Mentioned Authors
Shri Ram Nath Kovind presenting the Swarna Kamal Award to Nagraj Manjule
VEMULA YELLAIAH
Dalit literature is a genre of Indian writing that focuses on the lives, experiences, and struggles of the Dalit community, who have faced caste-based oppression and discrimination for centuries. [1] [2] [3] This literature encompasses various Indian languages such as Marathi, Bangla, Hindi, [4] Kannada, Punjabi, [5] Sindhi, Odia and Tamil and includes diverse narratives like poems, short stories, and autobiographies. The movement originated in response to the caste-based social injustices in mid-twentieth-century independent India and has since spread across various Indian languages, critiquing caste practices and experimenting with different literary forms. [6] [7] [8]
Prominent works within Dalit literature emerged in the colonial and post-colonial period, with Jyotirao Phule's Gulamgiri, published in 1873, being a seminal work highlighting the plight of the Untouchables in India. Numerous authors, such as Sharankumar Limbale, Namdeo Dhasal, and Bama, have contributed to the Dalit literary movement, each offering unique perspectives on the Dalit experience. The Dalit Panther movement in Maharashtra and the influence of Dr. B.R. Ambedkar, an advocate for Dalit rights, have played significant roles in shaping Dalit literature across India.
Dalit literature has also been instrumental in the development of Dalit feminism, with the autobiographies and testimonios of Dalit women authors emphasizing the intersection of caste, class, and gender in the context of social exclusion. Prominent Dalit women authors, such as Urmila Pawar and Baby Kamble, have shed light on the struggles of their communities, providing a foundation for understanding the complexities of caste, class, and gender in Indian society.
One of the first Dalit writers was Madara Chennaiah, an 11th-century cobbler-saint who lived during the reign of the Western Chalukyas and who is also regarded by some scholars as the "father of Vachana poetry". Another poet from the same Jangam order, who finds mention is Dohara Kakkaiah, a Dalit by birth, whose six confessional poems survive. [9] [10] [11] The origins of Dalit writing can also be traced back to Marathi Dalit Bhakti poets like Gora, Chokha Mela and Karmamela, and to the Tamil Siddhas, or Chittars — many of whose hagiographies, in accounts such as the 12th-century Periyapuranam , suggest that they may have been Dalits. Modern Dalit writing only emerged as a distinct genre after the democratic and egalitarian thinkers such as Sree Narayana Guru, Jyotiba Phule, B.R. Ambedkar, Iyothee Thass, Sahodaran Ayyappan, Ayyankali, Poykayil Appachan, and others began to articulate the sources and modes of caste oppression. [12] [13]
According to Satyanarayana and Tharu,
"although it is possible to identify a few Dalit writers from earlier times, the real originality and force of Dalit writing, which today comprises a substantial and growing body of work, can be traced to the decades following the late 1960s. Those are the years when the Dalit Panthers revisit and embrace the ideas of Babasaheb Ambedkar, and elaborate his disagreements with the essentially Gandhian mode of Indian nationalism, to begin a new social movement. In the following decades, Dalit writing becomes an all-India phenomenon. This writing reformulates the caste question and reassesses the significance of colonialism and of missionary activity. It resists the reduction of caste to class or to non-Brahminism and vividly describes and analyzes the contemporary workings of caste power."
Jaydeep Sarangi, in his 2018 introduction to "Dalit Voice," writes that Dalit literature is a culture-specific upheaval in India giving importance to Dalit realization, aesthetics and resistance. [15] Dalit literature in the colonial and post-colonial period came to prominence in 1873 with the publication of Jyotirao Phule's Gulamgiri, which depicted the plight of the Untouchables in India. Since then, numerous writers have contributed to the Dalit literature movement, each offering their unique perspectives on the Dalit experience. Some of the most well-known Dalit writers include Mahasweta Devi, Arjun Dangle, Sachi Rautray, Rabi Singh, Basudev Sunani, Bama, Abhimani, Poomani, Imayam, Marku, Mangal Rathod, Neerav Patel, Perumal Murugan, Palamalai, Sudhakar, and D. Gopi. Sharankumar Limbale, a prominent Dalit writer, described Dalit literature as a "lofty image of grief" that artistically portrays the sorrows, tribulations, slavery, degradation, ridicule, and poverty endured by Dalits. [16]
