To see the other types of publications on this topic, follow the link: Joothan.
Journal articles on the topic 'Joothan'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 30 journal articles for your research on the topic 'Joothan.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Prof. S. Ranga. "Quest for Revolt in Joothan by Omprakash Valmiki." Creative Launcher 6, no. 4 (2021): 22–26. http://dx.doi.org/10.53032/tcl.2021.6.4.04.
Full textAbstract:
Omprakash Valmiki, like other writers of autobiographies, articulates the Dalit confrontation in his renowned story, Joothan. He describes every aspect of his disturbing social experiences, unfolding his complete life. Thus, Omprakash Valmiki's Joothan is about the voyage of Dalit discrimination and social boycott. The Valmiki kin is under pressure for schooling and position in the social order. In the meantime, it is also the fairy-tale of a Dalit family unit in search of self-esteem and identity in the Indian Hindu society. Omprakash Valmiki portrayed his life as an untouchable and Dalit in the newly self-governing India. The tale of Joothan refers to scraps of food left on a plate; this is meant for waste and animals. India's untouchables have been obligatory to acknowledge and eat leftovers for centuries, and these terms encompasses the pain, humiliation and poverty of the group of people enforced to survive at the underneath of India's societal pyramid. Although untouchability was abolished in 1949, But Dalits is being unrelenting to face prejudice, economic deficiency, aggression and mockery. Even after attaining Independence, the Dalits had to struggle a long time to get education; Joothan takes it seriously. Valmiki shares his daring resist to escape a prearranged life of steady physical and mental agony and his transformation into a speaking subject under the influence of the great Dalit political manager, BR Ambedkar. An article of the long silenced and long denied sufferings of Dalits, Joothan is a key role to the archives of Dalit history and a proposal for a radical transform of humanity and human consciousness. Dalits are being unrelenting to face unfairness, economic deprivation, hostility and ridicule. This paper is trying to portray the Quest for Revolt in Omprakash Valmiki’s Joothan.
2
Singh, Ajeet, and Ashish Pandey. "A Cultural Materialist Comparative Study of Mulk Raj Anand’s <i>Untouchable</i> and Om Prakash Valmiki’s <i>Joothan</i>." Creative Saplings 4, no. 2 (2025): 1–16. https://doi.org/10.56062/gtrs.2025.4.02.759.
Full textAbstract:
The paper attempts to identify the caste-based social structure of India by implementing the theory of cultural materialism. It evaluates how caste becomes a tool for social dominance and oppression of individual identity by comparing Mulk Raj Anand’s Untouchable and Om Prakash Valmiki’s autobiographical work Joothan. Both protagonists, Bakha (Untouchable) and Valmiki (Joothan), faced cultural dominance through ideologies of one class over another and how it completely blocks an individual's progress. It shows how people are subjected to both physical and psychological violence and how the Power of money and materialism shapes this society. While Indian culture is often projected as rich and diverse, the analysis reveals underlying materialism and inherent biases. The study demonstrates how inter-generational social practices, as depicted in Untouchable and Joothan, severely restrict social mobility for lower cast members.
3
Binil, Vincent. "Joothan: A Quest for Identity and Depiction of the Traumatized Mind of a Dalit." International Journal of Contemporary Research in Multidisciplinary 4, no. 3 (2025): 263–65. https://doi.org/10.5281/zenodo.15585639.
Full textAbstract:
This paper examines how Omprakash Valmiki’s <em>Joothan</em> depicts the peril of Dalits in Indian society. How did it become a part of Indian culture? I also tried to focus on how Dalit literature creates a unique status which becomes a response to established literary critics. Dalit society has been imprisoned for a thousand years in the dark mist of ignorance, deprived of knowledge. Dalit literature is the portrayal of the wishes and aspirations of these oppressed and tormented Dalits. Valmiki’s <em>Joothan</em> portrays the traumatized minds of Dalits and identity crisis in Indian society through his memory.
4
Bharathiraja, S. "Humiliation and Self‐Elevation in Omprakash Valmiki's Joothan." Contemporary Voice of Dalit 4, no. 2 (2011): 245–49. http://dx.doi.org/10.1177/0974354520110209.
Full text
5
PATHANIA, GAURAV J. "My Pen, My Words." CASTE / A Global Journal on Social Exclusion 5, no. 2 (2024): 332–34. http://dx.doi.org/10.26812/caste.v5i2.671.
