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Journal articles on the topic 'Dalit'
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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 (November 30, 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 Christian from the ambit of Scheduled caste status. The article problematizes the historical and political contexts in which the exclusion of certain castes happened and the contemporary historical realities that necessitate the inclusion of Dailit Christians and Dalit Muslims into the Scheduled Caste List and how the denial aborts political and cultural unity of Dalits across different religions.
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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 Dalits.es attracted the attention of several scholars on account of its success in the form of the Bahujan Samajwadi Party. It has been perceived as a symbol of new trend in Indian politics from below. Studies of Sudha Pai, Chrisstrofar Jafferlot Badri Narayan and Ramnarayan Rawat, look at Dalit assertion from the perspective of politics of people for power. These studies did a commendable job by reflecting upon the historical dynamics of Dalit movement in United Provinces. But the fact is that the role of caste associations established by Dalits and their impact upon the politics of Dalits received insignificant coverage. Consequently, the valuable contribution of Dalit caste associations remained unexplored. This article tries to document the ideas and activities of Dalit caste associations and their impact upon Dalits movement of United Provinces.
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Mandavkar, Dr Pavan. "Indian Dalit Literature Quest for Identity to Social Equality." Humanities & Social Sciences Reviews 3, no. 2 (March 16, 2016): 42–48. http://dx.doi.org/10.18510/hssr.2015.321.
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India is one of the fastest growing countries in the world, yet, it is notorious for its rigid caste system. This paper examines the history of suppression, condition of the suppressed and origin of Dalit writings. It includes the study of movement and scope of Dalit literature. It is widely believed that all Dalit literary creations have their roots in the Ambedkarite thoughts. The paper also dissects the stark realities of Dalit and their commendable attempts to upraise socially. This literature shows dramatic accounts of socialpolitical experiences of Dalit community in the caste based society of India.It traces the conditions of the Indian social factors that surround the Dalits and their interactions with Dalits and non-Dalits. It explores how Dalit community struggled for equality and liberty. Due to strong Dalit movements as well as hammering on upper caste society through Dalit literature by writers and thinkers, and also by implementation of welfare schemes by Government, a positive approach toward equality is seen in social life of Dalit community nowadays. Discrimination on the basis of caste and gender are banned by law. This is a journey of oppressed from quest for identity to social equality through their literature.
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Christopher, K. W. "Colonialism, missionaries, and Dalits in Kalyan Rao’s Untouchable Spring." Journal of Commonwealth Literature 53, no. 1 (June 24, 2017): 140–54. http://dx.doi.org/10.1177/0021989417708828.
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Dalit conversion to Christianity has a long history, predating Dr Ambedkar’s call for conversion in 1935. The contexts of conversion are many; however, the strong urge among Dalits to escape the oppressive, dehumanizing socio-spiritual condition remains the chief motive. The colonial administration, and even before that, the missionaries, were the first to make interventions in the lives of the Dalits, providing access to education, employment, healthcare, and mobility. Consequently many Dalits converted to Christianity en masse. However, post conversion, they became “doubly marginalized” (Omvedt, 2009) both in terms of caste and religion. Several attacks on Dalit Christians in colonial as well as post-independence India illustrate these two bases of victimization. A few writers, such as Bama, Imayam, and Raj Gouthaman, have attempted to explore the lived experience of Dalit Christians with a focus on caste within the Catholic Church. Kalyan Rao’s Telugu novel Antarani vasantham ( Untouchable Spring) is the first novel that seriously engages with the complex of Dalit conversions and in an epic fashion explores the lived experience and struggle of Telugu Dalits and Dalit Christians in history from the colonial times to the present. The primary focus of this article is to explore Kalyan Rao’s representation of Dalit experience using the optics of mission history and liberation and Dalit theologies, which I argue, enable us to contextualize the novel’s representation of Dalit habitus.
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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 (July 21, 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 Dalit aesthetics and consciousness as a theoretical lens developed by Sharankumar Limbale, C. B. Bharti, Arjun Dangle, Rajarao Dunna and Anju Bala to the novel "Likhe". The study has adopted the exploratory method with a qualitative approach. Findings of the study illustrate that Dalit literature has its own aesthetics features and values and literary paradigms. As a protest literature by its nature, Dalit literature awakens Dalits and backward communities to move against all types of atrocities, caste discrimination, oppression, exploitation. The study further elucidates that the novel "Likhe" portrays the Nepali society and the misery of Dalits. It delivers socio-political messages to establish an equity-based prosperous society through its context, content, plots and characters.
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Khan, Mamona Yasmin, and Urwa Naeem. "Investigation of the Caste and Gender-Based Subjugation of the Dalit Community." Journal of English Language, Literature and Education 4, no. 1 (March 5, 2022): 1–20. http://dx.doi.org/10.54692/jelle.2022.0401118.
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The present study focuses on the Dalit community in general and its women in particular as a muted group. The Dalit community is one of these marginalized communities who have been muted, deliberately, by society even in this era, the 21st century. Using a Muted Group Theory (MGT) as a conceptual standpoint, the study has attempted to problematize the caste system in today’s India and to prove the Dalit community as a muted group, which has been strategically muted for centuries and it goes on. The primary texts for analysis are Ants among Elephants (2017) by Sujatha Gilda, and The Weave of My Life (2008) by Urmila Pawar. The Weave of My Life, a memoir, recounts three generations of Dalit women who struggled to overcome the burden of their caste; the untouchables, the poorest class of Dalits, and Ants Among Elephants also deals with the fighting of Dalits with the issues of caste system in India. Both of these texts unearth the subjugation of Dalits, particularly, Dalit women, due to caste, gender, and language barriers. This study answers the questions of how the Dalit community is a muted group; and what ways are used to subjugate them in modern-day India. The study concludes with a need to write &study Dalit literature and to boost Dalit women in either possible way.
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Ramteke, Dr Sunil D. "A COMPARATIVE STUDY OF DALIT CONSCIOUSNESS IN VIBHAVARI SHIRURKAR’S NOVEL ‘THE VICTIM’ AND LAXMAN GAIKWAD’S AUTOBIOGRAPHY ‘THE BRANDED’." Journal of English Language and Literature 09, no. 02 (2022): 07–16. http://dx.doi.org/10.54513/joell.2022.9202.
