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• April 14, 2025
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Have you started preparing for UGC-NET English Literature exam? Of course! Hmm… There is a section on Dalit Literature in Indian Writings in English where we talk about Babasaheb’s writing works. However, our UGC-NET English Literature syllabus completely undermines the historical debates related to the usage of English by Dalit writers as a political act or as an act of resistance. In performative terms, we might call it the “theatre of the oppressed.” Do you know about the idea behind this kind of theatre? Not yet! No worries. We will share such insights in this blog. Most importantly, we will discuss Gayatri Chakravorty’s ideas related to strategic essentialism.

What is the theatre of the oppressed?

The idea behind the “theatre of the oppressed” was developed by Brazilian theatre practitioner Augusto Boal during the 1970s. The kind of theatre he promulgated was based on the evolutionary grounds of Paulo Freire’s famous book, “Pedagogy of the Oppressed.” However, in Indian terms, the early Marathi play, “Trutiya Ratna” written by Babasaheb’s ‘third’ Guru, Jotiba Phule can be considered as the first play written for those whose voices were silenced.

Can you imagine the connection? Not yet! No worries. Let’s dive deeper. There is another essential element of the theatre of the oppressed: it is a form of participatory theatre. What does that mean? To empower marginalized communities to analyze and transform their social realities via using theatre.

Augusto Boul himself wrote: “Theatre is a weapon, and it is the people who should wield it.” This kind of theatre transforms spectators into “spect-actors” which can also be widely related to Ricoeur’s concept of “empathetic witnessing.” Here, the onlookers of the play become the change-agents.

How is the theatre of the oppressed related to Ambedkar’s ideology?

Like Ambedkar, the theatre of the oppressed is trying to unravel the social realities we often overlook. In this form of theatre, art becomes a tool of resistance and advocates for critical action instead of emotional release. In this form of theatre, the space becomes a rehearsal for revolution. Ambedkar was an ethical performer of radicalism. Why so? Here, we can quote a famous Shakespearean line: “All the world’s a stage and all men and women merely players.” Ambedkar was a political and legislative actor, a fierce re-interpretation that history has written in blood and sweat. He used the English language as a medium to perform and rise up the ladders of social hierarchies. He was an empathetic witnesser and listener at the same time because he was himself from the lower caste. He created a space of belonging for those whose voices remained in the margins. He brought them to the spotlight while directing them using the English language. Like Freire and Phule, Ambedkar lived the idea of liberatory pedagogy and English becoming the driving force of that pedagogy.

Why Ambedkar Emphasized the Importance of English?

Babasaheb believed that English was a liberatory language. His famous statement justifies this: “English is the milk of the lioness; only those who drink it can roar.”

This metaphorical expression clearly demonstrates that Babasaheb thought only a proper English education can undress the oppression faced by people from Dalit and other marginalized communities and demand for their rights.

In his autobiographical book “Waiting for a Visa,” he reinforced the idea promoted by the Phule couple: “education was the only tool to overcome social exclusion” and English was central to that education. The narrative of the book reveals that he was able to study abroad and fight against caste-based discrimination due to his command over the English language. His access to higher educational institutions like the Columbia University and London School of Economics became possible due to his excellent English communication skills. This implicitly endorses the idea that English was a medium of social mobility and intellectual emancipation.  In speeches like “Annihilation of Caste,” and his doctoral thesis on “The Problem of the Rupee,” he emphasized rationality, science, logic-things he believed were better available with English education. He encouraged Dalits to avoid Sanskrit because it was the language of Brahmanical patriarchy. He also promoted English education to acquire modern knowledge and political participation. Moreover, for both Phule and Ambedkar, English was the driver of social change and upliftment of Dalits. English was a pedagogical tool weaving empathy at its core.

Both Ambedkar and Phule viewed English as a neutral language which gave access to global ideas. It was a tool shaped in the name of social justice. It helped break the monopoly of knowledge by Brahmins. It was the use of English which made it possible to communicate with the world, draft laws, and influence reforms.

How is English related to drafting laws?

Hahaha…the idea of social justice is held by the constitutional law. Don’t you forget this ever! Until 1970s, English remained the sole language of courts in India. Before 1970, English was the only official language used in the Supreme Court and High Courts across India. The Official Languages Act (1963) was amended in 1967, and from 1970 onward, states were given the option to use their regional languages in High Courts, with presidential approval. However, even today, English remains the official language of the Supreme Court of India. In several high courts, English continues to be the primary language. Some states like Uttar Pradesh, Bihar, Madhya Pradesh, and Rajasthan have received approval to use Hindi alongside English. If a person belonging from marginalized communities need to file a case and defend it, they must know English. The idea is super simple! This is one of the primary reasons why Ambedkar used English strategically. We might also call it strategic essentialism in action. He knew that mastery over English was a way to turn the language of power into a language of protest. English was a radical tool which could help marginalized people to voice out their concerns. Like Spivak’s idea of strategic essentialism, he used a simplified and accessible identity- “the English-speaking Dalit intellectual” to gain entry into systems that has often overlooked his people.

What else? Nothing more…This is it. Are you looking for UGC-NET online classes? You can contact us. If you need detailed UGC-NET English literature notes on Dalit Literature and Indian Writings in English, you can write to us. For contact information, please check it below.

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