Neo Dalitism: A New Approach To Dalit Literature

ISSN 2319-9725
Yatendra Kumar Nigam
Research Scholar
Department of English
Shri Venkateshwara University, Gajraula, Amroha, UP
Dr. Vijay Kumar Roy
Department of English
Shri Venkateshwara University, Gajraula, Amroha, UP

Abstract: Dalit literature is the saga of resistance against the hegemony of Brahmanic literature
which pretends to be omniscient and all-encompassing while presenting a narrow, one sided, twisted
and biased view of reality. Society is changing. So it is obvious that the role of literature and
expression must be changed accordingly. An inferiority complex attached with ‘being Dalit’ is
reduced considerably. It is time taking process and will go with time. So it is essential that our
approach towards Dalit literature must be changed. There is a drastic change in dalit consciousness
in last decades. The depressed consciousness of dalits is changing. It is replaced by asserting
themselves in every field. Dalits, who were practically invisible from socio-political arena, are
making their presence everywhere. They are giving their contribution to society. So our literature
must encompass the changing role of dalits. In the present paper we propose the concept New
Dalitism as a changed way of expression in the current and emerging socio-political milieu. This is
required to differentiate it with the previous approach. Contrary to the Dalitism which is to highlight
the disabilities and difficulties and seek sympathy, Neo Dalitism is to question the very literature
which justifies this caste hierarchy. It is to develop not only a healthy (not sympathy) image for dalit
but an image of appreciation for the people who have been unjustly victimised over the centuries and
endured it. It is not to artistically portray the sorrows, tribulations, slavery, degradation and poverty
endured by Dalits, but question them and rewrite them from dalit points of view. It is critically
examining and pointing out the flaws on the basis of which this caste system is based.
Keywords: Dalit, Neo Dalitism, Caste system, Victim, hegemony, resistance, Dalit consciousness.
August, 2014 www.ijirs.com Vol3 Issue 8

Literature, apart from many other things, has always been used by writers as armour against
the established socio-political norms, long drawn out traditions, dull and dreary customs and
hypocrisy. There has always been element of protest in the literature which is shaped on the
basis of the assumption that there exists a close interaction and relationship between politics
and creative expressions. Indeed this protest symbolizes the changing attitudes to socio-
political situations, priorities and concerns of writers with changing times from the past to
present. (Singh 187)

As society is changing it is obvious that the role of literature and expression must be changed
accordingly. An inferiority complex attached with „being Dalit‟ is reduced considerably. It is
time taking process and will go with time. So it is essential that our approach towards Dalit
literature must be changed. In the words of SK Kaul, “Today, the Dalits in the country had
reached a stage where they are no longer willing to fight for their cause with weapons. Now
they are fighting through books.” (qtd. Singh 188)

There is a drastic change in dalit consciousness in last decades. The depressed consciousness
of dalits is changing. It is replaced by asserting themselves in every field. Dalits who were
practically invisible from socio-political arena are making their presence everywhere. They
are giving their contribution in society. So our literature must encompass the changing role of
dalits. In the present paper we propose the concept New Dalitism as a changed way of
expression in the current and emerging socio-political milieu. This is required to differentiate
it with the previous approach.

Dalit literature is the saga of resistance against the hegemony of Brahmanic literature which
pretends to be omniscient and all-encompassing while presenting a narrow, one sided, twisted
and biased view of reality. Dalit literature is the literary depiction of injustice, grief, pain,
oppression and suffering with sympathetic perceptive. As defined by Saran Kumar Limbale:
“precisely that literature which artistically portrays the sorrows, tribulations, slavery,
degradation and poverty endured by Dalits.” (qtd. Jyoti Yadav 179)

Dalbir Singh quotes the lines of SK Kaul, “Primarily the aim of Dalit literature is to highlight
the disabilities and difficulties together with atrocities and inhuman treatment meted out to
Dalits. The main object is to produce social awakening among the down trodden.” (qtd. Singh
188)

International Journal of Innovative Research and Studies Page 263

August, 2014 www.ijirs.com Vol3 Issue 8

Contrary to the Dalitism which is to highlight the disabilities and difficulties and seek
sympathy, Neo Dalitism is to question the very literature which justifies this caste hierarchy.
It is to develop not only a healthy (not sympathy) image for dalit but an image of appreciation
for the people who have been unjustly victimised over the centuries and endured it. It is not to
artistically portray the sorrows, tribulations, slavery, degradation and poverty endured by
Dalits, but question them and rewrite them from dalit points of view. It is critically examining
and pointing out the flaws on the basis of which this caste system is based.

