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Journal articles on the topic 'Untouchables'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

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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2

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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3

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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4

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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5

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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6

Jain, Avinash, and SapanC Pandya. "The untouchables." Indian Journal of Rheumatology 16, no. 2 (2021): 234. http://dx.doi.org/10.4103/injr.injr_131_20.

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7

Chichizola, Jean. "The untouchables." Index on Censorship 24, no. 1 (January 1995): 185–87. http://dx.doi.org/10.1080/03064229508535870.

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8

PÉREZ-LEROUX, ANA T. "The untouchables." Bilingualism: Language and Cognition 20, no. 1 (April 4, 2016): 31–32. http://dx.doi.org/10.1017/s1366728916000365.

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Carroll's critique (Carroll) of the field of bilingualism yields strong directives. Let us not study specific groups of bilinguals, and make big claims about bilingual learning. Let us not study one domain, say vocabulary, and generalize to bilinguals’ language. These are all valid points. She also voices strong skepticism about how current literature deals with language experience: “Much of the bilingual exposure literature making claims about quantity or quality of exposure is little more than speculation, built from a ‘logic’ about amounts of exposure that will not bear close scrutiny.” (8)

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9

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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10

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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11

Loury, Glenn C. "The new untouchables." UN Chronicle 44, no. 3 (January 15, 2008): 53–55. http://dx.doi.org/10.18356/36514050-en.

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12

Pinder, James. "The 'untouchables' era." Pacific Journalism Review : Te Koakoa 1, no. 1 (November 1, 1994): 6–8. http://dx.doi.org/10.24135/pjr.v1i1.512.

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13

Bag, Minaketan, and Manjulata Jagadala. "Untouchables amongst Untouchables: An Anthropocentric Study of Ghasi Dalit Women." Social Change 48, no. 2 (June 2018): 222–37. http://dx.doi.org/10.1177/0049085718768909.

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A dalit refers to a member of that caste which is placed outside the rigid structure of Hindu society. Located at the very bottom of the four-tiered caste system some dalits are so completely and permanently socially excluded that they are called untouchables. But even among this community there are those who are even more socially excluded like the women of the Ghasi community. These women are manual scavengers traditionally responsible for keeping villages clean. They are, in a sense, the most untouchables amongst untouchables. To assess existing levels of discrimination, a study of 88 Ghasi women living in the Kharmunda panchayat of Bargarh district in Odisha was undertaken. It was found that they faced many harsh economic and social restrictions including accessing the village’s common resources which meant they could not enter temples or even access common water sources. Even though the government passed the Manual Scavengers Act, 2013 and the Atrocities Act, 1989 that legally banned discriminatory social practices, these offensive customs have continued even 70 years after India's Independence.

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14

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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15

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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16

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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17

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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18

Vašek, Markus. "Die Unantastbaren." Zeitschrift für öffentliches Recht 77, no. 4 (2023): 1153. http://dx.doi.org/10.33196/zoer202204115301.

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19

Bower, Bruce. "Plight of the Untouchables." Science News 160, no. 17 (October 27, 2001): 270. http://dx.doi.org/10.2307/4012965.

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20

Dalton-Beninato, Karen. "Untouchables to DNA Testing." Laboratory Medicine 31, no. 9 (September 2000): 482–86. http://dx.doi.org/10.1309/pkfc-xwh6-uhtd-jlf4.

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21

Gusfield, Joseph, Robert Deliege, and Nora Scott. "The Untouchables of India." Contemporary Sociology 30, no. 2 (March 2001): 119. http://dx.doi.org/10.2307/2655371.

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22

Scheffel, David. "The Untouchables of Svinia." Human Organization 58, no. 1 (March 1999): 44–53. http://dx.doi.org/10.17730/humo.58.1.g11u23635r18973r.

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23

Blokker, Niels. "International Organizations: the Untouchables?" International Organizations Law Review 10, no. 2 (June 20, 2014): 259–75. http://dx.doi.org/10.1163/15723747-01002002.

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Immunity rules belong to the traditional standard rules of international organizations. It has long been accepted that international organizations and their staff need to enjoy immunity from the jurisdiction of national courts. This understanding is generally founded on the principle of functional necessity: international organizations need immunity in order to be able to perform their functions. However, the principle of the immunity of international organizations is increasingly criticized: if national courts cannot exercise jurisdiction over international organizations, who can? After outlining the intentions behind convening this Forum, this paper will discuss the origin of the immunity rules of international organizations. Next, it will give a brief overview of the codification of such rules, both in the 1940s and in recent years. Finally, it will present some observations on the question of whether there is a need to ‘update’ or revise the current immunity rules of international organizations.

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24

Cauchran, Neema. "The Untouchables of India." American Ethnologist 28, no. 3 (August 2001): 686–88. http://dx.doi.org/10.1525/ae.2001.28.3.686.

