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Baluta book pdf

The first Dalit autobiography to be published, Baluta caused a sensation when it first appeared, in Marathi, in 1978. It quickly acquired the status of a classic of modern Indian literature and was also a bestseller in Hindi and other major languages. This is the first time that it has been translated into
English. Set in Mumbai and rural Maharashtra of the 1940s and '50s, it describes in shocking detail the practice of untouchability and caste violence. But it also speaks of the pride and courage of the Dalit community that often fought back for dignity. Most unusually, Baluta is also a frank account of the
author's own failings and contradictions-his passions, prejudices and betrayals-as also those of some leading lights of the Dalit movement. In addition, it is a rare record of life in Maharashtra's villages and in the slums, chawls and gambling dens of Mumbai. Baluta (Marathi बलुत)ं is an autobiography by the
Indian writer Daya Pawar, written in the Marathi language.[1] According to Kalita, Baluta "introduced autobiographical writing" to Dalit literature.[2] Baluta is seen by the Encyclopaedia of Indian Literature as an attempt by the writer to be personal yet "objective and representative", the title generalising the
status of rural untouchables. It records the writer's struggle for peace, a struggle with no chance of retaliation in "word or deed".[3] An English translation by Jerry Pinto was published in 2015.[4][5] Reactions Rao considers that Baluta, as a representative of Dalit literature, was not just a faithful narration of
the Dalit experience but also an "ethical challenge" to the "caste Hindu" whom it "implicated".[6] Sharmila Rege quotes Urmila Pawar, who mentions the criticism of Dalit scholars that Baluta was shameful; Urmila rejects this criticism as based on lack of understanding.[7] According to The Encyclopaedia...,
it created the first anti-hero in Marathi literature.[3] Link mentions that Baluta "created a sensation in the Marathi world for its frank and unique description of a life that the author lived in the ghettos of prostitutes, criminals, pimps and uprooted Dalit people, within and around the red light areas of the city of
Bombay."[8] References ^ Dangale considers it a remarkable representative of the autobiography genre of Marathi Dalit literature.Arjuna Ḍāṅgaḷe (1992). Poisoned bread: translations from modern Marathi Dalit literature. Orient Blackswan. p. 255. ISBN 978-0-86311-254-6. Retrieved 9 March 2012. ^
Arūpā Paṭaṃgīẏā Kalitā (1 January 2002). Translating caste. Katha. p. 241. ISBN 978-81-87649-05-2. Retrieved 9 March 2012. ^ a b Amaresh Datta (1 January 2006). The Encyclopaedia Of Indian Literature (Volume One (A To Devo). Sahitya Akademi. pp. 357–. ISBN 978-81-260-1803-1. Retrieved 9
March 2012. ^ Datta, Sudipta (August 9, 2015). "Baluta book review: Cast in stone". ^ Pawar, Daya. Baluta. Translated by Pinto, Jerry. Speaking Tiger Books. ISBN 9789385288203. ^ Anupama Rao (6 July 2009). The caste question: Dalits and the politics of modern India. University of California Press.
pp. 197–. ISBN 978-0-520-25761-0. Retrieved 9 March 2012. ^ Rege, Sharmila (2 July 2006). Writing caste, writing gender: reading Dalit women's testimonios. Zubaan. p. 292. ISBN 978-81-89013-01-1. Retrieved 9 March 2012. ^ Link: Indian newsmagazine. 1981. p. 37. Retrieved 9 March 2012.
