Contemporary Voice of Dalit, Ahead of Print.
While caste has been invisibilized in the Indian curriculum, it is practised strongly in a pedagogical sense which maintains hierarchy in higher education. There exists a mutually reinforced relationship of absence (of caste in curriculum) and presence (of caste in pedagogy). The current study aims at assessing inclusivity in academic curriculum and pedagogy with regards to the question of caste in papers related to gender/women’s rights/feminism at the University of Delhi. The curriculum of gender-related papers provided by six departments at the University of Delhi for undergraduate students is assessed. Along with textual analysis, in depth phenomenological interviews were conducted with 20 respondents coming from diverse caste backgrounds. Professors and students who either taught or studied any paper related to gender/women’s rights at undergraduate level of the University of Delhi were interviewed. The results of the study highlight several mutually reinforcing relations between ‘caste-less curriculum’, ‘sacred teacher’ and methods of evaluation, which can be seen as an explanation of how invisibilization of caste in curriculum aids caste as a pedagogical practice.
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Media Influences on Caste-based Untouchability Practices in India
Contemporary Voice of Dalit, Ahead of Print.
This study is an attempt to record the extent of untouchability practices prevalent in India as well as to examine the role of the media such as TV, newspaper and radio, as a source of communication which has brought about shift in the practice of caste-based untouchability. For addressing the above-mentioned issues, the study has used the data of India Human Development Survey-II conducted in 2011–2012 by the University of Maryland and the National Council of Applied Economic Research, New Delhi. The findings of the study reveal that 27% of households practise untouchability in contemporary India. However, the households watching TV (25.6%) practise less untouchability than those reading newspapers (26.1%) and listening to the radio (29.6%). The culturally disadvantaged groups are excluded from the decision-making process of the media that communicates the untouchability practices with society. Hence, it is visible from the findings that the role of media is beyond the expectation related to controlling the caste-based untouchability practices.
This study is an attempt to record the extent of untouchability practices prevalent in India as well as to examine the role of the media such as TV, newspaper and radio, as a source of communication which has brought about shift in the practice of caste-based untouchability. For addressing the above-mentioned issues, the study has used the data of India Human Development Survey-II conducted in 2011–2012 by the University of Maryland and the National Council of Applied Economic Research, New Delhi. The findings of the study reveal that 27% of households practise untouchability in contemporary India. However, the households watching TV (25.6%) practise less untouchability than those reading newspapers (26.1%) and listening to the radio (29.6%). The culturally disadvantaged groups are excluded from the decision-making process of the media that communicates the untouchability practices with society. Hence, it is visible from the findings that the role of media is beyond the expectation related to controlling the caste-based untouchability practices.
Translating Intent: Developments and Challenges in Translating Dalit Literature
Contemporary Voice of Dalit, Ahead of Print.
There have been many studies on locating the developments and challenges encountered in the translation of Dalit literature and the numerous impacts introduced by translators, editors and publishers. But hardly any attempt has been made to understand how Dalit writers themselves understand the process of translation. This is important because they often work very closely with these agents, and yet their opinions seem to get lost in the nitty-gritties of translation studies. It is perhaps for this reason alone that Limbale’s response to his translator evinces out this need when he says ‘You are worrying about my books and I am worrying about my movement’. It seems that Dalit writers have a distinct understanding of the role and process of translation which needs a necessary extrapolation. This essay then makes an attempt to suggest a theoretical framework which Dalit writers seem to have in mind when they advocate a need for a ‘socially committed translator’. The expression ‘Socially or politically committed translator’ itself needs to be explained as Dalit writers and their translators continue to use this expression, but the expression itself remains relatively untouched. This paper will therefore address these two important issues to contribute some insights into this field.
There have been many studies on locating the developments and challenges encountered in the translation of Dalit literature and the numerous impacts introduced by translators, editors and publishers. But hardly any attempt has been made to understand how Dalit writers themselves understand the process of translation. This is important because they often work very closely with these agents, and yet their opinions seem to get lost in the nitty-gritties of translation studies. It is perhaps for this reason alone that Limbale’s response to his translator evinces out this need when he says ‘You are worrying about my books and I am worrying about my movement’. It seems that Dalit writers have a distinct understanding of the role and process of translation which needs a necessary extrapolation. This essay then makes an attempt to suggest a theoretical framework which Dalit writers seem to have in mind when they advocate a need for a ‘socially committed translator’. The expression ‘Socially or politically committed translator’ itself needs to be explained as Dalit writers and their translators continue to use this expression, but the expression itself remains relatively untouched. This paper will therefore address these two important issues to contribute some insights into this field.
