CU-MA-Eng-SEM-IV-Dalit Literature-Second Draft

MASTER OF ARTS ENGLISH SEMESTER IV DALIT LITERATURE

CHANDIGARH UNIVERSITY Institute of Distance and Online Learning SLM Development Committee Prof. (Dr.) H.B. Raghvendra Vice- Chancellor, Chandigarh University, Gharuan, Punjab:Chairperson Prof. (Dr.) S.S. Sehgal Registrar Prof. (Dr.) B. Priestly Shan Dean of Academic Affairs Dr. Nitya Prakash Director – IDOL Dr. Gurpreet Singh Associate Director –IDOL Advisors& Members of CIQA –IDOL Prof. (Dr.) Bharat Bhushan, Director – IGNOU Prof. (Dr.) Majulika Srivastava, Director – CIQA, IGNOU Editorial Committee Prof. (Dr) Nilesh Arora Dr. Ashita Chadha University School of Business University Institute of Liberal Arts Dr. Inderpreet Kaur Prof. Manish University Institute of Teacher Training & University Institute of Tourism & Hotel Management Research Dr. Manisha Malhotra Dr. Nitin Pathak University Institute of Computing University School of Business © No part of this publication should be reproduced, stored in a retrieval system, or transmitted in any formor by any means, electronic, mechanical, photocopying, recording and/or otherwise without the prior written permission of the authors and the publisher. SLM SPECIALLY PREPARED FOR CU IDOL STUDENTS 2 CU IDOL SELF LEARNING MATERIAL (SLM)

First Published in 2021 All rights reserved. No Part of this book may be reproduced or transmitted, in any form or by any means, without permission in writing from Chandigarh University. Any person who does any unauthorized act in relation to this book may be liable to criminal prosecution and civil claims for damages. This book is meant for educational and learning purpose. The authors of the book has/have taken all reasonable care to ensure that the contents of the book do not violate any existing copyright or other intellectual property rights of any person in any manner whatsoever. In the event the Authors has/ have been unable to track any source and if any copyright has been inadvertently infringed, please notify the publisher in writing for corrective action. 3 CU IDOL SELF LEARNING MATERIAL (SLM)

CONTENT Unit - 1: What Is Dalit Literature? “Form, Purpose And Aesthetics” ..................................... 5 Unit - 2:“Annihilation Of Caste: Anundelivered Speech, 1936”From Annihilation Of Caste:The Annotated Critical Edition, 2014......................................................................... 28 Unit - 3:Balbir Madhopuri: “Ma Tells Me,”“Horse And The Old Man,”“He Said,”“A Poet Aspires” .............................................................................................................................. 43 Unit - 4: Meena Kandasamy: “Mohandas Karamchand,”“Becoming A Brahmin,”“How They Prostitute A Poem,”“Another Lost Paradise” ....................................................................... 61 Unit – 5:Namdeo Dhasal: “Kamatipura,”“Cruelity,”“Dedication” ....................................... 81 Unit - 6:Mulkrajanand: Untouchable ................................................................................... 99 Unit - 7: Baburao Bagul: “Mother”, Bandhu Madhav:“The Poisoned Bread” .................... 125 Unit - 8:Ayyapan: “Madness.”“The Memorial”, Mohanlal Philorea: “Quota Wallah”,Ravi Kumar: “On Knowing The Truth” ..................................................................................... 141 Unit - 9:Munshi Premchand:“The Thakur’s Well” Mahashweta Devi:“Dhouli”................. 163 Unit - 10:Baby Kamble:The Prisonss We Broke,Om Prakash Valmiki: Jhoothan:A Dalit’s Life ................................................................................................................................... 186 4 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT - 1: WHAT IS DALIT LITERATURE? “FORM, PURPOSE AND AESTHETICS” STRUCTURE 5 1.0 Learning Objectives 1.1 Introduction 1.2 Creation of Dalit Literature 1.3 Dalit Literature and Marathi Literature 1.4 Sant Literature and Dalit Literature 1.5 Modern Marathi and Dalit Literature 1.6 Dalit Literature and Rural Literature 1.7 Who is Dalit? 1.8 What is Dalit Literature? 1.9 Suffering in Dalit Literature 1.10 Rejection and Revolt in Dalit Literature 1.11 Dalit Literary Experience 1.12 Dalit Awareness 1.13 Commitment to Dalit Literature 1.14 Dalit Literary Language 1.15 Charges Against Dalit Literature 1.16 Is Dalit Literature Propagandist? 1.17 Is Dalit Literature Univocal? 1.18 Are there any individuals in Dalit Literature? 1.19 Why does Dalit Literature exist independently? 1.20 Contribution of Dalit Literature to Indian Literature 1.21 Conclusion 1.22 Dalit Literature and Aesthetics-Introduction 1.23 Marathi Criticism and Dalit Criticism 1.24 Review of Dalit Literature by Savarna Critics 1.25 Artistic Standards 1.26 The Nature of Criticism of Dalit literature by Savarna Critics 1.27 Restrictions on Dalit Criticism by Savarna Critics 1.28 Adultory Criticism 1.29 Negative Review 1.30 True Criticism has not occurred 1.31 Aesthetics of Dalit Literature 1.32 Aesthetics of Marathi Literature 1.33 Joy as an Aesthetic Value CU IDOL SELF LEARNING MATERIAL (SLM)

1.34 Aesthetics and Dalit Literature 1.35 Rasa Theory and Dalit Literature 1.36 Dalit writer’s position in the Aesthetics of Dalit Literature 1.37 Materialistic Aesthetics of Dalit Literature 1.38 Aesthetics of Dalit Literature and Ambedkarism 1.39 Dalit Literature and the Question of Preference 1.40 Freedom as an Aesthetic Value 1.41 Standards of Dalit Literature 1.42 Summary 1.43 Keywords 1.44 Learning Activity 1.45 Unit End Questions 1.46 References 1.0LEARNING OBJECTIVES After studying this unit, you will be able to:  Define Dalit Literature  Identify the form of Dalit Literature  State the purpose of Dalit Literature  Interpret the aesthetics of Dalit Literature 1.1INTRODUCTION Dalit writing is a post-Independence literary phenomenon. The emergence of Dalit literature has a great historical significance. Dalit literature is that literature, which is written by one who is Dalit by birth, which is filled with rebellion and rejection, and which gives expression to Dalit consciousness. It is not possible to convey imaginatively the caste-specific experience of Dalits. Most of the marginalized groups all over the world have a similar system of oppression but the titles are different as per the class and class divide. In India it was under the pretext of the Cast and in the western World it was under the name of the Race. Inequality was the main source of this marginality which led to insecurity, injustice and exploitation. Marginalized sections were always on the periphery and distanced from the power centers. In this research work the main objective is to draw similarities between the politics of Caste and Race in Indian Dalits and the American Blacks. Dalits were always on the marginalized ‘other’ side of the Indian society. Some of the important writers whose writings will find a place are: Mahasweta Devi, Namdeo Dhasal, Daya Pawar, Arjun Dangle, Sachi Rautray, Rabi Singh, Basudev Sunani, Bama, Abhimani, Poomani, Imayam, Marku, Mangal Rathod, Neerave Patel, Perumal Murugan, Palamalai, Sudhakar, D. Gopi and others. 6 CU IDOL SELF LEARNING MATERIAL (SLM)

In the post-independence period, Marathi literature echoed many literary currents. After India’s independence, the nationalist spirit grew stronger in society and in the hearts of the people. The devolution of power, public welfare programs and the spread of education have brought about a fundamental change in people’s lives. With the emergence of a democratic form of government, the general public began to understand the language of rights and prerogatives. They felt that freedom had set them free. Independence brought with it the hope that all the problems facing the Indian people would be resolved. However, problems such as unemployment, poverty, population growth, community conflicts, corruption in public life and the ever-threatening famine resulted in the loss of people’s confidence in freedom and the start of mass movements for fight against various injustices. The idea of education and democracy has reached many strata of society, raising people all over the country, including Dalits, nomadic and criminal tribes and tribes living in and outside the villages. The democratization of education has helped its diffusion among farmers, women and workers. The idea of equal value for all was widely expressed, but social conditions have not changed. The realization of human values such as equality, liberty, brotherhood and justice has brought about a revolutionary change in the life of the nation, society and individuals. Yet at the same time, dissatisfaction with an unequal system also triggered feelings of pain and rebellion. Literary scholars of the post-independence period expressed these sentiments. New writers have emerged from different sections of society. In their writings, they presented their own language, context, status and issues. Dalit literature generated considerable debate because its form and purpose were different from other post-independence literatures. Its presence has been noticed in India and abroad. 1.2 CREATION OF DALIT LITERATURE The period 1920-1956 (“Muknayak”to Mahanilvan “) was shaped by his writings and political activities of Baba Sahebu Ambedkar. He advocated an unruly fall from the village boundaries to a roundtable conference organized by the British Empire. He fought a powerful force from the Hindu guardians of the upper castes to God. The entire Dalit community feels the impact of Baba Saheb’s activities. Dalit writers began to cherish his thoughts and actions. Through their writing, they made the community aware of the need for struggle. The writing has done at this point spread the message of the revolution. This period of Baba Saheb should be called the “Renaissance period”in the history of the Dalit movement. Bandumadhav, Sankarrao Karat and Annapasade are the major authors of this period. The works of Dalit writer NR Shende were also published during this period. 7 CU IDOL SELF LEARNING MATERIAL (SLM)

Babasaheb Ambedkar founded Siddhartha College in Mumbai in 1946 and Milind College in Rangabad in 1947 for higher education of Dalit boys. Dalit students of first-generation trained at these universities were impressed with Baba Saheb’s ideas. Young Dalits of this generation tried to express their feelings in writing. In this early stage, Savarna’s editors and editors did not publish works by Dalit authors. However, the Dalit writers continued to write and did their best to be heard. On March 2, 1958, the first meeting of Dalit writers was held in the auditorium of the Bengali Grammar School in Dadal. At this conference, it was decided to recognize the cultural importance of Dalit literature and give it sufficient recognition. 1.3 DALIT LITERATURE AND MARATHI LITERATURE The ancient and modern Marathi authors do not describe the real life and struggle of the Marathi people. Rather, they reflect the influence of the erotic and romantic aspects of Sanskrit and English literature. It would be surprising if, in such a context, the origin of all literature was to demonstrate the untouchable power of powerful words. The origins of Dalit literature have had a great impact on Marathi literature. Dalit writers began writing their literature regardless of literary principles. 1.4 SANT LITERATURE AND DALIT LITERATURE Marathi literature created by saints (monks) is considered “timeless literature.”Saints are worshiped in Marathi, but the role of Dalit writers is different. Caste fights discrimination and does not release the untouchables. Motsam seemed to be more important to them on social issues. They identified the woman and Shudra with simple compassion. In theory, Dalit monks were equal at the Gate of God, but in reality they were only the lowest stage of the ladder era. Dalit writers are frustrated by the powerlessness of Dalit writers involved in this situation. Due to the caste system, Dalit writers have moved away from Hindu culture. Therefore, it is natural for them to feel far from the sands The difference between contemporary Dalit writers and the saints is not only a temporary difference, but also the result of a cultural change that has taken place since the days of the saints. Dalit writers reject established traditions. This does not mean that they do not have tradition. They tell the traditions of Buddha, Kabir, Pool and Ambedkar. Culture and tradition are created through the exchange of old and new that transcends the boundaries of time. The tradition of the new rebellion is born of the rejection of the ancients and has a material knowledge of its own existence. With the approval of a large company, it has an independent presence. At some point, this new river becomes an integral part of culture. The Vedic tradition, which rejects previous non-biblical traditions, can be cited as an example of this process of tradition generation. 8 CU IDOL SELF LEARNING MATERIAL (SLM)

