NEW DELHI: Tara Bhawalkar, 86, a senior Marathi scholar in folk literature and president of the 98th Akhil Bharatiya Marathi Sahitya Sammelan, is a powerful voice in literary and social discourse. She has made a significant impact on Marathi literature, particularly in exploring female representation in Indian culture and the female psyche. Bhawalkar has authored 41 books and contributed key entries to more than five different Marathi encyclopaedias.
She was also the first president of the Marathi Mahila Sahitya Sammelan. Some of her books have been translated into Kannada, expanding her literary reach. In addition to writing plays, books and research papers, she has presided over nine different literary conventions and held key positions in organizations dedicated to promoting Marathi literature. Her contributions have earned her numerous prestigious awards, in recognition of her invaluable work in the field.
In an interview with Niraj Pandit at the Chhatrapati Shivaji Maharaj Sahitya Nagari (Talkatora Stadium) New Delhi, Bhawalkar expressed concerns over the resurgence of old traditions and rituals, their impact on society and the role of literature in shaping progressive thought.
As the president of the 98th Akhil Bharatiya Marathi Sahitya Sammelan, what are your thoughts on Marathi literature and the literary conference?
What excites me the most is the literary awakening taking place in rural areas. A significant number of new writers are emerging from villages—young boys and girls from homes where reading and writing were once uncommon are now actively participating in literary creation. With the rise of digital platforms, many writers and poets are finding new ways to express themselves. While national-level literary conventions have limited space for emerging writers, smaller literary gatherings are thriving at the local level. In my district of Sangli alone, 10-15 such conventions are held annually, providing aspiring writers with a much-needed platform.
This local literary movement is encouraging new voices and helping them gain recognition. I see this as the beginning of a journey where local talent is gradually making its way to the global stage. Marathi literature is expanding beyond traditional boundaries, and this transformation is truly inspiring.
What institutional changes would you propose to preserve and promote Marathi literature and folk culture?
First, we must establish institutions dedicated to studying the various dialects spoken across Maharashtra. Maharashtra is not a monolithic linguistic region—it is home to numerous dialects that require documentation and research. Border regions where multiple languages coexist should have bilingual schools, colleges, and research centres to promote linguistic harmony. Secondly, we need more folk culture museums, similar to those in Kerala and Rajasthan, to document and preserve regional cultures. The government should actively support these initiatives rather than impose restrictive regulations on universities.
Do you think our society is truly progressing in education and social awareness?
Unfortunately, no. In fact, I see us regressing. While literacy rates are increasing, we are paradoxically returning to outdated rituals. Financial stability has enabled greater access to formal education, but at the same time, people are promoting old traditions in new ways. For instance, some are attempting to justify the use of the ‘bindi’ with pseudo-scientific reasoning. These claims are misleading.
Science and faith should not be conflated, yet many today are treating rituals as scientific truths, which is extremely dangerous for the future of society. In the post-British era, an individual’s ability to read and write was equated with education. However, education is much more than literacy. Public schools and colleges enabled women and the working class to access learning, but those who lacked formal education—especially women—were unfairly labelled as “aborigines.” This perception still lingers today. When I recite folk songs, people often remark, ‘Despite being aborigines, they wrote so well.’ This angers me because literacy alone does not equate to wisdom. Education is meaningless if it does not foster critical thinking.
You have often criticised political interference in education. What are your thoughts on the current state of our educational system?
Education should be a means to broaden perspectives, not restrict them. Unfortunately, sociology and economics are often overlooked in our curriculum, even though they are crucial in understanding society. Today, government constraints on universities are increasing. The appointment of vice-chancellors and academic decisions should be left to universities, not dictated by government orders. If we wish to foster innovation and academic freedom, there must be minimal governmental interference in educational institutions.
You frequently emphasise the role of youth in cultural and linguistic development. What message would you like to convey to young people today?
It is difficult to offer suggestions in today’s world, as people are quick to follow trends without questioning them. However, my one piece of advice to the youth would be: Do not follow anyone blindly. Before picking up a flag or championing a cause, think critically about its implications. Blindly following ideologies, traditions, or leaders without questioning their motives can lead to disastrous consequences. Always ask questions. Be inquisitive. Do not be parasites feeding off others’ beliefs—develop your own understanding of the world.
There is an urgent need for society to resist regressive ideologies and maintain a critical, questioning approach to tradition and education. True wisdom lies not just in literacy, but in the ability to think independently and challenge outdated norms.
During your college years, you translated Harivansh Rai Bachchan’s ‘Madhushala’ into Marathi. Did his literature influence your progressive thoughts?
Yes, I pursued my higher education through distance learning, which meant I did not have direct exposure to professors or their influence. However, when I studied Marathi literature, I came across ‘Madhushala’ and fell in love with it. Bachchan’s literature and progressive thoughts against casteism resonated deeply with me, and I decided it must be translated into Marathi. I communicated with him through a postcard; he personally responded, granting me permission. After the book’s release, he wrote to me again, saying I had successfully maintained the essence of ‘Madhushala’ in the translation. That acknowledgment motivated me immensely. His literature taught me the importance of thought processes behind writing, rather than merely the act of writing itself.
Some argue that feminist thought was imported from Western countries after the 1975 feminist movement. Do you agree?
No, not at all. Feminist thought existed in India long before the Western feminist movement gained prominence. We had saints like Bahinabai Chaudhari who openly criticised the discrimination faced by women, particularly during menstruation. However, due to patriarchal dominance and caste discrimination, such progressive ideas were suppressed. The feminist movement in the West undoubtedly influenced India, inspiring many women to step forward with progressive thoughts.
How does ignoring women’s contributions and focusing only on rituals affect our understanding of society?
Culture is deeply connected to sociology, economics and anthropology. When we study society, we often focus on caste divisions, traditions, and rituals, but we overlook the economic aspects that shape people’s lives.
Karl Marx rightly pointed out that changes in economic production drive societal change. Women, for instance, have always been involved in economic production—whether in agriculture, household work, or gathering resources from forests. Yet, their contributions remain undervalued. Economics plays a crucial role in shaping both elite and folk cultures, but it is often ignored in cultural studies.
To truly understand a society’s evolution, we must take an interdisciplinary approach that considers not just rituals and traditions but also economic structures and social changes.