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Journal articles on the topic 'Untouchable'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2025

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1

Yadav, Shashi. "Critical Analysis of Mulk Raj Anand’s Novel Untouchable." International Letters of Social and Humanistic Sciences 30 (June 2014): 47–50. http://dx.doi.org/10.18052/www.scipress.com/ilshs.30.47.

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Problem of untouchabilty is still prevalent in the society and Mulk Raj Anand through his novel Untouchable brings to light the sorrows and sufferings that high caste Hindus inflicted on the untouchables. Mulk Raj Anand's Untouchable, is more compact than his other novels. The novel Untouchable, published in 1935, centres around a sweeper boy, Bakha. The eighteen year boy Bakha, son of Lakha, the jamadar of sweepers is a child of the twentieth century, and the impact of new influences reverberates within him.

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2

Gopika Unni, P. "Manual Scavenging and the Issue of Untouchability in Mulk Raj Anand’s Untouchable." Shanlax International Journal of English 9, no. 1 (December 1, 2020): 32–34. http://dx.doi.org/10.34293/english.v9i1.3302.

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Untouchability is an evil social menace, where certain group of people are discriminated or alienated based on their caste, class or job from the mainstream sections of the society. Untouchables are the most oppressed and marginalized people, who often lack right and voice in the public domain. Manual scavenging is considered or treated as a job attributed to the untouchables of lowest strata of the society. These people are not given any dignity due to their job of carrying human waste using their bare hands. Mulk Raj Anand presents the sufferings and hardships of an untouchable boy named Bakha as a manual scavenger faced in the casteist society through his well known novel Untouchable.

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3

Regmi, Bhim Nath. "Economic Adversity and Disgrace in Untouchable." NUTA Journal 5, no. 1-2 (December 31, 2018): 40–47. http://dx.doi.org/10.3126/nutaj.v5i1-2.23455.

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Mulk Raj Anand has created a unique position as a Humanist and a social writer in India writing in English. He has contributed in the development of Indian English Literature and focuses on caste issue, economic adversity and disgrace rooted in Indian society. He has public concerns and humanity for the subjugated people and his characters represent the social reality of suppressed people of India. His first novel Untouchable is an account of a day in the life of its protagonist- Bakha, an untouchable sweeper. He describes the depressed conditions of the untouchables, their immitigable hardships and physical and mental agonies almost with the meticulous skill of historical raconteur

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4

Chowdhury, Sanjida. "Subaltern of the Subalterns:." Crossings: A Journal of English Studies 8 (August 1, 2017): 30–36. http://dx.doi.org/10.59817/cjes.v8i.122.

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In India the complex social structure demands that it be divided into heterogeneous classes. This division produces class discrimination as well as caste discrimination. The latter has been institutionalized in the name of religion; and the upper castes, using religious dogma, assume hegemonial power to exploit the lower castes to suppress them economically, socially, and politically. Mulk Raj Anand has shown the pathetic condition of the outcaste/ untouchable in colonial India where the whole of India is subjugated to their colonizers, and because of the division and subdivision, the lower castes are subjugated at the hands of the upper caste Hindus. The condition of the untouchables cannot be recognized by generalizing them as subalterns; rather they demand a critical study beyond the accepted notion regarding the synonymous use of “people” and “subaltern.” This paper argues the possibility of reviewing the untouchables in a double subalternized position in the context of Mulk Raj Anand’s Untouchable.

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5

Singh, Subhash. "STUDY OF CASTE DISCRIMINATION IN MULK RAJ ANAND’S UNTOUCHABLE." JOURNAL OF ENGLISH LANGUAGE AND LITERATURE 10, no. 02 (2023): 157–61. http://dx.doi.org/10.54513/joell.2023.10217.

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This present paper focuses on the caste discrimination that is projected in the novel, Untouchable. Mulk Raj Anand narrated the lives of the impoverished and oppressed in traditional Indian society. The novel, Untouchable illuminates the atrocities that still exist in India. The narrative illustrates the tense and troubled interactions between upper-caste Hindus, Muslims, Christians and untouchables oppressed in colonial India. Bakha is a metaphor for the oppression and exploitation that have been untouchables like him. Bakha is an extremely skilled worker and passers-by frequently admired his prowess and briefly wondered whether he belonged to cleaning public restrooms. The main character, Bakha, is a life-size character who effectively conveys the agony of an oppressed, disadvantaged, and fated human being for no other reason than being an outcast. Mulk Raj Anand has painted a true and accurate picture of traditional Brahminical India, when the low caste population's plight was truly deplorable and pitiful.

