used abusive language against Mayawati- the UP Chief Minster and the President of Bahujan Samaj Party (BSP). One would dismiss these vulgar and caste-ist remarks as ridiculous (the remark is so un-parliamentary that it cannot be reproduced here) and can argue that it was a statement of illiterate and unsophisticated Jat leader of fading Bhartiya Kisan Union (BKU). Hence it should not be given any credence whatsoever. However, if we evaluate the socio-political context in which Tikait has uttered this obnoxious statement, we will be able to argue that it is not just a clichéd remark but it has its roots in history and sociology of Indian society, the structure of caste and the relations which emerges on the basis of caste system. That means Tikait’s remark on Mayawati is born out of deep sense of pride and prejudice with which Jats –a dominant caste of west Uttar Pradesh live.

Tiakait belongs to Jat community who are intermediary but dominant caste in west Uttar Pradesh. According to Gupta (1997:49) "Tikait believes that his clan, the Baliyan khap, came to prominence when his forefathers helped Emperor Harshvardhan (AD 606-647) in a very difficult battle. Impressed by their valor the Emperor applied a tika of his blood on the forehead of the clan chaudhury. From then on their family called Tikait". Similarly each Jat khap (sub grouping among Jats) have an exalting story of their origin. The pride and prejudice of Jats is further highlighted by their claim of a warrior past and hence a belief that they can bow to no one, and are therefore best suited in times of peace to an agricultural occupation where a Jat can be his own master in fields (ibid). The Jats proudly claim that they are ‘number two Hindus’. The number ones Hindus are Brahmins and Baniyas. Furthermore, for traditional Jats in the villages freedom means the liberty to follow their traditions, lifestyles and customs without hindrance from outside. This Jat pride and prejudice is also reflected every time the state government does something offensive and coercive. The BKU leaders used to quite pleased every time when the officials from the state department were locked up by Jat youth (Gupta 1997:88-89). In the same vein, "every time Tikait cracks a snook at the journalist, at politician…or irrigation officials, the Jats enjoy it highly. It is like a live demonstration of their pride and dignity and their willingness to take on anyone regardless of power and wealth" (Gupta 1997: 99).

If this was the level of Jat pride and prejudice for general masses one can imagine their treatment to Dalits. It is interesting to note that the Jats do not practice Untouchability in its most overt form; however they hold the Dalits in open contempt. The contempt is evident how Jats address Dalits in villages. For instance Bhangis and Chamars do not want to be called by their names for these names were derogatory in character. The Jats however still address them with these pejorative terms. It is established fact that the Dalits are addressed in a contemptuous manner in the Indian villages whether in north or south, east or west. The ridicule and disrespect of Dalits is openly displayed while they are addressed by their specific caste names, which already has stigma, attached to it in the local area. Or when Dalits are addressed by their first names with a stress in the end of the name with ‘Re’ or ‘Ri’.

The existing domination of Jats was also visible the manner in which they paid wages of other castes. Jats seldom paid Dalits their wages; even if they paid they were never in time. Although the Dalits feel like revolting but they were subdued because of dominant presence of Jats in the village, police and in the local political structure. It is because of this socio-political background, contempt of every one in general and Dalits in particular by the Jats that Tikait hurled abuse on Ms. Mayawati a Dalit woman but presently the Chief Minister of Uttar Pradesh. This abusive language of Tikait against Mayawati is testimony to the existing mindset with which the Jats have been living in these areas. Probably in his arrogance and celebration of past glory Tikait did not realize that socio-political reality has changed. The Dalits for whom Jats had contempt and ridicule have reached to a level where they are not ready to take things lying. With the state power and power of the movement Dalits can repay back Jats in the same currency. There is no doubt that over the years Bahujan Samaj Party has created self-confidence among the Dalits. With the formation of four governments it has led a structural change in the caste ridden Uttar Pradesh (Kumar 2003, 2007). Even then the caste pride in Tikait was to entrenched that it took ten thousand policemen, the whole administrative machinery and local Dalit population to make him realize that he has committed a crime against one of the most powerful women, not only of the state but of the world.

However, what is astonishing to note here is that the whole Indian women’s movement which cries for the dignity and respect for the Indian women did not come forward to condemn or criticize the statement made by Tikait. Not even one women organization-left, right or center came forward to react against the vulgar statement of Tikait hurled at Mayawati. Hence a question emerges that whether Mayawati comes under the sisterhood of Indian women or is she so powerful that she doesn’t need any body’s assistance? Similarly media also remained silent. The opinion makers never felt agitated against the abusive language used by Tikait probably for them caste is dead and if they speak then they will have to accept that caste exists. On the contrary the media tried to project that in punishing Tikait Mayawati has misused the state machinery. Well, as we will see further in the paper, media is itself biased and has caste-ist overtones for Mayawati. Anyway Mayawati has always been victim of silence of Indian women’s movement and media. Whether she has achieved some thing in her life or she faced some upheaval in her life both have been mute spectators. In the following lines we will evaluate this silence of Indian media and women’s media. We will leave on the readers to decide whether this silence emanates from caste prejudice or there is some thing else.

There is no doubt that Mayawati has emerged a new Dalit Icon of Dalit society in general and Dalit movement in particular. A new epoch in the Dalit movement has begun because till now only Dalit males dominated the movement. There were a number of Dalit women icons like- Uda Devi Pasi, Jhalkari Bai Kori, Sukrao Bhangi, Ramabai Ambedkar, Shantabai Dani etc. in the history of Dalit movement. However they were never visible in the movement and neither had they led any movement like Mayawati who is the leader of the movement and also heads a government. This has given her visibility as well as space to prove her worth. It is on the bases of her struggle, sacrifice and substance Newsweek, a US weekly magazine has declared Bahujan Samaj Party’s President and Uttar Pradesh’s fourth time Chief Minister Mayawati one among the eight most powerful women in the world. Strangely enough there was silence in the Indian media and women’s movement on this account.

