Jan-Mar & Apr-June 2011

ISSN 0970-1443 Registration No. 29063/76 Volume LXXXV (No. 1 & 2) Jan-Mar./Apr.-June 2011 The Vedic Path Quarterly Journal of Vedic, Indological & Scientific Research Peer-reviewed Research Journal ISSN 0970-1443 Registration no. 29063/76 indexed at www.worldcat.org Guide to Indian Periodical Literature Originally published as The Vedic Magazine form 1906 to 1935 and thereafter as The Vedic Path Editor: Prof. Shrawan K Sharma www.thevedicpath.in [email protected] +91-9412074666 Quarterly Journal of Gurukula Kangri Vishwavidyalaya, Haridwar, Uttarakhand, India 2 The Vedic Path The Vedic Path 3 Contents Reifungsroman and the Dialogues of Pallavi Yadav 131 Aging in May Sarton’s Kinds of Love Dalit Literature and Dalit Chetna vs S.K. Agrawal 4 Adivasi Poetics and Adivasi Vedna : Exclusive Inclusivity : Naylor’s Saed Jamil Said Shahwan 143 Aesthetics of Dalit and Adivasi Writings Assertions of Selfhood English Curriculum as Cultural Construct: Pawan Kumar Sharma 24 Sindi as a ‘Saint-Sinner’ in Arun Joshi’s Deepak Kaushik 161 A Postcolonial Perspective The Foreigner English Language Teaching : Manjusha Kaushik & 38 Theme of Death in Ramanujan’s Poetry Gunjan Agarwal 169 Indian Metaphysical Approach Deepa Agarwal Rewriting History : A Study of Sunita Agarwal 178 Evolutionary Paradigms of Culture and Sanjiv Kumar 48 Karnad’s Tughlaq Cultural Studies: An Overview Narrating Subaltern Resistance : Reading Navleen Multani 58 Book Review P Sachidanandan’s Govoardhan’s Travels Rao, Malathi. Disorderly Women. Chandra N. 190 Arundhati Roy and the God of Small M. L. Garg 62 Bangalore : Dronequill Fiction, 2007, Things and Aravind Adiga’s the White Tiger: Pp. 273, Rs. 250. A Comparative Reading Pashupati Jha. All in One. New Delhi: Ketaki Datta 193 The Reflection of Adolescent Sensibility Ambuj Sharma 74 Adhyayan Publishers, 2011, Pp.vi+ 64, in the Short Stories of Shashi Tharoor Rs 125. Subjectivity and Women’s Empowerment : S. Sujaritha 84 A study of Kamala and Inside the Haveli Aurobindo’s Intuitive Appreciation of Shruti Bidwaikar 101 Poetry: A Synthesis of Indian and Western Literary Theories Figural Conceptualization of Rasa Theory Vandana Rajoriya 110 Blinding Wrath and Repenting Tranquility : Vandana Sharma 126 A Study of Ajax in the Light of Rasa-Aucitya 4 The Vedic Path DalitThe V Literatureedic Path and Dalit Chetna vs Adivasi Poetics.... 5 The Vedic Path. Vol. LXXXV (No 1 & 2) Jan.-Mar./Apr.-June 2011 anguish and pain of the network of the forces of historical amnesia and the so called ‘development’. The paper very succinctly suggests that Dalit Chetna which is applied as a theoretical tool to analyze the ‘dalitness’ of a literary work of art, cannot be a befitting tool to critically assess and evaluate S.K. Agrawal the tribal poetics. The paper, therefore proposes ‘Adivasi Vedna’ as a tool for the critical analysis of tribal poetry. It lays down that marginalization may not necessarily constitute backwardness, and a Dalit Literature and Dalit Chetna vs Adivasi Poetics and movement to resist the forces of historical amnesia and the so called Adivasi Vedna : Aesthetics of Dalit and Adivasi Writings ‘development’ and ‘modernization’ can be successful only when the Omnipotent is there to support us, which Dalit consciousness outrightly rejects. (Dalit Writings have come a long way since the inception of Dalit ideology in 1970s. Dalit literature is the aesthetic and spiritual The paper also brings out the subtle differences between the sister of the Dalit power concept. As such it envisions art that speaks historiography of the Scheduled Castes and Scheduled Tribes, and directly to the needs and aspirations of Dalit India. In order to perform considers Dalit writing an outpouring of the former group for the ills of this task, the Dalit literary movement proposes a radical re-ordering caste system being their sole agenda and the Scheduled Castes, being of the Hindu upper caste cultural aesthetics. It proposes a separate at the lower rung of the mainstream culture the worst hit group. symbolism, mythology, critique and iconology. It exposes Brahminism, The paper consists of three parts. Part I deals with the term praises Dalits and supports the lower caste revolution. Dalit and the philosophy of Dalit literature; part II is about Dalit Chetna In the category, Dalits (the regionally, culturally, economically and Part III explains the need of distinct aesthetics for a proper critical and socially oppressed groups) are included the Scheduled Castes, estimate of Adivasi literature and suggests that Adivasi Vedna may be Scheduled Tribes and some of the Backward Classes, besides a suitable theoretical tool for the aforesaid purpose.) Minorities. Dalit philosophy is based on the belief that low caste I status leads to poverty and oppression; this is, however, conspicuously Dalit and Dalit Literature absent in tribal poetics. Tribal poetics has chosen historical amnesia, The term ‘Dalit’ is generally believed to have derived from the economic exploitation, displacement, eviction and unprovoked assaults Sanskrit root ‘dal’ which means ‘burst’, ‘split’, ‘broken’, ‘torn’ or by the police as its thematic concerns. The paper argues that though ‘asunder’, ‘downtrodden’, ‘scattered’, ‘crushed’, ‘destroyed’. From both Dalit (primarily the writings by the Scheduled Castes’ writers) these synonyms, it is crystal clear that a section of people called Dalits and Tribal writings are the poetics of the pangs of marginalization; has been torn asunder, crushed and destroyed. The Dalits have also Dalit’s marginalization is the outcome of the ills of caste system, been viciously described as ‘Dasas’. The word ‘Dalits’ therefore means untouchability, servitude, etc, but tribal poetics is the expression of the 6 The Vedic Path DalitThe V Literatureedic Path and Dalit Chetna vs Adivasi Poetics.... 