Relevant bibliographies by topics / India Denotified tribes History

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Academic literature on the topic 'India Denotified tribes History'

Author: Grafiati
Published: 11 December 2022
Last updated: 25 January 2023

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Journal articles on the topic "India Denotified tribes History"

1

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 Between the 1920s and 1950s, however, this distinct status was withdrawn amid debates over the boundaries, purpose and indeed responsibilities of representation within the evolving framework of group rights.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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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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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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Hinchy, Jessica. "Conjugality, Colonialism and the ‘Criminal Tribes’ in North India." Studies in History 36, no. 1 (February 2020): 20–46. http://dx.doi.org/10.1177/0257643019900103.

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The Criminal Tribes Act (CTA) of 1871 was a project to geographically redistribute and immobilize criminalized populations on the basis of family units. Family ties were a key site of contestation between criminalized people and the colonial state, as well as cooperation, or at least, situationally coinciding interests. This article’s focus on the family goes against the grain of existing literature, which has primarily debated the historical causes of the CTA and the colonial construction of the ‘criminal tribe’. This article explores a particular type of family tie—marriage—to provide a new vantage point on the minutiae of everyday life under the CTA, while also shedding light on the history of conjugality in modern South Asia. In 1891, the colonial government in north India launched a matchmaking campaign in which district Magistrates became marriage brokers. Colonial governments showed an uneven concern with marriage practices, which varied between criminalized communities and over time. In the case of ‘nomadic’ criminalized groups, colonial governments were more concerned with conjugality, since they attempted more significant transformations in the relationships between individuals, families, social groupings and space. Moreover, criminalized peoples’ strategies and demands propelled colonial involvement into marital matters. Yet the colonial government could not sustain a highly interventionist management of intimate relationships.
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Koreti, Shamrao. "Socio-Cultural History of the Gond Tribes of Middle India." International Journal of Social Science and Humanity 6, no. 4 (April 2016): 288–92. http://dx.doi.org/10.7763/ijssh.2016.v6.659.

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Gould, William, and Andrew Lunt. "Labour and Penal Control in the Criminal Tribes ‘Industrial’ Settlements in Early Twentieth Century Western India." Studies in History 36, no. 1 (February 2020): 47–70. http://dx.doi.org/10.1177/0257643019900081.

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One of the key problems with the official archival sources for India’s so-called ‘Criminal Tribes’ is that there is very little that captures the everyday lives of communities who were subjected to the Criminal Tribes Act (CTA), beyond the penal institution. This article explores how we can tease out new material on the work, politics and movements of erstwhile Criminal Tribes by looking at reformatory ‘industrial’ settlements, established between the 1910s and 1930s in Bombay Presidency, as a means of employing communities notified under the CTA in public works and other large-scale industrial projects. Along with identifying the administrative rationale for these settlements, their locational significance and longevity, this article explores the particular forms of surveillance that were developed around industrial work, and the experiences of labour within them. It argues that definitions of ‘criminality’ were, to some extent, negotiated around cultures of work, which drew in ideas about the family unit, traditions of movement and migration, the relationship between cities and their hinterland, and the requirements of capitalist industrial enterprise.
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Subramanian, Divya. "Legislating the Labor Force: Sedentarization and Development in India and the United States, 1870–1915." Comparative Studies in Society and History 61, no. 04 (October 2019): 835–63. http://dx.doi.org/10.1017/s0010417519000288.

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AbstractScholars have treated British colonial rule in India and the internal colonization of the United States in the nineteenth century as analytically distinct moments. Yet these far-flung imperial projects shared a common set of anxieties regarding land and labor. This paper seeks to conceptualize the Criminal Tribes Act of 1871 in India and the Indian Appropriation Acts of 1851–1871 in the United States as part of a congruent effort to manage and define the labor force in the context of the intensified expropriation of land. In the complement to agricultural improvement programs, British and American colonizers sought to rehabilitate itinerant populations to create a labor pool endowed with suitable qualities for unleashing the productive capacity of land. While in India the cumulative effect of criminal tribes legislation was inclusive in that members of criminal tribes were purportedly reformed in preparation for joining the colonial labor force, reservation policy in the United States excluded Native Americans from lands that were the preserve of white labor while simultaneously laying the groundwork for assimilation.
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HINCHY, JESSICA. "Gender, Family, and the Policing of the ‘Criminal Tribes’ in Nineteenth-Century North India." Modern Asian Studies 54, no. 5 (February 3, 2020): 1669–711. http://dx.doi.org/10.1017/s0026749x19000295.