There is an emergence of new and powerful Dalit writers who are transforming the literary space with their unique perspectives and stories in recent years. One such writer is P. Sivakami, who is considered one of the most prominent Dalit writers today. Her book, "The Grip of Change" is widely regarded as a masterpiece of Dalit literature. Vijila Chirrappad, another Dalit woman writer based in Kerala, has also made significant contributions to the genre with three published collections. Her writings typically explore the challenges and issues faced by women. Dev Kumar is a well-known Dalit writer and dramatist who founded the Apna Theatre in 1992. Through his plays, he has consistently worked towards arousing Dalit consciousness. Meena Kandasamy is a renowned feminist writer based in Tamil Nadu whose work is deeply connected to the anti-caste movement. [13]
Dalit literature originally emerged in the Marathi language as a literary response to the everyday oppressions of caste in mid-twentieth-century independent India, critiquing caste practices by experimenting with various literary forms. Subsequently, Dalit literature emerged as a remarkable phenomenon in various Indian languages. [17] In 1958, the term "Dalit literature" was used at the first conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society) in Mumbai [18] Baburao Bagul's first collection of stories, Jevha Mi Jat Chorali (English: When I had Concealed My Caste), published in 1963, depicted a cruel society and thus brought in a new momentum to Dalit literature in Marathi; today it is seen by many critics as an epic portraying lives of the Dalits, and was later made into a film by actor-director Vinay Apte. [19] [20] [21] Gradually with other writers like, Namdeo Dhasal (who founded Dalit Panther), these Dalit writings paved way for the strengthening of Dalit movement. [22] Notable Dalit authors writing in Marathi include Arun Kamble, Shantabai Kamble, Raja Dhale, Namdev Dhasal, Daya Pawar, Annabhau Sathe, Laxman Mane, Laxman Gaikwad, Sharankumar Limbale, Bhau Panchbhai, Kishor Shantabai Kale, Narendra Jadhav, Shankar Rao Kharat, and Urmila Pawar. Shankarrao Kharat served as president of the 1984 session of Marathi Sahitya Sammelan (Marathi literary conference) held in Jalgaon. [23]
Although the first Dalit literature conference, Dalit Sahitya Sammelan, was held in 1958 organised by Annabhau Sathe, a communist, who turned to Ambedkarite movement in the later part of his life. He is credited as the founding father of Dalit literature. [24] [25] Dalit literature started being mainstream in India with the appearance of the English translations of Marathi Dalit writing. An Anthology of Dalit Literature, edited by Mulk Raj Anand and Eleanor Zelliot, and Poisoned Bread: Translations from Modern Marathi Dalit Literature, originally published in three volumes and later collected in a single volume, edited by Arjun Dangle, both published in 1992, were perhaps the first books that popularised the genre throughout India [26] [27] 'Poisoned Bread' - the collection takes its name from a story by Bandhumadhav about Yetalya Aja, a Mahar who is forced to consume stale bread covered in dung and urine and dies as a result. Before he dies, Aja tells his grandson to get an education and take away the accursed bread from the mouths of Mahars. [28]
In 1993, Ambedkari Sahitya Parishad organized the first Akhil Bharatiya Ambedkari Sahitya Sammelan (All India Ambedkarite Literature Convention) in Wardha, Maharashtra to re-conceptualize and transform Dalit literature into Ambedkari Sahitya, after the name of the Dalit modern-age hero, scholar and inspiration B.R. Ambedkar, who had successfully campaigned against caste-discrimination and was a strong advocate of Dalit rights. Ambedkari Sahitya Parishad then successfully organized the Third Akhil Bharatiya Ambedkari Sahitya Sammelan in 1996 and became a voice of advocacy for awareness and transformation. Since then multiple similar literary gatherings, were held in various places. [13] [29] [30] [31]
The term "charal," a corruption of the Sanskrit word "chandal," is often used as an umbrella term for Scheduled Castes, and the literature that emerged from this movement in Bengal is often referred to as "Charal literature." Some of the notable examples of Charal literature include Jatin Bala's Sekor Chhera Jibon (An Uprooted Life) and Samaj Chetanar Galpa (Stories of Social Awakening) and Kalyani Charal's Chandalinir Kobita. In Bengal, the development of Dalit literature was influenced by the leadership of Harichand Thakur, a leader of the Motua community, and the inspiration of Dr. B.R. Ambedkar. [32] The Motuas played a significant role in initiating caste consciousness and anti-caste movements in colonial Bengal, as discussed in Sekhar Bandyopadhyay’s ‘The Namasudra Movement’ and Sumit Sarkar’s ‘Writing Social History.’ The Motua faith emerged as a protest against Brahmanical Hinduism in East Bengal and has since expanded to include various lower castes marginalized by upper caste domination. [33] These works deal with a range of themes, from the position of women in Motua religious teachings to the ethic of work preached by Harichand Thakur, the significance of Harichand's teachings in the context of the Namasudra uprisings, and the relationship between the Matua dharma and the writings of B.R. Ambedkar. According to Bandophadhay, Motua songs contain messages that aim to boost self-confidence and the collective ego of the depressed community. [34] [35] [36]