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Dalit literature is a literature by Dalit writer or any other writer with Dalit consciousness. Most of the Dalit writers and critics are of the opinion that Dalit consciousness is an exclusive experience of the person born into Dalit community. However, many writers belonging to Upper caste communities like Munshi Premchand, Mulk Raj Anand and Arundhati Roy etc. wrote on Dalit lives with Dalit consciousness throwing light on the plight of Dalits. When we read the novel The Victim by Vibhavari Shirurkar and Laxman Gaikwad’s autobiography The Branded the live picture of the branded communities appears before our eyes. The present paper aims at in-depth study and the analysis of Dalit consciousness found in these two works and the similarity of experiences portrayed by the writers.
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RAM, RONKI. "Beyond Conversion and Sanskritisation: Articulating an Alternative Dalit Agenda in East Punjab." Modern Asian Studies 46, no. 3 (May 12, 2011): 639–702. http://dx.doi.org/10.1017/s0026749x11000254.
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AbstractGiven different socio-economic structures, and acute landlessness among the Dalits of East Punjab, the agendas of conversion to neo-Buddhism and sanskritisation, the two most popular Dalit social mobility models in India, have failed to strike a cord among the Dalits in this border state of northwest India. But that does not imply that Dalits of Punjab have failed in improving their social status. On the contrary, they have been very vocal in their assertions for social justice and dignity, and pressing for a due share in the local structures of power; a clear indication of a significant surge of Dalit social mobility in Punjab. The question that still remains largely unexplored, however, relates to the patterns of Dalit social mobility in Punjab that have emerged independently of the agendas of conversion to neo-Buddhism and sanskritisation. The study aims to map out the contours of an emerging alternative Dalit agenda in Punjab, which is conspicuous by its absence in existing Dalit studies, and examines its catalytic role in enhancing the legitimacy and effectiveness of increasingly visible Dalit social mobility in the state. The paper concludes by visualising the possibility of an articulation and assertion of a similar alternative Dalit agenda through highly contentious democratic politics in other parts of India, where the archetypical agendas of conversion and sanskritisation have either failed to deliver social justice and dignity or could not simply appeal to the local Dalit population.
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Prasad, Indulata. "Towards Dalit Ecologies." Environment and Society 13, no. 1 (September 1, 2022): 98–120. http://dx.doi.org/10.3167/ares.2022.130107.
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The caste system has implications for the environmental experiences of Dalits (formerly “untouchables”). Dalits are disproportionately impacted by natural disasters and climate change because of their high dependence on natural resources and manual labor, including agriculture. Dalit viewpoints and ecological expertise nevertheless remain missing from the environmental literature and mainstream activism. Aligning with Black ecologies as a challenge to eco-racism, I use the term “Dalit ecologies” to conceptualize Dalit articulations with their environment and experiences of eco-casteism involving inequities such as their exclusions from natural resources and high vulnerability to pollution and waste. My analysis of scholarly literature finds that nature is caste-ized through the ideology of Hindu Brahminism that animates mainstream environmental activism in India. Dalit subjectivities and agency nevertheless remain evident in their literary and oral narratives and ongoing struggles for access to land, water, and other environmental resources.
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Sharma, Mukul. "Caste, Environment Justice, and Intersectionality of Dalit–Black Ecologies." Environment and Society 13, no. 1 (September 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 issues of Dalit access, ownership, rights, and partnership regarding natural resources, where themes of environmental and social justice appeared at the forefront. The intersections between Dalit and Black ecologies, the rich legacies of Black Panthers and Dalit Panthers, and their overlaps in environmental struggles open for us a new historical archive, where Dalit and Black power can talk to each other in the environmental present.
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Choudhary, Renu. "Subalternity, Development Initiatives and Empowerment of Dalit Women in Bihar." Contemporary Voice of Dalit 10, no. 2 (July 30, 2018): 182–91. http://dx.doi.org/10.1177/2455328x18785302.
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Women from Dalit community face multiple subalternity—that is, they are subaltern with various levels of subalternity (as Dalits, as poor and as women). Dalit women face systematic oppression, social exclusion, direct and structural violence within their own community as well as from ‘upper’ castes. Women from Dalit community in Bihar suffer the same trauma. However, Bihar government has taken many steps to empower Dalit women in the state. Several schemes have been floated which are primarily centred on monetary benefits to this section of population. More interestingly, reservation of Dalits in panchayat three-tier systems in the state has made a significant dent in the power relations in which one finds convenient route to empower Dalit women. This background article tries to delve into how far marginalized women of Bihar have been able to gain empowerment as a result of the various development initiatives taken by the Bihar government.
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Pan, Anandita. "Dalit Women in Mutation: The Birth of a New Social Organism." Contemporary Voice of Dalit 10, no. 1 (January 17, 2018): 67–76. http://dx.doi.org/10.1177/2455328x17745171.
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This essay is concerned with ‘Dalit woman’ as a category constructed through the intersection of caste and gender. It contends that in their effort to present ‘woman’ and ‘Dalit’ as two distinct and unitary groups, mainstream Indian feminism and Dalit politics treat caste and gender as mutually exclusive. As a result, Dalit women and their issues are either ignored, or they are assimilated separately within ‘women’ or ‘Dalits’. This article proposes that mutation, as an interventionist theoretical tool, can become useful in posing ‘Dalit woman’ as a new social organism. Taking P. Sivakami’s autobiography, The Grip of Change (2006), as a case study, this article investigates the contours of ‘Dalit woman’ as a mutable category built in contradistinction to ‘woman’ in mainstream Indian feminism (wherein gender becomes the exclusive analytical structure) and ‘Dalit’ in Dalit politics (which sees caste system at the core of their oppression). Since this study investigates identity construction of ‘Dalit woman’, the exploration of the homogeneous representations of ‘woman’ and ‘Dalit’ primarily draws from autobiographical narratives.