Full textAbstract:
[This poem is dedicated to respected Om Prakash Valmiki, who wrote the first Dalit autobiography in Hindi published in 1997, “Joothan” (Leftovers). The poem was originally written in 2009 and recited in a program chaired by Mr. Valmiki. It was revised in 2012 to mention Murdahiya, another Dalit autobiography by Professor Tulsi Ram].
6
Priyanka, Meena, and O.P. Tiwari Dr. "Echoes of Injustice: Analyzing Caste-based Oppression in Omprakash Valmiki's Joothan." Criterion: An International Journal in English 16, no. 1 (2025): 279–89. https://doi.org/10.5281/zenodo.14974080.
Full textAbstract:
Omprakash Valmiki’s Joothan is a landmark work that provides a poignant and unflinching portrayal of caste-based oppression in India. This study examines the systematic dehumanization and discrimination faced by Dalits through a critical analysis of Valmiki’s autobiographical narrative. By exploring his lived experiences and reflections, the research investigates the lasting impact of caste hierarchies on the socio-economic and psychological well-being of marginalized communities. It also examines the intersection of caste with other social factors, uncovering the intricate framework of oppression.By situating Valmiki’s life within the broader Indian social context, this study aims to illustrate the pervasive and enduring nature of caste-based injustices. Through a comprehensive analysis, it seeks to highlight how deeply entrenched caste structures continue to shape individual lives and societal dynamics. Ultimately, by amplifying the voices of those historically marginalized and silenced, this research contributes to the ongoing discourse on social justice and equality.
7
John, Jeslin Mery, and Asha Susan Jacob. "Mapping the Motif of the Wandering Jew in Salim Kumar’s Karutha Joothan." IAFOR Journal of Arts & Humanities 9, no. 2 (2022): 27–35. http://dx.doi.org/10.22492/ijah.9.2.03.
Full textAbstract:
The motif of the Wandering Jew is an archaic motif whose conventional elements can function within widespread narrative contexts. Formally the motif might operate in the same manner as do other motifs: as just another component of the narrative structure. But because of the comprehensive nature of its features, this motif is able to deliver its essential message of human suffering even as it migrates through diverse cultural environments, as the interaction of its axiological elements with their newly acquired social and cultural contexts has the capacity to appear seamless and unlaboured. Salim Kumar’s Malayalam film Karutha Joothan (2017) is a case in point. The work employs this motif remarkably well in what is an uncharted cultural context: the dwindling community of Black Jews in Kerala. Along with articulating the distress of a marginalised community, the film memorialises a significant historical era. This paper examines the ways in which the film’s protagonist comes to represent the prototypical lonely wanderer of the generic myth.
8
Woojo Kim. "Socio-Cultural Identity of Dalit in Joothan, Hindi Dalit Autobiography of Omprakash Valmiki." Journal of Indian Studies 14, no. 2 (2009): 143–74. http://dx.doi.org/10.21758/jis.2009.14.2.143.
Full text
9
Prof., Sawant Ashwini Arjun. "Dalit Voices in English: The Autobiographical Resistance to Caste Hierarchy." International Journal of Advance and Applied Research S6, no. 36 (2025): 88–90. https://doi.org/10.5281/zenodo.15544269.
Full textAbstract:
<em>This research paper explores the role of Dalit autobiographies written in English as potent narratives of resistance against the deeply entrenched caste hierarchy in Indian society. These autobiographies transcend personal storytelling to become collective expressions of pain, protest, and social awakening. Focusing on Omprakash Valmiki’s Joothan, Bama’s Karukku, and Sharan Kumar Limbale’s The Outcaste (Akkarmashi), this study analyzes how each narrative articulates the lived experiences of caste-based oppression while simultaneously constructing counter-narratives to dominant literary and cultural discourses. This paper also examines the significance of English as a medium and explores the narrative strategies that transform individual suffering into political consciousness and social critique. In doing so, it highlights the dynamic interplay between literature and resistance, showcasing how marginalized voices reclaim power through self-representation</em>
10
Saai Rakshana, GM. "Hope and Determination in Poignant Subaltern Narratives: A Study on Om Prakash Valmiki’s “Joothan: A Dalit’s Life”." Shanlax International Journal of Arts, Science and Humanities 12, S1-Apr (2025): 59–61. https://doi.org/10.34293/sijash.v12is1-apr.8939.
