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Academic literature on the topic 'Denotified tribes'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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Journal articles on the topic "Denotified tribes"

1

Kumar, Ambuj. "Denotified Tribes in India: A Sociological Study." Research Journal of Humanities and Social Sciences 11, no. 4 (2020): 303–6. http://dx.doi.org/10.5958/2321-5828.2020.00048.0.

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2

Jose, K. "Book Review: Denotified Tribes: Retrospect and Prospect." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (January 2015): 220–22. http://dx.doi.org/10.1177/0972558x1501500120.

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Captions, David Goldman, and Jasneet Kaur. "Smiling Faces of Delhi." ANTYAJAA: Indian Journal of Women and Social Change 2, no. 2 (May 1, 2016): 211–21. http://dx.doi.org/10.1177/2455632716630628.

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This photo essay carries pictures of children, women and men from certain freed/denotified tribes (DNTs) living in the National Capital Territory of Delhi, trying to carve an existence for themselves. The idea is to capture the smiling faces of these children, women and men who are around us every single day, visible yet invisible.

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Devy, G. N. "Thinking of Crime: The State, Migrant Population and the Missing Justice." Social Change 51, no. 2 (May 21, 2021): 151–59. http://dx.doi.org/10.1177/00490857211012102.

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This lecture discusses the ‘idea of crime’ as it was understood by the colonial establishment and also as understood by the present government. In 1871, Lord Mayo introduced the bill leading to the infamous Criminal Tribes Act (CTA) which led to the segregation of a certain set of professions and lifestyles from the rest of society. The segregation was given a concrete form with the creation of penal settlements by the colonial government. The communities brought under the provisions of the CTA are now known as Denotified and Nomadic Tribes, not to be mistaken with adivasis. Mostly nomadic in habit, these tribes have suffered the worst humiliation in the history of modern India. In recent decades, the idea of crime has also been associated with non-state actors in order to deal with terrorism. However, the provisions of laws made towards this objective, such as the Unlawful Activities (Prevention) Act 1967, are being used speciously to restrain social activists and thinkers. This has raised many questions in recent years. The theme of this lecture outlines the gap between the idea of crime and the idea of justice that needs to be bridged in the interests of deepening democracy in India.

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Gandee, Sarah. "(Re-)Defining Disadvantage: Untouchability, Criminality and ‘Tribe’ in India, c. 1910s–1950s." Studies in History 36, no. 1 (February 2020): 71–97. http://dx.doi.org/10.1177/0257643019900089.

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In contemporary India, the arena of identity politics and ‘reservations’ is highly contentious, with groups clamouring for official recognition within the categories of Scheduled Caste, Scheduled Tribe or Other Backward Class. This article sheds new light on the wider processes of inclusion and exclusion among these categories by delineating the contested position of the so-called ‘criminal tribes’ within this framework. Until the 1920s, these criminalized communities were generally positioned as a separate group alongside ‘untouchable’ and ‘tribal’ communities, each of which was considered to have faced particular forms of disadvantage which demanded certain protections and ‘uplift’. Between the 1920s and 1950s, however, this distinct status was withdrawn amid debates over the boundaries, purpose and indeed responsibilities of representation within the evolving framework of group rights. While there was continued recognition of their distinct status in debates over definitions of disadvantage (in terms of a shared history of criminalization), this did not translate into official recognition as a separate category of disadvantaged citizen after independence, thereby complicating these communities’ ability to access the preferential policies inaugurated by the independent constitution in 1950. The article challenges the idea that these political categories are innate or fixed, and simultaneously historicizes the demands of the denotified (ex-‘criminal’) and nomadic tribe movement, which today campaigns for a separate constitutional classification within the ‘reservations’ regime.

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"The denotified and nomadic tribes of India." Interventions 1, no. 4 (January 1999): 590–604. http://dx.doi.org/10.1080/13698019900510841.

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Acharya, Indranil, and Souparna Roy. "Sexual Politics in Select DNT Autobiographies: A Study." Contemporary Voice of Dalit, May 29, 2024. http://dx.doi.org/10.1177/2455328x241253640.

