Punjabi writers find new muse in Dalit identity

jalandhar: the new caste consciousness emerging among young punjabi writers is increasingly becoming the talking point in seminars and other literary circles. punjabi writers so far have been associated with some movement or the other, whether it be the marxist, progressive or the naxalite one. they excelled in writing stories that read more like monographs of the movements they were attached to.now class is passe and caste is in. there is a new awareness about the dignity of the caste, especially among the dalits. this conscious identification and new-found pride or defiance is transforming the contours of the language as well as the content, critics point out. a new genre of literature is emerging in punjab and there is excitement among the younger writers as they find receptive readers and generous critics. who could have imagined titles like keera or chipklee earlier? critics point out that it takes centuries to bring in creatures like these and place them in the centre. it is not just a “rupturing of content but also language� that is noticeable in these new revolutionary works.“they are not using jat language any more. the attempt is to break away from the traditional use of decorative idioms by bringing in the ‘behra language,’ the language that is castespecific. they call themselves ‘karigars’ for they are proud of the fact that through the ages they specialised in the art of working on leather,’’ says prem prakash, short story writer and critic and recipient of the sahitya akademi award. mohanlal phillauri’s short story laagi is making ripples here for the new direction it has given to this new dalit wave.“besides having made dalit issues central to the theme, this writer stops short of being chauvinistic. there is enough pride and dignity at being a dalit. it is emphasised that it is human to be a dalit.that’s all. it does not go beyond that. there are some writers who have attempted to forge a new language. these are des raj kali and prem gorkhy. there are others like bhagwant rasoolpuri who use ‘behra language’ with dexterity. so does attarjit. manmohan bawa has also taken up dalit issues in his narvali and azad sundari. the new language is not a language of aggression or hatred. it is just different. these writers are trying to say that not only have they been suppressed over the centuries even their language has not been spared. ‘‘they have ruptured the jat language,� says dr sarbjit singh, literary critic. “it all began with the dalit marathi writer srivan kumar limbalay’s autobiographical work akkarmoshi. ever since then dalit writers have taken up the autobiography as an easy tool. here in punjab balbir madhopuri did it with success in his tirkey sheeshay di vithiar.these writers gave primary importance to thought using language as a tool and not as an end in itself. the earlier writing is full of verbal embellishments and the use of idiom for the sake of idiom. ‘‘caste conciousness is spreading in politics much faster than in literature. look at bihar and up,� said prem prakash, who in his book chauthi koont has brought together some young punjabi writers who have ‘‘moved away from the trodden path.’’ the eponymous chauthi koont is based on the tale of the four princes who are told to take their journey in different directions. they are warned that the fourth direction is forbidden to them. one of them ventures into the fourth and he goes through excruciating suffering and agony but returns enriched. and he also enriches others.� some of the writers who find a place in chauthi koont are jagroop singh datewas, jinder, jaswinder singh, avtar billing, gurmeet karialvi, desraj kali, amar giri and sukhjit.