Full textAbstract:
This theoretical study delves into the history of a group that was marginalized and un documented in colonial and nationalized archives. In the proceedings of the study , it explores the structure of the most significant novel Joothan by Om Prakash Valmiki an autobiography . It accentuate the “Dalit” community which spotlighted the thread of “Subalterns” . It also points how vicious the ruling class were with the subordinates which riles up the emotions of the readers , as it is based on a real-life incident voiced from the lens of the author.“Education” was the key tool to fight against all the odds attacked upon Valmiki to succeed in his goals and the caste oppressions. In surmise of the composition , it completely scrutinizes the stumbling blocks via the novel. Inquisitive of the query of “How is it dealt in the contemporary period?”
11
Nagar, Anu. "OMPRAKASH VALMIKI'S JOOTHON : A REMARKABLE RECORD OF A RARE INDIAN JOURNEY." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 10, no. 50 (2022): 12613–18. http://dx.doi.org/10.21922/srjhsel.v10i50.10190.
Full textAbstract:
Omprakash Valmiki, a famous Indian writer, has shown how the so-called "upper caste" in India dominates and suppresses the populace. This study focuses on how the upper caste controls the scheduled caste by many machinery such as tradition, law, religion, culture, and language of the dominant group of people, who are truly in power. In his work Joothan, the author defines a character from the family of minorities, labourers, and peasants. Omprakash, the protagonist, is forced to seed sugarcane on Fauz Sing's land regardless of the fact that his examination is arriving. There are several evidences to support his muteness, which adds to his subaltern status. Dalit writing has made social equality and political involvement a literary theme, completing the unfinished task of economic equality. Man cannot attain total equality without achieving equality on these three concerns. This impeccable equality is fought for in Dalit literature.
12
Dr. Riad Azam. "Imagining the Dalit Identity: An Analysis of Narrative Techniques in Select Dalit writing." Creative Launcher 7, no. 5 (2022): 69–85. http://dx.doi.org/10.53032/tcl.2022.7.5.06.
Full textAbstract:
This paper analyses the narrative techniques of two Dalit texts; an autobiography called Joothan by Omprakash Valmiki and a novel called Koogai: The Owl by Cho. Dharman. Through this analysis, the paper presents an account of the changing socio-political conditions of the Dalits in India after independence. Using the theoretical framework of narratology, the paper argues that the two very different narrative styles present in these two texts are reflective of the respective conditions within which their writers found themselves in and the larger socio-political questions that the Dalit emancipation movement was dealing with during those periods. Another aspect that the paper covers is how these two texts present the inherent conflicts and contradictions within the Dalit identity. It then asks the question whether these contradictions should be flattened to present a more homogeneous conceptualisation of what it means to be a Dalit or whether the identity should be imagined alongside these contradictions.
13
Singh, Ravindra Kumar. "Caste Issue in Literature and Regional Literature." Stallion Journal for Multidisciplinary Associated Research Studies 2, no. 4 (2023): 8–13. http://dx.doi.org/10.55544/sjmars.2.4.2.
Full textAbstract:
The key objective of this piece of writing is to examine the manner in which caste is portrayed as a subject for two popular schools of writing in India, that is, Indian Literature in English & Indian Literature in other languages. The collaboration of David Davidar & Omprakash Valmiki is chosen for the post. Among their plays, The House of Blue Mangoes (2002) & Joothan: A Dalit's Life (2003) are selected because they deal with caste problems. Both plays are critical portrayals of the lives of low-caste citizens & their efforts to come to grips with the truth of their shackled life. This is not a question of classifying the two schools of writing, but of examining their disparities in the way they explain the caste concept as portrayed in mainstream writing and regional writing. In order to understand the developments in writing & regional writing, it is important to have an overview of Indian literature in English & Indian literature in English translation.
14
Vyas, Aparna. "A Cultural Psychological Reading of Dalit Literature: A Case Study of Joothan By Om Prakash Valmiki." CASTE / A Global Journal on Social Exclusion 1, no. 2 (2020): 157–68. http://dx.doi.org/10.26812/caste.v1i2.188.