However, the organized Dalit literary movement did not begin until 1992 after Chuni Kotal's death by suicide. [37] [38] The protests against her death led to the formation of the Bangla Dalit Sahitya Sanstha and the launch of the magazine Chaturtha Duniya, which was dedicated to promoting and circulating Dalit writings. [32] Chaturtha Duniya, which translates to "Fourth World," refers to the world of the fourth varna of the caste system while articulating the experiences of living in a world within the third world. This magazine paved the way for several important Dalit writers in Bengal, including Manohar Mouli Biswas, Jatin Bala, Kapil Krishna Thakur, Kalyani Charal, Manju Bala, and many others. The autobiography of Dalit proletariat author Manoranjan Byapari, Itibritte Chandal Jiban, has received critical acclaim from both readers and academics, further fueling the attention and popularity of Dalit literature in Bengal. Some other Dalit journals that are active in Bengal include Adhikar, Dalit Mirror, Nikhil Bharat and Neer. The Dalit Panther movement in Maharashtra led by literary giants such as Namdeo Dhasal also played a significant role in inspiring the Dalit literary movement in Bengal. This movement yielded literature that was in stark contrast to existing literature in Bengal that took little note of social issues and concentrated on romanticism or nationalism instead. [28]
The development of Dalit literature in Tamil Nadu has a long history, starting with the pioneering efforts of educated Parayars, a Scheduled Caste in Tamil Nadu, in the late 19th century. Iyothee Thass Pandithar, a prominent leader among them, worked to build a new casteless Tamil society based on his research on ancient Tamil history. His re-readings of ancient Tamil history spread ideas of socialism, rationality, and modernity in colonial India. He also protested against Manudharmic Brahminism and fought for the dignity and rights of the "untouchable communities," urging them to identify themselves as Panchamars (fifth Caste). Dalit intellectuals regularly published journals like Oru Paisa Tamizhan, Parayan, Adi Dravidan, and Vazhikattovone in the early decades of the 20th century, providing a space to discuss and denounce Brahminical ideals and notions of Swadeshi ideals. These journals played a pivotal role in augmenting the sensibility and consciousness of Adi Dravida politics and identity. Adi Dravida leaders appreciated the zeal and social commitment of the Self-respect movement and urged Adi Dravidas to support it. They became a vital part of the Self-respect movement and participated in the major struggles launched by the movement. [39]
In the 1940s, there was a communist upsurge in Tamil Nadu that inspired and influenced Adi Dravidas, who took the lead in protests organized by the communists. Dalit writers like Daniel Selvaraj, and Poomani were drawn toward Marxism, and their works represent the economic struggles of the Adi Dravida community. They established themselves more as Marxists by suppressing their caste identity. During this period, novels and short stories came to be written by Adi Dravida writers, marking the beginnings of Tamil Dalit literature. The literary movement gained prominence in Tamil Nadu during the late 1980s and early 1990s, Dalit writers in Tamil Nadu confronted issues of caste-based discrimination, social injustice, and economic disparities within their community. However, it was in the 1990s that the Tamil Dalit literary movement gained momentum. The Mandal commission report triggered communal clashes, arousing Dalit consciousness and sensibility and motivating Dalits to form a distinct caste identity. Secondly, the Ambedkar centenary celebrations held in 1992 were a driving force among Tamil Dalits, bringing to the fore Ambedkar's ideals and thoughts. [40]
The sudden surge in Dalit literature and arts gained ground over the course of the next decade. Writers such as Sivakami, Edayavendan, Unjai Rajan Abimani, Bama, Anbadavan, K. A. Gunasekaran, Imaiyam played pivotal roles in shaping and advancing Dalit literature in Tamil. Notable works include Sivakami's "Pazhiyana Kazhidalum" (The Grip of Change) and Bama's "Karukku," the first Dalit novel in Tamil written by a woman. [41] The annual Dalit cultural festival organized by the Dalit Athara Maiyam articulated issues and problems related to Dalits. Dalit cultural festivals were conducted in Pondicherry and Neyveli in 1992. The little magazine movement that had gained momentum throughout India in the fifties and sixties influenced the Tamil Dalit literary movement in the 1990s. This period witnessed a spurt of Dalit journals like Dalit Murasu, Kodangi (later changed to Pudiya Kodangi), Manusanga, Dalit, and Mallar Malar, which provided a platform to discuss Tamil Dalit politics and literature. Special issues on Dalit literature were also published by journals like Subamangala, Nirapirigai, Kavithasaran, Ilakku, Thinamani Kathir, Sathangai contributing significantly to the development of Tamil Dalit literature. [42]
