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Journal articles on the topic 'Dalit Rights'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Manuraj, Siyar. "SOCIO-ECONOMIC SIGNIFICANCE OF THE PRESIDENTIAL ORDER KNOWN AS CONSTITUTION [SCHEDULED CASTES] ORDER 1950 IN THE LIFE OF DALITS IN KERALA." International Journal of Advanced Research 8, no. 11 (2020): 74–79. http://dx.doi.org/10.21474/ijar01/11979.

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Untouchables, depressed class people, Chandalas or politically known as Dalits and officially recognized as Scheduled Castes in India are historically placed in different religions. They share a common history of oppression, economic deprivations and denial of human rights. Though they belong to different religions, their common cultural ancestry is an undeniable reality. The Presidential Order known as Constitution [Scheduled Castes] order 1950 limits the Scheduled Caste Status only to such untouchable people who profess Hinduism, Sikhism or Buddhism. The order excludes Dalit Muslim and Dalit

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Sharma, Mukul. "Caste, Environment Justice, and Intersectionality of Dalit–Black Ecologies." Environment and Society 13, no. 1 (2022): 78–97. http://dx.doi.org/10.3167/ares.2022.130106.

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Caste and race, Dalits and Black people, and the common ground between them have been analyzed in many areas, but their conjunction in the environmental field has been neglected. This article locates Dalit ecologies by examining the close connection between caste and nature. Drawing from a plural framework of environmental justice and histories of environmental struggles among African Americans, it focuses on historical and contemporary ecological struggles of Dalits. It contemplates how their initial articulations under the rubric of civil rights developed into significant struggles over issu

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Chauhan, Vishal. "Reading Selected Texts: Locating Dalit Identity." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 507–15. http://dx.doi.org/10.47772/ijriss.2023.7441.

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The Dalit identity is closely tied to the experience of oppression and discrimination that Dalits have faced for centuries in India. Despite laws and constitutional provisions aimed at eradicating caste-based discrimination, Dalits continue to face discrimination in various aspects of life, including education, employment, and access to public spaces. The Dalit identity is also closely linked to the struggle for social and political rights. Dalit activists and leaders have fought for greater representation in government and other institutions, as well as for greater social and economic empower

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Singh, Dr Om Prakash. "Dalit Movement And Contribution Of Dalit Associations In United Provinces." Journal of Media,Culture and Communication, no. 23 (April 5, 2022): 1–7. http://dx.doi.org/10.55529/jmcc23.1.7.

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This article attempts to document the history of dalit associations in United Provinces. The main objective of this article is to provide a historical trajectory of evolution of dalit movement and contribution of dalit associations to it in United Provinces. The main argument put forwarded is that dalit associations played an important role in mobilization and organization of multiple dalit castes which prepared ground work for emergence of Dalit movement in United Provinces. Dalit movement in United Provincenial atmosphere for mobilization of Dalits for achieving socio-political rights of Dal

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Charmakar, Rudra Bahadur. "Dalit Aesthetics and Consciousness in Sharad Poudel's Likhe." Pursuits: A Journal of English Studies 6, no. 1 (2022): 91–101. http://dx.doi.org/10.3126/pursuits.v6i1.46883.

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Dalit art and literature has been an inseparable part of Dalit movements in Nepal. It has its own aesthetic characteristics, literary features, paradigms and missions for Dalits’ rights, equality, dignity, and social transformation. However, there is no remarkable qualitative research focusing on Dalit aesthetic perspectives. This research article aims to explore the caste system, social context and consciousness in Dalit literature. It examines the literary paradigms and Dalit aesthetics characteristics and values in literature. For this purpose, the study has employed the emerging concept of

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Pamoli, Nandy, and Pal Basabi. "Manifold Forms of Oppressions: Reading select short stories from Poisoned Bread." postScriptum: An Interdisciplinary Journal of Literary Studies 2, no. 1 (2017): 84–95. https://doi.org/10.5281/zenodo.1318835.

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In the hierarchical order of the caste-based Indian society Dalits are placed at the bottom and so they are deprived of the equal opportunities and rights enjoyed by the dominant upper caste people. Indian caste system has made them untouchable and compels them to remain silent and subjugated only to maintain the controlling power of the upper caste people. But the degree of oppression of the Dalit women is more intense than the Dalit men. If the causes of the Dalit men’s oppressions are caste and class, the issue of gender discrimination is added in the case of Dalit women. They are opp

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Smt. Sudha Kumari. "Revisiting Existential Crisis with Special Reference to Dalit Women’s Rights and Human Rights." Creative Launcher 7, no. 6 (2022): 134–38. http://dx.doi.org/10.53032/tcl.2022.7.6.14.