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6

GUPTA, RAHILA. "Untouchable." Critical Quarterly 33, no. 4 (December 1991): 88–94. http://dx.doi.org/10.1111/j.1467-8705.1991.tb00988.x.

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7

Kabir, Md Shamsul. "Caste System Turns into A Social Curse and Social Discrimination: A Study of Mulk Raj Anand’s Untouchable in the Perspective of Post-independence Bangladesh." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 231–38. http://dx.doi.org/10.22161/ijels.85.37.

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The caste system roots in the heart of Hinduism and falls apart Hindus into touchable and untouchable. The sweepers are regarded as untouchables and are given no choice and access to their social life. The caste system in Hinduism and, therefore, in the Hindu-majored nation in India is a strong social discriminatory hierarchy that has been exercised for more than two millenniums. Mulk Raj Anand, with a firm belief in the dignity and equality of all human beings, attempts to project a panoramic scene of the caste system by beckoning a single day from the diary of Bakha, an untouchable boy who is a sweeper in profession. The present paper attempts to address the curse and discrimination triggered by the caste system, which is prevalent in Mulk Raj Anand’s Untouchable. Though the scenes of the novel belong to a small, interior town in Punjab, the happenings are pan-Indian in nature. This paper also argues how the caste system paves the way for inter-caste conflict and exploitation and, apart from several caste discrimination, why changing the upper caste’ outlook is the sole way out to wipe out the stigma of the caste system.

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8

Randeria, Shalini. "Carrion and corpses: conflict in categorizing untouchability in Gujarat." European Journal of Sociology 30, no. 2 (November 1989): 171–91. http://dx.doi.org/10.1017/s0003975600005853.

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Death is the most potent of all the sources of impurity and inauspiciousness in the life of a Hindu. This paper explores the different discourses on the nature of untouchability in Gujarat in order to delineate the relationship between the collective, permanent pollution of the lowest castes in the caste hierarchy, the so-called ‘Untouchables’, and their occupational specialization involving the disposal of dead animals and human corpses. It also analyses the inter-caste exchange of food and services at two levels: that between each of the untouchable castes and the other castes of a village, and that among the different untouchable castes themselves. The intra-caste sphere of temporary death pollution (sutak) incurred by individuals affected by the death of kin or affines is not dealt with here.

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9

Yurlova, Eugenia S. "B. R. AMBEDKAR’S INTERNATIONAL EXPERIENCE: USA, ENGLAND, GERMANY." Journal of the Institute of Oriental Studies RAS, no. 4 (26) (2023): 161–70. http://dx.doi.org/10.31696/2618-7302-2023-4-161-170.

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Bhimrao Ramji Ambedkar, an untouchable from the caste of mahars, was educated abroad with the support of the maharaja of Baroda. The goal of his studies at the Columbia University in New York was to learn about the struggle of the Black Americans. African Americans and their leaders influenced his ideology and policy regarding Indian untouchables, as the struggle of the dalits and the Blacks and their social situation are somewhat similar. Ambedkar’s works reflect the learnings from his American experience. In countrast with the multiple castes and subcastes of the untouchables, the Blacks are an endogamous group, and it is easier for them to unite in their struggle. As the Chairman of the Constitutional Committee, Ambedkar included in the Constitution a number of articles to protect the rights of the scheduled castes. He turned to Buddhism as a result of his quest to reform the caste system in order to end social discrimination of the Dalits. Ambedkar showed that each caste maintained its identity and that is why it was impossible to unite all untouchable castes. However, his accomplishments in the struggle for equal rights for all people allow hope that this historic goal will be achieved.

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10

Bien, Peter, and John Banville. "The Untouchable." World Literature Today 72, no. 1 (1998): 131. http://dx.doi.org/10.2307/40153600.

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11

Visker, Rudi. "The Untouchable." Epoché 4, no. 2 (1996): 47–101. http://dx.doi.org/10.5840/epoche1996425.

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12

Sengupta, Amit. "Untouchable India." Index on Censorship 35, no. 4 (November 2006): 82–84. http://dx.doi.org/10.1080/03064220601100408.

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13

Gokhale, Jayashree B. "The Sociopolitical Effects of Ideological Change: The Buddhist Conversion of Maharashtrian Untouchables." Journal of Asian Studies 45, no. 2 (February 1986): 269–92. http://dx.doi.org/10.2307/2055844.

