Dalit Literature
💬 Let’s dive into the captivating world of Dalits and their compelling literature and explore the rich history, struggles, and inspiring voices of the Dalit community in this enlightening article on Dalit and Dalit literature.”
Now, imagine you’re in a colossal library of Indian society, and you come across a section that’s filled with voices that have been silenced for centuries. Those voices belong to the Dalits. 🤫
Who are Dalits?
Dalit are historically marginalized and oppressed group of people in India who were traditionally considered as “untouchables” within the caste-based social hierarchy.
The term ‘Dalit’ came from a Sanskrit word ‘Dalita’ which means suppressed, smashed, broken into pieces. In the 20th century, the term “Dalit” itself emerged as a self-identifying term, signifying a collective identity and resistance against oppression. It was first used by Jyothi Rao Phule, the champion of backward classes and other oppressed classes of Maharastra in the 19th Century. Mahatma Gandhi employed the word “Harijans”, which means the children of Hari or Vishnu to identify them as children of God.
Dalits were historically destined to perform menial tasks, such as leatherwork, butchering, and manual scavenging. They worked as laborers responsible for cleaning streets, latrines, and handling night soil. Engaged in these occupations, they were often labeled as pollutants, and this perception of pollution was treated as an epidemic. Dalits faced various forms of discrimination, including restrictions on pursuing professions considered impure, denial of access to education, and segregation from the broader society.
Understanding the Caste System and its Impact on Dalits
In order to understand the reasons of the wretched conditions of Dalit, we need to understand the history of social caste system in India that can be traced back to the Ancient Hindu Dharma Shastra. This system categorizes people into distinct varnas (a Sanskrit word which means type, colour and class), groups or castes, traditionally organized into a hierarchical order. According to Indian Brahmanical Books like Rig Veda (Purusukta) and Manusmriti, Indian society is divided into four main varnas or castes.
1. Brahmins: The highest-ranked of the four varnas or traditional social classes of India includes Hindu priests, advisers, and intellectual leaders.
2. Kshatriyas: The second-highest of the varnas. Includes rulers, military leaders, and large landowners.
3. Vaishyas: The third-highest of the four varnas. Includes merchants, traders, and farmers
4. Shudras: The lowest-ranked varna. Traditionally includes artisans, laborers, and servants
But now a question arises that in which Varna or group Dalit can be categorised. The sad part is that Dalits don’t find a designated category or Varna to call their own. Instead, they’re often labelled as “Avarna”,” Panchama” or “outcastes,” which means they don’t fit within the established caste groups. Historically, some people believed that Dalits fell outside the system due to perceived sins and therefore they were even not allowed to let their shadow fall upon a non-Dalit caste i.e, upper class. It’s essential to note that these categorizations are not about sins but rather a reflection of the social hierarchy and systemic injustices. In this context, the upper caste, primarily the Brahmins, promoted the belief that the caste system was not a human invention but rather divinely ordained. It was based on birth and transfer from one caste to another was strictly prohibited. Dalits were often forbidden from entering temples, drawing water from common wells, and participating in many societal activities. The impact of the caste system on Dalits has been multifaceted, encompassing economic, social, educational, and political dimensions.
Michel Foucault‘s theory of knowledge and power provides a valuable framework for understanding how the hegemony of upper-caste individuals operates and influences the lives of Dalits. For centuries, Dalit customs and traditions have been portrayed in a negative light. They have been systematically excluded from English education, and there has been a glaring absence of Dalit representation in the Indian renaissance. Furthermore, they have been unfairly labeled as criminals or thieves without genuine cause.
Tragically, a Dalit man named Budhan Shravan was apprehended by the police and met his demise while in custody due to severe beatings. In response to this grave injustice, Mahasweta Devi played a pivotal role in leading a significant movement that sought justice and accountability for the police officers involved. In the wake of this tragedy, , “Budhan” became a symbol of protest, and a theatre group named “Budhan Theatre” was formed to depict and bring to life his story through their performances.
Dalit Movements In India
The history of Dalit movements in India is marked by a long and arduous struggle for social justice, equal rights, and the eradication of caste-based discrimination. These movements have been instrumental in shaping the socio-political landscape of the country.
