Movements for the assertion of Dalit rights and identity are no new
phenomenon to Nepali politics. Looking back through our history, whether
small or large-scale, protests demanding the equal treatment of the
Dalit community in Nepal have been rife—particularly since the
establishment of democracy in 1950. However, overt political action is
evidently not enough to bring about widespread changes in attitude
towards the community. As Dalit CA member and activist Aahuti says,
culture and society are inalienable to the cause, and within this, the
role of literature cannot be overlooked.
Nepali literature is undoubtedly rich and has been a substantial
platform through which writers have put across a variety of social and
political messages. The use of literature for purposes beyond the
literary also carries a long history. From the writings of Yogmaya and
Siddhicharan Shrestha during the oligarchic Rana regime to Bhupi Serchan
and BP Koirala during the Panchayat era, literature has played a
crucial role in awareness-raising and voicing discontent. It is thus a
necessity that alongside political activism and transformation, integral
aspects of society and culture—literature being key—also find space in a
changing society.
While much literature has been written on class and caste-based
inequalities and the need to surpass them, specific Dalit focused
literature is still rare. According to Aahuti, thus far, there are only
four mention-worthy works that really give insight into the Dalit issue.
Among them is Khagendra Sangraula’s Junkiri ko Sangeet, or ‘Songs of
the Firefly’. While others on
Aahuti’s list include Ko Achhut by Mukti
Nath Timsina, Leekhe by Sarad Poudel, and Seemana Waripari by Sarad
Poudel, Sangraula says that his book is probably the only one to look
into problems faced within the Dalit community itself.
The dichotomy between pure and impure that exists as a core component
of Hinduism is what historically separates the Dalit community from
other communities. The complete exclusion that persisted in every aspect
of life from geography to education, while slowly turning around, is
still fraught with complexities. A significant problem that has surfaced
due to the hundreds of years of marginalisation—rationalised through
Hindu religious rhetoric—is that Dalit
communities themselves internalised the notions of pure and impure
within their own community.” And now, you have Dalits that won’t touch
food made by other Dalits—Damais (a Dalit caste) practice untouchability
against Sarkis (Dalit caste) now,” says Sangraula. But in literature,
this aspect is almost always overlooked.
In Nepali literature on Dalits, there are three main obstacles that
Sangraula points out: Dalits are first portrayed as sympathy cases to
‘awww’ and ‘oooh’ over. This in turn, means that they come across as
possessing little or no identity and morale. And lastly, the fact that
the real truths regarding problems within the community are always
hidden behind the curtain of literature.
Naturally however, the experiences of Sangraula, as a high-caste
Brahmin venturing out to expose the realities of a socially outcaste
group and that of Aahuti, who has not had to turn elsewhere to
understand the realities, are different. While Aahuti examines the
reasons for the lack of a true Dalit voice in literature and its social
evolution, Sangraula brings to light the difficulties faced by a
non-Dalit in attempting to garner truthful and honest relationships.
Sangraula says that as a Brahmin writing on Dalit issues, he often felt
as though it would have been easier as a complete foreigner. “The
community sees non-Dalits as either a master or an enemy,” he professes.
What is clear is that the coming years for literature surrounding the
Dalit cause are fraught with challenges—alongside the broader Dalit
rights agenda. What is seemingly lacking is more Dalit voices in
literature. While Aahuti points to Sangraula’s work as an exception,
Sangraula points to Aahuti himself as an anomaly. The need for more from
within the community to pick up their pens for the cause is striking.
The whole of South Asia is coming to terms with the realities and
consequences of structural discrimination against the Dalit community.
In India and Sri Lanka, literature on the Dalit issue, coming from
within the community, is slowly beginning to surface. With this in mind,
it can be hoped that the future of Dalit literature in Nepal too, will
gain momentum. But till now, the Dalit community in this country has
remained divided by politics, geography and culture, and these will be
the most difficult of obstacles to overcome—in society and literature
alike.
source:-ekantipur
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