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Satyanarayana, K. "The political and aesthetic significance of contemporary Dalit literature." Journal of Commonwealth Literature 54, no. 1 (July 21, 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 folk and oral cultural forms. This framework undermines the theoretical innovation and aesthetic significance of contemporary Dalit literature. Proposing Dalit literature as a form of contemporary politics in the sphere of modern Indian literary culture, Marathi Dalit critic and writer Baburao Bagul presents Dalit literature as a modern, written, and Ambedkarite tradition that reconfigured modernity, invented new modes of writing, and imagined Dalit as a generic identity, lived experience, and perspective in modern Indian literary history. Dalit literature is human and democratic, Bagul argues, as it draws on the humanist legacy of Buddha, Christ, Phule, Ambedkar, and also the Western Enlightenment. A reading of some Dalit texts, following the discussion of Bagul, illustrates the limitations of Nagaraj’s approach.
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Singh, Shilp Shikha, and Manjur Ali. "Are Reserved Constituencies Dalit Centric? Experience from Uttar Pradesh." Studies in Indian Politics 7, no. 1 (April 28, 2019): 70–82. http://dx.doi.org/10.1177/2321023019838652.
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In the state of Uttar Pradesh, Dalits have largely been elected only from the reserved seats, and their representation from non-reserved seats has remained negligible. Apart from ensuring political presence, how do reserved seats impinge on the Dalit politics within the constituency? Who determines the election outcome in the reserved seats? The article argues that in the reserved seats of the State of Uttar Pradesh, Dalit votes remain at best adjunct votes, to the core support base of the respective parties. There is evidence of systemic political backlash from non-Dalit voters against Dalit voters in reserved constituencies. Various parties play a significant role in orchestrating this backlash to help their candidates win. The weak position of the Bahujan Samaj Party (BSP), the party of Dalits in the reserved seats, is an indication of such a backlash. This backlash is largely aimed at the dominant Dalit group, the Chamars, who are treated as political untouchables by one and all, across caste and class.
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Ingole, Prashant. "Intersecting Dalit and Cultural Studies: De-brahmanising the Disciplinary Space." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 91–106. http://dx.doi.org/10.26812/caste.v1i2.177.
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This paper is an attempt to synthesis the discipline of Dalit and Cultural studies a step towards proposing the discipline of Dalit Cultural Studies. By invoking the different claims of dominant epistemologies re-articulated by dalits intellectuals at different historic moments and locating the cultural past of Dalit humiliation, this paper examines the anti-caste discourse and the cultural resistance of Dalits from the colonial and postcolonial times which continues to take shape in different forms. Intersecting Dalit and Cultural studies the paper argues—that the distinction between the Brahmin and the non-Brahmin aesthetics leads to challenge the power and knowledge relation through the ‘politics of difference’. The non-brahmin aesthetic decenters the cultural production and circulation of the grand narratives, by de-brahmanising the established disciplinary space by bringing the discourse of the experience of caste and humiliation into the mainstream academia. When available mainstream approaches in humanities and social sciences in India would not grasp the intensity of their pain and anguish; therefore, in order to go beyond mainstream sympathetic view, intersecting Dalit and cultural studies can help in de-Brahman zing the disciplinary space through which the sociology of dalit life could be understood.
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BETH, SARAH. "Hindi Dalit Autobiography: an Exploration of Identity." Modern Asian Studies 41, no. 3 (January 11, 2007): 545–74. http://dx.doi.org/10.1017/s0026749x0600240x.
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Several powerful constructions of Dalit social and political identity are now circulating in very influential ways within the public sphere in North India, as various groups including both the Bahujan Samaj Party as well as Hindutva organisations compete to assert their influence over how these identities are defined, who they include, and what they mean. In this context, the rise of Hindi Dalit autobiographies as a source of Dalit cultural identity becomes especially important in North India, as they contest traditional conceptions of the Dalit community as ‘untouchables’ and attempt to re-inscribe Dalit identity in positive, self-assertive terms. However, Dalit autobiographies retain certain ambivalences, as the authors struggle to reconcile their low-caste identity with their current urban middle-class status, and more recently, as their claims to represent all members of the Dalit community are challenged by Dalits of the younger generation.
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Madsen, Berit. "Why Dalit?" Journal of Anthropological Films 1, no. 1 (November 10, 2017): 1323. http://dx.doi.org/10.15845/jaf.v1i1.1323.
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Why do some people consider others "untouchable"? Why do upper caste people sprinkle water to purify themselves when touched by a Dalit?This documentary film explores the caste system in Nepal as it is experienced by lower castes - the Dalit - and upper caste people. Through the words of Dalit, the film reveals many of the paradoxes in the upper caste based discrimination, like: why are the shoes made by the Sarki lower caste people allowed into the house when the person who made the shoes cannot enter?The Dalit are not one homogenous group of people, but a common denominator for a variety of lower caste people living in Nepal. The film moves from the hill regions in West Nepal to the Terai in the south and put focus on different Dalit castes, their living circumstances within the Nepalese caste system and the Dalits' migration from the hill regions to the Terai in the hope of making a better living.In 1990 the practice of caste-based discrimination was declared illegal and punishable by law in Nepal. But the caste system still forms an essential part of the cultural landscape.
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Malik, Suratha Kumar. "Dalit Identity." Contemporary Voice of Dalit 7, no. 1 (January 2014): 45–60. http://dx.doi.org/10.1177/0974354520140103.
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Yengde, Suraj. "Dalit Cinema." South Asia: Journal of South Asian Studies 41, no. 3 (June 3, 2018): 503–18. http://dx.doi.org/10.1080/00856401.2018.1471848.
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Geetha, Krishnamurthy Alamelu. "FromPanchamarsto Dalit." Prose Studies 33, no. 2 (August 2011): 117–31. http://dx.doi.org/10.1080/01440357.2011.632220.
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Merrill, Christi A. "Dalit Studies." South Asian History and Culture 9, no. 2 (March 13, 2018): 231–33. http://dx.doi.org/10.1080/19472498.2018.1446801.
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Suresh, G. D. "Dalit Autobiography: A Study of Dalit Women’s Autobiographies." Shanlax International Journal of Arts, Science and Humanities 8, no. 1 (July 2, 2020): 115–20. http://dx.doi.org/10.34293/sijash.v8i1.2368.
