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Journal articles on the topic 'Social aspects of Dalits'
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1
Mayer, Peter. "The Better Angels of Their Natures? The Declining Rate of Homicides against India’s Dalits." Studies in Indian Politics 5, no. 2 (October 11, 2017): 159–80. http://dx.doi.org/10.1177/2321023017727956.
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There is a common perception—made the more acute by the growing focus on rapes since the horrific gang rape incident in Delhi in 2012—that India is an increasingly violent society. One can even see aspects of this perspective in official documents. Crime in India, 2009 for example observed that ‘The quantum of total violent crimes [increased] continuously … from 2005 to 2009’. This article focuses on serious, violent crimes against India’s Dalits (Scheduled Castes), especially homicides, as they appear in official statistics. It suggests that contrary to popular understanding, murder, rape and arson directed against Dalits have declined significantly since a peak in the early 1990s. The article argues that, in part, the declines are due to the social mobilization of Dalits, the emergence of lower caste and Dalit political parties in north India and specific aspects of political competition. But another, broader and important influence, perhaps related to what Steven Pinker has called ‘the better angels of our nature’, is an unnoticed but significant decline in overall rates of interpersonal violence in India.
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Shahi, Sagar. "Understanding Vikas: How Dalits Make Sense of Development in Rural Nepal." Nepalese Journal of Development and Rural Studies 14, no. 1-2 (December 10, 2017): 98–111. http://dx.doi.org/10.3126/njdrs.v14i1-2.19653.
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The experiences, views and opinions of the marginalized people have generally not been included in the development discourse, even though they supposedly are the beneficiaries of development. Dalits are not only marginalized but also untouchable in the Hindu caste hierarchy. Notion of 'untouchability' labeled the Dalits unique characters in their identity from which other castes do not suffer. This study explores the Dalits’ understanding on development. It shows that the meaning of development is contextual and Dalits understand it differently according to their age and educational background. Their understanding on development mostly refers to infrastructural, social, economic, human, cultural and political aspects of development. This study suggests a more culturally sensitive development practices that address/incorporate Dalits issues in a holistic way. Nepalese Journal of Development and Rural StudiesVol. 14 (Joint issue) (1&2), 2017, Page: 98-111
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Bhaskar, Anurag. "'Ambedkar's Constitution': A Radical Phenomenon in Anti-Caste Discourse?" CASTE / A Global Journal on Social Exclusion 2, no. 1 (May 16, 2021): 109–31. http://dx.doi.org/10.26812/caste.v2i1.282.
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During the last few decades, India has witnessed two interesting phenomena. First, the Indian Constitution has started to be known as ‘Ambedkar’s Constitution’ in popular discourse. Second, the Dalits have been celebrating the Constitution. These two phenomena and the connection between them have been understudied in the anti-caste discourse. However, there are two generalised views on these aspects. One view is that Dalits practice a politics of restraint, and therefore show allegiance to the Constitution which was drafted by the Ambedkar-led Drafting Committee. The other view criticises the constitutional culture of Dalits and invokes Ambedkar’s rhetorical quote of burning the Constitution. This article critiques both these approaches and argues that none of these fully explores and reflects the phenomenon of constitutionalism by Dalits as an anti-caste social justice agenda. It studies the potential of the Indian Constitution and responds to the claim of Ambedkar burning the Constitution. I argue that Dalits showing ownership to the Constitution is directly linked to the anti-caste movement. I further argue that the popular appeal of the Constitution has been used by Dalits to revive Ambedkar’s legacy, reclaim their space and dignity in society, and mobilise radically against the backlash of the so-called upper castes.
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CHOWDHRY, PREM. "‘First Our Jobs Then Our Girls’: The Dominant Caste Perceptions on the ‘Rising’ Dalits." Modern Asian Studies 43, no. 2 (March 2009): 437–79. http://dx.doi.org/10.1017/s0026749x07003010.
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AbstractIn the post-colonial shifting of material, legal and ideological bases, some of the given patterns of relationships between individuals and caste groups have changed and weakened because of the introduction of new, parallel and alternative structures of relationships. This change has left the dominant caste groups feeling palpably insecure in relation to the dalits. While delineating this relationship, this article seeks to argue that the cases of dalit and dominant/upper caste members' elopement and marriage represent a high point in the ongoing conflictual relationship between them, as these are viewed as forms of dalit assertion. Although many caste groups and communities are involved in inter-caste marriages and associations that defy customary norms and caste practices and have no social acceptance, it is in relation to a dalit and non-dalit association or marriage that certain aspects, which impinge on wider issues, come to the surface more pronouncedly. For the dominant caste groups such associations remain the most viable and potent issues to garner a wider collective support, cutting across class/caste/community and age divides. These cases are selectively made a public spectacle by the dominant caste groups to settle wider issues at stake verging on contemporary political and economic interests.
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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (March 9, 2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.
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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and caste hierarchy with the help of Protestant Christianity. The dominant Dalit Christian historiography does not open the complexity of slave Christian past. Against this background, this paper explores the history of slave caste conversion before the abolition period. From the colonial period, the missionary writings bear out that the slaves were hostile to and suspicious of new religions. They accepted Christianity only cautiously. It was a conscious choice, even as many Dalits refused Christian teachings.
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R, Saranya Devi, and Suresh Babu N R. "Health and hygienic activities of dalits, a special reference with arunthathiars in western tamil nadu." Journal of Management and Science 1, no. 1 (June 30, 2011): 44–56. http://dx.doi.org/10.26524/jms.2011.7.
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Health is a common right to people in all aspects. According to Article 25 of the Universal Declarations of Human Rights, everyone has the right to a standard of living, adequate for the health of himself, including food, clothing, housing, medical care and necessary services. Though “health is wealth”, a popular sayingin almost every family world over, one seldom pays attention to the fact that it is the wealth. It determines that health and access to health care without wealth can remain merely an illusion. In India Caste system plays an important role in distribution of power and adequate services. In it, Dalits are most depressed andunder drowned people, especially in rural areas they don’t even have a permanent work and sufficient income and they do not acquire an adequate service of health. Dalits don’t have basic knowledge towards health care and preventive measures and they don’t have a proper health care service too. This conclusionhowever raises another obvious question i.e., whether one’s social or caste background determines his economic status, and consequently his access to better health care services as well. Without an economic stability and basic knowledge towards health, how they will take care of themselves and their family?Dalits are treated as untouchables till now then who will direct their health care activities? Then what is the part of government in their health progress? What is their present socio- economic and educational condition? What is their attitude towards disease and preventive measures? Who will be more responsiblein families’ health? Answering these questions becomes more crucial not only to understand the health status of any community or caste but also to identify the various factors responsible for the same.
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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 8, 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.
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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.
