A Manifesto of Defiance: Mohandas Namishrai’s “We Will Fight” as Radical Resistance
This poem by Mohandas Namishrai, a prominent figure in Hindi Dalit literature, is a powerful manifesto of resistance. Unlike the reflective or sorrowful tone found in many Dalit poems, “We Will Fight” is an assertive, historical, and defiant declaration of war against systemic oppression (Namishrai, 2003).
- The Historical Continuum of Oppression
Namishrai frames Dalit suffering not as a series of isolated incidents, but as a continuous history of invasion and violence (Limbale, 2004).
- “Horses or on foot”: This evokes images of historical invasions and feudal brutality. It suggests that the “attackers” (the oppressor castes) have been practicing this violence for centuries.
- “Wolves out on a prowl”: By dehumanizing the attackers as “wolves,” the poet strips away their claim to “civilization” or “religious superiority.” He characterizes their actions as predatory and primal rather than sanctioned by any moral or divine law.
- The Evolution of Weapons, Not Hearts
One of the most critical observations in the poem is the transition from physical to systemic violence:
“They have changed / their weapons / but not their hearts.”
This line suggests that while the era of swords and horses may be over, the modern “weapons”—legal loopholes, economic exclusion, and social humiliation—are used with the same ancient hatred. It is a critique of a modernity that has changed its appearance but kept its prejudices intact (Omvedt, 1995).
- Themes and Literary Significance
- The Rejection of Victimhood: While the poet acknowledges that “they… deserted our women folk” (referencing the history of sexual violence against Dalit women as a tool of caste dominance), he refuses to let the community be defined by this trauma (Rege, 2006). Instead, he shifts the focus to agency.
- Defeat vs. Surrender: Namishrai makes a crucial distinction between being “defeated” and “surrendering”:
- Defeated: A physical or temporary state resulting from a lack of resources or power.
- Surrendered: A moral and spiritual state of giving up one’s identity.
By stating “we have not surrendered / as yet,” he asserts that the spirit of the Dalit movement remains unbroken despite centuries of physical and social defeat.
- Honor as the Battleground: The poem concludes with the word “honour”. In traditional Indian society, “honor” (izzat) was often considered the exclusive property of the upper castes. By claiming honor for his own community, Namishrai reclaims a human dignity that the caste system has long denied.
- Style and Tone
The poem is written in free verse with short, clipped lines. This creates a sense of:
- Urgency: It reads like a battlefield report or a revolutionary chant.
- Clarity: There is no flowery language to hide behind. The poet’s intent is direct and confrontational.
- Staccato Rhythm: The breaks between lines like “but / for us they were Wolves” emphasize the emotional weight of each word.
- Summary Table: Key Elements
| Motif | Symbolism |
| Horses/Foot | Feudal history and the long timeline of caste-based violence. |
| Wolves | The predatory nature of the oppressor; the absence of humanity. |
| Weapons | Modernity, bureaucracy, and changing structures serving old prejudice. |
| The Last Breath | The total commitment to the struggle for social justice. |
Conclusion
“We Will Fight” is a quintessential example of Dalit Consciousness. It moves the Dalit identity away from the “broken” (Dalit) toward the “militant” and “self-aware.” It is not a plea for sympathy; it is a warning. Namishrai positions the Dalit community as a warrior force waiting for its “chance” to reclaim its place in history.
Bibliography
- Beth, S. P. (2014). Dalit Literature: A Critical Exploration. Oxford University Press.
- Limbale, S. (2004). Towards an Aesthetic of Dalit Literature: History, Controversies, and Considerations. (A. Mukherjee, Trans.). Orient BlackSwan.
- Namishrai, M. (2003). Omprakash Valmiki and the Politics of Dalit Literature. Swaraj Prakashan.
- Omvedt, G. (1995). Dalit Visions: The Anti-Caste Movement and the Construction of an Indian Identity. Orient Longman.
- Rege, S. (2006). Writing Caste, Writing Gender: Reading Dalit Women’s Testimonios. Zubaan.
- Satyanarayana, K., & Tharu, S. (Eds.). (2013). The Exercise of Freedom: An Introduction to Dalit Writing. Navayana.
