Mentioned Authors
Shri Ram Nath Kovind presenting the Swarna Kamal Award to Nagraj Manjule
Sujatha Gidla
VEMULA YELLAIAH
Dalit literature is a genre of Indian writing that focuses on the lives, experiences, and struggles of the Dalit community over centuries, in relation to caste-based oppression and systemic discrimination. [1] [2] [3] This literary genre encompasses various Indian languages such as Marathi, Bangla, Hindi, [4] Kannada, Punjabi, [5] Sindhi, Odia and Tamil and includes narrative-styles like poems, short stories, and autobiographies. The movement started gaining influence during the mid-twentieth-century in independent India and has since spread across various Indian languages. [6] [7] [8]
In the colonial and post-colonial period, Jyotirao Phule's Gulamgiri, published in 1873, became a seminal work describing the plight of the Untouchables in India. Authors such as Sharankumar Limbale, Namdeo Dhasal, and Bama, and movements like the Dalit Panther movement in Maharashtra as well as Dr. B.R. Ambedkar, an advocate for Dalit rights, have played influential roles in shaping Dalit literature across India.
Dalit feminist writing such as the autobiographies and testimonios of Dalit women authors emphasizing the intersection of caste, class, and gender in the context of social exclusion came through this movement. Dalit women authors, such as Urmila Pawar and Baby Kamble, have written extensively about the complexities of caste, class, and gender in Indian society. [9]
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. [10] [11] [12] There were also other such as Marathi Dalit Bhakti poets like Gora, Chokha Mela and Karmamela, and the Tamil Siddhas, or Chittars — many of whose hagiographies, such as the 12th-century Periyapuranam , suggest that they may have been Dalits. Modern Dalit writing only emerged as a distinct genre following reformist thinkers and writers such as Sree Narayana Guru, Jyotiba Phule, B.R. Ambedkar, Iyothee Thass, Sahodaran Ayyappan, Ayyankali, Poykayil Appachan, among others. [13] [14]
The body of modern Dalit literature, which encompasses a growing collection of work, is largely rooted in developments from the late 1960s onward. According to scholars Satyanarayana and Tharu, Dalit literature gained traction when the Dalit Panthers movement revitalized and extended the ideas of Dr. B.R. Ambedkar, critiquing Indian nationalism's Gandhian perspective and launching a new social movement centered on Dalit rights and empowerment. Over subsequent decades, Dalit writing evolved into a nationwide phenomenon, reformulating the issue of caste and reassessing the impacts of colonialism and missionary activity. This literature aims to resist simplistic categorizations of caste, asserting the complex and ongoing influence of caste structures in Indian society. Satyanarayana and Tharu note that these works vividly illustrate and analyze the persistent workings of caste power in contemporary India [15] Prominent Dalit author Sharankumar Limbale characterizes Dalit literature as a medium for expressing the "grief" inherent in Dalit lives, portraying the systemic injustices and hardships—including discrimination, poverty, and social exclusion—faced by Dalit communities. [16] 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. [17]
The movement can be traced back to the publication of Gulamgiri by Jyotirao Phule in 1873, which set the stage for future writers to explore and express the experiences of Dalits. Notable contributors to Modern Dalit literature 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.