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The implementation of the Criminal Tribes Act by the British Government in 1871 branded certain nomadic and semi-nomadic tribes in India as born criminals who lived by thieving. Despite the official denotification of such tribes in 1952, the stigma associated with their names still remains and they still continue to face various discriminations and violations of human rights in the society. The sufferings of these communities remain mostly ignored by the government. They also hardly find any place in the books of historical, sociological and literary studies. However, the autobiographical narratives produced by writers themselves belonging to such tribes act as authentic documentation of the historical injustices and various casteist segregations faced by their people. But there is hardly any female writer from the nomadic tribes. As a result, the specific concerns of the women of such marginalized communities are even less known than those of their male counterparts. The predicament of the denotified and nomadic tribes (DNT) women is known only so far as it is represented by the male DNT writers. The present study is an attempt to understand the sexual politics and vulnerabilities of the DNT women as represented in the autobiographies of Laxman Gaikwad and Laxman Mane.

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8

Kavle, Vibhavari Shashank. "The Criminalisation of the Indian-Irani Community by Britishers in India During Years 1842 to 1940 and Onwards." History and Sociology of South Asia, October 27, 2023. http://dx.doi.org/10.1177/22308075231201911.

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Indian Iranis are denotified/nomadic tribes living in India since the sixteenth century. A large migrating group of them was declared criminals under British law. Post-independence too this label continued. Even today, police, media and society treat them as criminals. This article argues that though the British-targeted group of the Indian-Irani community was not involved in crime considerably (28 convictions of petty thefts in 98 years), it was noted as criminal tribes in police reports in and around the Bombay presidency from the year 1842 to 1940. A Police Report on Vagrant Bands of Foreigners of 1879 and notes and books by the then British police officers reflect the same. A then foreign-originated, nontribal, isolated community of Indian Iranis was labelled as criminals by the Britishers step-wise. The article briefs that the undue criminalisation of one group from this community further led to the criminalisation of the larger group from this community in independent India. Primary data witnessing the impact of such constant criminalisation on the current generation of the community in Ambivli, Thane district, Maharashtra is also briefly discussed in this article. The theories of labelling in criminology most fit to describe this criminalisation.

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Patil, Dhanraj A. "Politics of Accommodation and Governmentality: State, Welfare and Denotified, Nomadic and Semi-Nomadic Tribes in India." INTERNATIONAL JOURNAL OF EDUCATIONAL SCIENCES 34, no. 03 (June 5, 2021). http://dx.doi.org/10.31901/24566322.2021/34.03.1136.

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The denotified, nomadic and semi-nomadic tribes (DTNT and SNT’s) are one of the most subjugated groups in Indian society. Due to the historic injustice they continue to remain at the periphery of development and struggling for their constitutional right to justice, equality and freedom. This paper attempts to explore few intricate questions for instance: Why they are not accommodated and represented adequately as legitimate citizens of democracy? and Are they victims of the politics of accommodation and the targets of developmental governmentality? To investigate the research problem under investigation the paper applies critical discourse method and “politics of accommodation and governmentatility” as prime theoretical foundations. The paper concludes that (DTNT and SNT’s) have become the hapless victims of the politics of accommodation since colonial period and the post-colonial state also failed to decolonise this false construction tactically. The paper suggest that the meaningful accommodation of (DTNT and SNT’s) in the democratic structures is centred on i) how state and the larger society build necessary and sufficient conditions and ii) time bound strategic action framework for the legitimate dialog with democratic and political institution for the welfare of historically vulnerable masses.

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Wadekar, Disha, and Sukanya Shantha. "A note on Caste-based division of labour and discriminatory classification against denotified tribes inside Indian prisons." SSRN Electronic Journal, 2024. http://dx.doi.org/10.2139/ssrn.4890628.

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Dissertations / Theses on the topic "Denotified tribes"

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Hinchy, Jessica Bridgette. "Power, perversion and panic : eunuchs, colonialism and modernity in North India." Phd thesis, 2013. http://hdl.handle.net/1885/156178.