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Mester, Béla. "HUMAN NATURE AND THE NATURE ITSELF: NATURAL AND SOCIAL ASPECTS OF THE HUMAN NATURE / ŽMOGAUS PRIGIMTIS IR NATŪRA KAIP TOKIA: GAMTINIAI IR SOCIALINIAI ŽMOGAUS PRIGIMTIES ASPEKTAI." CREATIVITY STUDIES 5, no. 2 (December 9, 2012): 71–81. http://dx.doi.org/10.3846/20297475.2012.668721.
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This paper offers a historical contribution for understanding of the relationship between nature and culture, based on an analysis of a highly influential text of the European philosophical tradition, About the Ends of Goods and Evils of Cicero. Human morality has three different roots on the Ciceronian pages: 1) a human can be an animal – a part of the live nature – in the concept of oikeiōsis; 2) a human has obligations as a cosmopolitēs, a part of the cosmos; and 3) social obligations rooted in human rationality, in other words – human being is a part of the society. Analyzing these three roots of the Stoic ethics in a Roman interpretation, we can understand their contradictory consequences. By the analysis of the relevant texts it will be demonstrated that the Stoic philosophers and their interpreters were unconscious of the ambiguity of the roots of human morality offered by them. A tension in our anthropological thinking about the human nature as a natural or a social phenomenon has its roots partly in this ancient ambiguity, hidden and unconscious. The rise of this conceptually confused ambiguity has several consequences in our today thought as well. Santrauka Šiame straipsnyje pateiktas istorinis indėlis suprasti gamtos ir kultūros santykį, pagrįstą labai įtakingo europietiškosios filosofinės tradicijos Cicerono teksto Apie gėrio ir blogio ribas analize. Žmogiškoji moralė Cicerono puslapiuose turi tris skirtingas šaknis: 1) oikeiōsis sampratoje žmogus gali būti gyvūnas – gyvosios gamtos dalis; 2) žmogus kaip cosmopolitēs, kaip kosmo dalis, turi įsipareigojimų; 3) socialiniai įsipareigojimai yra įšaknyti žmogiškajame racionalume, kitais žodžiais tariant, žmogiškoji būtybė yra visuomenės dalis. Analizuodami šias tris stoikų etikos šaknis romėniškojoje interpretacijoje, galime suprasti prieštaringas jų pasekmes. Remdamiesi svarbių tekstų analize parodysime, kad stoikų filosofai ir jų interpretatoriai nesuvokė savo pasiūlytosios žmogiškosios moralės šaknų dviprasmiškumo. Mūsų antropologinio mąstymo apie žmogaus prigimtį kaip gamtinį ar socialinį fenomeną įtampa turi savąsias šaknis iš dalies šiame paslėptame ir nesuvoktame antikiniame dviprasmiškume. Šio konceptualiai painaus dviprasmiškumo iškilimas turi tam tikrų pasekmių taip pat ir mūsų nūdienėje mintyje.
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Bansode, Rupali. "The missing dalit women in testimonies of #MeToo sexual violence: Learnings for social movements." Contributions to Indian Sociology 54, no. 1 (January 29, 2020): 76–82. http://dx.doi.org/10.1177/0069966719885563.
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While the #MeToo movement inspired many women to share their stories of sexual harassment on social media, the impact of the movement in India remains limited as it did not reflect the voices of subjects who have been historically marginalised. This note discusses the ways in which the erasure of dalit women’s testimonies of sexual violence happens by reflecting on a few central aspects of Satyabhama’s case, a victim/survivor of a caste-based incident of sexual violence in Maharashtra. It argues the relevance and importance of dalit women’s testimonies of sexual violence, which have been overlooked, for strengthening both the feminist and the dalit movements.
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Pramod, Maya. "As a Dalit Women." CASTE / A Global Journal on Social Exclusion 1, no. 1 (February 14, 2020): 111–24. http://dx.doi.org/10.26812/caste.v1i1.69.
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It is awfully significant to enquire how the lower casts Dalit women have read about socio-economic and cultural aspects of Dalit colony life, that have changed our life and society. I argue that the colonies serve as an index of their inferior social status. It serves more of their ghettoisation than for their empowerment. It further distances them from society and helps to appropriate their labour. This is the continuation of the age-old practice of caste discrimination and deprivation that kept them away from the mainstream while appropriating their labour for the general development of society. This paper focuses on the rereading of social norms which evolved through my probing of the social history of ‘caste colony’ as part of my research, especially in Dalit women.
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Nekrošius, Liutauras. "ETHICAL ASPECTS OF THE 20TH CENTURY UTOPIAS IN ARCHITECTURE." Journal of Architecture and Urbanism 31, no. 1 (March 31, 2007): 67–74. http://dx.doi.org/10.3846/13921630.2007.10697092.
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Utopias are often looked upon as a positive phenomenon stimulating human thinking and imagination. This could not be denied. Although when morality is treated just as a tool to achieve generous intentions, realization of utopias is usually followed by different social repressions. A good deal of research has been done on utopian societies. But most often such works are merely focussed on the subjects of innovation, imagination and tangibility. In research works by western as well as soviet authors certain idealization of the research object can be felt, and the issues of social utopias are rarely discussed. These questions are worth reviewing on a broader scale. The present work focusses on the aspects of communist (socialist) utopian ethics and its links with modernism. It is important to compare ethical differences of architectural utopias that existed in West European and soviet spaces. The present text is a part of a wider research on structuralistic ideas in contemporary Lithuanian architecture. The author thinks such a review may help to develop more precise understanding of the development peculiarities of humanistic ideas in architecture of the 20th century in our country. XX a. architektūros utopijų etiniai aspektai Santrauka Dažnai laikomasi nuostatos, kad utopija teigiamas, žmogaus mąstymą ir vaizduotę skatinantis reiškinys. Su tuo negalima nesutikti. Tačiau kai moralumą imama traktuoti kaip kilnių tikslų įrankį, utopijos įgyvendinimą neretai ima lydėti įvairios socialinės represijos. Utopinių visuomenių tyrimų gausu. Tačiau juose dažniau nagrinėjamos novacijų, vaizduotės, realumo temos. Vakarų bei sovietinių autorių darbuose neretai jaučiamas tiriamojo objekto idealizavimas, retai svarstomi socialiniai utopijų klausimai. Juos tikslinga apžvelgti plačiau. Darbe dėmesys telkiamas ties komunistinės (socialistinės) utopijos etikos aspektais bei šios utopijos sąsajomis su modernizmu. Svarbu palyginti Vakarų Europos bei sovietinėje erdvėse gyvavusių architektūros utopijų etinius skirtumus. Šis tekstas yra platesnio tyrimo apie struktūralistines idėjas šiuolaikinėje Lietuvos architektūroje dalis. Manoma, kad tokia apžvalga padės tiksliau suvokti XX a. humanistinių architektūros idėjų raidos savitumus mūsų šalyje.
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Nehere, Kalpana. "The Feminist Views: A Review." Feminist Research 1, no. 1 (June 2016): 3–20. http://dx.doi.org/10.21523/gcj2.16010101.