Though dalit writing is there in existence from as early as 13th century or earlier,
Chokhamela, a Maharashtrian saint, was born in second half of thirteenth century. Today
very few of his works are available. There might be a number of other writers who might
have produced the literature on dalit. Many of them were lost over the period of time. But
many of them were ignored deliberately by critic and historians. In the words of Dilip Chitre
about Tukaram: “One of the obvious reasons why Tukaram‟s life is shrouded in mystery and
why his work has not been preserved in its original form because he was born Shudra, at the
bottom of the caste hierarchy”. (qtd. Sharma 52)

The same apprehensions are reflected by Ashok Verma and Kanupriya in their research
“Dalit Literature: A Discourse”: “…It (Dalit consciousness) is perhaps went underground or
alternatively it is also possible that predominantly Brahmin historians and critics deliberately
ignored it and took no cognizance of it…” (Verma & Kanupriya 65)

As mentioned above by Dilip Chitre, Ashok Verma and Kanupriya, the works have not
preserved in its original form or deliberately ignored. There might be other writers who can
be discovered and brought into light.

The impetus of Neo Dalit literature is to discover and recreate (though it is not possible to
recreate it completely but to recreate as close as possible) the lost literature; secondly, to
translate the literature in maximum possible languages. So not only scholars but a common
man also could understand it. By discovering lost or ignored literature, we can boost self
respect and confidence in the Dalits which has been eroded over centuries. After self respect
and confidence a healthy image as well as an image of appreciation can be developed. That
dalits are in no way less creative and productive than their counterparts. In spite of
exploitation and atrocities for centuries they are still able to produce such worthy literature.
Had they not been prohibited from reading and writing, had they been given an equal
opportunity they would have also contributed their share to the society.

International Journal of Innovative Research and Studies Page 264

August, 2014 www.ijirs.com Vol3 Issue 8

As said by Karl Marx, “Religion is the opium of the masses”. As it is well know that in
influence of opium or influence of any intoxicant one can‟t use his or her brain in judicious
manner. Same is in the case of uprooting of casteism from society. Though Non Dalits
understand very reason behind the Dalit literature but due to the influence of opium (religion)
they don‟t admit and accept it.

The origin of caste is from the Chaturverna system. The four fold divisions of society.
Chaturverna is not only supported but established by these religious scriptures. Some of these
scriptures are Manusmriti, Ramayana, Mahabharata, Geeta, etc. and many of them like
Manusmriti and Arthashastra inform us how to systematically exploit Shudras.

Though much of this literature is not supported, neither by history nor by any scientific
evidence. These are presented and accepted for the centuries and became a part of our
tradition and culture. These are accepted without any question. More over these are
considered infallible. Without any prejudice these must be discussed in detail in light of
history and science. The flaws must be pointed out and critically discussed.

Neo Dalitism is to question, critically examine and discuss these well established scriptures
debunked from the position of infallibility. These flaws are to be deconstructed and brought
into light. And these are to be reconstructed from the historical and scientific point of view.
The basis of reconstruction should be a sound reason not mere blind faith. None of the
literatures should be considered infallible. Till the time these are kept out of purview of
discussion, nothing worthwhile could be produced. It is like curing the symptoms and leaving
the actual malady. We can‟t uproot the tree by cutting its branches. It is the roots which need
to be dug out.