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The present article tries to highlight the connections between Dalit women's rights, human rights, and the forms of domination and fight practiced on them. It closely examines the suffering and literary works that have been created about Dalit women’s bodies and existence. Due to their gender, economic circumstance, and ethnicity, Dalit women's bodies, experiences, and rights continue to be seen with bias. The importance of this article lies in its attempt to highlight the trauma experienced by Dalit women, caste divide in Indian culture, and resistance to numerous power discourses that must a

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Charmakar, Rudra Bahadur. "Dalit Consciousness and Voice of Resistance in Pabitra Sunar’s Yugako Āwāj." Pursuits: A Journal of English Studies 8, no. 1 (2024): 141–50. http://dx.doi.org/10.3126/pursuits.v8i1.65347.

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The article explores how Nepali literature written on Dalit subjects and issues portrays the socio-cultural, political and economic disparity and injustice experienced by Dalits; and, how the literature expresses dissatisfaction, resistance and protest against it. The article basically aims to explore Dalit consciousness and voice of resistance expressed in poems. For this purpose, the researcher has studied Pabitra Sunar’s anthology of poems “Yugako Āwāj [Voice of the Era] from the concept of class consciousness connecting with Dalit consciousness. Her poems mainly express the agony, pain, su

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Charmakar, Rudra Bahadur. "Depiction of Caste System and Dalit Consciousness in Ratna BK’s Banda Ākāsh Khulepachhi." Cognition 6, no. 1 (2024): 103–9. http://dx.doi.org/10.3126/cognition.v6i1.64447.

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The article deals with the caste system and consciousness in relation to class consciousness and Dalit consciousness based on literary text. As Dalit literature portrays the socio-cultural, economic and political issues of Dalits, their inequal relation with the people, caste discrimination, exploitation and suppression and protest and movements; and, it also presents the potential avenues of resolution. The article explores the brutality of caste system and Dalit consciousness for rights, equality, justice, dignity and liberation of Dalits. For this purpose, some short stories from Ratna BK’s

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Niyati, Chauhan. "Giving Voice to the Unvoiced: The Rise of Indian Dalit Literature." Giving Voice to the Unvoiced: The Rise of Indian Dalit Literature 6, no. 5 (2024): 132–36. https://doi.org/10.47311/IJOES.2024.6.5.136.

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The word "Dalit" connotes people who are impoverished, oppressed, abused, and inneed. The origin of the Indian caste system is not a widely accepted theory. Severalforms of inequality give rise to social prejudice in every civilized community.Additionally, it is dressed in "Casteism" in India. The subaltern literary voices of thetribals, Dalits, and other minority groups were absent from discourses tailored to thetastes of the nobility. The Dalits are denied their fundamental rights to equality,property ownership, and education. Dalit literature thus arises as a voice for all thosemarginalized

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Priya, Tamanna. "Dalits and the Caste Struggle for Water." Journal of the Department of English 18, no. 00 (2025): 179–89. https://doi.org/10.62424/jde.2025.18.00.17.

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The environmental struggle of the Dalits in India has a rich historical significance that has often been disregarded in the annals of environmental history. The Mahad Satyagraha led by Dr BR Ambedkar in 1927 was the biggest movement for environmental justice — where the Dalits were demanding a right to drink water from the Mahad Chowdar tank. But our mainstream environmentalists do not mention it. The narrative of Veer Meghmaya, an early Dalit activist in Gujarat, serves as a poignant example of the overlooked contributions and sacrifices made by Dalits in the fight for their community's right

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Charmakar, Rudra Bahadur. "Towards Aesthetics of Dalit Literature and Its Foundation and Characteristics." Pursuits: A Journal of English Studies 9, no. 1 (2025): 101–12. https://doi.org/10.3126/pursuits.v9i1.79375.

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The article explores the aesthetics of Dalit literature and its foundation and characteristics connecting with socio-political significance, emphasizing its role in the Dalit movement and its potentiality for social transformation. Through qualitative methods and an exploratory-analytical approach, the study draws on interviews with writers on Dalit issues and politicians to examine the themes, motifs, and challenges of Dalit literature; and, its connection to broader Dalit struggles. The analysis explores the unique aesthetics of Dalit literature, characterized by its realistic depiction of D

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Oli, Jagadish. "Does the Advent of Federal Democracy and Madheshi Movement Significantly Successful to alter the Lives of Madheshi Dalit ? (A Study of Inaruwa Municipality, Sunsari District)." Voice of Teacher 7, no. 01 (2022): 48–63. http://dx.doi.org/10.3126/vot.v7i01.51029.

