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Each of the stories give voice to the experiences of their community and selves, specially their battle against situations of deprivation, humiliation and displacement, struggle for survival, wretched acquiescence and at times open mutiny. It is a collection of ten stories in which all voices are the voices of dissent. The present paper is a critical analysis of Baburao Bagul's collection of short stories in Marathi, entitled Maran Swast Hot Aahe (Death is Getting Cheaper). (Words: 239) Key terms: Kikuyu tribe, Aadivasees, Africa, India, Circumcision, indigenous, culture etc. The concluding part tries to suggest how a tribal can have pan-local and pan-global experience without losing one’s indigenous identity. Fourthly the paper tries to discuss in brief Indian tribal culture with the selected five short stories representing five different tribes from Maharashtra region. The third point the research wants to discuss about is ‘circumcision’ as an emotional bonding of the tribals with their culture and post-modern perception of it. The second part discusses the tribal life before colonial intrusion and after independence. The first part of the paper deals with African and Indian tribal scenario with some common features. The Indian tribal scenario has been put forward through ‘AadivaseeSanskriti: Kala ani Katha’ (Tribal Culture: Arts and Stories) (1997) by MurlidharAaphale and ArunPrabhune originally written in Marathi (regional language of Maharashtra state from India) represents the life of five Indian tribal groups and their way of living. Especially the age-old ritual ‘Circumcision’ of the Kikuyu tribe has been discussed with new perception. The paper tries to explore distinct cultural practices of the tribals through NgugiwaThiongO’s ‘The River Between’. The Republic of Kenya from East Africa is known for her tribal purity and innocence. The paper entitled ‘Critiquing the Fourth World Indigenous Tribal Cultural Identity in Afro-Asian Literature’ deals with two prominent continents with a tribal belt.

The fourth world literature is an umbrella term that covers all marginalized and subjugated sections of the world.

Should one speak of an „Embarrassed silence‟ or of a „conspiracy of silence‟ when it comes to such matters? Or the resurgence of Dalit pride and the increasing recognition of the vital role played by Dalit communities in the political land.”1 I would discuss each important writer a

Jayakiran Sebastian says: “For far too long, there seemed to be an almost embarrassed silence when it came to fleshing out the harsh experiences of Dalit communities in independent India. The studies are now firmly established as an important and indispensable aspect of all attempts to understand and analyze the complexities of Indian society. To unfold the major and even minor complexities faced by them, Dalit literature came into existence. This chapter basically tries to focus on how the Dalit literature fights for purgation of defiled social system. The poets, short story writers, novelists are receiving both exposure and opportunity in the marketplace that they have never before received. Many well known Dalit writers are emerged from villages and towns. Umpteen magazines, literary forums and workshops about Dalit came into existence because of this literature. The rise of this literature marks a new chapter for India's marginalized class. It has made the people to think against the exploitation and suppression. It has not been recognized as a literature till 1970 but now its name is being heard all around the world. Dalit literature protests against all forms of exploitation based on class, race, caste or occupation. It is a living, breathing literary movement that is intent on establishing itself as an integral part of the field of Indian literature. It deals not only with the themes of marginality and resistance but also explains about the Marxist changes influencing their condition. Dalit literature fights for purgation of defiled social system.

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