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25

Moreso, J. J. "The untouchables of law." Critical Review of International Social and Political Philosophy 19, no. 4 (February 24, 2016): 496–503. http://dx.doi.org/10.1080/13698230.2016.1144365.

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26

Siddiqi, Mohammad A. "Conversion to Islam Untouchables' Strategy for Protest in India." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 258–60. http://dx.doi.org/10.35632/ajis.v7i2.2795.

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Many Indians were taken by surprise, anger, and dismay by severalthousand South Indian untouchables when they converted to Islam in 1981-82.Hindu chauvinists violently reacted and formed the Vishva Hindu Prishadwhich later occupied the famous mosque built by the first Mughul ruler ofIndia, Babur. Since then many attempts have been made to analyze the causesof the mass conversion which still continues, although not in large numbers.Abdul Malik's book carefully examines the regional and local causes as wellas the consequences of this mass conversion to Islam. Malik explains theelements of the complex social matrix in which the untouchables usedconversion as a "conscious and articulate protest" against a cruel and unjustcaste system. This unique study provides a thorough sociological perspectivethat deepens our understanding of more than 200 million untouchables of India.Malik explains, in the first chapter, the methodological and theoreticalbasis as well as the framework of his study. He raises relevant questionsthat have been answered in the latter part of the book, questions such as:Why did the untouchables resort to the extreme measure of conversion? Werethe conversions isolated cases or were they part of a long-term strategy? Whywas Islam as a religion chosen? Malik suggests that the main variables inthe process of conversion were the untouchables’ “aggressive and assertivebehavior.” While developing his own thesis, Malik carefully examines similarstudies by political sociologists such as Feierbend, Gum, Grimshaw, Niebuhrand others. He critically evaluates their work and draws meaningful similarities.Yet he establishes a more comprehensive framework by redefining many termssuch as violence and psychological violence in the context of the untouchables’conversion to Islam.The second, third, and fourth chapters provide a detailed understandingof the caste system that is the core of Indian politics, the economic, social,political, and cultural milieu of the untouchables, the pervasiveness ofuntouchability in the Indian society, the nature of violence against theuntouchables, and the helplessness of ’the untouchables in dealing with thepolitical power that is embedded in the caste hierarchy of the social systemin India ...

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27

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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Spence, Des. "Bad Medicine: The medical untouchables." British Journal of General Practice 67, no. 661 (July 27, 2017): 363. http://dx.doi.org/10.3399/bjgp17x691985.

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Brown, Marion. "Bad Medicine: The medical untouchables." British Journal of General Practice 67, no. 663 (September 29, 2017): 444.3–445. http://dx.doi.org/10.3399/bjgp17x692681.

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Cody, Annie. "Bad Medicine: The medical untouchables." British Journal of General Practice 67, no. 663 (September 29, 2017): 445.1–445. http://dx.doi.org/10.3399/bjgp17x692693.

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WATANABE, Hiroki. "Untouchables in Hindu Tantric Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 52, no. 2 (2004): 910–06. http://dx.doi.org/10.4259/ibk.52.910.

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32

Searle‐Chatterjee, Mary. "Urban ‘untouchables’ and Hindu nationalism." Immigrants & Minorities 13, no. 1 (March 1994): 12–25. http://dx.doi.org/10.1080/02619288.1994.9974831.

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&NA;. "We Must Not Create Untouchables." MCN, The American Journal of Maternal/Child Nursing 10, no. 2 (March 1985): 85???86. http://dx.doi.org/10.1097/00005721-198503000-00001.

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34

Anand, Vidi. "AMBEDKAR The ‘Untouchables’ and India." Bulletin of the Marx Memorial Library 116, no. 1 (July 1991): 6–14. http://dx.doi.org/10.3828/bbml.1991.116.3.

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35

Shcherbak, M. B. "Navayana of Bhimrao Ramji Ambedkar: buddhist modernism as an instrument of social transformation." Etnograficheskoe obozrenie, no. 4 (August 15, 2023): 94–107. http://dx.doi.org/10.31857/s0869541523040061.

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The article examines the phenomenon of Navayana (Neo-Buddhism) created by Bhimrao Ramji Ambedkar (1891-1956) as an instrument of changing the social identity of the untouchables from the Mahar community. The problem of untouchability and vestiges of the caste system in India became more acute during the struggle for independence. To build a new Indian nation, it was necessary to include in its ranks all strata of Indian society, including communities of the so-called untouchables. The most interesting in this regard is the social project of B.R. Ambedkar, who tried, drawing on the history of the Mahar community on the one hand and the religious conversion on the other, to create a new social identity for the untouchables. Ambedkar advocated the complete destruction of the caste system in India and considered a complete break with Hinduism as the only opportunity for low castes to gain equal rights. Ambedkar saw the religious conversion as the only way of getting rid of untouchability.

