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Research Chronicler, International Multidisciplinary Refereed Peer Reviewed Indexed Research
Journal ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X
Dalit Poetry: A Reflection of the Agony of the Marginalised

Dr. Radhika Subhankar Mukherjee
Assistant Professor, Department of English, Satish Pradhan Dnyanasadhana College of Arts,
Science and Commerce, Thane (M.S) India
Abstract
Dalit Poetry is the reflection of the agonised self of the marginalised strata of the society. It
throws light on their miserable conditions, sufferings, pain, torture and depression in reaction to
the treatment they receive from the upper caste Hindus. Dalit poets through their poems often try
to question the rigid society about the discrimination and inhumane behaviour inflicted upon the
Dalits. The thematic concerns of the Dalit Poetry are anguish, affliction, as well as the unjust and
discriminative pressures that are haunting the lives of these ostracised people. This paper is an
attempt to portray the agony of the downtrodden in the Dalit poetry. It also reflects the despair
and the treatment given to them as the outcast.
Key Words: Dalit, Dalit Literature, Agony and Dalit Poetry
The word “Dalit” literally means latrines and are not allowed to move around
“oppressed” and is used as a synonym for in public. They were forced to live in
“Untouchable”. It also refers to casteless outskirts of villages and were banned from
sections of India who are identified as the total participation in society.
outcast. Dalits are a mixed population of
The word ‘Dalit’ was first used by Jyotirao
various caste groups living not only all over
Phule, in the 19th century and during the
India, South Asia but all over the world.
second half of 20th century, Dr. Babasaheb
Etymologically speaking, the word “Dalit”
Ambedkar brought out a Social Revolution,
comes from the Sanskrit word “Dalita”
which resulted in the outcome of the ‘Dalit
meaning divided, split, broken or scattered.
Literature’. Dalit literature is a literature
The word Dalit also means “down trodden”,
written by the Dalits about their lives
“suppressed”, “crushed”, or “broken to
through narratives such as poems, short
pieces”. There are numerous diverse labels
stories, and, mostly autobiographies, which
used to delineate their group such as: ‘Ash
stood out due to their explicit representation
Prash’ meaning ‘Untouchables’, ‘Dalits’
of reality. Beena Agarwal observers that the
meaning ‘Broken People’ ‘Pollutants’
efforts to curb the caste based differences
meaning ‘Epidemic’, ‘Marginalized’
was started much before the term ‘Dalit
meaning ‘Insignificant’ and Mahatma
Literature’ was coined as she says: “the
Gandhi also employed the word ‘Harijans’
literature which was created by the sensitive
meaning ‘Children of God’. They are
and socially committed writers like
ordained to accept inferior activities such a
Rabindranath Tagore, Mulk Raj Anand,
leather work, butchering, and waste. They
Premchand, Raja Rao, Mahasweta Devi
work as labourers cleaning streets and
Volume VIII Issue II: February 2020 (23) Author: Dr. Radhika Mukherjee
contributed to spread consciousness in the Sapkal were the most popular poets in the
society to protect the rights of the deprived early Dalit literature. The new generation of
and downtrodden sections of the society” Dalit poetry emerged in the contemporary
(Agarwal Preface V). Dalit literature started period as a revolt or protest against the
being mainstream in India with the traditional oppression. We also have the
appearance of the English translations of Dalit folk poetry which is usually practiced
Marathi Dalit writing. It delineates the for propagating Dalit sensibility among the
inhibiting disposition of the caste-fanatic masses. Waman Dada Kardak, Bheem Rao
society which stigmatizes the ostracized Kardak and Vittol Uma were the famous
community by inflicting agony, despair, and Dalit folk poets. The folk poetry includes
grief upon them. The caste based differences ballads, which inspired the common people
and the treatment given to the Dalits as the of Dalit community. The poets have used
outcaste or the otherness distorts the fine poetry as their weapon to be used to fight
sensibility of the human beings and gives against their unending agonies. Harish
rise to unpleasant feelings, rebellion nature, Mangalam says observes:
and discontent and above all it leads to
“The feeling of dedication to the society
destruction of the Dalits at large. Dalit
fully flows in the Dalit poetry. The Dalit
Literature represents the hopes and
poets have continuously done the job to split
ambitions of a new society which would be
the web which is the hurdle in the social
devoid of all types of caste discrimination
uplift. Racial theme caste exploitation- in
and will enable the Dalits to lead a
their poems is like a red color in the blood.
