Contemporary Voice of Dalit, Ahead of Print.
The Kshatriya movement among Koch-Rajbanshis has been one of the most influential movements during the early 19th century. This article tries to locate Panchanan Barma’s influence within the Koch-Rajbanshi community in the context of Assam. This article also attempts to highlight the ongoing debates over the Kshatriya movement among Koch-Rajbanshis in Assam. It further argues that cultural analysis is necessary to re-examine the Koch-Rajbanshi identity.
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Tracing An Archetypal Journey of Protagonists Towards Reforming the Parayar Dalit Identity
Contemporary Voice of Dalit, Ahead of Print.
Vanmam centres around the lives of the Tamil Dalit Christian community, Parayars, in the Kandampatti village of South India—a space dominated by the people following the Hindu religion, that is, the so-called upper caste, Naickers and Tamil Dalit Hindu Community, the Pallars. The researcher would trace the archetypal journeys of the protagonists, Saminathan and Jayaraju, by employing the structure of the monomyth as given by Joseph Campbell. The heroes of Vanmam engage themselves towards the upliftment of their community, for which they keep a common goal in mind. This goal is to unite the two Dalit communities, the Parayars and the Pallars, which are divided on the lines of religion. The Parayars cherish the Ambedkarite ideologies that invigorates them to aim for the positions of power and authority. The first step towards this aim was to win the post of president through the village panchayat elections. This was crucial in reforming their identity and strengthening their sense of self. The stages of monomyth help in determining the various aspects of the narrative that are in alignment with it and those that are not. Campbell’s structure of monomyth is an established tool of analysis of the narrative, and the researcher would examine to what extent it can be applied to trace the journeys of the protagonists in Bama’s novel Vanmam.
Vanmam centres around the lives of the Tamil Dalit Christian community, Parayars, in the Kandampatti village of South India—a space dominated by the people following the Hindu religion, that is, the so-called upper caste, Naickers and Tamil Dalit Hindu Community, the Pallars. The researcher would trace the archetypal journeys of the protagonists, Saminathan and Jayaraju, by employing the structure of the monomyth as given by Joseph Campbell. The heroes of Vanmam engage themselves towards the upliftment of their community, for which they keep a common goal in mind. This goal is to unite the two Dalit communities, the Parayars and the Pallars, which are divided on the lines of religion. The Parayars cherish the Ambedkarite ideologies that invigorates them to aim for the positions of power and authority. The first step towards this aim was to win the post of president through the village panchayat elections. This was crucial in reforming their identity and strengthening their sense of self. The stages of monomyth help in determining the various aspects of the narrative that are in alignment with it and those that are not. Campbell’s structure of monomyth is an established tool of analysis of the narrative, and the researcher would examine to what extent it can be applied to trace the journeys of the protagonists in Bama’s novel Vanmam.
Dalit Entrepreneurship Hard Nut to Crack: Empirical Evidence
Contemporary Voice of Dalit, Ahead of Print.
The life of people born in Dalit families is more challenging than others and the challenges upturn manifold if a downtrodden seek a livelihood in the field of entrepreneurship. Although, entrepreneurship is a risky affair for everyone it discommodes the Dalit community more. The paucity of societal support and resources, and above all lower caste label makes it highly troublesome for Dalit to cross the threshold of entrepreneurship and stay therein. Government and a few other organizations assure to provide all possible facilities and assistance to the Dalit aspirants through diverse schemes but many times these assurances are found outlying from reality. This empirical research article aims to provide qualitative insight into the previously published articles, research papers, and reports allied to the challenges of Dalit entrepreneurship. The thematic analysis technique has been applied for literature review using NVivo Software. The upshots of the study clearly depict that Dalit entrepreneurs are frequently confronted with severe difficulties, particularly due to the unfair conduct of various stakeholders. This research study will make a considerable contribution to the Dalit literature and outcomes will assist the policymakers to enhance the efficiency of entrepreneurial schemes to the expected level.
