The groups, which suffered from caste, ethnicity and religious identity-based exclusion and discrimination, include the Dalits, tribals, and some religious minorities. These groups experienced exclusion and isolation of some type, although, the source and nature of exclusion and deprivation differs.

The low caste untouchables or Dalits, among the social groups mentioned-above, are the ones who suffered the most from the denial of equal opportunity and human rights, particularly, due to the social institutions of caste and untouchability. These institutions negate, not only, equality and freedom, but also deny the basic human rights to the low castes untouchables. They necessarily involve the failure of access and entitlements, not only to economic rights, but also to civil, cultural and political rights. The caste and untouchability-based exclusion result in the inability of the Dalits to participate in the full economic, social, cultural and political life of a community. Incomplete citizenship or the denial of civil, political, and socio-economic rights are the key dimensions of impoverished lives of the Dalits. Besides, they also suffer from physical or residential and social segregation due to the practice of untouchability – this is because the institution of untouchability essentially incorporated within itself the belief that the Dalits are impure and polluting people, therefore, they are to be not only residentially, but also physically segregated. It becomes apparent, therefore, that the institution of untouchability and inapproachability add an addition dimension to their deprivation.

Further, social groups like the tribals suffer from ethnic exclusion and come closest to the Dalits in terms of deprivation and exclusion. The basis of tribal isolation and exclusion, however, is not based on caste or religion, but on ethnicity. In the case of the tribals too, such exclusion induces considerable poverty, isolation and deprivation.

Another form of social exclusion in the Indian society is the one, which relates to, and is suffered by the religious identity of groups such as the Muslims, the Christians, the Sikhs, the Buddhists and other religious minorities. Though, limited studies point towards the presence of discrimination against these religious minorities, but a cursory glance at the indicators of development is indicative of the presence of poverty and deprivation among them.

The lack of literature, data, information and knowledge on the various dimensions of social exclusion has limited our understanding in a number of spheres. It has hampered the efforts of civil society organizations, the government, and others in the following spheres:

1. To understand the various forms or mechanisms of caste, ethnicity and social origin-based exclusion and discrimination;
2. To understand the spheres of social exclusion, namely, civil, social, cultural, political, and economic etc;
3. To understand the consequences of social exclusion in civil, social, cultural, political, and economic spheres on inter-group inequalities, poverty and inter-group conflicts that these inequalities lead to;
4. To understand the dynamics (or changes) and factors associated with changes in social exclusion in multiple spheres;
5. To develop strategies and policies for social inclusion and to overcome the consequences of social exclusion and discrimination; and
6. To develop strategies and programs for civil society organizations, the government, and the NGOs.

Thus, in brief, the lack of knowledge on the forms and nature of exclusion, their adverse consequences, factors associated with change, have, in fact, constrained the capacities and efforts of the civil society organizations, NGOs, and the government to develop appropriate perspectives, policies, strategies, programs, and schemes for socially inclusive development of excluded groups.

The academicians have tried to analyze the historical aspects of caste-based inequality, as well as, its dynamics. However, more often than not, the understanding of the phenomena of inequality and poverty arising out of the caste system and untouchability is influenced by the social location of the some of the social scientists.

Therefore, there has been a constant resentment among the Dalit academicians, as well as, activists regarding the manner in which the academicians have looked at the issue of caste and untouchability-based inequality and deprivation.

The Dalit activists engaged at the grass root level have developed a different perspective on the continuation of the problem of the Dalits and also towards the solution to overcome the problem.

The grass root level experiences of the Dalit activists throw up different lessons for the development process and theorization on Dalit Studies. In fact, these differences in the perspectives on the understanding of the problems of Dalits, and their solutions, as well as, the general question of the reorganization of the Indian society (to ensure equality, fraternity and justice to all) has created the necessity to establish an "Institution” working specifically for the same. Such an Institution would enable the Dalits to examine the problems and their dynamics and also to present the possible solutions as perceived from “the perspective from below”.