1.5 MODERN MARATHI AND DALIT LITERATURE In the history of Marathi literature, the literary era (Keshavsut to Mardhekar) is called “modern”. Contemporary literature is believed to have started after Madeker. In modern Marathi literature, Dalits are presented from a bourgeois perspective, expressing sympathy for Dalits from a reformist liberal perspective. Due to the limited experience of senior caste bourgeois writers, there is no realistic expression of Dalits in their writings. The writer who painted the Dalit is compassionate, but there is no image of a self-respecting Dalit. Marathi literature began to show a new face with the terrible loss of life in World War II. Being like a human animal brought about by the mechanical age. Decrease in value; influence of Sartre, Camu, Kierkegaard, Freud’s ideas and there is a popular move in the post-independence era. Compared to modern Marathi literature, the new form and nature of literature looked different. However, this new literary rebellion was limited to the changes in literary values. The content was to revolve around bourgeois life. Instead of realistically sketching Dalits, the new author provided a sensational explanation of artificial sexuality, sensuality, and crime. The revolutionary ideas of Dalit literature were not expressed in this writing. The rebellion of the acclaimed new writer opened the door to Marathi literature and created favorable conditions for the rise of Dalit literature. Despite the friendly relationship between new writers and these Dalit writers, there are differences in the form and purpose of their writing. In addition, there are various reasons for the rise of Dalit literature. 1.6 DALIT LITERATURE AND RURAL LITERATURE Rural literature has been written since 1925, but did not appear until independence. Eighty percent of Maharashtra’s population lives in villages. With the spread of education, the sons of farmers who learned to read and write felt. Along with the drops of dew that fell on the leaves of the grass, they also saw the tears of the workers. Local writers have made peasants the center of their literature. Much of the Dalit literature is full of village depictions, so it looks like a local writer as part of the local literature. There are no nomadic or criminal tribe villages or homes. Begging and stealing are the only options they need to fill their stomachs. Adivasi society leads an animal- like being in the woods. Contact with the village is limited to the weekly market. Despite racism, villagers are afflicting Dalits, Adivasi, nomads and criminal tribes. Local writers consider the lives of all oppressed people to be equal when they set aside the experience of being “untouchable”or “stigma of the caste system.”Dalit literature was born from this untouchable womb. It is the fact that only Dalit writers talk about Dalit pain, and local writers do not portray Dalit life. This defines the limits of the experience of local writers. It is inappropriate to expect 9 CU IDOL SELF LEARNING MATERIAL (SLM)

people who write for entertainment to write Dalit literature, just as Dalit authors write for entertainment. Writers write according to their natural taste. Dalits have expressed dissatisfaction with the unequal Hindu caste system. The idea of an Ambedkar is the source of this dissatisfaction. Rural literature does not talk about the caste system. The inspiration for the two literatures is also different. For these reasons, Dalit literature is different from local literature. There are as many differences between them as there are Savarna societies that live in the village and unruly societies that live outside the boundaries of the village. There was no realistic expression of Dalits in ancient, modern, and modern Marathi literature. To provide a realistic portrait of Dalits, it must be written by a Dalit writer. The Dalit author is inspired by the goal of literary portrayal of the real experience of Dalit life. 1.7 WHO IS DALIT? In Dalit literature, the word “Dalit”refers to Harijan, and Dalits are not the only Dalits. The term refers to all unruly communities living outside the boundaries of the village, the Adivasi, landless farm workers, workers, suffering masses, nomads and criminal tribes. It is not enough to mention only the inviolable caste when explaining the words. People who are financially poor should also be included. 1.8 WHAT IS DALIT LITERATURE? Dalit literature artistically describes the suffering, slavery, humiliation, ridicule, and poverty that Dalits endure. This literature is just a sublime picture of sadness. Everyone must find freedom, honor, security, and freedom from the powerful threats and elements of society. These values are clearly demonstrated in certain types of literature. Its name is Dalit literature. Recognizing the central importance of mankind, this literature pervades the joys and sorrows of mankind. It considers humans to be the best and leads him to a complete revolution. 1.9 SUFFERING IN DALIT LITERATURE Hindus have considered Dalits untouchable and guilty from birth. Dalits must not stack their possessions or wear gold jewels. They must live outside the village and own only donkeys and dogs. In addition, they only eat food in clay dishes, use only shrouds for clothing, and adopt a nasty and rough name. The Hindu scriptures are full of such many orders. For thousands of years, Dalits have been deprived of their power, property, and status. It is suggested that “God created this hierarchy”so that Dalits would not rebel against this social order. Thousands of generations of Dalits have endured this injustice. 10 CU IDOL SELF LEARNING MATERIAL (SLM)

Dalit society understood slavery according to the ideas of Baba Saheb Ambedkar. This quiet society found its hero and his anguished voice through him in Baba Saheb. This fear of Dalits is a pioneer in Dalit literature. The fear of Dalit literature is not the fear of the individual, but the fear of the exiled society as a whole. For this reason, it has taken on a social character. 1.10REJECTION AND REVOLT IN DALIT LITERATURE “Rejection”and “revolt”in Dalit literature arose from the painful womb of Dalits. They are directed against the inhumane system imposed on them. Rejection and rebellion are social and collective, just as the fear expressed in Dalit literature is inherent in the collective social voice. This refusal is directed against an unequal order that abuses Dalits. Its shape is double-edged, rejecting unequal order and seeking equality, freedom, brotherhood and justice. Rejection in Dalit literature is a fair means to use legal terms. 1.11 DALIT LITERARY EXPERIENCE The experience explicitly stated in the Dalit literature has not yet been expressed in any other literature. They are the experiences of a particular community. The experience conveyed in Dalit literature has several characteristics. They represent self-esteem and its involvement in open self-esteem in achieving the rejection of traditions and religions that oppose this self- respect. They represent the pain of people who are not treated as humans. They respect the Buddhist value of treating people as human beings. They cultivate endless gratitude towards Dr. BabaSaheb Ambedkar and Mahatma. Dalit writers claim that their literature conveys the life they lived, experienced, and saw. The experience contained in Dalit literature is clearly expressed by the desire for freedom, so its character is collective rather than individual. It was this experience that encouraged Dalit writers to write. The connection between Dalit experience and life cannot be ignored. 1.12 DALIT AWARENESS Dalit consciousness in Dalit literature is a revolutionary spirit associated with struggle. It is a rebellious belief in the caste system that recognizes humans as its center. The idea of Ambedkarite is the inspiration for this consciousness. Dalit recognition makes slaves aware of their slavery. Dalit recognition is an important species of Dalit literature. It is different and distinct from the consciousness of other writers. Because of this recognition, Dalit literature is portrayed as unique. 11 CU IDOL SELF LEARNING MATERIAL (SLM)

1.13COMMITMENT TO DALIT LITERATURE Dalit writers use their personal experience as the basis for their writing. Always striking in her writing is the idea that certain ideas need to be rebelled, some values rejected, and some areas of life strengthened and expanded. Dalit writers write from the conviction given, so their writing is purposeful. Dalit authors write from social responsibility. Their text represents the emotions and commitment of the activist. That society can change and understand the problem-their writing strongly expresses this impatience; Dalit writers are activists-artists who write while engaged in the movement. They see their literature as a movement. Their commitment goes to Dalit and exploited classes. However, the voices of Dalit writers can be adversely affected by their involvement. They need to know the line between activists and artists. The creation of a writer is a part of social life. The author of change cannot avoid social responsibility. However, it is important for them that this responsibility does not adversely affect their creation. 1.14 DALIT LITERARY LANGUAGE The outlook on life conveyed in Dalit literature is different from the world of experience. A new world, a new society, and a new person have been revealed for the first time in literature. The reality of Dalit literature is as different as its real language. It is Dalit’s rude language and Dalit’s spoken language. There are no sophisticated gestures or grammar in this language. The language is said to change every twenty miles, but for Dalits, this calculation turns out to be wrong. In the same village, there is a difference between the language of the village and the language of the unruly neighborhood. Dalit writers have used the local language instead of the standard language for their writing. Standard language has classes. The Dalit writer rejected this standard language class. People who are educated in society consider the standard language to be the correct language for writing. The Dalit author refused this confirmation of the standard language by an educated class because of his arrogance. Dalit writers find Basti more familiar than standard language. In fact, the standard language does not contain all the words in the Dalit dialect, and they can express their experience in the native language, which makes the expression clearer. Dalit writers reacted violently to Hindu religious literature. Despite the fact that epics are literature, they do not accurately portray Dalit society. In fact, Shudra was forbidden to learn Sanskrit because it was considered the language of God. (Because of this, Baba Saheb could not learn Sanskrit, but he had to learn Persian.) “Rama, the murderer of Shambuka, is not our ideal. With Gita, who supports the caste system. Mahabharata cannot be praised. That is the perspective of the Darit writer. 12 CU IDOL SELF LEARNING MATERIAL (SLM)

1.15 CHARGES AGAINST DALIT LITERATURE Many claims have been made against it because of the form, purpose, and role of Dalit literature. Dalit literature has been accused of being promotional, explicit and negative, and not representative of the individual and there is excessive resentment in Dalit literature. 1.16 IS DALIT LITERATURE PROPAGANDIST? Dalit literature has been criticized as propaganda. In addition, their writings expressed the enthusiasm of the movement and were accused of lacking neutrality and objectivity. If Dalit literature seems to be promotional, it is because it depicts the pain of Dalit authors and their questions. This document is not neutral as it describes human values. Dalit writers cannot break their relationship with pain. The questions they ask in their work are their own and their society-they must not be neutral. To critics, their reaction may look like a pose. However, the whole Dalit literature cannot be said to be promotional. Expressing emotions is an integral part of the literature they produce, as Dalit writers view their writing as a means of liberation for humans. An experience that feels alive and intense is not a promotion. 1.17 IS DALIT LITERATURE UNIVOCAL? The source of this clarity is the expression of an idealistic view common to all Dalit literature. Due to this common ideological function, the features of this document are clear. Moreover, the experience described in the Dalit literature is very similar. The experience of the untouchables is the same. The name of the village may be different, but the tyranny against Dalits is the same. Social boycotts, individual pastis, wells, and crematoriums too. Unable to find rental apartments; need to hide caste; denial of access to public places; unfair to Dalit women; pulling and cutting dead animals; and barbers refusing to cut hair-these experiences are the same for all Dalits. For example, the animal peeling episodes of Aathwaninche Pakshi and Akkarmashi have many similarities. Dalit literature seems obvious because of the similarities in thoughts, experiences, and feelings of Dalit writers. It is not so obvious in prose, but its clarity is especially noticeable in Dalit poetry. 1.18 ARE THERE ANY INDIVIDUALS IN DALIT LITERATURE? A unique feature of Dalit literature is its collective aspect. The experience described in the Dalit literature is social. Therefore, it is clearly represented as a collective character. Therefore, even if the experience expressed in the Dalit literature is an individual experience, it appears to be a group experience. This is why the Dalit literature claims that there are no individuals. 13 CU IDOL SELF LEARNING MATERIAL (SLM)