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In north India in the 1870s, the 'eunuch' became a criminal type under British colonial law. Colonial officials in this region sought to cause eunuchs to 'die out' by preventing emasculation and aimed to transform the occupations, gendered practices and domestic arrangements of several diverse groups who were classed as 'eunuchs.' This study explains the criminalisation of the 'eunuch' through a history of the multiple indigenous groups that this English-language term described in the eighteenth and nineteenth centuries. The English-language colonial category of the 'eunuch'-its various inclusions and exclusions, its historical shifts, and its contradictions and tensions-is the focus of this thesis. The term 'eunuch' was used to label diverse indigenous groups, and was not internally coherent or unified. Some eunuchs, such as khwajasarais, were slaves but were nevertheless socio-economic elites and powerful state officials. In contrast, the hijras were socially marginalised and were variously denoted as 'eunuchs from birth' or as biological males who were subsequently emasculated, and who identified as feminine or 'neither men nor women.' In addition, several groups that were not emasculated were also classified as 'eunuchs' due to their gendered and sexual practices. This dissertation examines the colonial regulation of eunuchs in two contexts: first, in the Indian-ruled state of Awadh from the late eighteenth century to the mid-nineteenth century, when the British sought to regulate the employment of khwajasarais in the Awadh administration; and second, under Part II of the Criminal Tribes Act (CTA) in the British-ruled territory of the North-Western Provinces (NWP) from the 1850s until the end of the nineteenth century. The CTA, which primarily targeted the hijra community, aimed to facilitate the surveillance and counting of hijras, discipline their gender and sexuality and prevent emasculation in order to ultimately bring about the passive extermination of this group. Due to the diversity of groups that the colonial category of the 'eunuch' labelled, this thesis adopts multiple analytical frameworks to understand the various colonial projects targeting 'eunuchs' and their effects. This study foregrounds three questions. First: how did the everyday lives of khwajasarais and hijras change over the eighteenth and nineteenth centuries; how did they resist, subvert and evade colonial projects; and how did colonial modernity impact upon the intimate, domestic domain of these communities? Second: what do projects to govern the disparate groups that were labelled as 'eunuchs' tell us about the modes of colonial power deployed against marginalised groups at the local level? Third: what does the criminalisation of the internally diverse category of the eunuch tell us about the multiple impacts of colonialism on gender and sexuality in India? This study concludes that colonial regulation, and colonial modernity more broadly, had significant long-term impacts upon all the various groups labelled as 'eunuchs.' However, colonial projects were uneven between different geographic and temporal contexts and were internally fissured.

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Books on the topic "Denotified tribes"

1

Denotified tribes: Retrospect and prospect. New Delhi: Manak Publications, 2014.

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2

Shashi, Shyam Singh. A Socio-history of ex-criminal communities OBCs. New Delhi: Sundeep Prakashan, 1991.

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3

Gandhi, Malli. Tribes under stigma: Problem of identity. New Delhi: Serials Publications, 2009.

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Gandhi, Malli. Tribes under stigma: Problem of identity. New Delhi: Serials Publications, 2009.

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Gandhi, Malli. Tribes under stigma: Problem of identity. New Delhi: Serials Publications, 2009.

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6

Heredia, Rudolf C. Denotified and Nomadic tribes: The challenge of free and equal citizenship. Pune: Department of Sociology, University of Pune, 2007.

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Lim, Ai Li. Confronting discrimination: Nomadic communities in Rajasthan and their human rights to land and adequate housing : working paper. New Delhi: Housing and Land Rights Network, Habitat International Coalition, 2004.

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8

Schwarz, Henry. Constructing the criminal tribe in colonial India: Acting like a thief. Chichester, West Sussex: Wiley-Blackwell, 2010.

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9

Kendra, Bhāshā Saṃśodhana Prakāśana. Adivasis legal provisions, languages, locations: A reference document for the status of adivasis and denotified & nomadic jatis in India. Vadodara: Adivasi Academy and Bhasha Research & Publications Centre, 2005.

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10

Schwarz, Henry. Constructing the criminal tribe in colonial India: Acting like a thief. Malden, MA: Wiley-Blackwell, 2010.

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Book chapters on the topic "Denotified tribes"

1

Simhadri, Y. C., and Sudhakar Yedla. "Towards a Theory of Ex-Criminal Tribes (Denotified Tribes)." In Theorization of Ex-Criminal Tribes, 211–22. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4584-9_9.

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Simhadri, Y. C., and Sudhakar Yedla. "Characterization and Making of Denotified Tribes—A Review." In Theorization of Ex-Criminal Tribes, 25–52. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4584-9_2.

