雕像与南喀拉拉邦达利特人视觉领域的出现

Rajeev R
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引用次数: 0

摘要

喀拉拉邦有 32000 多个殖民地,其中 8000 个是贱民殖民地,以边缘化和恶劣的生活条件而闻名。喀拉拉邦的每一届民选政府都支持种姓聚居区,这是制度化种姓制度的具体表现,打着进步的幌子继续边缘化社区。喀拉拉邦的后殖民达利特政治唤起了人们对这些族群的记忆,历史英雄的形象以不平等的意义出现。混凝土雕像通常描绘的是历史偶像和领袖,是对像阿扬卡利(Ayyankali)这样倡导达利特人权利事业的杰出人物的敬意。这些雕像提醒人们注意他们在反对歧视的持续讨论中所做的贡献,是社区赋权和培养强大的达利特人身份认同的催化剂。本文旨在研究混凝土雕像是如何开始成为这些殖民地以及喀拉拉邦后殖民时期视觉领域中达利特人主张的新趋势的。本文还探究了雕像如何通过成为社区集会、庆祝活动和社会问题讨论的焦点,激发达利特人社区的自豪感、团结和集体行动。
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Statues and the Emergence of Dalit Visual Field in Southern Kerala
Kerala has over 32,000 colonies, of which 8,000 are Dalit colonies, known for their marginalisation and harsh living conditions. Every other elected government in Kerala supports the caste colonies, a physical manifestation of the institutionalised caste system that continues to marginalise communities under the guise of progress. Post-colonial Dalit politics in Kerala evokes memories of these communities, with images of historical heroes emerging with unequal significance. Concrete statues, often depicting historical icons and leaders, pay homage to prominent figures like Ayyankali, who championed the cause of Dalit rights. These statues serve as reminders of their contributions to the ongoing discourse against discrimination, acting as catalysts for community empowerment and the nurturing of a strong Dalit identity. The aim of this paper is to examine how concrete statues started to emerge as a new trend of Dalit assertion in these colonies as well as in the post-colonial visual field in Kerala. It also inquires how, by becoming the focal points for community gatherings, celebrations, and discussions on social issues, the statues inspired pride, unity, and collective action within the Dalit community.
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