Dalitism is to bring into foreground the injustice and atrocities. Neo Dalitism is to break this
hegemony itself. Dalitism is to show the injustice in the social structure while Neo Dalitism is
to challenge the system itself. In the words of Saran Kumar Limbale a well known dalit
writer: “familiarizing Dalits with their past, to explain to them that they are enslaved, to show
that they are human beings and it is there duty and right to fight for the rights of human
biengs.” (qtd. Jyoti Yadav 186)

While Dalitism is a kind of passive „Gandhian‟ resistance, Neo Dalitism is a kind of Marxian-
Ambedkarite angle of resistance; an active resistance, the resistance on the basis of reason

International Journal of Innovative Research and Studies Page 265

August, 2014 www.ijirs.com Vol3 Issue 8

and humanity, not on the blind faith; to challenge the customs and norms which are not based
on equality and justice for all; not simply following time tested discriminatory tradition.

As the “Shakespeare‟s Sister”, an essay written by Virginia Woolf from the feminist point of
view creates an image of a woman before us. What difficulties might have been faced by
women in seventeenth century England! As told by Nabaneeta Deb Sen in her well discussed
work “A Woman‟s Retelling of the Rama-Tale: Narrative Strategies Employed in the
Chandrabati Ramayana” which retells the Ramayana from Sita‟s point of view and gives a
novel point of view to the thinkers. The same efforts can be taken up to produce Neo Dalit
writers to break the image of infallibility of this literature.

Bir Singh Yadav in his paper “A Philosophical Perspective on Dalit and Dalit Literature”
writes that:

In the Ramayana, Sambhuka, a Sudra who was doing penance was dealt with death penalty
by Lord Rama on the advice of his political council comprising the learned scholars and
rishis like Vishvamitra and Vashishtha. In The Mahabarata even a great rishi Uttanga emitted
bad smell of untouchability when he refused to drink water from a Nishad - the disguised
Indra, saying that he would prefer to die than accept water from an untouchable. Eklavya was
debarred from the art of archery by the great guru Drona and he had to pay a heavy price for
being a low-caste.” (Bir Singh Yadav 71)

These literatures not only justify the injustice but glorify it. So Neo Dalitism is to critically
deconstruct and reconstruct from the exploited point of view, the dalit point of view. The
injustice must be pointed so that the image of infallibility can be well reevaluated. It can give
a way to interpretation on the basis of reason not faith.

The Ramayana can be written from different points of view, Ravana, Sambhook, etc. The
Mahabharata can be rewritten from the points of Eklavya, Karan or Druyodhan (Suyodhan).
It will not only strike at the very root of the casteism but will expose the latent fact to not
only in literary circle but to a common man.

Few pioneer works in this direction are: Sachchi Ramayan: A True reading (1959) by Periyar
E.V. Ramaswamy and its translations in many languages. Kiski Pooja Kar Rahe Ho Bahujan:
Mahishasur: Ek Punarpath (203) edited by Pramod Ranjan.

International Journal of Innovative Research and Studies Page 266

August, 2014 www.ijirs.com Vol3 Issue 8

Prof. Gangadar Panthawane, a professor of Marathi at Marathwara University, Maharashtra

points out that:

To me Dalit is not a caste. He is a man exploited by the social and economic traditions of the
country. He does not believe in God, Rebirth, Soul, Holy Books teaching Separatism, Fate
and Heaven because they have made him a slave. He does not believe in humanism. Dalit is a
symbol of change and revolution. (qtd. Zelliot 11)

While Dalitism is bringing into light the damage done. Neo Dalitism is to deconstruct the
false images of God, Rebirth, Soul, Holy Books, teachings Separatism, Fate and Heaven
created by these literatures. The next step is to construct and try to undo the damages (though
it is not possible to undo the damages but it can be reconstructed as close as possible). While
Dalitism is to clear the ground Neo Dalitism is to reconstruct the ignored or lost literature.

As after a long illness a patient has to be given not only medicine to cure the disease but must
be given extra nourishment to bring into normal state. While Dalitism is only curing, Neo
Dalitism is diagnosing and curing (deconstruction) the malady and giving extra nourishment
(discovering and reconstructing) to make society healthy. Only medicine cannot make one
healthy. The ultimate goal is not to cure the disease of society but to make it healthy.

