By Badri Narayan
ISBN-10: 0761935371
ISBN-13: 9780761935377
This is often the 5th quantity within the sequence Cultural Subordination and the Dalit problem and explores cultural repression in India and ways that it truly is conquer. the writer indicates how Dalit ladies heroes (viranganas) of the 1857 uprising have emerged as symbols of Dalit statement in Uttar Pradesh and are getting used by means of the Bahujan Samaj social gathering (BSP) to construct just like its chief, Mayawati. whereas demonstrating how myths and stories of the position of Dalits in India s freedom fight are hired for identification development and reconstructed for political mobilization, this e-book Narrates a number of the stories used to enhance political attention on the grass-roots point finds how tales picked up from one of the humans themselves are reinterpreted, packaged, and disseminated orally and through pamphlets Describes how gods, heroes, and different cultural assets of every caste are switched over into political capital through giving them a visible photo via calendars, statues, posters, and memorials indicates how the BSP creates and recreates ancient fabric to extend its electoral base in keeping with box reports and secondary details, the writer outlines the politics of dissent which makes use of old and cultural assets as id markers in political mobilization. This publication, for that reason, turns into priceless for college students of politics, sociology and historical past and all these engaged in Dalit experiences
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Additional info for Women Heroes and Dalit Assertion in North India: Culture, Identity and Politics (Cultural Subordination and the Dalit Challenge)
Example text
The word ‘dalit’ is a recent one but the concept of Dalitness is old. The term ‘dalit’ in Sanskrit is derived from the root dal, which means to split, break, crack and so on. When used as an adjective it means amputated, stepped on, split, broken, burst, destroyed or crushed. Dalit implies those who have been broken and ground down by those above them in the social hierarchy in a deliberate and active way. There is in the word itself an inherent denial of karma, pollution and legitimized caste hierarchy.
22). The OBCs who are also included within the category of Dalit by Dalit political forces are those castes which occupy an intermediary position in the Hindu caste hierarchy. Economically and socially as backward as the untouchables, their touch was not considered polluting by the 36 WOMEN HEROES AND DALIT ASSERTION IN NORTH INDIA upper castes. They could thus work as servants in their households. This led these castes to identify themselves more with the upper castes than with the untouchables and to keep away from them.
It is considered to be a highly polluting caste since its members are usually engaged in sweeping and cleaning. They are known by various names in different states, for example in Punjab they are known as Chuhra; while in UP, Bihar and Rajasthan, they are known as Bhangi, Mehtar, Jharmali, Halalkhor, Raut, Hela, Dom, Domar, Basor and so on. In Punjab, some of the Chuhras who have adopted Sikhism are known as Majhabi and Rangreta. The UP Bhangis have started associating themselves with Balmiki, the writer of Ramayana, which is highly revered by the upper castes, in their oral tradition.
Women Heroes and Dalit Assertion in North India: Culture, Identity and Politics (Cultural Subordination and the Dalit Challenge) by Badri Narayan
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