Pub Date : 2019-09-01DOI: 10.36931/jma.2019.2.1.67-90
Pinak Sarkar
Migration, as an economic process, has been indispensable to the human society. The phenomenon of migration involves various multidimensional aspects; understanding the process of migration therefore requires both macro and micro perspectives. A macro-level analysis involves delineating migration trends and patterns in a geographical space within a given time horizon, and also looking into the broader reasons for migration. On the other hand, a micro-level inquiry entails understanding the migration process in a framework that involves individual and household decisions, which may be backed by both economic and noneconomic(cultural and societal) factors. In the context of labour migration, it can be argued that both macro and micro-level understanding is crucial in ascertaining the causes and economic outcomes of migration. In this context, this paper tries to guage the occupational and economic attainments of Bihari migrants across other states in India.
{"title":"An Empirical Analysis of Occupational and Economic Attainments of Labour Migrants from Bihar","authors":"Pinak Sarkar","doi":"10.36931/jma.2019.2.1.67-90","DOIUrl":"https://doi.org/10.36931/jma.2019.2.1.67-90","url":null,"abstract":"Migration, as an economic process, has been indispensable to the human society. The phenomenon of migration involves various multidimensional aspects; understanding the process of migration therefore requires both macro and micro perspectives. A macro-level analysis involves delineating migration trends and patterns in a geographical space within a given time horizon, and also looking into the broader reasons for migration. On the other hand, a micro-level inquiry entails understanding the migration process in a framework that involves individual and household decisions, which may be backed by both economic and noneconomic(cultural and societal) factors. In the context of labour migration, it can be argued that both macro and micro-level understanding is crucial in ascertaining the causes and economic outcomes of migration. In this context, this paper tries to guage the occupational and economic attainments of Bihari migrants across other states in India.","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"17 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120997751","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.69-84
Jabeen Yasmeen
{"title":"Bengali Muslims in Assam and ‘Miyah’ Poetry: Walking on the Shifting Terrains of ‘Na-Asamiya’ and ‘Infiltrator’","authors":"Jabeen Yasmeen","doi":"10.36931/jma.2019.1.2.69-84","DOIUrl":"https://doi.org/10.36931/jma.2019.1.2.69-84","url":null,"abstract":"","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127914643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.3-18
Sruti Manjula Devaprakash
Fifteenth-century saint Guru Ravidas, who belonged to the ‘untouchable’ Chamar caste, was the first to formulate an Indian version of utopia in his song ‘Begumpura’ (Omvedt 2008, 106–107). Interestingly, he does not dream of a village that is caste-free, he dreams of a city; to him, the city is the hope of a caste-free space. ‘Begumpura’ shows that the hope and dream for caste-free spaces is not a modern phenomenon; it goes back in time. The importance of modernity (unlike pre-modern times), however, is that through social rationality it promises an egalitarian space for everybody to live in (Aloysius 2009), where one can question, critique and make demands when the promise is not fulfilled. In this regard, the genre of the Dalit life-narrative is a strong critique of Indian modernity, a modernity that believes that to shut out the language of caste is to shut out caste itself (Pandian 2002).
{"title":"Neither Rural, Nor Urban: Incomplete Migration in Dalit Life-narratives","authors":"Sruti Manjula Devaprakash","doi":"10.36931/jma.2019.1.2.3-18","DOIUrl":"https://doi.org/10.36931/jma.2019.1.2.3-18","url":null,"abstract":"Fifteenth-century saint Guru Ravidas, who belonged to the ‘untouchable’ Chamar caste, was the first to formulate an Indian version of utopia in his song ‘Begumpura’ (Omvedt 2008, 106–107). Interestingly, he does not dream of a village that is caste-free, he dreams of a city; to him, the city is the hope of a caste-free space. ‘Begumpura’ shows that the hope and dream for caste-free spaces is not a modern phenomenon; it goes back in time. The importance of modernity (unlike pre-modern times), however, is that through social rationality it promises an egalitarian space for everybody to live in (Aloysius 2009), where one can question, critique and make demands when the promise is not fulfilled. In this regard, the genre of the Dalit life-narrative is a strong critique of Indian modernity, a modernity that believes that to shut out the language of caste is to shut out caste itself (Pandian 2002).","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"519 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123125717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.51-68
A. Singh
Since centuries, women in Bhojpuri-speaking peasant society of western Bihar and eastern Uttar Pradesh have been experiencing out-migration of their men. The process of labour out-migration, in Bhojpuri peasant society, marks a creative peak in the history of oral cultural productions (especially folksongs).1 Bhojpuri society is so deeply characterised by migration that it has become a frame of reference for all its cultural formulations. It has produced creative subjects. In Bhojpuri folksongs, the ‘migrant’ and his ‘left-behind wife’ are significant examples of such creative subjects. The latter being the protagonist in most of the Bhojpuri folksongs sung by women and men.
