Unit 5
Who are Dalits?
Dalits, also called "untouchables" or "broken people," are the lowest group in India's caste
system.
They are treated unfairly, forced to work in bad conditions, and often mistreated by people in
higher castes and even the police.
Dalit literature talks about their suffering and struggles because of this unfair system.
How Dalit Literature Started:
The term "Dalit Literature" was first mentioned at a meeting in 1958, but it was not noticed much
back then.
In 1969, more people in Maharashtra started writing poems and stories about Dalit life, and Dalit
literature became well known.
Most Dalit literature is poetry, but there are also autobiographies (stories about someone's life)
and short stories.
Some people think only Dalits can write Dalit literature, but many non-Dalit writers have also
contributed.
Dalit Literature Spreads:
Dalit literature isn't only from Maharashtra. It has spread to other parts of India in different
languages, like Tamil, Malayalam, Gujarati, and Punjabi.
Even though the regions are different, Dalit literature often talks about similar things—suffering,
anger, and the fight against caste-based unfairness.
Dalits are not one group; they have many smaller groups in different areas. For example, in
Gujarat, some Dalit groups are more educated and better off.
In Tamil Nadu, Dalit Christians are a major group, and one famous writer from this group, Bama,
wrote the autobiography Karruku.
Why Dalit Literature Is Important:
Dalit literature is a way to give Dalits their own voice and to challenge traditional writing, which
often doesn't show the reality of their lives.
Dalit writers don't follow old writing rules, because they believe those rules don't show what
Dalits really go through.
Dalit literature is about the whole community, not just individual people. The language used is
simple, direct, and sometimes shocking.
Some critics, like U.R. Anantha Murthy, say that Dalit writers may be called "Dalit writers" for
convenience, but their work is an important part of all literature.
In Short: Dalit literature speaks up for people who suffer because of caste discrimination. It
started in Maharashtra and spread to other parts of India. It’s different from old forms of
literature, using simple and powerful language to show the struggles of Dalit people. It’s a way
to give Dalits their own identity and voice in society.
'Introduction' to Dalit Sahitya
Eleanor Zelliot
Who is Eleanor Zelliot?
Eleanor Zelliot is a professor who studies social history and Dalit movements. She has written a
lot about Dalit issues and Buddhism in India, including a well-known book titled From
Untouchable to Dalit.
What is Dalit Sahitya?
Dalit Sahitya refers to the literature created by Dalits, the historically oppressed group in India,
and is a part of a movement that started in Maharashtra. It includes a variety of writings like
poems, short stories, and autobiographies that express the struggles, pride, and anger of Dalits.
This movement in Maharashtra has become an important part of Marathi literature and is
growing in other states like Karnataka and Gujarat. It might become a national movement in the
future.
What Does 'Dalit' Mean?
In Hindi and Marathi, the word Dalit means "ground down" or "depressed." It is used by
Untouchables (historically oppressed people) with pride, saying that they are not inferior but
have been oppressed by others.
The term Dalit is now officially used by governments, replacing terms like Harijan or
Untouchable.
Historical Background of Dalit Literature:
Dalit literature has deep roots in the struggles of the Mahar caste, one of the largest Dalit
groups in Maharashtra. Before the 20th century, people like Chokhamela, a 14th-century poet,
wrote about their experiences, some of which protested untouchability.
In the early 20th century, leaders like Gopal Baba Walangkar began publicly fighting for Dalit
rights, and by the 1920s, Dr. B.R. Ambedkar became a key figure in the movement. Ambedkar
was an educated leader who fought for Dalit rights and helped create India’s Constitution.
Dalit Literature and the Movement:
The Dalit literature movement really gained strength after Ambedkar’s death in the 1950s. In
1956, many Dalits converted to Buddhism, inspired by Ambedkar’s teachings, and this played a
big role in the development of Dalit literature.
Writers like Shankarrao Kharat and Baburao Bagul began writing about the lives of Dalits, with
Kharat focusing on rural life and Bagul writing about urban Dalit experiences.
Dalit Literature in the 1960s and 70s:
In the late 1960s, Dalit writing became more popular, with journals like Marathwada publishing
Dalit stories and poetry.
