Dalit literature has contributed to Indian literature fresh experiences, a new sensitivity and vocabulary, a different protagonist, an alternate vision, and a new expression of suffering and a strong desire to revolt. Indian literary criticism has also been impelled to introspect, raising fundamental questions in the minds of readers and critics. Post-Independence era witnessed the spirit of nationalism gaining strength.

A fundamental transformation occurred in the lives of the people as a result of progressive programmes initiated. Common people began to understand the language of entitlements and rights due to the emergence of a democratic form of governance. New writers emerged from various sections of the society. They presented in their writings, their own language, environment, condition and issues.

Dalit literature attracted considerable discussion because of its form and objective, which were different from those of the other post-independence literatures. It gained acceptance and appreciation slowly, yet steadily.

“Dalit writers make their personal experiences the basis of their writing. Always prominent in their writing is the idea that certain notions have to be revolted against, some values have to be rejected, and some areas of life have to be strengthened and built upon. Because Dalit writers write from a predetermined certitude, their writing is purposive. They write out of social responsibility. Their writing expresses the emotion and commitment of an activist. That society may change and understand its problems - their writing articulates this impatience with intensity. Dalit writers are activist - artists who write while engaged in movements. They regard their literature to be a movement. Their commitment is to the Dalit and the exploited classes.” [S.K.Limbale,2010]

As one goes through the creative works of the Dalits, it may be noticed that they have used the language of the quarters rather than the standard language. Standard language smacks of a class, which has been rejected by Dalit writers. Cultured people in society consider standard language to be the proper language for writing. Dalit writers have rejected this validation of standard language by the so called educated and cultured classes as it is felt ‘conceited’. The language of the ‘harijanwada’ is more familiar to them than standard language. In fact, standard language does not include all the words of Dalit dialects. Besides, the ability to voice one’s experience in one’s mother tongue gives greater sharpness to the expression.

Just as the African Americans have scoffed at the word ‘Negro’ and called themselves ‘Blacks’, Dalits also ridiculed the term ‘Harijans’ and named themselves ‘Dalits’.

Creative writing of the sufferers across the continents is a unique reflection of pain and hurt feelings portrayed eloquently, powerfully, and touchingly. Folk forms, folk songs and performing artistes projected the suppressed feelings of the oppressed Dalits effectively. The rankling wound allows not the sufferer live in comfort or peace. Dalit poetry has drawn public attention with strongly worded stunning pictures of dreadful discrimination.

Whatever be the tone, mild or sharp, ferocious or highly confrontational, it is written with a specific purpose, to sting the complacent and the leering into active thought. The idea is to focus attention on the despicable reality, poking them in their ribs to intense soul-searching or, even shocking readers by seething paroxysms of fury with a wiry virulence. The poets stung like bees and danced like butterflies. Flattened noses, black eyes, smashed heads testify to the violent, uncontrollable fury let loose by the wounded pens of the oppressed poets. Quite unsparing in their attack, they sought to register their agony through powerful means of protest and poetry.

Women in India as else where have been treated as a commodity. Though they played a vital role in domestic and social activities they had been mercilessly relegated to a secondary position in a patriarchic society. 

What is conspicuous in the poetry of Telugu Dalit Women is that they always chose and maintained a specific and different path, idiom and experiences portrayed were typically feminine. Prior to 1940 not many women were educated. Some learnt Christian hymns, and expressed their creative force in a spiritual manner. From 1890 evidence of such poems was available.

Philip B.Gnana Ratnamma [1890-1960] was a teacher in Guntur district and wrote devotional songs and hymns. Her songs are much revered by Christians.

A Song

Graceful Esu swamy- come to me
Fulfilling all my needs, shower love on me
Like rain and shine for trees
Pleasure and pain are to my misery
Certainly needed now as never before.
Hands like Martha, mercy of Mariamma
My guide give me, bless with compassion Swamy.
Systematise my life, though a labour
Cleanse me corrupted with illusions.
Father’s censure symbol of love
Father’s castigation for good of the child
If required reprimand, yet save me
Swamy punitive though, saviour you are;
Vindictive Satan ready to devour me.
 
