Dr. P. Kesava Kumar
'I don't know when I was born/but I was killed on this very soil thousand years ago/ 'dying again and again to be born again'/ I don't know the karma theory/I am being born again and again where I was dead.'1 ~ Kalekuri Prasad
History!/ all these years how could you hide/ the fire in our mouth..../how could you tolerate/inequality and inhumanity2 (Juluri Gowrishankar)
With a smile on his face/ Shambhuka is slaying Rama/ with his axe/Ekalavya is cutting Drona's thumb away/ with his small feet/ Bali is sending Vamana down to pathala/ With needles in his eyes/ and lead in is ears/ Manu, having cut his tongue is seen rolling on the graveyard/ standing on the merciless sword of time/ and roaring with rage/ The Chandala is seen hissing four houndson Sankaracharya/ Oh..!/ The History that is occurring today/ Is the most Chandala history3 (Siva Sagar)
'The burden of reason, dreams of freedom, the desire for power, resistance to power: all of these are elements of modernity. There is no promised land of modernity outside the network of power. Hence one can not be for or against modernity; one can devise strategies for coping with it. These strategies are sometimes beneficial, often destructive; sometimes they are tolerant, perhaps all too often they are fierce and violent.'4
Dalits are an oppressed people for many generations due to the caste system of India. Dalits are the worst victims of the caste system. In the name of caste, they are often degraded, discriminated, humiliated, insulted and exploited. Caste is an elaborate social system that influences all other institutions of the society. It is an important marker of traditional Indian society. Caste is carried through religion. In India, the caste system and the Hindu religion are interlinked and inseparable. There were various attempts to reform or transform the Indian society to make it humane, democratic and modern. The intellectuals of social reform and Indian nationalist movement were forced to negotiate with colonial modernity on many accounts. The nationalist social aspirations were articulated by the elite and liberal intellectuals, who happened to be the people of brahminical class, on behalf of the nation. They seemed to be modern in their appeal and traditional in practice. Through their literary, cultural and philosophical discourses they shaped the Indian modernity. This modernity definitely differs from the western modernity. To a certain extent, they managed to overcome the western imposed tradition-modern dichotomy.