Dalit Poetry

 

Contemporary Dalit Poetry in Current Perspective

 Akshay Ghorpade.

When considering contemporary Dalit poetry in a contemporary perspective, you need to understand the two concepts of contemporary perspective and contemporary, respectively. Current Perspective The concept has been used mainly in connection with the post-1990 period. The post-1990 era is known as the era of globalization. This is a period of great social change. This period is also called the age of information technology. The Internet, computers, satellites and mobiles have reshaped traditional life. Human instincts were naturally attracted to this modern life. Although this period is considered to be a liberal period, it is a period full of contradictions and inconsistencies. An open world of information on the one hand, a society deprived of information on the other, a massive drought on the one hand, enormous resources on the other, enormous poverty on the one hand, and enormous wealth on the other. Dalit life, as usual, has not escaped the clutches of this period. This period created some of their own independent problems. In this context, it is important to understand the concept of current perspective in the context of which Dalit life is being enriched. Contemporary means to be with a time, or to be parallel to time. When we think of contemporary literature as literature, "contemporary literature is the literature that is with our time. It reflects the time in which it was created." Literature "1 So is Dalit literature or Dalit poetry contemporary with the present time? Or does she just not pay attention when you tell her something to do? Or does it express the antecedents of Dalit life? Etc. are to be explored in this dissertation. While treating this collection of poems, the author of the dissertation has put some limits on himself. They are such that the search for the present life consciousness of this poem, which is contemporary in this treatment, is expected only here. Do you find any similar formulas in the poems of this poet to check the background of globalization in his poetry? How similar is the world of images in his poetry? How do they view the present? This is to be expected in the context of this dissertation. Since only one stream flows through us, the same stream is to be found only here. Therefore, the poem of this poet is bad, it is good or it is not even intended to compliment it by praising it. Here only poetry is assumed. Another observation to be made here in the context of post-1990 poetry before the commencement of the dissertation is that the proliferation of Dalit poets writing poems has led to a huge increase in the number of anthologies and their publications. Another thing that is certain that this number will increase gradually is that most of the poets have published their own collections of poetry. And there's something wrong with that, isn't it? On the contrary, due to this, the Marathi publishing business, which was stuck in its artificial literary obsession, became clumsy or easy. It can also be said. As this stream of literary production has started from the corners of Maharashtra, a rich reference of current life consciousness can be seen in these poems. In view of this number, a collection of poems by selected Dalit poets published after 1990 will be considered in this research paper so that the discussion of the subject does not become more extensive.

A total of six anthologies have been selected for this dissertation. They are as follows - 1. People who came later - Arun Kale 2. The letter on the fire - Uttam Ambhore, 3. Let's go again! - Loknath Yashwant, 4. Rohini still unwell - Avinash Gaikwad, 5. Global Current Poems - Sunil Abhiman Avchar, 6. Stirring the bottom- lahu kanade. These six collections of poetry were mainly published after two thousand years. One thing should be made clear here that apart from this selected collection of poetry, other collections of poetry by the same poet are also famous.

Six Poetry Books

The titles of these six anthologies are very eloquent. They are able to visualize the image on the awareness screen as soon as the title is pronounced. Excluding the title 'धगीवरची अक्षर' from these titles, the titles of the remaining five anthologies are born out of the rate of globalization. As globalization is inevitable and dangerous, so does the title. You can add this title to the following named group.

1. Common Name: नंतर आलेले लोक (People who came later), ग्लोबल वर्तमानाच्या कविता (Global Current Poetry), तळ ढवळताना.(Stirring the Bottom).