Dalit literature in Punjab has a rich and enduring tradition shaped by the contributions of notable poets across different historical periods. The roots of this literary tradition can be traced back to Bhai Jaita (1657–1704), a devoted disciple of Guru Gobind Singh, who composed the devotional epic Sri Gur Katha. [43] In the first half of the nineteenth century, Sant-poet Sadhu Wazir Singh (1790–1859) emerged as a prominent figure, creating a body of work that delved into spiritual, social, and philosophical realms. Wazir Singh's writings challenged established Brahmanical structures, advocating for gender equality and envisioning a society liberated from hierarchical constraints. [44] Giani Ditt Singh (1852–1901), born into a rural Dalit family, played a crucial role in the Singh Sabha movement. As the editor of the Khalsa Akhbar, he significantly contributed to Sikh intellectualism. Ditt Singh's works covered a wide range of subjects, from love-lore and Sikh traditions to history and ethics, often critiquing popular religious practices rooted in what he considered "superstitious beliefs." [45] Sadhu Daya Singh Arif (1894–1946), born into a landless untouchable Mazhabi Sikh family, overcame educational challenges to write poetic works, including "Zindagi Bilas" and "Sputtar Bilas". [46]
Telugu Dalit literature has a long history, dating back to the 17th century with poets like Potuluri Veerabrahmam and Yogi Vemana, who wrote about the evils of caste and untouchability. [47] A new generation of Dalit poets, artists, and intellectuals emerged post-independence and brought literary art into the public sphere and aided socio-political movements in Andhra Pradesh and Telangana. The Communist Party’s Jana Natya Mandali played a significant role in taking messages to the masses through the tradition of oral storytelling and folk art among Dalits. Theatre forms such as Burrakatha, Yakshaganam, Oggukatha and other street plays became key instruments. This gave rise to activist-singers such as Gaddar, Masterji, Goreti Venkanna, Suddala Hanumanthu, Bandi Yadagiri and Guda Venkaiah. Their songs gave an uncompromising call for revolution and over time found themselves in the mainstream Telugu industry. [48]
The tragic events of the Karamchedu massacre in 1985 not only brought the horrors of caste discrimination to light but also served as a catalyst for the collective conscience of the Dalit community. Notably, it played a pivotal role in uniting two influential Dalit intellectuals, Kathi Padma Rao and Bojja Tarakam, who assumed leadership roles within the Dalit Mahasabha in 1987. Under their guidance, the Dalit Mahasabha emerged as a powerful force, mobilizing masses to stand against caste-based discrimination and atrocities inflicted upon Dalits. This era saw the emergence of compelling Dalit poetry anthologies, including notable works such as "Padunekkina Pata" and "Chikkanaina Pata." Women writers such as Gogu Shyamala, Joopaka Subhadra, Jajula Gowri, and Challapalli Swaroopa Rani wrote prolifically as well. [49]
The Dandora Movement launched in the 1990s by Madigas protested against unequal treatment by Malas. Similar sentiments were also raised by other sub-caste communities such as Dakkali, Relli, Jambavas, among others. [48]
Dalit literature in Gujarati began to gain momentum in the mid-1970s with the launch of Puma, a literary magazine edited by Rameshchandra Parmar. This was followed by the publication of several other magazines such as Akrosh, KaloSooraj, Garud, Dalit Bandhu, NayaMarg, and Disa. The rise of Dalit literature in Gujarat can be attributed to the influence of the Dalit Panthers movement in Maharashtra. In 1975, a group of youths in Ahmedabad started publishing a magazine called Panther, inspired by the Dalit Panthers. The movement gained momentum during the state of emergency imposed by Prime Minister Indira Gandhi in 1975 and the anti-reservation agitations in 1981 and 1985. Initially, Dalit writers expressed their experiences and identities through poetry in magazines such as Kalo Suraj. However, the movement soon encapsulated other forms of writing, such as stories, novels, dramas, and autobiographies. In 1981, the first collection of Dalit poetry, Dalit Kavita, edited by Ganpat Parmar and Manishi Jani, was published. Another collection called Visphot, edited by Balkrishna Anand and Chandu Maheria, was published in 1983. Asmita, a collection of poems published in the Dalit periodical Nayamarg between 1981 and 1983, was published by the Gujarat Khet Vikas Parishad in 1983. [50] [51]
