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Dr., Vikramendra Kumar, Prasad Devi, and Shankar Bibhar Shiba. "Ambedkarism and the Development of Political Consciousness among Dalit-Backward Castes." International Journal of Arts, Humanities and Social Studies 4, no. 1 (2022): 156–59. https://doi.org/10.5281/zenodo.5914090.
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The main objective of the present paper is to explore the relevance of Ambedkarism (thoughts of Ambedkar) and how it brings political consciousness among backward sections. B.R. Ambedkar advocates the path for emancipation through his personal experiences and he gave three mantras: ‘educate’, ‘agitate’ and ‘organize’. The idea of ‘education’ would be main objective of this paper because education is one of the key mantras. Education makes a person to a complete human being. Therefore, Ambedkar express that the socio-political status of <em>shudra</em> (SC/ST/OBC) had been socially and economically backward only because there was a severe lack of education. The present paper would explore the connection between political consciousness and Ambedkarism (thought of Amberdkar), because his thought does not accept any religious discrimination, apartheid, caste-discrimination, orthodoxy, superstition, ignorance, etc. in any form and this concept seeks the path of socio-economic and political upheaval through education
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Pathania, Gaurav J., Sushrut Jadhav, Amit Thorat, David Mosse, and Sumeet Jain. "Caste Identities and Structures of Threats: Stigma, Prejudice and Social Representation in Indian universities." CASTE / A Global Journal on Social Exclusion 4, no. 1 (2023): 03–23. http://dx.doi.org/10.26812/caste.v4i1.470.
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Caste is a complex ontological construction. Despite several anti-caste movements and constitutional provisions, caste exists in the Indian psyche as part of everyday life. Even in the advent of globalization, caste continues to foster social and economic inequalities and exclusion in newer forms and perpetuates violence. The available research on caste-based stigma and humiliation provides a limited understanding as it deals with Dalits only; and ignores caste-Hindus (upper-caste) agency. Based largely on qualitative data collected at an intense three-day workshop, including two Focus Group Discussions and a year-long ethnography, this article illustrates the micro processes of everyday life experiences of caste-based stigma and humiliation among university students, academic staff and administrative staff. It explores subtle and overt caste discrimination, prejudices and stereotypes existing in the spatial morphologies of Indian higher education, its perpetuation on campuses and its impact on students’ psyche. It highlights the dearth of scholarship in this area of caste identity and stigma; and proposes nuanced questions for future research to understand why universities in India are turning into places of social defeat for Dalit and OBC students. The article argues the basis of caste discrimination and humiliation in universities is not the same as it exists in other social institutions. Instead of asserting conclusions on this matter we set out justifiable lines of inquiry. There are two issues that this article examines: first, how students in Indian higher education evolve strategies for coping with threatened identities. Second, what structural repair in higher education is required to heal the wounded (caste) psyche?
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G., Dilip Diwakar, Visakh Viswambaran, and Prasanth M.K. "Impact of Covid-19 on Livelihood and Health Experiences of Migrant Labourers in Kerala, India." CASTE / A Global Journal on Social Exclusion 3, no. 2 (2022): 299–318. http://dx.doi.org/10.26812/caste.v3i2.447.
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Covid-19 is the most consequential crisis in our memory and has affected everyone irrespective of class, caste, gender and ethnicity. The pandemic also exacerbated pre-existing inequalities, and those who were marginalised took the brunt of the unprecedented crisis. Inter-State Migrant Workers was one such community who were at the intersections of marginalisation. Mostly they belong to economically poor Scheduled Caste/Tribe and Backward Communities. Most of them are agriculture labour, and often due to poor rains and unemployment they migrate to other states for better employment and wage. This essay explores the confluence of elements that helped Kerala to manage the Covid-19 pandemic during the first wave, March to May 2020. The study adopted mixed method, about 132 migrant workers were interviewed using a structured schedule and 10 case studies were collected. The study finds that a majority, 92 per cent are SC/ST/OBC, education level less than high school and economically very poor. The study examined the measures taken by the government to address the crisis and how it helped to address the need and concerns of the migrant workers. It also captured the life, livelihood, healthcare utilisation and overall experience of interstate Dalit migrant workers who reside in Kerala.
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Bhatt, Deepak Chandra. "Socio-Cultural Dynamics of Cross-Border Labour Migration between Nepal and India." KMC Journal 6, no. 1 (2024): 331–55. http://dx.doi.org/10.3126/kmcj.v6i1.62366.
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The enduring relationship between Nepal and India is the focus of this study, which delves into the social and cultural dynamics adopted by Nepali and Indian labour migrants in their respective destinations. The study extends to the examination of labour migrants' social backgrounds, encompassing aspects such as religion, caste, ethnicity, education, and family structure. Employing a mixed-methods approach, the study incorporates case studies supported by field observations in the destination countries. The gathered data undergoes analysis through descriptive statistics, allowing for a comparative assessment between the two migrant groups. While the socio-cultural status of both groups exhibits slight differences, disparities in caste and ethnicity indicators are noted between Nepal and India. Notably, a significant proportion of Nepali labour migrants hail from Dalit communities when compared to other caste and ethnic groups. In contrast, Indian labour migrants, predominantly from the Other Backward Class (OBC), exhibit a different trend. The volume of Nepali labour migrants heading to India surpasses that of Indian labour migrants to Nepal. The shorter migration distance for Indian labour migrants enables frequent visits to their place of origin, facilitating the celebration of local traditions and culture. In contrast, Nepali labour migrants encounter fewer opportunities to return to their destination regularly. A noteworthy observation is the comparatively higher educational status of Nepali labour migrants as opposed to their Indian counterparts heading to Nepal. The nuanced differences between the two migrant groups correlate with their religious affiliations and socio-economic backgrounds. Interestingly, both groups exhibit a limited number of enrolled children in destination schools, indicating a shared challenge in accessing education opportunities.
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Mohandas, Naimishray. "बिहार में स्त्री शिक्षा की प्रेरक". Outlook (Hindi), November, 28, 2022 (28 листопада 2022): 48. https://doi.org/10.5281/zenodo.7317232.
