Dalits are coming

Introduction

Dr. Siddalingaiah, born in 1954, is a Kannada Dalit poet. He was one of the founding
members of Dalit Sankharsha Samiti (DSS) formed in Karnataka in the 1970s. DSS was
formed as the result of the caste attacks the Dalit writers faced in Karnataka due to a
controversial comment made by a Dalit minister B. Basavalingappa against the upper
caste literature that was dominant in Kannada literature. DSS embraced Ambedkar’s
ideology along with Leninist and Marxist and other progressive ideologies. Panchama
and Sangati were two weekly magazines produced by DSS promoting Dalit issues to
the public. Siddalingaiah’s poetry generally avoids victimising the Dalits by solely
pointing their painful experiences. He uses his rage and humour to device his poetry
which sounds, according to him, as slogans of Dalit protests.
Ambedkar and Nelson Mandela are his inspirations to write.

Summary and analysis

The poem “Dalits are Coming” is a verbal representation of a Dalit procession revolting
in the street.

The poem is a symbolic revolt of the Dalits against the atrocities they have been facing
from the times of Rama and Krishna. Siddalingaiah says that the Dalits have been
submissive to the upper caste rule books, believing in the self proclaimed savarna
dominance of the upper caste as something god-given and to be respected. But the
slavish adherence to the four tier caste system of India threw them to the bottom of the
society where they were exploited economically, physically and even sexually. Evil
practices like untouchability and forced servitude dehumanised the Dalits into the level
of animals. Their children were denied education and their women were unveiled in their
privacy. Their endurance has run its course as a few of the educated Dalits started
seeing this situation as unnatural and unfair.

The Dalits have realised that this eternal servitude in the name of caste and skin colour
has to be changed. They break loose from the age old shackles of casteism and give up
their gods and gurus as the first step of their revolt.

The struggles that they have been enduring were so intense that now the nature of their
revolt has gained a favourable attitude to violence. They have now learned the
importance of their unity regardless of caste, gender and other variations among
themselves and even positively embrace the farmers’ and workers’ protests as the
collective strike of the marginalised.

This poem, stands as a testimony for a discourse on the caste politics of India. There is
an open criticism about the discrimination meted out by the Dalits in the name of
professions lead by them for centuries together, from the time of Rama to the time of
Gandhi. This poem surely conveys the need and the arrival of the Dalits as enlightened
people who crossed the boundaries of oppression and marginalization and marching
ahead through realization of the self towards assertion and authority. He means to say
that the Dalits are no more silenced and weak. They are taking the procession to
declare their power and are ready to fight, "bullet for bullet, blood for blood".
“The dalits are coming, step aside-
hand over the reins, let them rule.”

It portrays a collective uprising of Dalits who are breaking free from centuries of
oppression. The poem begins with a commanding call for the dominant classes to step
aside, making way for Dalits to take charge of their own destiny.

This opening line is a bold declaration of Dalit assertion. The phrase "step aside" is a
command directed at the upper castes and those in power, signaling that Dalits are no
longer willing to be sidelined.

This line calls for a transfer of power. "Reins" symbolize control and governance,
implying that Dalits, who have long been oppressed, should now take charge of their
own destiny.

“Minds burning with countless dreams,

slogans like thunder and lightning,
in the language of earthquakes,
here comes the dalit procession,
writing [history] with their feet.”

The poet says that the Dalit procession is approaching and hence make way for them
to proceed with their slogans sounding similar to thunder and lightning.

The Dalits are writing their history with their feet tramping on the ground as they walk,
shouting their slogans in the language of earthquakes

Through vivid imagery, the poem depicts a procession of Dalits, marching forward with
burning dreams and voices like thunder. Their movement is described as an
unstoppable force, shaking the foundations of traditional power structures.

This line highlights the aspirations of the Dalits. The word "burning" conveys intensity
and passion, showing that they are determined to achieve their dreams of equality and
justice.

Their slogans—calls for justice and equality—are compared to thunder and lightning,
emphasizing their forceful impact and the urgency of their struggle

This phrase suggests that their movement is so powerful that it shakes the very
foundations of society, just like an earthquake. It implies a radical transformation.
collectively as a "procession," symbolizing unity, strength, and an unstoppable
movement toward change.

This metaphor suggests that their march is rewriting history, correcting past injustices,
and shaping a new narrative of empowerment.

“Into the dump go gods and gurus,

down the drain go the lawmakers.”

They disown gods and gurus as they no more believe in the savarna gods and the
gurus who teach about them. They have also lost faith in the law and order system
established by the upper caste (indicating Manu).