Full textAbstract:
Dalit literature has been a major cultural artefact in the struggles against caste-based oppression and discrimination. It negotiates a collective identity for Dalits as well as introduces the variability in the negotiations for the same. The present paper focuses on the nuances of one such negotiation- the making of a Hindi Dalit writer. At the theoretical backdrop of cultural psychology, utilizing the conceptual machinery of Zittoun, the paper analyzes the autobiographical narrative of Om Prakash Valmiki. It identifies the ruptures and the transitional processes in Valmiki’s life. These processes of transitions include identity redefinition, knowledge and skills; and meaning making. These processes were facilitated by varied resources like social, cognitive and symbolic. The relocation to the city led to the change in his frame of activity. Afterwards, at each stage of his life, his social circle got broadened, his cognitive skills got enhanced and symbolic resources were used at progressively higher level of reflexivity. The major social resources were found to be the people with whom he came in contact after relocating to the city. The cognitive resources were found to be Hindi mainstream literature, Marathi Dalit literature and theatrical devices. The symbolic resources were the works of Phule, Ambedkar and Marx. Accessibility and utilization of all these resources eased the reconfiguration of the semiotic prism reifying his identity as a Hindi Dalit writer, thereby, enabling him transform the caste-based experiences on the plane of fiction challenging the power hierarchy embedded in social reality.
15
K., Prabha. "Dalit Autobiography as a Literary Genre: Asserting Identity and Reclaiming Narrative Space in the Works of Omprakash Valmiki and Bama." International Journal of English Language Research Studies (IJELRS) 2, no. 1 (2025): 1–12. https://doi.org/10.5281/zenodo.15171844.
Full textAbstract:
This research examines Dalit autobiography as a distinct literary genre through a critical analysis of two seminal texts: Omprakash Valmiki's (Joothan,1997) and Bama's (Karukku, 1992). The study posits that Dalit autobiographies represent a radical departure from conventional Indian autobiographical traditions and constitute a form of counter-narrative that challenges hegemonic literary representations. Through close textual analysis, the research identifies distinctive formal, thematic, and linguistic features that characterize Dalit autobiography as a genre with specific social and political functions. The study employs theoretical frameworks from subaltern studies, testimonio criticism, and postcolonial theory to analyze how these narratives function as acts of literary resistance and testimonial witnessing. Findings indicate that Dalit autobiographies employ specific narrative strategies including: non-linear chronology, communal rather than individualistic focus, deliberate incorporation of Dalit dialects and sociolects, and the strategic use of bodily experience as evidence. The research demonstrates how these autobiographies operate simultaneously as literary texts, sociological documents, and political interventions, challenging not only social hierarchies but also literary conventions. By examining these works as acts of narrative reclamation, this study contributes to our understanding of how marginalized communities use life-writing to assert presence in literary spaces historically denied to them and reconstitute the relationship between literary aesthetics and social justice.
16
Ronkin, Maggie. "Joothan: A Dalit's Life. By Omprakash Valmiki. Translated by Arun Prabha Mukherjee. New York: Columbia University Press, 2003. xlviii, 158 pp. $23.95." Journal of Asian Studies 64, no. 2 (2005): 504–5. http://dx.doi.org/10.1017/s0021911805001324.
Full text
17
Naseer, Hamza. ""Joota" by Ahmad Nadeem Qasmi." Urdu Studies 3, no. 1 (2023): 87–98. https://doi.org/10.5281/zenodo.11407491.
Full textAbstract:
Ahmad Nadeem Qasmi was born on 20<sup>th</sup> November 1916 in a village called Angah in the Khushab district of Punjab, Pakistan. Referred to as a “mentor and guru” by Gulzar (the prominent Indian Urdu poet, screenwriter, film director), there is much within Ahmad Nadeem Qasmi’s work to appreciate. Like most great writers, Qasmi had an ear for dialogue. For instance, in the <em>afsana</em> ‘Joota,’ the dialogue between Karmo Mirasi, and Chaudhry has a dialectic that is reflective not just of the power dynamic that existed between them but also the power dynamic that was shifting where Karmo Mirasi was gradually moving up from his previous social class. Not only this, Qasmi manages to keep the dialogue both realistic and entertaining. The realism comes from the fact that Karmo consistently keeps referring to the events that he has experienced, particularly the fact that he has taken a number of shoe-beatings from Chaudhry’s goons. Apart from fiction, Qasmi was a noted poet, journalist, and political activist. He was also fiercely dedicated to mentoring younger writers including, Amjad Islam Amjad, Ata-ul Haq Qasmi, Khadija Mastur, Hajra Masroor and Parveen Shakir, who dedicated her bestseller ‘Khushboo’ to him.