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Autobiography is widely admired in the world as a literary genre. Its importance as a means of self-creation, self-examination, and self-regeneration has been identified by critics and creative authors. Autobiography is a Western tradition where people enjoy celebrating them self and are eager to prove their achievements. Indians have adopted this tradition of writing an autobiography from the West. Autobiography can be classified into two categories, life stories that inspire and prove one’s achievements. Secondly, the life stories which not only describes the saga of the individual but also the society as a whole depicts sorrows, subjugation, sufferings, and socioeconomic conditions. Dalit autobiographies belong to the second category. They have portrayed the socio-economic, cultural, and political conditions of Dalit Community under the control and influence of Upper Caste Hindu society. Contemporary Indian Society was divided under the wrong notions of ‘Purity and Pollution’. Dalits were treated as untouchables and polluters to the High Caste Hindus because they were born in the low caste. They were intentionally kept ignorant and denied to take education and asked to live out of town in separate colonies by high caste Hindus to safeguard their control over Dalits. Autobiography came handy to them to demonstrate their age-old suffering, exploitation, and maltreatment. Writers like Shankarrao Kharat, Daya Pawar, Bandu Tupe, P. E. Sonkamble, Shrankumar Limbale, Laxman Mane, Laxman Gaikwad, and Kishor Kale came forward. They penned their experiences in the form of autobiographies. Like male autobiographies, female autobiographers like Baby Kamble, Shantabai Kamble, Urmila Pawar, Kumud Parade, Janabai Girhe, Bama, demonstrated their life stories and experiences of trivial exploitation based on caste, class, and gender.
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Biswakarma, Gangaram, and Riban Mangrati. "Dalit Youths’ Perception towards Their Current Employment in Nepal." Contemporary Voice of Dalit 10, no. 1 (September 18, 2017): 84–97. http://dx.doi.org/10.1177/2455328x17722675.
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This study intends to identify the current employment status of educated Dalit youths and the employment perception of employed Dalit youths in Nepal. A descriptive and exploratory design, with both qualitative as well as quantitative approach, was framed for the study. A random sample of 400 educated Dalit youths was taken for a quantitative study from Dalit Employability Enhancement Database (DEED) project of the NGO named Professional Research and Development Centre in Kathmandu. In addition, focus group discussion (FGD) was conducted with 50 educated Dalit youths. The employment scenario of the Dalit youths is not too encouraging. Female Dalits stay more unemployed in comparison to males, despite having similar educational qualifications and competencies. It may be indicative of non-engagement or empowerment of Dalit women towards employment in the country. Majority of the Dalit youths were found to be satisfied with their current jobs. Those who were dissatisfied with their jobs were so mainly due to their salaries, lack of job security, lack of opportunities to career progression and mismatching in working areas.
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Parajuli, Biswo Kallyan. "Gender Perspective in Traditional Occupation among Hill Dalit of Kaski." Himalayan Journal of Sociology and Anthropology 4 (May 9, 2011): 28–48. http://dx.doi.org/10.3126/hjsa.v4i0.4666.
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Gender perspective in traditional occupation among hill Dalit of Kaski is a study based upon a survey to explore the status of men and women and their perspectives in relation to the traditional occupation among Dalit of Kaski district. This study tries to analyse the changes observed in traditional skills of hill Dalits. Traditionally hill Dalit works as artisan, mason, carpenter, painter, builder, labour, tailor, tiller, musicians, ironworkers and shoe makers. The study describes the gender perspective in traditional occupation among hill Dalit of Kaski and presents some of the empirical evidences. The ield research has been conducted amonh 570 male and female respondents. Attempts are made to discuss on educational, occupational and economic status of men and women, occupational knowledge on traditional skill technology (TST), caste speciic occupation, TST and perception towards work of men and women, gender based difference on wage, necessity and type of training and education to the Dalit women. The inding of the study reveals that Nepali Dalit women are in dual oppression in terms of caste and in terms of gender. The study identiies that the hill Dalits are gradually shifting from their traditional occupations.DOI: http://dx.doi.org/10.3126/hjsa.v4i0.4665 Himalayan Journal of Sociology and Anthropology Vol.IV (2010) 28-48
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Datta, Rimmi, and Jayanta Mete. "Socio-Economic Realities of Muslim Dalits Women in India During Covid-19." International Journal of Islamic Khazanah 12, no. 1 (January 13, 2022): 41–52. http://dx.doi.org/10.15575/ijik.v12i1.16385.
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Contemporary India is a primitive, patriarchal society of various feudal tribes. When we refer to caste in the political and economic structures of many cultures, we understand the apparent dichotomy between faith and the role of "one woman". Any theoretical understanding of gender equality and gender inequality must be deeply anchored in the field of social control. Dalit women, especially Muslims in India, are seen to be present at a crucial moment when they must overcome three barriers at once: class, race, and masculinity. These are the three hierarchical poles of the social constitution that are necessary to recognise the gender relations and inequality of Dalit women. In Indian society, Muslim dalit women face unintentional discrimination based on caste, class, and gender. The "untouchables" must live only in shackles, have no domestic property, cook only in porcelain houses, wear only cast-iron clothing, and own no land. This has a long-lasting effect on the experience of the completely weak living conditions of the Dalits, especially women who cannot drink water from popular sources in the villages, become starving workers, engage in trafficking, or commit suicide. Dalit women significantly. Muslim Dalit women have been victims of sexual assault in rural India. The disadvantages of Muslim Dalit women are among the most notable exceptions; their disadvantages are never part of the battle for women in India. However, bourgeois feminism did not advance all the real issues of Dalit women by setting the feminist agenda. The additional bias against Muslim Dalit women due to their gender and caste is evident in the numerous successes achieved by the human development metrics of this group. In all aspects of human growth, literacy, and survival, Muslim dalit women are far worse off than Dalit men and non-Dalit women. This study aims to comprehend the larger connotations that connect Muslim Dalit women's social spaces to COVID-19. Another significant change in the lives of Dalits and their commercial feasibility is the consequence of the transition from a socialist to a democratic state that does not resolve the problems of social security. As a result, the capitalist class of modern liberation engages in sexual relations with Dalit families. The lives of Muslim Dalit female labourers are wrapped up in the obstacles posed by the Brahmanic economy, which is governed by the community. Muslim dalit women's domestic and foreign labour is deeply ingrained in many segments of the community. In conjunction with these social and political trends, the mistreatment of Muslim Dalit women is on the rise, as is subtle or extreme discrimination within Dalit households. As a result, this paper aims to elicit queries from Muslim Dalit women during the COVID-19 period.
