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Analyzes the role of Dalits (formerly untouchables) in shaping modern India, including discourse about caste, and interrogates the dominant narratives that have been used to represent India's history. This title was made Open Access by libraries from around the world through Knowledge Unlatched. ; Includes bibliographical references and indexes. ; Dalit studies: new perspectives on Indian history and society / Ramnarayan S. Rawat and K. Satyanarayana -- The Indian Nation in its egalitarian conception / Gopal Guru -- Probing the historical -- Colonial archive versus colonial sociology: writing Dalit history / Ramnarayan S. Rawat -- Social space, civil society, and Dalit agency in twentieth-century Kerala / P. Sanal Mohan -- Dilemmas of Dalit agendas: political subjugation and self-emancipation in Telugu Country, 1910-50 / Chinnaiah Jangam -- Making sense of Dalit sikh history / Raj Kumar Hans -- Probing the present -- The Dalit reconfiguration of modernity: citizens and castes in the Telugu public sphere / K. Satyanarayana -- Questions of representation in Dalit critical discourse: Premchand and Dalit feminism / Laura Brueck -- Social justice and the question of categorization of scheduled caste reservations: the Dandora debate in Andhra Pradesh / Sambaiah Gundimeda -- Caste and class among the Dalits / Shyam Babu -- From Zaat to Qaum: fluid contours of the Ravi Dasi identity in Punjab / Surinder S. Jodhka. ; Analyzes the role of Dalits (formerly untouchables) in shaping modern India, including discourse about caste, and interrogates the dominant narratives that have been used to represent India's history. This title was made Open Access by libraries from around the world through Knowledge Unlatched. ; Mode of access: Internet.

"Literature has becomes an important means of understanding and interpreting the human beings in this society such as politics, religion, economics, social conflicts, class struggles, and human conditions". In other words, Literature is having two important things: one is language and the another one is human society that speaks a language. There are many languages all over the world. In each language, there is a poetry, short story, drama, fiction, prose etc., Of that, 'Dalit literature is mainly focused literature nowadays. Dalit writing is a post-independence literary theory. The evolution and the emergence of Dalit literature has a great historical importance. Dalit literature tells about the oppression and despair of the lives of the marginalized class, which was vast in population in many other parts of the world. In India, it was under the name of 'cast',and in the stern world, it was under the name of 'race'.

The contributors to this major intervention into Indian historiography trace the strategies through which Dalits have been marginalized as well as the ways Dalit intellectuals and leaders have shaped emancipatory politics in modern India. Moving beyond the anticolonialism/nationalism binary that dominates the study of India, the contributors assess the benefits of colonial modernity and place humiliation, dignity, and spatial exclusion at the center of Indian historiography. Several essays discuss the ways Dalits used the colonial courts and legislature to gain minority rights in the early twentieth century, while others highlight Dalit activism in social and religious spheres. The contributors also examine the struggle of contemporary middle-class Dalits to reconcile their caste and class, intercaste tensions among Sikhs, and the efforts by Dalit writers to challenge dominant constructions of secular and class-based citizenship while emphasizing the ongoing destructiveness of caste identity. In recovering the long history of Dalit struggles against caste violence, exclusion, and discrimination, Dalit Studies outlines a new agenda for the study of India, enabling a significant reconsideration of many of the Indian academy's core assumptions. Contributors: D. Shyam Babu, Laura Brueck, Sambaiah Gundimeda, Gopal Guru, Rajkumar Hans, Chinnaiah Jangam, Surinder Jodhka, P. Sanal Mohan, Ramnarayan Rawat, K. Satyanarayana