Narayana Guru and the Formation of Political Society in Kerala: Anti-Caste Revolt, Religion and the Untouchables
Contemporary Voice of Dalit, Ahead of Print.
This article is an attempt to examine the salient features of a lower caste revolt began in Kerala in the nineteenth century. It was led by Narayana Guru (1854–1928), a spiritual leader with a distinctive urge to break free from the rules of pollution demarcated by Brahmins in the practice of knowledge. I argue that in the wake of this movement, a strong assertion of community was represented by the Ezhava, a caste which suffered pollution in Hinduism. The defining characteristic of this community today is that of a class—the OBC. In the existing lacunae of non-governmental categories to define the nature of this community, and the philosophy of Advaita remaining an impediment rather than an empowerment to expand the central notions of his thought, I argue that the transition from caste to community represented by Narayana Guru can no longer be situated in the discourse either of Sanskritization or of subalternity, but of the use of technologies of deification.
This article is an attempt to examine the salient features of a lower caste revolt began in Kerala in the nineteenth century. It was led by Narayana Guru (1854–1928), a spiritual leader with a distinctive urge to break free from the rules of pollution demarcated by Brahmins in the practice of knowledge. I argue that in the wake of this movement, a strong assertion of community was represented by the Ezhava, a caste which suffered pollution in Hinduism. The defining characteristic of this community today is that of a class—the OBC. In the existing lacunae of non-governmental categories to define the nature of this community, and the philosophy of Advaita remaining an impediment rather than an empowerment to expand the central notions of his thought, I argue that the transition from caste to community represented by Narayana Guru can no longer be situated in the discourse either of Sanskritization or of subalternity, but of the use of technologies of deification.
The Subaltern Dalit Counterpublic: Implications for a Social Media Age
Contemporary Voice of Dalit, Ahead of Print.
Understanding Social Exclusion of the Low-caste Muslims in Kashmir
Contemporary Voice of Dalit, Ahead of Print.
This paper attempts to establish the prevalence of the caste system among Muslims in Kashmir. This has been achieved by pointing to aspects like endogamy, ghettoization as well as hereditary passing of ‘menial’ jobs among the ‘low caste’ groups. Further, these findings have been substantiated by the fieldwork done over three months. The essential premise borrowed here to understand caste in Kashmir is that of social exclusion, which the low-caste groups face.Social exclusion, in the context of this study, can be understood as a process that places certain caste groups in a disadvantaged position. This especially stems from being kept out of the larger social networks, in addition to not being able to access employment and education. It is also rooted in the overlapping layers of socio-cultural and economic deprivation. Poverty, in terms of material depravity, is starkly reinforced by such a socio-cultural identity of being a low-caste person employed in a ‘menial’ job. The objective of this paper, as such, is to theorize social exclusion faced by low-caste groups in Kashmir through a capability framework.This paper also investigates the importance of relational deprivation which leads to the capability failure and hence poverty, as well as the dynamics of caste-class interaction in the similar framework of social exclusion.
This paper attempts to establish the prevalence of the caste system among Muslims in Kashmir. This has been achieved by pointing to aspects like endogamy, ghettoization as well as hereditary passing of ‘menial’ jobs among the ‘low caste’ groups. Further, these findings have been substantiated by the fieldwork done over three months. The essential premise borrowed here to understand caste in Kashmir is that of social exclusion, which the low-caste groups face.Social exclusion, in the context of this study, can be understood as a process that places certain caste groups in a disadvantaged position. This especially stems from being kept out of the larger social networks, in addition to not being able to access employment and education. It is also rooted in the overlapping layers of socio-cultural and economic deprivation. Poverty, in terms of material depravity, is starkly reinforced by such a socio-cultural identity of being a low-caste person employed in a ‘menial’ job. The objective of this paper, as such, is to theorize social exclusion faced by low-caste groups in Kashmir through a capability framework.This paper also investigates the importance of relational deprivation which leads to the capability failure and hence poverty, as well as the dynamics of caste-class interaction in the similar framework of social exclusion.
