International Review of Administrative Sciences, Volume 89, Issue 3, Page 632-647, September 2023.
Previous studies have overlooked how partnerships between public and private actors (PPPs) play out as an effect of cultural and historical conditions in the context of a smart city. Our analysis investigates the peculiar context of Japan, where smart city initiatives stem from a historically and culturally embedded “partnership” between government and businesses. Unlike other smart city settings, the adoption of a neoliberal logic of an all-embracing market world by prioritizing business interests over other civic issues is not inevitable. This paper contributes to the literature on PPPs and smart cities by presenting the case of a partnership between public and private actors that overcomes the antagonistic and transactional relationship problematized in previous studies. We demonstrate that the workings of PPPs are historically and culturally embedded. Thus, we caution policy-makers against adopting a universal framework for partnerships in smart city initiatives. In the case of Japan, we advocate for long term orientations of projects instead of the short-term goals espoused by smart city initiatives.
The Dombo: A Sociological Investigation of Dalits in Odisha
Contemporary Voice of Dalit, Ahead of Print.
The Dalit people in Odisha have been socio-economically deprived and antagonized with a social discrimination. In Odisha, the number of Dalits is 93, and out of it, in numerically Pana, Dewar and Dombo are the most populous and remain in first, second and third respectively. The Dombo people residing in South Odisha, especially in the unified Koraput and Kalahandi district. They have been known as drum beaters, weavers, performers and gramarakhi. Traditionally, the Dombo people live in the village as caretakers (gramarakhi or choukidar). In each village, there were a choukidar or gramarakhi, and their task was to report the instances of downfall, labour, self-destruction, murder and other lawful issues occurring in the village at the closest police headquarters and convey the news about birth, death of upper caste to their family members, discarded corpses of cows and attend the dignitaries and visiting officials. They used to declare any news concerning people in general by the beat of drums and help the Gauntia or village headmen on the issue of income assortment and everyday organization of the village issues. The gramarakhi or choukidar was a notable person at the village level in the primitive organization. The reason for this article is to study and preserve, promote and protect the economy, political and social existence of the Dombo people in South Odisha.
The Dalit people in Odisha have been socio-economically deprived and antagonized with a social discrimination. In Odisha, the number of Dalits is 93, and out of it, in numerically Pana, Dewar and Dombo are the most populous and remain in first, second and third respectively. The Dombo people residing in South Odisha, especially in the unified Koraput and Kalahandi district. They have been known as drum beaters, weavers, performers and gramarakhi. Traditionally, the Dombo people live in the village as caretakers (gramarakhi or choukidar). In each village, there were a choukidar or gramarakhi, and their task was to report the instances of downfall, labour, self-destruction, murder and other lawful issues occurring in the village at the closest police headquarters and convey the news about birth, death of upper caste to their family members, discarded corpses of cows and attend the dignitaries and visiting officials. They used to declare any news concerning people in general by the beat of drums and help the Gauntia or village headmen on the issue of income assortment and everyday organization of the village issues. The gramarakhi or choukidar was a notable person at the village level in the primitive organization. The reason for this article is to study and preserve, promote and protect the economy, political and social existence of the Dombo people in South Odisha.
Explaining intra-party organizational variation at the sub-national level in India
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Explaining intra-party organizational variation at the sub-national level in India
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Safai Karamchari (Sanitary Workers)/Scavenger Community and Risk of Coronavirus (COVID-19) Pandemic in India
Contemporary Voice of Dalit, Ahead of Print.
Being a developing country with a large population with high density, India was on high alert for the COVID-19 pandemic. India overcame much difficulty from the first wave, but was soon after smacked by the second wave of the COVID-19 pandemic. Due to its contiguous nature, people were advised to stay in their home, but some people have to continue their work to maintain public health, law and order and provide necessary services. Sanitary workers are one of them; they maintain cleanliness and sanitise public places, communities, towns and cities to control the COVID-19 spread. It is essential to know and understand their situation in such a problematic condition of the COVID-19 pandemic. This paper will elaborate on their social, occupational, and living conditions and possible relation with COVID-19. The author collected quantitative data through a cross-sectional study in four towns (Ladwa, Indri, Thanesar and Radaur) of Haryana in 2017. Quantitative and qualitative data had collected from sanitary workers through structured interview and observation. During fieldwork, the researcher lived with the community and observed closely. Results show that their working conditions are risky, working timings and duration also risky, alcohol and tobacco use is high, protective gears are not available to them, job status primarily contractual, no or low educational standard, health conditions are down and the standard of living is low & living situation are congested. The results indicate that they are at high risk of COVID-19 infection, to develop severe acute illness from COVID-19 and community spread. While their sanitary workers come into contact with different kinds of waste and surfaces, so their chance of infection is high because COVID-19 can survive on any surface. Their occupational, educational, social, health, living standards and living conditions make them vulnerable to developing a severe acute illness, leading to a high death rate and community spread. Therefore we need to take some essential steps in this regard.