Early Dalit Reformers and Bhakti Movement
Lord Gautama Buddha, who advocated for the eradication of untouchability, stands as one of the earliest Dalit reformers. Following that, during the medieval period, the Bhakti Movement played an active role in involving and liberating Dalits. Saints and poets like Kabir and Ravidas emphasized the importance of devotion and selflessness and challenged the rigid caste-system and the monopoly of priestly class.
Ambedkar’s Dalit Advocacy: From Pre- to Post-Independence
By the time India became independent, there was already an air for Dalit Political movements grounding in Indian society. Dr. B.R. Ambedkar, one of the most influential figures in the history of Dalit advocacy, emerged as a prominent voice for Dalit rights during the British colonial period. Ambedkar and Gandhi came at odds because of their conflicting approaches to securing the rights and social upliftment of Dalits. Ambedkar favoured more radical and immediate measures to challenge the deeply entrenched caste system and secure social upliftment for Dalits. In contrast, Gandhi, while also critical of the caste system, advocated for a more gradual and non-violent approach to reform, emphasizing changes from within the system.
Ambedkar’s speech in Mahad Satyagraha(1927) gave a boost to the emergence of Dalit Consciousness. On December 25, 1927, Dr. Ambedkar, in a powerful act of protest, burned the Manusmriti, stating—
we made a bonfire of it because we view it as a symbol of injustice under which we have been crushed across centuries. Because of its teaching, we have been ground down under despicable poverty and so we made the clash, staked all, took our lives in our hands and performed the deed.
In 1930, he led the Depressed Classes Association, one of the earliest organized efforts to represent Dalits politically. The association’s goal was to ensure fair representation for the Scheduled Castes in India’s decision-making bodies. It was during this period that the foundation for Dalit political consciousness was laid.
Following India’s independence in 1947, Dr. Ambedkar continued to shape the nation’s future by playing a pivotal role in drafting the Indian Constitution. His vision and advocacy secured affirmative action provisions, including the reservation system, which set aside opportunities in education and government jobs for Dalits. Furthermore in 1956, he took another significant step by founding the Republican Party of India (RPI) to address the socio-political challenges faced by Dalits.
Dalit Panther Movement
Inspired by the civil rights and anti-racism campaigns of the Black Panthers in the United States, a group of Mahar writers and poets, including Raja Dhale, Namdeo Dhasal, J. V. Pawar, and Arjun Dangle formed the Dalit Panthers on 29th May, 1972 in Maharashtra. Their rage was ignited by appalling crimes against Dalits, including the dehumanizing act of parading a nude Dalit lady in Pune district and the gruesome gouging of the eyes of two Dalit males in Dhakali village in Akola district. The movement’s primary goal was to address the issues of caste-based violence and discrimination that Dalits faced, aiming to unite Dalits from various regions and castes under a common political banner. This movement played a pivotal role in the establishment of The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act in 1989. However, due to conflicts between Dhale and Dhasal, the movement split in 1974.
Though the Dalit Panther Movement was relatively short-lived, its impact reverberates to this day. It sparked a renaissance in Dalit literature, poetry, and storytelling, allowing these voices to shine and bringing their issues to the forefront. The movement, born in Maharashtra, quickly spread to other states, amplifying its influence.
The Dalit Panther Movement left an indelible mark on Indian society and politics. It inspired leaders like Kanshi Ram, who elevated Dalit politics in North India through the Bahujan Samaj Party.
Dalit Literature
Dalit literature is a powerful and transformative body of work that seeks to voice the experiences, struggles, and aspirations of the Dalit community, historically marginalized and oppressed under India’s caste system. Emerging as a distinct genre in the mid-20th century, Dalit literature serves not only as a form of artistic expression but also as a tool for social justice, resistance, and empowerment. It challenges dominant narratives and gives visibility to the harsh realities of caste-based discrimination, untouchability, and social exclusion. Writers from this movement, drawing from personal experiences and the collective memory of oppression, depict the everyday injustices faced by Dalits. They also explore themes of identity, dignity, and human rights.