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The Madheshi Dalits of Nepal fall below the national average for human development. They are also denied from basic human rights. In this article, researcher has examined the socio economic situation of Madheshi Dalits of eastern Tarai after Madesh movement and the country of Nepal attained Federal Democracy. The study is founded on a design for qualitative and quantitative research. It is conducted in Inarwa Municipality ward no 9 and sample of Dalit people, Dom, Khatwe, Paswan, Mushahar, and Chamar people is used. Interview schedule, observation, and case study methods have been used in the

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Chauhan, Niyati. "Giving Voice to the Unvoiced: The Rise of Indian Dalit Literature." International Journal of English Literature and Social Sciences 9, no. 3 (2024): 160–62. http://dx.doi.org/10.22161/ijels.93.19.

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The word "Dalit" connotes people who are impoverished, oppressed, abused, and in need. The origin of the Indian caste system is not a widely accepted theory. There are several forms of inequality that give rise to social prejudice in every civilised community. Additionally, it is dressed in "Casteism" in India. The subaltern literary voices of the tribals, Dalits, and other minority groups were absent from discourses tailored to the tastes of the nobility. The dalits are denied their basic rights to equality, property ownership, and education. Dalit literature thus arises as a voice for all th

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15

Charmakar, Rudra Bahadur. "Portrayal of Socio-Political Consciousness in Dalits in Reference to Sharad Poudel’s Tapan." Journal of Population and Development 5, no. 1 (2024): 138–47. http://dx.doi.org/10.3126/jpd.v5i1.67569.

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The article attempts to explore the socio-political consciousness in Dalits for their rights, equality and liberation. Fundamentally, the article studies Sharad Poudel’s social novel “Tapan” (2073 BS) from the Marxist concept of class consciousness connecting with Dalit consciousness. For this purpose, the researcher collects and uses the various criticism and literature to explore how the Dalit literary texts portray the Dalit issues, problems, political and economic disparity, their protest and resolutions based on theoretical and critical analysis. The select novel’s plots, characters and t

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Satya, Nilayam Research Institute of Philosophy &. Culture. "Perspectives on Dalith Human Rights." Satya Nilayam Chennai Journal of Intercultural Philosophy 9 (June 5, 2006): 102–12. https://doi.org/10.5281/zenodo.12730510.

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Dalit Human Rights discourse and praxis is vital in the context of an historical continuum of human rights violations against the Dalit people. Over the past ten years, the struggle and crusade for the protection of Dalit human rights has shifted from national to international focus.

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Charmakar, Rudra Bahadur. "Representation of Dalit Characters and Reflection of Their Consciousness in Nepali Short Stories." Patan Pragya 13, no. 1 (2024): 96–104. http://dx.doi.org/10.3126/pragya.v13i1.71186.

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The paper attempts to explore the position of Dalit characters and their consciousness on the contexts, contents, and issues as portrayed in the select stories from “Nepali Kathama Dalit [Dalits in Nepali Stories]” published by Nepal Academy. The stories written on Dalit subject matters and issues primarily portray the socio-economic and political positions, problems and issues of exclusion of Dalits in different forms. The characters of the stories demonstrate the miserable condition of Dalits; however, they speak up against the oppression and discrimination for their rights, equality, justic

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Fariha, Tasnim Nowshin. "Human Rights Violation of Dalit Women in Bangladesh." Journal of Legal Subjects, no. 45 (August 7, 2024): 1–10. http://dx.doi.org/10.55529/jls.45.1.10.

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By reviewing secondary literature, this paper has analyzed the human rights situation and challenges of Dalit communities in Bangladesh, with a specific focus on the status of their women. The review unravels that Dalits belong to the most underprivileged minor communities, generally considered as lesser human beings, impure, polluted, and are secluded as well as excluded from the social and economic domains of mainstream society. Due to the social norms associated with caste system, their economic opportunities are strictly limited to menial, low paid, and service oriented jobs. Social exclus

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Satyanarayana, K. "The political and aesthetic significance of contemporary Dalit literature." Journal of Commonwealth Literature 54, no. 1 (2017): 9–24. http://dx.doi.org/10.1177/0021989417718378.