1.19 WHY DOES DALIT LITERATURE EXIST INDEPENDENTLY? Initially, Dalit literature was completely ignored. Ambitious Dalit writers formed their own literary organization and published their own magazines. By hosting Dalit Literature Conferences, Identity Festivals, and Theater Conferences, they maintained a separate space for Dalit literature. This independent and separate literary flow of Dalit writers has been controversial, and Savarna writers have questioned the need for separate hearths. The Dalit authors argued that Dalit literature is different and that the social and spiritual reality of India has not changed, so a separate space is needed for itself. Given the permanence of the traditional village system, which has inviolable settlements outside the border, traditional ideas and fraudulent positions are reserved for historically excluded communities. The unique identity of Dalit literature is evident in its rebellious and collective character, the special experience of Dalit writers, their use of language, and their commitment to human liberation. And the influence of Ambedkar’s thinking. 1.20 CONTRIBUTION OF DALIT LITERATURE TO INDIAN LITERATURE Dalit literature is a new and clear stream of Indian literature. It brought new experiences, new sensibilities and vocabulary, different protagonists, alternative visions, and new chemistry of suffering and rebellion to Indian literature. Indian literary criticism was also encouraged to ponder the basic questions posed in it and in the minds of readers and critics. Dalit literature is the process of social convergence which has begun and the wind of change has become more active. Many Dalits began writing, and writers came from different life paths. The horizon of Indian literary criticism has expanded and readers’ tastes have changed. The importance of Dalit literature in the larger Indian literature is clear. 1.21 CONCLUSION Dalit society has begun to organize and fight due to BabaSaheb Ambedkar. A writer close to BabaSaheb was influenced by his work. They wrote for the purpose of spreading his thoughts and actions. The creativity of Dalit literature must be seen in the context of Baba Saheb Ambedkar’s upset, his thoughts, and his religious conversion. Post-independence social, economic and political events and the blank left in the Dalit society after the death of Baba Saheb. Dalit writers were inspired by the dissemination of education, democracy, the dissemination of science and law, and the organization and struggle of Dalit youth. Historically, Dalits have not been described in truth or justice, from Hindu religious literature to modern Marathi literature. Therefore, Dalit writers reject this alienated literary tradition and write it with the aim of explaining their pains, problems and questions to people. Dalit 14 CU IDOL SELF LEARNING MATERIAL (SLM)

literature takes the form of a movement because of their commitment and inspiration for the ideas of Ambedkar. In order to stabilize the flow of Dalit literature in the larger flow of Marathi, organized discussions, conferences and seminars were held and a small magazine and its special edition were published. From the beginning, much has been written about Dalit pain, rejection, rebellion, experience, language, involvement, and slander against Dalit literature. Dalit writers and critics tried to explain all the important words. They have answered the questions raised in relation to Dalit literature. There were many supporters and opponents of Dalit literature because of new experiences, specific languages, revolutionary idealism, aggressive qualities, rejection of inequality, and a declaration of victory in human values rooted in it. There are pros and cons, and Dalit literature has evolved. The horizons of Marathi literature and criticism have expanded, and preferences have changed. Many new social classes have awakened and made literary contributions to Dalit literature. 1.22DALIT LITERATURE AND AESTHETICS-INTRODUCTION Critics of Savarna argue that Dalit literature should be severely criticized as literature. They argue that it is completely inappropriate to treat this document from a sympathetic point of view simply because it was created by Dalits. The literary evaluation of this document should be based on them according to literary standards. They say this may be Dalit literature, but readers only read it as literature. Therefore, the assessment should ignore non-literary considerations. However, the Dalit author rejects this view. In her opinion, the bourgeois criticism cannot adequately evaluate this document. 1.23MARATHI CRITICISM AND DALIT CRITICISM Critics of Savarna do not view Dalit literature as a flow in its own right. In parallel, other literary streams with unique characteristics have emerged in Marathi. In addition to Dalit literature, people from many other backgrounds who worked in various professions began writing. Literature was born from Dalits, villagers, Adivasi, Islam, Christians, Jainism, and more. In addition to contemporary literature, other literary forms such as science, labor, children’s literature, and feminist literature were also discussed. The literary community of Vidarbha, South Maharashtra, Mumbai, Konkan, Goa, Andhra Pradesh, Karnataka and Madhya Pradesh advocates the development of literature. The Dalit literary debate influenced all these developments. 15 CU IDOL SELF LEARNING MATERIAL (SLM)

1.24REVIEW OF DALIT LITERATURE BY SAVARNA CRITICS Dalit writers believe that Dalit literature is a movement. They see their literature as a means of their pain, suffering, questions and problems. However, if the reader reads the work of the Dalit author only as literature, the commonality between the author and the reader is disturbed. Dalit literature is a literature that affirms life. All strands in this document are life related. A decision must be made as to whether criticism of artistic creation should be consistent with the perspective of the writer or critic. When writers and critics look at literature from the same perspective, there is no fundamental contradiction between literature and its criticism. However, different perspectives inevitably lead to greater contradictions. Considering the Dalit writer’s literature as an artistic creation raises the question of whether traditional artistic values and literary standards are sufficient. 1.25 ARTISTIC STANDARDS When measuring the importance of artistic creation, they need to use only artistic values, everything else is irrelevant and they are meaningless. In other words, according to PS Rege, art should only be considered as art. As a “Dalit”, Dalit literature cannot demand special artistic standards. It must be judged according to the standards of autonomous and independent art. Demanding different aesthetics from Dalit literature is like trying to create their own state. There is no reason for Dalit authors to develop their own criticisms. If their literature is great, it will pass any test at any time. Artistic value is not destroyed because it is rejected. And, according to Balkrishna Kawthekar, if these values are rejected, Dalit literature will be deprived of a framework for evaluation. Kawthekar argues that Dalit literature must be evaluated on the basis of traditional critical theory. Universal values that never change are fixed in the literature. Dalit writers believe that traditional Marathi aesthetics, which are primarily based on Sanskrit or English literary theory, cannot justify Dalit literature. The act of imagining is said to be temporary and constantly changing. Literature changes as culture changes. If the standards do not change, the relationship between literature and criticism will be broken. There are significant differences in taste levels and processes in India. What is delicious to one person may not seem to be so to another. In such situations, it is a mistake to claim a fixed standard. Like literature, criticism tends to change. Just as the flow of literature has changed from time to time, so has the nature of criticism. Allege, it is a sign of cultural dictatorship that their writing is called literature only if our literary standards apply to them. Literary standards are not always valid. Over time, literature has changed, and the potential for change remains in its criticism. New literary flows cannot be evaluated using traditional literary standards. 16 CU IDOL SELF LEARNING MATERIAL (SLM)

There are two tendencies in criticism of Dalit literature: 1. Dalit literature should be evaluated according to universal literary values. 2. Criticism of Dalit literature cannot be based on traditional standards, as literary standards are not always fixed. Even if the criteria for assessing the use of imagination are fixed or clear, a mechanical approach should be avoided. Otherwise, the practice of criticism will be hindered. Critics use different approaches. This is a natural process of criticism. It is by no means any kind or shape. Criticism requires analyzing and distinguishing works of art and pointing out deficiencies. Multiple criteria sets must be used to evaluate artistic creations. Correct evaluation of many aspects of a work of art requires extraordinary similarities and multifaceted thinking between artists and critics. Claiming criteria is inadequate when proper evaluation is required. 1.26THE NATURE OF CRITICISM OF DALIT LITERATURE BY SAVARNA CRITICS Savarna’s criticism of Dalit literature is different in nature from Dalit’s criticism. The importance of this question is clear. Kurkarni, which has existed since 1925, regrets the lack of criticism of rural literature. Unfortunately, he complains that the sudden emergence of Dalit literature has gained so much momentum that so many important works have been published in a short period of time. Indeed, he seems dissatisfied with having to admit this fruitful argument of Dalit literature. N.S. Phadke argued that he could not write a novel based on what happened in the life of Untouchables. The kind of context and events needed to add color to a novel does not exist in Dalit life. Padke finds it difficult to build this structure from an unruly hut, but Arun Sadhu does. Jaywant Dalvi and Madhu Mangesh Karnik have written novels about Dalit life. Dalit authors have published numerous novels. Due to his formal view, Phadke cannot see the events and contexts of Dalit life as compelling fiction. According to Deshpande, Dalits have been deprived of all sanskara, making it difficult to find a clear voice and become tech-savvy. This means that all non-Dalits blessed with Sanscarla have a clear voice and technical skills. But that is not the basic reality. The failure of Phadke to find impressive connections and events in Dalit life and the fact that Deshpande does not see culture within them is a manifestation of their bourgeois spirit. At the Maharashtra Sahitia Paris Shad Seminar on Dalit Literature in Mahabalesh, Bhimrao Kurkarni said that while Dalit’s dissatisfaction was twisted and ridiculous, Dalit’s irritation and anger were false. Balkrishna Kawthekar suggests that Dalit writers need to see people as people, beyond rejection, rebellion, and revenge. He expects Dalits to consider all humans as humans. Because when this happens, there are no more problems of rejection, rebellion, and revenge. 17 CU IDOL SELF LEARNING MATERIAL (SLM)

However, some men are exploiters and others are exploited. The true justification of Dalit literature is to support the exploited and adopt an attitude of refusal, rebellion and revenge against the exploiter. When Bhimrao Kulkarnithe’s frustration and anger at Dalit literature seems wrong, Balkrishna Kawthekar’s feelings of refusal, rebellion, and revenge appear to be hostile to the people. 1.27RESTRICTIONS ON DALIT CRITICISM BY SAVARNA CRITICS Non-Dalits have criticized Dalit literature from the beginning. As a testament to their generosity, they directed Dalit writers. Many are ready to give advice and instructions. In fact, there are more non-Dalit critics than Dalit critics. Critical comments on Dalit literature were published in the form of books, articles, speeches, interviews and prefaces. Some non- Dalit critics admire and blame Dalit literature. Critics other than Dalits are divided into two groups of supporters and opponents. There were both friendly and give negative reviews too. 1.28ADULTORY CRITICISM Critics other than Dalits admire Dalit literature for a sense of intimacy. They encouraged and worshiped Dalit writers and suggested ideas to guide them. Writing such a non-Dalit critic is like an excuse for a patron. It provides superficial support, but it is neither thought-provoking nor inspiring. 1.29NEGATIVE REVIEW Not only did critics other than Dalits endorse Dalit literature, they also criticized it. They also responded negatively to various proposals on Dalit literature. Dalit writers have been criticized for both writing and not writing. For example, the work of a Dalit writer is claimed to end after he writes an autobiographical book. It is also suggested that Dalit writers can write nothing else, as autobiographical writing does not require scholarships or talent. Dalit literature is also said to be superficial due to its lack of artistic sophistication. These are some methods that have had negative criticism and inadequate praise for Dalit literature. Even today, many literary critics overlook the fiery inspiration there and are always waiting for its shortcomings. It turns out that both positive and prejudiced negative criticisms that please Dalit literature are equally fatal. Dalit literature can play its historical role if evaluated from a balanced and welcoming attitude and an objective perspective. 1.30TRUE CRITICISM HAS NOT OCCURRED Critics other than Dalits have criticized much of Dalit literature, but Dalit authors are still dissatisfied. They complain that their literature has not been sufficiently criticized. Many of these authors comment on the imperfections of Dalit criticism by non-Dalit critics. 18 CU IDOL SELF LEARNING MATERIAL (SLM)