The first Gujarati Dalit Poetry was published in a magazine in 1978, with contributions from writers such as Neerav Patel, Dalpat Chauhan, Pravin Gadhvi, and Yogesh Dave. Ganpat Parmar and Manishi Jani later published the first collection of Gujarati Dalit literature. Other notable writers in the field include Sahil Parmar, Joseph Macwan, Harish Mangalam, Pathik Parmar, Mohan Parmar, Madhukantkalpit, and B.N. Vankar. Joseph Macwan was the first Gujarati Dalit writer to receive a Sahitya Akademi award. His works often overlapped between fiction and reality and were characterized by their simplicity and sensitivity. Macwan's novel Angliyat is one of the most famous works in Gujarati literature and portrays the lives and struggles of the Vankar community. [52] [50]
Dalit Literature in Odia has a rich history that can be traced back to the fifteenth century. Sudramuni Sarala Dasa pioneered the social protest movement in Odisha during that time. As a Sudra by caste, he articulated the voices of the marginalized by writing in the language of the common people. His major works, the Odia Mahabharata, the Bilanka Ramayana and Chandi Purana, focused on recent events and mundane affairs of real-life situations, which was a protest against the dominance of Sanskrit in literature and the excessive concern with royal characters. [53]
The Panchasakha poets, Balarama Dasa, Jagannatha Dasa, Achyutanda Dasa, Jasobanta Dasa, and Ananta Dasa dominated Odia literature from 1450 to 1550 AD, and also protested against Sanskrit's dominance in literature. They wrote in the language of the people and made major contributions to the use of plebeian Odia language in Odia literature. Their works, including Jagmohan Ramayan, Odia Bhagabata, Harivamsa, Premabhakti Brahmagita, and Hetudaya Bhagabata, translated the sacred books of the Hindus into the people's language. They also protested against the rigidities of life in temples and monasteries, seeking to rise above dualistic debates. [53]
In the nineteenth century, Bhima Bhoi, a Kondh tribal poet and follower of Mahima Dharma, continued the tradition of protest literature. His works, such as the Stuti Chintamani, the Srutinisedha Gita, and the Nirbeda Sadhana, attacked orthodox rituals and customs of Odia society and sought to redefine and redesign societal norms. [54] In 1953, Dalit Jati Sangha (Dalit League) was founded by Govinda Chandra Seth, Santanu Kumar Das, Jagannath Malik, Kanhu Malik, and Kanduri Malik. These leaders, who were also creative writers, wrote literary pieces to bring awareness among Dalits. Seth's biography of Ambedkar and Das's novels, Awhana, Vitamati, Sania, and Pheria, dealt with caste inequality and social injustice. [54] In the 1970s and 1980s, Dalits in Odisha began asserting themselves through their writings. Bichitrananda Nayak was a pioneer in Odia Dalit writings, publishing Anirbana (Liberation) in 1972 using the term "Dalit" in several poems. Other notable writers and poets include Krushna Charan Behera. [54] It was not until 1991, during the Ambedkar centenary celebrations, that a significant number of Odia Dalit poets and writers were inspired to write about their own histories. Educated members of the community began openly discussing caste, class, and gender exploitation in Odia society. Notable writers from this period include Basudeb Sunani, Samir Ranjan, Sanjay Bag, Pitambar Tarai, Ramesh Malik, Chandrakant Malik, Kumaramani Tanti, Supriya Malik, Basant Malik, Akhila Nayak, Anjubala Jena, Mohan Jena, Samuel Dani, Anand Mahanand, Panchanan Dalei, and Pravakar Palka. [54] [55]
In the 1960s and 1970s, Dalit autobiographies in India emerged as a powerful tool for social and political protest. Baluta, a groundbreaking autobiography by Dagdu Maruti Pawar that questioned the caste system and the social stigma associated with Dalit names, was one of the first and most impactful works. Many other Dalit writers followed suit, asserting their identity and protesting oppression through memoirs, poetry, and autobiographical fiction. Annabhau Sathe's autobiography Fakira (1972), Baburao Bagul's autobiographical novel Jevha Mi Jaat Chorli Hoti (1963), Babytai Kamble's Jina Amucha, Urmila Pawar's The Weave of my Life, Shantabai Kamble's Majya Jalmachi Chittarkatha, Omprakash Valmiki's autobiographical poetry Joothan (1997), Siddalingaiah's Ooru Keri (1995), and Bama's Karukku (1992) are among the notable writers and works. Authors such as Narendra Jadhav, Loknath Yashwant, Kumar Anil, G.K. Ainapure, Avinash Gaikwad, and Santosh Padmakar Pawar write of their achievements, while Urmila Pawar, Sushama Deshpande, Ushakiran Atram, Ashalata Kamble, Sandhya Rangari, Kavita Morwankar, and Chayya Koregaonkar explore the intersection of caste and gender. [56] [57] [58]
the testimonio is for a Dalit woman a powerful medium to protest against adversaries within and without
— Sharmila Rege, The Weave of My Life, Afterword. by Urmila Pawar, Translated by Maya Pandit (2008).