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This article attempts to offer a critique of cultural critic D. R. Nagaraj’s theoretical approach to the analysis of contemporary Dalit literature. According to Nagaraj, contemporary Dalit literature is a literature of decultured Dalits which articulates rights and entitlements in liberal polity. Rejecting claims of a separate aesthetics for Dalit literature, he locates Dalit literary contributions in the broad sphere of Indian culture and argues for a new aesthetics for Indian culture. His aim is to recover from the Indian tradition the civilizational contribution of Dalit writers, such as fo

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20

Zabiliūtė, Emilija. "Reconstructing caste: Post-colonialism, transnational activism and Dalit human rights." Acta Orientalia Vilnensia 11, no. 2 (2010): 29–48. https://doi.org/10.15388/aov.2010.3649.

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University of CopenhagenDalit organizations that focus on the Dalit human rights try to further their cause to the international level by adopting the international norms of human rights. By tackling the UN and the EU, they employ transnational activism strategies and attempt in this way to put the pressure on the Indian state. At the same time, they sustain caste identity that is rooted in the local Indian context. The latter is often primordialized, historicized and inseparable from the colonial constructs of caste and modernity formations. This article discusses these paradoxes by analysing

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Ms., Gurmeet Kaur, and Shahzad Chowdhary Dr. "The Role of Dr. B.R. Ambedkar in the Formation of Dalit Identity in India." International Journal of Contemporary Research in Multidisciplinary 3, no. 4 (2024): 227–29. https://doi.org/10.5281/zenodo.15024923.

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Dr. B.R. Ambedkar, a key social reformer and the chief architect of the Indian Constitution, is widely recognized as a pivotal figure in shaping the Dalit identity in India. His steadfast commitment to social justice, equality, and the emancipation of marginalized communities, particularly Dalits, has left a profound impact on Indian society. This paper delves into Dr. Ambedkar’s contributions to the development of Dalit identity, examining his critiques of caste-based discrimination, advocacy for education, establishment of political rights, and his call for religious conversion. It fur

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Namala, Paul Divakar. "Norm Entrepreneurship at the UN - Dalits and Communities Discriminated on Work and Descent." CASTE / A Global Journal on Social Exclusion 2, no. 2 (2021): 235–64. http://dx.doi.org/10.26812/caste.v2i2.339.

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Human rights are rights inherent to all human beings. However, caste-based discrimination is one of the areas that most human rights mechanisms overlook. As a result of several interventions by Dalit and human rights organisations, the erstwhile United Nations body, in 2000, has termed it ‘discrimination based on work and descent’. The above Dalit and other International organisations have also brought evidence before the UN Committee on the Elimination of Racial Discrimination which has endorsed caste-based discrimination as part of the discrimination based on descent, in Article 1 of the Int

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Kumar, Sanjeev. "Reduce Inequalities: Dalits in Punjab Seek Development with Dignity." Contemporary Voice of Dalit 10, no. 1 (2018): 114–25. http://dx.doi.org/10.1177/2455328x17745175.

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This article argues for Dalit activists and rights-based groups, who are voicing the concerns of Dalits’ development in Punjab. Their emergence and achievement in securing Panchayat (common) land-rights in the Malwa region are the strongest expressions of the rising educated class of Dalits, who share common experiences of caste-based oppression, memories of humiliation and ages’ old forced socio-economic marginalization. They are striving for equality in political, social and economic domains.

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Karim, K. M. Rezaul. "The Nature of Caste-based Society: Evidence from India and Bangladesh." BL College Journal 4, no. 2 (2022): 102–17. http://dx.doi.org/10.62106/blc2022v4i2e3.

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Although both constitutions of India and Bangladesh promise equal rights for their entire citizens, the Dalit community is treated as untouchables and is hated by society. Most of the people suffering from caste discrimination are Dalits in India and Bangladesh. They have fared worse than the upper caste groups regarding educational and occupational attainment, wages and consumption, and business ownership. The challenges to thoroughly enjoying fundamental human rights for Dalits in India and Bangladesh include lack of access to education, poverty, health and housing problems, and unequal acce

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Gupta, Charu. "Intimate Desires: Dalit Women and Religious Conversions in Colonial India." Journal of Asian Studies 73, no. 3 (2014): 661–87. http://dx.doi.org/10.1017/s0021911814000400.