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Prof. S. Ranga. "Quest for Revolt in Joothan by Omprakash Valmiki." Creative Launcher 6, no. 4 (October 30, 2021): 22–26. http://dx.doi.org/10.53032/tcl.2021.6.4.04.
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Omprakash Valmiki, like other writers of autobiographies, articulates the Dalit confrontation in his renowned story, Joothan. He describes every aspect of his disturbing social experiences, unfolding his complete life. Thus, Omprakash Valmiki's Joothan is about the voyage of Dalit discrimination and social boycott. The Valmiki kin is under pressure for schooling and position in the social order. In the meantime, it is also the fairy-tale of a Dalit family unit in search of self-esteem and identity in the Indian Hindu society. Omprakash Valmiki portrayed his life as an untouchable and Dalit in the newly self-governing India. The tale of Joothan refers to scraps of food left on a plate; this is meant for waste and animals. India's untouchables have been obligatory to acknowledge and eat leftovers for centuries, and these terms encompasses the pain, humiliation and poverty of the group of people enforced to survive at the underneath of India's societal pyramid. Although untouchability was abolished in 1949, But Dalits is being unrelenting to face prejudice, economic deficiency, aggression and mockery. Even after attaining Independence, the Dalits had to struggle a long time to get education; Joothan takes it seriously. Valmiki shares his daring resist to escape a prearranged life of steady physical and mental agony and his transformation into a speaking subject under the influence of the great Dalit political manager, BR Ambedkar. An article of the long silenced and long denied sufferings of Dalits, Joothan is a key role to the archives of Dalit history and a proposal for a radical transform of humanity and human consciousness. Dalits are being unrelenting to face unfairness, economic deprivation, hostility and ridicule. This paper is trying to portray the Quest for Revolt in Omprakash Valmiki’s Joothan.
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Cherechés, Bianca. "From Bama’s Karukku ([1992] 2014) to Yashica Dutt’s Coming Out as Dalit: A Memoir (2019): The Changing Nature of Dalit Feminist Consciousness." Revista Alicantina de Estudios Ingleses, no. 38 (January 30, 2023): 7. http://dx.doi.org/10.14198/raei.2023.38.01.
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Dalit literature articulates the oppression and exploitation faced by Dalits in a caste-ridden society as it records their social and cultural lives before and after India’s independence. This cultural revolt that burgeoned in the 1970s has largely been Dalit male-centric in its orientation, adopting paternalistic and patronising tones towards Dalit women. As a consequence, Dalit women remained firmly encapsulated in the patriarchal roles of the silent, agenciless and ‘victimised sexual being,’ perpetuating thus gendered stereotypes. These accounts failed to properly address Dalit women’s predicament and the interlocking oppression of caste and gender, which compelled them to create a distinct space for themselves. Dalit women have traversed a long path over the last four decades. During this time, their consciousness has evolved in many ways as reflected in Dalit writing. Life narratives, such as Bama’s Karukku and Yashica Dutt’s Coming Out as Dalit: A Memoir, function as the locus of enunciation where agency and self-identity are attended and asserted by Dalit women, through different approaches. As the social location determines the perception of reality, this paper attempts a look at how these two texts tackle and bring to the centre the gendered nature of caste and the power relations that still affect Dalit women, from a heterogeneous standpoint. It further analyses how through form, language and subject matter, Dalit women attempt to defy generic conventions, depart from imposed identities, and build up resistance against this enduring double oppression and the forces that insist on homogenising Dalit body politics.
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Kumar, Sanjeev. "Power to the People: In Haryana, Dalits Call for Making Governance Work for the Poor and Marginalized." Contemporary Voice of Dalit 12, no. 2 (May 14, 2020): 181–95. http://dx.doi.org/10.1177/2455328x20922440.
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This paper argues for ‘power to the marginalized people’, especially Dalits—who are socially oppressed, politically marginalized and economically exploited. It further lends voice to Dalit activists, who are raising the issues of making governance work for the poor and calling for economic growth that is imbibed with equity and social justice. Their emergence, fight for equality, resistance to caste-based oppression, the sexual onslaught against Dalit women and atrocities in various parts of Haryana, etc., are strong expressions of Dalit assertion. And, indeed, all this signals the rise of an educated class of Dalits demanding development with dignity, a legitimate right rather than just a charity or fulfilment of a Constitutional obligation owed by the Government.
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T, Balamurugan, and Ashwin K. "The Spiritual Quest and Marginalization Based on Slum Novel." International Research Journal of Tamil 4, S-3 (May 27, 2022): 30–34. http://dx.doi.org/10.34256/irjt22s35.
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In abroad, blacks and whites are racially diverse. Although no one explicitly supports this, it is in the form of intrinsic fire. As far as India is concerned, although the distinctions of race, caste, class, language and religion are not admirable, it is a fiery fire and sometimes apparently shown. Today, Dalit literature in Tamil has established itself in the identity of a significant development. Since the outlook of Dalit literature written by Dalits has been broadened today, it is necessary to mention here the status of Dalit life in Telugu literature in terms of translated novels beyond the Tamil region. Thus, the Telugu novel 'Cheri' (Slum) written by Unnava Lakshminarayana has been translated into Tamil by MK Jagannath Raja. The article highlights the way Dalits are oppressed for being Dalits, even though they are spiritually and economically affluent in this novel.
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Yatanoor, Chandrakant. "Dalit Movement in Karnataka and the Role of the Dalita Sangharsha Samiti (Dss) in the Emancipation of Dalits." Contemporary Voice of Dalit 3, no. 1 (January 2010): 11–22. http://dx.doi.org/10.1177/0974354520100102.
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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.
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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.