18
Dalavai, V. R. "JOOTHAN: A VOICE FROM THE DALIT EXPERIENCE." ShodhKosh: Journal of Visual and Performing Arts 2, no. 1 (2021). http://dx.doi.org/10.29121/shodhkosh.v2.i1.2021.1602.
Full textAbstract:
The article "Joothan: A Voice from the Dalit Experience" looks at the long-standing social disparities and caste-based discrimination in India, focusing on Omprakash Valmiki's autobiography Joothan. Valmiki's work is a moving portrayal of his life as a Dalit, highlighting the terrible reality of untouchability and the structural oppression that underprivileged populations experience. The article places Joothan within the larger context of Dalit literature, emphasizing its significance in post-independence India. Dr. Dalavai examines how Valmiki's tale breaks new ground by giving voice to realities that have previously been excluded from mainstream Hindi literature. The article also discusses the historical and social factors that support casteism in India, connecting parallels to worldwide issues such as racism and social injustice to achieve true equality and justice. Ultimately, it emphasizes the necessity for social reform.
19
Magadum, Parappa, and V.F. Nagannawar. "AN EXPLORATION OF OPPRESSION: JOOTHAN AS A DALIT AUTOBIOGRAPHY." ShodhKosh: Journal of Visual and Performing Arts 5, no. 2 (2024). https://doi.org/10.29121/shodhkosh.v5.i2.2024.4653.
Full textAbstract:
This article analyses Omprakash Valmiki's Joothan as a pivotal text in Dalit literature, focussing on its depiction of caste oppression, resistance, and the transformational influence of education. Joothan, a memoir of Valmiki's existence as a "untouchable" in India, reveals the persistent humiliations and adversities faced by the Dalit group. The title of the narrative, signifying "leftover scraps," functions as a potent metaphor for the dehumanisation of Dalits, highlighting the social and psychological ramifications of caste discrimination. Valmiki utilises a candid and unembellished literary style to emphasise themes of exclusion, resistance, and self-assertion in relaying his personal experiences. This article contextualises Joothan within the socio-historical framework of Dalit literature, examining its alignment with Dr. B.R. Ambedkar's principles of empowerment via education and self-respect. Valmiki’s narrative is both a chronicle of adversity and a monument to the fortitude and endurance of marginalised populations. Through the reclamation of his voice and identity, Valmiki confronts the established caste hierarchies and asserts the acceptance of the humanity and dignity of the Dalit people.
20
-, Arya G. "The Marginal Subjects: Exploring the Relationship Between Space and Identity." International Journal For Multidisciplinary Research 6, no. 2 (2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i02.16365.
Full textAbstract:
Life narratives often portray the undocumented realities of human experiences interlinked with various socio-cultural identifications. This paper delves into the relationship between space and identity for a lower caste/class Dalit self as represented in Omprakash Valmiki’s autobiography Joothan: A Dalit’s Life (2003). The narrative portrays the plight of a poor untouchable boy from a village in Uttar Pradesh into a successful, educated, professional man living in suburban Mumbai. Regardless of the special shift, his journey notes constant encounters with caste discrimination and marginalization. The narrative highlights the complex relationship between identity and space and how it plays an innate role in the protagonist’s phenomenological experiences. Stuart Hall suggests that identity is multilayered and rather than an accomplished fact, identity production is an ongoing process, changing with new cultural practices (Cultural Identity 222). Identity, thus remains closely interconnected with sociocultural ideas; the notions of power; and existing frameworks of real and imagined communities. Hence, the paper attempts to analyze the complex relationship between ‘space’ and ‘identity’ in the context of caste experiences portrayed in Joothan.
21
"DECODING OF THE STRUCTURAL CHILDHOOD NARRATIVES IN OMPRAKASH VALMIKI’S JOOTHAN." Journal of critical reviews 7, no. 04 (2020). http://dx.doi.org/10.31838/jcr.07.04.116.