In recent years, new voices in Dalit literature have emerged, broadening the scope and impact of this genre. Among these are P. Sivakami, whose work The Grip of Change is acclaimed for its insights into Dalit life, and Vijila Chirrappad, a writer from Kerala who addresses the unique challenges facing Dalit women. Dev Kumar, founder of Apna Theatre in 1992, has used drama to promote Dalit consciousness, while Tamil Nadu-based Meena Kandasamy combines feminist and anti-caste themes to highlight the intersections of gender and caste discrimination. [14]
Dalit literature in the modern era emerged in the Marathi language as a literary movement as a precursor to its flourishing in various Indian languages. [18] In 1958, the term "Dalit literature" was used at the first conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society) in Mumbai [19]
Baburao Bagul's first collection of stories, Jevha Mi Jat Chorali (English: When I had Concealed My Caste), published in 1963, portrayed a stark, realistic view of societal cruelties faced by Dalits and thus brought in a new momentum to Dalit literature in Marathi. Actor-director Vinay Apte later adapted it into a film, contributing further to its cultural impact. [20] [21] [22] Namdeo Dhasal, who founded Dalit Panther and its members wrote works that amplified the genre's impact on Marathi literature. [23]
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, andUrmila Pawar. [24]
The first Dalit literature conference, Dalit Sahitya Sammelan, was held in 1958 organised by Annabhau Sathe. He was a communist, who turned to Ambedkarite movement in the later part of his life. This gathering is widely recognized as the foundation of Dalit literature in Marathi. [25] [26]
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 and published in 1992. [27] [28] 'Poisoned Bread' - the collection takes its name from a story by Bandhu Madhav 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. [29] Shankarrao Kharat served as president of the 1984 session of Marathi Sahitya Sammelan (Marathi literary conference) held in Jalgaon highlighting the increasing acceptance of Dalit voices in mainstream Marathi literary forums.. [24]
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, named after the Dalit modern-age hero, advocate and scholar B.R. Ambedkar. 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. [14] [30] [31] [32]
In Bengali literature, the term "charal," derived from the Sanskrit word "chandal," serves as an umbrella term for Scheduled Castes, and the literature emerging from this context is often referred to as "Charal literature." This genre reflects the experiences and struggles of marginalized communities in Bengal.
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. The development of Dalit literature in Bengal was significantly influenced by the leadership of Harichand Thakur, a prominent figure in the Motua community, and the ideas of Dr. B.R. Ambedkar. [33] The Motua community played a crucial role in fostering caste consciousness and initiating anti-caste movements in colonial Bengal. Scholars like Sekhar Bandyopadhyay in The Namasudra Movement and Sumit Sarkar in Writing Social History discuss this influence extensively.
The Motua faith arose as a challenge to Brahmanical Hinduism in East Bengal and has since expanded to include various marginalized lower castes. [34] Themes in Charal literature address a variety of issues, including the role of women in Motua religious teachings, the work ethic promoted by Harichand Thakur, and the relevance of Harichand's teachings to the Namasudra uprisings. Additionally, these writings explore the relationship between Matua dharma and the works of B.R. Ambedkar. According to Bandyopadhyay, Motua songs convey messages aimed at enhancing the self-confidence and collective identity of the oppressed community. [35] [36] [37]
The organized Dalit literary movement in Bengal began in 1992, following the death-by-suicide of Chuni Kotal, which sparked widespread protests. [38] [39] These events led to the formation of the Bangla Dalit Sahitya Sanstha and the launch of the magazine Chaturtha Duniya. 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. [33]
This magazine has been instrumental in highlighting the works of significant 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 garnered critical acclaim, further elevating the visibility and popularity of Dalit literature in Bengal. Other active Dalit journals in the region include Adhikar, Dalit Mirror, Nikhil Bharat, and Neer.
The Dalit Panther movement in Maharashtra led by influential figures such as Namdeo Dhasal has also inspired the Dalit literary movement in Bengal. This movement produced literature that starkly contrasts with the prevailing literary trends in Bengal, which often focused on romanticism and nationalism while neglecting pressing social issues. [29]
Dalit literature in Tamil Nadu has a significant historical context, emerging prominently in the late 19th century through the efforts of educated members of the Parayar community, 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 fostering awareness 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. [40]
The 1940s witnessed a rise in communist movements in Tamil Nadu, which significantly influenced Adi Dravidas. Prominent Dalit writers, such as Daniel Selvaraj and Poomani, engaged with Marxist ideologies, reflecting the economic struggles faced by their community in their literary works. This era marked the early development of Tamil Dalit literature, characterized by novels and short stories authored by Adi Dravida writers.
