Dalit Autobiographies In Social Life

The protagonists of the main stream autobiographies either male or female composed the autobiographies at the latter period in their life. Their autobiographies are the celebration of their individual achievements. These are the documentation of self justification of many battles that they fought in their life. Thus they remain an authority to guide the society, to introduce their extra-ordinary life experiences, to recollect the memories of their near and dear, to describe successful social life, to celebrate their personal achievements through the autobiographies.

Dalit Autobiography in Marathi:
After the independence majority of the government officers were overpowered by the Brahman officials. These officials were an anti-development social

It is no surprise that the movement incidentally started in Maharashtra, the homeland of B. R. Ambedkar who fought for the rights, liberties and equalities of the downtrodden throughout his life. Thus, the awakened Dalit youths of Maharashtra who tasted the fruit of modern education, organised themselves in 1972 under the banner of Dalit Panthers movement. The main objective of this movement was to create an atmosphere of a counter culture and to bring a separate identity to the Dalits in the society. The call was given by the Panthers for a social reconstruction was further activised by the Dalit writers, poets, and activists through their writings and speeches in various forms. There emerged “Dalit Literature” in Maharashtra which subsequently spread to the neighbouring states of Gujarat, Karnataka, Andhra Pradesh and others. (Rajkumar

They represent various Dalit communities from various parts of Maharashtra. Still the experiences are stereotype, except the regional traditions and customs. These stereotype experiences prove unique attitude towards Dalits in Maharashtra. Apart from the main stream autobiographies the gender identity of the Dalit protagonists is framed much later in their life. But they are introduced to their caste identity in their childhood much earlier to their gender identity. They are humiliated in the Hindu religious structure where their caste identity has status of untouchability. The religious identity has no solution except mental anxiety for their ghettoized life. Their caste identity does allow them change in their occupation, consequently resulting in to economic rigidity. The life is crushed under these identities. It is the primary argument of their autobiographies. In the next part the protagonists get the Dalit perspective to reject both these identities. The new religious identity creates many possibilities of their marriage partner. And the rejection of the caste identity relived them from their traditional occupations. They enjoy different types of jobs provided to them in context of modernity. These jobs not only give them economic support but relived them from the ghettoized life of untouchability that was attached to the caste occupations. But it is interesting that the male protagonists of the