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The conversion of the Mahars to Buddhism in October 1956 was an ambitious attempt to construct a new ideology fundamentally opposed to the traditional Hindu system of beliefs, which had been destructive for the individual psyches as well as for the collective existence of Untouchables. The conversion was intended to transform the consciousness, both individual and collective, of the Mahar-Buddhists through the creation of new institutions and new modes of social interaction. The conversion was effective in inculcating a new ideology and relationships among the Mahar-Buddhists, and it did serve to make the community more cohesive and self-confident than it had been. Yet, because of the intrusion of the reservation issue and the ambiguous constitutional status of the Buddhists, they became more isolated from Untouchable communities than they had been. The conversion also had unexpected effects that ultimately reinforced divisions and class tensions both among Untouchable communities and within wider Maharashtrian society.

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14

Dr. Vishnu Kumar. "Social Resistance in Mulk Raj Anand’s Untouchable." Creative Launcher 7, no. 4 (August 30, 2022): 96–102. http://dx.doi.org/10.53032/tcl.2022.7.4.13.

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Mulk Raj Anand was a revolutionary writer of the twentieth century India who changed the mode of writing and thinking in the field of Indian fiction writing. The novelists before him, who had written fiction, wrote the fictional side of life which were ideal and romantic in nature. There were a smaller number of issues of the society. Mulk Raj Anand’s writing brought revolutionary change in the field of fiction writing. He wrote the novels for the sake of untouchables and the poor. He raised the issues of casteism, capitalism, feudalism, colonialism and imperialism through his novels. In Untouchable, he has attacked one of the worst social evils of the Indian society which was ignored by the previous writers and that is blot on Indian society, culture and tradition that has colonized eighty five percent people of Indian society. This sensibility has ruined creativity of Indian people. Casteism and untouchability are the blots on the face of humanity. Anand seems fighting for the liberty, equality and justice of the untouchables and the poor. He appealed for the basic human rights and needs in the newly emerging civil structure of colonial and post-independence India. He had the opinion among all the fundamental rights that human dignity is the highest. Bakha, the leading character, had the resistance in the mind but he could not express it due to the fear of his caste. Bakha is a metaphor for all the untouchables of India.

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15

Etheredge, Francis. "Frozen and Untouchable." National Catholic Bioethics Quarterly 16, no. 1 (2016): 49–54. http://dx.doi.org/10.5840/ncbq20161616.

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16

Purkayastha, Prarthana. "Warrior, Untouchable, Courtesan." South Asia Research 29, no. 3 (October 27, 2009): 255–73. http://dx.doi.org/10.1177/026272800902900304.

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17

Barnet, Miguel. "The untouchable ‘Cimarrón’." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 3-4 (January 1, 1997): 281–89. http://dx.doi.org/10.1163/13822373-90002609.

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[First paragraph]Biografia de un cimarron has attracted many articles, criticisms and even essays, all aimed at pinpointing neglected aspects of slavery in our country. The book met with a positive reception and has been regarded as a pioneering work in terms of the method followed. It should not be forgotten that the book was published in 1966, before Truman Capote had written In Cold Blood. I was the one who suggested publishing that book in Cuba to Alejo Carpentier. In the end I translated it into Spanish and added a preface. This book aroused a great interest in me. To a certain extent, I found some similarity between it and my Biografia de un cimarron, which had already been published.

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18

Ilhaam, Saleha. "Reading Identity, Reading Essence: A Strategic Essentialist Approach to Mulk Raj Anand’s Untouchable." South Asian Journal of Social Sciences and Humanities 2, no. 4 (2021): 91–101. http://dx.doi.org/10.48165/sajssh.2021.2406.

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The term strategic essentialism, coined by Spivak, is generally understood as “a political strategy whereby differences (within Group) are temporarily downplayed, and unity assumed for the sake of achieving political goals.” On the other hand, essentialism focuses that everything in this world has an intrinsic and immutable essence of its own. The adaption of a particular “nature” of one group of people by way of sexism, culturalization, and ethnification is strongly linked to the idea of essentialism. Mulk Raj Anand’s Bakha is dictated as an outcast by the institutionalized hierarchy of caste practice. He is essentialized as an untouchable by attributing to him the characteristic of dirt and filth. However, unlike other untouchables, Bakha can apprehend the difference between the cultured and uncultured, dirt and cleanliness. Via an analysis of Anand’s “Untouchable,” the present article aims to bring to the forefront the horrid destruction of the individual self that stems from misrepresentations of personality. Through strategic essentialism, it unravels Bakha’s contrasting nature as opposed to his pariah class, defied by his remarkable inner character and etiquette. The term condemns the essentialist categories of human existence. It has been applied to decontextualize and deconstruct the inaccurately essentialized identity of Bakha, which has made him a part of the group he does not actually belong to.

