Theories in Literature- Part I

The Queer Theory or Lesbian/ Gay Criticism

The Queer Theory is a cultural theory developed in the 1990s. which is related to gay(homosexual) sexuality and gay readership. Lesbian/Gay criticism is meant to serve the interests of sex and sexuality of a marginalized community. It has social and political considerations also. Queer Theory helps the members of the community, who are involved in homosexual (gay/lesbian) sexuality and remove their fear and prejudices and bring them back to the mainstream of society.  There are two branches of lesbian theory.  They are ‘Lesbian Feminism and the ‘Queer Theory. Lesbian Feminism is originated from Feminism in 1980s. Feminism cannot put up with Lesbian feminism because of the lesbian difference, such as cultural, racial and sexual differences. The Queer Theory supports experimental methods of sexuality such as sadism, masochism, and sadomasochism. They are different from heterosexuality and homosexuality. The idea is heterosexuality is natural and homosexuality is rejected as ‘the Other’. Lesbian/gay criticism supports Virginia Woolf, Victoria Sackvelle West, Dorothy Richardson and other writers who write about lesbian/gay instances in mainstream literature. It brings to light homosexual instances of mainstream literature, as in war poetry and the portrayal of soldiers bathing in public and the sight of naked dead bodies are often homo-erotic.

Subaltern

The term ‘subaltern’ means ‘from below’. Subaltern studies means ‘history from below- the downtrodden, the tribals in the Indian context. These are the post colonial studies made by Homi Bhabha and Edward Said. In his key essay titled ‘Signs taken for Wonders’ Homi Bhabha speaks about the ‘English Book’, which is the Bible. The Bible functioned as a sign of colonial power. The school of Subaltern studies was founded by Ranajit Guha, a Marxist intellectual from Bengal who was influenced by the Chinese Cultural Revolution. These post-colonial writers and historians have produced provocative research on the history of colonial India which include low caste and tribal peasant insurgency, middle class (bourgeoisie leadership and their ideologies of Indian nationalism, prison life, politics of liquor and interpretations of ‘bondage’.

Dalit Literature in India – A Critical Study.

The word ‘Dalit’ means ‘oppressed’ or ‘broken’. ‘Dalit’ is a Marathi word means ‘depressed classes’. In the 1970s ‘Dalit Panthers expanded to Scheduled tribes, poor peasants, women and all the  economically, politically and religiously oppressed and exploited people. Dalit is not a caste but a symbol of change and revolution.

The basic aim of Dalit literature is the liberation of Dalits. Dalit’s struggle against casteist tradition started in the 11th century when in Kannada state, Chennai, a cobbler and a Vachana poet challenged the upper classes for eating the Sacred cow. The Dalit youths started a movement called Little Magazine and drew inspiration from the blacks in North America. Poems, short stories and autobiographies were written in the Dalit Literature and was dignified. The important writers were Maheswata Devi, Namdeo Deshal, Daya Pwar and others. Dalit literature questioned the mainstream literary theories and the upper caste ideologies. Dalit literature is experience based. This “anubhava” is more convincing and better than the “anumana” of the upper caste mainstream literature. The contribution of Dalit literature was remarkable. Dalit writers often used the terms like Shame, anger, sorrow and hope in their literature. Dalit literature grew in Maharashtra  owing to the legacy of Mahatma Phule and B. Ambedkar.  It raised the literacy level of the Dalit and caused great change in Indian society. It encouraged self confidence and pride in Dalit people and helped them to write their biographies, explaining their suffering and prepared them to demand their rights and helped their mobilization. It stirred up thinking in Dalit intellectual. In Tamil Nadu the literary movement developed in the 1990s.