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Mahalingam, Ramaswami, Srinath Jagannathan, and Patturaja Selvaraj. "Decasticization, Dignity, and ‘Dirty Work’ at the Intersections of Caste, Memory, and Disaster." Business Ethics Quarterly 29, no. 2 (January 11, 2019): 213–39. http://dx.doi.org/10.1017/beq.2018.34.
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ABSTRACT:In this qualitative study we examine the role of caste, class, and Dalit janitorial labor in the aftermath of floods in Chennai, India, in 2015. Drawing from a variety of sources including interviews, social media, and news coverage, we studied how Dalit (formerly known as ‘untouchable’) janitors were treated during the performance of janitorial labor for cleaning the city. Our study focuses on two theoretical premises: (a) caste-based social relations reproduce inequalities by devaluing Dalit labor as ‘dirty work’; and (b) Dalit subjectivities, labor, and sufferings including occupational hazards become invisible and ungrievable forcing Dalits to provide a counter narrative to preserve the memory of their trauma and dignity injuries. We find that the discursive construction of janitorial labor as dirty work forced Dalit janitors to work in appalling and unsafe working conditions. Janitors suffered several dignity injuries in terms of social exclusion and a lack of recognition for their efforts and accomplishments. Specifically, we examine various ways through which caste, dirty work, and dignity intersected in the narrative accounts of Dalit janitors. We also explore memory and how processes of remembering and forgetting affected the dignity claims of Dalit janitors.
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Devi, Reema. "Chapparby Jai Prakash Kardam: A Comprehensive Study." SMART MOVES JOURNAL IJELLH 8, no. 6 (June 29, 2020): 121–35. http://dx.doi.org/10.24113/ijellh.v8i6.10636.
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The paper intends to deal with the plight of Dalits and their miserable condition in Jai Prakash Kardam's Hindi novel Chappar first published in 1994. The book highlights the social disparity and discrimination faced by Dalits, whether rural or urban. The still existing feudalism in Indian villages compels Dalits to abide by social norms framed in the interest of the landlords, Brahmins or the dominants. The entrenched caste system deprives Dalits to access educational institutes. They are denied even to touch scriptures as they have been reserved for upper castes only. The novel also exposes the cruel treatment of powerful, bureaucrats, policemen and politicians toward Dalits. The Ambedkarite ideology ignites the radical minds of Dalit youths in setting out a movement of liberation and emancipation which is the base of the book. 'Dalit women', the phrase narrates endless horrible incidents in the lives of Dalit women as they are raped, gang-raped, harassed, humiliated, abandoned or even forced to commit suicide or live a life of curse in their own land. The author has raised all these serious issues confronted by Dalits in a small village setting along with various other social problems in urban areas. The present paper attempts to explore the horrible narratives, incidents and challenges through the extensive reading of the characters and their actions. How they achieve their target of egalitarian society? Who and what are the forces behind the struggle against the dominants besides the community? Do the Dalit women accept their fate of curse passively or dare to challenge the self-proclaimed authorities?
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Shuddhodhan P. Kamble. "Repression and Resistance in Dalit Feminist Literature." Creative Launcher 6, no. 3 (August 30, 2021): 79–82. http://dx.doi.org/10.53032/tcl.2021.6.3.16.
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Feminist movements and Dalit feminist movement in India are mainly based on the experience of Repression and gender discrimination. Patriarchy, gender disparity and sexual violence are the basic reasons for these movements and they also find place prominently in the writings of Dalit women as they have come forward to write their experiences from women's point of view around 1980s. Baby Kamble, Urmila Pawar in Marathi, Geeta Nagabhushan in Kannada, P. Shivakami, Bama in Tamil have got national level consideration. Dalit women were raped; insulted and abused by the upper caste people. They are insecure in the society as they have been exploited on the various levels. This feeling of insecurity of the Dalit women is the central theme of their writings. These women writers have come forward to express their ideas, their experiences in social violence as well as in domestic violence and thus they protest their traditional existence with anger and anguish. Geeta Nagabhushan’s dalit novels, Barna’s Sangati (2005), P. Shivakani's Grip of Change (2006) are initial important writings of dalit feminism; Datit feminism writing is different from the conventional way of Feminist writing. Their experiences, expression, method of narration are extremely different from the upper caste women writers. It is found that every woman in the world has been degraded to second grade citizenship. The Dalit women in India suffer more due to their Dalit identity.
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K, Abilasha. "Representation of Dalit life in Imaiyam's Koveru Kazhuthaigal." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 242–46. http://dx.doi.org/10.34256/irjt22s238.
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Indian society and its collective consciousness are polluted with casteism. After thousands of years of suppression and exploitation, the margin came to the centre and the other side of the history was revealed. Dalit literature gave insights about the dalit life which otherwise is never written in a dalit’s view. “Writing about Dalits by Dalit writers with a Dalit Consciousness” says Sharan Kumar Limbale about Dalit literature in his book Towards an Aesthetic of Dalit Literature. Having this as base, this paper proposes to study Imaiyam's Koveru Kazhuthaigal from dalit literary perspective and appreciate the life represented in it. The novel is set in an Indian village and the protagonists belong to the washerman community which is considered as the lowest of the lower in caste hierarchy practiced in Tamilnadu. The hypothesis is to question the collective consciousness regarding the inhuman casteist practices and demand change in the life of the oppressed and in the conscience of the oppressor. Famous Tamil Dalit writer Bama proposes eduation as a solution for casteism in her semi autobiographial text Karukku; Imaiyam shows change of place from rural to urban setup as a solution for better treatment. The real solution demands change from the oppressor too. Limitations of this research is the huge volume of the possible solution to the problem represented and the concrete presence of casteism in Indian psyche.
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G. Maley, Devidas. "Scheduled Castes Status to Dalit Christians and Dalit Muslims: Problems and Perspectives." Indian Journal of Law and Human Behavior 2, no. 2 (2016): 49–61. http://dx.doi.org/10.21088/ijlhb.2454.7107.2216.1.
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S S, Benlin Anand. "Impact of Casteism in Dalit Women: A Contextual Study of Jyoti Lanewar’s “Mother”." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 28, 2020): 158–64. http://dx.doi.org/10.24113/ijellh.v8i9.10778.