2. Special name: धगीवरची अक्षर.(The letter on the fire.)

3. Expressive name: पुन्हा चाल करु या !, ( Let's go again !), अजूनही अस्वस्थ रोहिणी (still restless Rohini.)

The exclamation mark in this title is used only in the titles of a single anthology. The title would have been more effective if the punctuation had not been used in any of the other titles A closer look at all of these titles reveals that these titles have once again prompted change. Recognizing the invisible steps of globalization has made them aware of the potential dangers in the system. The system changed but the original structure remained the same. This system, which was born wearing a pseudo mask, has maintained the frequency of this system. Again, it was those who gave birth to this system that accelerated the process of globalization. The ones who pretend to innovate are the ones who came later, the ones who came later, the ones who wrote their national anthems in another country, the ones who deported the natives, the ones who are in the background, the ones who are in turmoil, the ones who are in turmoil. The sentiment behind this is 'Let's go again!' The Cold War has begun again. This meaning is revealed in the title.

Globalization

Globalization is intensifying the problem of global warming and drinking water. There is also the possibility of a third world war for water. Water is considered sacred in Indian culture. No religious ritual in India is complete without water. Although water was originally a natural gift, it became a symbol of equality and inequality at the same time due to religious devotion and its biological needs. Water was used for revolution and counter-revolution in India. While bottled water is readily available everywhere, it is a fact that developing or developed nations or superpowers are still unable to meet their basic water needs. So Avinash Gaikwad thinks 'Rohini is still unwell'.

Water

The symbol 'water' appears to have been used in almost all collections of poetry. In Uttam Ambhore's poem, water is mentioned along with crows. 'They are teaching crows to find new sources of water' Sunil Avchar thinks 'you can live without water for a few days' but 'Global culture of Bisleri Aqua Guard instead of plain water raises questions about a group of common people wandering for lack of water' Loknath Yashwant again uses the metaphor of water metaphorically in 'Adva, Morche Jirwa, dutiful police program, annihilation of an entire generation of Dalits'.

The Rohini River is known in a special context in Buddhist culture. When a conflict arose between Shakya and Koliya over the waters of Rohini, Prince Siddhartha insisted that the issue be resolved amicably, non-violently. Prince Siddhartha was punished for going against the majority. And Siddhartha, the prince who abandoned all association and set out in search of sorrow, became Gautama Buddha. Rohini, disturbed by the violence, once again erupted. Avinash Gaikwad thinks that this Rohini river is still turbulent.

Water is life and everyone has an equal right to it. But kept men away from this holy water as untouchables. The water also started getting dirty. Once again Rohini became restless. And once again Tathagata was born.

"चवदार तळ्याच्या अंगावर उडाले शहारे

पुन्हा एकदा माणसाच्या मुक्तीचा

फडकावला जाहीरनामा तथागताने

रोहिणीचा कुंठित प्रवाह असा

                              खळाळून वाहीला जोमाने"

“Cities blown up on tasty ponds

Once again the liberation of man

Phadkavala Manifesto Tathagata

Rohini's stagnant flow"2

‘Water Kingdom-1’ and ‘Water Kingdom-2’ are two such poems in the collection of poems ‘People who came later’.

"पाण्याचा तंटा आणि लवाद

आपल्याला मिळतो एक बुद्ध

पाण्याच्या पायऱ्या चढून

आकाशाच्या वर जातो कबीर

हौदातून उगवते चिरंतन ज्योती

तळ्याचा नक्शा उतरवतो भीम

पाणी अन्यायाची बाजू

पाणी क्रांतीच माध्यम"

“Water disputes and arbitration

We get a Buddha

Climb the water steps

Kabir goes up to the sky

Eternal light rises from the tank

Bhim draws a map of the lake

Water is the side of injustice

Water is the medium of revolution "3

In the post-nineteenth globalization, a new water kingdom has come to dominate the water. Counting thousands of rupees for an hour or two in water or counting for bottled water, the poet is upset by the birth of a new capitalist economics of water sales. Looking at the bottle that was sold in the market, ‘the bottle of Bisleri with the blue lid, as well as the one with the blue cap’, Dr. Babasaheb seems to be a true Bhimsainik loyal to Ambedkar. The bottle should be thrown away using water, just like this Bhimsainik ‘fell on the road of Chaityabhoomi, like an empty bottle’

"माणसाने कायम शुद्ध पाणी प्यायला हवे म्हणून

पाणी गाळून घ्यावं उकळून घ्यावं

झालं तर दोन थेंब औषध टाकून सुद्धा ठेवावं

                        पण पाणीच मिळत नसेल तर काय कराव ?"