{"title":"Folksongs as an Epistemic Resource: Understanding Bhojpuri Women’s Articulations of Migration","authors":"A. Singh","doi":"10.36931/jma.2019.1.2.51-68","DOIUrl":"https://doi.org/10.36931/jma.2019.1.2.51-68","url":null,"abstract":"Since centuries, women in Bhojpuri-speaking peasant society of western Bihar and eastern Uttar Pradesh have been experiencing out-migration of their men. The process of labour out-migration, in Bhojpuri peasant society, marks a creative peak in the history of oral cultural productions (especially folksongs).1 Bhojpuri society is so deeply characterised by migration that it has become a frame of reference for all its cultural formulations. It has produced creative subjects. In Bhojpuri folksongs, the ‘migrant’ and his ‘left-behind wife’ are significant examples of such creative subjects. The latter being the protagonist in most of the Bhojpuri folksongs sung by women and men.","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129253703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.85-100
Nandini Paliyath
Development and progress, in contemporary understanding, is perceived to entail movement— largely physical, but sometimes also metaphorical. Movement denotes change, usually presumed to be positive and progressive. Thus, it might not be entirely coincidental that the development trajectory of communities with a record of progress and modernisation is linked to the experience of human migration across geographical boundaries, voluntary or forced. Migration, especially in traditional societies, has been perceived as challenging individual identities that are invariably bound by traditions and hierarchies—individuals breaking free from restricting spaces that have bound them (Devika 2005). The migrant, as an individual or as part of a group, also challenges ideas and abstractions such as nationhood and belonging, forcing the acknowledgement of the fragmented and fluidic nature of identities in the globalised world (Osella and Osella 2000).
在当代的理解中，发展和进步被认为需要运动——主要是身体上的，但有时也有隐喻性的。运动表示变化，通常被认为是积极的和渐进的。因此，具有进步和现代化记录的社区的发展轨迹与自愿或被迫跨越地理边界的人类迁移的经历联系在一起，这可能并不完全是巧合。移民，特别是在传统社会，一直被认为是对个人身份的挑战，这些身份总是受到传统和等级制度的束缚——个人从束缚他们的限制空间中挣脱出来(Devika 2005)。移民，作为个人或群体的一部分，也挑战了诸如国家和归属感等观念和抽象概念，迫使人们承认全球化世界中身份的碎片化和流动性(Osella and Osella 2000)。
{"title":"Migration, Consumption and Gender: The Case of Rural Kerala","authors":"Nandini Paliyath","doi":"10.36931/jma.2019.1.2.85-100","DOIUrl":"https://doi.org/10.36931/jma.2019.1.2.85-100","url":null,"abstract":"Development and progress, in contemporary understanding, is perceived to entail movement— largely physical, but sometimes also metaphorical. Movement denotes change, usually presumed to be positive and progressive. Thus, it might not be entirely coincidental that the development trajectory of communities with a record of progress and modernisation is linked to the experience of human migration across geographical boundaries, voluntary or forced. Migration, especially in traditional societies, has been perceived as challenging individual identities that are invariably bound by traditions and hierarchies—individuals breaking free from restricting spaces that have bound them (Devika 2005). The migrant, as an individual or as part of a group, also challenges ideas and abstractions such as nationhood and belonging, forcing the acknowledgement of the fragmented and fluidic nature of identities in the globalised world (Osella and Osella 2000).","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131383984","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.19-32
A. Pankaj
Increasing globalisation, urbanisation, industrialisation and technological development have resulted in diversity of migration patterns, which in turn have led to heterogeneity among people, languages and cultures in any given area. Culture comprises people’s thought, patterns of behaviour, lifestyle, values, beliefs, language and food habits. Hofstede (2001) has classified culture into four categories: symbol, rituals, values and heroes (p. 9-10). Whereas E.B. Taylor has conceived of culture as a complex whole, which includes knowledge, belief, arts, morals, law and customs acquired by members of a society (cited in Junghare 2015, 406). It is obvious that with the movement of people, various languages, belief systems, rituals and symbols spread throughout the world. In the era of globalisation, migrants retain their culture at the destination, which helps cities to develop the phenomenon of cultural pluralism (N.K. Bose 1968, cited in Singh 2015, 180). Studies have claimed that migrants belonging to a particular region, with shared cultural practices, knowledge, language, ideology, religion and caste, form a group and tend to live together in a neighbourhood of a city (Singh 1992, 180). It is seen that migration has disseminated cultural practices of different social groups, which travel from source to destination and vice versa. One result has also been an emerging cultural consciousness among migrants.