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<strong>पुस्तक समीक्षा</strong> <strong>बिहार में स्त्री शिक्षा की प्रेरक</strong> <strong>मोहनदास नैमिशराय</strong> पिछले दो दशक से यह महसूस किया जा रहा है कि बहुजन समाज के लेखकों और पत्रकारों के साथ शोधार्थियों की रुचि उनके अपने इतिहास में बढ़ती जा रही है। यही नहीं उनमें इतिहास के साथ संस्कृति के प्रति भी जिज्ञासा भाव उभरा है। उसका सबसे बड़ा कारण है शिक्षा और शिक्षा से चेतना का उभरना। अनाम कहें या गुमनाम देश भर में ऐसी हजारों शख्सियतें होंगी, जो अंधेरे को चीरते हुए उजाले में आईं। पहले स्वयं शिक्षित बनीं फिर दलित और पिछड़े समाज में ज्ञान ज्योति जलाई। उनमें चेतना भरी। हाशिए के उन लोगों को महसूस कराया कि वे भी इंसान हैं। विशेष रूप से महिलाओं को समता और सम्मान से जोड़ा। उन्हें उनकी अस्मिता से रू-ब-रू कराया। पर दुःखद स्थिति यह भी रही कि ऐसी क्रांतिकारी हस्तियों का इतिहास न बन सका। उन शिक्षकों और सामाजिक कार्यकर्ताओं के बारे में लिखा तो गया होगा। छपी भी होंगी उनके जीवन संघर्ष की कहानियां, लेकिन राष्ट्रीय पत्र-पत्रिकाओं की सुर्खियों में नहीं आ सकीं। कहना न होगा कि अधिकांश पाठक भी ऐसी शख्सियतों के बारे में जानने-समझने से महरूम रहे। जन-जन में शिक्षा की लौ जलाने वाली ऐसी ही शख्सियत कुन्ती देवी का जन्म अक्तूबर, 1924 में बिहार के नालंदा जिलान्तर्गत पावापुरी के निकट गोवर्धन बिगहा नामक ग्राम में हुआ था। इनके पिता का नाम गनौरी महतो तथा माता का नाम विशुनी देवी था। गनौरी महतो पूर्व जमींदार थे। समय के साथ उनकी जमींदारी समाप्त हो गई। उनकी शादी आठ वर्ष की उम्र में पटना जिला (वर्तमान में जिला नालन्दा) के थाना इसलामपुर के ग्राम बेले के रमन महतो के पुत्र केशव दयाल मेहता के साथ हुई। दोनों परिवारों की अपने गांव तथा आसपास के क्षेत्रों में काफी प्रतिष्ठा थी। कुछ वर्ष पश्चात् मेहता जी कतरी सराय चले गए। जहां एक वैद्य से वैद्यक औषधियों के निर्माण करने की कला की शिक्षा ली। चूंकि मेहता जी शिक्षित थे, जागरूक भी थे इसलिए उन्होंने अपनी पत्नी को एक कन्या विद्यालय में छोटी-छोटी बच्चियों को शिक्षा देने की सलाह दी। निश्चित ही उस दौर में यह एक क्रांतिकारी कदम था। हमें इतिहास में लगभग एक सौ बरस पूर्व ज्योतिराव फुले के द्वारा अपनी पत्नी सावित्रीबाई फुले को शिक्षित करने का उदाहरण मिलता है। यहीं से जड़ समाज को बदलने की इच्छा स्वयं कुन्ती देवी के भीतर पैदा हुई। वैसे उनके भीतर क्रांति का बीज पहले से ही था। 1939 में कुन्ती देवी को साथ लेकर मेहता जी गया जिले के ‘पंचायती अखाड़ा’ शिक्षा-प्रशिक्षण महाविद्यालय गए। जहां शिक्षक-प्रशिक्षण महाविद्यालय में उन्होंने अपनी पत्नी का नामांकन करवा दिया। समय चक्र क्रांति की दिशा में आगे बढ़ा। नए पथ का निर्माण करने की स्वयं कुन्ती देवी जी के भीतर अभिलाषा तो थी ही। इस तरह बिहार में स्त्री शिक्षा के दर्शन ने बंद दरवाजों पर दस्तक दी। यहीं से आरंभ होती है घर और बाहर के परिवेश के बीच तालमेल करने की उनकी दक्षता। वे एक सुघड़ गृहिणी के साथ सफल शिक्षिका भी साबित हुईं। इससे आगे बढ़ कर कहें तो जिम्मेदार समाज सेविका भी उन्होंने बन कर दिखाया। स्वयं की पढ़ाई करते हुए वे बच्चों को पढ़ाने का कार्य भी करने लगीं। यही नहीं उन्होंने छोटा-सा विद्यालय भी खोल लिया। बाद में शिक्षा का यही बीज पेड़ बना। 1939 में वे सातवीं कक्षा की बोर्ड परीक्षा में (कतरी सराय-विद्यालय) सम्मिलित हुईं एवं उत्तीर्ण हुईं। फिर पंचायती अखाड़ा महाविद्यालय से शिक्षक-प्रशिक्षण उपाधि प्राप्त की। बाद में बनारस से मैट्रिक की परीक्षा साहित्यभूषण तथा विशारद की परीक्षा में सफल हुईं। इस तरह उन्होंने तथागत बुद्ध के मानवीय दर्शन को ही आगे बढ़ाया। पहले वे अपना दीपक स्वयं बनीं और फिर अन्य को दीपक बनाया। उनके प्रयासों से अंधेरा चीर कर उजाला आया। <strong>पुस्तक का नाम: </strong>इसलामपुर की शिक्षा-ज्योति कुन्ती देवी <strong>लेखिका:</strong> पुष्पा कुमारी मेहता <strong>प्रकाशक:</strong> द मार्जिनलाइज्ड, इग्नू रोड, नई दिल्ली <strong>प्रथम संस्करण:</strong> 2019 <strong>पृष्ठ संख्या: </strong>160 <strong>मूल्य: </strong>300 रुपये मोहनदास नैमिशराय संपर्क : बी.जी. 5ए/30-बी, पश्चिम विहार, नई दिल्ली-110063 मो. : 8860074922
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Kumari, Lalita, Rui Dias, Mohammad Irfan, Hemlata Manglani, Rosa Galvão, and Miguel Varela. "Does Haryana's SHG Participation Help the Quality of Life of Dalit Women? An Approach Based on Composite Index and Treatment Effect." Journal of Ecohumanism 3, no. 5 (2024): 30–41. http://dx.doi.org/10.62754/joe.v3i5.3637.
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This study aimed to assess the impact of Self Help Groups and their specific interventions, such as vocational training programmes and the use of loans in productive means, on the empowerment of Dalit women of Haryana. A selected control group from OBCs was studied, and it was shown how the livelihood interventions of Self Help Groups bridged the gap between SC (Dalit) and OBC women beneficiaries. The study selected four districts from Haryana with an equitable distribution of SC and OBC women beneficiaries and 360 respondents with equal distribution of SC and OBC women beneficiaries from Haryana and used a Likert scale data for the analysis. Principal component analysis (PCA) and treatment effects were carried out using the propensity score matching method (PSM), the composite index for women's economic empowerment was inferred, and important empowerment factors were identified in Haryana. Results compared and contrasted the implications for different social groups and districts selected for the study and concluded that Self Help Group interventions significantly affected the women empowerment of both social groups and uplifted the Dalit women beneficiaries to the level of OBC women in Haryana. A large number of training programmes are to be conducted to promote more small businesses and micro-enterprises.
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Jassal, Smita Tewari. "‘Most Backward Castes’, State Neglect and Rage: Violence in Rural North India." Contributions to Indian Sociology 57, no. 1-2 (2023): 64–97. http://dx.doi.org/10.1177/00699659231205438.
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Complaints filed in Indian police stations offer a unique lens on the marginality and violence experienced by a range of castes recognised as Other Backward Classes (OBC), beneficiaries of the state’s reservation policies. Focusing on reports registered by a caste group within the OBC category, this article illuminates two separate forms of violent conflict: inter-caste conflicts over scarce resources within the Nishad/Mallah caste and their competition and strife with other upwardly mobile disadvantaged groups. The failure of the state to offer vulnerable groups protection is a critical element in the marginality experienced by low-caste non-Dalit groups.
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Kumar, Sanjai, and Reena Mittal. "Transforming Dalit Identity: Education can Empower Dalit." International Journal of Research 10, no. 6 (2023): 249–53. https://doi.org/10.5281/zenodo.8084566.