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The intention of this article is to bring out the effect of casteism over dalit women who are suppressed as a dalit and also as women. This article shows light on the oppression imposed over the dalits in daily basis, which is prevailing even today in every possible forms. This article also deals with how “Mother”, as a woman was also gets affected by the patriarchy, which includes men of so called upper castes and lower caste and also how she was abused by her husband. The self-respect of the dalits and also the unnoticed hard work of them for the development of the country from healthcare to infrastructure is also discussed in this article. Education is the only way which helps dalits to rise their voice out of the oppression over them. This poem “Mother” deals with every aspect of dalit life and their constant struggle to come out of it.
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Varadarajulu, G. "The Cause of the Dalits: An Analysis of Kalyan Rao’s Untouchable Spring." Shanlax International Journal of English 7, no. 4 (September 1, 2019): 38–42. http://dx.doi.org/10.34293/english.v7i4.594.
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During a time of advancement in science, innovation, and culture, no noteworthy change has been found in the lives of Dalits (untouchables) in India. Social, monetary, and cultural existence of Dalits has not changed since the pre-historic. Dalit literary movement and development, which had begun in the early part of the twentieth century, has been a branch of the abuse of Dalits by the upper caste positions. Through literary works, they have been attempting to protect their sense of pride, identity, personality, and heritage/ legacy of their locale. Untouchable Spring by Kalyan Rao is a novel that also can be called as a verifiable archive that represents the situation of Dalits in a post-independence time. The novelist G. KalyanRao, a Dalit, who trusts and believes in the progressive philosophy and revolutionary ideology, depicts the lives of Dalit Christians and their mortification in the hands of caste Hindus. It likewise features how they “find their mankind through resistance.” The paper goes for giving historiography of the denied more than several generations and ages for the rise of powerful voice in subaltern writing.
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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 (December 24, 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 process of data collection. Data descriptively evaluated and has presented using basic statistical methods. The study has reached in conclusion that social and economic exclusion, inequality, and caste-based discrimination, illiteracy are equally significant contributors to the underdevelopment and poverty in the Madheshi Dalit community. The Madheshi caste-based Hindu hierarchical culture and prejudice are also significant among them. According to the study, the advent of federal democracy and Madhesh movement in Nepal did not significantly alter the lives of the Dalit community. Still prevalent are societal injustices like poverty, unemployment, discrimination, and violence. Increased in political engagement of Dalit activists have all had a significant impact on the study area's Dalit population. They know very little about Dalit's political rights and freedoms, as well as Dalit representation in local government. They have started to speak out about equal representation of man and women in local government and against many forms of social prejudice and violence both within and outside the group.
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Lamsal, Gopal, and Ram Krishna Maharjan. "Role of Economic Factors in Promoting Dalit Education." Journal of Advanced Academic Research 2, no. 1 (February 11, 2017): 59–73. http://dx.doi.org/10.3126/jaar.v2i1.16597.
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The study was conducted to identify the Role of economic factors in promoting Dalit Education. Dalits are socially, educationally, politically and economically backward. Dalits are known as the disadvantage communities who are culturally categorized as the untouchable caste in society. Legally, it is not allowed to do discrimination in spear of social activities on the basis of caste and ethnicity even though it is still in practice. The study was conducted among the 227 Dalit students, 18 guardians and 25 key informant interview group was in-depth interview and discussion in Nawalparasi district of Nepal. Purposive sampling technique was used to select the respondents from the Dalit communities. School enrolled children were participated in this study. Self-reported structured questionnaire was formed in 5 point Likert's scale to collect the perceptual data. Grade wise, mainly grade 5-10 students at least sometimes felt the problem of tiffin money, problem to manage the expenditure of their school's stationeries, problem of one uniform, feeling of sadness when they had no shoes like other friends, feeling of stress when they could not pay the school's fee and problem of one uniform. In all these issues there was highly significant association (p = .000) found on perception of different grade Dalit students. From the discussion, it was found that the Role of economic factors in promoting Dalit Education.
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Paik, Shailaja. "Mahar–Dalit–Buddhist." Contributions to Indian Sociology 45, no. 2 (June 2011): 217–41. http://dx.doi.org/10.1177/006996671104500203.
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K. Kavitha, K. Kavitha. "Dalit Literature in India." Paripex - Indian Journal Of Research 3, no. 4 (January 15, 2012): 239–41. http://dx.doi.org/10.15373/22501991/apr2014/76.
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Niaz, Ilhan. "Ghanshyam Shah (ed.). Dalit Identity and Politics. New Delhi: Sage Publications, 2001. 363 pages. Indian Rs 295.00." Pakistan Development Review 41, no. 3 (September 1, 2002): 287–90. http://dx.doi.org/10.30541/v41i3pp.287-290.
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Edited by Ghanshyam Shah, Professor of Social Sciences at the Centre of Social Medicine and Community Health, Jawaharlal Nehru University, New Delhi, Dalit Identity and Politics is the second volume in a series about the culture and politics of Dalits. It comprises fourteen research articles that cover Dalit culture, history, politics, and economics, and makes for fascinating reading. The introduction, which is written by the editor, identifies the major challenge faced by the present generation of Dalit intellectuals as resolving “…contradictions that have emerged with growing stratification within the community thanks to the limitations of welfare of ‘protective’ measures in the capitalist economy” (p. 25). Other major challenges include addressing the dependence of Dalits on state intervention in an age of public sector shrinkage, and the persistent inability of Indian parliamentary democracy to bring about fundamental social change.
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Taylor, Steve. "Religious Conversion and Dalit Assertion among a Punjabi Dalit Diaspora." Sociological Bulletin 63, no. 2 (May 2014): 224–46. http://dx.doi.org/10.1177/0038022920140203.
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Singh, Yash Deep. "Re-constructing Self-identity and Reorienting National Discourse: Critical Insights into an Autobiographical Book Karukku by an Indian Dalit Writer Bama." Contemporary Voice of Dalit 13, no. 1 (April 19, 2021): 105–11. http://dx.doi.org/10.1177/2455328x211008450.
