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In this path-breaking study, a first in many ways, Anandita Pan argues that dalit women are an intersectional category, simultaneously affected by caste and gender. The use of intersectionality permits observation of the ways in which different forms of discrimination combine and overlap, challenging the apparent homogeneity of the categories 'woman' and 'dalit' as seen by mainstream Indian Feminism and Dalit Politics. This points to the difference between women and dalit women and the latter with dalit men, which leave them unrepresented. The book investigates the questions of 'selfhood', identity, representation and epistemology which reveal the 'savarnanization' of 'Indian woman' and the masculinization of 'dalit'. There is an incisive discussion of knowledge produced about dalit women and the intervention and contribution of Dalit Feminism therein. The book concludes with the question of who can be or become a dalit feminist, intriguingly, not a limited category.
'The women tell it like it is... So riveting is the narration that it is difficult to put down the book until their stories are finished. For a non-fiction academic work this is no small feat.’ — The Hindu Sharmila Rege’s path breaking study of Dalit women’s writings and lives offers a powerful counter-narrative to the mainstream assumptions about the development of feminism in India in the 20th century. Extensive extracts from eight Dalit women’s writings cover issues such as food and hunger, community, caste, labour, education, violence, resistance and collective struggle. The voices that resound throughout the book, reveal that Dalit feminism, far from being ‘silent’ as so often presumed, is rich, powerful, layered – and highly articulate. Published by Zubaan.
Originally published in Marathi in 1989, this contemporary classic details the history of women’s participation in the Dalit movement led by Dr B.R. Ambedkar, for the first time. Focusing on the involvement of women in various Dalit struggles since the early twentieth century, the book goes on to consider the social conditions of Dalit women’s lives, daily religious practices and marital rules, the practice of ritual prostitution, and women’s issues. Drawing on diverse sources including periodicals, records of meetings, and personal correspondence, the latter half of the book is composed of interviews with Dalit women activists from the 1930s. These first-hand accounts from more than forty Dalit women make the book an invaluable resource for students of caste, gender, and politics in India. A rich store of material for historians of the Dalit movement and gender studies in India, We Also Made History remains a fundamental text of the modern women’s movement.
This translation of the Tamil novel Sangati is a fine example of Dalit writing, and flouts any received notions of what a novel should be. It has no plot in the normal sense, nor any main characters. In terms of structure, it seeks to create a Dalit-feminist perspective and explores the impact of a number of discriminations--compounded above all, by poverty--suffered by Dalit women.
The linguistic origin of the term Dalit is Marathi, and pre-dates the militant-intellectual Dalit Panthers movement of the 1970s. It was not in popular use till the last quarter of the 20th century, the origin of the term Dalit, although in the 1930s, it was used as Marathi-Hindi translation of the word "Depressed Classes". The changing nature of caste and Dalits has become a topic of increasing interest in India. This edited book is a collection of originally written chapters by eminent experts on the experiences of Dalits in India. It examines who constitute Dalits and engages with the mainstream subaltern perspective that treats Dalits as a political and economic category, a class phenomenon, and subsumes homogeneity of the entire Dalit population. This book argues that the socio-cultural deprivations of Dalits are their primary deprivations, characterized by heterogeneity of their experiences. It asserts that Dalits have a common urge to liberate from the oppressive and exploitative social arrangement which has been the guiding force of Dalit movement. This book has analysed this movement through three phases: the reformative, the transformative and the confrontationist. An exploration of dynamic relations between subalternity, exclusion and social change, the book will be of interest to academics in the field of sociology, political science and contemporary India.
This revisionist history of caste politics in twentieth-century Bengal argues that the decline of caste-based politics in the region was as much the result of coercion as of consent. It traces this process through the political career of Jogendranath Mandal, the leader of the Dalit movement in eastern India and a prominent figure in the history of India and Pakistan, over the transition of Partition and Independence. Utilising Mandal's private papers, this study reveals both the strength and achievements of his movement for Dalit recognition, as well as the major challenges and constraints he encountered. Departing from analyses that have stressed the role of integration, Dwaipayan Sen demonstrates how a wide range of coercions shaped the eventual defeat of Dalit politics in Bengal. The region's acclaimed 'castelessness' was born of the historical refusal of Mandal's struggle to pose the caste question.
Dalit Feminist Theory: A Reader radically redefines feminism by introducing the category of Dalit into the core of feminist thought. It supplements feminism by adding caste to its study and praxis; it also re-examines and rethinks Indian feminism by replacing it with a new paradigm, namely, that caste-based feminist inquiry offers the only theoretical vantage point for comprehensively addressing gender-based injustices. Drawing on a variety of disciplines, the chapters in the volume discuss key themes such as Indian feminism versus Dalit feminism; the emerging concept of Dalit patriarchy; the predecessors of Dalit feminism, such as Phule and Ambedkar; the meaning and value of lived experience; the concept of Difference; the analogical relationship between Black feminism and Dalit feminism; the intersectionality debate; and the theory-versus-experience debate. They also provide a conceptual, historical, empirical and philosophical understanding of feminism in India today. Accessible, essential and ingenious in its approach, this book is for students, teachers and specialist scholars, as well as activists and the interested general reader. It will be indispensable for those engaged in gender studies, women’s studies, sociology of caste, political science and political theory, philosophy and feminism, Ambedkar studies, and for anyone working in the areas of caste, class or gender-based discrimination, exclusion and inequality.
Women Speak Nation underlines the centrality of gender within the ideological construction of nationalism. The volume locates itself in a rich scholarship of feminist critique of the relationship between political, economic, cultural, and social formations and normative gendered relations to try and understand the cross-currents in contemporary feminist theorizing and politics. The chapters question the gendered depictions of the nation as Hindu, upper caste, middle class, heterosexual, able-bodied Indian mother. The volume also brings together interviews and short essays from practitioners and activists who voice an alternative reimagining of the nation. The book will be of great interest to scholars and researchers of gender, politics, modern South Asian history, and cultural studies.
This innovative work of historical anthropology explores how India's Dalits, or ex-untouchables, transformed themselves from stigmatized subjects into citizens. Anupama Rao's account challenges standard thinking on caste as either a vestige of precolonial society or an artifact of colonial governance. Focusing on western India in the colonial and postcolonial periods, she shines a light on South Asian historiography and on ongoing caste discrimination, to show how persons without rights came to possess them and how Dalit struggles led to the transformation of such terms of colonial liberalism as rights, equality, and personhood. Extending into the present, the ethnographic analyses of The Caste Question reveal the dynamics of an Indian democracy distinguished not by overcoming caste, but by new forms of violence and new means of regulating caste.