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<em>Dalit literature flourished being the mainstream in Indian context with the successful translation of Marathi Dalit writings. The term Dalit first used at the first conference of Maharashtra Dalit Sahitya Sangh. Dalit literature which was emerged in 1960s was the literature of downtrodden backward and disgraced people who were ignored or embellished the expert in upper-class society. they were subjugated by such people since a long time. Around 1960 the Dalit Panthers revisited and embrace the idea of Babasaheb. They Expressed there is basement to the Gandhian philosophy of Indian nationalism to start a new social movement.</em> <em>Focusing the importance of Dalit literature Arundhati Roy has observed “I do believe that in India be practice a form of apartheid, which goes an unnoticed by the rest of the world.” The contemporary Indian literature had an amazing specialty to overlook the real brutality and ugliness of the society in which we were living. Even after more than seventy years of independent India untouchability is still prevailed in the society.</em> <em>There is hardly any change can be seen in the condition of such communities and segregation in schools and colleges and other places. I am sharing access to education for marginalized subaltern of India has been the greatest challenges for Indian government. There has been the number of reasons that's why Dalit community suffers from low rates of literary and basic education. These people have a long experienced and consistent denial to education since 1980s.</em>
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Tamalapakula, Sowjanya. "“Whatever Happened to Jogta and Jogtin?”: Subjugation of Dalits in Lower-Caste Religious Practices." Critical Philosophy of Race 11, no. 1 (2023): 148–74. http://dx.doi.org/10.5325/critphilrace.11.1.0148.
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Abstract The economics of female sexuality in India are embodied in the caste system, which allocates women of certain caste groups to the domestic sphere and relegates Dalit/lower caste women to religious/sacred prostitution. The dominance of Shudra (often OBC) castes over religious spaces further marginalized Dalits and vulnerable lower-Shudra castes pertaining to the sexual exploitation of men and women within the institution of sacred prostitution. Shudra (OBC) castes’ hold over religious institutions in contemporary society facilitated the hegemony of the Brahminic ideology of caste and patriarchy even in the lower-caste religious practices like worship of female deities such as Yellamma in south India. This article discusses the religious aspects of the oppression of Dalits (outcastes) shaped by lower-caste religiosity through a study of the conditions of Dalit men and women who are dedicated to the temples of village deities and are varyingly called Jogta, Jogtin, Jogini, Potaraju, Matangi/Matamma, Shivashakti, Basavi, and Murali in different regions of south India. The current study is based on the experiences of Joginis and Jogtas from Telangana and Marathwada region of the state of Maharashtra. This article explores the livelihood aspect of the Jogini system, in other words, the economic vulnerabilities shaped by caste hierarchies that result in the perpetuation of the practice of sacred prostitution; how the caste hierarchies refigure in the reorganization of masculinities through the institutions of Jogini and Jogta; and how the question of Dalit self-respect is construed by Joginis and Jogtas within the paradigm of religious institutions.
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Satya, Nilayam Research Institute of Philosophy &. Culture. "Dalit Intellectuals and Dalit Discourse." Satya Nilayam Chennai Journal of Intercultural Philosophy 6 (June 5, 2004): 17–31. https://doi.org/10.5281/zenodo.12719825.
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"My mother Purnabai was not very educated. But at a time when education up to the fourth grade was understood to be a big thing in the Dalit community. When girls were not at all educated. She had studied up to third grade.
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Jyoti, Biswas. "Can We Shift from Dalit to Bahujan?: Some Considerations." Creative Flight 3, no. 1 (2022): 197–214. https://doi.org/10.5281/zenodo.6758217.
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<em>The Case for Bahujan Literature</em> (2016), edited by Ivan Kostka and Pramod Ranjan is a path-breaking collection of some important literary essays by various experts, that thoroughly examines social and political implications of ‘Bahujan’ which according to them, is an umbrella term to include not only those castes who were untouchables and those castes who were tagged as Sudras, but also to include all tribes who have historically been marginalized within their forests and hills without having fundamental rights including rights to forest and land. In his essay “One big umbrella term”, Pramod Ranjan discusses how the germination of the inclusive term ‘Bahujan’ has been borne in the editorial department of FORWARD Press around 2011 and after. His concern is that Dalit exclusively refers to those castes which have been left outside the four-fold structure of Hindu society and made untouchables that later on categorized as Scheduled Castes; whereas OBC refers to those castes which have been categorized as Sudras in the Hindu society. But Tribal identity of hundreds of indigenous tribes in the forests of Jharkhand, Chattisgarh, Odissa and other forest and hills remain untouched by using both Dalit and OBC (10-11). But Bahujan is an inclusive designation for those castes in India that despite being majority in population have been marginalized by Brahminical caste system and Hindu religion; for those tribes that have been marginalized and exploited in the gradual process of deforestation and displacement from their native place; for those religious minorities (Pasmanda Muslims); for those Dalits who got converted to Buddhism, Christianity and Islam; and for those groups of people who have been socially and economically exploited in India. For a better explanation, “The similarity between Atishudras, Shudras, Tribals and women is that they all were victims of the [Brahminical] system and they all struggled against it. This similarity, in Indian context, places their literature in the category of Bahujan literature”
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Bellamy, Carla. "Being Muslim the Chhipa way: Caste identity as Islamic identity in a low-caste Indian Muslim community." Contributions to Indian Sociology 55, no. 2 (2021): 224–53. http://dx.doi.org/10.1177/00699667211006954.
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This article adds to the emergent picture of caste practices among Indian Muslim communities through a focus on caste-based discourses and practices in the contemporary OBC Muslim Chhipa community (OBC, short for ‘Other Backward Class’, is an Indian-government designation). The article examines Muslim Chhipa origin stories, marriage practices and language strategies and shows the ways in which these phenomena—and attitudes about them—allow Muslim Chhipas to articulate and enact strategies of upward mobility and respectability. Central to these strategies is the idea of ‘Islam’, though not in its expected guise as a religion of equality. The article also shows that Islam plays a different but ultimately complementary role in intra-Chhipa relations, allowing for continued caste pride. However, the upward mobility achieved by some suggests that caste practices and beliefs in Muslim communities remain linked to pan-South Asian notions of purity and pollution and, as such, perpetuate discrimination against dalit Muslims.
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Maurya, Rakesh Kumar. "In their Own Voices: Experiences of Dalit Students in Higher Education Institutions." International Journal of Multicultural Education 20, no. 3 (2018): 17. http://dx.doi.org/10.18251/ijme.v20i3.1627.
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This qualitative study explores the experiences of Dalit students in one of the state universities of Uttar Pradesh in India. An Interpretative Phenomenological Analysis (IPA) was conducted to understand the experiences of Dalit students at higher education institutions, including caste-based prejudice and discrimination on campus. A total of seven themes emerged indicating caste-based prejudice and discrimination against Dalit students in both explicit and subtle ways at various levels of the university. Caste-based discrimination, humiliation, and exclusion were experienced by Dalit students at the level of fellow students, faculty, and administration.
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Zorat, Emma. "Reclaiming Voices: Identity Formation and Agency in Dalit Women's Autobiographical Literature." Proceedings of The World Conference on Social Sciences 3, no. 1 (2024): 33–47. http://dx.doi.org/10.33422/worldcss.v3i1.533.
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This paper investigates the intersection of education literature and identity among Dalit women in India, highlighting their historical and contemporary struggles against caste-based discrimination and gender inequality. It examines the evolving access to education for Dalits, noting persistent gaps despite policy changes. The study critically analyzes how Dalit women have been portrayed in colonial literature and by Dalit men, revealing a recurring double marginalization and stereotypical depictions that underscore patriarchal and caste oppressions. Contrastingly, the rise of Dalit women’s autobiographical literature marks a significant departure, asserting their agency and challenging prevailing narratives. This literature not only voices the unique challenges faced by Dalit women but also reclaims their narrative space, contributing profoundly to the discourse on Dalit identity and feminism. The paper underscores the need to acknowledge these intersectional experiences to advance justice and equality in Indian society.
