Dalit Literature Research Articles

Disrupting Dichotomies, Dismantling Hegemonies: Studying Caste Reality in Fiction Through Omprakash Valmiki’s Amma and Other Stories

In the Hindi belt, Dalit literature has taken full shape in the post-Ambedkarite and post-Mandal Commission moments, making this literature layered with the understanding of caste, caste politics and its subtleties, with the central question revolving around the issue of realism. The genre of Dalit fiction transcends the societal and literary boundaries that are guided by hegemonic forces and lifts the cloak of invisibility from the ‘other’. It has the potential to disrupt the dichotomy between the centre and the periphery. By undertaking a critical study of Omprakash Valmiki’s anthology Amma and Other Stories, published in 2008, this article is an attempt to locate the creative and liberating power of Dalit fiction that is seamlessly interwoven with reality. Primarily placed in the rural and urban areas of the state of Uttar Pradesh, Valmiki’s writing situates the Dalit reality directly in front of the readers, all the while challenging the representation and prominent discourse of the Hindi literary tradition. It is in the context of realism that this article focuses on the new kind of realism brought in by Dalit fiction and the revolutionary inversion undertaken by it, which subverts and dismantles the hegemonic traditions of society and literature.

Exploring Self-Reflexivity in Selected Dalit Literatures

Dalit literature, which emerged prominently in the 1970s and 1980s, represents a significant shift in Indian literary and cultural discourse. It is deeply connected to the Dalit Panther Movement in Maharashtra, which sought to confront and challenge entrenched caste hierarchies and social injustices. Historically, Indian literature has been dominated by upper-caste perspectives, which marginalized lower-caste voices and reinforced existing social structures. Dalit literature disrupts this hegemony by foregrounding the experiences of those historically marginalized, challenging traditional literary canons that glorify upper-caste perspectives and advocating for a redefined cultural legitimacy. Self-reflexivity, a process of critical self-examination within social contexts, plays a crucial role in Dalit writings. It involves reflecting on one’s identity and its formation within oppressive socio-cultural frameworks. Dalit literature often explores the interplay between spatial identity and caste discrimination, emphasizing how physical and social spaces are laden with historical and cultural meanings. This reflexivity enables Dalit writers to question and reconfigure their identities in response to systemic inequalities. Historically, Dalit writings can trace their roots back to Vedic traditions that justified caste hierarchies. Figures like Sharankumar Limbale and Eleanor Zelliot highlight how Dalit literature is a counter-narrative to these oppressive traditions. Early Dalit writers, influenced by social reformers like B.R. Ambedkar and movements such as Bhakti, used their works to critique caste-based injustices and advocate for social change. Education has been a transformative force in Dalit autobiographies, serving as a means for personal and societal advancement. Despite historical resistance to the education of untouchables, British colonial reforms and missionary schools played a pivotal role in improving educational access. Figures like Jyotiba Phule further advanced educational opportunities for marginalized communities, challenging entrenched social norms and promoting empowerment through learning.

Dalit Literature and Political Consciousness in Sharad Poudel’s Likhe

The article attempts to explore the class and caste consciousness in Nepali Dalit literature; and, to identify contemporary Dalit literature and its presentation of subject matters, social messages and themes. The article sketches how Dalit literature reflects the contemporary socio-political and economic issues where Dalit community is routinely discriminated, exploited, boycotted, and excluded in various social spheres. Basically, every social structure has binary oppositions such as masters-slave, landlord-worker, bourgeois-proletariat and 'haves' and 'haves not'. Dalit literature is a medium to fight against the system for rights, equality and social dignity. The article employs the concept of Marxist concept of class consciousness and aesthetic on Poudel’s novel Likhe. The paper adopts the analytical and exploratory method and qualitative approach as a research tool.

Portrayal of Socio-Political Consciousness in Dalits in Reference to Sharad Poudel’s Tapan

The article attempts to explore the socio-political consciousness in Dalits for their rights, equality and liberation. Fundamentally, the article studies Sharad Poudel’s social novel “Tapan” (2073 BS) from the Marxist concept of class consciousness connecting with Dalit consciousness. For this purpose, the researcher collects and uses the various criticism and literature to explore how the Dalit literary texts portray the Dalit issues, problems, political and economic disparity, their protest and resolutions based on theoretical and critical analysis. The select novel’s plots, characters and the major themes also reflect the socio-political consciousness in Dalits. Moreover, the article explores that class consciousness develops within the characters and they stand together in the same mission and set goal for their liberation. And, the ideologies and political consciousness make them more responsible for their people and society. The novel as Dalit literature depicts multiple-layers of socio-economic, cultural and political problems of Dalits and their protests against it. The researcher employs the qualitative methods with descriptive and analytical approach.