Dalit women's autobiographies and testimonios have significantly influenced Dalit literature by highlighting the collective experiences of individuals and communities facing caste-based oppression and discrimination. These narratives emphasize the intersection of caste, class, and gender in the context of social exclusion. Prominent Dalit women authors, have brought attention to the struggles of their communities, contributing to the development of Dalit feminism and providing a foundation for understanding the complexities of caste, class, and gender in Indian society. [59] [60] [61]
Some prominent Dalit women authors and their works include:
Dalit women's testimonios have been recognized for challenging selective memory and univocal history, both in the Dalit and women's movements. These narratives function as expressions of protest, resistance, and identity formation, asserting the subjectivity of marginalized individuals and communities. [62]
| Title | Author |
|---|---|
| Becoming Babasaheb: The Life and Times of Bhimrao Ramji Ambedkar (Volume 1) | Aakash Singh Rathore |
| Fakira | Annabhau Sathe |
| Unclaimed Terrain | Ajay Navaria |
| Bheda | Akhila Naik |
| Republic of Caste: Thinking Equality in the Time of Neoliberal Hindutva | Anand Teltumbde |
| The Persistence of Caste: The Khairlanji Murders and India's Hidden Apartheid | |
| Khairlanji: A Strange And Bitter Crop | |
| Karya | Aravind Malagatti |
| Poisoned Bread: Translations from Modern Marathi Dalit Literature | Arjun Dangle |
| Homeless in my Land: Translations from Modern Marathi Dalit Short Stories | |
| No entry for the new Sun: Translations from modern Marathi Dalit poetry | |
| Annihilation of Caste | B.R. Ambedkar |
| Castes in India: Their Mechanism, Genesis and Development | |
| Who were the Shudras? | |
| Buddha or Karl Marx | |
| जेव्हा मी जात चोरली होती | Baburao Bagul |
| When I Hid My Caste: Stories | |
| The Prisons We Broke | Baby Kamble |
| Kanshiram: Leader of the Dalits | Badri Narayan |
| Karukku | Bama |
| Harum-Scarum Saar & Other Stories | |
| Sangati: Events | |
| VANMAM: Vendetta | |
| Just One Word: Short Stories | |
| The Ichi Tree Monkey: New and Selected Stories | |
| Translating Caste | Basu Tapan |
| One Hundred Poems of Chokha Mela | ChokhaMela, Chandrakant Kaluram Mhatre |
| Letters to Namdeo Dhasal | Chandramohan S |
| Vultures | Dalpat Chauhan |
| Fear and Other Stories | |
| Baluta | Daya Pawar |
| Under My Dark Skin Flows A Red River | Debi Chatterjee |
| Kusumabale | Devanura Mahadeva |
| Defying the Odds: The Rise of Dalit Entrepreneurs | Devesh Kapur |
| Ambedkar's World: The Making of Babasaheb and the Dalit Movement | Eleanor Zelliot |
| Untouchable Spring | G. Kalyana Rao |
| Understanding Caste: From Buddha To Ambedkar And Beyond | Gail Omvedt |
| Seeking Begumpura | |
| Dalit Visions (Tracts for the Times) | |
| Ambedkar: Towards an Enlightened India | |
| Father May Be an Elephant and Mother Only a Small Basket, But... | Gogu Shyamala |
| Gabbilam: A Dalit Epic | Gurram Jashuva |
| The Adivasi Will Not Dance | Hansda Sowvendra Shekhar |
| Pethavan: The Begetter | Imaiyam |
| If There is a God and Other Stories: Short Stories | |
| An Order from the Sky and Other Stories | |
| Stories of Social Awakening: Reflections of Dalit Refugee Lives of Bengal | Jatin Bala |
| Gulamgiri | Jyotirao Phule |
| How Are You Veg? Dalit Stories from Telugu | Joopaka Subhadra |
| Dalit Literatures in India | Joshil K. Abraham |
| Dalit Text: Aesthetics and Politics Re-imagined | Judith Misrahi-barak |
| Concealing Caste: Narratives of Passing and Personhood in Dalit Literature | K. Satyanarayana |
| An Introduction to Tamil Dalit Literature | K.A. Geetha |
| The Scar | K.A. Gunasekaran |
| Murder in Mudukulathur: Caste and Electoral Politics in Tamil Nadu | K.A. Manikumar |
| Dalit Lekhika: Women's Writings from Bengal | Kalyani Thakur Charal |
| Days Will Come Back | Kamal Dev Pall |
| Why I Am Not a Hindu | Kancha Ilaiah |
| Writing Resistance: The Rhetorical Imagination of Hindi Dalit Literature | Laura R. Brueck |
| The Branded | Laxman Gaikwad |
| Broken Man: In Search Of Homeland | Loknath Yashwant |
| The Oxford India Anthology of Malayalam Dalit Writing | M. Dasan |
| Don’t Want Caste | M.R. Renukumar |
| City, Slum and the Marginalised: Dalits and Muslims in Delhi Slums | M.V. Bijulal |
| Interrogating My Chandal Life: An Autobiography of a Dalit | Manoranjan Byapari |
| The Runaway Boy | |
| A Dalit History | Meena Kandasamy |
| Ms Militancy | |
| The Gypsy Goddess | |
| Before It Rains Again | Mudnakudu Chinnaswamy |
| Untouchable | Mulk Raj Anand |
| An Anthology Of Dalit Literature | |
| Critical Essays on Dalit Literature | Murali Manohar |
| Give Us This Day A Feast Of Flesh | N.D. Rajkumar |
| उन्हाच्या कटाविरुद्ध | Nagraj Manjule |
| A Current of Blood | Namdeo Dhasal |
| Namdeo Dhasal: Poet of the Underground Poems 1972-2006 | |
| Untouchables: My Family’s Triumphant Journey Out of the Caste System in Modern India | Dr. Narendra Jadhav |
| To Be Cared For: The Power of Conversion and Foreignness of Belonging in an Indian Slum | Nathaniel Roberts |
| Joothan: An Untouchable's Life | Omprakash Valmiki |