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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 (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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Maria, J. Adalin Monika. "PERILS AND PREDICAMENT OF DALIT COMMUNITY IN BAMA'S SANGATI." International Journal of Interdisciplinary Research in Arts and Humanities 3, no. 1 (2018): 241–44. https://doi.org/10.5281/zenodo.1223785.
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This paper is a study or analysis of Dalit marginalization discrimination, isolation and humiliation from common tradition of life especially the tragic condition of Dalit women in Indian society. Sangati is based on the community’s identity’s it is primarily about a community’s identity; not about the single self. It gives an account of Dalit women’s dual oppression on account of gender and caste. In Bama’s opinion, education is the only way to eradicate the casteism and poverty. It is appreciable that now Dalit are awakened and enlightened through education and they are aware of their responsibilities.
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Vandana. "Dalit Girls and Sexual Harassment in the University." Indian Journal of Gender Studies 27, no. 1 (2020): 33–54. http://dx.doi.org/10.1177/0971521519891478.
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Little is known about the frequency, severity and types of violence dalit women go through in higher education institutions in India. This article explores the lived experiences of dalit girls in a university in North India and elaborates their experiences of sexual harassment in their everyday social interactions on campus. This issue has been gaining more attention recently, but most studies focus on gender, not caste. How do dalit girls experience sexual harassment in ways that differ from harassment suffered by upper caste girls? This article focuses on the specificities of dalit girls’ experiences in a university which is controlled by the upper castes and dominant classes. It also highlights the ways in which dalit girls articulate and interpret sexual harassment, and the circumscribed ways in which they try to negotiate with their predicament while seeking higher education.
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Adhikari, Ram Chandra. "Political Consciousness Among Dalit and Non-Dalit." International Journal of Social Sciences and Management 12, no. 1 (2025): 1–8. https://doi.org/10.3126/ijssm.v12i1.73491.
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This study examines caste-based discrimination against Dalits in Bharatpur 12, Chitwan district, Nepal, focusing on their social, economic, and political conditions. Data were collected through a survey of Dalit and non-Dalit households using structured questionnaires. The results showed that most household heads were male. Unemployment was higher among Dalits (54.20%) than non-Dalits (45.80%), and more non-Dalits (51.60%) worked in agriculture compared to Dalits (48.60%). Average land ownership was small at 0.14 hectares, and most families were nuclear. Hinduism was the main religion (71.25%), followed by Christianity (16.25%) and Buddhism (12.25%). Mobile phones were the most commonly used communication tool, followed by television (88.75%) and social media (70.00%). Participation in political campaigns was low, especially among Dalits. About 90% of respondents said caste did not influence their voting decisions. However, 15% admitted voting for money. Awareness of political agendas was high (70%), and development issues influenced 53.75% of voters. The most important criteria for voting were commitment to development (63.75%), followed by the candidate’s education (25%) and personal relationships (11.25%). Dalits were less consistent in their political preferences, often changing parties based on the performance of candidates and their community’s needs. The findings highlight the ongoing challenges of unemployment, limited resources, and political disengagement among Dalits. Addressing these issues requires focused efforts to improve economic opportunities, increase political participation, and reduce caste-based discrimination Int. J. Soc. Sc. Manage. Vol. 12, Issue-1: 1-8.
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Dr., Jushna Baruah. "The Interface of Caste, Class, and Gender: Insights from Urmila Pawar's The Weave of My Life: A Dalit Woman's Memoir." Criterion: An International Journal in English 15, no. 6 (2024): 105–14. https://doi.org/10.5281/zenodo.14605515.
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A prominent work in the Dalit feminist writing genre, Urmila Pawar's The Weave of My Life makes artful use of the memoir to share the personal and collective traumas of caste-based oppression faced by women of Dalit. The primary intent of the paper is to examine how the unholy nexus of caste, class, and gender perpetuates the triple oppression of Dalit women. At the same time, it also highlights how Dalit women suffer both under Brahmanical and Dalit Patriarchy. The paper highlights the transformative and empowering potential of education. Besides, it also examines how the author negotiated the multiple forms of Dalit oppression to survive and thrive in a hostile environment dominated by casteism.
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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 empowerment. Dalit identity represents a complex and multifaceted experience of discrimination, struggle, and resilience. This article examines the selected writing to understand the weave of Dalit identities and the process of Dalit identity formation in the modern India.
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Khanal, Dr Uttam, and Dr Gyanendra Prasad Paudel. "Socio-Economic Culture of Backward Communities: An Educational Achievement of Dalit Students." Advances in Politics and Economics 5, no. 2 (2022): p8. http://dx.doi.org/10.22158/ape.v5n2p8.
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The Dalit community is a backward class, due to socio-economic and educational reasons. To providing equal opportunities in education but the problems also rised, if is not done, it will be difficult to achieving educational goals and opportunity of social change. Increasing the economic access of the Dalit community will lead to participation in development and inclusion of their children in education. The problems are expressed by educational progress of Dalit students due to Poverty, lack of consciousness, large number of families, landlessness, unemployment, lack of educational scholarships, lack of agricultural and business loans, lack of schools near slums, high fees, inferiority complex, traditional social norms, discrimination against children, wasteful spending, relocation and falling mentality. Due to this, governmental and non-governmental organizations have helped to Dalit parents in their economic and social development through Dalit oriented programs. The enrollment rate of basic level is 92% as per the national policy of the government and 8% of children are out of school according to government statistics and 25% out of school according to non-government data, the challenges of educational progress of Dalit children are still acute.
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Paswan, Dr Amarnath, and Priti Gupta. "Empowering Through Education: A Savitribai Phule Perspective on Women’s Roles in the New Education Policy (NEP)." International Journal of Research and Scientific Innovation XII, no. V (2025): 1081–90. https://doi.org/10.51244/ijrsi.2025.120500104.
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The new education policy introduced by the government has rolled out various programs aimed at uplifting the situation of women. While these initiatives are commendable, there is a glaring gap when it comes to addressing the unique challenges faced by Dalit women. These women, who belong to the most marginalized sections of society, are often left out of the broader discourse on women’s empowerment. The policies designed for their upliftment are few and far between, reflecting a systemic oversight. Even when such policies exist, Dalit women remain largely uninformed due to the lack of effective communication and outreach strategies. Their limited awareness is compounded by the daily struggles of managing household chores and enduring caste-class oppression, which further restrict their access to educational and employment opportunities. Moreover, the focus of the existing programs often leans towards low-skilled jobs, which, while providing some economic relief, fail to impart the true essence of education. Education, in its most powerful form, is a tool for empowerment and social transformation. However, the current approach reduces it to a mere means of economic survival. As a result, Dalit women, even if they manage to acquire some form of education or skill, are not equipped to challenge the socio-cultural norms that oppress them. This perpetuates a cycle where they remain disempowered, unable to break free from the shackles of caste and gender discrimination. Savitri Bai Phule, a pioneering social reformer and educator, understood the transformative power of education. She consistently emphasized that education should not only be about literacy but should also empower women to become agents of social change. Phule believed that true education would enable women to question and dismantle the structures of oppression that held them back. This paper will critically analyze the status of women in India, particularly Dalit women, through the lens of Savitri Bai Phule’s teachings. By utilizing secondary data, this study will explore how current policies fall short in realizing Phule’s vision of an empowered and socially conscious female populace, highlighting the need for a more inclusive and transformative approach to education for Dalit women.
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Et. al., Swapna Emmadi ,. "Dileanation And A Role Of Mainstream To Dalit Feminism." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (2021): 1619–27. http://dx.doi.org/10.17762/turcomat.v12i2.1445.
