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Marathi language has been characterized, besides its antiquity of
origin, with many crucial aspects in terms of literary production.
Compared to any language in the world, in terms of literary schools and
production, Marathi emerges superior due to its variety of literary schools
produced by its native speakers. So far as English is concerned, there are
certainly many offshoots of literary schools but they are not, essentially,
incepted by their own native speakers. For instance, English has been
enriched with the arrival of American literature, African American
literature, Native American literature, Australian aboriginal literature,
First Nation Canadian literature etc. At the same time, in recent period,
many colonized countries like India, Pakistan, and Bangladesh etc. are
writing in English and contributing to English language and literature.
These literary productions, though enrich English language, are not by the
native speakers of English. Therefore ubiquitous nature of writing in
English is not the credit of English language but of colonial forces that
imposed English language on colonized people all over the world. In fact,
99

in order to perpetuate linguistic and cultural supremacy, the Europeans
imposed English language and literature on the colonized people.
In case of Marathi, we have enormously rich school of Dalit literature,
which has a deep relationship with African American literature in terms
of thematic expression, experience, and revolt. The concept of Dalit
literature is not borrowed from any foreign language or any other Indian
language; it is a very original creation of Marathi language. Moreover, the
fact is, Marathi Dalit literature has been inspiring the oppressed groups of
other Indian languages as well as foreign languages. The oppressed
people in adjacent Asian countries have adopted the term Dalit literature
and they are establishing the schools of Dalit literature in their respective
countries. In recent time in Pakistan and Bangladesh Dalit writing in Urdu
and Bangla is emerging with tremendous force. Especially from
Bangladesh the writers like Gautam Ali, Achintya Biswas, Nakul Malik
and Kapil Thakur have been contributing to the body of Dalit literature in
Bangladesh. Nowadays Dalit literature is flourishing in many regional
languages in India. Especially, the languages like Kannada, Tamil,
Malayalam, Panjabi, Telgu; have a great treasure of Dalit literature. Dalit
literature in various Indian languages is being translated in many world
languages, and this is going to be a crucial domain of literary and cultural
studies in future. And the inspiration behind all these developments is, of
course, Marathi Dalit Literature. This is notable and lasting contribution
of Marathi language to the world literature. In short, Marathi Dalit
100

literature has pioneered in opening the branches of its school in other
languages and countries.
Now it will be important to focus on the causes behind the emergence of
Dalit literature in Marathi Indias sial ltral sene is the reslt f
hegemonic Varna structure. Upper Varnas like Brahman, Kshatriya and
Vaishya have been enjoying every pleasure and privilege at the cost of
others (shudra atishudras) misery. The supremacy and domination of
Brahman and allied Varnas has been sanctioned by religion. Therefore the
possibilities of counter discourse seemed to be feeble, and if any,
remained unnoticed. By quoting the religious provisions, made in their
own interests, Brahmins and allied castes have been exploiting the
shudratishudra masses. The acceptance of upper caste domination,
because it has been sanctioned by the religion, has been a very tragic truth
of Indian cultural system. This psyche of shudratishudra people can be
understood in the liht f ramsian nept f heemny ntni
Gramsci very pertinently states that lower classes, on their own accord
accept the domination, they give consent to the domination of upper
classes is hegemony. Though Gramsci had propounded this argument in
Italian context, it perfectly suits to Indian cultural scenario. Indian psyche
is nditined in sh a way, that it ant even imaine t qestin and
challenge the religious belief that privileges the upper castes and exploits
the masses. This psychological conditioning is maintained through
religious scriptures which have been declared as infallible so that ordinary
101

human beings must not even doubt of its eternity, authenticity, and
sanctity. It is one of the crucial features of hegemony that it formulates
some rites, rituals, festivals and customs etc. to exercise the dominating
ideology. Shudratishudra always felt it necessary to observe these
customs and traditions. It means, in a way slaves were made to enjoy
slavery.
In this situation some voices emerged against this enslavement,
oppression and exploitation. Jotirao Phule was one of the very potential
and radical voices in modern India. He categorically challenged the upper
caste hegemony and initiated the virtual war against upper castes. He
realized the power of alphabets, and started to disseminate it among the
inrant shdratishdra brethren De t Phles radial mvement, the
lowered masses started to articulate their grief, agony and torment in their
own undisciplined and unsophisticated voices. Mukta Salve, one of the
Mang girl students, wrote an essay about the misery of shudratishudra
people. This may be taken as the inception of Dalit articulation. But Dalit
literatre in its tre sense was the reslt f Dr Babasaheb mbedkars
socio-cultural and political movement for equality, fraternity and
emancipation of lowered masses. Dr. Ambedkar emerged as the greatest
leader and ideologue of masses. He brought a very rational critique of the
upper caste supremacy and waged a great battle against it. Inspired by the
egalitarian ideology of Buddha, Kabir and M. Phule, Dr. Ambedkar
initiated a fierce struggle for the identity and equal rights of the masses in
102

socio-cultural, economic and political domains. He himself was a great
economist, sociologist, anthropologist, historian and political leader. Dalit
literary scholars, with true pride, declared Dr. Ambedkar as the central
force behind their literary production.
Around 1960, Dalit literature, with its necessary radical features, emerged
on the horizon of Marathi literature and made the whole literary scenario
up side down. In recent time, torrential writings of Dalit writers like
Baburao Bagul, Namdeo Dhasal, Daya Pawar, P.I. Sonkamble, Laxman
Mane, Laxman Gaikwad, Baby Kamble, Sharankumar Limbale, J. V.
Pawar, Waman Nimbalkar, Bapusaheb Jagtap, Narayan Surve, Gangadhar
Pantavne, Arjun Dangle, Hira Bansode, Jyoti Lanjevar, Uttam Kamble,
Pralhad Chendvankar, Keshav Meshram, Kumud Pavde, Madhav
Kondvilkar, Urmila Pawar, and many more, are now dominating the
Indian literary scene. In fact, Dalit literature has redefined the concept of
creative writing and posed a great challenge to the prevalent hegemonic
literary traditin Dalit writers have been sin wrd as weapn in the
battle against dominating system to emancipate the masses from the
cultural colonization perpetuated by upper castes.




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