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Journal articles on the topic 'Manoranjan Byapari'

Author: Grafiati

Published: 5 June 2025

Last updated: 15 July 2025

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1

Asish, Kumar. ""An organisation for Dalits was my vision": An interview with Manoranjan Byapari." Akademos: An Interdisciplinary Journal of Literary and Culture Studies II, I (January, 2022) (2022): 133–39. https://doi.org/10.5281/zenodo.6446883.

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Manoranjan Byapari, a vibrant personality in the realm of Bangla Dalit literature, never had a formal education; he started to read at the age of twenty four when he was in prison. A sudden encounter with Mahasweta Devi, who came to sit on his rickshaw, helped Byapari to start his journey as a writer. He is highly acclaimed for his autobiography <em>Itibritte Chandal Jiban </em>(2014) which was translated by Sipra Mukherjee as <em>Interrogating My Chandal Life: An Autobiography of a Dalit (2018)</em>. Currently, he has about twenty books to his credit and has won over sixty awards including The Hindu Literary Prize, the Writer of the Year, Bangla Academy etc. Mr. Byapari, now is the chairman of Dalit Sahitya Academy in Bengal. Moreover, recently he has also been elected as an MLA from Balagarh Assembly Constituency in West Bengal legislative Assembly Elections 2021.  This interview was originally conducted in Bangla during Manoranjan Byapari’s visit to Ravindra Bhavan, Payradanga, Nadia on 7<sup>th</sup> February 2021. I heartily thank Manoranjan Byapari for answering all the queries.

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2

Sarangi, Jaydeep. "Book review: Manoranjan Byapari, Interrogating My Chandal Life: An Autobiography of a Dalit." Contemporary Voice of Dalit 11, no. 2 (2019): 248–50. http://dx.doi.org/10.1177/2455328x19827683.

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3

Kendre, Balaji. "Book review: Manoranjan Byapari, Interrogating My Chandal Life: An Autobiography of Dalit." Sociological Bulletin 68, no. 1 (2019): 120–22. http://dx.doi.org/10.1177/0038022918819888.

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4

Jagdeo Shinde, Sanjay. "Book Review: Interrogating My Chandal Life (An Autobiography by Manoranjan Byapari)." International Journal of Science and Research (IJSR) 12, no. 5 (2023): 913–15. http://dx.doi.org/10.21275/sr23512094654.

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5

Rukhsana, Aasif. "An Alternative Voice in Dalit Writing: A Study of Manoranjan Byapari." International Journal of Advanced Academic Studies 3, no. 2S (2021): 01. http://dx.doi.org/10.33545/27068919.2021.v3.i2sa.660.

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6

Sengupta, Samrat. "Undecidable Spaces: Rethinking Caste and the Technologies of Abandonment in Manoranjan Byapari." Sanglap: Journal of Literary and Cultural Inquiry 06, no. 01 (2019): 64–77. http://dx.doi.org/10.35684/jlci.2019.6106.

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7

Unni P, Krishnan. "Dalit Anger and the Unsurpassable Passages in the Works of Manoranjan Byapari." Comparatist 48, no. 1 (2024): 105–23. http://dx.doi.org/10.1353/com.2024.a940112.

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8

Pal, Bidisha, and Md Mojibur Rahman. "From Transregional to Global Space." Journal of World Literature 9, no. 4 (2024): 461–80. https://doi.org/10.1163/24056480-00904003.

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Abstract The study analyzes two Bengali Dalit autobiographies in both original and translated versions. One is Itibritte Chandal Jiban (2012) by Manoranjan Byapari (trans. Interrogating My Chandal Life: An Autobiography of a Dalit in 2018), and the other is Amar Bhubane Ami Benche Thaki (2013) by Manohar Mouli Biswas (trans. Surviving in My World: Growing Up Dalit in Bengal in 2015). The present research brings forward some standpoints. First, the translation of Dalit autobiographies creates transnational solidarity. Second, the translators play the role of gatekeepers to show that translation sustains the literary and cultural essence ingrained within the texts and initiates and engages dialogic discussions among the audience and readers on the global platform. Third, the translation of Dalit autobiographies arrests the attention of those global readers who barely nurture any idea on caste, class, and casteist politics and deep-rooted issues like untouchability in India and constructs a distinct literary geography.

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9

Joylal Das and Dr. Kulanand Yadav. "Representation of the Namasudras in Literature." Creative Launcher 6, no. 4 (2021): 230–35. http://dx.doi.org/10.53032/tcl.2021.6.4.34.

