Pub Date : 2023-11-22DOI: 10.1177/2455328x231199355
Jayati Gupta
Jatin Bala, A Life Uprooted: A Bengali Dalit Refugee Remembers. Translated by Mandakini Bhattacherya and Jaydeep Sarangi. New Delhi: Sahitya Akademi, 2022.
{"title":"Book review: Jatin Bala, A Life Uprooted: A Bengali Dalit Refugee Remembers","authors":"Jayati Gupta","doi":"10.1177/2455328x231199355","DOIUrl":"https://doi.org/10.1177/2455328x231199355","url":null,"abstract":"Jatin Bala, A Life Uprooted: A Bengali Dalit Refugee Remembers. Translated by Mandakini Bhattacherya and Jaydeep Sarangi. New Delhi: Sahitya Akademi, 2022.","PeriodicalId":53196,"journal":{"name":"Contemporary Voice of Dalit","volume":"2 4","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139248646","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 : 2023-11-19DOI: 10.1177/2455328x231198719
Sinu James
There is a mainstream glorified image of motherhood. But is this the reality of every mother? An intersectional study of the play Labour Room by Sreeja K. V. is done to get an answer to this question. The play portrays three women from different backgrounds, their journey to motherhood, and their idea of being a mother. A Dalit feminist study of the play, focusing on the character woman three, can be employed to understand that being a mother is not always majestic and is a different experience for every mother. Does a Dalit woman lack motherly feelings, or do their circumstances mute those feelings? Through the character of a woman three, this article attempts to address this question using the theory of intersectionality. The article also tries to shift the focus from the conventional depiction of motherhood.
主流社会美化了母亲的形象。但这是每个母亲的真实写照吗？为了回答这个问题，我们对 Sreeja K. V. 的戏剧《劳动间》进行了交叉研究。该剧描绘了三位来自不同背景的女性，她们成为母亲的历程，以及她们对母亲的理解。通过对该剧进行达利特女性主义研究，重点关注三位女性的角色，可以了解到作为母亲并不总是威严的，每位母亲都有不同的体验。是贱民妇女缺乏母性情感，还是她们所处的环境消解了这种情感？本文试图通过 "女人三 "这一角色，运用交叉性理论来探讨这一问题。文章还试图将焦点从对母性的传统描述上转移开来。
{"title":"The Muted Feelings of a Dalit Woman: A Dalit Feminist Study of Sreeja K. V.’s Labour Room","authors":"Sinu James","doi":"10.1177/2455328x231198719","DOIUrl":"https://doi.org/10.1177/2455328x231198719","url":null,"abstract":"There is a mainstream glorified image of motherhood. But is this the reality of every mother? An intersectional study of the play Labour Room by Sreeja K. V. is done to get an answer to this question. The play portrays three women from different backgrounds, their journey to motherhood, and their idea of being a mother. A Dalit feminist study of the play, focusing on the character woman three, can be employed to understand that being a mother is not always majestic and is a different experience for every mother. Does a Dalit woman lack motherly feelings, or do their circumstances mute those feelings? Through the character of a woman three, this article attempts to address this question using the theory of intersectionality. The article also tries to shift the focus from the conventional depiction of motherhood.","PeriodicalId":53196,"journal":{"name":"Contemporary Voice of Dalit","volume":"12 1","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139260694","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 : 2023-11-19DOI: 10.1177/2455328x231198718
Richa Gautam
The result of the 2022 Assembly election in Uttar Pradesh offers important lessons for Indian electoral politics. This election saw the defeat of the Bahujan Samaj Party (BSP), a party called ‘the Elephant’ that claims to represent about 20% of state’s population including Dalits. In this background, this article attempts to explain how the BSP’s transition from a ‘Bahujan’ party to a ‘Sarvajan Party’ and neglect for Dalit issues led to its defeat in the Vidhan Sabha election in Uttar Pradesh in 2022. It also shows that the BSP’s ‘Sarvajan Politics’ model could not sustain its success indefinitely. The shift in the BSP’s voting percentage in Uttar Pradesh suggests that a ‘atomized Party’ with a charismatic leader may struggle to remain viable if it falls short of the expectations of its main voter base. The fundamental question here is whether the social justice goal is still relevant in a state like Uttar Pradesh.