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Dalit women have long occupied marginal positions and been excluded from two major Indian social movements: The Feminist Movement and the Dalit Movement. The researcher examines how Dalit women have made creative use of their marginality—their ‘outsider-within' status—and have represented their lived experiences. The study scrutinizes select life narratives of Dalit women writers: Bama's Sangati: Events (2005), Urmila Pawar’s The Weave of My Life (2015), and Baby Kamble’s The Prisons We Broke (2008) to discuss and explore the sociological significance of three characteristic themes in these narratives: (1) the interlocking nature of Dalitwomen’s oppression, (2) endurance and resilience, (3) their role in the transformation of the Dalit community. Thus, the perspectives of Dalit women writers create new knowledge about their lives, families, and communities. Their perspectives may well provide a preparatory point for the development of the Dalit Feminist Standpoint.
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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 (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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Mishra, Jiwan Kumar. "School Dropout of Dalit Students at Basic Level in Nepal." Rupantaran: A Multidisciplinary Journal 7, no. 1 (2023): 39–45. http://dx.doi.org/10.3126/rupantaran.v7i1.52203.
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This paper examines the situation of school dropout students at basic level in Nepal. The term dropout refers to a person who has abandoned a course of study. The focus of the analysis has covered one of the most privileged groups of Nepalese society in a community schools of Nepal, which is known as Dalit. In this paper the dropout refers to Dalit students who dropout of school before completing a course of instruction. . For this purpose, quantitative research design was applied to collect data. Both primary and secondary data were used and questionnaire method was applied to collect primary data. Secondary data were collected from the official records of schools. The finding shows that Dalit students are facing the dropout problem before completing basic level. The finding also indicates that Dalits are considered one of the disadvantaged group of Nepalese society as well as backwards in terms of socio-economic status and education. The caste and gender discrimination has also played a significant role to increase dropout of Dalit students. The government of Nepal has declared various lows, policies and program to increase students' participation and to ensure equal access in education of Dalit students. However, the rate of dropout Dalit students are higher than other groups of people. As a result, at the basic level continues to grow, yet its high dropout rates remain a pressing and complex problem in Dalit community.
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Arjuna Rao, Dr K. "EDUCATION LIBERATES THE DOWNTRODDEN FROM THE SHACKLES OF CASTE DISCRIMINATION: A STUDY ON NARENDRA JADHAV’S ‘OUTCASTE: A MEMOIR’." Journal of English Language and Literature 10, no. 01 (2023): 69–76. http://dx.doi.org/10.54513/joell.2023.10107.
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Narendra Jadhav’s Outcaste: A Memoir is successful in constructing the dalit identity in the cosmopolitan terms and elaborating dalit politics into global perspective. He does not consider dalits to be located to one place, or even to one state or country but a community as citizen of the world. It is the story of Damu Runjaji Jadhav, the uneducated, engine-mechanic in Mumbai Railways and his family. As a dalit text, the memoir is beyond all shade of doubt, the representation of the assertive and vibrant dalit characters, the writing of dalit history and the formation of dalit identity in the global context. Damu is inspired by the philosophy espoused by Babasaheb Ambedkar and he also participated in Ambedkarite Movement. The slogan of ‘Educate, Organise and Agitate’ given by Babasaheb Ambedkar to his millions of untouchable brothers reverberates in the story. The influence of Dr. Ambedkar’s ideas made an activist out of Damu. He came to realize that it was not sufficient to remain content with being able to live one’s life and provide for the family. The aim of this paper is to emphasize that education helps the downtrodden to refine quality of life and liberate themselves from the exploitation of caste. The book ends with the realization that further change is required. The world has to stop treating dalits as different. It is up to the present generation to carry the torch lit by the tears and blood of their ancestors.
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Nepali, Jagdish Chandra. "Health Status of Senior Citizens of Dalit and Non-Dalit Community." Mega Journal 3, no. 1 (2024): 10–21. http://dx.doi.org/10.3126/tmj.v3i1.63766.
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The study investigates the distinctive characteristics of senior citizens, with a focus on Dalit and Non-Dalit communities in Malarani Rural Municipality, Nepal. Covering demographics, socio-economic factors, and health statuses, the research involves 430 individuals aged 60 and above. Historical marginalization of Dalit’s raises the possibility of unique challenges for them in aging. The utilizing chi-square tests, identifies significant associations between various factors, such as age, literacy, income, and health, among Dalit and Non-Dalit individuals. The chi square analysis underscores the impact of age, literacy, education, religion, employment, income, retirement, and blood pressure on senior citizens in Dalit and Non Dalit communities. Notably, possession of assets, land, home, and other variables showed no significant differences between the age (60-64 to 85+) groups. The study suggests that intergenerational programs and active aging initiatives can enhance the well-being of older adults and foster inclusive communities. Understanding these dynamics is crucial for addressing the distinct needs of senior citizens, particularly those from historically marginalized communities.
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Chalaune, Bhawan Singh. "DALIT STUDENTS’ PERCEPTIONS AND EXPERIENCES OF CASTE-BASED DISCRIMINATION IN NEPALESE SCHOOLS." International Journal of Research -GRANTHAALAYAH 8, no. 8 (2020): 147–54. http://dx.doi.org/10.29121/granthaalayah.v8.i8.2020.977.
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The purpose of this article is to explore the practice of caste-based discrimination in the education by analyzing the perception and experiences of the Dalit students within schools and society. This analysis is based on the data obtained from literature and documents, questionnaire with focus group discussion, conversation and observation conducted on purposively selected schools in Kailali and Achham Districts of Far Western region, Nepal. Dalit students are the main informants of this study. In this regard, total 235 students were selected through a probability sampling method. The practice of caste-based discrimination still exists in society and schools as well. However, it is constitutionally illegal and its effect was seen in school. And yet Dalit students have felt some kind of discrimination in the education system. Due to this discrimination, Dalit students have faced psychological effects with their school participation and performance. Dalit students also think that schools cannot fulfill their expectations due to school actions as reproducing social norms and norms. The issue of education that excludes Dalits is still challenged. Most importantly, changing root of social practices and structural problems is not a task to be completed by anyone's single effort. However, this article suggests that a restructuring of the education system is needed. Similarly, a sustained effort to transform the attitudes of discrimination into the values of humanity and to adjust these values into practices is essential.
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Dinkar Asha Kamble, Sheetal. "CASTE, GENDER, AND PEDAGOGY:PERCEPTION OF DALIT STUDENTS INRURAL INDIA." International Journal of Advanced Research 10, no. 07 (2022): 1064–69. http://dx.doi.org/10.21474/ijar01/15131.
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The dropout rate of Dalit students s in Maharashtrastate, especially girls, is steadily increasing. Therefore, it is important to understand the caste and gender relationship in the education system in India. On that basis, I introduce the pedagogy of that caste and gender as a method of teaching in the classroom. As a Dalit feminist,I am looking at the Dalit student perceptions regarding classrooms in rural India.The roots of this discourse are found in Paulo Freres explanation of the method of teaching Pedagogy of the Oppressed. The research presented is the result of experiences dealing with such contradictions and the development of a discussion of the caste and gender pedagogy of conflicting oppressive practices in the classroom. The first section of the researchpaper discusses pedagogy and the concept of Caste conflict and gender inequality in a rural school. In the second section, the perception of Dalit students about the Indian education system and its outline, the discourse focuses on caste building. The last section discusses the possibilities to create a pedagogy method of such gender and caste in school practices with the help of narratives of Dalit students.