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The first wave of feminism emphasised on women’s emancipation and equality, whereas the second wave focused on female oppressions and struggled for their liberation. The third wave stressed the individual empowerment. 1) The Marxist feminism confined to united struggle for women’s rights. 2) The socialist feminism exposed the gender aspects of welfare state. 3) The liberal feminists struggled for the empowerment and public participation of women, 4)The individual feminism aimed at personal abilities of woman, 5) The career feminism inspired women to free in the ‘World of Men’, 6) The global feminism insisted the boundary breaking activities for women’s empowerment and reorder the rules, 7) The radical feminists bounded to entire change in social structure for equality, 8) The lesbian feminists denied the need of men for existence of women, 9) The black feminists struggled for equality within the races and Dalit within castes, 10) The womanism supported the self-identity and -respect, 11) The cultural feminists and literature explained the cultural roots of discriminations and exploitations of women, 12) The eco-feminists focused on environmental aspects and resources related to women. However, 13) The existentialists are conscious about interdependence. The feministic analyses are active, challenging and important for social welfare.
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Parmar, Rajnikant. "Transacting Caste in Modern Times: Changing Social Identity through Surnames in Urban Gujarat." Contemporary Voice of Dalit 12, no. 2 (June 16, 2020): 220–33. http://dx.doi.org/10.1177/2455328x20922439.
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With rapid socio-economic changes in Gujarat, the practice of untouchability also has changed. Surnames have always been important markers for caste, but in a globalizing urban environment, it has become perhaps the most prominent marker of caste identity and therefore carrier of discrimination. Caste revealing surnames can result in ostracization of Dalits and exclusion from institutional and non-institutional resources, such as housing, private sector jobs, education, business and marriage, etc. Many Dalits, in order to access the mainstream society, increasingly attempt to ‘pass’ as non-untouchables or as ‘pure’ caste-Hindus by changing surnames. This study explores the phenomenon of changing surnames among Dalits and how it affects their opportunities for social mobility. Why do Dalits want to change their social identity by changing surnames? Does changing social identity accommodate Dalits as equals with the Savarnas? What are the risks and uncertainties after changing the surname? This paper addresses these questions and assesses the impact of changing surnames on the lives of urban Dalits.
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Raman, K. Ravi. "Can the Dalit woman speak? How ‘intersectionality’ helps advance postcolonial organization studies." Organization 27, no. 2 (January 2, 2020): 272–90. http://dx.doi.org/10.1177/1350508419888899.
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Through a sustained engagement with postcolonial/subaltern studies scholarships, I would inquire into how intersectionality as an approach could advance an argument in the context of the postcolonial organization studies. This would ensure a submerged possibility of understanding ‘workplace resistances’ and their varied dynamics. The case study involves both contemporary ethnographic and in-depth historical accounts sourced from the Dalit women’s protests at tea plantations in the south Indian state of Kerala in 2015 (along with pertinent secondary sources). The article explores how ‘self-organizing’ by the mis-organized, during the course of the struggle, turned them into active political subjects: a ‘subject position from which to speak’. Exposing certain theoretical constraints within the postcolonial approach and incorporating insights from deeper subjective aspects of the labour process, social reproduction in postcolonial perspectives, and the feminist literature on intersectionality as an integrative narrative, an attempt is made to supplement the postcolonial organization studies and open up the gateway to its advancement.
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Ghatak, Sandip Kumar. "Social Exclusion and Dalits in India." Contemporary Voice of Dalit 4, no. 2 (July 2011): 175–84. http://dx.doi.org/10.1177/0974354520110204.
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Vyas, Aparna, and Minati Panda. "Reification of Collective Victimhood: Dalit Narratives, Social Repositioning and Transformation." Psychology and Developing Societies 31, no. 1 (March 2019): 106–38. http://dx.doi.org/10.1177/0971333618825056.
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Contrary to the passivity embedded in the term ‘victim’, collective victimhood experienced by the Dalits is highly active and agentic. Dalits negotiate the meaning of collective victimhood in various creative expressions where they project their lived experiences of ‘being’ and reify them at the collective level thus generating a radical shift in the very meaning of their state of being the victims by communicating a sense of resistance. This transition in the meaning of ‘being’ is facilitated by the process of ‘becoming’, which is explained here as social repositioning of the identity that involves recognising, deconstructing and reinterpreting the sense of imposed victimhood. Recognition of anguish and its projection in the form of collective resistance reconstructs Dalits’ victimhood and transforms their everyday experiences of being suppressed and oppressed into a form of political assertion. This article presents negotiations of meaning of Dalit (collective) victimhood, its reification through the varied creative expressions and the role of symbolic resources in birthing stability to the basic construct. It also discusses how the reified victimhood of Dalits acts as a ‘vehicle of emancipation’ for their harried members and as a tool to generate a collective identity that’s agentic, forceful and transformative.
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Kaushik, Archana. "From Hunger Deaths to Healthy Living: A Case Study of Dalits in Varanasi District, Uttar Pradesh, India." Contemporary Voice of Dalit 10, no. 2 (January 10, 2018): 173–81. http://dx.doi.org/10.1177/2455328x17744623.
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Caste system, still widely prevalent in various spheres of Indian social life, perpetuates social, economic and educational deprivation amongst Dalits, leading to their marginalization and social exclusion. The article is based on an intervention to address caste-based discrimination that was resulting in abject poverty, malnutrition and hunger deaths among Dalits in Varanasi, Uttar Pradesh. Health care staff such as ANMs and Anganwadi workers practice untouchability by not touching Dalits and consequently they could not access health care services and other general civic and pro-poor schemes and programmes. Adhering to Freire’s conscientization model People’s Vigilance Committee on Human Rights (PVCHR), a Civil Society Organization (CSO), carried out interventions by mobilizing Dalits, using media and administrative advocacy, collaborating with national and international human rights organizations, and creating pressure on the government to respond. With consistent collaborative efforts and social action, rural Dalits could ensure healthy living as their access to food security services improved. The success story presented in the article provides insight to learn and theorize working models of Dalit empowerment and checking caste-based discrimination.
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Pankaj, Ajeet Kumar. "Caste and Discrimination in Welfare: Social Exclusion of Dalits in Uttar Pradesh." Contemporary Voice of Dalit 11, no. 2 (March 13, 2019): 139–49. http://dx.doi.org/10.1177/2455328x18821447.
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Dalits constitute one-fifth of the total Indian population and, being located at the bottom of the caste hierarchy, suffer from the acute problem of discrimination and exclusion in every sphere of society. Despite various government affirmative actions and policies, Dalits experience discrimination, which in turn lead to inaccessibility of welfare services among them. Based on the author’s engagement in field work for data collection,1 this article highlights that discrimination in welfare programme is not only caused by favouritism and corruption but also linked to the sociopolitical structure of the state and society. Through a dense analysis of the process of social exclusion in availability, accessibility and affordability of welfare programmes, this article examines the role of the state and society in the context of discrimination against Dalits in welfare programmes. This article deals with discrimination and exclusion of Dalits during the identification of beneficiaries and delivery of the state-sponsored welfare services. It specifically looks into the discriminatory mechanism in welfare programmes, particularly the programmes that are directly linked with poverty eradication and employment. This article uses the lens of social exclusion to examine caste discrimination in welfare programmes.
