Dalit Literature

সাময়িক পত্রের ইতিহাসে এক ব্যতিক্রমী সংযোজন হল ‘চতুর্থ দুনিয়া’। পত্রিকাতে প্রকাশিত গবেষণামূলক প্রবন্ধগুলি দলিত মানবের চেপে রাখা ইতিহাসমালা। পত্রিকায় প্রকাশিত সৃজনাত্মক রচনাগুলি দলিতের আত্মপরিচিতির নবদিগন্ত। প্রকাশিত সাক্ষাৎকারসমূহ বাংলা দলিত সাহিত্য জিজ্ঞাসা নবমূল্যায়ন। পত্রিকার গ্রন্থ পুনরীক্ষণ বিভাগ যেন এক অনালোকিত উদ্ভাসন। ‘চতুর্থ দুনিয়া’র ‘সম্পাদকীয়’ রচনাগুলি আসলে গণবিবেকের উদ্বোধক। তেমনি পত্রিকার প্রতিটি সংখ্যার শেষে স্থান পাওয়া ‘বাংলা দলিত সাহিত্য সংস্থার সম্পাদকের ডেস্ক থেকে’ শিরোনামের লেখাগুলি সংস্থার নানা কার্যক্রমের বিবরণী হলেও দলিত সাহিত্য গবেষণায় তা এক ডকুমেন্টারি বিশেষ। পত্রিকা প্রকাশের ধারাবাহিকতাকে সুন্দরভাবে জানা যায় এই ডেক্স থেকে; যা অন্য কোনো পত্রিকায় মেলে না। পাশাপাশি দলিত নারীদের আত্মবিশ্বকে উন্মোচিত করার মুক্ত বাতায়ন হল এই ‘চতুর্থ দুনিয়া’ পত্রিকা। এই পত্রিকার হাত ধরেই পরবর্তীতে কল্যাণী ঠাকুর চাঁড়াল ‘নীড় ঋতুপত্র’ নামক একটি পত্রিকা স্বতন্ত্রভাবে সম্পাদনা করে থাকেন। যা এখনও ধারাবাহিকভাবে প্রকাশিত হয়। যেখানে দলিত নারীদের দৃষ্টিকোণে সর্বভারতীয় প্রেক্ষাপটে আম্বেদকর চর্চা ও দলিত সাহিত্যচর্চা হয়ে থাকে। পত্রিকার বিশেষ সংখ্যাগুলি দলিত সাহিত্যচর্চার আকর। দলিত সাহিত্যের জ্ঞানতাত্ত্বিক চর্চা বাংলা ভাষায় সর্বপ্রথম শুরু হয় ‘চতুর্থ দুনিয়া’ পত্রিকার হাত ধরেই। আজ তার প্রসার ও ব্যাপ্তি বহুদূর। পত্রিকার পুরাতন সংখ্যাগুলি দেখলে বোঝা যাবে বুধজনের চিঠিপত্রে পত্রিকার পাতা ভরপুর। সেখানে যেমন নিরপেক্ষ সমালোচনা করা হয়েছে; তেমনি ভূয়সী প্রশংসাও পেয়েছে পত্রিকাটি। দলিত সাহিত্যের লেখক তৈরিতে ‘চতুর্থ দুনিয়া’ পত্রিকার অবদান অনেকখানি।

This paper is a chapter from the book  Life Writing and Translation: Indian Perspectives edited by Mukul Chaturvedi. In this chapter, I look at the various issues of language, culture and reception of Dalit autobiography and translation. The attempt of this paper is to highlight Dalit translation has several things to offer in the light of contemporary notions of the Self, nation and resistance.

Sensibility means ability to receive sensations or sensitiveness. Cambridge Advanced Learner's Dictionary defines sensibility as 'an understanding of or ability to decide about what is good or valuable, especially in connection with artistic or social activities.' Education is an important part of youth issues. Education is basic thing for human progress. It plays an important role in all-round development of the individuality and society. It creates disciplined, patriotic and productive manpower. Thus, education means the process of developing individual personality and organizing a disciplined society. Education is must for the all-round development of youth generation; it is marked as priority globally. Like many other postmodern writers of India, Chetan Bhagat deals with the issue of education in his works. In his novel Five Point Someone, he depicts the pictures of Indian education system with its defects and shortcomings. This present paper tries to present youth sensibilities and education in the novel that the novelist has exposed with the help of irony and satire.