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19

Nambissan, Geetha B. "Caste and the Politics of the Early ‘Public’ in Schooling: Dalit Struggle for an Equitable Education." Contemporary Education Dialogue 17, no. 2 (July 2020): 126–54. http://dx.doi.org/10.1177/0973184920946966.

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In this article, I draw attention to the early 1850s in the Bombay Presidency when the colonial government first assumed responsibility for mass education. I show that in the subsequent decades, publicly funded schooling was narrow and extremely exclusive as a result of the strong opposition of dominant castes to the education of the Dalits (‘Untouchable’ castes) as well as ambivalences and compromises of the colonial state to equality in education. I argue that in the efforts towards shaping of a more inclusive and ‘equitable’ public education, the struggles of the most excluded and stigmatised castes, the Untouchables, were crucial and have hitherto received little attention. Initiatives from within the community as well as the role of radical social reformers (I refer to Phule), Dalit activists and leaders such as Ambedkar in political and social spaces in relation to education also deserve far more serious study and acknowledgement. The neglect of the Untouchable castes in histories of education has resulted in failure to recognise their extraordinary efforts to spread education within their communities and significant contestations from below as well as in shaping discourses and practices around the ‘public’ in schooling. It also reminds us that as we defend the public in education today, we must understand the politics around it.

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20

Cooper, Ed. "To Touch the Untouchable." Caregiver Journal 8, no. 2 (July 1991): 5. http://dx.doi.org/10.1080/1077842x.1991.10781611.

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21

Vieth, Eva. "A glamorous, untouchable elsewhere." International Journal of Cultural Studies 5, no. 1 (January 2002): 21–44. http://dx.doi.org/10.1177/13678779020050010301.

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22

Shankar, S. "Teaching Mulk Raj Anand’s Untouchable: Colonial Context, Nationalism, Caste." Cambridge Journal of Postcolonial Literary Inquiry 4, no. 2 (April 2017): 332–41. http://dx.doi.org/10.1017/pli.2017.2.

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AbstractMulk Raj Anand’s novel Untouchable (1935) offers opportunities to introduce and explore a variety of theoretical, historical, and ethical issues in the classroom. A canonical text of Indian writing in English, the novel presents a day in the fictionalized life of a Dalit (“untouchable”) boy in colonial India. As such, it is situated aesthetically in the triangular tension between colonial modernity, Gandhian nationalism, and Ambedkarite anti-caste radicalism. Untouchable enables rich discussions in relationship to these aspects through contextualization and comparison. Especially fruitful is re-evaluating the novel in the light of new work in relationship to caste.

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23

Diamond, M. Josephine. "Viramma, Life of an Untouchable: the resistant traditions of an untouchable Tamil community." Dialectical Anthropology 40, no. 2 (May 20, 2016): 143–60. http://dx.doi.org/10.1007/s10624-016-9426-5.

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24

Hem, Marit Helene, Per Nortvedt, and Kristin Heggen. "Only a Manic Depressive!: The Zone of the Untouchable and Exceeding Limits in Acute Psychiatric Care." Research and Theory for Nursing Practice 22, no. 1 (March 2008): 56–77. http://dx.doi.org/10.1891/1541-6577.22.1.56.

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This article addresses psychotic patients’ fragile boundaries and need for professional help to restore their personal untouchable zone. We examine how nurses move into this inviolable zone and re-establish limits. Empirical data are drawn from an acute psychiatric setting and focus on one patient in different situations and on her relationships with nurses. Data from nurses’ discussions and the researcher’s experience are also included. The concept of the zone of the untouchable, by the Danish theologian and philosopher K. E. Løgstrup, guides interpretation. Analysis shows how and with which critical and constructive consequences the diagnosis-oriented understanding affects the patient–nurse relationship. Conclusions include premises that can guide nurses moving into the patient’s untouchable zone.

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25

Kharinin, Artem, and Larisa Kharinina. "Untouchable Castes of Uttar Pradesh." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 1 (April 8, 2015): 32–41. http://dx.doi.org/10.15688/jvolsu4.2015.1.4.

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26

., Mudita. "Existential Crisis in Anand’s “Untouchable”." RESEARCH HUB International Multidisciplinary Research Journal 7, no. 9 (September 5, 2020): 1–2. http://dx.doi.org/10.53573/rhimrj.2020.v07i09.001.

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27

Wilmshurst, P. "No doctor should be untouchable." BMJ 346, apr18 1 (April 18, 2013): f2338. http://dx.doi.org/10.1136/bmj.f2338.

