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Relevant bibliographies by topics / Bengali Dalit refugee

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Academic literature on the topic 'Bengali Dalit refugee'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Bengali Dalit refugee"

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Dr. Md Humayun Sk. "The Journey of the Dalit Refugees in Bengal: A Comparative Study of Allen Ginsberg and Jatin Bala’s Poetry." Creative Launcher 8, no. 5 (2023): 83–90. http://dx.doi.org/10.53032/tcl.2023.8.5.09.

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Dalit literature seeks to present the struggles and experiences of the oppressed. Bengali Dalit literature has become a powerful tool for social and political action. It provides counter-narratives that talk about their experiences and realities. Bangla Dalit literature depicts the lives of refugees with sensitivity and empathy, emphasizing the struggles and resilience of those displaced from their homes and communities due to political, social and economic factors. The term “refugee” refers to a person who has been forced to flee their country of origin. A large part of the population had to

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Sumanta, Mondal. "On the Margins of History: An Autoethnographic Study of Manohar Mouli Biswas's Surviving in My World: Growing up Dalit in Bengal." Criterion: An International Journal in English 15, no. 5 (2024): 117–33. https://doi.org/10.5281/zenodo.14107642.

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Manohar Mouli Biswas’s autobiography, <em>Surviving in My World: Growing up Dalit in Bengal</em>, is the restoration of vital truths that have been hidden for too long. It shows that the Dalit lived reality of Bengal is different than other parts of the country. His life narrative acts as an autoethnography and testimony of the Bengali Namasudra community. It portrays a world that is quite different from the elite Bhadralok society. The autobiography characterizes authentic kaleidoscopic events, from framing the days of Biswas’s childhood in the poverty-stricken Namasudra community

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3

Sengupta, Debjani. "The dark forest of exile: A Dandakaranya memoir and the Partition’s Dalit refugees." Journal of Commonwealth Literature 57, no. 3 (2022): 520–31. http://dx.doi.org/10.1177/00219894221115908.

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The Partition of India in 1947 has often been studied through the lenses of territoriality, communal identity, and the high nationalist politics of the attainment of the two nation-states of India and Pakistan. However, the history of nation-making is inextricably linked with the account of Dalit communities in divided Bengal, their aspirations and arrival in West Bengal, and their subsequent exile outside the newly formed state to a government-chosen rehabilitation site called Dandakaranya in central India. From the 1950s, the Dalit population of East Pakistan began migrating to West Bengal i

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Srideep Mukherjee. "Jatin Bala, <i>A Life Uprooted: A Bengali Dalit Refugee Remembers </i>." Asiatic: IIUM Journal of English Language and Literature 17, no. 2 (2023): 201–3. http://dx.doi.org/10.31436/asiatic.v17i2.3007.

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Debdatta Chakraborty and Sarbani Banerjee. "Decoding the Migration, Rehabilitation, and the Impact of Caste in the Lives of Bengali Dalit Women Strata in the post-Partition Bengal: Revisiting Kalyani Thakur Charal’s Autobiographical Narrative Ami Keno Charal Likhi, and Novella Andhar Bil." Creative Saplings 2, no. 11 (2024): 55–72. http://dx.doi.org/10.56062/gtrs.2024.2.11.517.

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Based on the reading of Kalyani Thakur Charal’s notable autobiographical narrative Ami Keno Charal Likhi (Why I Sign as Charal,2016) and novella Andhar Bil (2016), this paper intends to analyze the experiences of second-generation Bengali Dalit women refugees in case of the post-Partition West Bengal. The present paper examines the tropes of nostalgia, partition, and rehabilitation as experiences of Bengali Dalit women characters in the post-Partition West Bengal, the notions of migration, remembrance, oppression, and injustice. Through a detailed analysis of both the narratives, this research

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Dattaray, Debashree. "Book review: Jatin Bala, Trans., Stories of Social Awakening: Reflections of Dalit Refugee Lives of Bengal." Contemporary Voice of Dalit 11, no. 2 (2019): 244–45. http://dx.doi.org/10.1177/2455328x18822887.

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7

Choudhury, Mousumi. "RECOVERING THE SILENCED VOICES: THE PLIGHT AND TRAUMA OF KAIBARTA PARTITION REFUGEES OF SONBEEL, BARAK VALLEY OF ASSAM." International Journal of Advanced Research 9, no. 08 (2021): 112–20. http://dx.doi.org/10.21474/ijar01/13238.

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The historiography of the Partition of India, the creative literature andthe films evoked out of the pangs of Partition are primarily concerned withthe Partition of Punjab and Bengal. Assam as the third site of Partition remained under the veil of silence for nearly six decades. In recent years, academic interventions are forthcoming to unveil the human history of the Partition of Assam which triggered a huge forced migration of population in the Brahmaputra Valley, Barak Valley and the hill areas of Assam. Given the discrimination that the Dalits experienced during and after the Partition of

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Banerjee, Sarbani. "Different Identity Formations in Bengal Partition Narratives by Dalit Refugees." Interventions 19, no. 4 (2017): 550–65. http://dx.doi.org/10.1080/1369801x.2016.1277154.

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Ray, Ranit, and Samrat Sengupta. "Understanding the Disaster Unconscious: The Marichjhapi Massacre Depicting Precarious Lives and Vulnerable Ecologies in Amitav Ghosh’s The Hungry Tide." Metacritic Journal for Comparative Studies and Theory 9, no. 2 (2023): 95–118. http://dx.doi.org/10.24193/mjcst.2023.16.07.