successful happy life which is free from all
With the social reality, poet’s self-
the social oppressions and exploitation at
connection is presented. So to understand
large. Jaydeep Sarangi observes “Dalit
and enjoy their poems the social reality of
literature as a culture specific upheaval in
their community plus poet’s financial,
India giving importance to Dalit realisation,
cultural and social situation must be
aesthetics and resistance” (Thakur, 2018).
known.” (Mangalam, 142)
Agony is an “extreme physical or mental
Dalit Poetry has been articulating against the
pain or suffering” (https://dictionary.
present system with the determination of
cambridge.org). It is a synonym with
change which will confer upon the lived
suffering, pain, distress, misery. In literature
experiences of the Dalits and their agonised
it is used to show the acute physical, mental
self is reflected in many of the poems
pain, anguish, the suffering, the struggle
written by the Dalit poets. They depict the
preceding death and the pile of agony to
characters that are in constant search for
sensitise the readers towards the pathetic
identity as a human being and are being
conditions of the Dalits.
reduced to subhuman creatures – socially
Dalit Poetry is a form of poetry in which culturally, economically and politically.
one finds the poets expressing the violent Their poems are written intending to
lashing experiences of Dalit community. transform the narrow mindedness of the
Narayan Survey, Keshav Meshram, Daya upper castes, attain identity and subside pain
Pawar, Namdeo Dhasal and Tryambak and suffering.
Namdev Dhasal was the famous Dalit poet Daya Pawar or Dagdu Maruti Pawar was
has deep faith and trust in the power of an Indian Marathi language author and poet
verse. He has a deep concern about the known for his contributions to Dalit
existence of Dalit and, therefore, his poetry literature that dealt with the atrocities
finds natural expression of his profound experienced by the Dalits under the Hindu
apprehension towards the dalits. His poems caste system. Pawar’s writing’s reflects his
are powerful songs of rebellion as much as a active contribution in the social, cultural and
theory of liberation from the mental slavery literary movements on the national level.
imposed by caste. He writes with a mission His analytical and thoughtful thinking,
to fight against all forms of exploitations unwavering stance, deep understanding and
that tries to oppress the dalit community. empathy towards social happenings and
Besides, Dhasal desires to abolish this world issues are his style, which he incorporates in
and reconstruct a new one according to his his poems. His poems reflect the persistent
blue print because this world is full of suffering that comes through being a Dalit.
discrimination. Though his creation is rooted Most of his poems are his own experience
in destruction still he hopes that only after and treatment which he received for being a
the destruction there is possibility of new Dalit. The poem ‘I have seen this tree
creation. Therefore, in the poem ‘Man, You tremble in pain’ portrays his suffering:
Should Explode’ he says: I have seen this tree tremble in pain
Albeit the tree has deep roots like the Bodhi
“After this all those who survive should stop
tree
robbing
The Bodhi tree at least bore flowers
Anyone or making others their slaves
This tree though is withered in all seasons
After this they should stop calling one
Pain trying to burst through its very pore
another names –
Leaves withered like those of a leper’s
white or black, brahmin, kshatriya, vaishya
fingers
or shudra:”
What is this disease? Crutches hung on
(http://namdeodhasal.org)
every branch
These lines have a very close depiction of Death does not befall and so bearing the
the conditions of the Dalits and it also pains of death
portrays the agonised self of the poet as he I have seen this tree tremble in pain.