Identity Portrayal of Dalit Characters, Class and Culture: Comparative Study on Novels Written by Dalit and Non-Dalit Novelists

The paper attempts to explore the identity portrayals of Dalit characters, their class, and culture in the Nepali texts by both Dalit and Non-Dalit writers. KoAchut? (Who is Untouchable?) by MuktinathTimsena and NayāGhar (New Home) by Bishowbhakta Dulal, are selected two novels to examine the issue of Dalit characters, class, and culture. The study employs a qualitative method, particularly textual analysis for the interpretation. The data have been meticulously extracted from the novels to compare and contrast the internal dispositions and external socio-cultural interactions of the characters represented by the writers from both mainstream community and marginalized ones in Nepali surrounding. Major drawing from Stuart Hall's opinion of discursive identity and representation in cultural studies, the study tries to include the supportive perspectives from scholars such as Chris Barker, Eagleton, and Foucault, as well as insights from Indian writers like Vandana Bhatta, Ghanshyam, and Neha Arora to augment the textual analysis. The findings emphasize a recurring theme of class struggle in both narratives, showcasing Dalit characters wrestling with poverty and disenfranchisement while non-Dalit counterparts are positioned as prosperous and influential figures. A notable discrepancy emerges as Dalit characters are relegated to minor roles, contrasting with the predominant roles given to non-Dalit characters. Interestingly, Dalit writer draws from personal experiences and real-life events while non-Dalit writer only speculates on the complex development and dogmatic progression of Dalit characters. This research sheds light on the socio-cultural complexity within Dalit literature, emphasizing the implication of comparative scrutiny in addressing the societal subtleties surrounding culture, privilege, and representation.

Omprakash Valmiki's story in Dalit Literature

Omprakash Valmiki's story holds an important place in Dalit literature. Valmiki's writing presents the pain, struggle and experiences of the Dalit society with authenticity and liveliness. His famous autobiography 'Juthan' exposes the harsh reality of Dalit life, in which he shares his experiences of childhood, education and social oppression. Valmiki's literature not only awakens Dalit consciousness but also raises a strong voice against discrimination and inequality prevalent in the society. His stories advocate social justice, equality and human rights. Abstract in Hindi Language: दलित साहित्य में ओमप्रकाश वाल्मीकि की कथा एक महत्वपूर्ण स्थान रखती है। वाल्मीकि का लेखन दलित समाज की पीड़ा, संघर्ष और अनुभवों को प्रामाणिकता और सजीवता के साथ प्रस्तुत करता है। उनकी प्रसिद्ध आत्मकथा 'जूठन' दलित जीवन के कठोर यथार्थ को उजागर करती है, जिसमें वे अपने बचपन, शिक्षा और सामाजिक उत्पीड़न के अनुभवों को साझा करते हैं। वाल्मीकि का साहित्य न केवल दलित चेतना को जागृत करता है बल्कि समाज में व्याप्त भेदभाव और असमानता के खिलाफ एक मजबूत आवाज भी उठाता है। उनकी कहानियाँ सामाजिक न्याय, समानता और मानवाधिकारों की पक्षधर हैं। Keywords: दलित साहित्य, शिक्षा, सामाजिक उत्पीड़न, साहित्य

Deconstruction of Cultural Location: Evaluation of Dvija Kanai as the Pioneer of Namasudra Literature

Despite being one of the largest ethnic communities in Bengal delta, the Namasudras have never been acknowledged in the domain of production of knowledge, especially literature. The present article is a maiden attempt to locate the root of their literary heritage and to evaluate their contribution to literature. In this endeavour, the article transcends the Namasudra history that began in 1812, and goes beyond it, especially in the medieval period. It argues that the medieval folk poet Dvija Kanai who composed a folk ballad named Mahua was the first literary representative of this community. In this respect, this article deconstructs the modern literary culture of Namasudras, namely Dalit literature in which they have made a significant contribution. It argues that, unlike the modern Dalit Namasudra writers, the folk poet Dvija Kanai was the pioneer of Namasudra literature. 1

Role of Dalit Literature in Social Change in India

Role of Dalit Literature in Social Change in India

Reclaiming Voices: Autobiographical Journeys of Bama, Urmila Pawar, and Shantabai Kamble