Initially, Christian missionaries introduced untouchable children to education, while Jyotiba Phule and Savitri Bai Phule opened schools for the untouchables and pioneered women’s education. Up until then, no Indian writers had come forward to address the Dalit issue. The Slayer Slain by Mrs. Collins, the wife of an English missionary, is considered the first text ever written about the untouchables. After that, Indian writers began to take notice, with figures like Bankim Chandra Chatterjee writing Samya (Equality), in which he discusses the oppression of the lower classes. Later, Rabindranath Tagore also addressed the humiliations faced by the untouchables in his famous work Gora, which deals with caste injustices.
Dalit Writers
1. Arjun Dangle
Arjun Dangle is an important figure in Dalit literature, known for editing Poisoned Bread (1992), the first collection of Dalit writing in English. This anthology includes works from over 80 writers, featuring poetry, stories, essays, and autobiographies. The book focuses on the lives and struggles of Dalit men, especially the psychological impact of caste discrimination. It also highlights how old, uneducated villagers hold strong beliefs about caste, while the younger generation feels confused and frustrated about being treated as “polluted” or “dirty,” even when they try to keep themselves clean. Dangle’s work brings attention to the injustices faced by Dalits and challenges the deep-rooted caste system.
2. Namdeo Dhasal
Namdeo Laxman Dhasal was a renowned Marathi poet, writer, and Dalit activist from Maharashtra, India. He played a significant role in the Dalit literary movement and was recognized with prestigious honors, including the Padma Shri in 1999 and a Lifetime Achievement Award from the Sahitya Akademi in 2004. Inspired by the American Black Panther movement, Dhasal co-founded the Dalit Panther movement in 1972 alongside Arjun Dangle, Raja Dhale, and J. V. Pawar, with the aim of fighting caste oppression and advocating for Dalit rights.
Dhasal’s poetry is known for its raw and powerful critique of the caste system and social injustice. His first collection of poetry, Golpitha (1972), reflects his anger and rebellion against the established social order. One of his most famous poems, “Man, You Should Explode,” calls for a radical rejection of the inhuman treatment faced by Dalits for thousands of years. Dhasal’s works challenge superstitions and social evils and urge the downtrodden to rise up and claim their fundamental rights. His poetry was translated into English by fellow poet Dilip Chitre, in a collection titled Namdeo Dhasal: Poet of the Underworld, bringing his voice to a wider audience.
3. Baburao Bagul
Baburao Ramji Bagul (1930-2008) was a pioneering Marathi writer and a significant figure in modern Dalit literature. Known for his radical ideas and contributions to the Dalit movement, Bagul’s works offer a powerful critique of the caste system and the oppression faced by Dalits in Indian society. He was an important ideologue of the Dalit Panther movement and wrote the Manifesto of Panther in 1972, which became a foundational document for the movement’s political vision.
Bagul’s first collection of short stories, Jevha Mi Jaat Chorali Hoti (When I Had Concealed My Caste), is hailed as an epic of Dalit literature. Originally written in Marathi and later translated into English by Jerry Pinto, this collection depicts the struggles of Dalits in a caste-driven society. The title story portrays the plight of Masthur, a Dalit man who migrates to Gujarat and faces challenges in finding a place to live due to his caste. His attempts to conceal his identity ultimately fail, leading to a life-threatening situation.
Bagul’s writing is known for its radical realism and raw portrayal of the pain, horror, and rage experienced by the Dalit community. His other notable works include Maran Swasta Hot Ahe (1969), Sahitya Ajache Kranti Vigyan, Sud (1970), and Ambedkar Bharat (1981). Many of his stories, like “Death is Getting Cheaper” (translated by Nissim Ezekiel), expose the brutal realities of caste oppression and seek to inspire social change. Bagul’s work remains a cornerstone of Dalit literature, pushing for both literary and social revolutions.
4. Daya Pawar
Daya Pawar, also known as Dagdu Maruti Pawar (1935-1996), was a groundbreaking Indian author and poet in the Marathi language, celebrated for his profound contributions to Dalit literature. He is best known for his autobiographical novel Baluta, published in 1978, which is recognized as the first Dalit autobiography in Marathi. Set against the backdrop of Mumbai and rural Maharashtra in the 1940s and 1950s, Baluta provides a stark and shocking portrayal of the practice of untouchability and the violence faced by Dalits. However, it goes beyond mere victimization, capturing the pride and courage of the Dalit community, which often resisted oppression in their struggle for dignity.