asks others to stop making them slaves. (https://books.google.co.in)
Dhasal is also of the belief that no man
In the above excerpt from the poem the poet
should make other men his slaves and
speaks about the Dalits who are symbolized
should not exploit them by addressing them
as a tree which trembles in pain till death. It
by the various labels of the castes. He tries
also compares the situation of the Dalits
to urge the people to stop caste
with the upper caste Hindus who are living a
discrimination and is urging them to treat
happy life. He also points out the agonized
both men and women equally. His poem
life of the Dalits and his community who are
also portrays the pain and suffering of the
suffering like the diseased people and death
poor and the marginalised people.
also doesn’t come to them. This leaves them
with continued agony and leaves them with
only one option that is to bear the pains of Sharankumar Limbale is a famous
death. Marathi language author, poet and literary
critic. His poems rigorously scrutinized the
Pradnya Daya Pawar, a writer as
plight of the marginalized in the society
distinguished as her father Daya Pawar,
through their authentic narratives which
prefers to be called a poetess. She has
underline the basic idea of the individualistic
written a play, short story collections, poetry
fervour in the hearts of the downtrodden.
collections, Criticism and Column Writing
The poet’s concerns are evident in the poem
and in a way contributed to the Urban,
‘White Paper’:
Feminist and Dalit Literature. Although all
of her works put us in a different sceneries I do not ask
and perspectives to take another look at for the sun and moon from your sky
what is happening around us. It is her poetry your farm, your land,
that voices most intensely about the agony your high houses or your mansions
of the Dalits. Her journey has been one of I do not ask for gods or rituals,
many upheavals, both in her social and castes or sects
personal life, and such adversities have only Or even for your mother, sisters, daughters.
shaped the quality of her work so that it can I ask for my rights as a man.
stand on its own without any support. She (http://marathiDalitpoetry.blogspot.com/)
recognizes what it means to be a Dalit
The poem further expounds the unfair and
woman in this country, which is reflected in
duplicitous milieu in which a Dalit is forced
the excerpt taken from her poem ‘Vithabai
to survive in. The Dalits strive hard to
Bhau Mang Narayangaonkar’:
experience the equality in the society by
Oh mother! I know demanding their right to be treated as a
The grotesque tree of agonies of a woman human being. They are not interested in the
Drenched in the copious amount of liquor materialistic things but only crave to
I know experience their freedom. The Dalit doesn’t
The customary womanhood of a woman demand the extravagant leisure of life but
Who had lost her password. (Pradnya Pawar merely dreams of acquiring basic human
2009) rights. The poet rightly puts his heart’s
desire clear by telling the upper caste people
The above poem is a longish poem. It is an
that he is not interested in the Sun, the
ode to Vithabai Bhau Mang
moon, the farms, the land, houses, mansions,
Narayangaonkar, a noted Tamasha Artist. It
Gods, rituals, castes, others mothers, sisters
also reflects the pitiful conditions of the
and daughters but is only interested in
Dalit women, where in a child says to her
asking for his right as a man.
mother that she knows about the agonies of
a woman who is drenched in pain. Further Ilavenil Meena Kandasamy is
she also points out the woman’s lost identity an Indian poet, fiction writer, translator and
as she belongs to the marginalized group. activist, who is based in Chennai. Most of
Here the poetess tries to articulate her own her works are centered on feminism, the
agonies that she encounters belonging to the anti-caste, Caste Annihilation Movement of
Dalit community. the contemporary Indian milieu. Her poems
depict the issues of caste and untouchability, reflected in the poem ‘Untouchable’ where
identity as a woman and gender relations. the poet expresses the agony of the entire
Ms. Kandasamy observes that for Dalit community by portraying a boy who enters
women, oppression often means sexual the school for first time.
subjugation. And her poems are informed by
“The first day in school, the doom’s day.
a sense of gender relations that suggest
With trembling hand I did not write
being a woman in a largely patriarchal
One, two, three… I wrote
society is another form of being lower caste.