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Banerjee, Sarbani. "Education Intercepting The Dalit Way of Being." Interventions 19, no. 5 (2017): 724–37. http://dx.doi.org/10.1080/1369801x.2017.1320226.
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Sarkar, Imrul Kayes Alam. "Subjugation, Caste Discrimination and Quest for Identity: A Critical Dalit Response to Laxman Bapu Mane’s Upara: An Outsider." International Journal of Social Sciences & Humanities (IJSSH) 3, no. 2 (2018): 9–15. http://dx.doi.org/10.58885/ijssh.v3i2.09.is.
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Dalit literature is the literature of protest against the established system which is based on inequality and injustice. Laxman Bapu Mane, a social activist and a Maratha writer, has occupied a distinct position in Indian Dalit Literature. His autobiography Upara: An Outcaste is considered as a mile stone in Maratha Dalit literature and he received Sahitya Academi Award in 1981and Padma Shree in 2009 for this autobiography.Through this autobiography, he has presented the reflection of traumas and wounded psyche of Dalit people. In his life, he has faced extreme caste discrimination and experiences exploitation, humiliation and starvation of his community. He reveals that the Indian society is caste ridden where they are dehumanized, tortured and abhorred by the high caste Hindus. The present paper aims to show the wretched condition of Dalit people and at the same time it aims to emphasis on the changing condition of Dalit people and their changing point of view due to the impact of education on them. The Dalit academia that expanded vastly on the horizon of India after 1970s challenges the conventional views of caste, religion and god and radically questions the exclusions of Dalits from power, knowledge, culture and society.
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Darokar, Shaileshkumar S., and Sainkupar Ranee Bodhi. "The Dalit curriculum from two perspectives." Curriculum Inquiry 52, no. 3 (2022): 302–13. http://dx.doi.org/10.1080/03626784.2022.2072671.
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Koirala, Subash, Eak Narayan Poudel, Arun Koirala, and Niki Shrestha. "FACTORS INFLUENCING TEENAGE PREGNANCY AMONG DALIT ETHNIC GROUPS IN BHARATPUR METROPOLITIAN CITY, CHITWAN." Journal of Chitwan Medical College 11, no. 3 (2021): 21–25. http://dx.doi.org/10.54530/jcmc.485.
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Background: Teenage pregnancy refers to any pregnancy from a girl who is 10-19 years of age. This study aimed at accessing the factors influencing teenage pregnancy at first birth among the Dalit ethnic groups in Bharatpur Metropolitan City. Methods: A community based cross-sectional study using face-to-face interview method was carried out in Bharatpur Metropolitan City, Chitwan, Nepal. A total of 217 married Dalit women who had given birth to at least one child and who were less than 25 years of age during the survey were considered as a sample. The data was collected from October 1st 2020 to 31st December 2020. We used Pearsons Chi-square test and binary logistic regression analysis to assess the factors influencing teenage pregnancy among Dalit ethnic groups in Bharatpur Metropolitan city, Chitwan. Results: Among 217 married women of Dalit ethnic groups, there were 93(42.9%) married women who gave birth to their first child during teenage years and 124(57.1%) women gave first birth after crossing the teenage years. Results show that teenage pregnancy at first birth differ significantly with mother’s education level [Just Literate (OR = 5.88; CI = 2.53-13.69)], Husband’s education level [Just Literate (OR = 3.06; CI = 1.33-7.02)], Husband’s occupation [Unemployment (OR = 7.87; CI = 2.17-28.46)] and Husband’s age at marriage [ ≤ 20 (OR = 6.01 CI = 3.27-11.06)]. Conclusions: Carrying out advocacy against teenage marriage & teenage pregnancy as well as implementing comprehensive sexuality education and safe motherhood education targeted to Dalit ethnic groups is the need of the hour.
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Narwana, Kamlesh, and Angrej Singh Gill. "Beyond Access and Inclusion: Dalit Experiences of Participation in Higher Education in Rural Punjab." Contemporary Voice of Dalit 12, no. 2 (2020): 234–48. http://dx.doi.org/10.1177/2455328x20925592.
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Keeping constitutional egalitarianism and social justice as primary goals, Indian state has emphasized on making education more inclusive by improving accessibility of socially marginalized sections. When the exclusion has multi-prone dimensions with social, economic and cultural overlapping factors, the present study attempts to observe how much inclusion the process of formal accessibility has provided in a real sense. In this context, the article aims to interrogate the journey of higher education of Dalit in rural Punjab. On the basis of a case study of a government institute, an attempt is made to understand the challenges of Dalit students’ participation in higher education by looking at their day-to-day struggle in terms of social inclusion, financial constraints and sharing of institutional spaces. Based on the qualitative data, collected by semi-structured interviews and focus group discussions, the article primarily endeavours to explore what happens after reaching inside the walls of a higher education institute by looking inside processes such as classroom participation; peer interactions; and intersectionality of class, caste and gender. Underlining the significant role of caste in defining the educational experiences of Dalit students and hidden culture of silence in higher education, the findings underscore that emergence of class along caste lines, different face of patriarchy for Dalit females, inaccessibility of affirmative action with daily financial challenges, make the process of inclusion still a distant dream.
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Christopher, K. W. "Colonialism, missionaries, and Dalits in Kalyan Rao’s Untouchable Spring." Journal of Commonwealth Literature 53, no. 1 (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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V, Muthukkalanjiyam. "Dalit feminism in cremation novel." International Research Journal of Tamil 3, S-1 (2021): 83–89. http://dx.doi.org/10.34256/irjt21s113.
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The word Dalit was a Marathi word in a common sense of oppressed people. Today, in the defined sense of the Depressed Classes, it is an all-India term and an ideology. It is a collective symbol of some of the Depressed Classes and a symbol of a cultural politics. In the Tamil context, dalit manifestations, events and its main functions have been high since the nineties. Dalit women are depressed in the grip of untouchability, denied basic rights on the basis of caste. The purpose of this article is to examine the lack of education of Dalit women in the cremation novel, the burning of corpses in the graveyard, the suffering they suffer from professionalism, the misery and difficulties suppressed by caste degradation.
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Pasad, Subhash. "Safe Motherhood Practice in Dalit Community." Academic Voices: A Multidisciplinary Journal 2 (June 30, 2013): 63–68. http://dx.doi.org/10.3126/av.v2i1.8291.
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Safe motherhood practice is still poor among the unprivileged groups like the Dalit of Nepal. Low socio-economic condition and lack of awareness in the Dalit community seems to have negative impact on women health and safe motherhood practice. This paper describes the practice of safe motherhood in the Dalit community based on quantitative data collected from 120 mothers. The respondents were interviewed by using interview schedule. It is concluded that lack of education and awareness, low socioeconomic condition, teenage marriage and early pregnancy, improper antenatal care service, unsafe delivery at home, improper postnatal checkup and traditional attitudes indicate that safe motherhood practice is not satisfactory in the Dalit community. Academic Voices, Vol. 2, No. 1, 2012, Pages 63-68 DOI: http://dx.doi.org/10.3126/av.v2i1.8291
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J, Sivakumar. "Selllaatha Panam: Multiple Dimensions and Understandings of Life." International Research Journal of Tamil 4, S-7 (2022): 371–78. http://dx.doi.org/10.34256/irjt22s758.