| Salaam | |
| Ghuspaithiye | |
| The Grip of Change | P. Sivakami |
| The Taming of Women | P. Sivakami & Pritham K. Chakravarthy (Tr.) |
| Black Coffee in a Coconut Shell: Caste as Lived Experience | Perumal Murugan |
| Let The Rumours Be True | Pradnya Daya Pawar |
| The Dalit Brahmin And Other Stories | Priya Adarkar (tr.) Sharankumar Limbale |
| Anthology of Telugu Dalit Writing | Purushotham |
| Dalit Personal Narratives: Reading Caste, Nation and Identity | Raj Kumar |
| Dalit Literature and Criticism | |
| Thunderstorm: Dalit Stories | Ratan Kumar Sambharia |
| Anthology of Tamil Dalit Writing | Ravikumar |
| On the Threshold: Songs of Chokhamela (Sacred Literature Series) | Rohini Mokashi-Punekar |
| Touchable Tales: Publishing And Reading Dalit Literature | S. Anand |
| Dalit Voices in Indian Poetry: A Study of Malayalam and Marathi Poems | Sakunthala A.I. |
| Collected Plays of Sanjay Jiwane: a saga of dalit-ism | Sanjay Jiwane |
| Majya Jalmachi Chittarkatha | Shantabai Kamble |
| Survival and Other Stories: Bangla Dalit Fiction in Translation | Sankar Prasad Singha |
| The Outcaste (Akkarmashi) | Sharankumar Limbale |
| Hindu: A Novel | |
| Towards An Aesthetic Of Dalit Literature: History, Controversies And Considerations | |
| Writing Caste/Writing Gender: Reading Dalit Women's Testimonials | Sharmila Rege |
| Ooru Keri | Siddalingaiah |
| A Word With You, World: The Autobiography of a Poet | |
| Ants Among Elephants: An Untouchable Family and the Making of Modern India | Sujatha Gidla |
| Affairs of Caste: a Young Diary | Sumeet Samos |
| Dalit Feminist Theory: A Reader | Sunaina Arya |
| Caste Matters | Suraj Yengde |
| No Alphabet in Sight: New Dalit Writing from South India | Susie J. Tharu |
| Steel Nibs are Sprouting: New Dalit Writing from South India Dossier 2 | |
| The Exercise of Freedom: An Introduction to Dalit Writing | |
| Hindi Dalit Literature in the United Provinces: Swami Acchutanand and Chandrika Prasad Jigyasu, 1900-1930 | Tapan Basu |
| LISTEN TO THE FLAMES: TEXTS AND READINGS FROM THE MARGINS | |
| Untouchable Fictions: Literary Realism and the Crisis of Caste | Toral Jatin Gajarawala |
| Manikarnika | Tulsiram |
| Motherwit | Urmila Pawar |
| The Weave of My Life: A Dalit Woman's Memoirs | |
| Growing Up Untouchable in India: A Dalit Autobiography | Vasant Moon |
| Kakka: a Dalit Novel | Vemula Yellaiah |
| Coming Out as Dalit: A Memoir | Yashica Dutt |
| Water in a Broken Pot | Yogesh Maitreya |
| Singing/Thinking Anti Caste: Essays on Anti Caste Music and Text | |
| The Bridge of Migration | |
| Blues from Bhimnagar |
Marathi literature is the body of literature of Marathi, an Indo-Aryan language spoken mainly in the Indian state of Maharashtra and written in the Devanagari and Modi script.
Dalit, also some of them previously known as untouchables, is the lowest stratum of the castes in the Indian subcontinent. Dalits were excluded from the fourfold varna of the caste hierarchy and were seen as forming a fifth varna, also known by the name of Panchama. Several scholars have drawn parallels between Dalits and the Burakumin of Japan, the Baekjeong of Korea and the peasant class of the medieval European feudal system.
Mahar is an Indian caste found largely in the state of Maharashtra and neighbouring areas. Most of the Mahar community followed B. R. Ambedkar in converting to Buddhism in the middle of the 20th century. There are still some Mahars who practice Hinduism.
Jayanta Mahapatra was an Indian poet. He is the first Indian poet to win a Sahitya Akademi award for English poetry. He was the author of poems such as "Indian Summer" and "Hunger", which are regarded as classics in modern Indian English literature. He was awarded a Padma Shri, the fourth highest civilian honour in India in 2009, but he returned the award in 2015 to protest against rising intolerance in India.
Namdeo Laxman Dhasal was a Marathi poet, writer and Dalit activist from Maharashtra, India. He was one of the founders of the Dalit Panthers in 1972, a social movement aimed at destroying caste hierarchy in Indian society. The movement was active in the 1970s and the 1980s during which time it popularised the usage of the term dalit in India. Dhasal was awarded the Padma Shri in 1999 and a Lifetime Achievement Award from the Sahitya Akademi in 2004.
Daya Pawar or Dagdu Maruti Pawar was an Indian Marathi language author and poet known for his contributions to Dalit literature that dealt with the atrocities experienced by the dalits or untouchables under the Hindu caste system. He was a Buddhist by religion.
Arun Krushnaji Kamble was an Indian Marathi language writer, professor, Politician, and Dalit activist. Arun Kamble, President and one of the founding members of Dalit Panthers of India, worked as a Head of Marathi department at University of Mumbai. He was the National General Secretary of Janata Dal. He took many major decisions in favour of Dalit, Backward Class and Minorities.
