Dalit Consciousness in Limbale’s Outcast Essay Example

style="text-align: justify;">India's caste identity

The caste system is a prominent feature of Indian society, comprising numerous divisions. There are around three thousand separate castes in India that frequently have conflicts with one another. The social stigma associated with caste persists even after converting to a different religion. In his book Caste in India, Hutton states that this phenomenon is exclusive to India and cannot be observed in any other country, although there may be comparable social classes in other nations.

Exploring the significance of caste as a symbol of status in Indian society, G. N Devi's novel "Outcaste" delves into its uniqueness. The origins of caste remain uncertain, and its influence on social life is intricate. In India, 'caste' comprises different groups and categories, including varna versus jati and caste versus sub-caste.

The difference between varna and jati can be summed up as the juxtaposition of a model and a conceptual framework, versus an assortment of actual social groups or categories. There are only four varnas that have a specific order, while jatis are plentiful and their hierarchy is less well-defined yet more flexible (Chakrabarty, 134). In nearly all Indian languages, the term for caste stems from the Sanskrit word 'Jathi.' The English term 'caste' has its roots in the Portuguese word 'casta,' which denotes race.

The caste system in Hinduism, determined by birth, refers to a group of individuals with the same origin and shared name. According to Hindu religious beliefs, the concept of 'Chatur Varna' explains the origin of caste. It states that Brahmins originated from Lord Brahma's mouth, Kshatriyas from his hand, Vaishyas from his thighs, and Sudras

from his legs. Within the Varna system, Brahmins hold a higher position while Sudras are considered inferior. Additionally, each Varna consists of numerous sub-castes.

The passage discusses the strict adherence to caste in Indian society, where individuals are born into a specific caste and remain in it for their entire lives. Each caste has a predetermined occupation, and people are expected to only work within their own caste. The importance of maintaining purity within one's caste is emphasized, including marrying someone from the same community. Limbale, the main character, faces challenges due to his parents belonging to different castes, which makes him an outcaste. It highlights the concept of caste-based pollution as an illogical idea that physically separates each caste from others to prevent any potential contamination. Even food choices are influenced by one's caste.

In India, the hierarchical power structure of the caste system places Brahmins at the highest position and untouchables at the lowest. As a result, untouchability was strictly enforced, leading to untouchables living on the outskirts of villages. Throughout history, Indian intellectuals and advocates for social change have consistently raised concerns about this unfair social stratification that is determined by one's birth. When discussing caste identity, an important concept to understand is 'Sanskritization'.

According to M.N. Sreenivasan in his book Social Structure, Sanskritization is a process that forces dalits and other backward communities to adopt the rituals and lifestyles of Brahmins. Sreenivasan explains that this process brings about significant changes among dalits as they are influenced by both Brahmanical ideologies and westernization. However, despite their imitation of higher caste individuals' rituals, the relationship between Brahmins and dalits remains

unchanged. Sanskritization involves imitating the elite upper class and strengthens the dominance of Brahmanism.

The sacred texts of Hinduism had a major influence on sanskritization and the growth of Brahmanism. These religious scriptures brought Sanskrit traditions and myths to a wider audience. The social standing of Brahmins was elevated by obtaining a degree in Sanskrit studies. Buddhism and Jainism emerged as movements that opposed sanskritization, with Buddha intentionally avoiding the use of Sanskrit to teach his principles, which were unfamiliar to lower castes. Through rejecting the caste system, Buddhism impacted dalits and ultimately resulted in their conversion from Hinduism to Buddhism.

Limbale is from Maharashtra, a state that exemplifies a society deeply dedicated to maintaining the caste system. In her illuminating article titled 'Caste and Politics in Maharashtra,' Maureen Patterson explores the influence of caste on politics in this state. She investigates the roles played by three important castes - Brahmins, Mahratas, and Mahars - in shaping Maharashtra's political landscape. The Brahmins were the first to adopt Western ideals in Maharashtra, thus establishing their dominance in the new power structure. Many early political leaders belonged to the Konkanastha Brahmin community.

Both Dr. B. R Ambedkar and Limbale, who belonged to the Mahar community, which constituted only 4% of Maharashtra's population, were assigned the most degrading tasks. In 1950, Dr. B. R. Ambedkar played a crucial role in drafting the Indian Constitution that officially abolished untouchability. However, Dalits still suffer from severe social and economic exclusion, discrimination, as well as physical and mental abuse. Their efforts to assert their rights often face strong opposition from higher castes resulting in cruel torture, sexual violence,

massacres, and other brutal acts.

The implications of caste identity varied for higher castes and dalits in India. Brahmins, being born into a higher caste, enjoyed numerous privileges solely based on their caste identity. On the other hand, dalits experienced their caste identity as a curse that deprived them even of basic humanity. They suffered from untouchability and endured an oppressive and miserable existence. The caste system can be viewed as a means of exploiting the working class, as it stripped away their labor and potential, which played a role in shaping the Indian economy's development. This issue is explored in Chapter 3 of Dalit Literary Movements.

While the caste system in India received little criticism from influential politicians or famous figures, who saw it as necessary to preserve this irrational belief for religious and political purposes, Dr. B R Ambedkar was the only one to oppose it. Dalit literature has been consistently ignored due to the dominance of mainstream literary works, despite its centuries-long history. The emergence of Dalit literature mirrors the rise of Dalit as a political category and identity.