Barring the day when news was published, the newspapers and news channels (Hindi, English or Vernacular) failed to highlight her achievement by carrying the discussion forward. There were no newspaper articles or newsroom discussions by the so-called opinion makers. We all know that media has been hostile to her personally and her government’s programmes and policies since the day she has gained prominence in the politics. There are number of incidents to prove the same. In the past just when Mayawati had entered public life media twisted her argument related to Mahatma Gandhi. Similarly the Hindi news paper Dainik Jagran tried to assassinate her character. And when party cadres led by Kanshi Ram to gheraoed the said newspaper’s Lucknow office the news paper tendered an apology and sit up was lifted. However the press did not budge as again the same news paper published a derogatory news related to Mayawati. This time its NOIDA (now Gautam Buddha Nagar UP) eddition published the news by her caste name although the news by specific Dalit caste name is prohibited under the Indian Press laws. Even in contemporary times the media projects her negative image - a Mayawati, who believes in show and pomp, erects statues: statues of social reformers of Bahujan Samaj. She makes parks and carves out new districts and chnges names of universities and cities after the names of reformers belonging to Dalit and OBC communities. Mayawati recklessly transfers bureaucrats, and ditches her political partners and so on so forth. The television has constructed her image of a politician who has unaccounted wealth in her name (The Taj corridor case is in point). Yet it is difficult to accept the silence of Indian media on her phenomenal achievement? More so when the foreign press has succeeded in recording the positive aspect of her personality.

It was not for the first time that US media had highlighted Mayawati’s personality in this positive manner. New York Times on May 4, 2003 had already emphasized her achievements by writing that, "Mayawati is the Chief Minister of India’s largest State, Uttar Pradesh …It is home of 166 million people, which means that she governs more people than all but one woman in the world, Indonesia’s President, Meghawati Sukarnoputri ". Surprisingly that time Indian media was even more silent. The silence of Indian media on the positive achievement of Mayawati is really deplorable because the same media highlights Indian woman who either win Miss World, Miss Universe, Miss Asia or even Miss India out of proportion. If a film actress sheds few kilograms of weight or has an affair, gets engaged or gets married it makes news. Lengthy articles are written about their lifestyle and even about their tastes of food, drinks, dress, hobbies etc.The television channels will go for live telecast or have special bulletin on the same.

In the same vein Indian media even carried live telecast of protest against the implementation of Mandal Commission’s report (Mandal I and II both) by of so-called upper-caste girls, although these protests were submerged in the caste-ist overtones and symbols. The girls, who happened to be so-called upper –castes, were pretending to cleaning the roads with brooms and displaying play-cards that they will not get educated and employed husbands because of reservation. Latent meaning of this protest was that the jobs which were only reserved for the Dalits will be forced on them because of reservation. The weekly magazines have also blacked out her. Lift any special issue of an established weekly magazine (English or Hindi) on the completion of decade or silver jubilee years in publication, you will find the names and big photographs of women with far lesser achievement than Mayawati. Their insignificant achievements are blown out of proportion, but you will not find a mention of Mayawati’s achievement. Why this discrimination? No doubt Dalit leadership has termed Indian media ‘Manuvadi’. Babasaheb Ambedkar had long back commented on the prejudiced role played by then Hindu Press in vehemently criticizing his leadership during the Indian freedom movement (Kadam 1993: 241) and head launched his own newspapers and magazines. In late seventies Kanshi Ram declared media as Manuwadi for not carrying news items related to the achievements of Dalits and Dalit movements. That is why he also started his weekly newspapers in different languages of India .

We can understand the limitations of Indian media because it is closely associated with market. That does not mean that I am ruling out existing caste and gender biasness in Indian media. However we have to understand and analyze the role played Indian women’s movement to highlight and appreciate the achievements of Mayawati. Is it ready to own Mayawati and her achievements of as a woman? Why is it silent? Can the general caste women now transcend class and caste in the name of sister-hood and celebrate the achievement of a Mayawati as a woman or a Dalit woman. Moreso because, "in the women’s movement …it was assumed that caste identities could be transcended by larger identity of sisterhood among all women" (Rege 2006: 2). But I don’t think that the women movement in India will celebrate this. There are number of reasons for the same. One as has been rightly highlighted by the Dalit women’s themselves. According to Rege (2006:3), "The writings and manifestoes of different Dalit women’s groups underlined the fact that the unmarked feminism…had, in fact been in the theory and praxis a kind of brahmanical feminism". Secondly, "The common sense of the women’s movement has often rendered Dalit women’s narratives of struggle as not being feminist enough because of what is perceived as prioritization of community over women’s own issue" (Rege 2006:50-51). Last but not the least the women’s movement though obliquely accepts direct relationship between caste and patriarchy yet it is not ready to launch a ny movement against discrimination based on caste. Why Indian women movment has failed to launch a movement against the caste system in Indian society? 

To conclude we can argue that the structural location of Dalits and their women in Indian society is unique. The exclusion and exploitation of Dalit women takes place because of their unique location in and hierarchical and caste ridden society which separates them from general caste women. However what is commendable is that in spite of structural barriers Mayawati- a Dalit woman has emerged an icon of Dalit movement. But ironically Indian media, women movement and in a world society at large has failed to appreciate her achievement like any other daughter of the nation.