12-06-2014, 12:54 PM
Dalit Literatures - In, Out and Beyond
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INTRODUCTION
The history of Dalit literature can be traced back to centuries. But Dalit literary/cultural expressions were never taken into consideration due to the hegemonic nature of the field of literary production. The emergence of Dalit as a political category and identity coincide with the emergence of Dalit literature. Current researches by scholars reveal the widespread character of Dalit writings in various parts of India. Research also shows that Dalit literature had long before acquired a distinct language through its heterogeneous and plurivocal character which challenged dominant literary canons. Dalit literature acquired a recognizable identity towards the middle of the twentieth century. The term ‘Dalit literature’ – 'Dalit' meaning oppressed, broken and downtrodden — came into use officially in 1958 at the first conference on Dalit literature in Mumbai. The emergence of the Dalit Panthers (a political organisation formed in 1972 in Mahrastra) is a significant moment in the history of Dalit literature which was furthered by various political/literary movements across India.
Dalit literature for a long time was disregarded and not taken seriously in the literary circles. The publication of translations from modern Marathi literature entitled Poisoned Bread edited by Arjun Dangle with a prefatory note by Gail Omvedt had already sparked debates in the literary circles. Under the impulsion of such academics as Arun Prabha Mukherjee (York University, Toronto) who translated Omprakash Valmiki's Joothan (1997) into English in 2003 and wrote an introduction to it, the initial reluctance to accept new literary genres by the dominant literary discourses, has, over time, given way to wider acceptance and circulation of Dalit literature in and outside India. The recent volume on Dalit writings from two south Indian states No Alphabet in Sight edited by Susie Tharu and K. Satyanarayana, opens up a new debate on the long history of Dalit literature and its current prominence in the contemporary scene of literature and politics. It also shows how Dalit literature moves beyond the usual discourses of literary modernity.
The debate between Gandhi and Bhimrao Ramji Ambedkar (1891-1956), one of India’s foremost revolutionaries, an untouchable and a fierce critic of Gandhi, is a major event in Indian history. Ambedkar famously said ‘Mahatma, I have no country’. Fictionists like Avinash Dolas and others have explored the depth of this theme. This discussion between Ambedkar and Gandhi has provoked debates on nationhood and Hindu religion. The well-known book by D.R. Nagaraj, The Flaming Feet, is a case in point. Although untouchability was abolished with the 1950 Constitution of India (drafted by Ambedkar), Ambedkar’s experiences continue to be the lot of India’s 170 million Dalits today.
Dalit literature in its initial stages (and in a broader sense, even today) was identified as specific protests directed against everyday humiliations that individual dalits and Dalits as a community face. In this context, contradictions between Marxism and progressive literary movements (which works on larger abstractions) with Dalit literature (and Dalit movements) have to be taken into serious consideration. Most of the debates around/about Dalit Literature have failed to adequately acknowledge the new vocabulary of imagination and aesthetical sensibility produced by these literatures. Dalit literature cannot be reduced to an engagement with victimhood. In the hands of poets like S. Joseph, it has spawned new literary cannons by disturbing the usual language available in the pre-existing canonical literary circles. Dalit Literature today has established itself as a new mode of literary/aesthetic imagination and writing.