– Dr. Suresh Kumar 

Suresh Kumar (SK): It is generally noted that most Dalit writers prefer autobiographies to express themselves. What according to you is the reason for this choice?

Raj Kumar: Actually the first preferred genre of Dalit literature is poetry. Next to poetry is autobiography. Why autobiography? Because the Dalit writers know their lives best and want to share the unique life experience with the others, especially the non-Dalit readers who have no idea and experience what it is to become a Dalit.

SK: Dalit autobiographies are accused of being propagandist and they are condemned and criticised in popular literary circles for exaggerating or misrepresenting the facts and spreading hatred. What do you think of these charges and what according to you are the features and purposes of dalit life narratives?

Raj Kumar: When dalit literature started surfing in different platforms the upper caste critics criticised it by calling it as ‘propagandist’ literature. This is due to a typical caste prejudice because even today the upper castes do not want to discuss anything relating to caste. On the other hand, with the coming of dalit autobiographies dalit writers have initiated discussions on caste oppression and exploitation which are unique to Indian society. Thus, dalit autobiographers by writing their autobiographies have started demanding the idea of equality and social justice which are otherwise lacking in Indian society.

SK: It is evident that dalit women, who became vocal in the late 1980s, also preferred autobiographies to register their distress and indignation. Do you see any difference between dalit men and dalit women’s autobiographies? I mean, why do Dalit women need to speak separately?

Raj Kumar: Dalit women definitely have freedom to speak separately. When you read dalit women’s autobiographies you get to know how Dalit patriarchy works in dalit communities. Dalit women are trebly marginalized due to their caste, class and gender positions. This is a new area of scholarship which we have not heard from this constituency. Thus, dalit women writing their autobiographies are also enriching dalit subjectivities.

SK: Some of the dalit women writers such as Bama and Gogu Shyamala in their writings have shown that with the passage of time and the spread of education dalit patriarchy is losing force. Do you note any such indication in dalit women’s autobiographies?

Raj Kumar: Yes. In fact, I will go an extent by saying that dalit women through their writings have given a new direction to dalit movements. Dalit men by reading the dalit women’s autobiographies have started rethinking their strategies to further dalit movements from a new perspective.

SK: How do the dalit women present dalit patriarchy in their autobiographies? Raj Kumar: Dalit women by writing on dalit patriarchy actually expose the hypocrisies that exist in dalit communities.

SK: Do you see any difference between dalit women’s autobiographies and their songs, poems, short stories and novels?

Raj Kumar: Dalit women’s autobiographies are considered to be testimonies. That is because they are speaking some truth values pertaining to dalit communities. The other genres, such as, songs, poems, short stories and novels deal with different themes and issues.

SK: Some of the dalit male writers and theorists such as Kancha Iliah have maintained that dalit patriarchy is more liberal and gender neutral as compared to non-dalit patriarchy. As a dalit male theorist and critic do you agree with this?

Raj Kumar: I do not agree with such opinion because dalit patriarchy is equally exploitative like any other patriarchy. Dalit men equally exploit their women like non- dalit men. This has been well documented in Baby Kamble’s The Prison We Broke and other autobiographies.

Question: Do you think dalit women’s voices have attained maturity in terms of their craft, technique and aesthetic considerations?

Raj Kumar: Yes, I think so. Dalit women’s writings are diverse and complex. In fact, in terms of language and structure, apart from themes, we can see maturities.

SK: In your book, Dalit Personal Narratives you have written that dalit feminism as a socio-political and literary movement is not homogenous and illiteracy is the biggest ‘handicap’ in dalit women’s lives and their pursuits of liberty. Do you think all illiterate women are unconscious of their condition in society and they do not speak against their exploitation in the name of caste, class and gender?

Raj Kumar: No, illiterate dalit women are also conscious about their rights and equalities. But the fact is that we do not hear them speaking, we miss their perspectives on caste, society, gender, etc. That is what I underline in my sentences you have referred to in the above.

SK: It is noted that with the spread of education dalit women have refined their tones, they have invented new strategies to counter injustices and are overt and aggressive in the manner of the articulation of their voices. How will you see the evolution of their literary voices?

Raj Kumar: As I have stated earlier, with dalit women voices we have come to know about new issues on caste and gender. Dalit women through their voices have been enriching our understanding on Indian caste society from a new perspective. This is definitely a welcome step.

Dr. Suresh Kumar is Assistant Professor of English in Govt. Skt. College Tungesh, District, Shimla, Himachal Pradesh