Dalit Aesthetic Theory has similarities with the theories of subaltern literature, African American Literature as well as with problem play, and Drama of Ideas. Dalit Aesthetic Theory is indigenous and is firmly rooted in the history, politics and culture of Dalits. In Indian literature the use of untouchability as a theme is not new. Caste consciousness is a motif in the writings of 14th century saint-poet Chokhamela, a village Mahar, Kabir, Ravidas, Jyotiba Phule, Mahatma Gandhi, and Tagore. Prior to Ambedkar the untouchable writers accepted tacitly the tenets of Hindu religion and philosophy, namely, the theory of Karma and Varnashramdharma. But at the same time they regretted their miserable condition and despicable status in the society. Contemporary Dalit Literature is Ambedkarite Literature in which there is a portrayal of agonizing reality, and the expression of a radical revolt against the age old, time honoured defective traditions, conventions, and dogmas of Hindu religion. Dalit Literature cuts at the very roots of Varnashramdharma. According to Ambedkar the root cause of social and cultural exploitation of the Dalit lies in the disparaging laws pertaining to the status of the Dalit ordained in ancient Indian scriptures of Hindu religion and philosophy. Contemporary Dalit Literature portrays dreadful and humiliating events of Dalit world. It represents inequality, sorrow, and misery of the oppressed class. Dalit Literature tells us about the cultural conflict of the socially, economically, and culturally deprived and disadvantaged group of people. It requires literature to be revolutionary, didactic, and doctrinaire.

This article attempts to document the history of dalit associations in United Provinces. The main objective of this article is to provide a historical trajectory of evolution of dalit movement and contribution of dalit associations to it in United Provinces. The main argument put forwarded is that dalit associations played an important role in mobilization and organization of multiple dalit castes which prepared ground work for emergence of Dalit movement in United Provinces. Dalit movement in United Provincenial atmosphere for mobilization of Dalits for achieving socio-political rights of Dalits.es attracted the attention of several scholars on account of its success in the form of the Bahujan Samajwadi Party. It has been perceived as a symbol of new trend in Indian politics from below. Studies of Sudha Pai, Chrisstrofar Jafferlot Badri Narayan and Ramnarayan Rawat, look at Dalit assertion from the perspective of politics of people for power. These studies did a commendable job by reflecting upon the historical dynamics of Dalit movement in United Provinces. But the fact is that the role of caste associations established by Dalits and their impact upon the politics of Dalits received insignificant coverage. Consequently, the valuable contribution of Dalit caste associations remained unexplored. This article tries to document the ideas and activities of Dalit caste associations and their impact upon Dalits movement of United Provinces.

The paper argues that Dalits in Maharashtra have learnt to make use of the internet in support of their emancipatory politics to voice their concerns about inequality, document instances of unfair treatment, rally together for a common cause, and share their successes and failures in their fight for equality. They have been able to exercise their agency in their use of the internet and have effectively used it to assert their ideas and voices. A large chunk of the Dalit population is definitely on the wrong side of the digital divide. However, a review of the various creative ways in which the Dalits have used the internet helps us paint a picture of resistance, a picture of hope and also of melancholy. The internet has been used by the Dalits in Maharashtra as an emancipatory space. With the help of the internet, they are getting access to authentic sources of information and an audience with a genuine interest in their stories. The internet helps them document their own history through their own gaze by bringing people together, protected by the comparative anonymity of cyberspace. There is a slow but steady transition from a universe of Grand Narratives of Dalit history to a multiverse of competing memories and histories taking shape. ; El documento argumenta que los dalits en Maharashtra han aprendido a usar Internet para apoyar sus políticas emancipadoras, para expresar sus preocupaciones sobre la desigualdad, documentar instancias de trato injusto, reunirse para una causa común y compartir sus éxitos y fracasos en su lucha por igualdad. Ellos han podido ejercer su capacidad para usar Internet y la han utilizado efectivamente para hacer valer sus ideas y voces. Una gran parte de la población dalit está definitivamente en el lado equivocado de la brecha digital, sin embargo, una revisión de las diversas formas creativas en que los dalit han usado internet nos ayuda a pintar un cuadro de resistencia, una imagen de esperanza y también de melancolía. Internet ha sido utilizado por los dalits en Maharashtra como un espacio emancipatorio. Con la ayuda de Internet, obtienen acceso a fuentes de información auténticas y a una audiencia con un interés genuino en sus historias. Internet les ayuda a documentar su propia historia a través de su propia mirada reuniendo a las personas, protegidas por el anonimato comparativo del ciberespacio. Hay una transición lenta pero constante desde un universo de Grandes Narrativas de la historia Dalit a un multiverso de historias e historias en competencia tomando forma.

