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Nabina Das’s August 21, 2016 Scroll feature profiles two young Dalit poets, Aruna Gogulamanda and Chandramohan S, and considers how caste, protest and self-representation shape their work. It presents Rohith Vemula’s death on January 17, 2016 as a moment that brought renewed attention to Dalit writing in English—but offers a reported snapshot, not a count of a national literary surge or a survey of today’s poets.
What Rohith Vemula’s death changed in the feature’s account
Das’s feature describes young writers speaking out after Vemula’s death, including on social media, and a renewed visibility for Dalit writing in English. That is the feature’s qualitative characterization; it does not supply data measuring how much publication or readership increased, or establish that one event alone caused a national change.
The article also recalls Vemula’s words, “Our feelings are second hand,” as Gogulamanda remembered them. In this context, poetry becomes a way to contest who gets to describe Dalit experience—and to make that description in the writers’ own voices.
Aruna Gogulamanda: writing across English and Telugu
Gogulamanda told Das that she began writing in college. The feature describes a movement from writing about general subjects toward a poem addressing Dalit women’s experiences, composed in English and Telugu. It presents bilingual writing not as a simple solution to exclusion, but as part of a practice of making experience speakable.
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She also described contrasting reactions to her work: some readers accepted her love poems, while poems explicitly about Dalit issues could prompt criticism or alienation. The contrast shows how reception can change when a writer’s subject challenges readers’ expectations of what her work should be about.
Gogulamanda’s sparse, direct idiom is presented as a way to assert experience without elaborate framing. She urged Dalits to write: “The best thing Dalits should do is to write, write, and write.” The feature further frames writing one’s own stories as both a right and a responsibility, without making that claim a substitute for the conditions needed to be heard.
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Chandramohan S: protest as a starting point
Chandramohan told Das that protest placards and posters after the December 2012 Nirbhaya incident prompted his first poem. He describes writing as a tool for an activist and Dalit writing as a way to engage readers with social reality.
The feature notes his use of privileged or anglicised vocabulary to expose caste assumptions embedded in everyday encounters. The language can make familiar speech feel newly visible: what sounds ordinary to one speaker may reveal the social position and assumptions behind it.
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Why write in English—and what English cannot do
The two poets offer different but compatible perspectives on English. Chandramohan says it can reach a wider audience and potentially people in positions of power. Gogulamanda cautions that English by itself does not remove the barriers and alienation Dalit women writers face.
Together, their accounts distinguish a language’s possible reach from the social and publishing conditions that determine who is welcomed, read and taken seriously. The feature treats English as one route for testimony and protest, not as a guarantee of access or recognition; Gogulamanda’s English-Telugu writing also makes clear that this literary conversation is not confined to English alone.
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Poetry as witness, protest and self-definition
In Das’s account, the poems do more than express individual feeling. They can bear witness to social reality, document resistance, protest caste injustice and define the writer on her or his own terms. The poets’ differing approaches—Gogulamanda’s direct, sparse writing and Chandramohan’s exposure of caste assumptions through language—show more than one way to make that work legible.
Chandramohan said many Dalit scholars see the movement’s timeline as “pre- and post-Rohith Vemula.” The statement conveys the significance he assigns to Vemula’s death; it should be read as his perspective, not as a measured consensus or a complete account of Dalit literary history.
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What this 2016 feature can—and cannot—tell readers
- It does document: how Gogulamanda and Chandramohan described their beginnings, subjects, language choices and reception in 2016.
- It connects their work to: caste, protest, self-representation and the uneven visibility of Dalit writing.
- It does not establish: the size of a national increase in Dalit poetry, a comprehensive portrait of a generation, or the current state of Dalit publishing.
The feature also names Caste Is Not a Rumour: The Online Diary Of Rohith Vemula, a collection of Vemula’s Facebook posts. It does not establish the book’s current edition or availability.
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