The Dalit Panthers, founded in 1972 by poets like Namdeo Dhasal, played a big role in
spreading Dalit literature. They saw literature as a tool for fighting social injustice.
Women in Dalit Literature:
Women have started playing an important role in Dalit literature, with writers like Hira Bansode
and Mina Gajbhiye creating powerful poems and autobiographies. This has added new voices
and perspectives to the field.
Challenges and Controversies:
There is debate about whether only Dalits can write Dalit literature or if others can also write it.
Many Dalit writers believe that only people who have experienced the struggles of being an
Untouchable can truly understand and express the pain and challenges of their lives.
Conclusion: Dalit literature is an important movement that started in Maharashtra but has
spread across India. It is about giving voice to Dalit experiences, expressing their anger and
pride, and challenging the caste system. Over time, more people, including women and
educated Dalits, have joined the movement, bringing new ideas and styles to Dalit writing.
Despite some controversies, Dalit literature remains a powerful tool for social change and pride.
Habit
F.M. Shinde
About the Poet: F.M. Shinde is a famous Marathi poet who writes about the struggles of poor
and oppressed people. His first book, Juloos, shows that he cared deeply about the pain of the
underprivileged. He has received awards for his writing and has contributed a lot to Marathi
literature.
Summary of the Poem: In the poem Habit, Shinde talks about how people who suffer, like Dalits,
get used to their pain over time. He says that when you face too much injustice, you stop feeling
the pain. It’s as if your blood doesn’t flow properly, and your body feels heavy with suffering.
Even when the oppressed people feel sadness, it fades away quickly because they are used to
it. The poet describes them as like a clay statue—silent and lifeless, not protesting or fighting
back.
Main Ideas in the Poem:
Getting Used to Pain: The poem is about how the oppressed people get so used to their
suffering that they stop feeling it. They become numb to the injustice.
The Statue Comparison: The poet compares the oppressed people to a clay statue. Just like a
statue is still and silent, they don’t speak up or resist their suffering.
Call to Act: Although the poem is calm, it actually encourages the oppressed to stop being quiet
and to fight against the injustice they face.
Message of the Poem: The poem isn’t just about describing how the oppressed feel; it’s also
criticizing the system that makes them suffer in silence. The poet wants them to break out of
their habit of not protesting and to stand up for their rights.
In simple words, the poem shows how oppression can make people numb and silent, but it also
calls for change and encourages the oppressed to rise up and fight for a better life.
Untitled Poem
N.T. Rajkumar
N.T. Rajkumar is a poet from the Kanniya caste, which is known for using herbs and rituals to
heal people. His poems speak out against the unfair treatment that Dalits (a group of people in
India who have been oppressed for a long time) face.
In this poem, the poet talks about how a kite flies freely in the sky, but he, as a Dalit, feels
trapped and cannot enjoy the same freedom. Here's a simpler explanation of the poem:
"I tease the kites": The poet talks to the kites, asking if they are doing well. He points out that
they are free to fly anywhere, while he is stuck in his situation.
"You fly away, disappear in the distance like a dot": The kite flies far away and becomes so
small that it looks like a dot. This shows the huge difference between the freedom of others and
the lack of freedom that Dalits face.
"I cannot touch the shadow of your wing": The poet feels that not only can he not fly like the kite,
but he cannot even get close to it. This shows his feeling of being stuck, far from the freedom
that others enjoy.
"I will be born again and again. As a devil, a ghost, as Kali, as Isaki": The poet says that he will
come back many times, even as powerful or scary figures (like a devil or a goddess), to keep
fighting for justice.
"As the vengeful furies, I will terrorize you and follow you": The poet compares himself to
powerful creatures that get revenge. He says that he will keep following those who are free (like
the kite) and make them feel the consequences of injustice.
Key Words:
Isaki: A character in Rajkumar’s other poems who represents revenge. This shows that the poet
wants to get justice for those who have suffered.
Vengeful furies: These are mythological beings that get revenge. The poet says he will keep
fighting for justice like them.
In Simple Terms:
The poem is about how the poet feels stuck in oppression while others are free, like the kite
flying in the sky. But the poet promises that he will keep coming back to fight for justice and
make sure those who oppress others face consequences.