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Patel, Hitendra K. "Aspects of Mobilizations of Dalits in Bihar (1913–1952)." Contemporary Voice of Dalit 9, no. 1 (April 26, 2017): 63–72. http://dx.doi.org/10.1177/2455328x17692463.
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Sinha, Chetan. "Dalit Leadership, Collective Pride and Struggle for Social Change Among Educated Dalits: Contesting the Legitimacy of Social Class Mobility Approach." Contemporary Voice of Dalit 12, no. 1 (February 6, 2020): 52–70. http://dx.doi.org/10.1177/2455328x19898411.
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Dalit leaders have played a significant role in the lives of lower caste people. They have created a meaningful political identity for Dalits (oppressed) and inspired them in the collective movement for social change. This article critically explores three major theoretically interlinked and contested components, which are Dalit leadership, collective pride and social class mobility, and discusses the emergent categories. Participants in the present work are highly educated Dalits who take inspiration and pride from Ambedkar’s leadership and believe in the role of collective movement for social change.
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Swaminathan, Siddharth. "Historical Burden or Lacking Effort? Caste Perceptions of Dalit Socio-economic Conditions." Studies in Indian Politics 8, no. 2 (December 2020): 135–51. http://dx.doi.org/10.1177/2321023020963317.
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Why do some upper caste respondents view Dalit socio-economic conditions as a consequence of a lack of effort by Dalits, while others see it as a consequence of systematic discrimination and exclusion of Dalits from opportunities across generations? What explains this variation? This forms the central question I explore in this article. Two commonly held explanations for much of the observed upper caste behaviours towards Dalits also explain the divergent opinions held by upper caste respondents on the reasons for current Dalit socio-economic conditions. Using individual level data from the Politics and Society between Elections survey, I find that a negative bias toward Dalits that arises when upper caste respondents perceive themselves as more hardworking than Dalits and a perception of the relatively favourable treatment of Dalits by government officials significantly explain differences in upper caste opinions. Persistent inequalities reinforced by denying the historical burden borne by Dalits over centuries ultimately renders social change meaningless and democratic deepening a pipe dream.
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Chandra Sekhar, Chakali. "In Search of a Touchable Body: Christian Mission and Dalit Conversions." Religions 10, no. 12 (November 21, 2019): 644. http://dx.doi.org/10.3390/rel10120644.
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This paper significantly wishes to unpack the social and cultural impact of the mass religious conversion movements in Rayalaseema society with specific reference to Dalits during the period 1850 to 1880. This paper will use the archival material such as missionary records, magazines, pamphlets, and books written by missionaries; further, it will also utilize oral interviews collected from the field. The mass conversion movements established a relationship between Dalits and missionaries and brought them together. In their efforts to create a new Christian community of Dalit converts, missionaries had interacted with Dalits, shared meal with them, stayed with them and transformed forbidden and “polluted” ghettos into social spaces. The present paper argues that the practices of the missionaries were liberating and humanizing for Dalits. It will examine how these practices led to unintended consequences. It needs to be remembered that the missionaries’ aim was not to abolish caste but to develop Christianity. How did the missionaries contribute to social interaction and build a spirit of solidarity among the Dalit converts? Based on specific situations, incidents, and examples recorded in the missionary archives and oral interviews, the article observes that community conversion movements destabilized the caste structure and brought significant changes in the social life of Dalits in colonial Rayalaseema.
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Kamičaitytė-Virbašienė, Jūratė, and Indrė Gražulevičiūtė-Vileniškė. "GLOBALIZACIJOS ĮTAKA MIESTAMS IR JOS OPTIMIZAVIMO URBANISTINĖS GALIMYBĖS KAUNO CENTRE/INFLUENCE OF GLOBALIZATION ON CITIES AND URBANISTIC POSSIBILITIES OF ITS OPTIMIZATION IN KAUNAS CITY CENTER." JOURNAL OF ARCHITECTURE AND URBANISM 32, no. 2 (June 30, 2008): 113–24. http://dx.doi.org/10.3846/13921630.2008.32.113-124.
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Globalization, prevailing trend of development of contemporary societies, inevitably influences visual and social aspects of cities. Changes of cities influenced by globalization are usually associated with increasing uniformity of residential environment, decline of public spaces, fragmentation and commercialization of urban environment. Decline of traditional territorial communities, suburbanization, gentrification, and stratification are also observed in urban societies. These processes not only influence quality of life in urban territories, but also their visual characteristics. Changes of urban environment and societies influenced by globalizing processes strongly affect city’s historic environment. Striving towards sustainable development of cities it is necessary to analyze the impacts of globalization on urban environment, historic centers and districts and to search for possibilities to use its social and economic benefits and to avoid its negative influence on city’s identity and society. The influence of globalizing processes on cities, their historic environment and societies is discussed in the paper and the proposed model for optimization of the influence of globalization on historic environment with urban design means is presented. The proposed model is applied to Kaunas historic center. Santrauka Ryškiausia visuomenių vystymosi tendencija tapusi globalizacija akivaizdžiai veikia miestų vaizdą ir visuomenes. Globalizuojančių veiksnių paskatinti miestų pokyčiai dažniausiai susiję su gyvenamosios aplinkos vienodėjimu, erdvių fragmentacija ir komercializacija. Miestų visuomenėse pastebimi tradicinių teritorinių bendruomenių nykimo, suburbanizacijos, gentrifikacijos ir išsisluoksniavimo procesai, turintys įtakos ne tik gyvenimo kokybei miestuose, bet ir jų vaizdui. Šie miestų ir visuomenių pokyčiai ryškiausiai pasireiškia per šimtmečius susiformavusiose istorinėse miestų dalyse. Siekiant darnaus miestų vystymosi, svarbu analizuoti globalizuojančių veiksnių įtaką miestams ir jų istorinėms dalims, ieškoti galimybių pasinaudoti šių veiksnių teikiama socialine-ekonomine nauda ir išvengti neigiamo jų poveikio miestų savitumui ir visuomenėms. Analizuojama globalizuojančių veiksnių įtaka miestams, jų istorinėms dalims ir visuomenėms, pateikiamos galimos globalizacijos įtakos optimizavimo istorinėje aplinkoje urbanistinės priemonės Kauno istorinio centro pavyzdžiu.
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STILL, CLARINDA. "Spoiled Brides and the Fear of Education: Honour and Social Mobility among Dalits in South India." Modern Asian Studies 45, no. 5 (September 3, 2010): 1119–46. http://dx.doi.org/10.1017/s0026749x10000144.