Full text
22
Nighat, Ara. "Exploring the Ignominy of the Dalit in Om Prakash Valmiki's Joothan." July 23, 2023. https://doi.org/10.5281/zenodo.8175378.
Full textAbstract:
Literature has been studied and read for its own reasons since the beginning. Every day, new ideas are developed that offer fresh methods for studying literature. It served as a potent vehicle for writers to voice their outrage at the inexplicable actions of their fellow citizens. Literature not only amuses us but also informs us of past customs and traditions that were being practiced now. Om Prakash Valmiki’s Joothan: A Dalit's life is his autobiography, which tells us about the suffering in his society. Dalit autobiography is a literary genre that describes a person's life; it is a pretty unique experience. In his autobiography, Valmiki describes his humiliating life and the harrowing tale of how he had to survive by eating leftovers. He receives insults for meal leftovers simply because he was born into the Chuhra caste. He had cost prejudice because he comes from a poor income. Due to his religion, the so-called upper caste Hindus rejected his request for human rights. His schooling had been awful, agonizing, and incomprehensible. The purpose of the paper is to examine the description of the suffering that Valmiki underwent
23
Saji, Alkin, and Pradeep Raj. "Education as Empowerment: Analyzing OMPrakash Valmiki’s Joothan through Paulo Freire's Critical Pedagogy"." International Journal For Multidisciplinary Research 7, no. 2 (2025). https://doi.org/10.36948/ijfmr.2025.v07i02.42228.
Full textAbstract:
This paper explores Joothan by Omprakash Valmiki through the lens of Paulo Freire’s critical pedagogy, emphasizing education as a transformative force for the oppressed. Valmiki’s autobiographical narrative reveals how caste-based discrimination in Indian society suppresses Dalit identity and limits access to equitable education. By applying Freire’s concepts of conscientization and dialogical education, the study highlights how Valmiki’s pursuit of knowledge becomes an act of resistance and self-empowerment. The paper argues that education, when rooted in critical awareness, can challenge hegemonic structures and become a tool for social justice and liberation for marginalized communities.
24
Nagarjun, Wadekar. "CRITIQUING THE PAST THROUGH THE PRESENCE OF CASTE IN JOOTHAN: A DALIT'S LIFE." February 27, 2014. https://doi.org/10.5281/zenodo.7162101.
Full textAbstract:
The Indian Society has been divided in the varna system and caste hierarchy. The lower castes have been reduced to an insignificant status in the Indian social system, so they have been facing discrimination and inhuman treatment by the upper castes which has been degrading them for ages. In fact, the first article of Universal Declaration of Human Rights (UDHR) of United Nations states that, “all human beings are equal in dignity and rights and they are endowed with reason and conscience and should act towards one another in a spirit of brotherhood”. UIt unites all human beings in one chain and sees them at one level but the Indian peculiar caste system has created division and inequality among human beings. The Indian caste system has deprived Dalits of their human dignity and treated them with inferiority and contempt. In 19th century, the social reformers like Mahatma Jyotirao Phule and Dr. Babasaheb Ambedkar played the crucial role to awaken the conscience of the society. They devoted their entire life to bring justice to the lower castes people who were trapped in the mire of this caste system. They fought with the caste society so that all could live as human beings with dignity and rights and in brotherhood. Mahatma Gandhi called the people of the lower castes as Harijans, and tried to eradicate the caste system and create a sense of unity. He took to satyagraha for caste reforms, and in his later period he did advocate inter-caste marriages. Untouchability is legally banned in India since independence in 1947, but it is still being rampantly practiced in various forms. In the post-independent era inspired by Dr. B R Ambedkar, many men of letters have been expressed their agonies, struggle, suffering, and exploitation in their writings; one of them Omprakash Valmiki has written his memoir ‘Joothan’ in Hindi, which is later, translated in English as ‘Joothan’: A Dalit’s Life’. In this autobiography, he discusses how lower caste have to endure suffering while living as an untouchable in the Indian caste society. This paper attempts to look at the concerns raised by the narrator through his memoir. Omprakash Valmiki has been well known as a pioneer of Dalitwritings in Hindi. He has acknowledged that he has been inspired by the writings of Dr. Ambedkar, Marathi Dalit literary movement and the Dalit Panther.