Retrieved from " 3 mins read Baluta, a book written by famous Dalit Maharashtran poet and writer Daya Pawar, is one of the first Dalit autobiographies in India. Written in Marathi in the year 1978 the book casts light not only on the act of untouchability and atrocities committed on the Mahar community in
Maharashtra but also brings out the pride that the Dalit community holds for itself. It reflects, personally, on Pawar’s own failings as a person, the intersectional women in his life and how caste boundaries remain wherever you go and are just presented differently. It is a collection of memories that reflect
on the hardships he goes through and the honour people in his community keep fighting for. Daya Pawar received a Maharashtran Literature Award for Baluta amongst many other recognitions for this book. Pawar, born in the Mahar community of Maharashtra, held nothing back while writing this
autobiography. Baluta constantly shifts between rural Mahrawada and urban Kawakhana in Mumbai. From a very young age, Pawar is exposed to life in Mumbai, a life that blurred the caste boundaries a bit. He sees these boundaries being reinforced when he comes to live in the village after his father
dies. Moving physically in and out of the village, Pawar’s movement was spatial. He saw the performance of his caste as a stark contrast to the performance of other castes and communities outside. It reflects, personally, on Pawar’s own failings as a person, the intersectional women in his life and how
caste boundaries remain wherever you go and are just presented differently. It is a collection of memories that reflect on the hardships he goes through and the honour people in his community keep fighting for. In Baluta, we see Pawar’s family constantly struggling to make ends meet, his mother being
blamed for being unfaithful, the men sleeping around as a sign of masculinity and the toxic use of alcohol. We see how Pawar constantly wants to move up and away from the Mahar community and his village. Also read: Book Review: Ants Among Elephants By Sujatha Gidla He always feels the split
between his village life and his city life. In fact, he writes that even though he existed in this world, he used books as a means to escape from it. He presents how education was a different world, one that didn’t talk about his world. It was a world of equal rights which was not the case in his classroom or in
his village. He writes in his book why he thinks this book had to be written. One of his quote from the book is, “I have tried my best to forget my past. But the past is stubborn, it will not be erased so easily. Many Dalits may see what I am doing here as someone picking through a pile of garbage. A
scavenger’s account of his life. But he who does not know his past cannot direct his future.” He presents how education was a different world, one that didn’t talk about his world. It was a world of equal rights which was not the case in his classroom or in his village. He writes in his book why he thinks this
book had to be written. According to the 2011 census, the population of Dalits in India is more than 200 million. This number does not even include Muslim and Christian Dalits who are around 80 million in number yet the atrocities that the book casts light on us still manage to unnerve us because despite
having a general awareness we still chose to ignore the details. This is why this narrative becomes increasingly important. It displays us the thing we are, as a country, still reluctant to face let alone change. It is only recently that this book was translated by Jerry Pinto into English. The translator
comments on how one part of Daya Pawar is reluctant to tell the stories and the other half knows that it needs to be told which is why this autobiography is the amalgamation of memories and thoughts. He also comments on the title of the book Baluta which kept the Mahar community something close to a
bonded labour to the village community at large. By naming it Baluta, Pawar refuses to reject what he was taught to reject, refuses to run away from his community, people he has been trying to run away his entire life. And refuses to reject a part of him that was named when he was born, Dagar or Donda.
In a society that spends months coming up with the perfect name, we find homes that only think about the child’s survival and not what it is named. Also read: Book Review: Colour Matters? By Anuranjita Kumar This is the book that demands to be read because, for the most part, things have remained
more or less the same. Baluta is a classic and I hope it is recognised by everyone like that. Featured Image Source: Scroll Dalit Writing Yogesh Maitreya Kamble from Mahar Batallion with an amputated legLooks in the darkness with searching eyes“Whom did we fight for on the border, why did we rot
ourselves for the country?” The question pierces his heart through, with all the agonies of lifeThe gun already confiscated from himHe anxiously searches the bed side— Daya Pawar (translated by Yogesh Maitreya) Some books leave us with a sense of bafflement, a few provide us a sense of clarity, and
only a handful shake our conscience. Baluta falls into the last category.Writer Daya Pawar was born on September 15 in 1935, the same year that Babasaheb Ambedkar announced his decision to convert from Hinduism. A senior auditor with the Indian Railways, Pawar was also a remarkable poet, short
story writer, and literary critic. But it was the publication of his autobiography in 1978 that granted him the status of a literary giant, turning him into a household name in Maharashtra.Baluta tells us the story of Dagadu Maroti Pawar before he became Daya Pawar. Running parallel between Mumbai and
Dhamangaon, the village where the author was born, the book is as much about the starkness of the hopes of a Dalit person, as it is about what migrating from a village to the city offered him. While being intensely personal, it is not however, person-centric. It’s about a community, its collective pain and
struggle, and the remarkable pursuit to attain an individuality snatched away by the caste system.In the absence of a literary tradition that looked at and understood the lives of Dalits, Baluta instantly become a controversial book when it was published. It was a significant and unprecedented attempt to
rectify the world of broken men, rather than romanticising it. Yet amid the criticism that it received, some from Dalit readers, the book also surprisingly drew a positive response from some Brahmin writers, such as PL Deshpande, who held the book in high regard and called it “a tree filled with sufferings”.
