Dalit literature emerged in the 1920s alongside the Mahar movement led by Ambedkar, focusing on the experiences of oppressed Dalit communities. It uses raw emotions and atypical figures of speech to challenge existing literary conventions. Dalit writers write for catharsis, to discover their identity, and build solidarity. Their works reflect the mental anguish of living under oppression but being unable to retaliate. Non-Dalit writers also contribute through empathy and acceptance, taking a step closer to a unified society.
3. Emergence closely related with the Mahar movement which was prominently
directed by Dr. B.R. Ambedkar in the 1920s
‘Dalit Literature’ term coined in 1958 at the first conference of Maharashtra
Dalit Sahitya Sangha (Maharashtra Dalit Literature Society)
Springs from Marathi, later appears in other languages like Hindi, Telugu,
Tamil.
Late 1960s, see an increase in publication in renowned journals and
newsapers
Boosted by the development of ‘Dalit Panthers’ by Namdeo Dhasal and Raja
Dhale in 1972; marked as the true beginning of the Dalit Sahitya Movement.
4. Intense and raw emotions of agony and protest
Challenging existing literary expressions and aesthetics which
fail to capture the reality of the oppressed
Use of atypical figures of speech and imagery could, at times,
be crude and violent
Expression of the community more than an individual
expression
6. “The genuineness of the experiences of an untouchable struggling for a peaceful
existence, mentally tormented but incapable of retaliation in word and deed
have attracted the readers to the book.” – Encyclopaedia of Indian Literature
on Baluta
“Pawar’s writing’s reflects his active participation in the social, cultural and
literary movements on the national level...His work was highly effective. He
received some amount of recognition by way of awards. But due to oppressive
circumstances, he suffered mentally and physically in his personal life. It is this
perennial suffering that comes through sharply in his writings.” – Wikipedia on
Dagdu Maruti Pawar
“The true question was of identity in a caste-ridden society.” – Yogesh Maitreya
in his article, ‘Daya Pawar: How an icon of Dalit literature fought against the
exile of caste, and won’
7. “I believe that I discovered my true identity at the taluka school. I realised that the
flaw was not in me but in my stars; I knew now that my only way out of the prison
of the village was to study. That I might be able to do better than the sons of the
Brahmins and Baniyas became apparent. I was better than other boys in my class
at hu tu tu or kabaddi. I would break through the ring of boys, slipping like a fish
through a net. ‘He must be smearing himself with pig fat,’ the boys would say”.
- Baluta
(originally written in Marathi)
8. The hand was crushed under a stone, yet no outcry was heard
How many generations of imprisonment? Who created this prison?
– From Kondvada
(originally written in Marathi)
“I have seen this tree tremble in pain
Albeit the tree has deep roots like the Bodhi tree
The Bodhi tree at least bore flowers
This tree though is withered in all seasons
Pain trying to burst through its very pore
Leaves withered like those of a leper’s fingers
What is this disease? Crutches hung on every branch
Death does not befall and so bearing the pains of death
I have seen this tree tremble in pain”
- From Jhad
(originally written in Marathi)
Synecdoche for a Dalit
Chremamorphism
Bodhi tree is a symbol
used of significance both
in Buddhism and
Hinduism.
9. “She does not describe events only in terms of the impact they had on her later
life, but writes of the experiences she had as moments of oppression that
composed her daily lived reality. In the book, one sees Bama’s quest to
understand and present how her multiple identities as Dalit, Christian and woman
have impacted her oppression.” - Amala Dasarathi in her article, “‘Karukku’:
An Autobiography By Bama Exploring Her Tamil, Dalit And Christian
Identity”
“In an interview, Bama has said that she writes because she considers it her duty
and responsibility to share the experiences of her people. In addition, she also
finds the act of writing cathartic and liberating” – Wikipedia on Bama
That book was written as a means of healing my inward wounds; I had no other
motive. – Bama
10. “Annan told me all these things. And he added, “Because we are born into this
community, we are never given any honour or dignity or respect; we are stripped of
all that. But if we study and make progress, we can throw away these indignities. So
study with care, learn all you can. If you are always ahead in your lesson, people
will come to you of their own accord and attach themselves to you. Work hard and
learn.” The words that Annan spoke to me that day made a very deep impression on
me. And I studied hard, with all my breath and being, in a frenzy almost. As Annan
had urged, I stood first in my class. And because of that, many people became my
friends.”
- Karukku
(originally written in Tamil)
“Oppression, ruled and still being ruled by patriarchy, government, caste and
religion, Dalit women are forced to break all the strictures of the society in order to
live”
-(Preface, Sangati)
12. Once you are used to it
You never afterwards
Feel anything;
Your blood nevermore
congeals
Nor flows
For wet mud has been slapped all
Over your bones.
Once you are used to it
Even the sorrow
That visits you
Sometimes, in dreams,
Melts away, embarrassed.
Habit isn’t used to breaking out
In feelings
(Written originally in Marathi)
13.
14.
15. CONCLUSION
“Oppression, we can say, overshadows expression.”
– Apeksha Duhan
Writing with intentions of catharsis, search of identity and producing
relatedness.
Empathy and Acceptance – A step closer to a unified society