The accusations that criticisms by non-Dalit critics are inaccurate and true are understandable. But one must also need to think about how many Dalit writers wrote about Dalit literature. Dalit writers only write a preface to an ambitious writer’s book. They speak at literary conferences and seminars. They are happy to announce their views as president and guest of the conference. But they donot write about the work of other Dalit writers. When a new work by the Dalit author appears, it will be silently received. Meanwhile, non-Dalit critics have been discussing and criticizing Dalit literature. The fact is that the Dalit literary debate has survived because of the writing of non-Dalit critics. On the one hand, the narrowness of Dalit authors, and on the other hand, inadequate evaluation by non-Dalit critics, Dalit criticism remained within these limits. Criticism of Savarna suffers from its own limits, as it does not exceed these limits. For example, a significant portion of Savarna’s critique of Dalit literature suffers from superficial ones. There is also a clear tendency to reveal the instances of one-sided, monotonous and inferior writing and publishing in Dalit literature. Savarna’s criticism also attempts to break the connection between Dalit writers and traditions and culture. Finally, there is a complete lack of sociological literary standards. All of these restrictions indicate the need for Dalit literary criticism. 1.31 AESTHETICS OF DALIT LITERATURE Sharad Patil creates the perception that Dalit literature did not have its own aesthetics, but relied on Brahmanical aesthetics. One need to consider why counter-revolutionary literature has the weapon of aesthetics, but revolutionary literature does not. Patil calls aesthetics a weapon, and revolutionary literature believes that this weapon must be obtained. 1.32 AESTHETICS OF MARATHI LITERATURE The idea of beauty is discussed in a critique of Marathi literature. BC Mardhekar, RV Patankar, Surendra Barlinge, Narhar Kurundkar, MP Rege, Sharatchandra Muktibodh, DV Kulkarni, and Prabhakar Padhya have made important contributions to aesthetic literature. 1.33JOY AS AN AESTHETIC VALUE The concept of beauty revolves around the feelings of joy and empathy that arise when they see an object, rather than being related to the shape of the object. The joy and empathy that beauty creates influences aesthetics. Aesthetic preferences are important to artists. Aesthetics believes that the influence of a work of art on an audience must be the joy that comes from its beauty. Everyone has a sense of beauty, but only beauty treatment salons can enjoy beauty. The ability to imagine beauty is a gift of high culture. Aesthetics are a product of the situation. 19 CU IDOL SELF LEARNING MATERIAL (SLM)

But in the taste process, esthetics are just as important as artists and artistic creation. Therefore, it must be recognized that cosmetology-related experiences are specific to the subject, person, and situation, and that there is no general concept of cosmetology. However, the aesthetics of Marathi literature have prioritized the joy of aestheticians. 1.34AESTHETICS AND DALIT LITERATURE If joy is the basis of the aesthetics of Marati Savarna literature, then pain and suffering are the basis of the aesthetics of Dalit literature. It is literature that is intended to make the reader restless or angry. “Dalit consciousness” in Dalit literature is not fun, but a revolutionary consciousness based on the ideas of equality, freedom, justice and solidarity. This is why it is important for Dalit critics to change the notion of beauty. In all ages, the imagination of beauty is associated with common ideas. For example, kings and emperors were once the subject of literature. But today, living in huts and huts outside the village is the subject of literature, Dalit literature is a new literary flow in the post-independence era. Not only is it new, but its shape and purpose are different from those in the Savarna Marathi literature. Therefore, it cannot be evaluated in traditional aesthetics. 1.35RASA THEORY AND DALIT LITERATURE Yadunath Thatte suggested that after Acharya Jawdekar recognized this rebellion as the tenth Rasa, “crying”should be accepted as the eleventh Rasa. But what are the benefits of increasing the number of Rasa? Isn’t this essentially the same as proving the imperfections of the general Rasa theory? In connection with Dalit literature, the Rasa theory of aesthetic appreciation seems inadequate. This is why YadunasSatte asked for more Rasa. However, there was no widespread debate about the possibility of extending Rasa theory to Dalit literature. Several articles have been written about it, but critics of Dalit literature ignore them. 1.36DALIT WRITER’S POSITION IN THE AESTHETICS OF DALIT LITERATURE Dalit literature is not fun literature. Therefore, the aesthetics of Dalit literature cannot be based on the principles of aesthetic literature that favor joy over beauty. For this reason, it requires its own Dalit aesthetic. 1.37MATERIALISTIC AESTHETICS OF DALIT LITERATURE When formulating the aesthetics of Dalit literature, one needs to explain beauty. It cannot be done on the basis of imagination and convention. Traditional theory of beauty looks violent 20 CU IDOL SELF LEARNING MATERIAL (SLM)

and spiritual. According to this theory, the beauty of artistic creation lies in the expression of world consciousness and other worldviews. This traditional theory is universal and spiritual. Aesthetics that claim that the beauty of a work of art is an artistic expression of reality is materialistic. Dalit literature rejects spiritualism and abstraction; its aesthetic is more materialistic than spiritual. 1.38AESTHETICS OF DALIT LITERATURE AND AMBEDKARISM The idea of Ambedkar is the inspiration of Dalit writers. Critics have proven that Dalit writers’ works of art meet the standards, but other writers explain that they are inferior. Inspired by the revolutionary ideas of Ambedkar all Dalit writers articulate life-affirming values in all literary works. But for these reasons alone, Dalit literary works are not beautiful. The claim of a literary work depends on how strong and influential the artist’s ideas embedded in the work are to the reader. Dalit authors need to determine the best way to express Ambedkarite’s ideas in literature. Dalit literary works are beautiful and therefore perceived as good, First of all, Dalit writers need to be one with their inspiration. They must acquire a heightened literary consciousness in order to give literary expression to their inspiration and experience. The deeper the relationship of readers with a Dalit writer’s inspiration, the greater will be their liking for the work. The artist, artistic creation, and the reader-all are important parts of this process. The individuality of the artist is reflected in the work, and the individuality of the reader is fused with this reflection. Artists and readers are united in artistic creation. The two meetings depend on common values. The strength with which Dalit readers feel the experience of Dalit writers is not shared with non-Dalit readers. On the other hand, non-Dalit readers and Dalit readers are part of the daily life of Dalit readers, so there is a difference in the degree to which they perceive the experience of Dalit writers as unique. The concept of beauty in Dalit literature may not be a universal concept, but it should also be remembered that the Ambedkarite inspiration expressed therein may be of universal value. 1.39DALIT LITERATURE AND THE QUESTION OF PREFERENCE Aesthetic criticism examines how a work of art affects the mind and mind of the reader. Artists, creations, and aesthetics form the basis of this criticism. Ratings and castes occupy an important position in literary research. Without this, criticism remains incomplete. When rating and caste issues are raised, it is imperative to discuss issues of reader preference. Several treatises can be formulated in this context: readers are important participants. This reader’s preference has not already been established or has been established. The reader has certain predefined assumptions before reading. The reader checks to see if these assumptions have been disputed or confirmed by the text. The same work is liked by one reader and disliked by another. The reader’s mindset is shaped by class and caste. The 21 CU IDOL SELF LEARNING MATERIAL (SLM)

reader’s capital is pre-reading. It is very important to consider the reader’s taste in this way. And since a work of art is an artist’s creation, in addition to the reader and creation, the artist also plays an important role. Dalit literature cannot be fully evaluated without the experience of Dalit writers, their anger, rejection and rebellion by traditional values, and knowledge of the social context. A contradiction between the experience of an unknown literary text and the experience of a critic’s life hinders the process of enjoyment. Dalit writers prioritize social issues over the entertainment of their readers. They express their feelings in literature. They do not create literature for urban readers. Their aim is to transfer aesthetic readers to their own level of experience. Since Dalit writers do not focus on aesthetic readers, traditional aesthetic values centered on aesthetic readers do not apply to the evaluation of their literary works. 1.40FREEDOM AS AN AESTHETIC VALUE People have sacrificed themselves for these ideals. This means that social values are at least as important to them as artistic values, if not more expensive. Equality, freedom, justice and love are the basic emotions of humans and society. They are many times more important than fun and beauty. There was no revolution in the world because of joy and beauty. Many governments have been overthrown for equality, freedom and justice. That is history. Pleasure-beautifying literature focuses on pleasure-seeking aesthetics. The literature that promotes equality, freedom and justice is revolutionary and emphasizes the central importance of humans and society. Revolutionary literature awakens a sense of self-esteem when fun literature awakens people’s joy and empathy. This difference should be noted in the context of PS Rege’s remarks on revolutionary literature that literature cannot be greater than a revolution. The writings of Rousseau, Voltaire and Karl Marx revolutionized the world. The writings of Puree and Ambedkar have created a powerful mass movement and continue to emerge. Lively dictation does not apply to all types of literature. Exploited literature is primarily related to the quest for freedom and its expression. All aspects and dimensions of freedom can be found there. It is important to remember that the imagination and ideas of freedom have aesthetic aspects, just as they have political, economic, social and moral aspects. The sense of freedom exists in Dalit literature not only as the essence of life, but also as beauty. The three values of life includes equality, freedom and solidarity are considered to be the essence of the beauty of Dalit literature. The aesthetics of Dalit literature is the social involvement of artists, the values that affirm the life of artistic creation, equality, freedom,justice and fraternity. 22 CU IDOL SELF LEARNING MATERIAL (SLM)