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AbstractThis paper examines female education, marriage and honour among upwardly mobile Dalits. Using data collected during fifteen months of ethnographic fieldwork (2004–2005) in a Dalit community in rural Andhra Pradesh, I describe how families who constitute the upper strata of Dalits are educating their daughters in order to marry them ‘upwards’ within their caste to a groom with prospects of employment. Education allows these Dalit girls to become housewives, escaping a life of demeaning agricultural labour, colloquially: ‘hard work in the hot sun’. But as educated wives they must have middle-class virtues to match. Unlike their labouring counterparts, their language, dress, movement and manners must convey shame and modesty. As their responsibility for maintaining family honour increases, they are progressively more scrutinised and controlled. I explore this heightened emphasis on honour among traditionally egalitarian Dalits and suggest reasons for the increasing concern about female sexuality. Education for girls is seen as a particularly risky business: on the one hand it provides opportunities for sexual encounters, but on the other hand it holds the promise of hypergamy. Given their already precarious circumstances, many Dalits choose to cut short the education of their daughters, rather than take the risk.
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Malik, Bibhuti Bhushan. "Poverty of Social Construction and Landlessness: Dignity for Dalits in Eastern Uttar Pradesh." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 150–71. http://dx.doi.org/10.1177/2455328x19825957.
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Drawing from empirical research, the article highlights the landlessness of the Dalits in eastern Uttar Pradesh vis-à-vis the social construction of poverty and the question of identity based on caste. It analyses the nature and extent of inequality in the ownership of land (both agricultural and homestead) among different social groups and presents a comparative perspective of Dalits at the national, state and local levels. Further, on the basis of block and village level analysis, the article reveals the size of landholding patterns among different caste groups of eastern Uttar Pradesh. The article seeks an answer to the question as to why the Dalits do not have land and for what reasons. It is observed that land for them is not only a source of livelihood but also a question of dignity. The article advocates that minimum size of land will provide them safety, security and dignity.
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Agarwal, Samantha, and Michael Levien. "Dalits and Dispossession: A Comparison." Journal of Contemporary Asia 50, no. 5 (April 13, 2019): 696–722. http://dx.doi.org/10.1080/00472336.2019.1597145.
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Mandavkar, Dr Pavan. "Indian Dalit Literature Quest for Identity to Social Equality." Humanities & Social Sciences Reviews 3, no. 2 (March 16, 2016): 42–48. http://dx.doi.org/10.18510/hssr.2015.321.
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India is one of the fastest growing countries in the world, yet, it is notorious for its rigid caste system. This paper examines the history of suppression, condition of the suppressed and origin of Dalit writings. It includes the study of movement and scope of Dalit literature. It is widely believed that all Dalit literary creations have their roots in the Ambedkarite thoughts. The paper also dissects the stark realities of Dalit and their commendable attempts to upraise socially. This literature shows dramatic accounts of socialpolitical experiences of Dalit community in the caste based society of India.It traces the conditions of the Indian social factors that surround the Dalits and their interactions with Dalits and non-Dalits. It explores how Dalit community struggled for equality and liberty. Due to strong Dalit movements as well as hammering on upper caste society through Dalit literature by writers and thinkers, and also by implementation of welfare schemes by Government, a positive approach toward equality is seen in social life of Dalit community nowadays. Discrimination on the basis of caste and gender are banned by law. This is a journey of oppressed from quest for identity to social equality through their literature.
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Pai, Sudha. "Changing Political Preferences Among Dalits in Uttar Pradesh in the 2000s: Shift from Social Justice to Aspiration." Journal of Social Inclusion Studies 5, no. 1 (June 2019): 33–43. http://dx.doi.org/10.1177/2394481119852190.
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During the 2000s, political preferences among Dalits in Uttar Pradesh (UP) have undergone significant transformation. The decade has witnessed weakening of identity politics and simultaneously revival of the BJP. Against this backdrop, the article argues that Dalit politics in UP has entered a phase marked by internal fragmentation, uncertainty and a more complex character. Two rapid shifts are visible in their political preferences: from the BSP towards the BJP in the 2014 elections; second, from late 2015, violent protests by Dalits signalling their anger and disillusionment with the BJP. Two developments are responsible for these swift changes: rising economic aspirations among Dalits, a new all-India consciousness and leaders, impacted by the twin forces of globalisation and cultural modernisation. Second, the revival of the BJP under a new leadership that deftly wove together a strategy of promise of social inclusion and rapid economic development, which attracted Dalits, but which the BJP has failed to fulfil. The article points to unravelling of this new social coalition and concludes that the mere politics of symbolism may not help BJP obtain Dalit support in the 2019 elections.
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Devi, Reema. "Chapparby Jai Prakash Kardam: A Comprehensive Study." SMART MOVES JOURNAL IJELLH 8, no. 6 (June 29, 2020): 121–35. http://dx.doi.org/10.24113/ijellh.v8i6.10636.
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The paper intends to deal with the plight of Dalits and their miserable condition in Jai Prakash Kardam's Hindi novel Chappar first published in 1994. The book highlights the social disparity and discrimination faced by Dalits, whether rural or urban. The still existing feudalism in Indian villages compels Dalits to abide by social norms framed in the interest of the landlords, Brahmins or the dominants. The entrenched caste system deprives Dalits to access educational institutes. They are denied even to touch scriptures as they have been reserved for upper castes only. The novel also exposes the cruel treatment of powerful, bureaucrats, policemen and politicians toward Dalits. The Ambedkarite ideology ignites the radical minds of Dalit youths in setting out a movement of liberation and emancipation which is the base of the book. 'Dalit women', the phrase narrates endless horrible incidents in the lives of Dalit women as they are raped, gang-raped, harassed, humiliated, abandoned or even forced to commit suicide or live a life of curse in their own land. The author has raised all these serious issues confronted by Dalits in a small village setting along with various other social problems in urban areas. The present paper attempts to explore the horrible narratives, incidents and challenges through the extensive reading of the characters and their actions. How they achieve their target of egalitarian society? Who and what are the forces behind the struggle against the dominants besides the community? Do the Dalit women accept their fate of curse passively or dare to challenge the self-proclaimed authorities?
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Popa, Andreea. "ASPECTS OF AGRICULTURAL LANDSCAPE AS A CULTURAL ASSET IN METROPOLITAN AREAS: CASE STUDY FOR BUCHAREST CITY / AGROKULTŪRINIO KRAŠTOVAIZDŽIO KAIP DIDMIESČIO KULTŪRINIO TURTO ASPEKTAI: BUKAREŠTO MIESTO STUDIJA." Mokslas - Lietuvos ateitis 4, no. 2 (May 11, 2012): 128–34. http://dx.doi.org/10.3846/mla.2012.25.