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28

Manuraj, Siyar. "SOCIO-ECONOMIC SIGNIFICANCE OF THE PRESIDENTIAL ORDER KNOWN AS CONSTITUTION [SCHEDULED CASTES] ORDER 1950 IN THE LIFE OF DALITS IN KERALA." International Journal of Advanced Research 8, no. 11 (November 30, 2020): 74–79. http://dx.doi.org/10.21474/ijar01/11979.

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Untouchables, depressed class people, Chandalas or politically known as Dalits and officially recognized as Scheduled Castes in India are historically placed in different religions. They share a common history of oppression, economic deprivations and denial of human rights. Though they belong to different religions, their common cultural ancestry is an undeniable reality. The Presidential Order known as Constitution [Scheduled Castes] order 1950 limits the Scheduled Caste Status only to such untouchable people who profess Hinduism, Sikhism or Buddhism. The order excludes Dalit Muslim and Dalit Christian from the ambit of Scheduled caste status. The article problematizes the historical and political contexts in which the exclusion of certain castes happened and the contemporary historical realities that necessitate the inclusion of Dailit Christians and Dalit Muslims into the Scheduled Caste List and how the denial aborts political and cultural unity of Dalits across different religions.

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29

Wanchoo, Rohit. "The Question of Dalit Conversion in the 1930s." Studies in History 36, no. 2 (August 2020): 206–29. http://dx.doi.org/10.1177/0257643020956627.

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In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.

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30

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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31

Atiquzzaman, Sharif. "Marginalisation of Women on Caste A Subaltern Study of Chandalika and Draupadi." BL College Journal 4, no. 1 (July 1, 2022): 172–79. http://dx.doi.org/10.62106/blc2022v4i1e5.

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The marginalized people of Indian society have been neglected and tortured by the dominating section since time immemorial. The so-called upper-class people labelled them as subhuman untouchables. Although subaltern studies as a critical theory were unknown to Rabindranath Tagore, it will be interesting to review Chandalika from the post-colonial standpoint. The musical drama shows plenty of evidence of subalternity. Prakriti, a low-caste girl, broods over her destiny and curses her mother for giving her birth to an untouchable family. Dopdi, the central character in Mahasweta Devi’s Draupadi also allows us to view the subaltern identity with the hegemonic structures of the society. It’s a story about a santhal woman who organised a rebellion against the local landlords who didn’t allow them to fetch water from their wells for being untouchable. Dopdi, in Devi’s story, Draupadi is a revised and demythicised incarnation of the epical Draupadi. She belongs to a small ethnic group called santhal. In her reincarnation, she is placed within a contemporary historical context, where her present status is described as an activist in the Naxalite movement of the seventies. Mythology is used here as a source and vehicle of hegemonic control over the marginalized ‘other’. This article would be investigating Tagore’s Chandalika and Mahasweta Devi’s Draupadi from the subaltern standpoint, and focus on Tagore’s ideal of humanitarianism and universalism giving a strong espousal to the Doctrines of Buddha. The paper also aims at showing how Mahasweta Devi produces a sense of male-dominated power structure, deconstructive and counter-historical discourse. Referring to the subaltern theory, it will further explore postcolonial issues of subjectivity, marginalisation, and identity formation.

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32

Móricz, Klára. "“The Untouchable: Bartók and the Scatological”." Studia Musicologica 47, no. 3-4 (September 1, 2006): 321–36. http://dx.doi.org/10.1556/smus.47.2006.3-4.8.

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33

Charsley, Simon. "`Untouchable': What is in a Name?" Journal of the Royal Anthropological Institute 2, no. 1 (March 1996): 1. http://dx.doi.org/10.2307/3034630.

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34

Chereshneva, Larisa A. "Ambedkar - the great untouchable of India." Asia and Africa today, no. 7 (2020): 78. http://dx.doi.org/10.31857/s032150750010110-3.

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35

Eungu Lee. "The Study of Untouchable in 『Godān』." Journal of South Asian Studies 13, no. 2 (February 2008): 45–68. http://dx.doi.org/10.21587/jsas.2008.13.2.003.

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36

Vincentnathan, Lynn. "Untouchable Concepts of Person and Society." Contributions to Indian Sociology 27, no. 1 (January 1993): 53–82. http://dx.doi.org/10.1177/006996693027001003.

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37

Pinotti, Andrea. "The Touchable and the Untouchable (abstract)." Chiasmi International 3 (2001): 78–79. http://dx.doi.org/10.5840/chiasmi2001315.