The idea of BabaSahebAmbedkar is the inspiration for Dalit literature, and Dalit consciousness underlies the creation of this literature. It is a consciousness against slavery. The values of equality, freedom, justice and solidarity are unique to this document. Motivated by the thoughts of Ambedkarite, this Dalit consciousness occupies a central position in the aesthetics of Dalit literature. 1.41STANDARDS OF DALIT LITERATURE The following criteria can be established to evaluate Dalit literature.  Artists need to be motivated by their experience.  Artists need to socialize their experience.  The artist’s experience must have the power to cross local borders.  The artist’s experience should always appear to be relevant. The aesthetics of Marathi literature, developed by critics of Savarna Marathi, privilege joy, but it is not a weapon. Critics of Savarna could not apply such aesthetics in the context of Dalit literature. 1.42 SUMMARY  The young Dalit grew up in the post-independence era.  They understood the importance of organization and struggling. The hope that their problems with India’s independence and the new constitution will be resolved is futile.  On the other hand, the Dalit community had a tremendous perception based on knowledge, science and law.  On the other hand, poverty and the caste system kept them in a lower position. With the spread of education, the pressure of the Dalit movement, and the struggle against living conditions, young Dalits express their hatred and anger at unequal social systems in their writing. In particular, this work should be called “Dalit literature”.  Dalit authors use images and symbols in the literature that are suitable for communicating their experiences.  The use of clear images and symbols is especially found in Dalit poetry. But Dalit writers cannot forget that Hindu religious literature fostered an unequal caste system.  Therefore, they decided not to use religious symbols in their scriptures. Dalit critics encourage Dalit writers to build new myths instead of using the existing symbols and metaphors found in sacred Hindu literature.  When Dalit writers used religious symbols, they helped dismantle them and give them new meaning and purpose. 23 CU IDOL SELF LEARNING MATERIAL (SLM)

 Critics of Savarna Marathi have written extensively about Dalit literature from the beginning. There are more Savarna than Dalit critics of Dalit literature. It consists of flattery, advice, guidance, and friendly encouragement.  Dalit writers do not believe this criticism is genuine. Critics of Savarna give positive and negative reviews. One group endorses the Dalit literature and another rejects unconditional approval. The latter believes that Dalit literature should not be worshiped solely because it was written by Dalits but should be recognized as literature.  Critics of Savarna argued that criticisms of Dalit literature should be based on eternal values, but it does not appear that critics actually made this kind of criticism. 1.43 KEYWORDS  Harijan ― The use of ‘Harijan’ to refer to Dalits goes back to the 1930s. ‘Harijan’, meaning ‘children of God’, was a term first used by Gandhi to refer to Dalits in 1932. He even started three journals in English, Hindi and Gujarati in the same name in 1933. The exact origin of the word is subject to debate.  Savarna critics- Savarna critics are of the opinion that Dalit Literature must be evaluated strictly as Literature as that is how the reader is going to perceive it. Criticism of Dalit texts must not give room to any extra literary traditions and it should be performed on the basis of universal theories and literary criterias.  Unemployment- Unemployment is a term referring to individuals who are employable and actively seeking a job but are unable to find a job. Usually measured by the unemployment rate, which is dividing the number of unemployed people by the total number of people in the workforce, unemployment serves as one of the indicators.  Poverty-Poverty is a state or condition in which a person or community lacks the financial resources and essentials for a minimum standard of living.  Community conflict- Communal conflict is defined in this study as a conflict between non-state groups that are organized along a shared communal identity. Conflict refers to the fact that the parties want to gain control over some disputed and perceived indivisible resource, such as a piece of land or local political power.  Democratization- Democratization is a process through which a political regime becomes democratic. The explosive spread of democracy around the world beginning in the mid-20th century radically transformed the international political landscape from one in which democracies were the exception to one in which they were the rule. The increased interest in democratization among academics, policy makers, and activists alike is in large part due to the strengthening of international norms that associate democracy with many important positive outcomes, from respect for human rights to economic prosperity to security. 24 CU IDOL SELF LEARNING MATERIAL (SLM)

 Rasa Theory-In Indian aesthetics, a rasa literally means “juice, essence or taste”. It connotes a concept in Indian arts about the aesthetic flavour of any visual, literary or musical work that evokes an emotion or feeling in the reader or audience but cannot be described.  Bourgeois-Belonging to or characteristic of the middle class, typically with reference to its perceived materialistic values or conventional attitudes.  Erotic- Relating to or tending to arouse sexual desire or excitement.  Buddhist value-Buddha’s teachings are known as “dharma.” He taught that wisdom, kindness, patience, generosity and compassion were important virtues. Specifically, all Buddhists live by five moral precepts, which prohibit: Killing living things. Taking what is not given. 1.44 LEARNING ACTIVITY 1. Define Dalit Literature. ___________________________________________________________________________ ___________________________________________________________________________ 2. State the Aesthetics of Dalit Literature. ___________________________________________________________________________ ___________________________________________________________________________ 1.45 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Define who is called as “Dalit”. 2. Identify the creation of Dalit Literature. 3. Elaborate the sufferings of Dalit Literature. 4. Trace materialistic aesthetics of Dalit Literature. 5. Identify the reviews of Dalit Literature. 6. Critically analyse the nature of criticism of Dalit Literature. Long Questions 1. Trace the literary experiences of Dalit Literature. 2. Describe how the idea of Ambedkarite is the inspiration for Dalit consciousness. 3. Elucidate the components of Dalit literary language. 4. Enumerate the standards of Dalit Literature. 5. Discuss freedom as an aesthetic value. 25 CU IDOL SELF LEARNING MATERIAL (SLM)

B. Multiple Choice Questions 1. Who shaped Dalit Literature through his literary writing? a. Madeker b. Dr. Babasaheb Ambedkar c. Kierkegaard d. Sartre 2. Local writers consider the lives of all oppressed people to be equal when they set aside the experience of being________. a. Hindus b. Tribes c. Adivasi d. Untouchables 3. Identifya revolutionary spirit associated with strugglein Dalit literature. a. Dalit consciousness b. Slavery c. Self-esteem d. New Rebellion 4. Whohave written extensively about Dalit literature from the beginning? a. Critics of Marathi literature b. Critics of Rural literature c. Critics of Savarna Marathi d. Critics ofHindu religious literature 5. The writings of ___________and Ambedkar have created a powerful mass movement and continue to emergein Dalit literature. a. Artists b. Voltaire c. PS Rege d. Puree Answers 26 1-b, 2-d, 3-a. 4-c, 5-d 1.46REFERENCES Reference books CU IDOL SELF LEARNING MATERIAL (SLM)

• Abbasayulu, Y. B.Scheduled Caste Elite: A Study of Scheduled Caste Elite in Andhra Pradesh. Hyderabad: Osmania University, 1978. • Abraham, Abu. Arrivals and Departures: Abu on Janata Rule. Sahibabad: Tarang Paperbacks, 1983. • Aloysius, G.Religion as Emancipatory Identity: A Buddhist Movement among the Tamils under Colonialisms. New Delhi: New Age International, 1998. • Ambedkar, B. R.Babasaheb Ambedkar: Writings and Speeches. Vol. 6. Compiled by MoonVasant. Mumbai: Department of Education, Government of Maharashtra, 1998. • Ambedkar, B. R.Foreword to G. R. Pradhan, Untouchable Workers of Bombay City. Bombay: Karnatak, 1938. Textbook references • Ambedkar, B. R. Autobiographical Notes. New Delhi: Navayana, 2005. • Berreman, Gerald. “Caste in India and the United States.”American Journal of Sociology, vol. 66, no. 2, 1960 • Gupta, Charu. The Gender of Caste: Representing Dalits in Print. U of Washington P, 2016. Websites • https://www.slideshare.net/kshitizgupta925/representation-of-dalit-in-indian-english- literature-society • https://ijels.com/detail/dalit-literature-a-contemporary-perspective/ • http://www.mgcub.ac.in/pdf/material/20200423005538cd278ddb9c.pdf 27 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT - 2:“ANNIHILATION OF CASTE: 28 ANUNDELIVERED SPEECH, 1936”FROM ANNIHILATION OF CASTE:THE ANNOTATED CRITICAL EDITION, 2014. STRUCTURE 2.0 Learning Objectives 2.1 Introduction 2.2 About the Author 2.3 Castes in India 2.4 Caste Annihilation 2.5 Indignities of Caste 2.6 Reformations to Eradicate Untouchables 2.7 Varna System 2.8 State Reservation Policies 2.9 Indian Caste System 2.10 About Speech 2.11 Anthropological View 2.12 Thoughts on Equality and Freedom 2.13 The Caste System Is Not Just A Division of Labor, Not Voluntary 2.14 Summary 2.15 Keywords 2.16 Learning Activity 2.17 Unit End Questions 2.18 References 2.0LEARNING OBJECTIVES After studying this unit, you will be able to:  Describe the caste system from an anthropological point of view  Identify reformers working to eradicate untouchables CU IDOL SELF LEARNING MATERIAL (SLM)

 State the impact of caste on Hindu ethics  Justify how the marginalized caste operating around the power structure 2.1INTRODUCTION Jat Pat Todak Mandal, a social reformist organization in Lahore, had a Ph.D. BR Ambedkar invited him to give a presidential speech at the annual conference on the Indian caste system. Ambedkarr sent the manuscript of his speech, “The Eradication of Caste.”However, the Organizing Committee has determined that some of his views, especially his criticism of the Vedas and the tendency to abandon Hindu herds, are unacceptable. Therefore, Ambedkar suggested removing these views and replied that he would not change the comma. There was no speech. Then Ambedkar announced it in May 1936.Indeed, in the thousands of pages of Ambedkar’s writings and speeches, the annihilation of caste is his main task. Measured by all criteria such as content, logic, debate, language, dictation, explanation, urge, and above all, strength, it is a manifesto of social liberation, just as the Communist Manifesto once made in the World Communist Movement. Dr. Ambedkar’s ideas are reflected in his writings and speeches and play an important role in tracking the history and growth of Indian social thinking. Over time, many of his releases will not even be available on the market. In some cases, the real edition is out of print. Also, over time, many of his observations on social, economic and political issues come true. Social tensions and caste conflicts are constantly increasing. Therefore, Dr.Ambedkar is becoming more appropriate today. When its solutions and remedies for various socio-economic problems are understood and obeyed, it can help people to overcome the current turmoil and guide them into the future. Therefore, it was very appropriate for the Maharashtra Government to set up an advisory board to deal with all Ph.Ds. Ambedkar edits the available material for publication in the proper format. Therefore, every effort is made to collect what the learned doctor wrote and spoken. 2.2ABOUT THE AUTHOR Bhimrao Ramji Ambedkar (14 April 1891-6 December 1956), commonly known as BabaSaheb, is an Indian lawyer, economist, politician, social reformer, influential in the modern Buddhist movement, and Dalit. India’s equality is opposed in defending its social rights and campaigned for equality with women. He was the first independent Minister of Justice of India and Chief Architect of the Constitution of India. Born in Dalit, formerly classified as a “Dalit”and at the lowest level of Hindu caste, Bhimrao Ramji Ambedkar suffered discrimination throughout his life. After returning to India in 1936, a civil rights activist, often recognized as an architect of the Constitution of India, accused Hinduism and its caste system in his most learned but neglected political document, “The 29 CU IDOL SELF LEARNING MATERIAL (SLM)

