A Journey of Oppressed Dalit Women in Indian Society

2021 ◽  
Vol 15 (8) ◽  
Keyword(s):  
2021 ◽  
pp. 2455328X2110281
Author(s):  
Priti Chandra

The identity of women cannot be seen in isolation but one that exists along with other constituents that intersects with class, race, sexuality and caste also. Being a woman, a person is already at periphery, adding caste to it makes more vulnerable. Thus, Dalit women are more subjugated in Indian society whether it is about leading a normal life or availing reproductive health services. This study primarily draws from a Dalit feminist perspective to understand the subjectivity and nuisances of the Dalit women who avail reproductive health services. While availing reproductive health services, the sort of discrimination the Dalit women face are denial in providing reproductive health services, creating and observing distance with the Dalit women by the health practitioners, and also promotion of privatization of healthcare services. The study is based on qualitative research design basically, participant observation, in which the total 27 married women were selected for the in-depth interview, among them 16 women were from the Dalit community and 9 women were from the so-called upper caste community. This research was conducted from February to April 2015 in Mau district of Eastern Uttar Pradesh, India.


2018 ◽  
Vol 10 (1) ◽  
pp. 77-83
Author(s):  
Jaydeep Sarangi

One of the aims of writing dalit literature in India has been to reveal to the readers the injustice, oppression, helplessness and struggles of many of the disadvantaged populations under the social machine of stratification in India. Caste politics in India is unique and culture specific. Dalit feminism is unique in Indian context. The stratified Indian society beguiles the dalit women to the whirlpool of social oppression and exploitation. It is against any sort of class distinction. Conceiving the ideology of Dr B. R. Ambedkar: ‘Educate, agitate, organize’ dalit women write back.


2021 ◽  
pp. 2455328X2110393
Author(s):  
Nibedita Priyadarsini ◽  
Satya Swaroop Panda

Indian society is entrenched in graded inequality with the continuity of Brahminical order among the Hindu caste. The Ambedkarite perspective of graded inequality paves the way towards the possibility of a critical examination of the discourse based on a prospective theorization of the caste patriarchy having its epistemological origin in the ideas propounded by Mahatma Jyoti Rao Phoole and Dr B. R. Ambedkar. The article seeks to explore the potential of such a theorization emerging from the predominant practices in Indian caste society that are pervasive across the communities with respect to the dehumanization of Dalit women in their everyday life. The article also focuses upon the strength of such a stand-point which would not only form the basis of an alternate academic discourse but also contribute towards the agenda of Dalit women collective in envisaging their role in terms of self-identity embedded with critical consciousness. The multiplicity of vulnerabilities of being a Dalit and a woman reflects the way the Dalit women get dehumanized in a number of cases, and they are often considered a gateway to the caste system. There is an emerging need of such theorization based on experiential learning along with the realization of its importance in defining the base of a radical sociopolitical alternative championing the ideological principles of a Phoole–Ambedkarite perspective.


2021 ◽  
pp. 2455328X2110257
Author(s):  
Priti Chandra

The identity of women cannot be seen in isolation but as one that exists along with other constituents that intersect with class, race, sexuality and caste. Being a woman, a person is already at periphery and adding caste to it makes her more vulnerable. Thus, Dalit women are more subjugated in Indian society whether it is about leading a normal life or availing reproductive health services. This study primarily draws from a Dalit feminist perspective to understand the subjectivity and nuisances of the Dalit women who avail reproductive health services. While availing reproductive health services, the sort of discrimination the Dalit women face are denial in providing reproductive health services, creation and observation of distance from the Dalit women by the health practitioners and promotion of privatization of healthcare services. The study is based on qualitative research design which includes participant observation, in which a total of 27 married women were selected for the in-depth interview; among them, 16 women were from the Dalit community and 9 women were from the so-called upper caste community. This study was conducted in 2015 between February and April in Mau district of Eastern Uttar Pradesh, India.


Social Change ◽  
2021 ◽  
pp. 004908572110327
Author(s):  
Ajit Kumar Pandey ◽  
V. N. Mishra

Sexual violence generally leaves a mark on historical records only if such incidents come to trial. Today’s experience suggests that only a fraction of such cases have ever reached the courts in the past; and even in those cases, the evidence that survives is far from the whole story. This neglect reflects the way sexual violence against women has been so easily waved aside, mainly by men, as a marginal event, a private catastrophe doubtless, but one of little historical significance for such criminals have been generally considered as sex maniacs. Also, ingrained misogynistic caricaturing of women has always allowed people to trivialise rape and render it titillating to pornographic imagination. It is therefore suggested that such stereotypes in turn infect the way men have written history. A major achievement of feminist history, particularly in the post-structuralist debate, has been to end this neglect and challenge this trivialisation. Drawing upon post-structuralist feminists and Indian writings, this study examines sexual violence that forms a common theme in the daily lives of numerous dalit women in India.