This research examines the portrayal of social support theory in Kristin Hannah's historical fiction novel, The Nightingale. Set in France during World War II, the novel explores the complex relationships between sisters Vianne and Isabelle, and their struggles to survive and resist the Nazi occupation. Through a critical lens, this analysis applies James S. House's social support theory to demonstrate how the novel highlights the crucial role of emotional, instrumental, informational, and appraisal support in promoting resilience and well-being in the face of trauma and adversity. The project is structured into three chapters: 'Introduction', 'Social Support Theory in The Nightingale' and 'Summing Up', which follow the guidelines of the latest MLA Handbook.

This article examines how death, ostensibly the universal equalizer, becomes a site of entrenched inequality when mediated by caste and class in twentieth-century Bengal. Drawing on Sarat Chandra Chattopadhyay’s Abhagir Swargo (1926) and Mahasweta Devi’s Breast-Giver (1978; trans. 1997), the study explores how literary representations of funerary rites and bodily disposability expose the persistence of social hierarchies even in death. The analysis is situated within a wide theoretical framework, incorporating insights from Michel Foucault, Achille Mbembe, Jacques Derrida, Emmanuel Levinas, Judith Butler, Pierre Bourdieu, Louis Althusser, Mary Douglas, Arnold van Gennep, and B. R. Ambedkar. In Abhagir Swargo, the denial of cremation to a lower-caste woman underscores caste as a determinant of posthumous dignity. In contrast, Breast-Giver reveals how class exploitation reduces a Brahmin woman’s life and death to mere disposability once her reproductive labour ceases. Together, the texts demonstrate that caste and class operate differently yet converge in stripping marginalized women of dignity in death. By linking these narratives to contemporary reality es—including caste-based cremation denials and pandemic deaths—the article argues that death is not a neutral biological end but a socially inscribed process that mirrors and reproduces structural inequalities.

Social class in India is a controversial issue. As there are various strata of societies in India there are many literary writings about the aristocrats as well as the poor and marginalized sections of society. The White Tiger is a story of a common Indian named Balram Halwai, his journey from a poor sweet maker to a successful entrepreneur. Balram Halwai calls the present social order a 'Rooster Coop' a kind of 'Sisyphus cycle' where the rich is getting richer and the poor is getting poorer and there is no escape from it. The Present paper offers an insight into Arvind Adiga's 'The White Tiger', the winner of the 2008 Booker prize, in the light of Marxist and Feminist studies. This paper also aims at exposing the ways through which the elite class subjugates the marginalised class at different levels and keeps the 'rooster coop' intact for their economic as well as social benefits. It attempts to demonstrate corruption, injustice, the marginalization of weaker sections, the I'll-treatment of women and how a common Indian struggles to survive in the existing social and political orders.

Project is a small research work which contains all the aspects of research activities in a short form which is to see what everybody has seen and is to think what nobody else has thought. A research project work is undertaken by the researchers or the learners in search of a new knowledge and for the discovery of various unknown interesting facts and figures which have not been discovered earlier in detail by the researcher. It is conducted to achieve some desired goals that are beneficial to the society and country. In the following paper, an endeavour has been made to describe the meaning of research project as well as its various parts. It may be of different types such as

The obstinate notion of pollution and purity has made the lives of the Dalit an unceasing story of affliction and abuse. The social stratification and the injustices transpiring out of caste have been repeatedly challenged and interrogated. However, the psychological and spatial impact of caste has remained unexplored. This paper aims to interrogate caste as a social structure that produces trauma at both the human and spatial levels. Analysing caste-based trauma in the two autobiographies - Sharan Kumar Limbale's The Outcaste and Omprakash Valmiki's Joothan, the paper examines the Dalit ghettos as a site of trauma and the authors' experiences in it. It will study the traumatic co-relation between the authors' and their ghettos to understand how caste violence operates on both human and spatial level.