"Because man should always drink pure water

Strain the water and bring to a boil

If so, add two drops of the drug

But what to do if you don't get water? "4

However, no one can say this. Lahu Kanade draws attention to the fact that just like the taste of water, the nature of the people of that village or the person who drinks water from Bara village is strong. That is why in a village with sea, in that village poet lahu kanade (लहू कानडे) feel uneasy.

Information Technology 

The fear of globalization can be seen flowing through these six collections of poetry. About the millennium that globalization has begun and the millennium that has befallen us. Referring to such information technology age, Arun Kale says,

"हे महान *****

बंद कर तुझा हा मल्टीमीडिया

पुरी झाली नाही भटक्यांची देवाण-घेवाण

                  वार्षिक जत्रांमधून"

"It simply came to our notice then

Turn off your multimedia

There was no exchange of nomads

From the annual fairs "5

The world has become global; Come closer People came together on an integrated level. No matter how many such illusions are created, Lahu Kanade carries the same awareness of 'Who will look at the medieval avarasavari in India?'

"हे मल्टिमीडिया सॅटॅलाइट हॅंगओव्हर गाजर

ती दुबळ्यांचे माणूसपण नाकारून

            गळ्यात हायटेकची घंटा बांधून धावणार मांजर ?"

"It's a multimedia satellite hangover carrot

She is a weak man but she refuses

A cat with a high-tech bell tied around its neck? "6

The one who escaped by welcoming this millennium in his own way is praising the new millennium. The illusion is created that the world will change in an instant. If he is referred to as the millennium of science and technology, happiness and prosperity, then what about the flickering lamp in the hut? But no one wants to talk about it.

"माहिती तंत्रज्ञानाने जग जवळ आले

आणि कुटुंबच झाले ! आनंद झाला

(लढाया मात्र सुरूच )"

"Information technology has brought the world closer together

And it became a family! Happy

(Fighting only continues) "7

With the explosion of information technology, the web of information is being woven around the world, and the gap between information inequality has been bridged. In the e-blast, two groups fell into my category: one group seeking information and another group ignorant of the information, who still do not have enough bread to eat. The world of internet users is limited. Or being done so. The main purpose behind this is to confine your intellect within the limited framework of a particular thought.

"The Internet: For Men

You can see a woman from any country in the world

Internet: For women

A person from any country in the world can taste "8

https://youtu.be/nB2mqBhmHB8?si=t2sTroSgHGPpY9MV

For this, one should become addicted to drugs. And just as the reality around us should be forgotten, the internet is dominating the human intellect. Those who are stuck on the computer screen do not see it. These poets go to the root of the problem created by globalization. The alarm bells of the fire brigade should ring and you should be alert, just as these poets warn you. In globalization, ‘Dalitism’ was deleted rather than destroyed. Use throw and say your price, sit quietly. Enjoy the information. Trade culture is rooted in the philosophy of everything from stealing to perpetuation. The culture itself has become a mistress. No matter how much open competition there is in the open financial sector, it cannot hide the hints from the last name. And the anonymous Okari that has come cannot be suppressed.

Youth's Psyche

Some of these poets are found interacting with children from their poetry collections. Why do they want to communicate? The answer lies in the environment around us. The conflict between father and son is growing day by day. Globalization and information technology's takeover of the youth's psyche is a matter of concern for the older generation. The attitude of the new generation towards the old generation of children has changed. Movement, society, thought have become outdated for them. So the higher the income, the more popular the principle is firmly rooted in their minds. So, people with gold chains around their necks and thumbs up on their fingers are becoming their role models. The real reason for the growing discord between father and son and the changing current system seems to us in Arun Kale's poem 'Let there be love or globalization'. The line ‘My son carrying a ten kg backpack’ says a lot. Loknath Yashwant's poem 'Letter not posted by father to son' is a direct dialogue with the child. Avinash Gaikwad, on the other hand, thinks that there is an expanding infinite sky of desire in front of children. It is far from reality. He has become a game addict in the virtual world. To your child who understands the reality of illusion,

