Contemporary Voice of Dalit, Ahead of Print.
The issue of the reservation system and its impression on scheduled castes and scheduled tribes have generated considerable debate. It is crucial to comprehend how far the scheduled castes, a socially marginalized minority, fall behind the rest of India in terms of human development. This article aims to examine the many human development elements, such as the educational attainment of the scheduled caste community in Jammu and Kashmir. Secondary data have been gathered for this purpose from the Chief Educational Office Doda and Unified District Information for the Education System. The population and literacy data eventually came from the Census 2011, and the health data came from the National Family Health Survey (2019–2020). This study displays the literacy and health-related elements of the scheduled caste population. The study also relates the scheduled caste status to other social groups in Jammu and Kashmir.
Dalit Women and the Question of Representation: Issues of Caste and Gender
Contemporary Voice of Dalit, Volume 15, Issue 1_suppl, Page S8-S18, August 2023.
Gupta (2016) in The gender of caste: Representing Dalits in print points out that media and print are responsible for creating the stereotypical images of Dalit women. They are always represented by their caste identities and not as individuals. Female bodies are represented as closely knit to their caste identities; the characteristic of the caste becomes the representation of the bodies of Dalit women. On the one hand, Dalit women are represented by the upper caste as wicked, cunning, house breakers, immoral, ugly and polluted, and on the other hand, they are represented as weak and passive victims who need care and help to come out of their misery. But it is not the case when the Dalit women represent themselves. So, the question here arises: How are caste and gender related? What is the role of caste in the manipulation of the identity of Dalit women? How is caste identity related to the question of gender and the creation of stereotypes in the context of Dalit women? What are the structures which are working in the formation of stereotypes which are directly or indirectly related to such representations? This paper explores the complex relationship between representation, caste and gender concerning the representation of Dalit women through the analysis of Joseph Macwan’s The Stepchild.
Gupta (2016) in The gender of caste: Representing Dalits in print points out that media and print are responsible for creating the stereotypical images of Dalit women. They are always represented by their caste identities and not as individuals. Female bodies are represented as closely knit to their caste identities; the characteristic of the caste becomes the representation of the bodies of Dalit women. On the one hand, Dalit women are represented by the upper caste as wicked, cunning, house breakers, immoral, ugly and polluted, and on the other hand, they are represented as weak and passive victims who need care and help to come out of their misery. But it is not the case when the Dalit women represent themselves. So, the question here arises: How are caste and gender related? What is the role of caste in the manipulation of the identity of Dalit women? How is caste identity related to the question of gender and the creation of stereotypes in the context of Dalit women? What are the structures which are working in the formation of stereotypes which are directly or indirectly related to such representations? This paper explores the complex relationship between representation, caste and gender concerning the representation of Dalit women through the analysis of Joseph Macwan’s The Stepchild.
Bengali Dalits Speak: A Critical Study of Jatin Bala’s A Verse as a Sharpened Weapon
Contemporary Voice of Dalit, Ahead of Print.
Dalit literature in India emerged as a movement of Ambedkarite ideology to challenge caste discrimination. Poetry as a popular genre has been adopted by Dalit writers to disseminate revolutionary ideas to bring about a change in society. They significantly unmask how the upper caste Hindus hold the supreme power to ostracize the Namashudras (Dalits) in the name of religion and caste. A Bengali Dalit poet Jatin Bala with a liberal vision and mission, used his words to protest, revolt and negotiate with the domineering ideology. His poetry A Verse as a Sharpened Weapon not only breaks the myth that West Bengal is a casteless society but also carries a note of dissent against the upper caste hegemony. He has successfully constructed the poetic device with aesthetic values to showcase the domination and oppression that Dalits face in Bengal. As a revolutionary poet, Bala breaks the chain of age-old caste oppression and reverberates the message of liberty, equality and fraternity through his verse. The present article examines Jatin Bala’s poetry to explore the theme of exploitation and protest. It also shows how Bala’s poetry becomes the voice of resistance, liberation and emancipation of his community from bondage.
Dalit literature in India emerged as a movement of Ambedkarite ideology to challenge caste discrimination. Poetry as a popular genre has been adopted by Dalit writers to disseminate revolutionary ideas to bring about a change in society. They significantly unmask how the upper caste Hindus hold the supreme power to ostracize the Namashudras (Dalits) in the name of religion and caste. A Bengali Dalit poet Jatin Bala with a liberal vision and mission, used his words to protest, revolt and negotiate with the domineering ideology. His poetry A Verse as a Sharpened Weapon not only breaks the myth that West Bengal is a casteless society but also carries a note of dissent against the upper caste hegemony. He has successfully constructed the poetic device with aesthetic values to showcase the domination and oppression that Dalits face in Bengal. As a revolutionary poet, Bala breaks the chain of age-old caste oppression and reverberates the message of liberty, equality and fraternity through his verse. The present article examines Jatin Bala’s poetry to explore the theme of exploitation and protest. It also shows how Bala’s poetry becomes the voice of resistance, liberation and emancipation of his community from bondage.
Partisan schism in America’s newest swing state
Party Politics, Volume 29, Issue 5, Page 853-864, September 2023.