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It was with the rise of Dalit literature that people, events, culture and language, which had not been given importance until now, were recorded. These Dalit literary personalities also recorded the people and culture that they forgot to record. Although he is a Dalit man, in his fiction he has recorded Dalit women, children, puzzle painters, drummers along with their artistic and living environment in his novels and short stories. Tamilnadu Dalit legends, especially novels, are mostly his history, his family history, and a work that explains his status, while Imayam has objectively recorded the lives of personalities who are not important in Dalit legends. When he looks away like this, it becomes more observation than emotion. He has written a novel about the tragic feelings of a non-Dalit family. This novel published in 2018 won the Sahitya Academy Award for 2020. Revathi, who has completed her engineering studies and has a good work order in hand, is adamant that she will not marry anyone other than Ravi, a Burmese refugee who is inferior to her in terms of education, economics, family honor and caste. Therefore, the purpose of this article is to investigate the multiple dimensions and understandings of this novel.
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Vaghela, Lalit K. "The Indian Freedom Struggle and the Gujarati Dalits of Mumbai." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 1 (2024): 250–55. http://dx.doi.org/10.31305/rrijm.2024.v09.n01.029.
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Many Dalit tribes have been living in Mumbai in the western part of India since centuries before independence. Yet Dalit history remains a relatively under-explored field, attributed to the lack of research interest in Dalit history and the lack of adequate data tools for Dalit history writing. Important areas of research in Dalit history such as social change, economic conditions, education and contribution to the nation's freedom movement and the Gujarati Dalit leaders of Mumbai remain almost unexplored. The present article is an attempt to fill such a gap. The main purpose of the article is not only to clarify the role of Gujarati Dalits of Mumbai in the Indian freedom struggle, but also to examine Dalit history from a Dalit perspective.
 Abstract in Gujarati Language:
 ભારતના પશ્વિમ ભાગમાં આવેલ મુંબઈમાં અનેક દલિત જાતિઓ આઝાદી પહેલા સૈકાઓથી વસવાટ કરે છે. છતાં દલિત ઈતિહાસ એ પ્રમાણમાં ઓછું ખેડાયેલું ક્ષેત્ર છે તેનું કારણ સંશોધકોની દલિત ઈતિહાસમાં ઓછી રુચિ અને દલિત ઇતિહાસના લેખન માટે પર્યાપ્ત માત્રામાં માહિતી સાધનોના અભાવને જવાબદાર માનવામાં આવે છે. દલિત ઇતિહાસમાં દલિતોમાં સમાજ પરિવર્તન, આર્થિક પરિસ્થિતિ, શિક્ષણ અને રાષ્ટ્રના સ્વતંત્રતા આંદોલનમાં યોગદાન અને મુંબઈના ગુજરાતી દલિત નેતાઓ જેવાં મહત્વપૂર્ણ સંશોધન ક્ષેત્રો લગભગ વણખેડાયેલાં રહ્યાં છે. પ્રસ્તુત લેખમાં આવી એક ખાલી જગ્યા પુરવાનો પ્રયત્ન છે. લેખનો પ્રધાન હેતુ ભારતીય સ્વતંત્રતા સંગ્રામમાં મુંબઈના ગુજરાતી દલિતોની ભૂમિકા સ્પષ્ટ કરવાનો તો છે જ સાથે દલિત ઈતિહાસને દલિત દ્રષ્ટિકોણથી તપાસવાનો ઉપક્રમ પણ છે.
 Keywords: ભારતીય સ્વતંત્રતા સંગ્રામ, સ્વાતંત્ર્ય સેનાની, ગાંધીયુગીન આંદોલનો, ગાંધીવાદી દલિત પ્રવૃતિઓ, આંબેડકરવાદી દલિત પ્રવૃતિઓ
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Pramod, Ranjan. "Share on Back Benches: Caste Composition of Bihar's Media." Forward Press 3, no. 6 (2011): 21–26. https://doi.org/10.5281/zenodo.6792427.
Full textAbstract:
In the first-pass survey of Bihar's Media, we could not find any journalists from the deprived sections of society in authoritative positions. Suspecting that even if they have not become classroom monitors, they can be found somewhere on the back benches, we decided in June 2009 to enlarge the scope of the survey. This time, in addition to the 42 institutions of Hindi and English media, 5 Urdu newspapers published from Patna were also included in the survey. Covering 230 journalists of 47 media institutions in the survey, we found that 73 per cent posts are held by upper-caste Hindus (Brahmin, Bhumihar, Rajput, Kayastha). OBC Hindus have only 10 per cent; Muslim Ashrafs 12 per cent and 4 per cent is covered by Pasmanda (Backward) Muslims. The presence of women is about 4 per cent. We found only 3 Dalit journalists in media institutions in Patna.
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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, oppressed, and exploited populations who have long suffered fromsocietal injustice and exploitation. The liberation of Dalits from this never-endingslavery is the central theme of Dalit literature. Dalit experiences and expressions arepositing the history in quotidian. Though they may appear alien and anathema to the"upper" caste sensibility, they can be read as embodying the political in all itsdimensions. Since Dalit literature is based on ideas of equality, liberty, justice, andsolidarity rather than pleasure, Dalit critics need to find a new imagery of "beauty andtruth" that is more responsive to contemporary lived realities. Otherwise, Dalitliterature will forever be condemned for its lack of merits and taste within theoverarching framework of traditional aesthetics. The Dalit writers' rejection of thehegemony of caste-based universalism challenges the neat binary world ofpostcolonial literary theory and calls attention to the internal contradictions of Indiansociety.
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Bijaya Mani Devkota and Lal Bahadur Oli. "Quality of Life Determinants among Dalit and Non-Dalit Elderly Populations in Nepal." Journal of Development and Administrative Studies 32, no. 1-2 (2024): 49–56. https://doi.org/10.3126/jodas.v32i1-2.75850.
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This study examines socio-demographic and economic determinants regarding the quality of life (QoL) among Dalits and Non-Dalit in the elderly populations of Nepal, particularly in Palungtar Municipality, Gorkha District. It employs a descriptive and explanatory design, interviewing 430 individuals aged 60 and above. The major evidence found includes various disparities in QoL determinants, illiteracy among Dalits registered at 78.11 percent, whereas Non-Dalit had an illiteracy rate of 64.92 percent (χ² (2) = 8.7406, P = 0.000). This gap is even clear in terms of employment; the retired employee status is reported by only 1.8 percent of Dalits compared to 6.5 percent of Non-Dalit (χ² (1) = 5.1930, P = 0.023). The income group is alarming; around 72.7 percent of Non-Dalit earn more than Rs.500,000 in a year, as opposed to only 27.3 percent of Dalits (χ² (1) =8.67010, P=0.031). The logistic regression analysis yielded significant predictors of QoL with age found to be positively associated with QoL (β=0.129, p<0.01), which could indicate prospective adaptability among older adults. Literacy (β = -0.374, p < .01) and school education (β = -0.380, p < .05) are negatively related parameters, signifying the need for educational equity along the dimension. Employment (β = 0.569, p < .05) and income (β = -0.045, p < .05) contribute positively to QoL, while retirement (β = 1.282, p < .01) presents as a significant measure of determining one's experience of QoL. This study points to systemic inequities and calls for specific measures in education, equity in income, and inclusive policies to improve QoL in marginalized (Dalit) aging populations.
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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.
Full textAbstract:
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 those marginalised, oppressed, and exploited populations who have long suffered from societal injustice and exploitation. The liberation of Dalits from this never-ending slavery is the central theme of Dalit literature. Dalit experiences and expressions are positing the history in quotidian. Though they may appear as alien and anathema to the “upper” caste sensibility, they can be read as embodying the political in all its dimensions. Since Dalit literature is based on ideas of equality, liberty, justice, and solidarity rather than pleasure, it is important for Dalit critics to find a new imagery of “beauty and truth”, which is more responsive to contemporary lived realities. Otherwise, Dalit literature will forever be condemned for its lack of merits and the taste within the overarching framework of traditional aesthetics. The Dalit writers’ rejection of the hegemony of a caste-based universalism challenges the neat binary world of postcolonial literary theory and calls attention to the internal contradictions of Indian society.