"भिकारी बाप मिळाल्याची मधूनच

डोळे गुरगुरतात मुलाचे  घरभर

संगणकाचा माऊस कीबोर्ड वर

सनासन फिरतात सैरभैर बोट

            तो करतो सारखा गाड्यांचे एक्सीडेंट"

"From the moment I got the beggar father

Eyes roar all over the child's house

Computer mouse on keyboard

Sanasana walks sailing boat

He does the same car accident "9

The father keeps on struggling to bring the child on a positive constructive path.

"बाप रिप्लेस करायचा क्रांतीकारक विचार

               येत असेल का कधी मुलाच्या डोक्यात ?"

"The revolutionary idea of ​​replacing the father

Will it ever come to the child's head? "10

In Lahu Kanade's poem, the boy, who is happy and goes to the polls for the first time, is overwhelmed by his friend's words, then the father lovingly explains to him; Gives patience; Gives new strength.

Dr. Babasaheb Ambedkar main Inspiration

On the system of globalization. The antivirus of Babasaheb Ambedkar's thoughts will be implemented.  As Babasaheb Ambedkar is the main source of inspiration for Dalit literature, this collection of poems expresses respect for him. For this, various images have been used by these poets. These images from this collection of poems are innovative. The influence of the changed language style due to modern lifestyle Dr. This image used by Babasaheb Ambedkar shows. Arun Kale uses the symbol 'You are my motherboard, my computer'. The best amorphous, ‘ozone layer’ images are used. Avinash Gaikwad thinks that Babasaheb is 'Tathagata'. Sunil Avchar says, ‘A boat guide’. Lahu Kanade thinks Babasaheb is the 'edge of Rapi'.

Conclusions

After searching for similar sources in these six anthologies, we can draw some concrete conclusions.

1. The flow of fear of globalization is evident in this collection of poems.

2. These poets belong to the dalit community.

3. Images of the modern lifestyle appear to have been used extensively in poetry.

4. The unwavering devotion to Babasaheb Ambedkar's thoughts is also noteworthy.

5. The use of English words seems predominant.

6. The language style of this poem seems to be in line with the present.

It was expected in the present dissertation to find the same formula in all these six anthologies. What images do these poets use for this? Are they synonymous? How do they view the present? It is here to discuss. And at the same time, what exactly is the poet's view of the present in today's context? How exactly does it paint a picture of Dalit life? In exploring this, all six poets appear to be looking broadly at the present. He has painted a radical picture of Dalit life. He has succeeded in capturing the sad vein of Dalit life. And at the same time, the idea he put forward is not limited to the Dalits, but seems to be becoming ubiquitous. So while this Dalit poem is certainly reassuring, it seems more contemporary in the present context.

 

References:

1. Dahake Vasant, Navsahitya and Navasahityottar Sahitya, Editor and Course Coordinator Sharankumar Limbale, Yashwantrao Chavan Open University, Nashik, First Publication 2001, P.M. 2012, p. 2.

2. Gaikwad Avinash, Saad Ghaltey Rohini still unwell Rohini, Ashay Prakashan, Thane, 1st edition 2008, p. 67.

3. Kale Arun, Water Kingdom-1, People After, Lokwangmayagriha Prakashan, Mumbai, 5th Edition 2008, p. 68.

4. Kanade Lahu, PRA, Stirring the Floor, Lokwangmayagriha Prakashan, Mumbai, Second Edition 2012, p. 29.

5. Kale Arun, Arthayuddha, (उनी) Uni, p. 9.

6. Kanade Lahu, Bappa Navyasahstraka ...! He, p.4.

7. Loknath Yashwant, Finally, the question of vegetables and bread, let's move on again !, Young India Publication, Mumbai, first edition 2009 p.97.

8. Tatraiv, p. 97.

9. Gaikwad Avinash, Replacement, (उनी)Uni, p.58.

10. तत्रैव Tatraiv, p. 58.

 

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