Relationship Between Livelihood Capitals and Livelihood Strategies of Dalit
Contemporary Voice of Dalit, Ahead of Print.
Dalit of Nepal are living with lack of opportunities and the high-level poverty of Dalit communities shows that capabilities or livelihood of Dalits have not been adequately increased in quantity and quality. In the absence of capabilities, they have been adopting unsecured livelihood strategies. In this context this study aims to find out the relationship between livelihood capitals and livelihood strategies adopted by the Dalit communities of Kusma municipality, Parbat, Nepal. The study was based on survey research design and 390 respondents were selected by using stratified random sampling method. The relationship between the livelihood strategies and livelihood capitals are found positive, statistically significant and moderate level strength with livelihood strategies. Access to capitals determines the livelihood strategies of the Dalit community. However, there is no rule and degree of relationship between the livelihood capitals and livelihood strategies. Likely, agency and structure of the society dominates the capabilities of the Dalit households. Therefore, even though they have good knowledge, skill, income and physical capital, they are not well supported to choose livelihood strategies. Similarly, livelihood strategies do not contribute to livelihood outcomes as well.
Dalit of Nepal are living with lack of opportunities and the high-level poverty of Dalit communities shows that capabilities or livelihood of Dalits have not been adequately increased in quantity and quality. In the absence of capabilities, they have been adopting unsecured livelihood strategies. In this context this study aims to find out the relationship between livelihood capitals and livelihood strategies adopted by the Dalit communities of Kusma municipality, Parbat, Nepal. The study was based on survey research design and 390 respondents were selected by using stratified random sampling method. The relationship between the livelihood strategies and livelihood capitals are found positive, statistically significant and moderate level strength with livelihood strategies. Access to capitals determines the livelihood strategies of the Dalit community. However, there is no rule and degree of relationship between the livelihood capitals and livelihood strategies. Likely, agency and structure of the society dominates the capabilities of the Dalit households. Therefore, even though they have good knowledge, skill, income and physical capital, they are not well supported to choose livelihood strategies. Similarly, livelihood strategies do not contribute to livelihood outcomes as well.
Dalit Bildungsroman: A Modernist Perspective into the Poetics of Self in Jhoothan
Contemporary Voice of Dalit, Ahead of Print.
This paper analyses the incompetency of Indian philosophy of ‘Absoluteness’ and Western genre of classical Bildungsroman to analyse process of self-formation in an odyssey of a Dalit. The modern contemporary era negotiates post-colonial and postmodern approach to provide a heuristic view to the subjected self of a Dalit. The modernist approach takes Dissensual Bildungsroman in consideration. Om Prakash Valmiki’s Jhoothan narrates an experience of a subjugated and unheard voice and his journey of self-acculturation. The paper pre-eminently concerns for unique and experimented form of self which can provide a tantamount status to the pariah community and their culture compared with elite Hindu community and among its wide range of readers and audience.
This paper analyses the incompetency of Indian philosophy of ‘Absoluteness’ and Western genre of classical Bildungsroman to analyse process of self-formation in an odyssey of a Dalit. The modern contemporary era negotiates post-colonial and postmodern approach to provide a heuristic view to the subjected self of a Dalit. The modernist approach takes Dissensual Bildungsroman in consideration. Om Prakash Valmiki’s Jhoothan narrates an experience of a subjugated and unheard voice and his journey of self-acculturation. The paper pre-eminently concerns for unique and experimented form of self which can provide a tantamount status to the pariah community and their culture compared with elite Hindu community and among its wide range of readers and audience.
Historiography of Caste: The Notion of the ‘Declassed’ Castes in Michel Boivin’s ‘Sufi Paradigm’
Contemporary Voice of Dalit, Ahead of Print.
The ethno-nationalist historiography in South Asia primarily emerged as the postcolonial critique of British colonialism. Alternatively, the anti-caste historiographers have criticized the postcolonial historiography for reflecting the similar hegemonic bias towards the possible pre-or-post colonial histories of the internally colonized classes and castes. In this article, while appreciating with epistemic humility the equally legitimate position of Michel Boivin, I interrogate the concept of the ‘declassed’ caste groups as it tends to relativize the erasure of caste, the structural aspect that is peripheral to Boivin’s avowed goal of capturing diversity instead of difference, but central to the contemporary critical anti-caste scholarship that I rely on as an alternative framework of reference. Contending his selective epistemic prioritizing of the privileged Amil, Khoja, Mirza castes, I argue that Boivin’s archival ethnography has not effectively attended to the embedded caste-based political orders. He has failed to adequately address the possible erasure of caste, thereby adding to the ahistorical portrayal of the underprivileged castes such as Kolhi, Bheel, Meghwar, and Jogi. Boivin’s rendering of the ‘Sufi Paradigm’, therefore, is in continuation with the scholarship on Sindh that undermines hierarchical differences based on caste discrimination, and facilitates Sindhi progressive intelligentsia to historicize the privileged caste myth of caste-neutral Sufi Sindh.
