The Issue of Self-liberation in Waman Hoval’s 'The Storeyed House'

         Dalit life narratives are rich illustrations of Dalit anguish against caste and class-ridden Indian society. Their literature is autobiographical in nature and essentially known as ‘testimonium’. Dalit Literature is thus a melting pot of two fictional genres, the Bildungsroman and the Picaresque. Reality and liveliness are trademarks of Dalit writings. Alienation, quest for identity, struggle for existence and resentment against age-old establishment are the major subjects in Dalit texts. The sole aim of Dalit writers is to strengthen the indomitable spirit of Dalit community. 

Maharashtra is the hub of Dalit movements. The urge for self-liberation among Dalits began in Maharashtra. The major Dalit movements in India were also led by Maharashtra-based socio-political religious leaders like BR Ambedkar and Jyothiba Phule. The term ‘Dalit literature’ was used for the first time in 1958 in the first Dalit conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society). It was right after this conference, the famous Marathi poet Narayan Surve wrote about the plight of workers. The Little Magazine and Angry Young Man published during the same time also created a strong impact in radical Dalit groups. Baburao Bagul’s collection of stories, Jevha Mee Jaatchorliholi translated as When I had concealed my Caste “hailed as the epic of the Dalits while others compared it to the jazz music of the Blacks” (Dangle viii). In early seventies, many young Dalit writers started writing in periodicals such as Asmitadarsha and gained popularity. Baguls stories helped sensitize Dalits and created an artistic affinity in them. Many were known to be the forefathers of Dalit literature. Gouthama Buddha, Chokhamela, MahathmaPhule and Prof. S.M. Mate are some among them. According to the historical details, DR BR Ambedkar is considered to be the pioneer of Dalit literature. It is not only because Maharashtra is his birth place but also he had been an active and powerful Dalit activist throughout his life. 

Dalit writers realized that Dalit literature is only a mode to address their feelings. To bring a universal social change in their lives, they formed radical groups. The organization named as Dalit Panther became the strongest of all these. Dalit Panthers under the leadership of eminent writers such as Namdeo Dhasal, Arjun Dangle and J.V. Pawar were politically active to express their emotions. Every story of them showcased their outcry for freedom and assertion of self-hood.  It is as if the whole of colonial India thirsted for liberation from colonial rule. Not all the Marathi Dalit literature has been attributed to Dalit writers. There were also non-Dalit writers actively involved in penning down Dalit’s feelings. Probably, they had witnessed the Dalit Panther protests and would have come across sufferings of Dalits in their day-to-day lives. In short, a social-consciousness to change the system and not to encourage a disparity between upper caste and lower class developed in Dalits.

Like the outstanding Maratha writers such as Baburao Bagul, Namdeo Dhasal, Yogiraj Waghmare and Bandhumadhav, Waman Hoval also explores an optimistic outlook towards Dalit movement. Hoval’s stories are known for their satirical tone, crispy dialogues, rural setting, tit-for –tat queries and whimsical humour.  In his collection of stories titled Yelkot (1982) and Varasdar (1986), Hoval creates a sardonic setting to mock at the rich upper class. Both collections reflect the upward mobility the lower-class yearns for. For Hoval, Dalits are not victims of social justice but agents to bring about change. Thus, he tries to erase the social system and explore the unexplored identity of Dalits. Self-liberation and the issues associated with it are expressed in his literary oeuvre.  

The Storeyed House by Waman Hoval is a story of resistance and retaliation. The metaphor of storeyed house suggests the various steps involved in the process of building a house. A strong foundation is a must for every house. For storeyed house, it has to be even stronger with huge pillars. The process of building a house points out the different levels in construction of Dalit identity. Gauri Vishwanathan says that “the metaphor of storeyed house suggests different levels of expansion of Dalit empowerment within a self-constituting framework” (Vishwanathan 216). When the house construction got over, a sort of contentment and happiness is seen in the members of house. The story says, “Invitations were sent to different relatives in villages” (Hoval 159). The invitation is thus a welcome call for other Dalits to either participate in the liberation movements or to come out of oppression.  

The destruction of the house is again a metaphor of destruction of their self-hood and individuality: “And then the upper storey itself came down with a crash and along with Bayaji” (161). The house burning down into ashes is symbolic of their dreams and ambitions shattering down.  As the Chairman of Indian Constitution and belonging to Mahar community BR Ambedkar reconstitutes the entire constitutional ideologies of equality and liberty. In most of his speeches and public addresses he focusses on “formulating a constitution that is liberal-democratic” (Vishwanathan 216). In a simple parable form, Waman Hoval defines Fundamental Rights and Duties of Indian constitution. At the same time, it is the same destruction that leads to construction of Dalit identity. The desire for emancipation from being an oppressed to an average Indian arises in their blood only when the house got destructed.

The protagonist Bayaji is both a victim of casteism and atypical of the transition of Dalits. The change of mind of Bayaji from building a two-storeyed house to a temporary first floor reflects the amount of subjugation Dalits go through. He conceals from the village leaders about the renovation of his house. For him, storeyed house is only a shelter or last resort to live in joint-family without “knocking our knees together” (158). Identity crisis and resistance do not affect him at any odds. Bayaji says, “I only wish to build a shelter for my family” (158). Bayaji does not wish to compete with the entire authority or unbending system. He does not urge for social status or mobility. His inflexible mentality to build an upper-class house should be appreciated. Kondiba Patil says, “You may go in for a storeyed house only if you don’t wish to stay in this village” (159). Though Bayaji has been threatened by the oppressors his decision to build the house remains unchanged. Dalits are often found to be hesitated while Bayaji represents an obstinate Dalit man. 