Eradication of Caste.”Originally intended as a speech by the Hindu social reformer organization Jat-Pat-Todak Mandal, it was later edited by Ambedkar himself as the organization refused to give the speech in its original form. Ambedkar is a prolific student with a law degree and various doctoral degrees from Columbia University and the London School of Economics and has earned a reputation as a scholar in law, economics, and political science studies. In his early career, he was an economics scholar, professor, and lawyer. His later years were shaped by his political activities. It interfered with the negotiations for India’s independence campaign by publishing a magazine that defended the political rights and social freedoms of untouchables and contributed significantly to the establishment of the Indian state. In 1956 he converted to Buddhism and began a major conversion of Dalits. In 1990, Ambedkar was awarded the highest civilian honor in India, Bharat Ratna, after his death. The heritage of Ambedkar includes numerous monuments and expressions in popular culture. 2.3 CASTES IN INDIA Dr.Ambedkar deals with the topic of the caste system from an anthropological point of view. He states that India’s population is a mixture of Aryans, Dravidians, Mongolians and Scythians. All people are ethically heterogeneous. According to him, it is cultural unity that unites the people of the Indian peninsula from one end to the other. After Dr. Ambedkar has evaluated various authoritative theories about caste, he found that the superposition of endogamy and exogamy was the main cause of the formation of caste groups. Regarding endogamy, he states that “Sati”habits, lifelong forced widows, and child marriage are the result of endogamy. To Dr. Ambedkar, sub-division of a society is a natural phenomenon and these groups become castes through ex-communication and imitation. 2.4CASTE ANNIHILATION This famous address of Ambedkar drew the attention of Mahatma Gandhi. Dr. Ambedkar was an Enlightenment intellectual who limited the activities of the high caste Hindu reformers to the abolition of forced widows and child marriage, but they had the courage to be upset about it. According to him, the political revolutions in India were preceded by the social and religious reforms led by saints. However, during the period of British rule, social reform continued to be ignored because the issue of political independence was prioritized over social reform. Reference to the Socialist, they must fight caste monsters either before or after the revolution. He claims that caste is not based on the division of labor. It’s a division of labor. As an economic organization, caste is a harmful institution. He calls on Hindus to destroy caste, a 30 CU IDOL SELF LEARNING MATERIAL (SLM)

major obstacle to social solidarity, and to establish a new social order based on the ideals of freedom, equality and friendship in accordance with the principles of democracy. He advocates intercaste marriage as one of the solutions to the problem. But he emphasizes that his belief in “Shastra”is the reason for maintaining the caste. In his opinion, society needs to be obsessed with common sense, not the cruel caste tradition. This speech was written in response to an invitation from an anti-caste Hindu reform group called Jat-Pat Todak Mandal to speak at the 1936 Annual Conference. 2.5INDIGNITIES OF CASTE Ambedkar emphasizes that his belief in “Shastra”is the reason for maintaining the caste. In his opinion, society needs to be obsessed with common sense, not the cruel caste tradition. However, when Ambedkar presented the text of the speech to the group, they avoided feelings they believed would endanger the interests of the Brahmin. They replied and asked him to remove the section that they thought was “unbearable.”As oneknows, Ambedkar refused to change it. He continued to publish his speech at his own expense. It is an always relevant and iconic piece of anti-caste literature today. Ambedkar writes with his characteristic eloquence on how and why the indignities of caste are inseparable from Hinduism, the Brahmanical hegemony implicit within it and offers intermarriage as a possible solution to the insidiousness of the caste hierarchy. Another plan of action for the abolition of caste is to begin with inter-caste dinners. This is also an inadequate remedy. There are many castes which allow inter-dining. But it is a common experience that inter- dining has not succeeded in killing the spirit of caste and the consciousness of caste. Fusion of blood can alone create the feeling of being kith and kin, and unless this feeling of kinship, of being kindred, becomes paramount, the separatist feeling the feeling of being aliens created by caste will not vanish. Among the Hindus, intermarriage must necessarily be a factor of greater force in social life than it need be in the life of the non-Hindus. Where society is already well knit by other ties, marriage is an ordinary incident of life. But where society is cut asunder, marriage as a binding force becomes a matter of urgent necessity. The real remedy for breaking caste is intermarriage. Nothing else will serve as the solvent of caste. Caste can be bad. Caste can lead to terrible behavior that can be described as human inhumanity to humans. Still, it should be recognized that Hindus are inhuman or wrong and do not observe caste. They look at caste because they are so religious. People are not wrong in observing caste. In my view, what is wrong is their religion, which has inculcated this notion of caste. If this is correct, then obviously the enemy is not the people who observe caste, but the shastras which teach them this religion of caste. Criticising and ridiculing 31 CU IDOL SELF LEARNING MATERIAL (SLM)

people for not inter-dining or intermarrying, or occasionally holding inter-caste dinners and celebrating inter-caste marriages, is a futile method of achieving the desired end. The real remedy is to destroy the belief in the sanctity of the shastras. 2.6 REFORMATIONS TO ERADICATE UNTOUCHABLES Reformers working to eradicate untouchables, including Mahatma Gandhi, are the result of the beliefs that people’s actions have been planted by Shastra, until they stop changing their behavior. What matters is how the basic Shastra was understood by people. One must have the courage to tell the Hindus that their religion, which gave them this idea of caste holiness, is wrong with them. There are many types of social reform. There is a type of reform that has nothing to do with people’s religious ideas but has a purely secular character. There are also some reforms related to people’s religious beliefs. There are two variations of this type of reform. Reforms, on the other hand, adhere to religious principles and only encourage those who have died to rely on and follow them. The second is a reform that not only touches on the principles of religion but is the exact opposite of these principles and encourages people to deviate from their authority and abandon them and act in contrary to these principles. Caste is a natural result of certain religious beliefs authorized by Shastra, which is believed to contain the orders of God- inspired sages blessed with supernatural wisdom, and therefore the orders are innocent, cannot be ignored. Caste annihilation is a reform that falls into the third category. Clearly, the first and second types of reform are easy. But the third is a difficult task, almost impossible. Hindus stick to the sacredness of social order. Caste has a sacred foundation. Therefore, one must destroy the holiness and divinity given to the caste. Ultimately, this means that the authority of Shastra and Veda must be destroyed. The annihilation of caste is a manifestation of the belief that social reform must take precedence over political and religious reform, and exemplifies the tyranny exercised by Hindus in India’s unruly community. In terms of social reform, Ambedkar emphasizes the need to rebuild Hindu societies, break the caste system, and urge Hindus to admit that one caste is not suitable for governing another. In this influential speech, Ambedkar points out the mistakes of socialists. He does not oppose socialism but believes that Indian proletariat dictators can never unite to trigger a socialist revolution and welcome economic reforms. Until the caste system becomes widespread, they will never unite because a sense of equality, brotherhood and justice can never be achieved. When it comes to freedom, he says, the division of labor is not a constituency, and by not allowing reorganization of professions, caste becomes a monster that causes unemployment. 32 CU IDOL SELF LEARNING MATERIAL (SLM)

The story of equality is a fiction of Hindu society where excommunication is a punishment for dissenting opinions without morality or rationality. Hindus are claimed to have no species consciousness, only caste consciousness, and therefore Hindu history was a story of defeat and darkness. No matter how great the duty, it allowed Hindus to overcome their duty to maintain caste, which led to the justification of a barbaric indigenous state. Hindus also say that Hindus deserve the least respect for any religion because the Brahmin struggled to keep the entire race in the dark. Hindus, who take pride in not being missionaries, recognize that Hinduism is just a collection of castes and finding a place for converts in Hindu social life is a major problem must be. 2.7 VARNA SYSTEM Ambedkar was shaped to protect people. The Varna system is self-preserving by denying Shudra’s physical (military freedom), political (against suffering), and moral (education) rights. It says it suppresses the highest requirements. Shudra has been abused by Triavarnas (Brahmin, Kshatriya, Vaishya). Hindus who defend the caste system and claim that it exists in all religions need to know that all Hindu castes are subject to religious sanctions and are not just social constructs. Alienation from people from other castes is considered Dharma. He offered two: 1) Inter-caste marriages Ambedkar believed that Hindus were in fact opposed to inter-caste marriages aimed at preserving the purity and holiness of their blood.He said Shastra, including Veda and Prana, which promotes social injustice, should be destroyed. He criticized the scriptures, which clearly state that the rules they set must be obeyed in any situation, even if the act is immoral and wicked. Mahatma Gandhi paid tribute to this address in his newspaper Harijan, stating that Ambedkar picked out suspicious credibility texts and chose the worst copy to judge Hinduism as the best. Ambedkar argued against Gandhi, stating that the role of the worst specimens, including Shastra as God’s authority, cannot be abandoned. He wrote that if Gandhi ignored the subject of his treatise and opposed the caste system, he would lose his position in politics. Ambedkaressentially showed that Hindu loyalty was limited to his caste. Virtues and morals are bound by caste, and there is no sympathy for those who deserve it or gratitude for those who deserve it. In the current socio-political context, there have been cases of appreciation to those who preceded what deserves privilege due to the low caste system. Ironically, Ambedkar confuses when he says he should enforce the law against those who have committed his Varna. Here he calls on people to separate Varna from the caste, but he is not fit for the freedom to choose his profession. Ambedkar didnot talk much about the pain, humiliation, and general suffering of Sudra, especially untouchables. He alienated how they 33 CU IDOL SELF LEARNING MATERIAL (SLM)

were deprived of their educational and professional freedoms and exposed to stigmatized manual labor, which led to their literal economic slavery. And were deprived of basic rights such as drinking water from public wells, and above all how they were victims of social persecution. But to make matters worse, according to Ambedkar, the Hindu Dharmashastra justified the teachings of Chaturvanya and the caste system. The infamous Manusmriti dehumanized Sudra and Untouchable, dominated the Hindu spirit for centuries, and formed the greatest obstacle to serious attempts to eradicate the caste system. This allowed Ambedkar to publicly burn the Manusmriti on the occasion of his historic Mahad Satya Graha in 1927 by establishing the untouchable right to drink water from the Chowder Tank in the city of Mahad, Maharashtra. In the annihilation of caste, Ambedkar probably raised many deep questions about caste for the first time. First, he opposed defending caste on the basis of the division of labor, arguing that it was not just a division of labor, but a division of labor. The former was voluntary and depended on their choices and talents, so they were rewarded efficiently. The latter was an initiative that was involuntary, forced, and killed, leading to resistance to work and inefficiency. He argued that even if pollution was a hallmark of the caste system, it could not be protected on the basis of blood purity. Therefore, Ambedkar argued that caste had no scientific basis. He bitterly argued that Hindu society was a collection of castes housed in hierarchy made the associated corporate life virtually impossible. Above all, according to Ambedkar, caste destroyed the notions of ethics and morality. The impact of caste on Hindu ethics is simply sad. Caste killed the public spirit. Caste destroyed the sense of public charity. Caste made public opinion impossible. The Hindu audience is his caste. His responsibility lies with his caste. His loyalty is limited to his caste. Virtue is caste and morality is caste. Ambedkarfinally suggested that marriage between casts was the only way to break the caste. Mahatma Gandhi of Harijan described Ambedkar as a challenge to Hinduism, as the criticism of Ambedkar against Hindu social order was so strong in the annihilation of caste. Ambedkar responded to Gandhi in the usual uncompromising way. Ambedkar spared no socialists and communists. Unless he violently attacks communists about their doctrinal approach to caste, treating it as a superstructure and treating caste as a basic structural problem, not to mention the socialist revolution, valuable social change insisted that it was impossible. From the beginning, Untouchable was convinced that political empowerment was the key to untouchable socio-economic development. Therefore, at the second RoundTable in 1932, he urged another voter for the Dalits. When the British succumbed to his demands, Gandhi began his historic fast at Yerawada Prisons. As Mahatma’s life was at stake, pressure was heightened from all sides of Ambedkar to abandon the need for another voter. Reluctantly, 34 CU IDOL SELF LEARNING MATERIAL (SLM)