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Korra, Vijay. "Educational status of the denotified tribes of Telangana." In Social Inclusion and Education in India, 160–75. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge India, 2020. http://dx.doi.org/10.4324/9780429281846-10.

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Simhadri, Y. C., and Sudhakar Yedla. "Yerukulas—Organization and Structure of a Dominant Denotified Tribe in Andhra Pradesh, India." In Theorization of Ex-Criminal Tribes, 91–120. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4584-9_5.

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Meena, Madan. "Educational constraints and condition of denotified, nomadic and semi-nomadic tribes in Rajasthan." In Social Inclusion and Education in India, 176–91. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge India, 2020. http://dx.doi.org/10.4324/9780429281846-11.

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Baxi, Sonal. "The Denotified and Nomadic Communities and the Challenges to Substantive Citizenship." In Tribe, Space and Mobilisation, 225–42. Singapore: Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-0059-4_12.

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Meena, Madan. "Rulers, Criminals and Denotified Tribe: A Historical Journey of the Meenas." In Tribe-British Relations in India, 275–90. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-3424-6_17.

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Kannabiran, Kalpana. "Denotified Communities." In The Oxford Handbook of Caste, 554–68. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198896715.013.38.

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Abstract This chapter attempts to situate discussions around criminality, nomadism, surveillance, and stigmatization in the historical context of these colonial enactments, and their afterlives in independent India with reference to four colonial Criminal Tribes enactments. Because the identification and labelling of “denotified tribes” originates through their description, definition and treatment prescribed by a penal law, legislative history pertaining to denotified communities, along with ethnographic and historiographical accounts of the colonial period are examined. Finally, an attempt is made to flag practices of segregation and fragmentation of families and communities through the legally mandated policy of settlements and reformatory schooling and discuss the problem of inclusion, categorization and barriers against the backdrop of access to education, employment and affirmative action in contemporary India.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Criminal Tribes Acts and Ex-Criminal Tribes of the United Provinces." In Denotified Tribes of India, 121–33. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-8.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Nomadic and Denotified Tribes: A Bird’s Eye View." In Denotified Tribes of India, 25–31. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-1.

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Conference papers on the topic "Denotified tribes"

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Chandras, Jessica. "Empowerment and Quiet Resilience: Exploring Linguistic Marginalization, Resistance, and Educational Assimilation Among a Denotified Tribe in Rural India." In AERA 2024. USA: AERA, 2024. http://dx.doi.org/10.3102/ip.24.2141878.

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Reports on the topic "Denotified tribes"

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Bharadwaj, Sowmyaa, Jo Howard, and Pradeep Narayanan. Using Participatory Action Research Methodologies for Engaging and Researching with Religious Minorities in Contexts of Intersecting Inequalities. Institute of Development Studies, January 2021. http://dx.doi.org/10.19088/creid.2020.009.

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While there is growing scholarship on the intersectional nature of people’s experience of marginalisation, analyses tend to ignore religion-based inequalities. A lack of Freedom of Religion and Belief (FoRB) undermines people’s possibilities of accessing services and rights and enjoying wellbeing (World Bank 2013; Narayan et al. 2000, Deneulin and Shahani 2009). In this paper, we discuss how religion and faith-based inequalities intersect with other horizontal and vertical inequalities, to create further exclusions within as well as between groups. We offer our experience of using participatory action research (PAR) methodologies to enable insights into lived experiences of intersecting inequalities. In particular, we reflect on intersecting inequalities in the context of India, and share some experiences of facilitating PAR processes with marginalised groups, such as Denotified Tribes (DNT). We introduce a FoRB lens to understand how DNT communities in India experience marginalisation and oppression. The examples discussed here focus on the intersection of religious belief with caste, tribal, gender and other socially constructed identities, as well as poverty. Through taking a PAR approach to working with these communities, we show how PAR can offer space for reflection, analysis, and sometimes action with relation to religion-based and other inequalities. We share some lessons that are useful for research, policy and practice, which we have learned about methods for working with vulnerable groups, about how religion-based inequalities intersect with others, and the assumptions and blind spots that can perpetuate these inequalities.

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