Contemporary Voice of Dalit, Ahead of Print.
When Bhimayana: Experiences of Untouchability, a graphic biography of the life of B. R. Ambedkar, was first published in 2011, it was welcomed as an enunciation of Dalit identity and as a uniquely Indian counterpart to the Western sequential art of comics in its use of Pardhan Gond artistic practices. My argument for moving beyond the twin poles of ‘Dalit identity’ and ‘tribal art’ is threefold. First, a close reading of Bhimayana reveals that the narrative emphasis is not so much on caste as identity as it is a critique of the processes involved in that very identity. Second, the visual style of Bhimayana does not merely mirror the political concerns of the text; the images are an aesthetic response to the ‘problem’ of identity as enunciated in the linear narrative. Third, in order to identify how exactly the images form such a response, we need to arm ourselves with an alternative methodology. The question is therefore how to read, how to look—what is the ideal spectatorial position for the pages of Bhimayana such that it critically intersects with the question of identity? The analysis of the visual object at a ‘subrepresentative’ realm, therefore, becomes the key to breaking out of old habits of looking at the image as a site of representation towards the possibility that the politics of image-making lies instead in its aesthetic intensities.

Contemporary Voice of Dalit, Ahead of Print.
Historically, it is a glaring fact that any disaster or pandemic made the Dalit and Adivasi as the worst victim. Therefore, it is of utmost importance to unfold the caste dynamics and social realities around the debate of the COVID-19 pandemic. A unique feature of India’s caste system is in its flexibility. Therefore, even during the time of the COVID-19 pandemic, the prescribed medical guidelines of ‘social distancing’ encourages the Savarnas to strengthen the caste prejudices in the name of science. Apart from this, the prescribed guidelines for ‘social distancing’ and ‘home quarantine’ exposed the graded caste inequality in India. The empirical evidence from this study brings it to the forefront that a graded caste inequality persists in household’s availability of exclusive room with attached toilet facilities and adequate ventilation facilities, household’s access to exclusive drinking water source, household’s affordability in practising hand wash with soap or detergent, etc. Therefore, when the Forward caste become the most privileged in maintaining the home quarantine and complete isolation, it becomes an unaffordable luxury for the Dalits. It makes the Dalits most vulnerable during this pandemic. Therefore, this pandemic provides a stark example of the pervasiveness and perniciousness of social inequality in India.

Contemporary Voice of Dalit, Ahead of Print.
The constitution of the Federal Republic of Nepal assures equality of all Nepalese citizens regardless of gender, ethnicity and religion. There is a stringent law which recognizes all form of caste-based discrimination as a serious criminal offense. However, caste-based hate crimes including physical assaults and cold-blooded homicides are frequently the headlines of national dailies.

Contemporary Voice of Dalit, Ahead of Print.
Participatory democracy has gained special attention in India in recent years as it leads to transparent governance by means of decentralization and participation of citizens. The 73rd Constitutional Amendment Act, 1992 provided a new space for democratic participation at the village level called Gram Sabha. In Odisha, it is called Palli Sabha (PS). The 73rd Amendment aims at providing better governance and promotes democratic participation of the downtrodden people, especially women and people belonging to the Scheduled Caste (SC) and Scheduled Tribe (ST). This study examines women’s participation in PS and their general perceptions about it in rural Odisha. In-depth interviews were conducted with 60 women respondents in six villages under the panchayat of Remuna Block in Balasore District of Odisha for that purpose. The findings of the study revealed that participation of women in PS is not satisfactory. Women have great apathy for participation and many of them are unaware of the usefulness of PS meetings and the flow of funds from government. Patriarchal society and low level of education lead to low interest among women members in panchayats.

Contemporary Voice of Dalit, Ahead of Print.

Contemporary Voice of Dalit, Ahead of Print.
Social exclusion of Dalits in India is often understood in terms of discriminatory social structures embedded in oppressive cultural domains of pure versus polluted. Territorial demarcation of Dalits from upper/dominant castes is yet another way of perpetuating and sustaining social exclusion while segregating them in separate neighbourhoods built on the Varna principle of graded social inequality. However, over the last few years, Dalits have gathered some strength to say no to social exclusion while re-territorializing their segregated living spaces into radical sites of social contestation. Dalit counterculture and alternative Dalit heritage are what provided the necessary material for the re-territorialization of Dalit segregated neighbourhoods. The central concern of this study is to unravel what led to transformation of separate Dalit neighbourhoods into social territoriality of contestation.

Contemporary Voice of Dalit, Volume 15, Issue 1_suppl, Page S45-S55, August 2023.
Dr B. R. Ambedkar adopted the policy of ‘religious conversion’ to provide social justice to the Mahars—an untouchable community in the state of Maharashtra. Nearly, three and a half million people accepted Navayana Buddhism on a single day under his leadership, denouncing Hindu gods and goddesses and vowed not to accept untouchable status imposed by the caste-Hindu population. Contrary to such a radical departure from Hinduism, there is evidence that a substantial chunk of the people still follows Hindu traditions and beliefs and practices, exhibiting a culture of religious pluralism. Based on a primary field study conducted among the Navayana Buddhist women in Mumbai Metropolitan Region, the article examines and explains the causes of such manifestation in the studied population’s religious life.

Contemporary Voice of Dalit, Ahead of Print.

Contemporary Voice of Dalit, Ahead of Print.
As one of the major pillars of Indian social structure, the caste system distinguishes Indian culture from all other cultures of the world. Though the Constitution of India assures equality of status and opportunity for all citizens and various academic and political discourses also appealed for the complete eradication of the caste system, it has not been eradicated even after five decades of democracy. In this context, it becomes really interesting to re-examine the views on caste as reflected in Jawaharlal Nehru’s prose writings. Nehru’s major prose works unquestionably delineate his concern for caste. Focusing mainly on An Autobiography and the Discovery of India, this article seeks to examine the different representations of caste in his prose works and will also try to locate the gaps and the shifts underlying his views on caste.

Contemporary Voice of Dalit, Ahead of Print.
Govardhan Wankhede, My Life: The Journey of a Dalit Sociologist. Aakar Books India Publication, 2020, 191 pp., ₹595 (Hardcover), ISBN: 978-9350026854.