New Vision

The year 1857 especially figures in a major way, where there is a convergence of histories, myths, realities and retelling of the past (Badri Narayan, 2004: 19). There has been an appropriation and a differential interpretation of 1857 here. Given the circumstances which have generated this literature, many of these Dalit writers are attempting to look upon the mutiny as part of their struggle for freedom and portray their histories as the real and comprehensive truth. In this literature, the revolt has taken on the character of a Dalit resistance, where alternative Dalit rebel heroes—some constructed, some exaggerated, some ‘discovered’—are represented as the real symbols of 1857 in Dalit popular nationalist consciousness. In these accounts, the armies of soldiers against the British consist largely of Dalits. The focus of this literature is no longer on the sepoys or the greased cartridges, but on Dalits groaning under foreign oppression. As the famous Dalit poet Bihari Lal Harit say

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Dalit positioning point to the limits of 1857, and by extension of nationalism. There is a political illegitimacy of 1857 from a certain Dalit perspective. A part of Dalit politics has thus refused to bow down to the more powerful and inclusive categories of nation and nationalism, and have maintained a separate identity, which still has relevance in the lives of Dalits in North India. At the same time, it would only be a partial reading to end here. There were much more complex and contradictory pulls at this time, and the multilayered character of 1857 cannot be denied. Thus remarked M.H. Court, Magistrate and Collector of Allahabad in writing to C. Chester, Commissioner, Allahabad Division in a letter dated 21 July 1857: “The poorer classes particularly amongst the Hindus, are, I believe, indeed, I am certain, at heart favorable to us and would gladly see us confirmed in power but they believe our power is gone and acting on this belief they join in plundering and rebelling against