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38

Palazzolo, Pietra. "Contentious encounters : John Banville’s The Untouchable." Recherches anglaises et nord-américaines 36, no. 1 (2003): 79–90. http://dx.doi.org/10.3406/ranam.2003.1670.

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Cet article vise à examiner le jeu subtil qui s’établit entre «identité» et «altérité» dans The Untouchable de John Banville (1997), avec pour toile de fond les récentes interrogations de Derrida sur la «question de l’étranger» dans Of Hospitality (2000). En particulier, mon analyse montre la manière dont le texte aborde la multiplicité des significations de l’expression «la question de l’étranger», dans le but de mettre en évidence dans le récit des moments cruciaux qui posent la question des échanges complexes entre hôte et invité. En présentant un personnage qui est un exlus à l’intérieur du système — Victor Maskell, irlandais éduqué en Angleterre, qui devient l’un de ses meilleurs historiens de l’art, et qui entre dans les Services Secrets pendant la guerre — The Untouchable pousse à l’extrême le schéma identité/ altérité, tout en explorant les limites fluctuantes de l’hospitalité et les échanges entre Victor et ses nombreux hôtes (la famille royale, le gouvernement et l’establishment anglais, les Breetvort).

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Walker, Dennis. "MATUA UNTOUCHABLE WRITERS IN WEST BENGAL." Islamic Studies 38, no. 4 (December 31, 1999): 563–602. https://doi.org/10.52541/isiri.v38i4.6148.

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Periyanayaki, C. "Inequality in Mulk Raj Anand’s Untouchable." Shanlax International Journal of Arts, Science and Humanities 11, S5 (March 1, 2024): 139–40. http://dx.doi.org/10.34293/sijash.v11is5.7678.

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Great novelist Mulk Raj Anand has addressed socioeconomic issues in his writing. His passion is portraying contemporary India, complete with its corruption, untouchability, starvation, poverty, superstitions, labor troubles, and economic anxieties. The novel Untouchability focused on the underprivileged segment of Indian society that was deemed “Achhut” untouchable, meaning that upper-class individuals “Swarna Varga” were not allowed to touch them. Through the characters of Bakha, a sweeper, Lakha, the chief of the sweepers in the area, Solini, a Dalit girl, Charat Singh, a charitable man, and many more, the novel accurately portrays society. These figures represent Indian society’s spoilt and collapsing traditional traditions. But the book also shows how society may tolerate cruel, terrible behavior when it comes to the Dalit Vagra, as well as the kindness and compassion displayed by the author’s characters and the optimism that can be seen in the midst of despair thanks to Mahatma Gandhi’s teachings. The narrative also emphasizes how technology was developed and used to elevate humanity through cruel practices like manual rummaging.

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Vijayan, Anilkumar Payyappilly. "Poothapattu: Sobs of a Broken People, Fragmented Ethos, and the Lost Land." CASTE / A Global Journal on Social Exclusion 5, no. 2 (May 31, 2024): 314–31. http://dx.doi.org/10.26812/caste.v5i2.627.

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Keeping three radical ideas of Dr. B.R. Ambedkar, which have not been seriously dealt with by mainstream Indian/Kerala historiography, at the backdrop, namely, the Nagas and Dravidians are the same people, the untouchables were Buddhists, and India’s history as the history of mortal conflicts between Buddhism and Brahminism, the article attempts to study a Malayalam poem that has attained a classical status in the language, Poothapattu, to unravel the concealed layers of Kerala’s past. Drawing on the distinction the filmmaker Sergei Eisenstein establishes between the image and representation and on the insights provided by the Sangham Thinai conceptualizations, the article argues that in the Pootham image created by the Savarnna Malayalees, one could see sedimentation of history, where representations of the untouchable population of different historical moments are fused into a complex image, attesting to the veracity of Ambedkar’s radical ideas enumerated above.

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Davidson, Adam. "The Shadow of the Law of the Police." Michigan Law Review, no. 122.6 (2024): 1035. http://dx.doi.org/10.36644/mlr.122.6.shadow.

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Sudhir K. Arora. "The Bengali Face in the English Mirror: Reflection of Dalit Consciousness in Shyamal Kumar Pramanik’s The Untouchable & Other Poems." Creative Saplings 2, no. 06 (September 25, 2023): 48–58. http://dx.doi.org/10.56062/gtrs.2023.2.06.382.