The ethno-nationalist historiography in South Asia primarily emerged as the postcolonial critique of British colonialism. Alternatively, the anti-caste historiographers have criticized the postcolonial historiography for reflecting the similar hegemonic bias towards the possible pre-or-post colonial histories of the internally colonized classes and castes. In this article, while appreciating with epistemic humility the equally legitimate position of Michel Boivin, I interrogate the concept of the ‘declassed’ caste groups as it tends to relativize the erasure of caste, the structural aspect that is peripheral to Boivin’s avowed goal of capturing diversity instead of difference, but central to the contemporary critical anti-caste scholarship that I rely on as an alternative framework of reference. Contending his selective epistemic prioritizing of the privileged Amil, Khoja, Mirza castes, I argue that Boivin’s archival ethnography has not effectively attended to the embedded caste-based political orders. He has failed to adequately address the possible erasure of caste, thereby adding to the ahistorical portrayal of the underprivileged castes such as Kolhi, Bheel, Meghwar, and Jogi. Boivin’s rendering of the ‘Sufi Paradigm’, therefore, is in continuation with the scholarship on Sindh that undermines hierarchical differences based on caste discrimination, and facilitates Sindhi progressive intelligentsia to historicize the privileged caste myth of caste-neutral Sufi Sindh.
Gender Matters: Reappraising the Issues of Equity, Participation and Ownership in Watershed Management
Contemporary Voice of Dalit, Ahead of Print.
Equal share in governance of managing natural resources is one of the strategic aspects of neoliberal developmentalism. Additionally, this process of natural resource governance (NRG) considers communities as a homogeneous entity by ignoring the cultural politics of gender division to maintain the latency and equilibrium of the existing gendered order and regime. Watershed developmental project is no exceptional in this regard. The existing empirical literature shows that the gender governance (GG) issues in development projects such as watershed is disproportionate between men and women.This article talks about GG by discussing the issues of equity, participation and ownership in NRG, and it argued that GG cannot be synonymous with gender mainstreaming. Watershed development in India has been taken to address the issues of conservation and production, but it doesn’t address the cultural politics of gendered division. Women are more inclined to be marginalized in the governance of watershed management due to the cultural politics of control and access over the ownership of the natural resource (land) which comes under the hegemonic control of their male counterparts. Women participation in watershed activities is merely for fulfilling the custom of the official quota. Considering the potential function of women participation in watershed activities, the present article seeks to explore the issues and approaches through which the participatory institutions must meet the emerging challenges. This study concludes that the role of women participation in NRG will help in the integration of various form of capital more effectively.
Equal share in governance of managing natural resources is one of the strategic aspects of neoliberal developmentalism. Additionally, this process of natural resource governance (NRG) considers communities as a homogeneous entity by ignoring the cultural politics of gender division to maintain the latency and equilibrium of the existing gendered order and regime. Watershed developmental project is no exceptional in this regard. The existing empirical literature shows that the gender governance (GG) issues in development projects such as watershed is disproportionate between men and women.This article talks about GG by discussing the issues of equity, participation and ownership in NRG, and it argued that GG cannot be synonymous with gender mainstreaming. Watershed development in India has been taken to address the issues of conservation and production, but it doesn’t address the cultural politics of gendered division. Women are more inclined to be marginalized in the governance of watershed management due to the cultural politics of control and access over the ownership of the natural resource (land) which comes under the hegemonic control of their male counterparts. Women participation in watershed activities is merely for fulfilling the custom of the official quota. Considering the potential function of women participation in watershed activities, the present article seeks to explore the issues and approaches through which the participatory institutions must meet the emerging challenges. This study concludes that the role of women participation in NRG will help in the integration of various form of capital more effectively.