Recent research has demonstrated the prevalence of Dalit writings in various regions of India. Additionally, these studies emphasize the emergence of a distinct style within Dalit literature that is marked by its variety and rejection of conventional literary standards. By the middle of the 20th century, Dalit literature had garnered recognition for its unique perspective. The official term 'Dalit literature' was coined during the inaugural conference on this subject held in Mumbai in 1958, with 'Dalit' denoting those who are oppressed, broken, and marginalized.

The formation of the Dalit

Panthers in 1972 in Maharashtra was a significant moment for Dalit literature. This event was further amplified by various political and literary movements across India. The debate between Gandhi and Bhimrao Ramji Ambedkar, a prominent revolutionary and untouchable who strongly criticized Gandhi, holds great importance in Indian history. Ambedkar famously conveyed his perspective to Gandhi with the statement, 'Mahatma, I have no country'. This conversation between Ambedkar and Gandhi continues to stimulate discussions about nationhood and Hinduism.

Even though the 1950 Constitution of India abolished untouchability according to Ambedkar, the struggles faced by Ambedkar and Dalits continue to exist today among India's 170 million Dalits. At first, Dalit literature arose as a means of protesting against the ongoing humiliations experienced by individual dalits and the entire Dalit community. However, there has been limited attention given to the emergence of fresh forms of creativity and artistic sensitivity within these literary works when discussing Dalit Literature.

Dalit literature has not only focused on victimhood but has also created new literary standards. Poets like S. Joseph challenge the traditional language used in established literary circles, contributing to the emergence of a distinct form of artistic expression. The works and writings of leaders such as Mahatma Phule and Ambedkar in Maharashtra have played a vital role in raising awareness about Dalit issues and empowering the Dalit movement.

The Dalit literary movement in Marathi was ignited by a fresh wave, motivating numerous Dalits to express their thoughts through writing. Despite encountering initial challenges, it gained momentum with the whole-hearted backing of the Dalit community in Maharashtra who drew inspiration from B. R. Ambedkar's groundbreaking principles. The statue of Ambedkar

serves as a symbol of pride and motivation for future generations, depicting him attired like educated individuals in a suit and tie, while holding a book that symbolizes the constitution.

He motivated and started the imaginative individuals of India to promote the socio-cultural rise for the complete liberation of the Dalits. Therefore, the Dalit literary movement is not just a literary movement but also represents transformation and rebellion, with the main objective being the liberation of Dalits. The term "Dalit" in Marathi means "broken". Jyotirao Phule first used this term in the nineteenth century to refer to the oppression experienced by the former "untouchable" castes of the twice-born Hindus.

The term "Dalit literature" was coined in 1958 during the first conference of the Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society) in Mumbai. It encompasses the depiction of vulnerability, poverty, and degradation faced by a specific section of Indian society as a result of discrimination from upper castes. This literature reflects the powerlessness experienced by this group, who are considered untouchables and are prohibited from entering temples or other sacred sites by upper caste Hindus.

Dalit literature, an essential component of Indian literature and politics, offers a distinct outlook on history and contemporary issues from the perspective of the Dalit community. Its primary aim is to shed light on the persistent oppression experienced by Dalits within India's caste system while inspiring optimism for their advancement in social, economic, and cultural spheres. This literary tradition emerges from the personal experiences of individuals who have been marginalized, oppressed, and deeply impacted by their lower societal status.

Dalit literature seeks to challenge the mistreatment

and oppression of Dalits by portraying them in occupations such as street cleaners, toilet cleaners, and sewer workers. This mistreatment has its roots in ancient times, as seen in the story of Ekalavya, a young prince from the Nishadha tribe who belonged to a lower caste. To prevent someone from a lower caste from surpassing royal lineage, he was forced to cut off his right thumb as payment to his Guru Drona. The emergence of Dalit Literature in Maharashtra is a result of socio-cultural changes that occurred after independence.

The Dalits in Maharashtra, historically known as untouchables, have utilized various forms of literature such as short stories, poetry, novels, and autobiographies to voice their opposition against caste discrimination and societal oppression. Annabhau Sathe (1920-1969), a writer belonging to this community, employed realistic and impactful writing to portray the harsh living conditions, lawlessness, and brutality that prevailed in their environment. One of his notable literary pieces is the novel Fakira (1959). Sathe's novels draw inspiration from his own life experiences and celebrate the resilience of characters who triumph over hardships.

Dalit literature gained prominence and became a collective voice in 1960 when a new wave of writers – including Baburao Bagul, Bandhu Madhav, and Shankarao Kharat – emerged through the Little Magazine Movement. These writers represent a fresh, direct, angry, accusatory, and analytical voice within the literary world. They draw upon their personal experiences as the foundation of their writing. Their works consistently emphasize the need to challenge certain beliefs, reject certain values, and strengthen and develop various aspects of life.

Dalit writers express a predetermined conviction and write with purpose. Their writing

is driven by a sense of social responsibility, reflecting the emotions and dedication of activists. Through their writing, they passionately express a desire for society to evolve and grasp its issues. Dalit writers are both artists and activists, incorporating their involvement in movements into their literary works. They perceive their literature as a form of a movement itself, demonstrating their commitment to the dalit community and other marginalized groups.