On the fireland of burning desert,
Ms. Kandasamy's woman, like female
My chest, My caste. Since then
figures in a lot of feminist literature, makes
“I am untouchable, untouchable, you cannot
unrestrained sexuality the main weapon of
touch me”,
her social militancy. Here is a poem ‘One-
Echoed in every atom of my existence.
eyed’ from that collection:
It was an introduction to pain caused by
the pot sees just another noisy child hundred scorpion bites.”
the glass sees an eager and clumsy hand … O god of hate I search till day. On what
the water sees a parched throat slaking thirst part of my body
but the teacher sees a girl breaking the rule Are written the riches of untouchability?
the doctor sees a medical emergency That’s why, o giver of name untouchable,
the school sees a potential embarrassment I ask you Where is the name that you gave
the press sees a headline and a photo feature me
dhanam sees a world torn in half. Which has tortured me all my life?
her left eye, lid open but light slapped away, (Chauhan, 41)
the price for a taste of that touchable water.
The miserable life of a child born to Dalit
(Ms Militancy 2010)
parent is portrayed in this poem. Not only
Kandasamy gives an example of various society but also education which is the
atrocities committed against the Dalit considered to be unchallengeable is also
women in her above poem. The pot, the biased towards the Dalit child in the Indian
glass and the water sees her thirst, but the society. They cannot mingle with others,
teacher, the doctor, the school, the press are cannot enjoy a normal life like other
indifferent to the needs of people. Human children of his age. The child instead of
beings fail to understand their fellow-beings carrying the name as an identity carries the
but the lifeless things where able to realize. label of ‘untouchable’. A child of a Dalit
Dhanam’s world was “Torn in half” when family pathetically carries with him a
she lasted the forbidden water at the cost of miserable future where right from his first
her left eye. This depicts the pain of the poet day in school, he comes across the situation
when she sees a girl wounded just for tasting that makes him accept the harsh realities of
the water and was left with only one eye. the caste system in India. They are always
stigmatized in the name of untouchables and
Dalpat Chauhan is the famous Gujarati
the pain he feels is indescribable and thus is
poet vividly expresses the grief of being an
compared with the pain “caused by hundred
outcaste in his poems. The heart breaking
scorpion bites.” Towards the end of the
experience of being marginalized is
poem the child calls out to the almighty God The themes of anguish, agony, revolt are
to give his people dignified life and a life reflected in his poems. In his poem titled
without any discrimination in the society. ‘The Inheritance’, he talks of the wretched
and dismal life the Dalits have inherited. He
Bapurao Jagtap is a Marathi Poet from
says this in the following words:
Maharashtra. In his poem ‘This Country is
Broken’ attempts to highlight the roots and “The stale old air we have inherited
existence of the pitiful Dalit community who The helpless prayer, we have inherited.
are continually overshadowed by the upper As a ceiling we got rusted tin
class. He adds that the upper class blindly The wall of fear we have inherited.
refuses to acknowledge the existence of the The back got the dried river of sweat
Dalits in the society. This heart-wrenching And the eyes had inherited the empty well.
misery is heightened by the poet's statement The thirst in the corridor and in the house
that the country celebrates these hunger
discriminative and inhumane laws made The mind had inherited the desire for a silent
only for the benefit of the upper class cry.
society: Where the self-esteem is wounded and
screams,
Brother, our screams are only an attempt
Lying in a bleeding corner, we have
to write the chronicle of this country
inherited.
— this naked country
Wherein so many snakes move and move
with its heartless religion.
that black box, we have inherited.