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Religious conversions by Dalits in colonial India have largely been examined as mass movements to Christianity, with an implicit focus on men. However, why did Dalit women convert? Were they just guided by their men, family, and community? This paper explores the interrelationship between caste and gender in Dalit conversions afresh through the use of popular print culture, vernacular missionary literature, writings of Hindu publicists and caste ideologues, cartoons, and police reports from colonial north India. It particularly looks at the two sites of clothing and romance to mark representat

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Mandal, Bankim Chandra. "Violation of Dalit Human Rights." Contemporary Voice of Dalit 5, no. 1 (2012): 1–18. http://dx.doi.org/10.1177/0974354520120101.

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Cabrera, Luis. "Dalit cosmopolitans: Institutionally developmental global citizenship in struggles against caste discrimination." Review of International Studies 43, no. 2 (2016): 280–301. http://dx.doi.org/10.1017/s0260210516000322.

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AbstractBesides stating that global or cosmopolitan citizenship is an incoherent concept in the absence of a global state, some critics assert that it represents a form of Western-centric moral neoimperialism. This article develops some responses to such objections through examining the efforts of Indian activists who have undertaken intensive international engagement in their struggles against caste discrimination. The National Campaign on Dalit Human Rights has sought to close domestic rights-implementation gaps for Dalits (formerly called untouchables) in part through vertical outreach to U

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Arka, Datta. ""Kaibartakatha"- An Exploration of Dalit Life." Akademos: An Interdisciplinary Journal of Literary and Culture Studies II, I (January, 2022) (2022): 27–38. https://doi.org/10.5281/zenodo.6446196.

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Abstract The term ‘Dalit’ is a Sanskrit word which means ‘oppressed’ or ‘downtrodden’. Dalits in Indian sub-continent have been socio-economically oppressed for centuries. They are considered ‘untouchables’ by orthodox Hindus and Hindu theology because of their associations with occupations traditionally regarded as impure. “Kaibartakatha”, autobiography of Harishankar Jaldas, recounts his experiences of growing up as a dalit (fishermen community- ‘Jaldas’) in Bangladesh. This paper tries to analyses the condition of Dalit

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A., Prakash, and M. Kasirajan Dr. "Casteism In Christinianity of Paul Chirakkarode's Pulayathara." 'Journal of Research & Development' 14, no. 22 (2022): 56–59. https://doi.org/10.5281/zenodo.7523897.

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The novel <em>Pulayathara </em>is dalit literary works in Malayalam literature written by Paul chirakkarodede in 2019. It is translated by Catherine Thankamma. Since 1990 there are a number of dalit literary works emerged in regional languages throughout india. The meaning of the word Dalit is broken or unprivileged. Dalit literary works frame out their culture, tradition, language and caste domination. Research works in dalit literature in the name of caste bring out depression and suppression of dalit people. The birth place of caste is in Hindu Religion since ancient time. The religion &lsq

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Bhaumik, Dr Mahuya. "Doubly marginalized Dalit Women: Journey towards the path of equality." International Journal of Multidisciplinary Research and Growth Evaluation 4, no. 4 (2023): 445–48. http://dx.doi.org/10.54660/.ijmrge.2023.4.4.445-448.

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The history of sexual violence against Dalit women is a history of atrocity and savagery and what makes the situation even worse is the fact that the legacy of this barbaric male hegemony commodifying Dalit women and considering them to be easily available continue till date. The objective of this paper is to trace the journey of Dalit women from being sufferers of sexual abuse, violence, discrimination and deprivation to organizing and empowering themselves as a collective whole, showcasing solidarity, protesting against inequality and non-inclusivity in society, rightfully claiming their rig

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Suntharalingam, Keerthika. "Dalit Women and Water: Availability, Access and Discrimination in South Asian Context." Sri Lanka Journal of Social Development 3, no. 2 (2023): 66–78. https://doi.org/10.4038/sljsd.v3i2.6.

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Water is a deeply contentious issue, intersecting in many ways with identities of caste and gender status in South Asian countries, creating complex cultural meanings and social hierarchies. In that way the word Dalit means "suppressed" or "broken" and represents exploited groups traditionally associated with women in South Asian countries such as India, Sri Lanka, and Nepal. The present study aims to identify how access to water use, availability and related experiences is shaped by their caste and gender identity hierarchy. Based on qualitative research methodology, this study has been carri

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Paswan, Dr Amarnath. "SDG-16 and Access to Justice for Marginalized Dalit: A Study of Patepur Village of Ghazipur District of Uttar Pradesh." International Journal of Research and Innovation in Social Science VIII (2024): 2261–69. http://dx.doi.org/10.47772/ijriss.2024.8080170.