With an intensity and honesty they has not witnessed in Marathi literature till then, Baluta provided brahmanical classes with a theoretical perspective with which they could, at least now, reflect on themselves in relation to the wretched conditions created by the caste system that favoured them.The value
system of looking at oppression – and a resistance to it – as Baluta does was possible due to several facts, one of which was Dalit literature produced during the Dalit Panthers movement, culminating in making Dalits capable of express themselves in “their” language – one that allowed for a vocabulary
for the darkest experiences of lives in a caste society.Apart from its pioneering autobiographical narrative, Baluta’s appeal lay in its rejection of heroism. Pawar did not believe in one person rescuing an entire community, instead he illustrated that each person has the potential to liberate themselves, to
rise, to fight. Writing about when he was still in school, Pawar notes:It was unlikely that I would have had the courage of my convictions at that age. But were they my convictions? Here, in school, I was being taught “Always speak the truth” and there, I was taking Dada’s loot to sell at Chor Bazaar. The
world I learned about at school seemed fraudulent compared to the world I lived in.Writers rarely put their faith for liberation in common people. They always have a hero. Pawar didn’t do that. The world he was taught in school and the world he lived in, were opposites. In a such a dilemmatic situation, it
was the collective conscience of a community that guided him.Baluta was an attack, in order to cure the wounds of Dalits. It rejects heroism but at the same time, preserves the valour in each of us, it strengthens us as readers. By effectively portraying the journey of a man in the “transition between caste
to class”, it asks what a man loses and what he gains in the process? It illustrates the tussle between “being” and “belonging” in the life of a Dalit person.Interestingly, immediately after its publication the book generated a mixed response among some Dalit readers for its no-holds-barred revelations.
Addressing this in the second edition of the book, Daya Pawar wrote, “two reasons can be anticipated for the anxiety of white collars among Dalits. One of them is that it makes them anxious while reading about the past – one they too had lived – which was surprisingly ‘shameful’. Secondly, they could not
digest the fact that after Dr. Babasaheb Ambedkar, this movement has become handicapped and its revolutionary spirit has vanished. Instead of them feeling disgusted about the past, those who had put them in this life of misery, should be feeling disgusted.”The message was clear. Baluta was meant to
communicate the oppression of a Dalit community – and subsequently, a refusal to bear this oppression anymore – to brahmanical society, in order to humanise them. The condemnation of the book, however, was due to another reason – the depiction of sexuality.In brahmanical Marathi literature of the
time, readers were only offered a romanticised or very distorted version of sex and sexuality. It was marked by the absence of a sociological understanding of sexuality and readers were made to believe that interpreting sexuality through words was a moralistically abnormal line of thought. Baluta, then,
was perhaps one of the first autobiographies that constructed, through novel-like narratives, a succinct sociological understanding of sexuality. Kancha Ilaiah, writing about Dalit-Bahujan society, also indicated this in his 1996 magnum opus, Why I am Not a Hindu?:Sexual behaviours and mores are also
taught as part of family and peer group life. A girl listens to older women talking to each other in groups about “disciplined” women and “undisciplined” women; their sexual lifestyles, their relations with husbands and others. A father does not hesitate to talk in front of his children about his approach to life
or his relations with other women.Forty years after its publication, Baluta undisputedly remains a milestone in the world of Marathi literature, Dalit literature, Indian literature, the domain of literature itself. In 1979, PL Deshpande wrote, “after reading this book...one will be in pursuit of living life more close to
humanity”. When it was published, Baluta won the Maharashtra Government Award for literature. Three years later, in 1982, it won a Ford Foundation award. Between 1981 to 1992, Baluta was translated into Hindi, German, French and Italian languages and finally in 2015, into English by Jerry Pinto.In
its original Marathi, the book has had six editions and each year, it is reprinted at least thrice, unabatedly and has the distinction of being a Marathi book that is routinely pirated and sold on city streets. Not only has Baluta stood the test of the time and proved its critics wrong, today, it tells us that stories
written with honesty and an intention to find the root of suffering, have the potentials to talk across generations. The vision of Baluta broadened our understanding of ourselves, one that told the truth as it is.Writers who comes from a world in which oppression is an everyday reality have no option but to
face it with all their strength to defeat it. The African-American writer Toni Morrison once said “My vulnerability would lie in romanticizing blackness rather than demonizing it; vilifying whiteness rather than reifying it”.Baluta has traveled a long journey over its 40 years of existence. It was one of the first
books in Marathi of its kind, controversial at its beginning, widely read nonetheless, and now accepted as a book, in Marathi literature broadly and Dalit literature specifically, that had guided generations of writers and readers. It understood that breaking the shackles of a life of shame constructed by caste
is possible by telling the truth of oppression, and by telling that change can be brought when oppression is not romanticised. Support our journalism by subscribing to Scroll+. We welcome your comments at letters@scroll.in. Baluta Dalit autobiography

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