This research article aims to explore the autobiographical narratives of Bama, Urmila Pawar, and Shantabai Kamble, three renowned women writers whose works have challenged societal norms and given voice to marginalized communities. The focus of the study is to analyze their autobiographical works like, Karukku, The Weave of My Life: A Dalit Woman’s Memoir, and The Kaleidoscope Story of My Life as a powerful tools for resistance, redefinition, and recounting of silenced experiences of Dalit women. The article examines the ways in which Bama, Urmila Pawar, and Shantabai Kamble resist social and cultural constraints through their autobiographical writings and it explores how these women redefine their traditional narratives and challenges of dominant discourses through their life stories. This article investigates the role of recounting silenced experiences in fostering empowerment, social change, and cultural understanding of their life. The research analyzes the thematic similarities and differences in the autobiographies of the selected writers and their contributions to feminist and Dalit literature. The research article highlights the significance of reclaiming voices and the transformative potential of autobiographical narratives in addressing social injustices and promoting inclusivity. Despite the recognition of autobiographical writings as powerful tools for marginalized voices, there is a lack of comprehensive study. This article aims to fill this gap by closely examining their works, analyzing how their narratives challenge oppressive structures, and emphasizing the transformative potential of their stories. By doing so, the research aims to contribute to the broader understanding of feminist and Dalit literature and underscores the significance of centering marginalized voices in academic discourse.

Origin and Development of Hindi Dalit Literature

Literature is not only a mirror of the society but also a motivator of change and reform. It presents social problems before the people and also suggests ways to solve them. Apart from the real and beautiful form of the society, it also describes its distorted anomaly and inequality with neutrality. Dalit literature is neither a protector of the caste system nor a supporter of hedonism; its main objective is to establish an egalitarian society. Abstract in Hindi Language: साहित्य समाज का दर्पण ही नहीं अपितु परिवर्तन और सुधारक का प्रेरक भी है। यह सामाजिक समस्याओं को लोगों के सामने प्रस्तुत करने के साथ ही उसके समाधान का उपाय भी सुझाता है। यह समाज के वास्तविक और सुन्दर रूप् के अलावा उसके विकृत विसंगति एवं असमानता के रूप को तटस्थता के साथ बया करता है। दलित साहितय न तो वर्ण व्यवस्था का संरक्षक है और न ही भोगवाद का पोषक इसका मुख्य उद्देष्य समता मूलक समाज की स्थापना करना है। Keywords: साहित्य, असमानता, तटस्थता, भोगवाद

The Role of Education in Dalits’ Empowerment in the Novel ‘My Father Baliah’

Totaling Literature in general mirrors the life of humans. Dalit literature glasses social justice which has not been attainable for Dalits for ages. It is an art by the heart not to entertain, it is to empower them. To empower, education is the only tool to access everything they lost for many centuries. As per the constitution, India is a democratic country but there is no equality in the practical society. In the twenty-first century caste inequalities prevail in so many both politically and socially. Generation changes but caste does not. Reformers and revolutionaries would come, and caste would act as a dead snake. The novel expresses the importance of education scrupulously. Author and protagonist Sathyanarayana fruitfully pinioned the painful story that centralized the theme on education, and how that makes the oppressed into the national builders. Education is the only tool to empower and that makes a rationalist protest against inequalities. First, it changes the person and then the society would change when educators contribute their knowledge to break the inhumanity followed by caste. That is the only aim leaders always insist on getting an education not to make violence. This paper focuses on, Dalit Education which primarily moulds a person as a self-determined individual who can easily acquire everything, they lost in the name of Sadhana dharma. During the colonial period; Dalits got a prospect for education and a good living. This paper has concentrated on real-life facts and contemporary issues that happened in society. Education is an ocean, to reach the destination, Indian leaders functioned as the river and navigated Dalits to reach the ocean.

Cast(e) in ‘Other’ Mold: Agency and Anxiety in Translation of Dalit Literature

The case of English translation of Dalit literature in India has been complicated by several contesting discourses. In this discursive universe, the logic of the market and dominance of Savarna literary culture tend to shore up caste ethos and structural discrimination in contradistinction to Dalit literature, which is grounded in alternative social imaginary and discursivity. The mission of the Dalit literature is to fashion oppositional identities by inscribing experiences of pain and suffering inflicted by the exploitative socio-cultural structures and raise the consciousness of readers. As a Savarna translator approaches a Dalit text, this dichotomy is intensified further due to the (im)possibility of inhabiting Other’s experience and an alternative social. In addition to the questions of negotiating Dalit experience, epistemology, and esthetics, the very act of translation throws up the challenge of representation and cultural citizenship. In this paper, I probe the ways in which a Savarna translator of Dalit texts can carve out a space of agency without being overwhelmed by a burden of anxiety.

The Resilience of Caste through Yashica Dutt’s Coming Out as Dalit: A Memoir (2019)

India, the largest democracy in the world, has experienced important social advances since its independence in 1947, such as the abolition of untouchability, one of the oldest forms of social segregation and discrimination whose major victims have been the Dalits. The situation of Dalits has undergone a series of changes in the second half of the 20th century due to various phenomena, including the industrialisation of India, the influential social work of Dalit activists and thinkers such as B. R. Ambedkar, and the passing of legal provisions for Dalits’ social inclusion, political emancipation and protection of rights. All these factors, along with a relative democratisation of education, have prompted this historically oppressed group to build a voice.
 