The spread of education ,introduction of policy of reservations in government jobs and educational institutions and other Affirmative Action policies of the State have led to the emergence of a middle class from within the Dalit community referred to as the 'Dalit Middle Class' (Ram, 1995; Savaala, 2001; Pandey, 2011; Jodhka, 2012; 2015). This group constitutes the educated Dalits who have entered into modern occupations associated with the middle class. While these Dalits have undoubtedly secured occupational and economic mobility and have witnessed an improvement in class position, as literature highlights, their caste identity as 'Dalits' still continues to mediate their daily life experiences of 'being the middle class' and stigmatise their identity unlike the 'mainstream middle class'. This renders the understanding of their social mobility as complex. It is the case of this Dalit Middle Class and their social mobility which the present paper takes up for discussion.Through a review of literature, this paper argues that given that the considerations of caste are still at work as far as the relations and interaction between the Dalits and the larger society is concerned, an improvement in class position for these educated middle class Dalits may not necessarily lead to an improvement in their social status. Despite gaining an entry into the middle class fractions, many of them still face discrimination as well as resistance to their assimilation in the mainstream middle class. As the paper will show even if their class position improves, their caste identity intervenes in their relationships with others from the middle class and higher classes.Along with this, the paper also emphasizes that to understand the complexity of the social mobility processes and experiences for groups like Dalits that have been marginalised, it is important that research on social mobility not only entails quantitatively studying the intergenerational shifts in occupation, education, income etc., but also qualitatively studying the processes, strategies and experiences of social mobility in terms of their interactions with others from their class and other classes. The latter specifically implies understanding social mobility in terms of the degree of social and ritual distance between the Dalit middle class and other non-Dalit middle class members as well as those from other classes.KEY WORDSDalits, Dalit Middle Class, Social Mobility

In everyday life society, history testifies the presence of divisions, characterized by cruelty, partiality, imposition and subjugation that elevated people's requirement for equality and justice. Dalit movement in sociology is enveloped in the study of the processes of social change. It is the concept of equality that forced people to protest in the form of movements. The Dalit movement also began as a protest movement in India. The Dalit also called as Atisudra, Panchama or outcastes, at present constitute, one of the most depressed and marginalized sections of Indian society. The allegation of Bahujansamaj party has initiated the upsurge of Dalit through Buddhist conversion. Socio-cultural exclusion, economic deprivation and political exploitation of centuries made them to breakout such kind of age-old prejudices. This paper is an attempt to bring the various aspects of Dalit life span that led to the movement and understand the radiance of Dalit literatures.

In everyday life society, history testifies the presence of divisions, characterized by cruelty, partiality, imposition and subjugation that elevated people's requirement for equality and justice. Dalit movement in sociology is enveloped in the study of the processes of social change. It is the concept of equality that forced people to protest in the form of movements. The Dalit movement also began as a protest movement in India. The Dalit also called as Atisudra, Panchama or outcastes, at present constitute, one of the most depressed and marginalized sections of Indian society. The allegation of Bahujansamaj party has initiated the upsurge of Dalit through Buddhist conversion. Socio-cultural exclusion, economic deprivation and political exploitation of centuries made them to breakout such kind of age-old prejudices. This paper is an attempt to bring the various aspects of Dalit life span that led to the movement and understand the radiance of Dalit literatures.

The paper will employ textual analysis to study Hira Bansode's "Sanskirti" and Jyoti Lanjewar's "Mother". The works are interrogated by employing Sharankmar Limbale's "Towards an Aesthetic of Dalit Literature". The poets turn to the archetype of the mother to envision Dalit feminist politics. While Bansode revolts against the 'Great culture of this land'- Mother India for being an evil stepmother who abandoned the Dalit community, Lanjwar turns to her memories of her mother who lead a life of struggle and resistance. The figure of the mother, an abhorrent representation of Brahminical patriarchy in Sanskriti is rejected and abused. On the other hand, Lanjewar's testimony seeks to reclaim the margins that the masculinist logic of Dalit politics in Maharashtra often turned away from. It is argued that the works offer a significant interjection for intersectional feminist politics.