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SDG-16, one of the 17 Sustainable Development Goals set by the United Nations in 2015, aims to promote peaceful and inclusive societies, ensure access to justice for everyone, and establish effective, accountable, and inclusive institutions at all levels. Within SDG-16, the third target specifically addresses the importance of equal access to justice. Access to justice is an important legal right in any democratic society. It ensures that everyone is treated fairly and equally under the law. This essential entitlement plays a crucial role in upholding justice principles and creating an environ

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Charmakar, Rudra Bahadur. "Protest and Voice from Margin in Poetry: In Reference to the "Brown Africa" and Aafar." Patan Pragya 8, no. 01 (2021): 138–52. http://dx.doi.org/10.3126/pragya.v8i01.42428.

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The present article explores the expression of the protest and voices of the Dalits on the basis of poems written on the Dalit issues and subjects. It also examines how Dalits as subalterns speak for the causes against their discrimination, exploitation and socio-political exclusion. Poetry is an appropriate medium to express the feelings and socio-political reality of our society; so as protest poetry portrays the Dalit problems in general, and rigorously upholds the rights, equality, dignity and social liberation. The findings of the article show that the poetic features, messages and themes

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Sreelekshmy, G.R. "Dalit and contemporary issues in India." AKSHARASURYA JOURNAL 06, no. 05 (2025): 323 to 331. https://doi.org/10.5281/zenodo.15504959.

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Nowadays in India there is the situation that makes the unity and prestigious matter a disgusting one. The main issue is the exploitation and underrated attitude towards the Dalits, who are among the 80% of the residents of India. They are the rural area people who are mainly illiterate and usually find the exploitation against them are their fate. A numerous reform movements had started for their reformation and to make them aware of their rights which are included in the constitution of India. Many reformers had contributed for these reforms and had tried hard for the sake of Dalits, but the

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Cherechés, Bianca. "The Resilience of Caste through Yashica Dutt’s Coming Out as Dalit: A Memoir (2019)." Complutense Journal of English Studies 32 (April 12, 2024): e91755. http://dx.doi.org/10.5209/cjes.91755.

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India, the largest democracy in the world, has experienced important social advances since its independence in 1947, such as the abolition of untouchability, one of the oldest forms of social segregation and discrimination whose major victims have been the Dalits. The situation of Dalits has undergone a series of changes in the second half of the 20th century due to various phenomena, including the industrialisation of India, the influential social work of Dalit activists and thinkers such as B. R. Ambedkar, and the passing of legal provisions for Dalits’ social inclusion, political emancipati

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A.Deepika. "Representation of Dalit in Mulk Raj Anand's Coolie." Shanlax International Journal of English 6, S1 (2018): 71–72. https://doi.org/10.5281/zenodo.1421145.

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Dalit literature is a literature which focuses on the lives of Dalits. According  to  Indian  caste  system,  there  were  many  categories  of people. Among them, the Dalits forced to occupy the lowest position. So they have to fight for their rights to survive in the society. The primary  motive  of  Dalit  literature  is  the  liberation  of  Dalits.  This paper  focuses  on  the  novel  “Coolie”  written  by  Mulk  Raj  Anand. In &nbsp

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Mondal, Sahin Reja. "Towards the Signifying Buffalo: A Deconstructive Study of Casteism through the Dalit Lens in Bhimayana: Experiences of Untouchability." Praxis International Journal of Social Science and Literature 6, no. 8 (2023): 115–21. http://dx.doi.org/10.51879/pijssl/060813.

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From ancient times, Varna System (Caste System) is a pernicious feature of the Indian society in which a group of economically, socially and culturally low-graded people have been oppressed, suppressed and exploited in the Brahminical society. Casteism is an internalised hegemonic power structure that determines the sense of belonging, recognition and identity of the underprivileged and marginalised community of people in the caste-based identity politics of Indian society. It makes them feel that they are metaphorically imagined to be the signifying buffalo in the signification of the cow wor

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Bhardwaj, Payal, and Vikas Sharma. "UNTOUCHABILITY-THE PLIGHT OF DALITS: IN THE WORKS OF DALIT WRITERS, DR. B.R. AMBEDKAR AND OM PRAKASH VALMIKI." International Journal of Research -GRANTHAALAYAH 8, no. 3 (2020): 74–79. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.129.

