OBC literature should emerge out of the shadow of Brahmanical-Feudal Literature,

                                                                                           JAIPRAKASH  KARDAM

One of most important debates that raged in the field of Hindi Literature during the year gone by was the one on OBC literature, initiated by Dr. Rajendra Prasad Singh. It began with his article 'Concept of OBC literature' published in the July 2011 issue of FORWARD Press. He advocates the need for OBC literature with the argument that “When there can be Dalit literature, why can't there be OBC literature?” Behind his thesis of OBC literature is the complaint or the anguish that “The doors of Hindi Dalit Literature are open only to the writers of Scheduled Castes. The space for OBC litterateurs in it is shrinking gradually”. Dr. Rajendra Prasad Singh is a well-known linguist and critic. His article initiates a discussion in the wider context of Hindi and Dalit literature. His anguish and his complaint deserve to be pondered over. The article neither opposes Dalit literature nor does it have a confrontationist tone. It is a discussion - pure and simple. He believes that OBC literature and Dalit literature are complementary to one another. Opposition to Brahmanism, establishment of an equitable society, annihilation of feudal forces, bringing about economic equality and rebuttal of religious dogma are the common aims that link both these literary streams. This is the cornerstone of the discussion. The litterateurs from the Siddha and Sant literature up to the modern age, whom Rajendra Prasad Singh has named, are all considered Dalits by Dalit literature.

It will be hasty to say which direction this debate on OBC literature will proceed and up to what extent. However, it would not be out of place to mention that the structure of Dalit literature does not stand only on the foundation of Kabir. In fact, it is based more on Ambedkarism and includes a wide range of personalities, ranging from Buddha to Kabir, Raidas and Jotiba Phule. Buddha is a symbol of 'Bahujanwad' and the Dalit literature, which considers Buddhist philosophy as its foundation, is also an advocate of 'Bahujanwad'. Barring Brahmanical and feudal forces, everyone else is a supporter of 'Bahujanwad'. This, even Rajendra Prasad Singh admits. Then, how can it be said that the doors of Dalit Literature are open only to Scheduled Castes? The doors of Dalit literature are open for all 'Bahujans' but what is sad is that except Scheduled Castes, the writer of no other caste neither calls himself a Dalit litterateur and nor wants to be described thus. Rajendra Prasad Singh, himself a prominent proponent of Dalit literature, enjoys a great respect among Dalit writers but even he neither calls nor considers himself a Dalit litterateur. His comments on Dalit literature are the comments of a writer who is a supporter of Dalits not those of a Dalit writer. The problem with OBC writers is that they neither openly associate themselves with Dalit literature and nor do they vocally oppose 'Savarna' literature. Rajendra Prasad Singh may be right when he says that  “OBC literature has been caught between Dalit literature and Savarna literature” but the problem lies not with the Dalit literature but with the writers of OBC castes. They want to simultaneously ride on the twin boats of Dalit and Savarna literature, which, alas, is not possible. They should seriously introspect as to what they have gained by playing second fiddle to Savarna literature. If they consider themselves Dalit and sincerely associate themselves with Dalit literature and Dalit society, there is no reason why they won't get adequate space and respect in Dalit literature. If they join forces with Dalit literature with full commitment, no one can stop them from carving out a niche for themselves as Dalit litterateurs.

Here, it would not be unjust to mention that not only do many OBC castes consider themselves superior to the Dalits but even resort to violence and oppression to maintain their domination. For instance, in recent years, the Jat community of Haryana indulged in extremely violent and barbarous behaviour with Dalits in Dulina, Gohana and Mirchpur. If writers of Jat community - who consider themselves Dalit litterateurs - do not write or speak against this oppression of Dalits, do not fight shoulder to shoulder with the Dalits for their rights, do not add their voice to that of the Dalits, then, how can they be considered Dalit writers? If a writer does not rebuke the members of his community for oppressing the Dalits, for trampling upon their dignity and either remains silent or goes into hibernation, then how will the Dalits open the doors of their homes for him? Any comment or debate on Dalit literature will remain incomplete without taking such realities into consideration.

As far as the concept of OBC literature is concerned, Rajendra Prasad Singh has raised a valid point but before proceeding any further, he will have to take into consideration several different aspects of the issue. To begin with, the naming of Dalit literature has a long history and it has come about after a long journey. It has passed through many stages. After wide-spread discussions and consideration of names such as literature of equality, Parallel literature, Buddhist literature and neo-Buddhist literature, the term Dalit literature was accepted. The discussion on this nomenclature still continues. A section of Hindi and Marathi litterateurs is in favour of re-naming Dalit literature as Ambedkarite literature. But the label Dalit literature has widespread, nationwide prevalence and acceptability. The first and foremost duty of OBC writers is to unmask the writers and the literature which propounds, patronises and supports the values of inequality and discrimination and to oppose them with their full might. The stronger this opposition is, the greater will be the acceptability and identity of their writings. There can be no objection to the OBC writers trying to create a separate category of OBC literature. What is important is to bring it out from the shadow and influence of Brahmanical-feudal literature and litterateurs. Nothing can be better than OBCs and Dalits raising their common voice against inequality, injustice, unotuchability and exploitation.

(Excerpted with permission from the editorial of Dalit Sahitya Varshiki – 2012. Sahitya Sansthan, B-634, DDA flats, East of Lodi Road, New Delhi- 110 093)

Jaiprakash Kardam, Editor of Dalit Sahitya Varshiki, published since 1999, has written over 30 books including novels, stories, poetry, criticism and travelogues
                                              (Published in  Forward Press, September, 2012 Issue)
Forward Press.