The late 1980s and early 1990s were pivotal for the Tamil Dalit literary movement. Writers began addressing issues related to caste discrimination, social injustice, and economic inequalities. However, it was in the 1990s that the Tamil Dalit literary movement gained momentum. The release of the Mandal Commission report in the 1990s catalyzed communal tensions and heightened Dalit awareness, prompting the formation of a distinct caste identity. Additionally, the centenary celebrations of B.R. Ambedkar in 1992 revitalized interest in his principles and ideas among Tamil Dalits. [41]
Over the next decade, the production of Dalit literature and the arts flourished. Writers such as Sivakami, Edayavendan, Unjai Rajan Abimani, Bama, Anbadavan, K. A. Gunasekaran, Imaiyam emerged during this time, significantly contributing to the genre. Notable works include Sivakami's "Pazhiyana Kazhidalum" (The Grip of Change) and Bama's "Karukku," noted as the first Dalit novel in Tamil written by a woman. [42]
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 influence of the little magazine movement, which gained traction in India during the 1950s and 1960s, also impacted Tamil Dalit literature in the 1990s. This period witnessed a spurt of Dalit journals like Dalit Murasu, Kodangi (later renamed Pudiya Kodangi), Manusanga, Dalit, and Mallar Malar, which provided a platform to discuss Tamil Dalit politics and literature. Journals like Subamangala, Nirapirigai, Kavithasaran, Ilakku, Thinamani Kathir, and Sathangai published special issues focusing on Dalit literature, contributing significantly to its growth and recognition. [43]
Dalit literature in Punjab has a significant tradition characterized by the contributions of various poets throughout history. The origins 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. [44] In the early nineteenth century, Sant-poet Sadhu Wazir Singh (1790–1859) became a notable figure, producing works that explored spiritual, social, and philosophical themes. Wazir Singh's writings challenged established Brahmanical structures and advocated for gender equality, promoting a vision of a society free from hierarchical constraints. [45]
Others such as Giani Ditt Singh played a crucial role in the Singh Sabha movement which advocated a return to true Sikhism as a counter to proselytizing by Christian missionaries and organisations like the Arya Samaj. 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. [46] 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". [47]
Telugu Dalit literature has a history dating back to the 17th century, featuring poets like Potuluri Veerabrahmam and Yogi Vemana, who wrote about the evils of caste and untouchability. [48] Following India's independence, a new generation of Dalit poets, artists, and intellectuals emerged, bringing literary art into the public domain and supporting socio-political movements in Andhra Pradesh and Telangana. The Communist Party’s Jana Natya Mandali was instrumental in disseminating messages through oral storytelling and folk art among Dalit communities. Various theatrical forms, including Burrakatha, Yakshaganam, Oggukatha and other street plays became important tools for activism. Prominent activist-singers, such as Gaddar, Masterji, Goreti Venkanna, Suddala Hanumanthu, Bandi Yadagiri and Guda Anjanna, Mittapelli Surender and Andesri, used their songs to advocate for revolution, eventually making their way into the mainstream Telugu industry.. [49]
The Karamchedu massacre in 1985 highlighted the severe impacts of caste discrimination and galvanized the collective consciousness of the Dalit community. This event also united two influential Dalit intellectuals, Kathi Padma Rao and Bojja Tarakam, who assumed leadership roles within the Dalit Mahasabha in 1987. Under their leadership, the Dalit Mahasabha became a powerful entity advocating against caste-based discrimination and violence against Dalits. This period witnessed the emergence of significant Dalit poetry anthologies, including "Padunekkina Pata" and "Chikkanaina Pata", alongside prolific contributions from women writers such as Gogu Shyamala, Joopaka Subhadra, Jajula Gowri, and Challapalli Swaroopa Rani. [50] [49]
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. The first collection of Gujarati Dalit poetry appeared in a magazine in 1978, featuring contributions from writers such as Neerav Patel, Dalpat Chauhan, Pravin Gadhvi, and Yogesh Dave. Ganpat Parmar and Manishi Jani later published the first comprehensive collection of Gujarati Dalit literature