This paper presents a critical examination of Indira Goswami’s novel, The Moth-Eaten Howdah of a Tusker, reevaluating its portrayal of cultural decay and social transformation in 20th-century Assam. Departing from a traditional thematic reading, this study argues that the novel functions as a complex commentary on the dialectic between inherited tradition and revolutionary change. The fall of the feudal Adhikar family and the crumbling Vaishnavite Sattra are analyzed not merely as allegories of decline, but as sites where ideological and material contradictions are fiercely negotiated. Drawing on theoretical insights from postcolonialism and subaltern studies, this analysis interrogates how Goswami's narrative unsettles colonial and indigenous power structures. The paper delves into the gendered oppression embodied by the tragic figure of Giribala, whose subtle acts of resistance and eventual demise reveal the systemic violence of patriarchal orthodoxy. Concurrently, it examines the character of Indranath as a failed liberal humanist, whose tragic end exposes the pitfalls of both ossified tradition and uncritical revolutionary fervor. Ultimately, the paper will examine how Goswami’s work transcends a simple elegy for a bygone era, presenting instead a nuanced critique of modernity and a compelling case for a more ethically grounded path toward social evolution.

Women entrepreneurs have embraced digital storytelling platforms to promote their success, with the ability to share their experiences and build brand equity through visibility. Women can reject stereotypes, establish their brand and communicate with an international audience on these platforms. By using a comprehensive analysis of secondary data, this study explores how digital storytelling shapes the narratives of women entrepreneurs. Specifically, it examines the influence of online platforms on women's empowerment; and their ability to address challenges and shape public attitudes. According to the results, Instagram, LinkedIn and YouTube are among the most influential platforms in reframing traditional narratives while also fostering entrepreneurial engagement. However, challenges such as the digital divide and online bullying persist and require strategic interventions. The study concludes with concrete recommendations for the effective use of digital storytelling.

In India, life can be particularly tough for women who are tribal, belong to a religious minority, and face discrimination on multiple fronts. These women often struggle with limited access to education, healthcare, and employment, which worsens their situation. Societal norms about gender roles and legal systems further limit their political involvement and rights. Additionally, they suffer from cultural stigma, forced relocations, and insufficient government support, pushing them to the margins of society. This study looks into how these challenges intersect for tribal women in religious minorities. It assesses the effectiveness of existing laws and support systems and investigates local efforts to promote fairness and human rights. By calling for improved governance, community-driven changes, and policies that take gender into account, this article highlights the urgent need to address the specific challenges these women face. The goal is to ensure they have equal opportunities and can fully engage in India's democratic and economic life.

Who is Ruk Sindhi? What does Grok tell us? **Ruk Sindhi** (Sindhi: ‫ﺳﻨﮅي‬ ‫)رڪ‬ is a Pakistani historian, writer, and journalist specializing in the ancient Indus Valley Civilization and the broader history of Sindh. Born on August 5, 1961, in the village of Hamid Ujjan, Kandiaro, in the Naushahro Feroze District of Sindh, Pakistan, he holds a bachelor's degree from the University of Sindh in Jamshoro. He is fluent in Urdu, Sindhi, and English. ### Career and Contributions Sindhi began his writing career in 1980 at age 19, with his first articles published in the Karachi-based newspaper *Daily Hilal-e-Pakistan*. He is renowned for his research on the Indus Valley Civilization, including its archaeological significance and why it flourished near rivers like the Indus, which provided reliable water for drinking and agriculture. His work often explores Sindh's historical, political, and social contexts, including topics like the Soomra Kingdom, Kalhora and Talpur dynasties, and the role of various Sindhi castes and tribes (e.g., Sammats, Jatts, Meds, Rajputs, and Burfats).