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All battles cannot be won by swords or guns alone, particularly when the battle is against discriminatory ideologies and supremacist ideas. Dalit Writer Bama’s book Karukku is one such attempt to contest, resist and replace all such flawed ideas and hegemonic dogmas that have dehumanized Indian Dalits for centuries. This testimonio exposes the shameful and ugly facets of Indian societal structure, in which caste-based stratification has unfortunately and unjustly treated those very masses who have most diligently served this ancient civilization with their sweat and blood. Through this book, Bama makes an impactful appeal to her fellow folks—the Dalits and, in particular, to the Dalit women—to join hands together in re-conceptualizing and re-asserting their collective as well as individual identities so as to claim their rightful place in the Indian social order. This article not only delineates upon these multiple dimensions of this masterpiece that have contributed substantially to Dalit feminism but also argues that this book must be read as a thought-provoking piece of ‘Resistance literature’. Further, this article will also make an attempt to trace the intersecting trajectories between ‘Dalit feminism’, ‘Black feminism’ and ‘Postcolonialism’.
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Sinha, Chetan. "Dalit Leadership, Collective Pride and Struggle for Social Change Among Educated Dalits: Contesting the Legitimacy of Social Class Mobility Approach." Contemporary Voice of Dalit 12, no. 1 (February 6, 2020): 52–70. http://dx.doi.org/10.1177/2455328x19898411.
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Dalit leaders have played a significant role in the lives of lower caste people. They have created a meaningful political identity for Dalits (oppressed) and inspired them in the collective movement for social change. This article critically explores three major theoretically interlinked and contested components, which are Dalit leadership, collective pride and social class mobility, and discusses the emergent categories. Participants in the present work are highly educated Dalits who take inspiration and pride from Ambedkar’s leadership and believe in the role of collective movement for social change.
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García-Arroyo, Ana. "The Journey from Untouchable to Dalit: Pioneering Literary Landmarks and Dissident Dalit Voices of Contemporary India." ODISEA. Revista de estudios ingleses, no. 18 (April 26, 2018): 35. http://dx.doi.org/10.25115/odisea.v0i18.1886.
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AbstractThis paper analyses the situation of Untouchable / Dalit people in India through intersecting literature and social realities. It focuses on the most relevant and pioneering literary works of colonial and postcolonial times and how these landmarks of fiction function as a mimetic expression of everyday life. Then, the main objective is 1) to give an overview of the representation of untouchability and its evolution into the Dalit consciousness within the interrelated contexts of literature and real life; and 2) to demonstrate that in much less than a century India has witnessed astonishing changes as far as the social stratification of caste-gender is concerned. Keywords: untouchability, Dalit identity, pioneering Dalit literature, gender-caste discrimination ResumenEste artículo analiza la situación de los/as intocables o Dalits en India, interrelacionando realidades literarias y sociales. Se examinan las obras literarias pioneras de la etapa colonial y postcolonial y cómo éstos textos de ficción mimetizan la realidad diaria. Así, el objetivo principal es 1) exponer cómo se ha representado la intocabilidad y cuál ha sido su evolución hasta la formación de la consciencia Dalit, en el contexto literario y social; y 2) demostrar que en menos de un siglo se han producido asombrosos cambios en lo que se refiere a la categoría social de casta-género. Palabras clave: intocabilidad, identidad Dalit, literatura pionera Dalit, discriminación de género-casta.
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Bhaumik, Mahuya. "Surviving in My World: An Assertion of Dalit Identity." Contemporary Voice of Dalit 10, no. 2 (July 24, 2018): 244–50. http://dx.doi.org/10.1177/2455328x18785300.
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The tradition of questioning Brahmanical hegemony and the endeavour amongst Dalits to construct an identity of their own has a prolonged and rich history and reminds us of the post-colonial identity politics. The search for identity makes the Dalits fight against every form of discrimination. In order to give vent to dissent and to formulate Dalit identity, autobiography plays a seminal role. The autobiographies focus on the struggle of the people inhabiting the fringes of the society and their courage to fight against all odds that come their way. This article focuses on Surviving in My World: Growing up Dalit in Bengal, the English translation of Bangla Dalit writer and activist Manohar Mouli Biswas’ autobiography, Amar Bhubane Ami Benche Thaki, where the writer-activist does not only depict a world of deprivation and discrimination, but delineates a world saturated with love, care and joy for each other. The article tries to find out how irrespective of insufferable exploitation and humiliation the Dalits retain their positivity and reclaim their identity with the dignity and glory of human beings.
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Gupta, Charu. "Intimate Desires: Dalit Women and Religious Conversions in Colonial India." Journal of Asian Studies 73, no. 3 (July 14, 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 representations of mass and individual conversions to Christianity and Islam. Through them, it reads conversions by Dalit women as acts that embodied a language of intimate rights, and were accounts of resistant materialities. These simultaneously produced deep anxieties and everyday violence among ideologues of the Arya Samaj and other such groups, where there was both an erasure and a representational heightening of Dalit female desire. However, they also provide one with avenues to recover in part Dalit women's aspirations in this period.
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Aayushi Sangharshee. "Gail Omvedt’s Dalit Visions: A Look at Various Alternative Movements Which Rose Under the Larger Dalit Movement." Creative Launcher 4, no. 6 (February 29, 2020): 27–32. http://dx.doi.org/10.53032/tcl.2020.4.6.05.
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There is no denying the fact that whenever any section of the society is overly exploited, agitations and protests are a natural consequence and the agitation by the Dalits in India are no exceptions. The 1920s was the time when a number of Dalit movements came to the forefront, nurtured by the rising consciousness to fight back against any kind of exploitation. This paper seeks to analyse Gail Omvedt’s Dalit Visions, a book which explores how various small Dalit movements emerged under the larger Dalit movement and toiled to create for themselves equal opportunities as other upper caste and class sections of the Hindu society had. Omvedt in her book talks about how different groups of society challenged the different aspects of the hegemonic Hindu society. If we club together all the various movements which emerged under the larger Dalit movement, then we can see that though they all differed in their specific methods and objectives and, all had the common and more general agenda of resisting all kinds of exploitation and Hindu hegemony.