The political spur of unity in diversity already been envisaged by BR Ambedakar is the crux of The Storeyed House. Throughout the story traces of micropolitics is evident. The elites have socially regularized and conditioned the non-egalitarian society. They donot want the downtrodden community to be uplifted and be in par with them. It is quite obvious in the story when Patil shows his animosity towards Bayaji for building storeyed house. Patil insists him not build the house. He vehemently puts forth the question, “Do you aspire to an equal status with us by building this house”? (158). Patil further remarks that Bayaji has to be contented with the cottage. The sharp remark reminds the Dalits that they should be confined to their private spaces and not to dare to be part of public domain. Thus, the basic needs of sheltering as human being and fundamental rights of an average citizen are denied for him. 

The dogmatism in Indian judiciary system is clearly said in The Storeyed House. The fire accident and death of Bayaji were not probed with justice. Only a superficial and misleading inquiry report in the form of news has been shared with the public.  The culprits and victims are known to everyone. Our country’s belief of ‘all men are equal in the eyes of law’ is thus absolutely distorted.

The framed pictures of revolutionary leaders in the house are a symbol of their admiration towards them. For Dalits, they are source of inspiration and courage. No religious idol is found in Bayaji’s house. It seems they admire these leaders than their deities. Lord Buddha, BR Ambedkar, Jyothibha Phule are some of them found in his house. The story says, “The loft-like first floor was filled with a pious and holy ambience” (159). During the housewarming ceremony, the songs were sung in praise of these personalities. Meanwhile, when the house got destructed Bayaji tried to procure the framed pictures of his leaders than seeking for money and other valuables. Their love and respect for them is clearly portrayed here. 

A clear demarcation is drawn between the haves and have nots. The egoist Patil warns Bayaji not to build the house. He asserts, “You may go in for a storeyed house only if you don’t wish to stay in this village’ (159). Patil threatens and prompts him the dire consequences he has to face. Thus, Dalits are made to homogenise themselves as stereotypes and not to violate these unwritten regulations. Patil constantly troubles Bayaji and refers him untouchable. It is this notion of untouchability which is the root cause of all other evils. All the bourgeoisies believe themselves to be the supreme of mankind and the colour white as the best of all. Patil consumes the thought of favouritism for his own community. He says, “This untouchable worm has gotten a swollen head. He needs proper handling” (Hoval 160). The authority of ‘varna’ or caste is depicted here. 

The confinement to a regulated space is another striking aspect. The public building in the untouchables place is named Buddha Vihar. The social relations of Dalits are thus restricted to this domestic realm. They have no other choice than living within their community. No better space or place has been provided for them. The longing for socialization and a better podium is delimited. Bayaji addressing an upper-caste Hindu “Greetings” becomes an act of disobedience and disrespect. Each word uttered by them should therefore be thought twice. Both communities live in same village but in different spaces. There is an absence of cordial relationships and generosity between the regulated and unregulated realms. 

The co-relation between caste and class is too explicitly portrayed in the story. Bayaji coming back from Bombay is interrogated about his financial stability by Bhujaba. The repeated questions about his wage, fund amount and gratuity donot provoke him. He has already been conditioned to answer to the questions of upper-class.  Bhujaba orders him to tell him the exact amount. Though Bayaji does not want to reveal his amount he has been force to do it. It shows how Dalits have not got a personal sphere of their own. 

The urge for liberation and self-hood is seen in dying Bayaji’s words of determination. He says, “Sons, I want you to build a storeyed house” (160). The story thus ends with an open ended question of identity and liberty. It also encourages the younger generations of Dalits to fight the battle of dignity and esteem. The fortitude of Bayaji’s sons to build the two-storeyed house is a symbol of Dalits unity and goal. They say, “Our father’s soul cannot rest in peace unless we do this” (162). This dream of storeyed house is not only Bayaji’s dream but every Dalit’s dream. Optimism, willpower and perseverance are all reflected in them. 

Apparently, The Storeyed House echoes the central dynamics of Dalit emancipation. The foundation of the storeyed house is similar to Dalit movement initiated by BR Ambedkar. The contradictions between secularism and equality in modern India are clearly drawn out.  The story also reminds that the transition of victimized Dalits to determined citizens is not a distant dream. To emancipate and to self-liberate one needs only will power and skill of interrogation. Thus, through The Storeyed House Waman Hoval becomes the ‘voice of the voiceless community’.  
         

 Bibliography

1. Dangle, Arjun. Homeless in My Land: Translations from Modern Marathi Dalit Short Stories. Orient Longman: Hyderabad, 1994. Books.google.com. 11 Sep 2014.

2. Hebden, Keith.Dalit Theology and Christian Anarchism. Ashgate: Burlington, 2001. Books.google.com. 11 Sep 2014.

3. Michael S.M. Dalits in Modern India. Sage Pub: Delhi, 2007. Books.google.com. 11 Sep 2014.

4. Omvedt, Gail. Dalit Visions. Orient Longman: Hyderabad, 2006. Books.google.com. 11 Sep 2014.

5. Vishwanathan, Gauri. Outside the Fold: Conversion, Modernity and Belief. Princeton University: Chichester, 1998. Books.google.com. 11 Sep 2014.