The word Dalit was a Marathi word in a common sense of oppressed people. Today, in the defined sense of the Depressed Classes, it is an all-India term and an ideology. It is a collective symbol of some of the Depressed Classes and a symbol of a cultural politics. In the Tamil context, dalit manifestations, events and its main functions have been high since the nineties. Dalit women are depressed in the grip of untouchability, denied basic rights on the basis of caste. The purpose of this article is to examine the lack of education of Dalit women in the cremation novel, the burning of corpses in the graveyard, the suffering they suffer from professionalism, the misery and difficulties suppressed by caste degradation.

This paper attempts to understand the role of Dalit Literature and unravels the idea of consciousness as an arena for social protest. At the same time, the present study caters to underpin that concept of Dalit consciousness is a socially and culturally constructed reality which expresses, initiates, and engages social protest as a form of empowerment and emancipation discourse. Such social protests become a norm of social assertion for empowerment of the marginalized communities. This is especially the case in a society which is highly stratified in social, economic, political and cultural realms and where this stratification has been maintained through social and cultural engineering of dominationand subordination for centuries. The Dalit community, which has been pushed to the bottom in social ladder in the name of caste and untouchability, has inherently realized its sense of human dignity in recent times and started recapturing its lost identity in and through such protest movements.

This article analyses the novel Generation 14 by Priya Sarukkai Chabria from a convergent perspective of Dalit Studies (which encapsulates Dalit literature and Dalit feminism) and science fiction. I suggest that Indian science fiction that discusses caste with reference to the emerging technoscientific culture can be termed Dalit-futurism. I define this concept by drawing on the tradition of Dalit literature and science fiction and suggest that the Dalit-futurist texts seek to mutate caste to foreground its arbitrary structure. This paper uses the vocabulary of science-fiction criticism to analyze the mutation of caste in the fictional world and draws parallels with our social reality. It suggests that the social divisions in the fictional world echo the Brahmanical patriarchy of the Indian subcontinent. I theorize that the convergence of Dalit-futurism with feminist theory results in a new and transformative feminist configuration termed 'Dalit-futurist feminism'. I explicate Dalit-futurist feminism through the cyborg figure, which I suggest shares overlapping themes and concerns with the Dalit feminist standpoint theory, conceptualized by Sharmila Rege and Cyborg feminism conceptualized by Donna Haraway. I suggest that the main protagonists, Aa-Aa and Clone 14/54/G, embody the intersectional, revisionist, and inclusive feminism advocated by Rege and Haraway, arguing for an affiliation-based politics that rejects women's unity based on essentialized identities like sex, class, race, and caste and uncover the constructive nature of social processes that maintain and reproduce hierarchies, inequalities, and oppression.

History of Dalit politics in Utter Pradesh has been a fascinating topic for academic and public imagination in the recent past. As a part of this process this paper attempts to capture the Dalit politics by examining the ides and activities of associations established by Dalits and for Dalits in colonial and post colonial Utter Pradesh. The main proposition this paper advances is that Dalit collectivist activism was actively promoted by several caste associations established by Dalits in Utter Pradesh. It was this process that actively promoted the identify formation process of caste and class among Dalits. This duel identity process remained to be centrality of Dalit politics in colonial and post colonial India. In sort, this paper attempts to trace the plurality of Dalit politics in Utter Pradesh.

In 1999, following a decade long boycott of the political process the Viduthalai Chiruthaigal Katchi - the largest Dalit movement in Tamil Nadu - contested elections for the first time. This paper will examine the process of institutionalisation that has occurred since that point. One of the main changes to have occurred is that the party has sought to reach out beyond the Dalit category in order to secure more votes. Increasingly, thus, Dalit parties in Tamil Nadu are taking up the issue of Tamil nationalism in a bid to reach out to other castes on an ethno-linguistic basis. The paper will chart the pros and cons of such an approach before thinking about possible future directions.