As we listen to the word Dalit Literature, an image of pain, frustration, humiliation,

suppression, anguish, grief, dissatisfaction and revolt come into our mind. The goal of the
Dalitism is to deconstruct a traditional mindset which makes them perceive dalit as lower
than themselves, to see dalit as equal rather than pitiful victims. Neo Dalitism tries to project
them as survivors of exploitation over centuries. One, who deserves appreciation rather than
pity and equality from Non Dalits. The Dalit literature brings compassion and sympathy. The
ultimate cherished goal of Neo Dalitism is to change this image of pity to the literature of
forgotten, deprived and exploited. The image of appreciation, that in spite of so many
obstacles literature is produced which deserves its due respect or just no image but definitely
not the image of sympathy and pity.

In spite of having a lot of discussion, movements, we don‟t seem to be nearing our long
cherished goal. The reason is that we are not striking on the root of it. The root being the
scriptures which are still considered infallible and fountainhead of the ultimate truth. All
these scriptures have presented a narrow, one sided, twisted and biased view of reality. Over
the decades these are being pointed out by critic. Pointing these out and denying these create

International Journal of Innovative Research and Studies Page 267

August, 2014 www.ijirs.com Vol3 Issue 8

vacuum which is so long remained unfilled. It has to be filled with Neo Dalit literature either
by discovering, translating, reinterpreting or recreating.

As Periyar critically points out many myths of the Ramayana and has questioned the
infallibility of Lord Rama in a very lucid way.

It takes very long to adopt or pass an idea from thinkers or from literary circle to pass on to
the common masses. And it is more or less jargonized and become text for few learned and
by the learned. So we have to fill this gap and writings must be centered to the common man.
To uproot caste prejudice we have to analyse it from all possible fronts. Once it is done the
energy must better be channelised in not undoing but towards doing fruitful for the
betterment of whole society.

In the words of S Anand in Touchable Tales about the dalits “their destiny is in their hands
and they are to be blamed if they don‟t come up. They have to struggle, they have to fight.”
(Anand 35)

International Journal of Innovative Research and Studies Page 268

August, 2014 www.ijirs.com Vol3 Issue 8

References:

1. Anand, S. Touchable Tales: Publishing and Reading Dalit Literature. Ed. S. Anand.
Pondicherry: Navyana Publishing, 2003. p.35. Print.
2. Sharma, Malti P. “Denial of Dignity to Dalits: A Challenge to their Potentialities.”
Dalit Literature: Challenges & Potentialities. Ed. Karan Singh, Amod Rai and Jyoti
Yadav. New Delhi: Creative Books, 2009. pp. 46-61. Print.
3. Singh, Dalbir. “Big Dreams and Small Realities: A Study of Dalit Consciousness in
The God of Small Things”. Dalit Literature: Challenges & Potentialities. Eds. Karan
Singh, Amod Rai and Jyoti Yadav. New Delhi: Creative Books, 2009. pp. 187-195.
Print.
4. Verma, Ashok & Kanupriya. “Dalit Literature: A Discourse.” Dalit Literature
Challenges & Potentialities. Ed. Karan Singh, Amod Rai and Jyoti Yadav. New
Delhi: Creative Books, 2009. pp. 62-68. Print.
5. Yadav, Bir Singh. “A Philosophical Perspective on Dalit and Dalitism in Literature.”
Dalit Literature Challenges & Potentialities. Ed. Karan Singh, Amod Rai and Jyoti
Yadav. New Delhi: Creative Books, 2009. pp 69-77. Print.
6. Yadav, Jyoti. “Silence is not Surrender: Challenging the Caste Hegemony in Rohinton
Mistry‟s A Fine Balance.” Dalit Literature: Challenges & Potentialities. Ed. Karan
Singh, et al. New Delhi: Creative Books, 2009. pp. 179-186. Print.
7. Zelliot, Eleanor. “Dalit Sahitya: The Historical Bckground.” An Anthology of Dalit
Literature. Ed. Mulk Raj Anand and Eleanor Zelliot. New Delhi: Gyan Publishing
House, rpt. 2014. pp. 1-24. Print.

International Journal of Innovative Research and Studies Page 269