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Typical for the last decades economical and social processes at metropolitan level induce new models of spatial organization characterized by extensive urban development. These extensive processes configure various components of the cultural landscape in different ways. Such development modifies the rural, agricultural and industrial landscapes and generates new landscape typologies modeled by interaction between urban and rural space. Diverse approaches of urban development have modified the territorial structure and also the way in which the territory visually and dynamically responds to external factors by transforming the main cultural features. In such a context, preservation of common agricultural landscape as a part of cultural landscape is becoming an important issue for the local development policies. Santrauka Pastaraisiais dešimtmečiais didmiesčiuose vykstantys ekonominiai ir socialiniai procesai skatina naujus erdvių planavimo modelius, būdingus ekstensyviai urbanistinei plėtrai. Su plėtra susiję procesai skirtingais būdais konfigūruoja įvairius kultūrinio kraštovaizdžio komponentus. Ši plėtra keičia kaimo, agrokultūrinį ar produktyvųjį kraštovaizdį ir sukuria naujus kraštovaizdžio tipus, modeliuojamus esant kaimo ir miesto erdvių sąveikai. Įvairūs požiūriai į urbanistinę plėtrą pakeitė teritorinę struktūrą, vizualią ir dinamišką teritorijos reakciją į išorės veiksnius pagal pasikeitusius esminius kultūros požymius. Šiame kontekste įprasto agrokultūrinio kraštovaizdžio kaip dalies kultūrinio kraštovaizdžio išsaugojimas tampa opiu vietinės plėtros politikos klausimu.
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Šutinienė, Irena. "Sovietmečio atmintis šiuolaikinėje Lietuvoje: ambivalentiškumas ar nostalgija?" Sociologija. Mintis ir veiksmas 32, no. 1 (January 1, 2013): 152–75. http://dx.doi.org/10.15388/socmintvei.2013.1.1845.
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Santrauka. Straipsnyje, remiantis kiekybinio sociologinio tyrimo duomenimis, analizuojamos sovietinio laikotarpio interpretacijos Lietuvos gyventojų kolektyvinėje atmintyje. Analizuojant gyventojų atmintyje vyraujančių požiūrių į sovietmetį spektrą, siekiama parodyti šių požiūrių ambivalentiškumą: atskirdami ir neigiamai vertindami politinius buvusios sovietinės sistemos aspektus, žmonės tuo pat metu teigiamai prisimena ir vertina kai kuriuos sovietmečio kasdienybės reiškinius, traktuodami juos kaip „nepolitinius“. Požiūrių į sovietmetį ryšiai su dabarties kontekstais – demokratizacijos rezultatų vertinimais ir socialiniais-demografiniais kontekstais – atskleidžia, kad požiūrius į sovietmetį dideliu laipsniu lemia žmonių amžius, taip pat teigiami (tarp jų ir nostalgiški) požiūriai į sovietmetį iš dalies susiję su socialiniais-ekonominiais ir subjektyviais marginalizacijos kontekstais. Ryšių su socialiniais dabarties kontekstais ir požiūriais į dabartį silpnumas rodo, kad sovietmečio atmintis yra tik dalinai nostalgiška ir galimai yra susijusi su daugeliu konkrečių, tarp jų individualių kontekstų.Pagrindinės sąvokos: sovietmetis, kolektyvinė atmintis, nostalgija.Key words: Soviet era, collective memory, nostalgia.ABSTRACT THE MEMORIES OF SOVIET ERA IN CONTEMPORARY LITHUANIA: AMBIVALENCE OR NOSTALGIA?The collective memories of Soviet era of Lithuanian adult population are analysed in the article. The analysis is based on the data of representative sociological survey, conducted by company „Baltijos tyrimai“ in 2012. The analysis reveals the ambivalence of the memories of Soviet era prevailing in popular memory: people express positive attitudes towards many aspects the Soviet era everyday life and simultaneously evaluate negatively political aspects of the Soviet regime. The Soviet era everyday is presented in people‘s memories as „apolitical“ and separated from political domain. The connections between attitudes towards Soviet past and contemporary contexts (attitudes towards the outcomes of democratization and indicators of social and economical position) reveal, that the memories of Soviet era are structured by generations in a great degree; there are also slight relations between positive (and nostalgic) memories of Soviet past and the social contexts of marginalization as well as feelings of marginalization. The slight relations of the memories of Soviet era to the contemporary social contexts and attitudes towards outcomes of democratization indicate, that positive memories of Soviet past are only partly nostalgic and are influenced by many other, among them individual, factors.Pastaba. Straipsnis parengtas vykdant Lietuvos mokslo tarybos finansuojamą projektą „Demokratizacijos procesų Lietuvoje reprezentacijos individualioje sąmonėje“, sutartis Nr. SIN-03/2012
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Ambewadikar, Jayshree. "Beyond Margin: Social Exclusion of Dalits in Rural India." Journal of Exclusion Studies 7, no. 2 (2017): 202. http://dx.doi.org/10.5958/2231-4555.2017.00016.x.
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Majumdar, Manabi. "Lesser citizens: social exclusion of Dalits in Tamil Nadu." Review of Development and Change 2, no. 1 (June 1997): 99–121. http://dx.doi.org/10.1177/0972266119970105.
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Adagale, Raju. "Water and Violence Against Dalits in Maharashtra: A Multi-case Approach." Social Change 50, no. 3 (July 29, 2020): 399–415. http://dx.doi.org/10.1177/0049085720923876.
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Water is one of the most vital resources required for human existence. Yet access to this natural resource has not been easy, especially for dalits living in rural India. There have been numerous violent incidents that have been perpetrated against dalits, ranging from verbal to physical abuse and sometimes even ending in murder when this under-privileged community has asserted its right to water. A multi-case study method has been used in selected villages located in Beed district of Maharashtra to examine the various forms of violence that have been employed to prevent dalits from accessing water. Most have occurred because upper caste Hindus believe that since the so-called ‘impure’ dalits in villages pollute water therefore it should be denied to them. The study concludes with B. R. Ambedkar’s views on accessing water on the principle of social justice, equality and human rights.
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Patel, Avanish Bhai. "Is Mob Lynching a Contemporary Social Problem in India?" International Journal of Criminology and Sociology 9 (July 7, 2020): 315–24. http://dx.doi.org/10.6000/1929-4409.2020.09.30.
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The cases of mob lynching against the vulnerable groups are the matter of grave concern in contemporary Indian Society which is the worst form of crime against humanity. Today, people belong to vulnerable groups such as minorities and Dalits are seriously attacked and assaulted to death by a mob of people of a particular community. These cases of mob lynching definitely affect the way of life and sense of well-being of minorities and Dalits to a large extent causing a fracture in their social and personal status in society which they have got as a human being. The objectives of the study are to understand the nature of mob lynching in the socio-cultural context of India and to examine the linkage between social media and mob lynching. The present study employs content analysis for the study of mob lynching. The data have been collected from lynching affected regions of the country through various Newspapers (Hindustan Times, The Hindu, The Indian Express and The Times of India etc., Delhi Edition) and monthly magazines (India Today and Economic Political Weekly etc.). The cases of mob lynching have been collected from March, 2013 to September, 2019. The study has found that the cases of lynching are committed against minorities and Dalits due to suspicion of beef consuming, cow slaughtering, skinning of dead cows child lifting, and theft. The study also indicates that most of cases of mob lynching are committed due to fake news, rumors and hate speeches which are circulated on social media platforms.
