Why is "Dalit" a chosen identity rather than a caste name?2.

The ground (recap in two lines): the Muluki Ain 1854's legal hierarchy; legal untouchability abolished 1963; the 2011/2068 and constitutional attack; the daily persistence (water, temple, marriage violence — Sociology Unit 7.6's ledger, including the Rukum 2020 atrocity). Themovement's arc (this unit's new content):1. The pre-history: reform associations in the 1940s–50s (the untouchability-abolition campaigns of the democracy movement era); the Bishwokarma and Dalit sanghs of the Panchayat decades organising quietly.2. Post-1990 organisation: Dalit NGOs and networks (the Dalit NGO Federation's umbrella; feminist-Dalit organisations; media initiatives — the Jagaran-type communication work); the movement's frames: dignity (the word Dalit — "oppressed" — as a chosen identity, not a caste name), land and livelihood (landlessness as caste's material base), and proportional representation.3. The constitutional moment: the 2007–15 constitutions' inclusion architecture and the Dalit- specific provisions (representation, the National Dalit Commission as constitutional body); the movement's own verdict: recognition without implementation (the enforcement funnel's narrowing — Sociology 7.6).4. The internal debates: Hill vs tarai Dalit solidarities and sub-quotas; party capture vs autonomy; the Ambedkarite current's arrival (the Indian reference's Nepali naturalisation). Theanthropological reading: stigma as everyday practice (the micro-choreographies of avoidance — Unit 4.3's exclusion lived) and the movement as boundary reversal (Barth applied: the category "Dalit" built across caste lines to contest the order that built castes).