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Pub Date : 2019-03-01DOI: 10.36931/jma.2019.1.2.33-50
A. Bhattacharjee
The question of belonging to a ‘place’ is often recognised as being associated with the idea of ‘home’. But it is necessary to understand which lens we are using to form ideas of ‘home’ and belongingness. ‘Place’ has elements of physical boundaries as well as spatial aspect to it, but it is not solely circumscribed by territorial dimensions; the ‘sense’ of the place is also important (Tuan 2001). Michel de Certeau states that ‘space’ is embedded within a realm of meanings which are given by the individuals utilising the ‘place’ (Leach 2005). Thus, the experience or sense of belonging to a ‘place’ can be termed as ‘space’. The idea of ‘experience’ is important here, as the notion of identity and belongingness arises from the knowledge imparted via experience of the surrounding world (Sarukkai 2012). The realm of ‘experience’ and the debates around its ‘authenticity’ are vast. In my paper, I agree with Guru and Sarukkai’s approach on ‘experience’. They borrow certain aspects of phenomenology about how an individual experiences the surrounding as an ‘embodied self’ via her senses and consciousness in the form of thoughts and memories; these lived experiences cannot be dismissed on the premise of being subjective in nature (Guru and Sarukkai 2012). I, thus, examine how ‘place’, which is defined in terms of a physical territorial aspect, can be distinguished from ‘space’ which involves the realm of experience to form meanings to comprehend the world around us. But are they indeed distinguishable and mutually exclusive?
属于一个“地方”的问题通常被认为是与“家”的概念联系在一起的。但有必要了解我们是用哪个镜头来形成“家”和归属感的概念。“地方”既有物理边界的元素，也有空间方面的元素，但它并不仅仅受地域维度的限制;地点的“感觉”也很重要(Tuan 2001)。Michel de Certeau指出，“空间”是嵌入在一个由使用“地点”的个体赋予的意义领域中(Leach 2005)。因此，对一个“地方”的体验或归属感可以被称为“空间”。“经验”的概念在这里很重要，因为身份和归属感的概念源于通过对周围世界的经验传授的知识(Sarukkai 2012)。“经验”的领域和围绕其“真实性”的争论是广泛的。在我的论文中，我同意Guru和Sarukkai关于“经验”的方法。他们借用了现象学的某些方面关于个体如何通过她的感官和意识以思想和记忆的形式体验周围的“具体化的自我”;这些生活经验不能在本质上是主观的前提下被忽视(Guru和Sarukkai 2012)。因此，我将研究如何将“地点”与“空间”区分开来，“地点”是根据物理领土方面来定义的，而“空间”涉及经验领域，以形成理解我们周围世界的意义。但它们真的是可区分且互斥的吗?