25
Sethi, Bijaya Kumar, and Amarjeet Nayak. "Urban Dialectics of Caste in Modern India: Reflections from Select Dalit Autobiographical Narratives." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 1 (2016). http://dx.doi.org/10.21013/jmss.v4.n1.p2.
Full textAbstract:
<div><p><em>In India, caste is generally seen to be practiced in the villages and the urban spaces are considered to be liberal and casteless under the effect of modern education, industrialization and economic growth. In contrast to the generally perceived notion, the paper, through a systematic analysis of the select instances from the Dalit autobiographical narratives such as Omprakash Valmiki’s Joothan, Aravind Malagatti’s Government Brahmana and Sharankumar Limbale’s Akkarmashi tries to exhibit how the caste structures are very much present in the urban spaces in more sophisticated and complicated forms. It becomes a difficult task for the Dalits who come to the cities to pursue education and livelihood to adjust in such caste ridden spaces. The analysis of the aporia of such conditions and the pain undertaken by the educated Dalits to exist in such caste-ridden urban spaces is the goal of this paper. </em><em></em></p></div>
26
"Om Prakash Valmiki‟s “Joothan”: An Authentic Depiction of Dalit‟s Communal Space in the Artistic Endeavors of Autobiography." International Journal of Innovative Technology and Exploring Engineering 9, no. 2 (2020): 1685–90. http://dx.doi.org/10.35940/ijitee.b7562.129219.
Full textAbstract:
The major focus of this piece of writing is to bring to the light the voice of an empowered writer Omprakash Valmiki.. “Joothan: A Dalit’s Life” is respectively chosen for the research as it brings out the malicious veracity of Dalit’s life in an authentic way. He took Dalit literature in his hand as a gizmo to carry out his anguish as a communal trauma of his community. Today his voice has been well recognized, and it stands as a robust right for his society He describes “his” experience as a Dalit, and the twinge that he underwent throughout his lifetime. Being human one must have autonomy, deference and sanctuary; but for Valmiki, it stood as a threat in the midst of the dominant elements of society. His autobiography emphasizes the significance of literature by endowing the platform in spreading the knowledge about Dalit lives and their individual experience in this civil society. In general, a Dalit tries not to divulge his identity as Dalit in the midst of “others”, but expresses his anger in clandestine space. This is due to an “intimidate syndrome” a natural outcome that a Dalit is always surrounded by. Dalit Studies are a rare glimpse that very few talk about it and dare enough to write. Omprakash Valmiki takes the smugness to bring out the marginalized issues into the world where the mainstream writers seldom mentioned the kind of turmoil in their works dealing with caste. Undeniably his writing is not a stuff of potboiler but proves to be a better medium to create consciousness in the society
27
Gokani, Dr Khushboo, Smitha James, and Gadamsetty Surya. "EVERYTHING'S IN THE SURNAME: POWER POLITICS AND IDENTITY IN OMPRAKASH VALMIKI’S JOOTHAN AND YASHICA DUTT’S COMING OUT AS DALIT: A MEMOIR." Towards Excellence, December 31, 2022, 593–601. http://dx.doi.org/10.37867/te140450.
Full textAbstract:
Bacon rightly said, “Power corrupts and absolute power corrupts absolutely.” Directly proportional to power is identity. The ones in power have all the rights and authority to crush others who are naïve to the ways of the world. In the Indian context, centuries ago when the caste system was established as a dominant form of wielding power, the Shudras who were forced to exist on the margins bore the brunt of it and regrettably continue to be at the receiving end. Now that the caste system has got assimilated in the societal structure and operates in various ways, the Dalits, erstwhile Shudras, are still strategically kept at a safe distance from the savarna society by employing tried and tested tools viz religion, culture, and tradition. It results in minimizing efforts to dismantle the power machinery and also systematic erasure of identity and representation. The texts chosen for analysis in the present paper Omprakash Valmiki’s Joothan and Yashica Dutt’s Coming Out as Dalit: A Memoir highlight how the power politics undercuts identity politics and vice versa. The works are chosen from two distant time frames, gender locations and social standing of the authors in order to underline the interconnectedness of power and identity at multiple levels and the modus operandi of Dalits to counter the jeopardy.
28
Prabha, K. "Dalit Autobiography as a Literary Genre: Asserting Identity and Reclaiming Narrative Space in the Works of Omprakash Valmiki and Bama." International Journal of English Language Research Studies (IJELRS), March 20, 2025, 1–12. https://doi.org/10.63090/ijelrs/3049.1894.0008.