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36

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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37

Jennings, Francis. "Francis Parkman: A Brahmin among Untouchables." William and Mary Quarterly 42, no. 3 (July 1985): 305. http://dx.doi.org/10.2307/1918930.

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Jennings, Francis. "Francis Parkman: A Brahmin among Untouchables." William and Mary Quarterly 43, no. 1 (January 1986): 159. http://dx.doi.org/10.2307/1919377.

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39

Parkin, Robert. "Book Review: The Untouchables of India." Anthropological Theory 1, no. 1 (March 2001): 126–28. http://dx.doi.org/10.1177/146349960100100115.

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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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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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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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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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Singh, Prerna. "Untouchable Spring (2000) offers conversion to Christianity as a means of Dalit resistance in Andhra Pradesh in contradiction to the conventional process of emancipation adopted by the lower castes." International Journal of English Literature and Social Sciences 7, no. 6 (2022): 264–66. http://dx.doi.org/10.22161/ijels.76.38.

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Untouchable Spring as a novel epitomizes the struggle of Dalits and their assertion for self-identity through the means of revolution. Religious conversion was seen as a primary source to gain social ascendancy hence large number of untouchables, specifically the Malas and Madigas in Andhra Pradesh converted to Christianity however it still did not provide them the deserved status. The novel presents how this means of resistance is radical and revolutionary as compared to the conventional forms of revolution undertaken by the Dalits. It not only exposes the plight of Hindu Dalits but also the humiliation faced by the Christian Dalits when they converted. Hence while recording the uprising of the Dalits, the novel also potrays an alternative history of generations of oppressed people and the means adopted by them to attain liberation. This paper aims to study the issue of Dalit oppression even after conversion and understand the impact of Ambedkar in adopting conversion as a solution.

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Gilliat, J. "Is the GMC one of the untouchables?" BMJ 346, may22 15 (May 22, 2013): f3224. http://dx.doi.org/10.1136/bmj.f3224.

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Corpora, Christopher A. "The Untouchables : Former Yugoslavia's Clandestine Political Economy." Problems of Post-Communism 51, no. 3 (May 2004): 61–68. http://dx.doi.org/10.1080/10758216.2004.11052165.

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Sengupta, Kakoli. "Untouchables Among the Untouchables: A Case Study of the Madiga Community in the Chittoor District of Andhra Pradesh." Contemporary Voice of Dalit 1, no. 1 (January 2008): 35–46. http://dx.doi.org/10.1177/0974354520080103.

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Khaista Rahman and Muhammad Akram. "UNTOUCHABILITY AMONG MUSLIMS?" ĪQĀN 5, no. 1 (December 30, 2022): 11–31. http://dx.doi.org/10.36755/iqan.v5i1.410.

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Islam is known for its egalitarian teachings and unequivocal rejection of discrimination based on color, race, and ethnicity. However, as is the case with many other religious traditions, the disparity between the teachings of Islam and the practice of different Muslim communities cannot be ruled out. In South Asia, the problem of untouchability is attributed to the Hindu caste system, with its roots in ancient Brahmanism. However, some scholars have opined that parallel social stratification exists among Muslim societies of the region, too, like labeling some ethnic Christians as Chuhra and considering them as untouchables. This paper is based on data collected during a study on Christian-Muslim social interaction in Peshawar city, as some items in the quantitative questionnaire and field observations related to the issue of untouchability and hatred. The paper makes use of these items to check the validity of the claims of untouchability among Muslims. The notion of untouchability, i.e., certain social groups are impure and polluting, is generally associated with the Hindu religious tradition. However, a few studies maintain that upper-class Muslims, too, observe it in some parts of South Asia. Against this background, the present paper investigates the validity of these claims as regards the practice of untouchability among Muslims towards Christians based on data collected during a field study on Christian-Muslim social interaction in Peshawar, Pakistan. The method combined a quantitative survey and qualitative interviews.According to the study, 65.2% of Christians disagreed with the statement that Muslims consider them untouchables. Similarly, the majority (61.8%) of Christians insisted that they were never hated, while the majority (95.9%) of Muslims also rejected the claim that they hated Christians. The downside of these findings is that around one-third of Christians view that they are treated as untouchable by their Muslim compatriots. Results from the interviews also corroborated these quantifications. The paper concludes that although the Islamic teachings do not support the idea of untouchability towards human beings of any fold or affiliation, some Muslims in Pakistan still practice it towards a particular Christian ethnicity (ch?hr?s), considering them sanitary workers. The stigma attached to this Christain community is primarily because of their occupation rather than confession. Associating any ethnic or religious group with unclean professions and then considering them untouchable is a social evil that needs to be eradicated.

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