Ambedkarofficially agreed with the general constituency, which has reserved seats in the legislature for the untouchables. 2.8 STATE RESERVATION POLICIES First, state reservation policies for Scheduled Castes (S.Cs) and Scheduled Tribes (S.Ts) have had a positive impact on their socio-economic status. The gap between them and other societies continues, lagging behind others in many indicators of development, but the overall situation is improving. These communities form a small layer in all areas of national importance, education, profession, governance, politics, arts, literature and more. This upward professional agility was accompanied by a previously unthinkable social fame. Literacy and the dissemination of higher education and training, the pace of urbanization, the development of means of communication and transportation, etc. have all contributed to the rigidity of the caste system and to ease some of the sickness, especially in urban areas. Second, contrary to this positive development, caste is openly and indiscriminately abused for political purposes. This sharpened the caste and subcaste identities and created different types of caste alliances in different regions that served only to exercise political power. Therefore, while the dominant caste struggles to maintain a monopoly of power, both in terms of number and economic influence, the marginalized caste operating around the power structure is that of the caste and awareness of political mobilization. 2.9 INDIAN CASTE SYSTEM The Indian caste system has existed for a long time, but over time, in the Middle Ages, the early modern period, and finally in the present age, its existence was permanently established. It is the basis for everyone to receive their position in our hierarchical society. This is a system established by the so-called “Hindu”, where “Brahmin”is considered an elite and Sudra is considered an untouchable. In other words, it is called “Dalit”. To further explain the word Dalit, it refers to a “broken class.”This includes those who have been conquered, the mediocre Brahmin and Kshatriya, and even those who have been deprived of the basic rights that Vaishya enjoys. When the word Dalit means “Dalit,”or “enlightened,”it is a more ridiculous term for the denominations of those who are victims of aristocratic Hindu customs anyway. A similar question came to Ambedkar in mind, he confronted untouchable social discrimination, fought only for their rights, and influenced many movements such as the Buddhist revival movement, Dalit’s equal rights, and social awareness. Unlike Gandhi, Ambedkar had little public support, which made his journey and struggle very difficult. In addition to launching exercises and campaigns, he used his knowledge and training to write about people’s dissatisfaction. During his rebellion, he wrote many books, essays, essays and 35 CU IDOL SELF LEARNING MATERIAL (SLM)

articles he talked about his hurt feelings from the caste system. His work includes “Castes in India”. The eradication of caste is actually a speech prepared by Ambedkar, who will address the annual conference (1936) he was president of, and of anti-caste. Hindu reformer, Jatpat Todak Mandal was invited by the secretary. A group organization based in Lahore, however, before the Ambedkar gave a speech, the group revised the text of the Ambedkar’speech. In this speech, Ambedkar spoke openly about the atrocities facing Dalits and Untouchables, criticizing Hindus and demanding that this caste discrimination system be abolished, destroyed or annihilated. Members of Mandal may have noticed that the text of his speech was highly toxic and urged Dalits to unite and fight for their rights, so his thoughts did not reach the masses. He wanted to do it. Therefore, members of the group withdrew the invitation to Ambedkar. Now, this act by them infuriated Ambedkar’s followers and the general lower class, and Mandal eventually canceled the meeting because he feared violence against them. Ambedkarwas undoubtedly angry with all of this, knowing that it was an opportunity to get people to know his views on the issue of the caste system and to emphasize Dalit’s struggle against the upper class. The annihilation of caste was written by Dr. B.R.Ambedkar. He was lovingly remembered as ‘Babasheb’. He was the 14th child of Ramji Sakpal in the British community of “Dalits”caste. On August 3, 1949, he took over the leadership of the Minister of Justice of the Government of India. In 1955 he founded Bharatiya Buddha Mahasabha. He died on December 6, 1956, but continued to urge Dalits to fight for their rights after his death. Shortly before his death, he converted to Buddhism. In 1936 he founded the Independent Labor Party, which later became the All India Caste Federation. On August 7, 1942, Ambedkar became a member of the Governor’s Council. The Indian Constitution was drafted under his chair. 2.10 ABOUT SPEECH In 1936, B.R.Ambedkar of Jat Pat Todak Mandal (Caste Dissolution Forum), a social reform organization in Lahore, was invited to give a presidential speech at the annual meeting on the caste system in India. Ambedkar sent a manuscript of his speech entitled “The Eradication of Caste”. The undelivered speech was later published by Ambedkar himself in May 1936. 1,500 copies of the text were printed and eight Anas were sold. In July 1936, Mahatma Gandhi Ambedkar criticized his weekly magazine “Harijon”under the title “Proof of Caste.”In the second edition of his book, Ambedkar responded to Gandhi’s 1937 comment on the annihilation of caste. Ideas and idealism 36 CU IDOL SELF LEARNING MATERIAL (SLM)

Eradication of these three leads to purification of society 1. Hinduism 2. Caste system 3. Religious text His main idea and ideology is to “free all men and women from the bondage of Shastra purify their minds from the corrupt nations established in Shastra, and he or she will marry in tandem.”He saw education, inter-caste marriages, and light meals as a means of eliminating the caste and patriarchy supported by endogamy. His main purpose is to make it clear to the public that Hinduism is not a religious obligation. 2.11 ANTHROPOLOGICAL VIEW He examines the caste from an anthropological point of view. He states that the superposition of endogamy and exogamy is a major cause of the caste system. He insists on it: * Satellite system * All child marriages are the result of endogamy. 2.12 THOUGHTS ON EQUALITY AND FREEDOM The impact of the principle of inequality on Hindu social order is very clear and obvious. In his view, the Hindu social order does not recognize, or equal pay for equal work. There is no room for personal justice in the Hindu social order.The caste system and equality are incompatible. The most vicious practice of the Hindi religion is to classify caste and certain groups of people as untouchables. 2.13 THE CASTE SYSTEM IS NOT JUST A DIVISION OF LABOR, NOT VOLUNTARY The existence of caste is a monster. In his opinion, caste is a monster in every respect. The division of labor is not voluntary, but it is based on the doctrine of predestination. Caste does not lead to profitability. Caste is a social system that embodies the arrogance and selfishness of the evil section of Hindus who have sufficient social status to create fashion and have the authority to impose it on their subordinates. “Hinduism does not promote equality, freedom and brotherhood” According to Ambedkar, Hindu society is just a collection of castes. In all Hindus, the only consciousness that exists is that of his caste consciousness. Hinduism as a religion has failed to serve social interests or satisfy individual justice. He established caste as the center of 37 CU IDOL SELF LEARNING MATERIAL (SLM)

Hindu social order.It is impossible to break the caste withoutdestroying the religious ideas on which the caste system is based. After the speech was announced, many Hindus were angry with the radical ideas it proposed. Gandhi also disagreed with these views, writing in his weekly magazine: Dr. Ambedkar is a challenge to Hinduism. He was very fed up with the so-called Savarna Hindus with the treatment he and his people received in their hands. He transferred his dislike to some of his professors to this religion. 2.14 SUMMARY  This famous address of Ambedkar drew the attention of Mahatma Gandhi. Dr. Ambedkar was an Enlightenment intellectual who limited the activities of the high caste Hindu reformers to the abolition of forced widows and child marriage, but they had the courage to be upset about it.  Ambedkar emphasizes that his belief in “Shastra”is the reason for maintaining the caste. In his opinion, society needs to be obsessed with common sense, not the cruel caste tradition. Reformers working to eradicate untouchables, including Mahatma Gandhi, are the result of the beliefs that people’s actions have been planted by Shastra, until they stop changing their behavior.  Ambedkar was shaped to protect people. The Varna system is self-preserving by denying Shudra’s physical (military freedom), political (against suffering), and moral (education) rights. It says it suppresses the highest requirements. First, state reservation policies for Scheduled Castes (S.Cs) and Scheduled Tribes (S.Ts) have had a positive impact on their socio-economic status.  The gap between them and other societies continues, lagging behind others in many indicators of development, but the overall situation is improving. The Indian caste system has existed for a long time, but over time, in the middle Ages, the early modern period, and finally in the present age, its existence was permanently established.  It is the basis for everyone to receive their position in our hierarchical society. The existence of caste is a monster. In his opinion, caste is a monster in every respect. The division of labor is not voluntary, but it is based on the doctrine of predestination. Caste does not lead to profitability. 2.15 KEYWORDS  Shudra - Shudra, also spelled Sudra, Sanskrit Sudra, fourth and lowest of the traditional varnas, or social classes, of India, traditionally artisans and labourers. 38 CU IDOL SELF LEARNING MATERIAL (SLM)

 Varna system – Varna system is the social stratification based on the Varna, caste. Four basic categories are defined under this system - Brahmins (priests, teachers, intellectuals), Kshatriyas (warriors, kings, administrators), Vaishyas (agriculturalists, traders, farmers) and Shudras (workers, labourers, artisans).  Anthropology-Anthropology is the study of what makes us human. Anthropologists take a broad approach to understanding the many different aspects of the human experience, which we call holism. They consider the past, through archaeology, to see how human groups lived hundreds or thousands of years ago and what was important to them. They consider what makes up our biological bodies and genetics, as well as our bones, diet, and health.  Social solidarity- Social solidarity emphasizes the interdependence between individuals in a society, which allows individuals to feel that they can enhance the lives of others. It is a core principle of collective action and is founded on shared values and beliefs among different groups in society.  Kshatriya - A member of the second of the four great Hindu castes, the military caste. The traditional function of the Kshatriyas is to protect society by fighting in wartime and governing in peacetime.  Doctrine - A belief or set of beliefs held and taught by a Church, political party, or other group.  Persecution- Persecution means hassling or singling out a person or group because of race, religion, ethnicity, sexual orientation, gender, or social status.  Dharmashastras-The ancient law books of Hindus, which prescribe moral laws and principles for religious duty and righteous.  Political mobilization-Political mobilisation is a process by which a group goes from being a passive collection of individuals to an active participant in public life.  Proletariat dictator-In Marxist philosophy, the dictatorship of the proletariat is a state of affairs in which the proletariat holds political power. The term dictatorship indicates full control of the means of production by the state apparatus. 2.16 LEARNING ACTIVITY 1. Define Caste System in India ___________________________________________________________________________ ___________________________________________________________________________ 2. State the principles of Hindu Dharmashastra ___________________________________________________________________________ ___________________________________________________________________________ 39 CU IDOL SELF LEARNING MATERIAL (SLM)