Being a developing country with a large population with high density, India was on high alert for the COVID-19 pandemic. India overcame much difficulty from the first wave, but was soon after smacked by the second wave of the COVID-19 pandemic. Due to its contiguous nature, people were advised to stay in their home, but some people have to continue their work to maintain public health, law and order and provide necessary services. Sanitary workers are one of them; they maintain cleanliness and sanitise public places, communities, towns and cities to control the COVID-19 spread. It is essential to know and understand their situation in such a problematic condition of the COVID-19 pandemic. This paper will elaborate on their social, occupational, and living conditions and possible relation with COVID-19. The author collected quantitative data through a cross-sectional study in four towns (Ladwa, Indri, Thanesar and Radaur) of Haryana in 2017. Quantitative and qualitative data had collected from sanitary workers through structured interview and observation. During fieldwork, the researcher lived with the community and observed closely. Results show that their working conditions are risky, working timings and duration also risky, alcohol and tobacco use is high, protective gears are not available to them, job status primarily contractual, no or low educational standard, health conditions are down and the standard of living is low & living situation are congested. The results indicate that they are at high risk of COVID-19 infection, to develop severe acute illness from COVID-19 and community spread. While their sanitary workers come into contact with different kinds of waste and surfaces, so their chance of infection is high because COVID-19 can survive on any surface. Their occupational, educational, social, health, living standards and living conditions make them vulnerable to developing a severe acute illness, leading to a high death rate and community spread. Therefore we need to take some essential steps in this regard.
Poverty and Education: Attainments and Challenges for Tribal Communities
Contemporary Voice of Dalit, Ahead of Print.
Various educational policies and government initiatives at the national level in India have aimed at improving the literacy rate of the tribal communities. However, even after 73 years of independence, the literacy levels of the tribal people have not risen to the desired levels. On top, there is the issue of high dropout rates (Ministry of Tribal Affairs, Statistics Division, Government of India, 2013, Statistical Profile of Scheduled Tribes in India, https://tribal.nic.in/ST/StatisticalProfileofSTs2013.pdf; 70.9%, according to a recent study) among the Tribals (Rupavath, 2016a, Review Pub Administration Management, 4, p. 183). In such a situation, it is important to find out why tribal communities are still lagging behind in the education sector.This study will deal with the various aspects of access to education for the tribal communities. It will also try to examine the linkage between poverty and education. This is considered important since literacy can mean much more than mere bookish knowledge. A literate person can be expected to have more awareness about matters of importance to him or her. On the employment front, a literate person can have wider livelihood options—and not be confined to pursue occupations which largely entail manual labour. At the same time, a literate person would know more about his or her legitimate entitlements and be in a better position to avail of these. It is one thing for the government to reserve vacancies for candidates belonging to the deprived sections of society. It is equally important for more persons hailing from these sections to know about these and utilize these. Education can be a means for such persons to optimally utilize the opportunities available to them.It is a proven fact that students learn better and retain more when they are active participants in the teaching–learning process. For the purpose of this study, two districts—Anantapur and Vishakhapatnam (in Andhra Pradesh), and Hyderabad district (in Telangana)—have been selected for a detailed examination.The study will include not only the availability of infrastructure but also participation of the tribal students in the classroom discussions. The study will utilize both purposive and random sampling methods.
Various educational policies and government initiatives at the national level in India have aimed at improving the literacy rate of the tribal communities. However, even after 73 years of independence, the literacy levels of the tribal people have not risen to the desired levels. On top, there is the issue of high dropout rates (Ministry of Tribal Affairs, Statistics Division, Government of India, 2013, Statistical Profile of Scheduled Tribes in India, https://tribal.nic.in/ST/StatisticalProfileofSTs2013.pdf; 70.9%, according to a recent study) among the Tribals (Rupavath, 2016a, Review Pub Administration Management, 4, p. 183). In such a situation, it is important to find out why tribal communities are still lagging behind in the education sector.This study will deal with the various aspects of access to education for the tribal communities. It will also try to examine the linkage between poverty and education. This is considered important since literacy can mean much more than mere bookish knowledge. A literate person can be expected to have more awareness about matters of importance to him or her. On the employment front, a literate person can have wider livelihood options—and not be confined to pursue occupations which largely entail manual labour. At the same time, a literate person would know more about his or her legitimate entitlements and be in a better position to avail of these. It is one thing for the government to reserve vacancies for candidates belonging to the deprived sections of society. It is equally important for more persons hailing from these sections to know about these and utilize these. Education can be a means for such persons to optimally utilize the opportunities available to them.It is a proven fact that students learn better and retain more when they are active participants in the teaching–learning process. For the purpose of this study, two districts—Anantapur and Vishakhapatnam (in Andhra Pradesh), and Hyderabad district (in Telangana)—have been selected for a detailed examination.The study will include not only the availability of infrastructure but also participation of the tribal students in the classroom discussions. The study will utilize both purposive and random sampling methods.
Deciphering Links Between Sexual Violence and Castes in India
Contemporary Voice of Dalit, Volume 15, Issue 1_suppl, Page S33-S44, August 2023.
