“Only
ash knows the experience of burning”: An Interview with Dalit
Writer
Jai Prakash Kardam
Dr. Nilanshu Kumar Agarwal
Dr. Jai Prakash Kardam,
a prolific Hindi Dalit writer, was born in a poor Dalit family in
NKA: Dalit
Literature unfolds the seething discontent of the Dalits
towards their age-old exploitation by the upper caste people. In a way, this
branch of literature is a volcano of protest against the highly irrelevant and
insignificant evil custom of untouchability. The dragon of untouchability has
entered the sub-conscious/ unconscious layers of Indian psyche. It can not be
easily eliminated. Dalit Literature may, in the long
run, help in eradicating this caste-bias from the Indian mind. To be very
honest, this literature of the marginalized has carved a niche for itself in
Indian Literature. Where does this literature stand right now? What is its
future? What should be done to promote it more? Your
suggestions, please.
JPK: Dalit literature has become the central point of the Indian
literature now. It has created an important discourse, which has raised the
burning questions related to the problems of theDalits
and made the society awakened about it. In spite of the fact that there are so
many writers, critics etc. who still do not accept or recognize Dalit literature, it has increasingly acquired the space in
the world of literature. Today Dalit literature is
included in the syllabi at under-graduate and post graduation level and a large
number of research works have been done and are being done in different
universities in
NKA: As a literature of the oppressed
sections of the society, do you think it to be similar to the Literature of
Black People in
JPK: Yes, it is quite similar to the literature of Blacks in
NKA: The literary text is used as a tool
in the hands of the powerful to control the oppressed. The post-colonial
critics are unearthing the colonial agenda in the text of the West. They
believe that the Western literary text was a weapon in the hands of the empire
to control the minds of the subjects. Similarly, the feminists are revealing
the male bias in the major literary texts. Do you think that there is a need
for Dalit Literary theory too, which may expose the
prejudices towards the Dalits in Indian Literature?
Are there some Dalit theorists, working on these
lines?
JPK: It is the established truth now that so called (Indian) literature has
always been used by the caste hindus to oppress,
suppress and exploit the Dalits. Dalits
have been given the opium of religion and exploited in the name of fate and
God. They have been taught the philosophy of Gita to
work selflessly, not to make any demand for their hard work. Whatever is given
by the master should be accepted happily as the will of God.
NKA: Are there efforts to explore Dalit consciousness in other creative arts like painting,
theatre and music etc.? Please elaborate.
JPK: Of course, there are Dalit Natya
Munches in existence. There are a number of Dalit
folk artists, singers, musicians and painters who are doing their best to
express Dalit feelings and raising the voice against
inequality and exploitation through their art forms.
NKA: What difference do you find between
Dalit Literature by a Dalit
and Literature about the Dalits by a non-Dalit?
JPK: I would like to quote here the words of Dr. Manager Pandey,
a renowned Hindi critic, who wrote in the preface to a collection of Dalit short stories edited by Ramnika
Gupta that “Only ash knows the experience of burning”. This indicates that Dalits know the experience of burning-- burning in the fire of sorrows,
hatred, disrespect, injustice, inequality and untouchablity.
Non-Dalits do not have this experience. Dalits have specific experiences of life, which non-dalits do not have. Only Dalit
writers can express their experiences in an authentic manner but not others.
Non- Dalit writers may be sympathetic to the Dalits, they may be their well-wishers but their
experiences about Dalits are not their
self-experiences. They are the observers of torture and exploitation of Dalits, they are not sufferers. This difference of
experiences between Dalit and non-Dalits
makes the difference between the writings of Dalit
and non-Dalit writers. Hence, Dalit
literature is the literature of Dalits based on their
lives and experiences.
NKA: English Language has become a
global language. The translation of regional languages Dalit
Literature into English may definitely give a great boost to this innovative
literature, because the authors may find a larger reading public in the other
countries. One of your works has been translated into English by G.W.Briggs. You must have seen how English translation of a
particular work increases its readership. What efforts are being made to
translate the native Dalit Literature into English
Language?
JPK: No doubt, if Dalit literature is translated into English, it can convey
its message to a larger mass, not only in
NKA: What measures are being taken to
introduce Dalit Literature in the syllabi of Indian
Literature? Are your works prescribed at some universities?
JPK: I think a writer’s job is to write
only. It is others’ job to evaluate it in terms of changing environment of
society and literature and to introduce in the syllabi. Dalits
themselves are not in a position to introduce Dalit
literature in syllabi, as they are not at key posts in the Universities. Even
they are also not members of the syllabus committees. We have raised our voice
at national level through participation in the seminars/ symposiums at
universities in different parts of
NKA: Some scholars have written doctoral
dissertations on you. What aspects of your personality/ writings are explored
in these theses?
JPK: About 15 scholars have done their
research on my life and work. Most of the dissertations are focused on my novel
‘Chhapper’ as it is considered as the first novel in
Hindi dalit literature. Other works are focused on my short stories
and poetry etc.
NKA: As editor of Dalit Sahitya( annual magazine of Dalit
Literature), what are the major areas of concern in the growth and development
of Dalit Literature?
JPK: As editor of Dalit Sahitya
Varshiki (Annual) my main concern has been to
introduce the socio-economic and political, religious backwardness and
exploitation of dalits to sensitize the society to
make their attitude towards dalits positive. My main
motto through this Annual magazine is to point out the root causes of the
illiteracy, unemployment, poverty and social backwardness of dalits. My humble effort is to give voice to the voiceless
and sense to the senseless and at the same time to warn the privileged classes
to give their due rights to dalits and treat them as
equal human beings. It is in the interest of development, progress and
prosperity of the society. Freedom and human dignity of dalits
must be valued.
NKA: Besides this all pervading Dalit consciousness, what are the other themes of your
writings?
JPK: Besides Dalit consciousness, I have written on
other issues also. But my main focus has always been on social problems.
NKA: You have authored certain books for
children too. Are those books also having the same Dalit
voice? Or is there anything else.
JPK: No, these books are based on general subjects such as science/
scientific approach. One book is based on saints, one is on great scientist C.V.Raman and the novel ‘Shamshaan
ka Rahasya’ is based on kidnapping of children and
smuggling blood and parts of their bodies by a group of sadhus.
Some of the books are based on Buddhist tales etc.
NKA: You worked an unskilled labourer. And now, you are the Second Secretary in the High
Commission of India in
NKA: Tell us something about your
present assignment at
JPK: My portfolio in the High Commission is to deal with the work of
education, promotion of Indian languages and culture. I have close interaction with
educational as well as Socio-Cultural institutions and persons in
The interviewer Dr.Nilanshu Kumar Agarwal is Senior Lecturer in English at