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Pub Date : 2018-09-01DOI: 10.36931/jma.2018.1.1.111-121
Anamika Priyadarshini
This paper is based on an ongoing research that intends to understand the interplay of the response of poor women, whose immediate male relatives have migrated, to the patriarchal institutions and gendering—or ‘engendering’, as it is sometimes termed— of development in contemporary rural Bihar. The research started in March 2018 in three villages of Bihar: two in Saharsa (Pahadpur and Habeebpur of Simari Bakhtiyarpur block) and one in Siwan (Sahasrawan of Andar block). The research is in its initial stage and hence the paper is based on my preliminary interactions, observations and review of available literature. This research was done in 2018 started although I had been interacting with poor women of Bihar for over a decade, and especially with Bihar’s rural women since 2014, while working on a research project on the declining female workforce participation in India. The dynamics of rural Bihar had been changing swiftly. Women, despite their constrained mobility and exposure, were outnumbering their male counterparts in local governing bodies and were also actively engaged in implementing government initiatives as Asha, Mamta and Jeevika didis. The interesting aspect was that this change was not an outcome of women’s initiatives but a manifestation of policy interventions by the government. More importantly, this change was occurring in the wake of male out-migration.
{"title":"Tempering Patriarchy and Reinventing Gender: Impact of Male Outfow on Women in Rural Bihar","authors":"Anamika Priyadarshini","doi":"10.36931/jma.2018.1.1.111-121","DOIUrl":"https://doi.org/10.36931/jma.2018.1.1.111-121","url":null,"abstract":"This paper is based on an ongoing research that intends to understand the interplay of the response of poor women, whose immediate male relatives have migrated, to the patriarchal institutions and gendering—or ‘engendering’, as it is sometimes termed— of development in contemporary rural Bihar. The research started in March 2018 in three villages of Bihar: two in Saharsa (Pahadpur and Habeebpur of Simari Bakhtiyarpur block) and one in Siwan (Sahasrawan of Andar block). The research is in its initial stage and hence the paper is based on my preliminary interactions, observations and review of available literature. This research was done in 2018 started although I had been interacting with poor women of Bihar for over a decade, and especially with Bihar’s rural women since 2014, while working on a research project on the declining female workforce participation in India. The dynamics of rural Bihar had been changing swiftly. Women, despite their constrained mobility and exposure, were outnumbering their male counterparts in local governing bodies and were also actively engaged in implementing government initiatives as Asha, Mamta and Jeevika didis. The interesting aspect was that this change was not an outcome of women’s initiatives but a manifestation of policy interventions by the government. More importantly, this change was occurring in the wake of male out-migration.","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133830397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.36931/jma.2018.1.1.21-40
M. Das
The gender dimension within the migration studies began to be explored since the 1970s.1 But the focal points were about the women who migrated, reasons of their migration from the source location and their experiences of integration with the destination locations. The scope of the gender dimension started to broaden during the 1990s-2000s as the migration studies delved deeper and incorporated women who were not migrants themselves but were fundamentally affected due to migration of their male counterparts.2 In fact, initial studies by Indian scholars about this dimension started appearing in the late 1980s.3
{"title":"Male Out-migration and Women in Rural Bihar: A Socio-legal Study","authors":"M. Das","doi":"10.36931/jma.2018.1.1.21-40","DOIUrl":"https://doi.org/10.36931/jma.2018.1.1.21-40","url":null,"abstract":"The gender dimension within the migration studies began to be explored since the 1970s.1 But the focal points were about the women who migrated, reasons of their migration from the source location and their experiences of integration with the destination locations. The scope of the gender dimension started to broaden during the 1990s-2000s as the migration studies delved deeper and incorporated women who were not migrants themselves but were fundamentally affected due to migration of their male counterparts.2 In fact, initial studies by Indian scholars about this dimension started appearing in the late 1980s.3","PeriodicalId":247619,"journal":{"name":"Journal of Migration Affairs","volume":"120 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133976462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.36931/jma.2018.1.1.41-58
D. Singh
In India’s largest linguistic region, the Bhojpur region, migration has created three distinct folk traditions: the banijiya (trader) tradition, the sipahiya (soldier) tradition, and the bidesiya (foreigner) tradition. Despite being entrenched in social and cultural differences, the sentiments in these traditions have had mutual interactions. The present paper throws light on the image of women in these three traditions.
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