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In Bengali Dalit literature, the Namasudra writers and poets play a crucial role in combating the complete social margsinalization of Dalits, their movements, iconography, experiences, and worldview. According to Manohar Mouli Biswas, “It is a counter cultural movement that has been aiming to undo the age-old caste ridden oppressions against the dalits by representing their lives, deprivations, struggles, histories and promoting their culture and liberation through literature” (Biswas XXV). There have recently been many books written by Dalit Namasudra authors, some of which have been published in English. Using these archives and texts, we may now see the Dalit Namasudras from a different perspective, one that previously would not have been possible through the use of traditional historical archives and writings. Among them mentionable are Manohar Mouli Biswas’s Amar Bhubane Ami Benche Thaki translated as Surviving in My World, Manoranjan Byapari’s Itibritte Chandal Jiban translated as Interrogating My Chandal Life, Dr. Manoranjan Sarkar’s Ekjan Daliter Atmakatha, Jatin Bala’s Sikar Chenra Jiban and so on. This article attempts to rebuild the alternate history of the Namasudras by deconstructing the standard material on the subject using historical and literary analysis.

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10

Anowar, Tarik. "The Identity Crisis of Bengali Dalit Refugees in Manoranjan Byapari’s Autobiography Interrogating My Chandal Life." Contemporary Voice of Dalit, October 31, 2021, 2455328X2110427. http://dx.doi.org/10.1177/2455328x211042722.

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Manoranjan Byapari is a famous Bengali Dalit writer whose family migrated from East Pakistan and took shelter in a refugee camp in West Bengal. In his autobiography Interrogating My Chandal Life, Byapari has given an account of Bengali Dalits’ victimization on the basis of caste in the pre-Partition Bengal and post-Partition West Bengal. In colonial Bengal, Dalits were known as Chandal or Untouchables. In 1911, their identity was recognized as Namashudras. After migrating to West Bengal, they were identified as Bangal and Dalit refugee. West Bengal and central governments did not warmly welcome the Namashudra refugees. They were sent to refugee camps which were crowded, unhygienic and did not provide adequate dole. Later they were sent to Andaman, Dandakaranya and other parts of India for their rehabilitation. In this dire situation, the Communist Party of India (Marxist) appeared as the Messiah to the Dalits and protested against the rehabilitation policy of the ruling government. The fake sympathy of the communist party had been revealed when they came in power in 1977 in West Bengal. Most of the communist leaders were upper-caste Hindus. In 1979, communist government secretly massacred the Namashudra refugees who were settled on the Marichjhapi Island. The state sponsored murder of Dalits remained undiscovered for many years. This study will examine the impacts of the Partition of Bengal on Dalits. It will further address how the state government provided different treatment to the Namashudra refugees for their lower caste identity.

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11

Chakraborty, Debdatta, and Sarbani Banerjee. "“I am not anyone’s servant. I am my own master”: In conversation with Manoranjan Byapari." Journal of Postcolonial Writing, March 12, 2025, 1–12. https://doi.org/10.1080/17449855.2025.2463056.

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12

Pal, Bidisha. "Interrogating My Chandal Life: An Autobiography of a Dalit by Manoranjan Byapari, translated by Sipra Mukherjee." Rupkatha Journal on Interdisciplinary Studies in Humanities 10, no. 2 (2018). http://dx.doi.org/10.21659/rupkatha.v10n2.27.

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13

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.

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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.

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14

Mondal, Arijit, and Ujjwal Jana. "Mapping the Poetics of Memory: A Critical Reading of Manoranjan Byapari’s Interrogating My Chandal Life as Cultural Archive." Contemporary Voice of Dalit, February 24, 2023, 2455328X2211505. http://dx.doi.org/10.1177/2455328x221150558.

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The article analyses the idea of a text as a cultural archive by mapping the question of personal and collective or social memory with particular reference to the acclaimed Bengali Dalit writer Manoranjan Byapari’s Interrogating My Chandal Life: An Autobiography of a Dalit. The memoir is a chronicler of the collective history of the marginal Namashudra community/ties of Bengal, their saga of pain and excruciating experiences of peripherality of existence that is perceived through the lens of the author. Located in the historical centre of the Dalit worldview, the autobiography investigates how the trajectories of collective histories, memories and shared identity of the Dalit community result in the emergence of what Derrida calls an ‘archive’ or a ‘palimpsest.’ Drawing on theories with regard to the role of cultural memory in the formation of a cultural archive, this article addresses questions as to how a text becomes a cultural archive and testimonies to history through the excavation and circulation of knowledge of the collective historical past.

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15

Dasghosh, Ananya, and Shafayat Hussain. "Partition, precarity and politics: an intersection of Dalit identity and trauma in Manoranjan Byapari’s ‘ The Runaway Boy ’." National Identities, February 24, 2025, 1–21. https://doi.org/10.1080/14608944.2025.2465433.

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