About DALIT LITERATURE

Sharankumar Limbale

I. ESSAY: Answer the following questions in about 300 words.

1. How does Limbale redefine Dalit literature?
Sharankumar Limbale is an Indian Dalit writer from Maharashtra. In the essay, ‘About Dalit
Literature’, he attempts to redefine Dalit literature. He says this literature is meant to create an
awareness among people.
By Dalit literature, Limbale means writing about Dalits by Dalit writers with a Dalit
consciousness. The form of Dalit literature is inherent in its Dalitness. Its purpose is to inform Dalit
society of its slavery. It also intends to narrate its pain and suffering to the rest of the society.
The writer says that in a literature that is meant for awareness, one should not expect pleasure
or beauty; instead, one should expect inspiration for social transformation. Such literature has to be
analysed on the basis of social values, not beauty. A mere aesthetic consideration will defeat its
purpose. There should be a different yardstick for their literature, a new aesthetic that is realistic.
Limbale says it is inappropriate to tell writers what and how they should write. Dalit literature
has to be analysed according to the role of Dalit writers. It is to be done in the context of its uniqueness,
inspiration, creation, role and features. Any aesthetic consideration of Dalit literature must be based
on Ambedkar's thought. The literary value of this literature is embedded in its social value.
It is in this way that Limbale redefines Dalit literature. This literature should succeed in
narrating the pain and suffering of the Dalit to the society.

II. Answer the following questions in a paragraph:

2. What is the place of satyam in the lives of the Dalit?
There is no place for ‘satyam’ in the lives of the Dalit and the Adivasi. As far as they are concerned,
the ‘satyams’ propagated by the upper castes are falsehood. Brahmins claim that they were born from
the mouth of Brahma whereas the Shudras, the Dalits and Adivasis came from his feet. They also say
that one is born a Shudra because of the sins one committed in a previous life. Such stories are
‘asatyam’.

3. How did the upper caste use the doctrine of 'shivam' to exploit the Dalits?
‘Shivam’ is one of the three aspects of the Indian aesthetic concept. It means goodness. The other two
are ‘satyam’ (truth) and ‘sundaram’ (beauty). The caste people use fabricated stories to exploit the
Dalits and the Adivasis. According to them, the touch, shadow and speech of the Dalit person are
defiling. Food, water and people become impure from the touch of the untouchable. Not only human
beings, even gods become polluted. Separate settlements, river banks and cremation grounds have been
arranged for the untouchables. Shivam, in fact, is the liberation of human beings.

4. How does Limbale redefine Satyam, Shivam and Sundaram?

Satyam, Shivam and Sundaram are the three aspects of the Indian aesthetic concept. The caste people
use fabricated stories to exploit the Dalits and the Adivasis. They claim that they were born from the
mouth of Brahma whereas the Shudras, the Dalits and Adivasis came from his feet. Limbale says that
“Satyam, Shivam and Sundaram” is a foolish aesthetic concept. He redefines them as follows: human
beings are first and foremost human – this is satyam. The liberation of human beings is shivam. The
humanity of human beings is sundaram.
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 5. What is the purpose of Dalit literature, according to Limbale?
Limbale says that Dalit Literature is writing about Dalits by Dalit writers with a Dalit consciousness.
The purpose of Dalit literature is to inform Dalit society of its slavery, and narrate its pain and suffering
to upper caste Hindus. It cannot be properly evaluated by using the traditional standards. It requires a
different yardstick for the literary evaluation of their work. Its literary value is embedded in its social
value. Dalit literature will be analysed according to the role of Dalit writers.

6. Which are the instances of punishments and exploitation of Dalits cited in the text?
Limbale says that Dalit literature is intended to inform Dalit society of its slavery. It also narrates its
pain and suffering to upper caste Hindus. The writer cites several instances of punishments and
exploitation of Dalits. According to the caste people, the touch, shadow and speech of the Dalit person
are defiling. Food, water and people become impure from the touch of the untouchable. Not only
human beings, even gods become polluted. Separate settlements, river banks and cremation grounds
are arranged for the untouchables.

III. Answer the following questions in one or two sentences:

7. What is Dalit literature, according to Limbale?

Dalit literature, according to Limbale, is writing about Dalits by Dalit writers with a Dalit
consciousness. Its purpose is to inform Dalit society of its slavery, and narrate its pain and suffering
to upper caste Hindus.

8. What is the attitude of upper caste critics to Dalit literature?

Upper caste critics say that Dalit literature does not need a separate aesthetic. It should be evaluated
on the basis of eternal values.

9. Who is Shambuka?
Shambuka is a Shudra ascetic in The Ramayana. He practised penance in violation of the
Varnashrama Dharma which resulted in the death of a Brahmin's son. So, he was beheaded by Rama.
(Note: In the Satya Yuga, only Brahmins could practise penance; in Treta Yuga, Brahmins and
Kshatriyas could do it; in Dvapara Yuga, all except Shudra; and in Kali Yuga all Varnas including
Shudras could do it.)

10. What is the plight of Kolhati women?

The Kolhati are an Indian nomadic caste in western India. They are traveling entertainers and acrobats.
Their women were mostly fortune tellers. They also had to dance in parties to attract the attention of
men.

11. What was the controversy during Shivaji’s coronation?

Shivaji was the founder of the Maratha Empire. The Brahmins of his court refused to crown him a
king as he was a Shudra. In those days, the crown was reserved for Kshatriya.

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ESSAY 2
Dalit Aesthetics according to Limbale.
Sharankumar Limbale is an Indian Dalit writer from Maharashtra. In the essay, ‘About Dalit
Literature’, the writer attempts to define Dalit Aesthetics. literature. He says this literature has to be
appreciated and analysed on the basis of on social values, not on beauty.
By Dalit literature, Limbale means writing about Dalits by Dalit writers with a Dalit
consciousness. Its purpose is to inform Dalit society of its slavery. It also intends to narrate its pain
and suffering to the rest of the society.
The writer says that in a literature that has been written primarily to raise awareness, one should
not expect pleasure or beauty; instead, one should expect inspiration for social transformation. Such
literature has to be appreciated and analysed on the basis of on social values, not on traditional
aesthetics. A mere aesthetic consideration will defeat its purpose. There should be a different yardstick
for their literature, a new aesthetic that is realistic.
Satyam, Shivam and Sundaram are the three aspects of the Indian aesthetic concept. The caste
people use fabricated stories to exploit the Dalits and the Adivasis. They claim that they were born
from the mouth of Brahma whereas the Shudras, the Dalits and Adivasis came from his feet. Limbale
says that “Satyam, Shivam and Sundaram” is a foolish aesthetic concept. He redefines them as follows:
human beings are first and foremost human – this is satyam. The liberation of human beings is shivam.
The humanity of human beings is sundaram.
This is how Limbale defines Dalit Aesthetics. Any aesthetic consideration of Dalit literature
must be based on Ambedkar's thought. The literary value of this literature is embedded in its social
value.

Prepared by:
Prof. Murukan Babu C.R.,
Principal, Nirmala College of Arts and Science, Chalakudy,
(formerly) Associate Professor of English, Panampilly Memorial Govt. College, Chalakudy

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