Omprakash Valmiki describes his life as an untouchable, or Dalit, in the newly independent India of the 1950s. "Joothan" refers to scraps of food left on a plate, destined for the garbage or animals. India's untouchables have been forced to accept and eat joothan for centuries, and the word encapsulates the pain, humiliation, and poverty of a community forced to live at the bottom of India's social pyramid. Although untouchability was abolished in 1949, Dalits continued to face discrimination, economic deprivation, violence, and ridicule. Valmiki shares his heroic struggle to survive a preordained life of perpetual physical and mental persecution and his transformation into a speaking subject under the influence of the great Dalit political leader, B. R. Ambedkar. A document of the long-silenced and long-denied sufferings of the Dalits, Joothan is a major contribution to the archives of Dalit history and a manifesto for the revolutionary transformation of society and human consciousness.

Literature Review from the year 2016 in the subject History - Asia, grade: 8, Presidency College, Kolkata, language: English, abstract: The malicious practice of the Caste system has formed an essence of Indian society, without any parallel of the same significance. The Caste system has consolidated a hierarchical division of society in which people are subjected to various privileges or discrimination, owing to their birth in a family belonging to a particular caste. Whether the caste system was a colonial construction or an ancient curse requires a separate debate. In this paper, an autobiography by Omprakash Valmiki, who was said to be a "Dalit" (an outcaste, belonging to the lowest echelon of society), has been reviewed. In it he has described daily struggles in the life of a low-born. While the world had cheered the process of decolonization and applauded the new notions of humanitarian values and worth of every human life, India, which was soon to be the largest democracy, could hardly break away from the shackles of the loathsome caste system. Valmiki has given us insights into the functioning of Dalit lives in the post independence era, that brought about changes in official documents and legal procedures but without much resonance of them in practical application.

This is an English translation of fifteen stories of the leading Hindi dalit writer, Omprakash Valmiki, best known for his autobiography Joothan. Together these stories vocalise the anguish and anger of the lowliest of the low in the caste hierarchy. More specifically, they deal with their sufferings at the hands of the dominant high castes and their questioning of their oppressors; their slender hopes and their small dreams; and their problems of identity as they try to make their way up the social and economic ladder. Omprakash Valmiki lists women of all classes among the dalits and there is a story in the collection that shows a high caste woman suffering at the hands of her male relatives. Softer emotions of love and longing are also not left out. Valmiki is acutely aware of the caste hierarchy among the dalits themselves and his story 'Shavayatra' makes for a deeply poignant reading. 'Amma' of the title is almost an epic tale of a dalit woman's resolve to keep her progeny away from the broom and the canister. At their best the stories are not merely dalit stories but a deeply human collection that will compel attention, engage the sympathies of the readers and make them ask inconvenient questions. The stories will also add a new dimension to dalit discourse. The English translation is being published in the hope that the stories will reach a much wider audience and will sensitise readers to the travails of the dalits and their efforts to make a space for themselves, and help prepare the climate for social change.

This study explores how Dalits in north India have used literature as a means of protest against caste oppression. Including fresh ethnographic research and interviews, it traces the trajectory of modern Dalit writing in Hindi and its pivotal role in the creation, rise and reinforcement of a distinctive Dalit identity. The book challenges the existing impression of Hindi Dalit literature as stemming from the Dalit political assertion of the 1980s and as being chiefly imitative of the Marathi Dalit literature model. Arguing that Hindi Dalit literature has a much longer history in north India, it examines two differing strands that have taken root in Dalit expression — the early ‘popular’ production of smaller literary pamphlets and journals at the beginning of the 20th century and more contemporary modes such as autobiographies, short stories and literary criticism. The author highlights the ways in which such various forms of literary works have supported the proliferation of an all-encompassing identity for the so-called ‘untouchable’ castes. She also underscores how these have contributed to their evolving political consciousness and consolidation of newer heterogeneous identities, making a departure from their long-perceived image. The work will be important for those in Dalit studies, subaltern history, Hindi literature, postcolonial studies, political science and sociology as well as the informed general reader.

The extraordinary story of a Dalit family in southern India Poised to inherit a huge tract of land gifted by the Nizam to his father, twenty-one-year-old Narsiah loses it to a feudal lord. This triggers his migration from Vangapally, his ancestral village in the Karimnagar District of Telangana - the single most important event that would free his family and future generations from caste oppression. Years later, it saves his son Baliah from the fate reserved for most Dalits: a life of humiliation and bonded labour. A book written with the desire to make known the inhumanity of untouchability and the acquiescence and internalization of this condition by the Dalits themselves, Y.B. Satyanarayana chronicles the relentless struggle of three generations of his family in this biography of his father. A narrative that derives its strength from the simplicitywith which it is told, My Father Baliah is a story of great hardship and greater resilience.

In 1992 when a Dalit woman left the convent and wrote her autobiography, the Tamil publishing industry found her language unacceptable. So Bama Faustina published her milestone work Karukku privately in 1992-a passionate and important mix of history, sociology, and the strength to remember.Karukku broke barriers of tradition in more ways than one. The first autobiography by a Dalit woman writer and a classic of subaltern writing, it is a bold and poignant tale of life outside mainstream Indian thought and function. Revolving around the main theme of caste oppression within theCatholic Church, it portrays the tension between the self and the community, and presents Bama's life as a process of self-reflection and recovery from social and institutional betrayal.The English translation, first published in 2000 and recognized as a new alphabet of experience, pushed Dalit writing into high relief. This second edition includes a Postscript in which Bama relives the dramatic movement of her leave-taking from her chosen vocation and a special note "Ten YearsLater".

This book argues that an active memory of and grief over structural wrongs yields positive agency. Such agency generates rites of moral responsibility that serve as antidotes to violent identities and catalyze hospitable social practices. By comparing Indian and U.S. contexts of caste and race, Sunder John Boopalan proposes that wrongs today are better understood as rituals of humiliation which are socially conditioned practices of domination affected by discriminatory logics of the past. Grief can be redressive by transforming violent identities and hostile in-group/out-group differences when guided by a liberative political theological imagination. This volume facilitates interdisciplinary conversations between theorists and theologians of caste and race, and those interested in understanding the relation between religion and power.