Initially, Dalit writers expressed their experiences and identities through poetry in magazines such as Kalo Suraj. Over time, the movement expanded to include various literary forms, 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. [51] [52]
Other notable writers in this genre 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. Macwan's novel Angliyat is regarded as one of the most significant works in Gujarati literature, depicting the lives and struggles of the Vankar community. [53] [51]
Dalit literature in Odia has a historical presence that can be traced back to the fifteenth century. Sudramuni Sarala Dasa is noted as a pioneer of the social protest movement in Odisha during this period. A Sudra by caste, he articulated the voices of the marginalized through works written in the vernacular language. His major works, the Odia Mahabharata, the Bilanka Ramayana and Chandi Purana focused on contemporary issues and everyday experiences, serving as a critique of the dominance of Sanskrit in literature and its emphasis on royal figures [54]
The Panchasakha poets—Balarama Dasa, Jagannatha Dasa, Achyutanda Dasa, Jasobanta Dasa, and Ananta Dasa—were influential in 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. They also challenged the supremacy of Sanskrit and produced works in the vernacular, thereby enhancing the use of colloquial Odia in literature. Their contributions include translations of sacred Hindu texts into accessible language, such as Jagmohan Ramayan, Odia Bhagabata, Harivamsa, Premabhakti Brahmagita, and Hetudaya Bhagabata. These poets sought to transcend the rigid norms of temple and monastic life. [54]
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, , criticized orthodox rituals and societal customs in Odisha, aiming to reshape societal norms. [55] In 1953, Dalit Jati Sangha (Dalit League) was founded by Govinda Chandra Seth, Santanu Kumar Das, Jagannath Malik, Kanhu Malik, and Kanduri Malik. They created literary works aimed at raising awareness about Dalit issues. Seth’s biography of B.R. Ambedkar and Das’s novels—Awhana, Vitamati, Sania, and Pheria—focused on themes of caste inequality and social injustice. [55]
In the 1970s and 1980s, there was an emergence of Dalit voices in Odisha through literature. Bichitrananda Nayak is recognized as a significant figure in Odia Dalit writings, publishing Anirbana (Liberation) in 1972, which incorporated the term "Dalit" in various poems. Other notable writers and poets include Krushna Charan Behera. [55] The Ambedkar centenary celebrations in 1991 inspired a larger number of Odia Dalit poets and writers to reflect on their histories. Educated members of the Dalit community began to openly discuss issues of caste, class, and gender exploitation. 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. [55] [56]
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 discuss the intersection of caste and gender. [57] [58] [59]
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. [60] [61] [62]
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. [63]
| 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 is a term first coined by the Indian social reformer Jyotirao Phule for untouchables and outcasts, who represented 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 one of the dominant 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. As of 2017 the Mahar caste was designated as a Scheduled Caste in 16 Indian states.
The little magazine movement originated in the 1950s and 1960s in many Indian languages like Bengali, Tamil, Marathi, Hindi, Malayalam and Gujarati, in the early part of the 20th century.
Indian English poetry is the oldest form of Indian English literature. Henry Louis Vivian Derozio is considered the first poet in the lineage of Indian English poetry followed by Rabindranath Tagore, Sri Aurobindo, Sarojini Naidu, Michael Madhusudan Dutt, and Toru Dutt, among others.
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 Panther 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 first book detailing the history of women’s active participation in the Dalit movement in India, led by B. R. Ambedkar. Originally written and edited in Marathi by Urmila Pawar and Meenakshi Moon, it was published in 1989. The English translation, done by Wandana Sonalkar, was released in 2008.
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){{cite web}}: |last= has generic name (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.