The people here rejoice in their black laws
Come on, let us turn into a sun and set a fire
and deny that we were ever born. (Dangle
The night that is nightmare, we have
37)
inherited.” (Sosa, 75)
In the above excerpt the poet Bapurao
The feelings of deep agony and the inherited
Jagtap points out that this country is broken
tormented life of the Dalits is reflected in the
as there is no equality and no freedom to the
poem. The depressed life of a marginalized
downtrodden people. They are treated as the
group is projected in the phrases like stale
other or the outcaste. He further says that
old air, rusted tin, wall of fear, dried river of
this country is having a heartless rigid
sweat, empty well, in the house hunger, a
religion and most of them rejoice the black
silent cry, a bleeding corner and a
laws that are favoring the upper castes.
nightmare. The Dalits have not gained fresh
These people don’t even consider that these
air to breathe, a clean house to live in, and
Dalits are even born in this country. They
enough food to eat. They are deprived of the
deny their right as man and treat Dalits with
basic needs and the fresh air to breathe.
disgrace. This poem is making the people
They don’t hold any recognition in the
understand the agonies of the Dalits who are
society as they are often insignificant to the
attempting to write the chronicle of the
upper class Hindus. They have lived a life
country.
full of physical degradation, insults, social
Kisan Sosa is a famous Gujarati poet who humiliation and personal embarrassment.
writes poems on the marginalized group. The poet says that their self-esteem is
wounded by doing the menial jobs and Thus, it is rightly pointed out that “Dalit
slogging day and night under the poetry is not merely a medium for the
discriminating society. expression of rebellion. Its aim is to pierce
through the several worldly screens and give
Conclusion
birth to a truth which is different and new”
Thus Dalit poetry can be perceived as a (Mangalam 198). According to Dr.
creation of new consciousness. It breaks Ambedkar, caste is the monster which
new grounds in terms of experience, crosses our path wherever we go to. In
sensibility and expression that pave way for Annihilation of Caste, he puts forward his
peaceful and dignified life of the argument in the following way:
marginalized. Dalit poetry is born out of a
“This is only another way of saying that,
social situation, social compulsion and of
turn in any direction you like, caste is the
individual creative impulses. The poems not
monster that crosses your path. You cannot
only are painful but also provide the readers
have political reform; you cannot have
with a traumatic experience and thus present
economic reform, unless you kill this
a vision of love and humanity in society.
monster”. (Ambedkar, 31)
Works Cited:
Agarwal, Beena and Neeta, Consciousness inn Indian English Literature, Jaipur: Yking
Books, 2010, Preface V.
Thakur, Kapil Krishna. In conversation with Kapil Krishna Thakur. Jaydeep Sarangi. Writers
in Conversation. Vol 5. No.1, February 2018. (Journals.finders. edu.au.)
https://dictionary.cambridge.org/dictionary/english/agony
Mangalam, Harish. “Gujarati Dalit Poetry”. Dalit Literature: A Critical Exploration. Ed.
Amarnath Prasad and M.B. Gaijan. Sarup& Sons: New Delhi, 2007: 142. Print
http://namdeodhasal.org
https://books.google.co.in
Pawar, Pradnya. Aarpar Layit Pranantik. Mumbai: Lokvangmaya Griha, 2009. Print.
http://marathidalitpoetry.blogspot.com/2014/07/white-paper-sharankumar-limbale.html
KandasamyMeena, Ms Militancy: New Delhi Narayana Publishing, 2010. Print.
Chauhan, Dalpat. An Anthology of Gujarati Dalit Literature. Ed. D.S. Mishra. Standard
Publisher: New Delhi, 2011: 41. Print.
Dangle, Arjun. ed. No Entry for the New Sun: Translations from Modern Marathi Dalit
Poetry. Hyderabad: Disha, 1992. Print.
Sosa, Kisan. An Anthology of Gujarati Dalit Literature. Ed. D.S. Mishra. Standard Publisher:
New Delhi, 2011:75. Print.
Ambedkar, B.R. Annihilation of Caste. Bluemoon Books: New Delhi (Dalit Classic Series-I),
1945:31. Print

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Research Chronicler, International Multidisciplinary Refereed Peer Reviewed Indexed Research

Journal ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X

Dalit Poetry: A Reflection of the Agony of the Marginalised

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