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Rasheed, Arif. "Development and Exclusion: Dalits in ‘Vibrant Gujarat’." Contemporary Voice of Dalit 10, no. 1 (January 29, 2018): 48–58. http://dx.doi.org/10.1177/2455328x17744624.
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Gujarat is one of the fastest growing states of India in terms of economic growth paving the way for the grand idea of what is called as ‘Vibrant Gujarat’. Rising foreign investment, robust electricity generation and subsidized infrastructural facilities have placed this state on the priority list of businessmen and investment visionaries both from India and the world. But is this vibrant story same in terms of social development as well? Is social equality in consonance with economic growth or is it still different and dark? This article attempts to highlight some such issues in the backdrop of ‘Vibrant Gujarat’. It attempts to answer that the practice of discrimination in the area under study has serious implications in terms of violation of human rights in the vibrant Gujarat. It deals with the vacuum that exists between modern advancement, development and social exclusion in contemporary Gujarat. An attempt is made in the article to examine various nuances of social exclusion primarily based on the foundations of caste system in the context of economic development in this techno advance state of India. The districts selected for the purpose of study were Surendernagar, Gandhinagar and Patan. The time period for the study was 24 days and the numbers of villages visited were 32.
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Brueck, Laura. "Good Dalits and Bad Brahmins." South Asia Research 30, no. 2 (July 2010): 125–44. http://dx.doi.org/10.1177/026272801003000202.
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Kabir, Ashraful, Mathilde Rose Louise Maitrot, Ahsan Ali, Nadia Farhana, and Bart Criel. "Qualitative exploration of sociocultural determinants of health inequities of Dalit population in Dhaka City, Bangladesh." BMJ Open 8, no. 12 (December 2018): e022906. http://dx.doi.org/10.1136/bmjopen-2018-022906.
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ObjectivesIn recent years, Bangladesh has made remarkable advances in health outcomes; however, the benefits of these gains are unequally shared among citizens and population groups. Dalits (jaatsweepers), a marginalised traditional working community, have relatively poor access to healthcare services. This study sought to explore the sociopolitical and cultural factors associated with health inequalities among Dalits in an urban setting.DesignAn exploratory qualitative study design was adopted. Fourteen in-depth interviews, five focus group discussions and seven key informant interviews were conducted. The acquired data were analysed using an iterative approach which incorporated deductive and inductive methods in identifying codes and themes.SettingsThis study was conducted in two sweeper communities in Dhaka city.ParticipantsParticipants were Dalit men and women (in-depth interviews, mean age±SD 30±10; and focus group discussions), and the community leaders and non-governmental organisation workers (key informant interviews).ResultsThe health status of members of these Dalit groups is determined by an array of social, economic and political factors. Dalits (untouchables) are typically considered to fall outside the caste-based social structure and existing vulnerabilities are embedded and reinforced by this identity. Dalits’ experience of precarious access to healthcare or poor healthcare is an important manifestation of these inequalities and has implications for the economic and social life of Dalit populations living together in geographically constrained spaces.ConclusionsThe provision of clinical healthcare services alone is insufficient to mitigate the negative effects of discriminations and to improve the health status of Dalits. A better understanding of the precise influences of sociocultural determinants of health inequalities is needed, together with the identification of the strategies and programmes needed to address these determinants with the aim of developing more inclusive health service delivery systems.
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Kumar, Sanjeev. "Reduce Inequalities: Dalits in Punjab Seek Development with Dignity." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 114–25. http://dx.doi.org/10.1177/2455328x17745175.
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This article argues for Dalit activists and rights-based groups, who are voicing the concerns of Dalits’ development in Punjab. Their emergence and achievement in securing Panchayat (common) land-rights in the Malwa region are the strongest expressions of the rising educated class of Dalits, who share common experiences of caste-based oppression, memories of humiliation and ages’ old forced socio-economic marginalization. They are striving for equality in political, social and economic domains.
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Gorringe, Hugo. "Book Review: Ashok. K. Pankaj and Ajit. K. Pankaj (eds.), Dalits, Subalternity and Social Change in India." Contemporary Voice of Dalit 13, no. 1 (April 25, 2021): 116–17. http://dx.doi.org/10.1177/2455328x211008374.
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Varadarajulu, G. "The Cause of the Dalits: An Analysis of Kalyan Rao’s Untouchable Spring." Shanlax International Journal of English 7, no. 4 (September 1, 2019): 38–42. http://dx.doi.org/10.34293/english.v7i4.594.
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During a time of advancement in science, innovation, and culture, no noteworthy change has been found in the lives of Dalits (untouchables) in India. Social, monetary, and cultural existence of Dalits has not changed since the pre-historic. Dalit literary movement and development, which had begun in the early part of the twentieth century, has been a branch of the abuse of Dalits by the upper caste positions. Through literary works, they have been attempting to protect their sense of pride, identity, personality, and heritage/ legacy of their locale. Untouchable Spring by Kalyan Rao is a novel that also can be called as a verifiable archive that represents the situation of Dalits in a post-independence time. The novelist G. KalyanRao, a Dalit, who trusts and believes in the progressive philosophy and revolutionary ideology, depicts the lives of Dalit Christians and their mortification in the hands of caste Hindus. It likewise features how they “find their mankind through resistance.” The paper goes for giving historiography of the denied more than several generations and ages for the rise of powerful voice in subaltern writing.
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Kadun, Pradeep B., and Prof Ravindra D. Gadkar. "Social Exclusion –Its types and impact on Dalits in India." IOSR Journal of Humanities and Social Science 19, no. 4 (2014): 81–85. http://dx.doi.org/10.9790/0837-19448185.
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Omvedt, Gail. "Peasants, dalits and women: Democracy and India's new social movements." Journal of Contemporary Asia 24, no. 1 (January 1994): 35–48. http://dx.doi.org/10.1080/00472339480000031.
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Vishwakarma, Hira. "The Dalits of Nepal and Their Struggles for Social Justice." Development 45, no. 3 (September 2002): 90–92. http://dx.doi.org/10.1057/palgrave.development.1110386.
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Thakur, Arvind Kumar. "New Media and the Dalit Counter-public Sphere." Television & New Media 21, no. 4 (September 3, 2019): 360–75. http://dx.doi.org/10.1177/1527476419872133.
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The recent surge of online mobilization among Dalits, who belong to India’s most oppressed caste groups, signals a remarkable trend in Internet activism and political engagement. Analyzing Dalit mobilization online, this article argues that technological affordances and distinct cultural practices associated with digital media have enabled certain sections of Dalits to resist the dominant caste narrative, thereby contributing to mobilization against caste-based discrimination. However, multiple “counter-narratives” within the subaltern digital sphere and hybrid media systems have placed limitations on unified action, signaling the need to address mediated factional positions and caste Hindu narratives online in efforts to strengthen the Dalit social movement. This article forwards the argument by examining the expansion of web forums organized by Dalits, with a closer focus on a nationwide online agitation that drew reference to the Black Lives Matter movement in the United States.