Majya Jalmachi Chittarkatha is an autobiography of Shantabai Kamble published in 1983. This is considered the first autobiographical narrative by a Dalit woman writer. The work has been translated into various languages and is required reading for Marathi literary students at the University of Mumbai.
Baburao Ramji Bagul (1930–2008) was a Marathi writer from Maharashtra, India; a pioneer of modern literature in Marathi and an important figure in the Indian short story during the late 20th century, when it experienced a radical departure from the past, with the advent of Dalit writers such as him.
The Dalit Panthers is a social organisation that seeks to combat caste discrimination. It was led by a group of Mahar writers and poets, including Raja Dhale, Namdeo Dhasal, and J. V. Pawar in some time between the second and the third semester of 1972. It was founded as a response to the growing discontent among the Dalit youth during the 25th Independence Day celebrations. Inspired by the Black Panthers movement in the United States, poet-writers J V Pawar and Namdeo Dhasal founded the Dalit Panthers, urging a boycott of the Independence Day revelry, terming it a 'Black Independence Day'. The movement's heyday lasted from the 1970s through the 1980s, and it was later joined by many Dalit-Buddhist activists.
Namantar Andolan was a Dalit and Navayana Buddhist movement to change the name of Marathwada University, in Aurangabad, Maharashtra, India, to Dr. Babasaheb Ambedkar University. It achieved a measure of success in 1994, when the compromise name of Dr. Babasaheb Ambedkar Marathwada University was accepted. The movement was notable for the violence against Dalits and Navayana Buddhists.
Bama , also known as Bama Faustina Soosairaj, is a Tamil Dalit feminist, teacher and novelist. Her autobiographical novel Karukku (1992) chronicles the joys and sorrows experienced by Dalit Christian women in Tamil Nadu. She subsequently wrote two more novels, Sangati (1994) and Vanmam (2002) along with three collections of short stories: Kusumbukkaran (1996) and Oru Tattvum Erumaiyum (2003), 'Kandattam'(2009). In addition to this, she has written twenty short stories.
Baluta is an autobiography by the Indian writer Daya Pawar, written in the Marathi language. According to Kalita, Baluta "introduced autobiographical writing" to Dalit literature. Baluta is seen by the Encyclopaedia of Indian Literature as an attempt by the writer to be personal yet "objective and representative", the title generalising the status of rural untouchables. It records the writer's struggle for peace, a struggle with no chance of retaliation in "word or deed". An English translation by Jerry Pinto was published in 2015.
Urmila Pawar is an Indian writer and activist in the dalit and feminist movements in India and her works, all of which are written in Marathi language, have often been hailed as a critique of social discrimination and the savarna exploitation by commentators and media outlets.
Sharankumar Limbale is a Marathi language author, poet and literary critic. He has penned more than 40 books. His best known work is his autobiography Akkarmashi published in 1984. Akkarmashi has been translated to several other Indian languages and English. The English translation has been published by the Oxford University Press with the title The Outcaste.
We Also Made History: Women in the Ambedkarite Movement is the very first book detailing the history of women’s qualified participation in the Dalit movement in India, led by B. R. Ambedkar. Originally written and edited in Marathi by Urmila Pawar and Meenakshi Moon, and published in 1989, the 2008 English translation is by Wandana Sonalkar.
Manohar Mouli Biswas is the pseudonymous appellation adopted by Manohar Biswas, a distinguished and arguably the preeminent bilingual poet, essayist, and luminary figure in Dalit Literature emanating from the Bengal region.
Baby Kamble, commonly known as Babytai Kamble, was an Indian activist and writer. She was born into an untouchable caste, Mahar, the largest untouchable community in Maharashtra. She was a well-known Dalit activist and writer who was inspired by B. R. Ambedkar, prominent dalit leader. Kamble and her family converted to Buddhism and remained lifelong practicing Buddhists. In her community, she came to be admired as a writer and was fondly called as Tai. She is widely remembered and loved by the Dalit community for her contributions of powerful literary and activist work. She is one of the earliest women writers from the untouchable communities whose distinctive reflexive style of feminist writing setting her apart from other Dalit writers and upper caste women writers who gaze was limited and reflexivity incarcerated in caste and masculinity.
Wandana Sonalkar is an Indian economist, and an author and translator. She retired as Professor teaches at the Tata Institute of Social Sciences, Mumbai in 2017, and previously taught at the Babasaheb Ambedkar Marathwada University, Aurangabad. Her research focuses on gender and caste in India. She has published translations of several books from Marathi to English, including the autobiographies of Urmila Pawar and R.B. More, and in 2021, she published Why I am Not a Hindu Woman, an autobiography and critique of misogyny, caste and violence in the context of the Hindu religion.
{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link){{cite journal}}: Cite journal requires |journal= (help){{cite journal}}: Cite journal requires |journal= (help)Manohar, D.Murali. Priesthood: Theorizing Mala/Vaishnava Dasari's Life, Culture and History. New Delhi: Serials, 2016.
____. Dalit Literature: A Pedagogic Discourse. New Delhi: Serials, 2016.