7 the ‘low caste’ who have been reduced to that state and now they are Ambedkarism, the underlying philosophy of Dalit literature emphasises living in that predicament. A human being is not inherently Dalit, that in India, it is not the economic condition that determines men’s neglected or untouchable; it is the system that degrades him in that social status, but on the contrary, their social status determines their fashion. Eleanor Zelliot (1996) believes that in the term and concept economic position. It is that human beings are what they are because ‘Dalit’ itself there is an inherent denial of dignity, a sense of pollution of the caste into which they are born. The caste system generates the and an acceptance of Karma theory that justifies the caste hierarchy(3). sense of superiority or inferiority in relation to other, because one feels Dr. Ambedkar in his book Ostracized Bharat writes “Dalithood is a superior or inferior as a principle of caste system provided in the Hindu kind of life condition that characterizes the exploitation, suppression Shastras. (Narasaiah : 1999) Ambedkar observes “that the Indian and marignalisation of Dalit people by the social, economic, cultural society was formed with an ascending scale of reverence and and political domination of the upper castes’ Brahmanical ideology”(4). descending scale of contempt and gave no scope for the growth of the sentiment of equality and fraternity” (quoted in Narasaiah, 1999). The present usage of the term ‘Dalit’ goes back to the nineteenth century, when a Marathi social reformer and revolutionary, Michael Foucault (1984) says that knowledge and power are Mahatma Jotirao Phule used it to declare the outcastes and interrelated. Those who have knowledge have power. Denial of untouchables as the oppressed and broken victims of the caste. It knowledge is denial of power. For centuries, caste system in the Indian was popularized by the Dalit Panthers Movement of Maharashtra in subcontinent has controlled, regulated and hierarchised knowledge. 1970s. Thus, the Dalits are, as Arun Kamble says, those who have Prabhakar Palaka also writes : been oppressed socially, religiously, culturally, economically and the powerless are not seen as credible sources of knowledge philosophically by the unjust established social organism. The Dalit and explanation. Some kind of writings and writers are more writings consider the scheduled castes, scheduled tribes, Backward powerful than others, and this is connected to the wider issues classes and Minorities as Dalits (Narasaiah, 1999). of caste and class, economic and political power, ideological The Dalits lead a life of insults, insecurity and poverty because and cultural struggle and the relationship between writers and of caste system and Hindu religion. Brahaminism, the ideological the building and maintenance of hegemony(4). backbone of Hindu system is considered the collective enemy by the Dalit literature is the literature produced by Dalit consciousness. Dalits. Dalit literature’s philosophic soul is Ambedkarism. Human freedom is the inspiration behind it. Dalit literature must be Dalit literature owes its origin to a revolutionary philosophy written “from the Dalit point of view and with a Dalit vision. The ‘Dalit which is the outcome of the great struggle of lower caste people view point’ calls for a writer to internalize the sorrows and sufferings throughout Indian history for the annihilation of caste system and of the Dalits. Any writer with Dalit sensibility may have ‘Dalit View brahmanical ideology. So it is naturally characterized by the philosophic Point’ but not necessarily ‘Dalit Vision’. The difference between ‘Dalit outlook developed by Buddha, Phule, Ambedkar and Periyar’s View Point’ and ‘Dalit Vision’ can be found in the desired objective. A thoughts which in Dalit terminology is called Ambedkarism. person with the ‘Dalit View Point’ aims for a limited transformation 8 The Vedic Path DalitThe V Literatureedic Path and Dalit Chetna vs Adivasi Poetics.... 9 whereas a person with the Dalit vision demands a total revolution or connected with struggle. Ambedkarite thought is the inspiration for transformation. When the narrator is from outside the Dalit community, this consciousness. Dalit consciousness makes slaves conscious of there is a greater possibility of narrating merely as an observer, whereas their slavery.

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