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Pub Date : 2023-11-19DOI: 10.1177/2455328x231198741
Chandrakant Kamble
Several popular Hindi movies feature attempted rapes and gang rapes, reinforcing the rape culture, which must be problematized. The study analyses selected movies and demonstrates that the caste and gendered form of sexual violence carries multiple levels, the nature of gang rape, rape as erotic entertainment, and an embodiment of caste honour with rape as an element of revenge. These elements are unique to Indian movies as they incite caste honours, and normalize sexual assaults, supporting and glorifying Indian rape culture. The study illustrates the awareness of the culture of caste and gendered honour-based dominant caste ideologies in selected movies and demonstrates how these can legitimize and encourage rape. This could lead to a better-integrated understanding of this rural rape culture. The study argues that the Indian mainstream film industry has mainly portrayed Dalit women’s rape and suggests Savarna filmmakers’ obedience to such portrayals has consequently intensified the hype and reproduction of rape culture in Indian society. Significantly, the last decade has witnessed noticeable accumulations in sexual violence against the subaltern Dalit women aggregated.
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Pub Date : 2023-11-14DOI: 10.1177/2455328x231198727
Manish Prasad
The problem of caste and the struggle of literary voices for a solution against casteism has been a topic of concern in Dalit Literature. U. R. Ananthamurthy is one among such writers who looks upon the caste division as a challenge against the rise of social inequality and through his works tries to critique such modern existentialist crisis based on caste and untouchability. It should be noted that being a member of the Navya Kavya movement, U. R. Ananthmurthy was under the impression of Ram Manohar Lohia and Mahatma Gandhi for their concern about the problem of caste and untouchability in the Post-independent Indian society. In a similar context, U. R. Ananthamurthy’s Samskara: A Rite for a Dead Man (1965) echoes the evil social practices based on caste and Brahminical hierarchy by presenting the existential and intellectual crisis of Pranesacharaya, the most learned Brahmin of Durvashapura village. Keeping due attention to the views of Gandhi and Lohia, the proposed article would like to explicate how far Ananthamurthy was influenced by the views of these socialists and to which level his method of presenting casteism in Samskara follows the criterion style of Munshi Premchand and Mulk Raj Anand who were also the disciple of Gandhian ideology about caste and untouchability. This article would also like to focus on how this discrimination in caste based on social superiority and inferiority has constructed an exploitative relationship between the Brahmins and other upper castes, and the untouchable; and how it functions and would finally lead to nothingness where everything would be at a terrible situation of destroying the very society itself.
种姓问题和文学声音为解决种姓制度的斗争一直是达利特文学关注的话题。u·r·阿南塔穆尔蒂就是这样的作家之一，他把种姓划分看作是对社会不平等上升的挑战，并通过他的作品试图批判这种基于种姓和贱民的现代存在主义危机。应该指出的是，作为Navya Kavya运动的成员，U. R. Ananthmurthy对Ram Manohar Lohia和Mahatma Gandhi的印象是，他们关注后独立印度社会中的种姓和贱民问题。在类似的背景下，U. R. Ananthamurthy的《Samskara: a Rite for a Dead Man》(1965)通过呈现Durvashapura村最有学问的婆罗门Pranesacharaya的存在和智力危机，回应了基于种姓和婆罗门等级制度的邪恶社会习俗。对甘地和洛希亚的观点给予应有的关注，拟议的文章想要解释Ananthamurthy在多大程度上受到这些社会主义者观点的影响，以及他在《萨姆卡拉》中呈现种姓制度的方法在多大程度上遵循了Munshi Premchand和Mulk Raj Anand的标准风格，他们也是甘地关于种姓和贱民的意识形态的信徒。这篇文章也想集中讨论基于社会优越感和自卑的种姓歧视如何在婆罗门和其他上层种姓以及贱民之间构建了一种剥削关系;以及它是如何运作的，最终会导致虚无，一切都将处于毁灭社会本身的可怕境地。
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Pub Date : 2023-11-14DOI: 10.1177/2455328x231198651
Rosan Tamang
Micro-entrepreneurship has historically played an important role in the country’s economic growth, environmental sustainability and employment generation. More specifically, it is vital in regions where large-scale industries are not viable due to geographical barriers, as it plays a significant driving force in promoting regional balance, reducing disparities between plains and hills, and preserving the traditional material culture of the diverse ethnic groups and tribes of different regions. Based on fieldwork conducted in different areas of the Kalimpong hills, this work will attempt to underscore the micro-entrepreneurs life experiences and perceptions towards the challenges concerning entrepreneurial practice through a narrative inquiry. It is an attempt to reconceptualise the significance of ‘micro entrepreneurs’ in the sub-Himalayan hills. The findings point out include: (a) structural constraints, (b) behavioural constraints and (c) political activities that contributed to distorting the entrepreneurial environment at the micro level in hills.