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Shyamal Kumar Pramanik, who belongs to Poundra Kshatriya community, is a significant Bengali Dalit poet with a mission of establishing equality and fraternity among the people. His poetry collection The Untouchable & Other Poems, translated by Jaydeep Sarangi and Anurima Chanda into English, demonstrates him as a poet of Dalit consciousness. Without being violent, he raises the Dalit consciousness so that Dalits may come together and unite themselves in order to break the shackles of exploitation and oppression. He wonders how the non-Dalit authors can express the experiences of Dalits. He envisions the fourth world coming out of the darkness. He makes the untouchable Shambok his representative in voicing Dalits who have always been marginalized. He loves nature and makes her his companion and friend for sharing his feelings. He is a poet of hope and future and, so, continues to sing the song of a casteless society despite the feelings of pains, insults and sufferings. His Bengali face reflects the Dalit consciousness in the English mirror, i.e. The Untouchable & Other Poems.

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Magarati, Shyam Lal. "Exploring Dalit Characters and their (Imposed) Professions in Dulal’s Gahugoro Africā." Tribhuvan University Journal 39, no. 1 (June 20, 2024): 35–49. http://dx.doi.org/10.3126/tuj.v39i1.66666.

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This paper presents Dalits of Nepal as Africans as represented in the poem Gahugoro Africā by Bishowbhakta Dulal. Dalits are primarily artisans who engage in various tasks such as crafting temple idols, cobbling shoes, plough fields, sweeping streets, and playing musical instruments like the lyre and tum-tum. Despite their skillful performance, as expected by the so-called upper caste people, they are neither adequately paid nor decently treated. Instead, they are often hated, humiliated, discriminated, exploited and traumatized in the society. Therefore, this paper aims at exploring the predicaments of the Dalit characters and their imposed professions as depicted in the primary text. The research is significant due to its focus on the inhuman treatment and miserable existence of Dalits in the same society. The exploration of diverse cultures and cultural practices is valuable to academia. The research is conducted using a library-based qualitative approach, utilizing relevant texts and sources to analyze the representation of Dalit characters and their professions. The researcher has implemented cultural studies perspective using Stuart Hall’s ideas of representation as the main theoretical parameters and Ambedkar, Pandey and Ghurye’s ideas of caste discrimination and untouchable practices as supporting tools. The text Gahugoro Africa was chosen purposively and the data were collected by text information, description and record keeping. Dalits: Kami, Sarki, Damai, Cyame, Badi, Gaine and Mushahar are considered untouchables and distanced in Nepali society though they have been playing productive roles through their imposed professions. So, the speaker in the poem strictly demands freedom from every type of shackle of discrimination and 36 untouchable practices. Freedom from such evil practice is inevitable for Dalits in human civilization and it is the representative voice of Dalits.

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S, Arunakumari. "Dalit Narrative: Anti-Untouchable in Indian English Novels." International Journal of Science and Research (IJSR) 10, no. 6 (June 27, 2021): 117–20. https://doi.org/10.21275/sr21529180858.

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Biswas, Upama, and Jaya Biswas. "Women and Dalit Oppression and Suppression: Searching for Historical Background." Praxis International Journal of Social Science and Literature 6, no. 7 (July 25, 2023): 112–22. http://dx.doi.org/10.51879/pijssl/060713.

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When we search about ancient history of India, specially the history of Vedic Age, then we observe a monolithic history of the oppression and suppression of Women and Dalit.In the history of Ancient India in Rig Vedic and later Vedic period the society was developed on the basis of Brahmanical four fold system. In Rigvedic period there was some kind of mobility in this brahmonical four fold system and in that period varna of an individual was not hereditary. The upanayana of women was acknowledged or accepted in social life, that is the ten samaskaras were applicable to women also. Women could read vedas. They also could able to participate in political life and were able to choose their life partners. On the other hand Sudra Varna was mainly those Aryan tribes who were defeated during conflicts between themselves. They were also referred to as the Dasas and Dasyus in the Rigveda and were also included in the category of the Sudra varna, the lowest stratum of the varna hierarchy. In the later vedic period,the varna system or varna hierarchy started to be immobile and the specific varna of an individual started to be hereditary. After the Vedic age Jati or caste system was started. After the Vedic age a certain part of sudra varna was described as the untouchable or the fifth varna. Gradually the society started to exploit the women and the Sudras from their various rights and privileges. Women as a whole and women and men folk of sudra varna both were prohibited to read the Vedas and to get education. They were also deprived of the rights of observing various samaskaras. Gradually the sudra varna were being appointed to give service to the upper three varnas. On the other hand women were only used for the cause of reproduction and to give service to their families of in laws. In the ancient Literature, women were described as eligible for Sampradana to the Bridegroom with other mobile or immobile gifts such as cattle or other material objects. On the other side the chandalas, the cobblers, the sweepers were described as untouchable and were directed to live outside the pale of the varna system and outside the frontiers of villages. It was prohibited for higher varnas to touch and see the Untouchables. By doing these the higher varnas had to enunciate their varna status. But accepting their services was not anyway prohibited to the upper varnas. In ancient Hindu society various types of services from the untouchables were compulsory and to continue the reproduction system marriage was obligatory in state and society. So it can be said that suppression and exploitation of women and untouchables are the continuous process. Since ancient time. In colonial times there started the process of upliftment women through various social reform movements. Almost at the same period Jyotirao Phule and Sabitribai Phule – this couple tried to eradicate the untouchability from society and to uplift the status of Untouchables. In this present Research Project, we try to explain the historical background of the suppression and oppression of women and Untouchables in Indian Society