The life of people born in Dalit families is more challenging than others and the challenges upturn manifold if a downtrodden seek a livelihood in the field of entrepreneurship. Although, entrepreneurship is a risky affair for everyone it discommodes the Dalit community more. The paucity of societal support and resources, and above all lower caste label makes it highly troublesome for Dalit to cross the threshold of entrepreneurship and stay therein. Government and a few other organizations assure to provide all possible facilities and assistance to the Dalit aspirants through diverse schemes but many times these assurances are found outlying from reality. This empirical research article aims to provide qualitative insight into the previously published articles, research papers, and reports allied to the challenges of Dalit entrepreneurship. The thematic analysis technique has been applied for literature review using NVivo Software. The upshots of the study clearly depict that Dalit entrepreneurs are frequently confronted with severe difficulties, particularly due to the unfair conduct of various stakeholders. This research study will make a considerable contribution to the Dalit literature and outcomes will assist the policymakers to enhance the efficiency of entrepreneurial schemes to the expected level.
Dalit Symbolism: A Journey Towards Renewed Aspirations and Democratic Public Space
Contemporary Voice of Dalit, Ahead of Print.
The article talks about how Dalit symbolism has become an epitome of the Dalits’ assertion for democratic space in the contemporary period. The renewed aspirations of Dalits have emerged in the form of physical as well as cultural symbols. They are carving out their own public space through physical symbols such as imposition of icons through statues and monumental structures, and cultural symbols in the form of inventing popular myths, folk heroes, stories and history, which can be referred to as counter-publics or alternative public sphere. Treated as subservient and marginalized under the hegemonic power structure, the oppressed Dalits want to have their own voice and to present their own alternate views about State, culture and political philosophy. Nothing can be better than the exhibition of radical progressive Dalit symbols in the form of statues of Dalit icons at public places, calendars of Dalit heroes, Dalit blogs, Dalit songs, stories, poems and so on as mentioned, in order to develop an understanding of Dalit aspirations and history among the general public. Thus, the article endeavours to explore and analyse those symbols, narratives and songs, and their contributions towards Dalits’ renewed aspirations, historical claims and craving for democratic space.
The article talks about how Dalit symbolism has become an epitome of the Dalits’ assertion for democratic space in the contemporary period. The renewed aspirations of Dalits have emerged in the form of physical as well as cultural symbols. They are carving out their own public space through physical symbols such as imposition of icons through statues and monumental structures, and cultural symbols in the form of inventing popular myths, folk heroes, stories and history, which can be referred to as counter-publics or alternative public sphere. Treated as subservient and marginalized under the hegemonic power structure, the oppressed Dalits want to have their own voice and to present their own alternate views about State, culture and political philosophy. Nothing can be better than the exhibition of radical progressive Dalit symbols in the form of statues of Dalit icons at public places, calendars of Dalit heroes, Dalit blogs, Dalit songs, stories, poems and so on as mentioned, in order to develop an understanding of Dalit aspirations and history among the general public. Thus, the article endeavours to explore and analyse those symbols, narratives and songs, and their contributions towards Dalits’ renewed aspirations, historical claims and craving for democratic space.
The Process of Childbirth of the Malo Women in Bangladesh: Birth Ritual Based on Archaeological Evidence and Ethnographic Observation
Contemporary Voice of Dalit, Ahead of Print.
Globally, tribal women are less privileged than mainstream or non-tribal women. Noticeably, the socio-economically backward tribal women usually follow the traditional methods instead of the so-called modern medical system for childbirth in Bangladesh. Conversely, archaeologically, terracotta plaques and sculptures found from several archaeological sites in Bangladesh, and globally childbirth motifs indicate that the delivery of the baby was carried out through some special ceremonial observances in the past. This study examines women’s personified acquaintance of pregnancy and childbirth, preparations during pregnancy for trouble-free birth and the responsibility of a traditional birth attendant in Malo community birthing customs. To conduct this study, ten Malo women were interviewed extensively relating to customary and transformed beliefs and practices of pregnancy and childbirth. This study revealed that the long-established childbirth practices have not disappeared from the tribal groups inhabited in the plains in Bangladesh. However, this traditional aspect is gradually diminishing from the mainstream society of Bangladesh. Therefore, this study may assist health professionals in understanding traditional birthing systems from diverse cultures. Subsequently, a profound and in-depth analysis of the tribal tradition of childbirth can lead to new insights, enriching the range of perceptions.