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The paper situates the massacre of Dalit refugees of Marichjhapi Island (1978-79) in West Bengal, India through a multidisciplinary reading of Amitav Ghosh’s novel The Hungry Tide (2004) along with local history, vernacular literature, reports and experiential narratives. The refugees from East Pakistan/Bangladesh who settled on the island of Marichjhapi at Sundarbans (currently one of the most ecologically endangered places on Earth) were forcefully evicted by the government citing ecological issues. Utilizing a framework that incorporates both ecocriticism and postcolonial theory, this paper

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Jorapur, Soham, and Antara Chatterjee. "Caste and partition in Bengal: the story of Dalit refugees, 1946–1961 Caste and partition in Bengal: the story of Dalit refugees, 1946–1961 , by Sekhar Bandyopadhyay and Anasua Basu Ray Chaudhury, Oxford, Oxford University Press, 2022, xi + 288 pp., ISBN 978-0-19-285972-3." Contemporary South Asia 31, no. 4 (2023): 646–47. http://dx.doi.org/10.1080/09584935.2023.2275989.

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Books on the topic "Bengali Dalit refugee"

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Bālā, Yatīna. Stories of social awakening: Reflections of Dalit refugee lives of Bengal. Authorspress, 2017.

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2

Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.001.0001.

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This book situates caste as a discursive category in the discussion of Partition in Bengal. In conventional narratives of Partition, the role of the Dalit or the Scheduled Castes is either completely ignored or mentioned in passing. This book addresses this discursive absence and argues that in Bengal, the Dalits were neither passive onlookers nor accidental victims of Partition politics and violence, which ruptured their unity and weakened their political autonomy. Indeed, they were the worst victims of Partition. When the Dalit peasants of Eastern Bengal began to migrate to India after 1950,

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Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. Caste and Partition in Bengal : the Story of Dalit Refugees, 1946-1961: The Story of Dalit Refugees, 1946-1961. Oxford University Press, 2022.

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Book chapters on the topic "Bengali Dalit refugee"

1

Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "Epilogue: Riot, Massacre, and the Recovery of Self." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0008.

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The period of study for this book ends in 1961, when the first phase of the Dandakaranya Project was completed and the refugee movement against the dispersal policy was withdrawn. But the struggle of the Bengali Dalit refugees did not end there; nor could their leaders again curve out spaces for themselves in provincial politics in West Bengal. In the post-1961 period, they faced two crises that profoundly affected their lives and identity—the Hazratbal riot of 1964 and the Marichjhanpi massacre of 1978–79. This short epilogue examines these two episodes and their aftermath to provide further

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2

Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "Conclusion." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0007.

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This book argues that the Dalits in Bengal were neither unmindful spectators nor accidental victims of Partition politics and associated violence in the fateful years of 1946–47. The Dalit peasants of East Bengal, mostly Namasudras, did not migrate immediately after the Partition, but only after the riots of 1950. Their experiences of migration, life in the refugee camps, subsequent dispersal across India for rehabilitation, and betrayal by all the mainstream political parties made the Bengali Dalit peasant refugees the worst victims of Partition. And this victimhood was not accidental or rand

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3

Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "Camps and Borderlands." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0004.

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After arriving in West Bengal, the Dalit peasant refugees were first taken to various refugee camps scattered across the state. The chapter begins with a description of the refugee camps as ‘spaces of hospitality’ and as sites for renegotiating old identities and forming new ones. These were not ‘spaces of exception’ where refugees could be reduced to ‘bare life’, but rather locations where we observed remarkable signs of agency of these displaced people, and expressions of their righteous indignation against the failings of the state and its local functionaries. The chapter shows how their re

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4

Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "Politics and Resistance." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0006.

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The chapter critically examines the roles of the United Central Refugee Council under the Communist Party of India’s leadership and the Sara Bangla Bastuhara Sammelan under Praja Socialist Party’s leadership in the massive refugee satyagraha of March–April 1958. It looks at the forms of resistance and modes of mobilisation, and assesses their revolutionary potential. It also unpacks the contradictions between different layers of political leadership in this refugee movement, shows how the caste question was deliberately suppressed by the Leftist leadership, although it was very much present in

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Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "State and Rehabilitation." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0005.

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Chapter 4 looks at the evolution of a state policy of rehabilitation for the post-1950 Dalit peasant refugees in West Bengal. It critically examines the political debates which ultimately led to the evolution of a rehabilitation policy that was premised on an erroneous assumption of the paucity of reclaimable land in West Bengal. So, the refugees were to be dispersed, first to the neighbouring states of Bihar and Orissa, which were reluctant to accept them, and then to the Andaman Islands and Dandakaranya, where they were seen as units of productive labour required to implement developmental p

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Bandyopadhyay, Sekhar, and Anasua Basu Ray Chaudhury. "Introduction." In Caste and Partition in Bengal. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859723.003.0001.

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Caste as an analytical category is seldom introduced into the discussion of the Partition of India in 1947. In conventional narratives of Partition, the Muslim League and the Indian National Congress are presented as the two main players, and the Partition-related violence is assumed to be primarily between the Hindus and the Sikhs on one side and the Muslims on the other. All internal differentiations within these groups, based on gender, caste, or region, are collapsed to present the two contending groups as homogenous subcontinental categories representing two distinct social and political

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