A reckoning with the question of Dalit religion is long overdue. The
religious lives and practices of Dalits, who have historically faced the
structural violence of “untouchability,” have been misrepresented and
marginalized for centuries. Much of this misapprehension stems from
Brahmanical patriarchy and the hierarchy of theology on the basis of
purity and pollution. This classificatory practice often framed Dalit
religion as an unlettered, subordinate extension of Hinduism. By conflating
Dalit religious practices with Hindu orthodoxy, the systemic oppression
and unique spiritual assertions of Dalits were rendered invisible,
perpetuating their cultural and theological marginalization. A deeper,
more nuanced engagement with Dalit religion is essential; not only to
correct historical distortions but also to understand the ways in which
Dalit communities challenge and transform the religious frameworks that
have sought to exclude them. While the primary focus of Dalit movements
is to combat economic, political, and cultural marginalization, this paper
raises a critical question: What do these struggles signify for the religions
to which Dalits belong? The Dalit assertion of identity and rights often
interrogates the foundational principles, practices, and hierarchies
embedded within religious traditions. These struggles highlight systemic
inequalities perpetuated by religious structures and challenge the
orthodoxy and exclusionary practices that have historically marginalized
Dalits. To address this, we must first examine the specific questions and
challenges Dalits pose to various religious traditions. For instance, how do
these religions respond to demands for equality, dignity, and inclusion?
What theological or institutional reforms are prompted by Dalit voices?
And how do these critiques intersect with broader issues of caste, power,
and societal transformation? Subsequently, this process carries profound
implications for interfaith understanding and cooperation. The Dalit
struggle fosters new perspectives on social justice within religious contexts
and compels religious communities to rethink their roles in perpetuating or
dismantling systemic oppression. By addressing these challenges, religions
can become allies in the pursuit of equality, fostering a deeper commitment
to mutual respect and solidarity across faiths.

Introduction of courses on literatures of the marginalised in colleges and universities is a significant step in the democratisation process of the country. These courses facilitate discussion on the socio-political conditions of the marginalised people in the country and enables learners to reflect on their own social position and the role of power in constructing hierarchies in the society. Following the insights of Paulo Freire, the study examines the effectiveness of the courses in developing a critical pedagogy in which a new social consciousness is formed. The study problematises the absence of texts of Ambedkar in the curriculum and argues that the education process has not developed an inclusive system and privileged groups control the decision making in the Universities. The study foregrounds the need of placing Ambedkar thoughts at the centre of a liberating education system.

This article critically examines the intersecting oppressions of caste, class, and gender experienced by Paraiya Dalit women in Bama's Sangati (1994). Through a Dalit feminist lens, the study explores how Bama radicalizes the notion of Dalit consciousness by centering the lived experiences of Dalit women and challenging dominant narrative forms that often erase or marginalize Dalit subjectivities. Like Karukku and Vanmam, Sangati adopts the testimonial narrative (testimonio) as a political and literary mode to give collective voice to Dalit struggles and identity. The text portrays the double marginalization faced by Dalit women-not only as members of an oppressed caste but also as gendered subjects within a patriarchal order. This article highlights how Bama's narrative articulates a counter-hegemonic discourse that both documents and resists systemic dehumanization. It underscores the agency of Dalit women who assert their rights, subjectivity, and humanity, while fostering a collective political consciousness aimed at social transformation.

Dharti Dhan Na Apna" is a famous Hindi novel by Jagdish Chandra that explores the lives and struggles of the Dalit community, detailing their exploitation and their longing for a better, dignified life. The novel depicts the harsh realities faced by Dalits, highlighting their alienation from society and their aspiration to reclaim their humanity and an identity free from caste-based discrimination.

Dr. Bhimrao Ramji Ambedkar, head of the drafting committee of India's constitution and a law minister in the first cabinet of Jawaharlal Nehru. From wikipedia.org Dr. Bhimrao Ramji Ambedkar (1891-1956) was a prominent leader of India's "Untouchable" castes in the years leading up to Indian independence and the chief architect of the nation's constitution. Known as "Babasaheb" among a large number of new Buddhists from the Mahar and other Scheduled Caste communities today, including young professionals and workers, Dr. Ambedkar is celebrated as one of India's most educated individuals. He is revered as a fatherly figure, having held many roles, such as lawyer, legislator, author, labor leader, cabinet minister, and educator. Dr. Ambedkar is also considered a "bodhisattva" by his followers, one whose memory continues to inspire the daily salute of "Jai Bhim!" (Victory to Ambedkar!) Educated at Columbia University in New York, where he received * This tribute serves as a reminder of the profound impact of Dr. B. R. Ambedkar, born on 14 April 1891. His contributions continue to inspire and guide us toward a more inclusive society.