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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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Lamichhane, Rajendra, Nabin Raj Marasini, Nishant Lama, Sangam Subedi, and Nirmal Raj Marasini. "Knowledge on pulmonary tuberculosis among Dalit community of Bharatpokhari VDC of Kaski district, Nepal." International Journal Of Community Medicine And Public Health 6, no. 3 (2019): 992. http://dx.doi.org/10.18203/2394-6040.ijcmph20190582.
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Background: Tuberculosis still remains public health problems in Nepal. Previous studies among marginalized ethnic groups suggest that being poor increases the risk of tuberculosis. Dalit communities are those communities in Nepal, backward in social, economic and educational fields and are not excluded from the risk of tuberculosis. The objective of the study was to determine the level of knowledge on pulmonary tuberculosis among Dalit community of Bharatpokhari VDC of Kaski.Methods: Community based cross-sectional study was conducted to determine the level of knowledge on pulmonary tuberculosis among Dalit community of Bharatpokhari VDC, Kaski from January 2010 to July 2010. Samples were taken randomly from different wards of the VDC. Data was collected by using pretested structured questionnaire by home to home visit of age 15-49 years. Data was collected from 15th January 2010 to 15th May 2010.Results: Study revealed that 29% respondents had adequate level of knowledge on pulmonary tuberculosis. The factor, education status was associated with level of knowledge on pulmonary tuberculosis on bivariate analysis (p=0.005).Conclusions: More than two third of the respondents had inadequate level of knowledge on pulmonary tuberculosis. Thus, recommends for the awareness programme on pulmonary tuberculosis. The education status and level of knowledge on pulmonary tuberculosis was significantly associated on bivariate analysis, and recommends for improvement in the education status of dalit community would be beneficial.
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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 further explores how Ambedkar’s ideas continue to resonate in modern Dalit movements and influence the socio-political fabric of India today.
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Gorringe, Hugo. "Dalit women's education in modern India: double discrimination." Contemporary South Asia 23, no. 1 (2015): 101–2. http://dx.doi.org/10.1080/09584935.2014.1001115.
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o, o. "Uncomfortable and Devious Paths in Dalit Theology and Ideology." Korean Society of Minjung theology 40 (December 31, 2023): 69–88. http://dx.doi.org/10.58302/madang.2023..40.69.
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This paper explores the trajectory of Dalit Theology and Ideology, unraveling both uncomfortable facets and emerging trends within this academic and socio-political discourse. The examination is structured into two primary sections: areas of discomfort and the unfolding nuances in Dalit Theology.
 In the exploration of discomfort, three pivotal concerns are addressed. The “Danger of Essentialism” scrutinizes the construction of an abstract “pure Dalit” identity, exposing the pitfalls of this essentialist approach, including the lack of empirical evidence and the potential silencing of authentic voices within the Dalit community. The subsequent exploration, “Danger of Homogenization”, delves into the risks associated with reducing Dalit identity to a singular, homogenized category, emphasizing the need to acknowledge internal variations and alternative voices to avoid oversimplification. The “Danger of Methodological Exclusivism” critiques the exclusive focus on Dalit experience in theological spaces, underscoring the necessity for a broader engagement that addresses societal issues collectively rather than confining Dalit scholars to specific domains.
 In the section on emerging trends, a multi-faceted examination of identity unfolds. “Interrogating Identity” reveals a shift from victimhood narratives to a focus on Dalit consciousness and resistance. The acknowledgment of multiple identities, including sub-jatis and socio-cultural affiliations, challenges the singular homogenized identity construct. Additionally, the recognition of Dalits in urban spaces reflects a broader understanding of the diverse experiences within the community.
 The exploration of “Interrogating the Text” exposes the intricate relationship between Dalits and the Bible. Beyond traditional readings, emphasis is placed on community readings, imagination, and dialogical approaches, revealing a dynamic engagement with sacred texts. The analysis also extends beyond the Bible to include folk tales, songs, and experiences of revolt, broadening the hermeneutical landscape.
 The section “Interrogating Socio-Economic Realities from a Dalit Perspective” scrutinizes Dalit responses to globalization, challenging mainstream anti-globalization narratives and exploring alternative perspectives within the Dalit community. The discourse on reservations transcends the reservation debate to question meritocracy and the structural inequalities embedded in the education system. Finally, the examination of Dalits at the forefront of a new India critically evaluates the potential for reconceiving the nation from a Dalit perspective, challenging dominant and hierarchical values ingrained in the Indian narrative.
 In conclusion, the abstract emphasizes the urgency of reclaiming devious paths within Dalit Theology. The term “devious” is interpreted in two dimensions: first, as a winding, heuristic approach, encouraging an exploration of untrodden paths; second, as a potentially wicked, heretical tradition that challenges existing power structures. Despite the increasing recognition of Dalit Theology, the call is made to maintain its radical essence by embracing discomfort and unconventional routes, thereby revolutionizing society.
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Kafle, Tara Kumari, GP Singh, SP Singh, and TK Kafle. "Nutritional Status of Dalit Children: A Comparative Study with Non-Dalit Children in Eastern Terai of Nepal." Birat Journal of Health Sciences 2, no. 1 (2017): 117–26. http://dx.doi.org/10.3126/bjhs.v2i1.17287.
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IntroductionThe poor nutritional status of under five children has been considered a serious problem in Nepal for many years. Children need adequate nutrition for their proper physical, emotional as well as psychological development.ObjectiveThe objective of this study was to assess and compare the nutritional status of under five children and explore its socio demographic determinants.MethodologyAn analytical cross-sectional study was conducted in Eastern Terai, ecological belt of Nepal. Predesigned, pretested interview schedule was used to collect the information. Information was collected from 720 Dalit as well as Non-dalit mothers about their youngest children. The nutritional status was measured byusing anthropometric measurements. ResultsIn bi-variate analysis the significant difference were observed among children's nutritional status between castes as well as a number of socio-demographic variables however in multivariate analysis only caste, number of Children Ever Born (CEB) and mother's education were found significant determinants of height for age, mother's education was found significant determinant for weight for height and caste, age of children and mother's education were found significant determinants of weight for age of children.ConclusionDalit children were found much more malnourished than Nondalit. The castes, age of child, CEB to mother and mothers' education were found as the determinants of nutritional status among under-five children.Birat Journal of Health Sciences Vol.2/No.1/Issue 2/ Jan - April 2017, Page: 117-126
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Kaur, Dr Komalpreet. "SELF-REFLEXIVE MODE OF NARRATIVE: AN ANALYSIS OF BAMA’S KARUKKU." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 12 (2021): 4932–39. http://dx.doi.org/10.61841/turcomat.v12i12.12381.
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For the Dalit women in our patriarchal and caste-based society, Karukku is a vital novel. The protagonist goes through a series of patriarchal or conventional tribulations the entire time. This type of hardship frequently causes women to fall into the lower echelons of society. Whenever Dalit women travel, they are surrounded by a variety of conditions that have been shaped by their caste. With regard to family life, the women adhere to patriarchal rules. With so many social and patriarchal constraints, they are unable to express themselves freely. They end up being labelled as "other" as a result of this. This essay by Bama depicts the tragic situation of Dalit women. She delves into her own personal history of oppression as it pertains to patriarchy and Dalit culture.