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AbstractIn the South Asian setting, the fields of gender history and family history are still predominantly concerned with relatively elite social groups. Few studies have examined issues of gender and the family in the history of Dalit, low-caste, and socially marginalized communities, especially those that were labelled ‘criminal tribes’ from the mid-nineteenth century on. This article explores the ways in which gender patterned criminalized communities’ experiences of everyday colonial governance under Part I of the 1871 Criminal Tribes Act (CTA) in the first two decades that it was enforced in northern India. In this early period, the colonial government did not closely regulate marriage practices, domestic arrangements, or the gendered organization of labour within communities categorized as ‘criminal tribes’. Nevertheless, notions of sexuality and gender underlay colonial knowledge of the ‘criminal tribes’, which emerged in dialogue with middle-class Indian gender and caste politics. Moreover, the family unit was the central target of the CTA surveillance and policing regime, which aimed to produce ‘industrious’ families. Officially endorsed forms of labour had complex implications for criminalized communities in the context of North Indian gender norms and strategies of social mobility. Gender power dynamics also shaped criminalized peoples’ interpersonal, embodied interactions with British and Indian colonial officials on an everyday basis. Meanwhile, different forms of leverage and evasion were open to men and women to cope with their criminalization and so the colonial state was experienced in highly gendered ways.
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Mukherjee, Sangeeta, and Sruthi P. "Women, Nature and Culture: An Ecofeminist Reading of the Matrilineal Culture of the Khasis, Jaintia and Garo Tribes of Meghalaya." Cultura de los cuidados, no. 58 (December 2, 2020): 165. http://dx.doi.org/10.14198/cuid.2020.58.15.

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Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the advocates for nature rather than men. The paper, therefore, aims to investigate ecofeministic elements among the Khasi, Jaintia and Garo tribes of Meghalaya and tries to express an ecofeministic view concerning family, marriage, religion, and food culture of the Meghalaya tribes.
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Mujaffar Hossain. "Industries and Tribal: Erosion of Their Ethos." Creative Launcher 6, no. 3 (August 30, 2021): 9–13. http://dx.doi.org/10.53032/tcl.2021.6.3.02.

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Tribal issue is a matter of global concern. In India around 8.8% of the total population consist of tribal. They are of primitive human civilisation of India. The major tribes in India are the Gonds, the Bhils, the Santals, the Oraons, the Minas and the Mundas. Eighty percent of the tribes are found in the central region of India. ­­­­­­­­­­­­­­­If we look back in the history of pre-independent India, the tribes’ position was not in much privileged; they are intended for the laborious job, a kind of slaves under the British colonials. Later on, a decade of independence, unfortunately there are virtually no alterations in the present socio-economic scenario of the tribe’s conditions. Tribes are treated as outsiders and unwanted in their own homeland by the modern capitalist’s society. In the process of national development tribes and their cultural identity is badly affected as compared to any other community as the second Five Year Plan was modelled on the idea of either industrialisation or perish, providing the front seat of debates and decision only to the economic issues. Tribal areas have been comprehended as the heaven of natural resources by the industrial houses and investors. As a consequence, thousands of industrial projects are installed by the investors in or near these tribal areas for the rude fabrics of the yields. And the tribes were disowned from their lands and homes; forced to migrate from their traditional sources of livelihood – Jal, Jungal and Zamin, leaving their culture, tradition and identity to a critical stage. This paper concentrates on the impact of industrialization in the tribal regions and their economic and social inclusion in the mainstream resulting in their dichotomy of existence and alienation.
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Dissertations / Theses on the topic "India Denotified tribes History"

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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 "India Denotified tribes History"

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"Criminal" tribes of Punjab: A social-anthropological inquiry. New Delhi: Routledge, 2010.

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Mukhopadhyay, Anindita. Behind the mask: The cultural definition of the legal subject in colonial Bengal, 1775-1911. New Delhi: Oxford University Press, 2006.

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

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The criminal classes in India: With appendices regarding some foreign criminals who occasionally visit the presidency, including hints on the detection of counterfeit coin, with illustrations. Delhi: Mittal Publications, 1985.

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

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

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

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

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Book chapters on the topic "India Denotified tribes History"

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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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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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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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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Policy Recommendations and the Status of Nomadic, Semi-Nomadic and Denotified Communities: A Brief on Karnataka’s Experience." In Denotified Tribes of India, 147–56. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-10.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "General Conditions and Administration in Settlements: A Case Study of Siddhapuram and Stuartpuram." In Denotified Tribes of India, 157–70. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-11.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Fiscal Management of Denotified Tribe Settlements in Andhra Pradesh." In Denotified Tribes of India, 171–87. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-12.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Economic Profile of Denotified Tribe Settlements in Andhra Pradesh: A Study of Siddhapuram Settlement." In Denotified Tribes of India, 188–96. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-13.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Perceptions and Approaches to ‘Criminals’ and Non-Criminals in Madras Presidency: Colonial Bureaucracy, Missionaries and Settlement Managers." In Denotified Tribes of India, 197–221. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-14.

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Gandhi, Malli, and Kompalli H. S. S. Sundar. "Criminal Tribes in the Princely State of Mysore: Measures of Surveilance." In Denotified Tribes of India, 222–28. Routledge, 2019. http://dx.doi.org/10.4324/9781003017622-15.

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Reports on the topic "India Denotified tribes History"

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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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