[Translated by T.S.Chandra Mouli]

Dedicated Writer’Vesapogu Gulbanamma [1905-1971] was born in Warangal and was a pastor when women were not permitted. Her hymns were highly inspirational.

Total Surrender [Raga –Yaman]

Sree Yehova offer do I, welfare at heart
Without parting with my prosperity in your presence
With total devotion dwell I always - Sree Yehova.
Absolute surrender at your feet, offering all my possessions
Serve you without any flaw
Accept me Father, Sree Yehova.
You are my Lord forever, your child certainly
I am Before the Sacred Lord,
I pledge my life
For blessed life, Sree Yehova.
Oh my Lord let me submit, fill my self with devotion
Let auspicious abilities lead me well
Load my life, Sree Yehova.
Psalms of praise, holy hymns
Embellish thy name ever, my savior
You are the protector, Sree Yehova.
 
[Translated by T.S.Chandra Mouli ].

A careful perusal of Aadi Hindu Movement in Andhra Pradesh reveals that women along with men took active part in creating awareness among people. Rajamani Devi, Eswari Bai among others took leading part. Many Dalit poets took part in freedom struggle and spread the tenets of Gandhism. Post Independence era witnessed more and more women getting educated, employed and asserting their identity. 

’Veenavaani’ Theresa Devadaanam [1937] was born in Guntur and was a teacher for a long time. She took part in freedom fight and she wrote socially relevant poems and articles extensively.

Eradicating Untouchability

Untouchability horrifying than leprosy
If not disallowed progress nil
They called us Adi Andhras then,
Call us Harijans today
Branding us Maalas, Maadigas on this earth
Untouchability attached to us
Untouchable you call, extract work well;
Servant’s work has no untouchability !
Shouting differences, raped our women
Maalas were crushed, Maadigas driven out
Kept us apart, smiles on the faces
Branded sacrificial goats, kept us confined;
Slaves we are, sufferings for us
Trained in bonded labour, toil we always
Destined to suffer, deliverance no where. ... ... 
 
Stain of Maadiga won’t you carry?
Never say Maadiga even by slip
Jewel like shining, bright star in the sky,
Arundhati her name, your clan lady! ……
Stainless shines your pretty vote
Teach a lesson to the tainted fellows illness you cure,
Ill-treated folks bear not bruises,
Bottom line reached
Ambedkar’s voice stirs us all!
 
[Translated by T.S.Chandra Mouli]

The enlightened poets realized the value of vote in an evolving democracy and exhorted all to use the power of their vote decisively to end untouchabilty and gain respectability for themselves and the work they do.

Geddada Kasturi [1949] was born in East Godavari district. She won prizes in several competitions conducted by magazines and took part extensively in social reformation programmes.

Politicians

With notes for votes—
unable to carry weighty promises
arrive with a stoop.
Politicians they are…
They dowse flames of hunger—
with a fire engine, it is said …
... here they come,
politicians come after five years
promising paradise in the palm –
 
[Translated by T.S.Chandra Mouli]

Leftist ideology and ensuing feminist trends stirred some Dalit women poets to confront vestiges of patriarchic fervour with all their might. Like all women here too exploitation goes on unremittingly. Besides social, domestic oppression, sexual harassment is singularly specific to Dalit women.

Edluri Vijaya Kumari [1951] is a highly accomplished woman and obtained PhD from Telugu University. Her metrical poetry and free verse are equally admirable.

Woman of new Era

It is said lying low lends grace tolerance an ornament
Anasuya, Savitri, Sita icons for all women
Quoting ‘Manu’, unquestioned men handcuffed women
Imposed slavery
Confining to home and hearth,
Invaluable service. …………
… Unlike a scared rabbit,
lunge like a lioness
grasp power on your own
proving your supremacy
not confined to home and hearth alone
unleash authority like ‘Adishakti’!
 
[Translated by T.S.Chandra Mouli]

Balijepalli Vijayalakshmi[1960] is from Warangal who entered police service and tried to eradicate social inequalities. She portrayed oppression of women in office, at home and in society in her works. She wrote many socially relevant stories and poems. She tried to educate Dalits and others to be pragmatic and understand various strategies employed to keep them blind to realities around.