Full textAbstract:
This research examines Dalit autobiography as a distinct literary genre through a critical analysis of two seminal texts: Omprakash Valmiki's (Joothan,1997) and Bama's (Karukku, 1992). The study posits that Dalit autobiographies represent a radical departure from conventional Indian autobiographical traditions and constitute a form of counter-narrative that challenges hegemonic literary representations. Through close textual analysis, the research identifies distinctive formal, thematic, and linguistic features that characterize Dalit autobiography as a genre with specific social and political functions. The study employs theoretical frameworks from subaltern studies, testimonio criticism, and postcolonial theory to analyze how these narratives function as acts of literary resistance and testimonial witnessing. Findings indicate that Dalit autobiographies employ specific narrative strategies including: non-linear chronology, communal rather than individualistic focus, deliberate incorporation of Dalit dialects and sociolects, and the strategic use of bodily experience as evidence. The research demonstrates how these autobiographies operate simultaneously as literary texts, sociological documents, and political interventions, challenging not only social hierarchies but also literary conventions. By examining these works as acts of narrative reclamation, this study contributes to our understanding of how marginalized communities use life-writing to assert presence in literary spaces historically denied to them and reconstitute the relationship between literary aesthetics and social justice.
29
Abhitha, S. J., and K. R. Kavya Krishna. "Experiences of Schooling and Studenthood: Contextualising Dalit–Bahujan Autobiographies." Contemporary Education Dialogue, November 19, 2024. http://dx.doi.org/10.1177/09731849241292876.
Full textAbstract:
This article examines the schooling experiences of Dalit–Bahujan students in India through a reading of select Dalit–Bahujan autobiographies. Dropout rates of Dalit–Bahujan students from schools and their suicides in higher educational institutions are a matter of concern for the state and educationalists. At the same time, there is a lack of studies that attempt to understand their ‘experiences’ of schooling. Quantitative research is often inadequate to document how they ‘feel’ inside the school space. We argue that Dalit–Bahujan autobiographies are a valid source for understanding the ‘experiences’ of Dalit–Bahujan students affectively. Considering the historical specificity and political significance of the terms ‘Dalit’ and ‘Bahujan’, we propose ‘Dalit–Bahujan studenthood’ as a framework to perceive the particularity of experiences of the Dalit–Bahujan child as a student. The attempt here is to elucidate the usefulness of Dalit–Bahujan autobiographies as a resource for educators and pedagogic practitioners to understand Dalit–Bahujan students’ lifeworld, which, in turn, can enhance the experience of schooling for Dalit–Bahujan students. The article closely reads Dalit autobiographies such as Joothan (2003) by Omprakash Valmiki, Baluta (2015) by Daya Pawar, and Interrogating My Chandal Life: An Autobiography of a Dalit (2018) by Manoranjan Byapari and the autobiography From a Shepherd Boy to an Intellectual: My Memoirs (2019) by Bahujan scholar Kancha Ilaiah Shepherd.
30
Runa, Ms. "Intersection of caste and gender in Dalit Autobiography: A comparative study of Joothan and The Weave of My Life: A Dalit Woman's Memoirs." Creative Saplings, July 30, 2022, 36–45. http://dx.doi.org/10.56062/gtrs.2022.1.4.4.
Full textAbstract:
In Dalit literature, autobiography has been an influential mode of narrative. It has been a crucial confessional instrument for expressing the plight of the underprivileged and bringing attention to several levels of oppression experienced by the outcaste. Dalit autobiographies discuss the plight of the Dalit in India and provide insight into how they challenge the power of the upper caste. However, there are two methods to approach this resistance. One, where it discusses the Dalit community's battles against the horrors committed by the higher caste. Second, it has been used as a potential tool to address how women are doubly marginalised in the Dalit community. Dalit women are more marginalised than Dalit men due to the economic, social and cultural factors. In the proposed paper, there will be a comparative study of the two chief autobiographies- one by a male author, second by a female author. The paper would study the representation of gender divide and its intersection with caste atrocities in the selected works. It aims to shed more light on the apparent differences and similarities between autobiographies written by a woman and a man respectively and try to analyse the mode with reference to gender inequality and caste.