The recent incident, the gang rape and murder of a 19-year-old woman in Hathras, a small village in Uttar Pradesh of India, once again sparks a debate on links between sexual violence and castes in India. This article aims to examine the links between sexual violence and castes in India. This study utilizes the national representative National Family Health Survey 4 (NFHS-4, 2015–16) data. A bivariate analysis was carried out to analyse the data. A binary logistic regression model was applied to predict the effect of explanatory variables, viz. type of place of residence, years of schooling complete, economic status in terms of wealth index and finally castes on predicted variable, i.e. sexual violence. The binary regression model indicates that there were links between sexual violence and castes. For secured and dignified life of women, caste-based sexual violence must be annihilated.
The recent incident, the gang rape and murder of a 19-year-old woman in Hathras, a small village in Uttar Pradesh of India, once again sparks a debate on links between sexual violence and castes in India. This article aims to examine the links between sexual violence and castes in India. This study utilizes the national representative National Family Health Survey 4 (NFHS-4, 2015–16) data. A bivariate analysis was carried out to analyse the data. A binary logistic regression model was applied to predict the effect of explanatory variables, viz. type of place of residence, years of schooling complete, economic status in terms of wealth index and finally castes on predicted variable, i.e. sexual violence. The binary regression model indicates that there were links between sexual violence and castes. For secured and dignified life of women, caste-based sexual violence must be annihilated.
Tribal Students and Educational Aspiration: A Sociological Investigation of Tribal School in Odisha
Contemporary Voice of Dalit, Ahead of Print.
Bourdieu (1986) had shown, how a person can develop ‘capital through social interactions’ and later Sen (1992) applied Bourdieu’s concept of ‘capitals’ in ‘capabilities’ (Hart, 2012, pp. 52–62); both emphasized on education, aspiration and social justice. Education and aspiration are instrumental in bringing change particularly for the backwards especially minorities, Dalits and Scheduled Tribes and others. Schooling and raising students’ aspiration are the crux because students are the most significant fraction of developing human capital in a developing country like India. They are the future resources for progress and development of entire nation. Their aspiration counts a lot while reviewing the demographic dividend of the country at present; the youth population of the country is 654 million. Education Commissioner C. S. Kothari (1964) remarked, ‘Future of this country lies in the classroom’ (National Council of Educational Research and Training, 1970, pp. 13–36); educational aspiration of the youth and meeting this aspiration with right kind of opportunity facilitates them sure progress and putting India in a newer height in global competitiveness. So, student’s aspiration is significant subject to study. The term ‘aspiration’ is one which is often used synonymously with goals, ambitions, objectives, purposes, dreams, plans, cravings or aims. It is typical, everybody aspires in everyday and aspirations are driving force behind a person’s behaviour to do more and be more than he or she presently is. ‘We may know what we are, but we cannot know for certain what we can be’ (Quaglia, 1989, pp. 7–9). It is a craving for high achievement in life. It is a crucial aspect of intrinsic as well as extrinsic motivation to a person. Ordinarily, development of aspiration is influenced by a number of factors. The significant factors that influence are culture, family environment and socio-economic status, locality of residence, teaching commitment and others.
Bourdieu (1986) had shown, how a person can develop ‘capital through social interactions’ and later Sen (1992) applied Bourdieu’s concept of ‘capitals’ in ‘capabilities’ (Hart, 2012, pp. 52–62); both emphasized on education, aspiration and social justice. Education and aspiration are instrumental in bringing change particularly for the backwards especially minorities, Dalits and Scheduled Tribes and others. Schooling and raising students’ aspiration are the crux because students are the most significant fraction of developing human capital in a developing country like India. They are the future resources for progress and development of entire nation. Their aspiration counts a lot while reviewing the demographic dividend of the country at present; the youth population of the country is 654 million. Education Commissioner C. S. Kothari (1964) remarked, ‘Future of this country lies in the classroom’ (National Council of Educational Research and Training, 1970, pp. 13–36); educational aspiration of the youth and meeting this aspiration with right kind of opportunity facilitates them sure progress and putting India in a newer height in global competitiveness. So, student’s aspiration is significant subject to study. The term ‘aspiration’ is one which is often used synonymously with goals, ambitions, objectives, purposes, dreams, plans, cravings or aims. It is typical, everybody aspires in everyday and aspirations are driving force behind a person’s behaviour to do more and be more than he or she presently is. ‘We may know what we are, but we cannot know for certain what we can be’ (Quaglia, 1989, pp. 7–9). It is a craving for high achievement in life. It is a crucial aspect of intrinsic as well as extrinsic motivation to a person. Ordinarily, development of aspiration is influenced by a number of factors. The significant factors that influence are culture, family environment and socio-economic status, locality of residence, teaching commitment and others.
The Aesthetics and Politics of the Abstract Line in Bhimayana: Experiences of Untouchability
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.
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.
Caste in the Time of the COVID-19 Pandemic
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.
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.