Globally, tribal women are less privileged than mainstream or non-tribal women. Noticeably, the socio-economically backward tribal women usually follow the traditional methods instead of the so-called modern medical system for childbirth in Bangladesh. Conversely, archaeologically, terracotta plaques and sculptures found from several archaeological sites in Bangladesh, and globally childbirth motifs indicate that the delivery of the baby was carried out through some special ceremonial observances in the past. This study examines women’s personified acquaintance of pregnancy and childbirth, preparations during pregnancy for trouble-free birth and the responsibility of a traditional birth attendant in Malo community birthing customs. To conduct this study, ten Malo women were interviewed extensively relating to customary and transformed beliefs and practices of pregnancy and childbirth. This study revealed that the long-established childbirth practices have not disappeared from the tribal groups inhabited in the plains in Bangladesh. However, this traditional aspect is gradually diminishing from the mainstream society of Bangladesh. Therefore, this study may assist health professionals in understanding traditional birthing systems from diverse cultures. Subsequently, a profound and in-depth analysis of the tribal tradition of childbirth can lead to new insights, enriching the range of perceptions.
Kalabhavan Mani: The Metaphysics of the Acting of a Dalit Actor from South India
Contemporary Voice of Dalit, Ahead of Print.
This monograph explores in detail the acting persona of Kalabhavan Mani (1971–2016), a prominent film actor of Dalit origin from Kerala, who acted as hero and villain in many south Indian movies. Well known and loved for his singing, acting, mimicking skills, comic anecdotes and spontaneous humour, this actor was never taken as a serious intellectual/thinker by the Kerala mainstream ostensibly because of him being a school dropout. Drawing on Jacques Lacan, Gilles Deleuze and Felix Guattari, a methodological inquiry is made into the casteist dimension of this strategy of framing, real as well as reel, by which the metaphysics of the acting out of laughter and laughing out of acting enacted/embodied by Dalit body/discourse is contained, distorted and nullified.
This monograph explores in detail the acting persona of Kalabhavan Mani (1971–2016), a prominent film actor of Dalit origin from Kerala, who acted as hero and villain in many south Indian movies. Well known and loved for his singing, acting, mimicking skills, comic anecdotes and spontaneous humour, this actor was never taken as a serious intellectual/thinker by the Kerala mainstream ostensibly because of him being a school dropout. Drawing on Jacques Lacan, Gilles Deleuze and Felix Guattari, a methodological inquiry is made into the casteist dimension of this strategy of framing, real as well as reel, by which the metaphysics of the acting out of laughter and laughing out of acting enacted/embodied by Dalit body/discourse is contained, distorted and nullified.
Hunger as a Political Critique: Memories as Resistance in M. Kunhaman’s Ethiru
Contemporary Voice of Dalit, Ahead of Print.
The article looks at how memories and experiences of hunger in Dalit life writings form a strong political critique against the claims of modern welfare society. The instances of hunger recorded in Ethiru by Kunhaman are analysed in order to see how hunger itself constitutes a humiliating experience when it is combined with experiences of caste discriminations.Despite developing juridical as well as social sensibilities to irradicate hunger and poverty, caste-ridden contexts give rise to situations of death by hunger not due to any shortage of food but due to ostracization and alienation of the marginalized communities. These moments also expose the colonial and feudal views and prejudices about the poor, their attitude to hard work, and value of labour and charity which still lie deep in the social psyche of many developed countries. The article attempts to locate Kunhaman’s work within the context of emerging critiques from the marginalized communities against tall claims of the progressivism and development indices of Kerala society.
The article looks at how memories and experiences of hunger in Dalit life writings form a strong political critique against the claims of modern welfare society. The instances of hunger recorded in Ethiru by Kunhaman are analysed in order to see how hunger itself constitutes a humiliating experience when it is combined with experiences of caste discriminations.Despite developing juridical as well as social sensibilities to irradicate hunger and poverty, caste-ridden contexts give rise to situations of death by hunger not due to any shortage of food but due to ostracization and alienation of the marginalized communities. These moments also expose the colonial and feudal views and prejudices about the poor, their attitude to hard work, and value of labour and charity which still lie deep in the social psyche of many developed countries. The article attempts to locate Kunhaman’s work within the context of emerging critiques from the marginalized communities against tall claims of the progressivism and development indices of Kerala society.