2015 ◽  
Vol 8 (1) ◽  
Author(s):  
Nidhi Sadana Sabharwal ◽  
Wandana Sonalkar

As the lowest in the caste hierarchy, Dalits in Indian society have historically suffered caste-based social exclusion from economic, civil, cultural, and political rights. Women from this community suffer from not only discrimination based on their gender but also caste identity and consequent economic deprivation. Dalit women constituted about 16.60 percent of India’s female population in 2011. Dalit women’s problems encompass not only gender and economic deprivation but also discrimination associated with religion, caste, and untouchability, which in turn results in the denial of their social, economic, cultural, and political rights. They become vulnerable to sexual violence and exploitation due to their gender and caste. Dalit women also become victims of abhorrent social and religious practices such as devadasi/jogini (temple prostitution), resulting in sexual exploitation in the name of religion. The additional discrimination faced by Dalit women on account of their gender and caste is clearly reflected in the differential achievements in human development indicators for this group. In all the indicators of human development, for example, literacy and longevity, Dalit women score worse than Dalit men and non-Dalit women. Thus, the problems of Dalit women are distinct and unique in many ways, and they suffer from the ‘triple burden’ of gender bias, caste discrimination, and economic deprivation. To gain insights into the economic and social status of Dalit women, our paper will delve more closely into their lives and encapsulate the economic and social situations of Dalit women in India. The analyses of human poverty and caste and gender discrimination are based on official data sets as well as a number of primary studies in the labor market and on reproductive health.


2017 ◽  
Vol 4 (3) ◽  
Author(s):  
Dr. Saba Firdos ◽  
Dr. Md.Amanullah

In Indian society, caste is a major determinant of social status. It largely determines the life options and alternatives. The dalit form is known as a large proportion of the lowest caste. Social segregation, rituals of purity and different culture are the origins of differential access to education, health, nutrition, employment etc. In some places, the position of women is highly compromised, they carry the dual burden of being a dalit and a woman with full of responsibilities. The present study was conducted to measure the mental health and emotional maturity of dalit working and non- working women. The total sample comprised of 45 dalit women each from the two categories (i.e. working and non-working). The sample was randomly selected. The mental health inventory developed by Jagdish and A.K Srivastava (1983) was used to assess the mental health of the participants. Further, Emotional maturity scale developed by Singh and Bhargava (1988) was administered to measure the emotional maturity of women. The result shows that there were highly significant differences in all dimension of emotional maturity except only one social maladjustment. Similarly, there was also found a highly significant difference on mental health.


Indian society is quite a complex one, because of its construction of hierarchal social order grounded on the premise of sophistication, stratum and sex. Historically, women are placed at the margins that prevented them from having opportunities and denied them the flexibility to enter the general public sphere. This paper entitled “Tussle for Existence: An Inquisitive Exploration on the Role of Women in Sangati (Events)” which is a close to the accurate attempt to discern the penetrating expertise of lower-class women who passed through many unconditional subjugations from varied norms of the society, as well as Dalit women’s power of resilience to subdue these existing curtailments in the patriarchal social structure. Through the work, Sangati, Bama explores the lives of women, wherever caste and gender-based rights and rituals executed women’s life as sacrificial fire. In her work Sangati, Bama, one among the predominant Dalit women writers, constitutes the themes of Dalit feminism and the celebrations of self-assurance within the community of subaltern women.


2021 ◽  
Vol 6 ◽  
pp. 36-50
Author(s):  
Paulomi Sharma

Dalit life-writings have often been identified as reified spaces of protest against the Brahmanic oppression continuing since centuries in the Indian society. Banished to a space of invisibility, both metaphorical as well as physical margins of the Social Imaginary, Dalits continue to push back boundaries by transforming the ‘marginal’ space into a space of ‘subaltern resistance’. My aim in this paper is to interrogate the methods of collective resistance in the life-writings of Dalit women authors and show how the peripheral spatial geography becomes the central site of resistance. Both Baby Kamble’s The Prisons we Broke (2008), and Bama’s Karukku (1992) belong to entirely different historical periods, and therefore, inevitably differ in their plot-narratives and manner of expression. However, they converge in their emphasis on how the Dalit segregated spaces in their village assume an important role in awakening their collective consciousness first – as members of a community, and second – as women.


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