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Hardtmann, Eva-Maria. "Les Dalits indiens sont soudainement partout!" Anthropologie et Sociétés 29, no. 3 (June 2, 2006): 97–122. http://dx.doi.org/10.7202/012609ar.
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Résumé Les activistes dalits indiens ont su s’allier à de nouveaux réseaux internationaux alternatifs. Comment des activistes qui se préoccupent de questions aussi particulières et spécifiquement régionales que la discrimination fondée sur la caste en Inde ont-ils été amenés à s’intéresser à d’autres mouvements sociaux d’autres régions du monde, voire à s’allier à ces mouvements? Quelles circonstances ont permis aux activistes dalits de se préparer et de s’équiper pour s’insérer dans ces nouveaux types de réseaux mondiaux? Pour répondre à ces questions, nous brossons d’abord le tableau du mouvement dalit en nous interrogeant sur la façon dont les expériences acquises par ce mouvement ont facilité les interrelations avec d’autres groupes lors d’occasions comme le Forum social mondial. L’hétérogénéité des orientations au sein du mouvement dalit, la structure organisationnelle de ce mouvement et l’utilisation d’Internet sont examinées à la lumière des réseaux mondiaux alternatifs. S’appuyant sur l’ethnographie, le présent article rend compte d’une analyse parmi beaucoup d’autres qui traitent de ce que l’on appelle l’altermondialisation.
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RAM, RONKI. "Beyond Conversion and Sanskritisation: Articulating an Alternative Dalit Agenda in East Punjab." Modern Asian Studies 46, no. 3 (May 12, 2011): 639–702. http://dx.doi.org/10.1017/s0026749x11000254.
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AbstractGiven different socio-economic structures, and acute landlessness among the Dalits of East Punjab, the agendas of conversion to neo-Buddhism and sanskritisation, the two most popular Dalit social mobility models in India, have failed to strike a cord among the Dalits in this border state of northwest India. But that does not imply that Dalits of Punjab have failed in improving their social status. On the contrary, they have been very vocal in their assertions for social justice and dignity, and pressing for a due share in the local structures of power; a clear indication of a significant surge of Dalit social mobility in Punjab. The question that still remains largely unexplored, however, relates to the patterns of Dalit social mobility in Punjab that have emerged independently of the agendas of conversion to neo-Buddhism and sanskritisation. The study aims to map out the contours of an emerging alternative Dalit agenda in Punjab, which is conspicuous by its absence in existing Dalit studies, and examines its catalytic role in enhancing the legitimacy and effectiveness of increasingly visible Dalit social mobility in the state. The paper concludes by visualising the possibility of an articulation and assertion of a similar alternative Dalit agenda through highly contentious democratic politics in other parts of India, where the archetypical agendas of conversion and sanskritisation have either failed to deliver social justice and dignity or could not simply appeal to the local Dalit population.
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Still, Clarinda. ""They have it in their stomachs but they can't vomit it up"." Focaal 2013, no. 65 (March 1, 2013): 68–79. http://dx.doi.org/10.3167/fcl.2013.650107.
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This article examines the social effects of India's affirmative action policy (“reservations“) on the relationship between dalits and the dominant castes. Drawing on fieldwork in rural southern India, this article looks at the way people use their knowledge of reservations (however imperfect) to form opinions that shape behavior in everyday life. I argue that this policy is used to vindicate upper-caste antipathy toward dalits and has become an important part of new discriminatory attitudes. While discrimination on the basis of pollution has become muted, in its place reservations (combined with ideas about habits, morality, and cleanliness) have become the principal idiom through which the dominant openly express resentment toward dalits. In this sense, the language of reservations enables and legitimates an upsurge of anti-dalit feeling. This leads us to consider whether the positive effects of the policy can effectively counteract the caste antagonism caused by it in everyday life.
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Bhardwaj, Payal, and Vikas Sharma. "UNTOUCHABILITY-THE PLIGHT OF DALITS: IN THE WORKS OF DALIT WRITERS, DR. B.R. AMBEDKAR AND OM PRAKASH VALMIKI." International Journal of Research -GRANTHAALAYAH 8, no. 3 (May 24, 2020): 74–79. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.129.
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The right to live a dignified life is one of the basic necessities of human beings. In Maslow’s hierarchy of needs, self-esteem and being respected takes almost the topmost position in a person’s psychological needs. Women’s suffragette, the civil movements for equality of African- American’s and other such movements in history are a testament of the same. However, Indian history reeks of a dark past, a past that not only differentiated amongst people, but treated them worse than animals. The Indian society’s ‘Chaturvarna’ system placed the untouchables in the lowest social category. They are also called ‘Dalits’, which literally translates to ‘broken men’. The untouchables were forced to inhumane treatment and atrocities for no fault of their own. Basic rights such as drinking water, food, proper accommodation and even walking on roads were not allowed to them. With the efforts of visionaries and social workers, the condition improved; but it is still not a complete victory.
This paper is but a feeble light shining on the struggles that come with unfair castigation of this social hierarchy. It also points out how plight of Dalits is addressed in writings of the Dalit writers. Dalit writers suggested that the plight of Dalits can only be addressed through social consciousness, which can only come with education and legal empowerment.
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Šiupšinskas, Matas, and Ieva Cicėnaitė. "IDEALS OF CITY PLANING IN THE SOVIET PERIOD / SOVIETINIO PERIODO MIESTŲ PLANAVIMO IDEALAI." Mokslas - Lietuvos ateitis 5, no. 3 (October 21, 2013): 203–7. http://dx.doi.org/10.3846/mla.2013.37.
Full textAbstract:
The text is focused on ideals and values hidden under the Soviet period city planning. Soviet urban planning visions of the first half of the 20th century were balancing between naive fiction and visionary concepts. Of course, the industrial building methods and functionalist city models were present not only in the Soviet Union, but in this country especially they were transformed and adapted to the specific political and social situation. Economic aspects dominated the city planning of the Soviet era, but transformations of cities on such a scale were impossible without utopian thought. Visions by soviet architects and planners have already become a part of the legend of mass housing, still not properly discussed. Article in Lithuanian. Santrauka Tekste žvelgiama į idealus bei vertybes, kadaise slypėjusias už sovietinio periodo miestų planavimo. Drąsios ateities miestų vizijos, balansuojančios ant naivios fikcijos ir vizionieriško mąstymo ribos, darė įtaką socialistinio planavimo praktikai. Nors industriniai statybos metodai ir funkcionalistinis miesto modelis nėra tik Sovietų Sąjungai būdingas reiškinys, tačiau čia jis buvo transformuotas ir pritaikytas konkrečiai politinei ir socialinei situacijai. Nepaisant ekonominių ir praktinių aspektų dominavimo statybos procesuose, stambaus masto miestų transformacijos nebuvo galimos nepasitelkus utopinio mąstymo. Sovietinių architektų ir planuotojų vizijos yra masinės statybos legendos dalis, apie kurią nėra pakankamai kalbama.