We assess the opinions of Georgia voters regarding the 2020 presidential election, election administration, and voting laws following passage of Senate Bill (SB) 202. After the 2020 presidential election and subsequent 2021 Senate runoffs, contests all won by Democrats in Georgia, the Republican-controlled legislature passed SB 202 to appease their agitated and disaffected base of supporters. It appears that SB 202 had the effect of boosting Republican voters’ confidence in Georgia’s election system while registering the opposite effect among Democratic voters. Indeed, across a host of questions, including several asking about specific provisions in SB 202, we find a partisan schism in opinions expressed by Democrats and Republicans.
We assess the opinions of Georgia voters regarding the 2020 presidential election, election administration, and voting laws following passage of Senate Bill (SB) 202. After the 2020 presidential election and subsequent 2021 Senate runoffs, contests all won by Democrats in Georgia, the Republican-controlled legislature passed SB 202 to appease their agitated and disaffected base of supporters. It appears that SB 202 had the effect of boosting Republican voters’ confidence in Georgia’s election system while registering the opposite effect among Democratic voters. Indeed, across a host of questions, including several asking about specific provisions in SB 202, we find a partisan schism in opinions expressed by Democrats and Republicans.
Explaining the migrant–native vote gap under open-list proportional representation
Party Politics, Ahead of Print.
Migrant candidates tend to win fewer preference votes compared to native candidates across electoral systems. We focus on two general explanations for the observed migrant–native vote gap: (1) disproportionate amounts of electorally valuable resources and (2) an electoral penalty whereby migrant candidates who hold similar resources as native candidates are treated differently by the voters. Three types of resources are included as independent variables: personal, social, and contextual. We analyse candidate survey data from the 2017 Finnish municipal elections and apply the twofold Kitagawa–Blinder–Oaxaca decomposition method. The results show that group differences in the distribution of political capital, length of residence, and size of the municipality are associated with the vote gap, as well as the inability of migrant candidates to capitalise on campaign support from people in their immediate social environment.
Migrant candidates tend to win fewer preference votes compared to native candidates across electoral systems. We focus on two general explanations for the observed migrant–native vote gap: (1) disproportionate amounts of electorally valuable resources and (2) an electoral penalty whereby migrant candidates who hold similar resources as native candidates are treated differently by the voters. Three types of resources are included as independent variables: personal, social, and contextual. We analyse candidate survey data from the 2017 Finnish municipal elections and apply the twofold Kitagawa–Blinder–Oaxaca decomposition method. The results show that group differences in the distribution of political capital, length of residence, and size of the municipality are associated with the vote gap, as well as the inability of migrant candidates to capitalise on campaign support from people in their immediate social environment.
Shaping the Eurasian Gas Market: The Geopolitics of Energy Market Regulation
Redistributive efficiency of fiscal policy: The role of decentralization and good governance
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Redistributive efficiency of fiscal policy: The role of decentralization and good governance
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Dr Babasaheb Ambedkar’s Context of Religious Conversion
Contemporary Voice of Dalit, Ahead of Print.
It is evidently seen that the history of religion has gone through various historical trajectories, such as conflicts and appropriation, spread and conversion, individual change and social transformation. In the recent history of conversion, Dr Ambedkar’s mass conversion to Buddhism is one of the important cultural phenomena in India. In this article, I intend to discuss the social–cultural context of Dr B. R. Ambedkar’s historical public conversion from Hinduism to Buddhism in 1956 at Nagpur, Maharashtra. Further, I argue that Dr Ambedkar’s conversion to Buddhism was an attempt of replacement of the ‘common sense’ of historically humiliated and stigmatized ‘untouchable’ castes. It was an attempt of the restructuring and culturalization of the untouchable castes through rejecting the ‘coercion’ and ‘consent’ of the hegemonic structure of caste Hindu cultural authority, which was functional as a culture authority and social power. I argue that Dr Ambedkar’s religious conversion was an attempt to establish the epistemological separation and formulation of social ontology through the cultural imagination of ‘ex-communicated’ castes with the refusal of the ideology of ‘pure and impure’.
It is evidently seen that the history of religion has gone through various historical trajectories, such as conflicts and appropriation, spread and conversion, individual change and social transformation. In the recent history of conversion, Dr Ambedkar’s mass conversion to Buddhism is one of the important cultural phenomena in India. In this article, I intend to discuss the social–cultural context of Dr B. R. Ambedkar’s historical public conversion from Hinduism to Buddhism in 1956 at Nagpur, Maharashtra. Further, I argue that Dr Ambedkar’s conversion to Buddhism was an attempt of replacement of the ‘common sense’ of historically humiliated and stigmatized ‘untouchable’ castes. It was an attempt of the restructuring and culturalization of the untouchable castes through rejecting the ‘coercion’ and ‘consent’ of the hegemonic structure of caste Hindu cultural authority, which was functional as a culture authority and social power. I argue that Dr Ambedkar’s religious conversion was an attempt to establish the epistemological separation and formulation of social ontology through the cultural imagination of ‘ex-communicated’ castes with the refusal of the ideology of ‘pure and impure’.