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The right to live a dignified life is one of the basic necessities of human beings. In Maslow’s hierarchy of needs, self-esteem and being respected takes almost the topmost position in a person’s psychological needs. Women’s suffragette, the civil movements for equality of African- American’s and other such movements in history are a testament of the same. However, Indian history reeks of a dark past, a past that not only differentiated amongst people, but treated them worse than animals. The Indian society’s ‘Chaturvarna’ system placed the untouchables in the lowest social category. They are

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Dr.Prabuddh, Ananda. "Voicing Dalit Identity in Surviving in My World Growing Up Dalit in Bengal." Voicing Dalit Identity in Surviving in My World Growing Up Dalit in Bengal 9, no. 2 (2024): 340–48. https://doi.org/10.36993/ RJOE.2024.9.2.348.

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Inspired by Dr B.R. Ambedkar and the American Black Panther movement against racism and civil rights in America, the Dalit Panther movement was founded by writer-poets J.V. Pawar and Namdev Dhasal in 1972 in Mumbai, Maharashtra. Later, this social movement turned into a literary movement aiming to protest and fight against the caste discrimination of the Dalits in India. Though it started and developed in the Marathi language, it gradually appeared in all the major languages of India, such as Hindi, Gujarati, Punjabi, Tamil, Telugu, Malayalam, Odia and Bengali, in

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Gong, Xvyue. "A Study of the Condition of Dalit in Contemporary Bangladesh." Advances in Politics and Economics 7, no. 2 (2024): p187. http://dx.doi.org/10.22158/ape.v7n2p187.

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Dalit are one of the important minorities in Bangladesh and have a significant impact on community relations within the country. Historically, they have suffered from a long history of unequal social discrimination. In order to escape stigmatization and improve their social status, Dalit in Bangladesh have been engaged in a series of human rights struggles in recent times. However, Dalit in Bangladesh continue to face unfair experiences to this day. Based on the existing literature, this paper presents the current situation of Dalit in Bangladesh and the initiatives taken by various sections o

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Agusti, Santria, and Karina Utami Dewi. "Violence against Indian Dalit Women under Narendra Modi Government: Johan Galtung's Cultural Violence Analysis." Jurnal Global Strategis 17, no. 2 (2023): 401–16. http://dx.doi.org/10.20473/jgs.17.2.2023.401-416.

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Artikel ini akan membahas tentang kekerasan yang dihadapi perempuan Dalit India pada masa pemerintahan Narendra Modi. Kekerasan kultural merupakan bagian dari pelanggaran Hak Asasi Manusia (HAM) yang salah satunya terjadi di kawasan Asia Selatan yaitu India. Fenomena kekerasan kultural terhadap perempuan di India, khususnya pada kasta Dalit menjadi sesuatu yang menarik untuk dibahas, sebagaimana kekerasan yang dihadapi perempuan Dalit di India sudah terjadi sejak zaman kuno hingga sekarang pada masa pemerintahan Narendra Modi. Pemerintahan Modi tidak dapat memberikan perubahan yang besar terha

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Kanwar, Rajni. "Theme of Resistance in The Prison We Broke and The Weave of My Life." VEETHIKA-An International Interdisciplinary Research Journal 8, no. 4 (2022): 20–24. http://dx.doi.org/10.48001/veethika.2022.08.04.004.

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In this paper I want to explore the theme of Resistance which is very common in Dalit writings. Sometimes their resistance is against the dominant class, sometimes it is against economic deprivation and the other time it is strongly against the age old caste system. Earlier Dalit Literature was not given a prominent place in the mainstream literature but by the efforts of Dalit writers this scenario has been changed. Today Dalit Literature has acquired a significant place amongst other literature. In fact, Dalit Literary Studies have also been introduced in several universities. The notion of

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Ayub, Afsara. "Consciousness Not Without Danger: Theorising Violence Faced by Dalit Converts." CASTE / A Global Journal on Social Exclusion 6, no. 1 (2025): 167–84. https://doi.org/10.26812/caste.v6i1.2522.

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The present article views Dalit conversion as a gradual process or bottom-up reassessment strategy for a democratic environment assumed to provide a space to challenge the social structure of the Hindu caste system. To theorise this, the article deploys Victor Turner’s concept of liminality and studies religious conversion as a transition, liminal process, or threshold that promises to bring change and alternation in the existing rigid structure. It aims to provide a nuanced understanding of how religious conversion functions as a space of both rupture and renewal in Dalit identity formation.

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Dr., Payal Bhardwaj, and Vikas Sharma Dr. "UNTOUCHABILITY-THE PLIGHT OF DALITS: IN THE WORKS OF DALIT WRITERS, DR. B.R. AMBEDKAR AND OM PRAKASH VALMIKI." International Journal of Research - Granthaalayah 8, no. 3 (2020): 74–79. https://doi.org/10.5281/zenodo.3732996.