 Since then, Dalit literature has progressively become a platform through which past and present injustices committed against this community are exposed. Lately, the impact that democracy has had on the lives of Dalits has been a questioned topic and Yashica Dutt’s Coming Out as Dalit: A Memoir (2019) is an interesting gateway to it. The author’s gender and geographical position and her particular experience with ‘Dalithood’ result in an unusual but necessary insight into Dalits’ state of affairs in contemporary India. Thus, using Dutt’s memoir as a lens, this paper aims to examine the conditions that led to the perpetuation of a learned helplessness among Dalits, the shortcomings of Sanskritisation as an escape strategy from casteist stigma and the implications of the reservation system set for India’s Depressed Castes.

Depiction of Caste System and Dalit Consciousness in Ratna BK’s Banda Ākāsh Khulepachhi

The article deals with the caste system and consciousness in relation to class consciousness and Dalit consciousness based on literary text. As Dalit literature portrays the socio-cultural, economic and political issues of Dalits, their inequal relation with the people, caste discrimination, exploitation and suppression and protest and movements; and, it also presents the potential avenues of resolution. The article explores the brutality of caste system and Dalit consciousness for rights, equality, justice, dignity and liberation of Dalits. For this purpose, some short stories from Ratna BK’s Banda Ākāsh Khulepachhi have been chosen for the interpretation. The stories reveal the ground reality of multiple layers discrimination and issues of Dalits, their protest and resolution. Furthermore, the research explores the socio-cultural and political awareness and protests of Dalits, and state’s pragmatic position to address the issues and agenda. The researcher employs the qualitative approach with exploratory and analytical methods. The Marxist concept of class consciousness connecting to Dalit consciousness is parallel applied as theoretical perspectives in this article.

Translation as Process and Protest: Reading the Tradition of Malayalam Dalit Writing in Translation

The proposed paper attempts to situate the layered stakes involved in translating Dalit literature from Malayalam to English. Dalit writers while envisioning their literature as a mode to establish their visibility and dissent have also observed how language itself has limitations in conveying their radical politics. Their counterhegemonic writings are often ignored or labeled “uncouth” for the literary public. Through a reading of Pulayathara (1962), we examine the following questions – Do errors in the English translations of Dalit literature always result in what Venuti calls, the “ethnocentric violence” of a culture? How does the lack of cohesive readership, given the fact that the target audience can be both foreigners and a wide cross-section of heterogeneous Indians, complicate the translator’s job? We argue that translations of Dalit literature from Malayalam to English contest caste-determined regimes of writing and reading, making the project a subversive force that challenges established power structures.

The meaningless motherhoods of Dalit women: A perspective in Dalit literature

The meaningless motherhoods of Dalit women: A perspective in Dalit literature

Dalit Literature and Black American Writing: A Comparative Study

Dalit Literature and Black American Writing: A Comparative Study

An Insight into the Mental Affliction of a Woman from a Downtrodden Society with reference to Bama’s Karukku

Dalit Literature is one of the specific literatures where works are written to bring out the world of the downtrodden. It has become authentic when the writers belong to the same sector record the reality. Bama is one among the writer in Tamil Literature who has written her autobiographical novel Karruku meaning palmyra leaves with serrated edges. The title symbolically represents the condition of the people of her society. The wok is the indication of the injustice done to the many downtrodden communities of the south India. This work is a mirror of the society from Bama’s view and experience. She picturizes the inhuman treatment of the upper caste and dedicated her life to bring in justice to her community. This article highlights the mental affliction of Bama in Karrukku that discloses the state of the victimized people.

Giving Voice to the Unvoiced: The Rise of Indian Dalit Literature

Giving Voice to the Unvoiced: The Rise of Indian Dalit Literature

The Emergence of Nepali Dalit Literature

The under-representation of Dalits in Nepali-language literature until the late 20th century— both as the subjects of texts and the authors of texts—is very striking, and a category of Nepali-language writing labelled dalit sahitya only began to emerge after 1990. This paper report draws upon research on this issue conducted in 2021-22. First, it introduces a selection of Nepali-language texts produced by non-Dalits in which Dalit characters and Dalit-related issues have been portrayed. Most of these were published before Dalits began to author such texts themselves; a few are of more recent origin. It then offers a preliminary thematic summary of the Dalit-authored literature that has appeared in more recent years, and a summary of the debate that has arisen about the definition of dalit sahitya and the authoritative representation of Dalit issues in Nepali-language literature.