Dadu Mandrekar’s work, experiences, and the socio-historical situation of Dalits in Goa need to be read and studied across the world, believes Nikhil Baisane, who has translated the late Dalit rights activist’s book into English. The book launches on May 2
CHRISTINE MACHADO | NT BUZZ
Caste discrimination is an age-old issue in India. Despite the efforts of several activists to bring about a change in outlook — with some moderate success — challenges still persist.
In this context, the English translation of the Marathi book ‘Bahishkrut Gomantak’ by the late Dalit rights activist Dadu Mandrekar is a significant contribution that seeks to educate readers about the struggles of the Dalit community in Goa. A poet, writer, journalist, and photographer, Mandrekar was an important figure in the Ambedkarite Movement
in the state.
Published by Panther’s Paw Publication and translated by Nikhil Baisane, the translated work, titled ‘Untouchable Goa’, will be launched on May 2 at the Xavier Centre of Historical
Research, Porvorim.
Sharing how the project came about, Baisane says he was approached by Yogesh Maitreya of Panther’s Paw in January 2024. “Everything I heard about the book caught my attention — especially because I believe it is the first, and perhaps one of the only, books of its kind. I agreed almost immediately,” he recalls.
However, professional and health setbacks delayed the completion of the project. “I believe I could have finished the translation in a couple of months — not because I think I’m the best translator out there, but because the book had completely drawn me in,” he says. The main challenge, he adds, was capturing the essence of Mandrekar’s writing. “He used a ‘leaping’, ‘erratic’ prose — where ideas seemingly end and begin at random. It shifts rapidly between thoughts and presents a kind of
‘refined rawness’.”
Baisane sees this style as a reflection of the generation Mandrekar belonged to. “People who had no voice for so long finally had one — and wanted to pour it out quickly, lest the hegemonic forces silence them again.”
The ‘broken’ nature of the text, he continues, is also deeply poetic — especially when considered alongside the meaning of the word ‘Dalit’ itself. “I wanted to retain this essence and texture in English as much as I could, because I wanted the translation to echo Dadu’s voice. If you read the book, you’ll notice I’ve used a lot of em dashes — a punctuation mark I don’t typically use. But here, I used it extensively to maintain the disconnect, restlessness, rapidity, and urgency of the prose,” he explains.
Baisane admits he wasn’t familiar with Mandrekar or his work before taking on the project, and says he regrets that. “Aside from a handful of well-known names associated with the Dalit question — many of whom are sadly celebrated more for tokenism than for their actual work — most voices remain unread and overlooked. I would have loved to meet Mandrekar and talk to him about his travels and life. Throughout the book, he briefly mentions incidents he had planned to expand upon in future works. It would have been an experience to hear them in his own words,” he reflects.
Working on the book also reshaped his understanding of Goa. “The work was rooted in Goa — a place often viewed as progressive, laid-back, and accepting. While translating it, I realised that I too had internalised those stereotypes. But Dadu’s experiences and anecdotes painted a different picture,” he says. “Beneath the ‘inclusive’ image of Goan culture lies a deep crisis of discrimination, often tied to superstition.”
While some changes have occurred since the book was first published — thanks in part to education — Baisane cautions against assuming that things have
transformed entirely.
“The visibility or intensity of certain traditions might have reduced in some places, but not everywhere. The beliefs that underpin them, along with the discrimination, still persist,” he says.
That’s why translating Mandrekar’s work is so important, Baisane adds. “Dadu’s work, his experiences, and the deliberately hidden socio-historical realities of Dalits in Goa must be read and studied globally. He deserves to be celebrated — as an artist and as an activist.” He also hopes that this translation encourages Marathi publishers to release a new edition of the original.
(The book launch will be held on May 2 at 5 p.m., followed by a conversation between Baisane, Yogesh Maitreya, Kaustubh Naik, and Amita Kanekar. Copies of the book will be available at The Dogears Bookshop, Margao.)