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Pub Date : 2023-11-14DOI: 10.1177/2455328x231203509
Pradeep Ramavath Jayanaik
The caste system in India continues to endure, resulting in around 85% of the people experiencing socio-economic disadvantages. The process of systematic exclusion renders the policy intentions devoid of acknowledgement towards the demands of communities that have been historically marginalised. Conducting a comprehensive census of castes is necessary to foster inclusivity within India, as it enables the recognition and subsequent mitigation of entrenched disparities that persist due to factors such as caste affiliations, religious distinctions, gender disparities, ethnic variations, and racial differences. The transition from a focus on ‘Political Citizenship’ to ‘Social Citizenship’ via the implementation of inclusive policies is paramount in pursuing a more equal and just society.
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Pub Date : 2023-11-14DOI: 10.1177/2455328x231198716
Dinesh Kumar Ahirwar
Ambedkar’s method of social change is about its commensurability with critical methods leads the legitimatization over radical means. The preconceived method devoid of reality was not only failed but also disastrous. The theory and practice are an integral part of the theory of social change of Ambedkar. It has laid the contrast between two methods of social change that is Marxist and Pragmatist. Ambedkar’s method of social change influenced from pragmatism. It was not only the relevance of his thought but also the legitimacy of his methods used for bringing about change in Indian society. Ambedkar’s Critical method for social change upholds the idea of democracy and justice while radical violent means which emphasized on the equality without much space for democracy and freedom of speech delegitimized the purpose of communist society. The article is divided into two major parts; first part dealt with the critical theory and its primary concern for social change. It also contrasted with Ambedkar’s method of social change. Second section focused briefly on the debate between Marxist Trotsky and pragmatist John Dewey over use of means for achieving the ends. The experiment of the Cultural Change in the case of Great Proletariat Cultural Revolution in China by Mao Zedong and the methods of the Cultural Revolution proposed by Ambedkar is also part of the discussion where two experiments for bringing about cultural changes in Chinese and Indian society. The legitimacy of the democratic means remains unbeatable in the case of Ambedkar while violent radical means lost the legitimacy in Chinese experience. The struggle of Ambedkar who secured the rights for untouchable in the Indian constitution was not less than a revolution. Banning practice of Untouchability in any form and making it the punishable offence was the victory of the democratic means.
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Pub Date : 2023-11-14DOI: 10.1177/2455328x231198663
None Talat
In his book Discipline and Punish, Michel Foucault has highlighted that the body acts as both the object and the target in a power relationship. The whole purpose of this power is to make sure that the norms of the society remain the same. In a graded society like India, where inequality is apparent because of the prevalent caste system, the idea of power is employed to keep a particular group of people, that is, Dalits, in control and subordination. Even among Dalits, Dalit women are harassed owing to their caste–gender intersection. With no power to exert or execute, Dalit women are the most vulnerable group in Indian society. Their bodies are severely scrutinized, and in a true Foucauldian fashion, they are regulated and accustomed to behaving submissively. They are being objectified by the upper-caste people and are harassed, raped, and violated in their day-to-day lives. The present paper looks at the challenges faced by Dalit women by analysing two works of Bama (2005, Sangati events) and Karukku. Delving into the concept of body, the present paper aims to highlight the objectification of Dalit women’s bodies by the men of upper caste and Dalit men and the subsequent resistance of Dalit women to this idea of objectification. The present article will explore how the Dalit women have changed their docile bodies into resistive bodies.
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