2.17 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. Where and in which caste should converts be housed? 2. What did Ambedkar offer as a solution to abolish the caste system? 3. Trace the destruction of religious books. 4. What about the link between Ambedkar’s mission to eradicate caste and his manifesto of social liberation? 5. Emphasize Ambedkar’s belief in “Shastra” which is the reason for maintaining the caste. Long Questions 1. Elucidate the impact of the principle of inequality on Hindu social order. 2. Describe how Ambedkar had little public support, which made his journey and struggle very difficult. 3. Mention the Indian Caste System. 4. Describe the state reservation policies. 5. Explain Varna System. B. Multiple Choice Questions 1. Ambedkar announced that there is no speech in May___________. a. 1933 b. 1936 c. 1935 d. 1937 2. The famous speechof Ambedkar drew the attention of ______________. a. Mahatma Gandhi b. Brahmin c. Kshatriya d. Vaishya 3. Ambedkar said_____________ including Veda and Prana, promotes social injustice. a. Hinduism b. Casteism c. Harijans d. Shastra 4. Who does not oppose socialism? 40 CU IDOL SELF LEARNING MATERIAL (SLM)

a. Ambedkar b. Gandhi c. Hindus d. Shastra 5. In which year Ambedkar was awarded the highest civilian honour in India? a. 1992 b. 1990 c. 1993 d. 1995 Answers 1-b, 2-a, 3-d, 4-a, 5-b 2.18 REFERENCES References book  “Annihilating caste”. Frontline. 16 July 2011. Retrieved 22 March 2014.  Arundhati Roy. “The Doctor and the Saint”. CaravanMagazine.in. Retrieved 6 April 2014.  Deepak Mahadeo Rao Wankhede (2009). Geographical Thought of Doctor B.R. Ambedkar. Gautam Book Center.  “We Need Ambedkar--Now, Urgently...”Outlook. The Outlook Group. Retrieved 5 April 2014.  Timothy Fitzgerald (16 October 2003). The Ideology of Religious Studies. Oxford University Press.  “A Vindication Of Caste By Mahatma Gandhi”. Columbia University. Harijan. Retrieved 23 March 2014.  Fitzgerald, Timothy (16 December 1999). The Ideology of Religious Studies. Oxford University Press.  B. R. Ambedkar. “The Annihilation of Caste”. Columbia University. Retrieved 23 March 2014. Textbook references  Ambedkar, B. R. Annihilation of Caste: The Annotated Critical Edition. Edited by S. Anand, Navayana, 2014.  Ambedkar, B. R. The Essential Writings of B. R. Ambedkar. Edited by Valerian Rodrigues, Oxford UP, 2002. 41 CU IDOL SELF LEARNING MATERIAL (SLM)

 Arnold, David, and Stuart Blackburn, editors. Telling Lives in India: Biography, Autobiography, and Life History. Indiana UP, 2004. Website  http://www.bapuculturaltours.org/i%20nostri%20e- books/annihilation%20of%20caste%20B00O7GHRYK_EBOK_2.pdf  https://www.marxists.org/archive/ambedkar/2015.71655.Annihilation-Of-Caste-With- A-Reply-To-Mhatma-Gandhi.pdf 42 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT - 3:BALBIR MADHOPURI: “MATELLSME,”“HORSE AND THE OLD MAN,”“HE SAID,”“A POET ASPIRES” STRUCTURE 3.0 Learning Objectives 3.1 Introduction-Dalit Literature 3.2 About the Author 3.3 Text-MaTells Me 3.4 Text-Horse and the Old Man 3.5 Text-He Said 3.6 Text-A Poet Aspires 3.7Analysis-MaTells Me 3.8 Analysis-Horse and the Old Man 3.9 Analysis-He Said 3.10 Analysis-A Poet Aspires 3.11Summary 3.12Key Words 3.13 Learning Activity 3.14Unit End Questions 3.15 References 3.0 LEARNING OBJECTIVES After studying this unit, you will be able to:  Describe nature of Dalit movement  Identify a low caste identity for the Dalits  State the pitiful conditions of Dalit women  List the revolution against the social system 43 CU IDOL SELF LEARNING MATERIAL (SLM)

3.1 INTRODUCTION-DALIT LITERATURE In 1960s, the literature which speaks about the low class has been originated and it deals with the major themes including poverty, and classicism etc. The poem belongs to such literature which actually depicts the thirst to attain the status at least the respect that is meant for all human. Dalit literature is always marked by revolt and negativism, as it is intimately linked with hopes for freedom of a group of people who, as `untouchables`, are unfortunate bunches of social, economic and cultural inequality. Dalit literary movement, therefore, is just not a literal movement but is the logo of change and revolution where the primary aim was the liberation of dalits. Indian Dalits in post-Independence India had sought new avenues of liberation, which was to later turn into an integral part of the Dalit theology. One of the best representatives of this new wave of Dalit liberation and literary movement was the Dalit Panther Movement in Maharashtra, which made the term “Dalit‟ a household name in nearly every Indian region. Further, as has been witnessed before, there was also seen a rise in Dalit literature during the 1960s. Black American Literature indeed had immensely influenced Dalit literary movements. The word “Dalit”represents a political identity rather than just a caste name. And this precise idea is the nucleus to the Dalit movement, which aims to raze down the caste system and earn for Dalits the rights and freedoms they deserve. Certainly it would help gain many rights restored and also to obtain essential necessities of education, job, etc. However, the aim of razing down the caste system is only a remote possibility, since the Dalit communities are also prone to assert their distinct “caste” identities. They also may tend to retain the age-old prejudices against each other and caste- ranking notions within the Dalit phylum. Dalit authors presently are able to show not only the hostile circumstances in which Dalits live, but also their struggle for emancipation from caste. However, non-Dalit authors-such as Premchand (a high-caste Hindu) and Khushwant Singh, are authors based more on a benevolent level as opposed to one urging change and abolishment of caste. Religion has played a decisive part in the writings of both Dalits and non-Dalits. Millions of Dalits have precisely wondered the same thing. Thus, in the hope of breaking away from their inferior status, millions of Dalits have converted from Hinduism to other religions, yet again leading to a series of Dalit literary movements perhaps ending in no fruitful consequence. Madhopuri’s narrative of his struggle is not merely a record of the subjective perceptions of a dalit. It opens a window to the objective conditions that existed in the past, as well as to the 44 CU IDOL SELF LEARNING MATERIAL (SLM)

social relations that have been changing after India’s independence. The new generations of Dalits have learnt to confront injustice with reason and with a sense of confidence. Hopelessness and despair of Bakha in Mulk Raj Anand’s Untouchable was in the past. An important characteristic of this change was a marked determination in the author’s community to overcome obstacles and raise their status. The key to that change was education: parhai kar ke zaat badalni (altering caste status by acquiring education). This was the mantra that B.R. Ambedkar had given to his people. But the humiliation of caste prejudice persisted even after joining the elite club of the educated. Though Balbir Madhopuri does not expect an early end to the deeply embedded caste mindedness in Indian society, his writings exude confidence and hope. Madhopuri wants Dalits to raise their status by their individual effort but at the same time suspects that an individualistic “mobility syndrome”negatively impacts their desired collective struggle for justice and dignity. Madhopuri’s dilemma is that while he seeks his identity in his Dalit hood, his caste, he yet looks forward to a kind of social change whereby an individual would not be identified by his caste. 3.2 ABOUT THE AUTHOR Balbir Madhopuri was born in 1955 in Madhopur, a small village in district Jalandhar, Punjab. He worked as a child labourer and an agricultural worker at his early age. Despite a humble beginning, he managed to acquire a post-graduate degree in Punjabi. His writings are primarily focused on the issue related with the oppressed, depressed classes especially Dalits. Madhopuri is a Punjabi poet with three collections of poetry. His autobiography is Chhangiya Rukh which was written by him in Punjabi. Changiya Rukh (Against the Night) by Oxford University Press in 2010 has also been published in some Indian languages including Hindi and Shahmukhi (in Pakistan in 2010). Madhopuri has authored 14 books in his mother tongue. Apart from his original works he has translated two and thirty into Punjabi from Hindi and English. He has also edited 40 books in Punjabi. He wrote research papers on Ghadar Movement, Revolutionaries, Naxal poet Pash, Dalit Movements in Punjab and India etc. have been published and included in the books edited by different scholars. Presently, Balbir Madhopuri is working as Director and Editor of Samkali Sahit (a quarterly reputed literary magazine) with Punjabi Sahit Sabha (Regd.), New Delhi.His works have earned him some awards including Lifetime Achievement Award of Punjabi Academy, Delhi, Govt. of Delhi, Former Prime Minister, Dr. Manmohan Singh honoured him in International Punjabi Conference - Delhi in 2.2.2018, Translation Prize (2014) from (National) Sahitya Akademi, Punjabi Academy, Delhi (2000), Kav Purskar (1994), Best Book (Chhangiya Rukh) of the year-2003, Punjab Languages Department, Govt. of Punjab. 45 CU IDOL SELF LEARNING MATERIAL (SLM)

He is also honoured by the Department of Punjabi, Kurukshetra University, Department of Hindi, University of Ranchi etc. 3.3 TEXT- MA TELLS ME Ma looks towards me And also tells me, Before you were born He faced the hills beyond And challenged their might Straightened the paths Filled the gaps between valleys Showed the high mountains their place. Ma --- Brightens up like a sparklet And tells me when you were born He, like Farhad In the Shivalik hills Used to dig canals Night and day So that there is Green all around So that the deserts Bloom Prosper the wastelands. Ma --- Tells me - And also laughs 46 CU IDOL SELF LEARNING MATERIAL (SLM)

When you started playing around 47 Falling and running Those bridges across the rivers Were built. The sunken chest He became rock-like Swollen with pride So that distances get Narrowed down So that caravans could pass. Ma Tells me --- Some thought tortures her But even so tells me He called for someone loudly “I smoothed the fields Built the palaces Lifted the sinking motherland” And they quietly issued their edict “You deserve only rebukes For ages you have Existed only to Serve us.” Ma --- Tells me As if saddling the house, Tells me again and again CU IDOL SELF LEARNING MATERIAL (SLM)

There are innumerable 48 People in the world But rarely a brave soul And an image Comes before my eyes That of my old father, And his lean face Full of wrinkles With red eyes Burning like flames And now again and again I think what Ma told me Watching the horse Ma Looks Towards me And also tells me, Before you were born He faced the hills beyond And challenged their might Straightened the paths Filled the gaps between valleys Showed the high mountains their place. 3.4 TEXT-HORSE AND THE OLD MAN Riding on his back for age Are these inhuman High castes CU IDOL SELF LEARNING MATERIAL (SLM)

These religions 49 There satanic false rites. On the naked body When falls the whip He doesn’t walk He runs blindly Forgets the cotton Choking his ears The blinds on his eyes The trap on his mouth Summer and winter. Tied with Smrities And rules And those very people Explain the rules to him Outside whose doors He stands In a mood for fun Those very people make Fun of him. He sleeps clandestinely Never saw him sitting Only saw him made to Lie by them When shoes are Hammered into his hooves CU IDOL SELF LEARNING MATERIAL (SLM)

Eating grass and weeds 50 Waste from the fields So active is he That even time can’t Match his agility So powerful is he That even electricity Faints before him. And these days He has started Stopping again and again And resisting And it seems to me As if this brave house As my own old man As if it is a fresh Music from the Tired and bored Public Mind. For centuries Riding on his back Are these inhuman High castes The religions of this place And the Satanic False rites. CU IDOL SELF LEARNING MATERIAL (SLM)