Book review: Aparna Vaidik, My Son’s Inheritance: A Secret History of Lynching and Blood Justice in India
Contemporary Voice of Dalit, Ahead of Print.
Aparna Vaidik, My Son’s Inheritance: A Secret History of Lynching and Blood Justice in India. New Delhi: Aleph Book Company, 2020, pp. 173, ₹499. ISBN: 978-81-942337-8-7.
Aparna Vaidik, My Son’s Inheritance: A Secret History of Lynching and Blood Justice in India. New Delhi: Aleph Book Company, 2020, pp. 173, ₹499. ISBN: 978-81-942337-8-7.
Creating Enterprise Ecosystem in Left Wing Extremism Affected Areas: A Case on Inclusive Entrepreneurship
Contemporary Voice of Dalit, Ahead of Print.
Rural development is a key component and main pillar of the approach towards the development of the nation. Inclusive entrepreneurship (IE) has been propounded to support development of enterprises for the disfranchised and underprivileged section of population. This article studies the IE framework, as developed by the Organisation for Economic Co-operation and Development (OECD) and implemented in many European countries, and applies the same to a village entrepreneurship development programme in left wing extremism affected rural areas of India. In the process it suggests an implementation framework for setting up and sustaining an IE ecosystem. The study is based on the implementation of SVEP programme in 12 blocks in 6 states which have been infested with Naxal extremities and have been classified as LWE by government of India. The learning brings out the importance of community ownership and the role of creating a team with members from the same localities. The role of capacity building and handholding of entrepreneurs comes up as a prime requirement of the sustainability of enterprises and the ecosystem.
Rural development is a key component and main pillar of the approach towards the development of the nation. Inclusive entrepreneurship (IE) has been propounded to support development of enterprises for the disfranchised and underprivileged section of population. This article studies the IE framework, as developed by the Organisation for Economic Co-operation and Development (OECD) and implemented in many European countries, and applies the same to a village entrepreneurship development programme in left wing extremism affected rural areas of India. In the process it suggests an implementation framework for setting up and sustaining an IE ecosystem. The study is based on the implementation of SVEP programme in 12 blocks in 6 states which have been infested with Naxal extremities and have been classified as LWE by government of India. The learning brings out the importance of community ownership and the role of creating a team with members from the same localities. The role of capacity building and handholding of entrepreneurs comes up as a prime requirement of the sustainability of enterprises and the ecosystem.
An Exploration into the History of ‘Unclean People’ Who Clean the City of Kashmir
Contemporary Voice of Dalit, Ahead of Print.
Ideally, we want to believe, as Thomas Jefferson wrote in the Declaration of Independence in 1776 ce during the beginning of the American Revolution, that ‘all men are created equal’. But that is not always the case in the real world because some groups have greater access to the resources of society than others, due to the social and economic barriers that they have created for their own benefit, so as to exploit the lower and poor sections of the society. The sweeper community of Kashmir Valley is one of the communities that have remained behind socially, economically and educationally from ancient times till now. There is a deep and pertinent history of the discrimination that they have faced. There are well-established evidences that help us understand their sufferings and miseries from time immemorial. This community is one of several marginalized communities of Kashmir that were dominated by other groups on account of its socio-economic backwardness. This community has suffered through a wide range of social, economic and political disadvantages that have rendered their position to a sub-human living. In this article, an attempt has been made to highlight the problems and discrimination faced by this community for decades.
Ideally, we want to believe, as Thomas Jefferson wrote in the Declaration of Independence in 1776 ce during the beginning of the American Revolution, that ‘all men are created equal’. But that is not always the case in the real world because some groups have greater access to the resources of society than others, due to the social and economic barriers that they have created for their own benefit, so as to exploit the lower and poor sections of the society. The sweeper community of Kashmir Valley is one of the communities that have remained behind socially, economically and educationally from ancient times till now. There is a deep and pertinent history of the discrimination that they have faced. There are well-established evidences that help us understand their sufferings and miseries from time immemorial. This community is one of several marginalized communities of Kashmir that were dominated by other groups on account of its socio-economic backwardness. This community has suffered through a wide range of social, economic and political disadvantages that have rendered their position to a sub-human living. In this article, an attempt has been made to highlight the problems and discrimination faced by this community for decades.