The poem rejects old hierarchies, casting aside gods, gurus, and lawmakers who
upheld an oppressive system.

Their authority is discarded like garbage. The poet criticizes the legal and political
system for failing to protect Dalit rights. The phrase "down the drain" implies that these
lawmakers are useless and deserve to be discarded.

“On a path they struck for themselves

March the dalits in procession,
burning torches in their hands,
sparks of revolution in their eyes
exploding like balls of fire.”

Dalits are carving their own path toward freedom and justice instead of waiting for
others to grant them rights.

The "burning torches" symbolize enlightenment, revolution, and the destruction of

oppressive structures.

Their determination is so strong that their very eyes reflect the fire of revolution.

This metaphor intensifies their unstoppable force, suggesting that their energy and rage
are bursting forth like fireballs.

The poet detects burning passion in the eyes of the Dalits who march in the procession
as he calls their move a revolution. They carry torches in their hands as they move
forward throwing away their religion and caste as the both were only ‘thorns’ for the
Dalits.

“For the thorn bushes of caste and religion,

they were as thorns in the side.”

Caste and religion, which have long been tools of oppression, are compared to thorn
bushes—harmful and obstructive

This means that Dalits, in challenging caste oppression, have been seen as an
inconvenience or threat by those in power

“They became the sky that looked down at

the seven seas that swallowed them.”

The poet says that Dalits have now overcome their insecurities through their union and
became the ‘sky’ that looked down at them. Because the Dalits have been bowing their
heads with folded hands to everyone since time immemorial. But now they have risen in
struggle.

Dalits, once oppressed, are now rising to a position of power and perspective,
symbolized by the sky. The "seven seas" symbolize the vast historical oppression that
sought to drown their identity and rights.

“Since Rama’s time and Krishna’s time

unto the time of the Gandhis,
they had bowed low with folded hands.
Now they have risen in struggle”

Every Dalit wants to free himself from the traditional, tyrannical clutches of casteism.
Their minds sparkle with the sense of revolution. They do not want their subordinated
status of the past to continue. Obviously, the problem of untouchability perennially
exists. The practice has been originated during the time of Aryan settlements.

Siddalingaiah highlights the historical oppression faced by Dalits, from mythological

times (Rama and Krishna) to modern political eras (Gandhi), emphasizing how they
were forced to bow in submission. However, this changes with their uprising, as they
now demand equality and justice.

Dalits were forced to be submissive, showing respect and obedience to those in power.
“It grows, it breaks out of its shell
the endless dalit procession…………
The dalits are coming, step aside!
The dalits have come, give it up!”

The poet says that the Dalits have moved on from the key virtue non-violence and now
claim bullet for bullet, blood for blood and with them now joined the farmers and workers
of India demanding their rights as they are all marginalised in one way or another.

This highlights unity and solidarity among Dalits and other marginalized groups,
standing together in their fight.

Dalits unite with farmers and laborers, emphasizing the intersection of caste and class
struggles.

The poet sees this awakening like flowers bloom in forest, like thousands of birds take
flight and like the dawn for the poor.

The poem concludes with an empowering vision of unity and transformation. The Dalits
stand together with farmers and workers, heralding a new dawn where nature itself
seems to celebrate their rise.

Nature as a Symbol of Freedom:

The final stanza describes flowers blooming, birds flying, and the sky turning
red—symbolic of a new beginning and the breaking of a long oppressive night. The
"morning" metaphor suggests hope and transformation.

This symbolizes a new era of hope and prosperity, as justice begins to take root.

Birds flying represent freedom and liberation from centuries of oppression.

Red symbolizes revolution and change, as well as the rising sun of a new dawn.
The struggle has led to a new beginning for the oppressed, bringing justice and equality.

The final line is a triumphant declaration: Dalits have arrived, and the old systems of
oppression must surrender to the new era of equality and justice.

Themes ( Elaborate with reference to the poem)

Theme of Resistance and Revolution:
The poem is a call to action, celebrating Dalit assertion and rebellion against
caste-based oppression.

Rejection of Religious and Political Authority:

The poem dismisses the gods, gurus, and lawmakers who have historically justified
caste oppression. By declaring that these figures are thrown into the "dump" and
"drain," the poet challenges the legitimacy of traditional power structure.

Unity and Collective Strength:

The poem emphasizes solidarity among Dalits, farmers, and workers. The repeated
imagery of a growing march and people standing "shoulder to shoulder" reflects the
importance of collective struggle.