Understanding Dalit Socio-Cultural Marginalisation and Resistance through Autobiographical Texts
Ruchi Singh
Does autobiography amplify the individual’s identity? Can autobiography only tell the past incidents? How does autobiography relate the author with the present context of a society? All these questions emphasize the important place of an autobiography, especially the marginalized autobiographical texts. The objective of an autobiography is to present the ‘self’. It is a personal narrative, told by the self, focusing on individual’s existence and identity. The author is the protagonist who talks about his or her own identity that is closely related to his caste, community and other social locations. This paper focuses on socio-cultural marginalization and resistance as we find narrated in two autobiographical texts ---- The Prison We Broke (2009) by Babytai Kamble and Coming out as a Dalit (2019) by Yashika Dutt. Both are autobiographies of Dalit women writers. These two Dalit women writers belong to two different generations of Dalit women history. Babytai Kamble was the main participator in the Ambedkarite movement, whereas Yashica Dutt ,is a journalist who writes on issues related with gender and identity. From childhood, Babytai faced so many hurdles in her village, and during the childhood of Yashica Dutt her family hid their caste identity to escape the problems that befall dalits.. There are several Dalit women writers who have expressed their voices of resistance through their autobiographies,Urmila Pawar’s Aaidan (Weave of My Life, 1988), Bama’s Karakku and Kumud Pawde’sAntahasphot (Thoughtful Outburst, 1981) being very notable among these.
Article Details
Unique Paper ID: 154126

Publication Volume & Issue: Volume 8, Issue 10

Page(s): 95 - 100
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