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Abstract:

The right to live a dignified life is one of the basic necessities of human beings. In Maslow’s hierarchy of needs, self-esteem and being respected takes almost the topmost position in a person’s psychological needs. Women’s suffragette, the civil movements for equality of AfricanAmerican’s and other such movements in history are a testament of the same. However, Indian history reeks of a dark past, a past that not only differentiated amongst people, but treated them worse than animals. The Indian society’s ‘Chaturvarna’ system placed the untouchables

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Pallical, Beena, and Grijesh Dinker. "Dalit women and land rights in India." Gender & Development 33, no. 1 (2025): 237–43. https://doi.org/10.1080/13552074.2025.2473836.

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Dr. Richa Shukla. "From Individuality to Universality: A Critical Exposition of ‘Self’ of Women in Dalit Movement and Literature in India." Creative Launcher 8, no. 2 (2023): 91–100. http://dx.doi.org/10.53032/tcl.2023.8.2.12.

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This scholarly research article delves into the conceptualization of ‘Self’ of women in the Dalit movement and literature in India, providing a critical analysis that bridges the gap between individuality and universality. It initiates a discourse on the often-overlooked narrative of Dalit women in a predominantly patriarchal and caste-dominated society, underscoring the experiences they encapsulate, extending from personal narratives to shared universality. Through the examination of an assortment of primary sources, including autobiographies, literary texts, speeches, and interviews of Dalit

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Rai, Man Kumar. "Exploring the Voice of Voiceless Groups in Lamsal’s Epic Agni [Fire]." JODEM: Journal of Language and Literature 15, no. 1 (2024): 69–79. http://dx.doi.org/10.3126/jodem.v15i1.68920.

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This article studies identity crisis and suppressed voice of Dalit community depicted in Nawaraj Lamsal’s epic Agni. The epic tries to raise unheard voice of voiceless groups like Thule Kami and his community. The study introduces the sacrifices of Dalit community in nation building through the creation of various tools for farmers and weapons for warriors. Through his work, he questions the government and ruling class people about sanctioning of human rights to dalits, indeginous people and women. Lamsal’s epic narrates the story of Thule and Thule’s community in order to make people know abo

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Kaushik, Archana. "From Hunger Deaths to Healthy Living: A Case Study of Dalits in Varanasi District, Uttar Pradesh, India." Contemporary Voice of Dalit 10, no. 2 (2018): 173–81. http://dx.doi.org/10.1177/2455328x17744623.

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Caste system, still widely prevalent in various spheres of Indian social life, perpetuates social, economic and educational deprivation amongst Dalits, leading to their marginalization and social exclusion. The article is based on an intervention to address caste-based discrimination that was resulting in abject poverty, malnutrition and hunger deaths among Dalits in Varanasi, Uttar Pradesh. Health care staff such as ANMs and Anganwadi workers practice untouchability by not touching Dalits and consequently they could not access health care services and other general civic and pro-poor schemes

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Charmakar, Rudra Bahadur. "Dalit Literature and Political Consciousness in Sharad Poudel’s Likhe." Patan Gyansagar 6, no. 1 (2024): 113–23. http://dx.doi.org/10.3126/pg.v6i1.67640.

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The article attempts to explore the class and caste consciousness in Nepali Dalit literature; and, to identify contemporary Dalit literature and its presentation of subject matters, social messages and themes. The article sketches how Dalit literature reflects the contemporary socio-political and economic issues where Dalit community is routinely discriminated, exploited, boycotted, and excluded in various social spheres. Basically, every social structure has binary oppositions such as masters-slave, landlord-worker, bourgeois-proletariat and 'haves' and 'haves not'. Dalit literature is a medi

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Nadamala, Bhagya Shree, and Priyanka Tripathi. "towards inclusivity: Dalit women’s representation in contemporary Telugu cinescapes." Feminist Review 137, no. 1 (2024): 102–19. http://dx.doi.org/10.1177/01417789241250296.

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Cinema acts as a cultural product, a medium of expression and a source of popular entertainment; usually it appears to conscientiously genuflect to upper-caste dictums. Since its inception, Telugu cinema, or Tollywood, the third-largest film industry in India, has produced various caste-based films like Gudavalli Ramabrahmam’s Malapilla (1938), Kasinadhuni Vishwanath’s Kalam Marindhi (1972) and K. Balachander’s Rudraveena (1988), amongst others. In the discourse surrounding caste, the ‘Dalit woman question’ and its representation is either consciously ignored or erased, and thus, it stands enf

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