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Yosia, Adrianus. "Untouchable Bodies, Resistance, and Liberation: A Comparative Theology of Divine Possessions." Indonesian Journal of Theology 10, no. 1 (July 15, 2022): 157–59. http://dx.doi.org/10.46567/ijt.v10i1.269.

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Stroud, Scott R. "The Rhetoric of Conversion as Emancipatory Strategy in India: Bhimrao Ambedkar, Pragmatism, and the Turn to Buddhism." Rhetorica 35, no. 3 (2017): 314–45. http://dx.doi.org/10.1525/rh.2017.35.3.314.

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Bhimrao Ambedkar, famous for being a political ally to the “untouchable” castes and a political sparring partner to Gandhi in India's struggle for independence, is also well-known for his public advocacy for Buddhism. Starting in the 1930s, Ambedkar began arguing that he and his fellow untouchables should convert from Hinduism to escape caste oppression. Ambedkar was also influenced by his teacher at Columbia University, John Dewey. Religious conversion transformed in Ambedkar's rhetorical strategy to a meliorative program. His rhetoric of conversion operated in three stages: reflection on one's religious orientation, renunciation of a problematic orientation, and conversion to a more useful orientation. This study explicates the final phase of Ambedkar's conversion rhetoric, the stage he only expands upon in his oratorical activity during his last decade of life. His rhetorical appeals to convert to Buddhism are found to be performative in nature and to be imbued with a Deweyan ethos of religious rhetoric as an emancipatory device for individuals and communities.

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Ananya Pahari. "Analysis of Caste-Based Discrimination: Through the Spectacles of Bhimayana: Incidents in the Life of Bhimrao Ramji Ambedkar." Creative Launcher 6, no. 5 (December 30, 2021): 90–100. http://dx.doi.org/10.53032/tcl.2021.6.5.11.

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The caste-system encapsulates the agony, misery and helplessness of a low-caste group called the Untouchables. The upper class uses various means of violence, not necessarily the physical violence always and dominates these people who have a voice but are not allowed to speak. In this journey, Dr. B. R. Ambedkar, became a ray of hope. Through the spectacles of Bhimayana: Incidents in the Life of Bhimrao Ramji Ambedkar, this paper will try to analyse that Education, Money, Posts, etc lose its glory in front of the Caste-based Discrimination. This paper will try to sensitize how being born in a low-caste becomes a sinful offence. It will try to analyse how simply experiencing the trauma of a Dalit, being a Non-Dalit, is different from the harrowing experiences of being born as an Untouchable, who is compelled to face it at every step. This paper will also try to decode and justify the word “Agitation” which acts as an important weapon against the injustice.

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Berg, Dag-Erik. "Foregrounding contingency in caste-based dominance." Philosophy & Social Criticism 44, no. 8 (February 18, 2018): 843–64. http://dx.doi.org/10.1177/0191453717744007.

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This paper focuses on how revolts against caste-based oppression in India have been made invisible due to conceptual legacies in European social and political theory. Weber’s and Arendt’s conceptualization of Pariah agency is a case in point. Arendt’s main understanding of Pariah agency is individualized and inadequate to study freedom struggles among untouchable castes. This article argues that one not only needs to move away from analyzing individual to collective action, but it is also crucial to foreground how collective mobilization among excluded groups has focused on contingencies that embed a system of domination. Dr. Bhimrao Ambedkar’s critique of caste-based domination in India is noteworthy in this regard; he foregrounds how the distinction between “Touchables” and “Untouchables” in the caste system is both embedded and contingent. Focusing on untouchability in India, Ambedkar offers insights into hegemonic analyses of social exclusion, human rights articulations before the Universal Declaration of Human Rights, and add value to current debates in post-foundational thought and transnational analysis.

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