In addition to Baluta, Pawar authored other significant works, including Chavdi and Dalit Jaanivaa, which are collections of articles, as well as Vittal, a short story collection. He also contributed to Indian cinema by writing the screenplay for Jabbar Patel’s film Dr. Ambedkar, further highlighting his dedication to raising awareness about Dalit issues.
5. Omprakash Valmiki
Omprakash Valmiki (30 June 1950 – 17 November 2013) was a significant Indian Dalit writer and poet, best known for his autobiographical work Joothan, which is regarded as a milestone in Dalit literature. Born in the village of Barla in the Muzaffarnagar district of Uttar Pradesh, Valmiki faced the harsh realities of caste discrimination from a young age. Despite the societal abuses he endured, he was fortunate to grow up in a supportive family that valued education, enabling him to excel academically.
Joothan, published in 1997 and later translated into English by Arun Prabha Mukherjee. The term Joothan refers to scraps of food left on a plate that are destined for the garbage or animals. It symbolises the pain, humiliation, and poverty faced by Dalits who have been relegated to the margins of society for centuries.
Valmiki’s experiences as a Dalit child shaped his writing. In Joothan, he vividly recounts the discrimination he faced in school, including being ridiculed by the headmaster due to his Dalit name. The headmaster used to ask him to perform menial tasks, such as cleaning and sweeping the floor before the upper-caste children arrived. Simple acts like drinking water were laden with humiliation; Dalit students were forced to drink from their cupped hands while the peon poured water from a height to avoid any contact with the glass.
In addition to Joothan, Valmiki published several other works, including three collections of poetry—Sadiyon Ka Santap (1989), Bas! Bahut Ho Chuka (1997), and Ab Aur Nahin (2009)—as well as two collections of short stories, Salaam (2000) and Ghuspethiye (2004). He also contributed to Dalit literature through Dalit Sahitya Ka Saundaryshaastra (2001) and a historical account of the Valmiki community titled Safai Devata (2009).
Dalit Women Writers
Dalit women writers have emerged as crucial voices within the broader spectrum of Dalit literature, bringing attention to their unique experiences and struggles. They confront the triple discrimination faced by Dalit women, which includes oppression from colonial rulers, exploitation by upper-caste men, and marginalization by their own Dalit men. Through their works, these writers articulate the anger and resilience of Dalit women, highlighting issues of identity, caste, and gender. Their narratives serve to challenge societal norms and advocate for social justice and equality.
1. Mohini Chamarin
Mohini Chamarin is recognized as the first Dalit woman writer of short stories. Her work, Thieves of the Subordinated, published in the Hindi magazine Kavya Manoranjan, marked a significant moment in Dalit literature. This story not only reflects the struggles faced by Dalit women but also serves as a powerful voice of anger and revolt. Chamarin’s writing laid the groundwork for future generations of Dalit women writers to explore and express their lived experiences and assert their identities in a patriarchal society.
2. Bama Faustina Soosairaj (Bama)
Bama is a pioneering Dalit feminist writer whose work addresses the intersection of caste, gender, and religion. She gained prominence with her autobiographical novel Karukku (1992), which recounts her childhood experiences as a Dalit Christian woman in Tamil Nadu. In this work, Bama embarks on a quest for identity, grappling with the challenges posed by her dual status as a Dalit and a woman. The novel, which was translated from Tamil into English by Lakshmi Holmstrom, won the Crossword Book Award in 2000.
In Karukku, Bama shares her experiences of discrimination based on her caste, color, and clothing. She and her family worked in the homes of upper-caste people, where they cleaned utensils but were not allowed to use them. This highlights the hypocrisy of the caste system, which treated them as less than human. Bama’s story reveals the harsh realities of life for Dalits and the deep-rooted prejudices in society.
Bama continued to make significant contributions to Dalit literature with her subsequent works, including Sangati (1994) and Kusumbukkaran (1996), both translated by the Dalit writer and activist Joopaka Subhadra. Her influential essay, “Single by Choice,” discusses the lives of unmarried women, celebrating their independence and challenging traditional notions of womanhood.