Dalit literature has emerged as a powerful and necessary discipline and counter discourse to dominant literary, theological, and cultural traditions that have long excluded, misrepresented, or silenced the voices of Dalit communities. Rooted in the lived experiences of caste-based discrimination, economic exploitation, and systemic marginalization, Dalit literature speaks with raw authenticity and critical urgency. It is not merely a reflection of suffering but an active tool of resistance, reclamation of identity, and envisioning of justice. This paper explores what is Dalit Literature, emergence of Dalit Literature, Dalit aesthetics, sources for Dalit literature, other sources like dalit theology, Bible and Ambedkar’s contributions and their task for critical study of Dalit liberative hermeneutics.

"Waiting for a Visa" can refer to Dr. B. R. Ambedkar's autobiographical essay detailing his experiences with discrimination due to his untouchable status. It can also refer to the administrative processing period for a U.S. visa application, where a case requires further review after an interview before a final decision can be made

Rendering of human figures has been the most
engaging task of the creative mind historically that defined the specific characters to the bodily representations as well as the nature of technics that get involved and employed by the artists thenselves. Modern and contemporary times also share those important concerns as part of the most preferred choice of expression. Vikrant Bhise makes an intervention that challenges the normative narrative of Brahmanic modernity in tune with Ambedkaraian thinking.

The Other Side of the Wall is a powerful collection of 50 poems that capture the voices of struggle, resilience, and survival in the face of oppression. Authored by Raja Rao Pagidipalli, the book sheds light on lives often silenced by history—manual scavengers, marginalized women, and children denied dignity.

Structured into five thematic chapters—Shadows of the Past, Personal Chains and Pain, Illusions of Justice, Modern Struggles and Exploitation, and Rising Flames of Resistance —the poems move from the haunting legacy of discrimination to the fiery hope of resistance and change.

With simple yet piercing language, RajaRao Pagidipalli blends personal reflection with collective memory, turning poetry into both testimony and call to action. The collection resonates not only as literature but also as a movement for social consciousness, justice, and human dig

The Dalit Panthers, established in 1972 in Maharashtra, marked a radical shift in the socio-political and literary landscape of India. Inspired by the Black Panthers of the United States, the movement sought to challenge caste oppression and systemic inequality through activism and literature. This research paper explores the intersection of the Dalit Panthers' activism and the emergence of Dalit literature as a tool of resistance. It analyzes the contributions of prominent Dalit writers such as Namdeo Dhasal, Baburao Bagul, and Sharankumar Limbale, whose works not only depicted caste realities but also mobilized social change. The study highlights the themes of caste-based violence, economic oppression, gender discrimination, and the assertion of Dalit identity in literature. Through a close reading of Dalit autobiographies, poetry, and fiction, this paper argues that literature played an instrumental role in the Dalit Panthers' ideological struggle. By examining the literary and social impact of this movement, the research underscores the significance of literature as a powerful means of resistance against historical injustices in Maharashtra and beyond.

Human life is an amalgamation of fancies and fantasies, joys and sorrows which interprets the varied facets expressed in milieu, culture and ethos. It reflects the beauty of nature, character and life style of an individual. Writers gets inspiration from their own culture and presents the appreciation of beauty through their work of art. It showcases aestheticism with special reference to experiences of an individual as a person or as an observer. The Present work delineates the Poem 'Darky' by Yendluri Sudhakar as a celebration of dark black skin to redefine the beauty standards with poetic sensibility. It is a known fact that stereotypes consider fairness and beauty are associated with white colour and hence discrimination based on skin tone is attached to black colour. Colour prejudice connotes blemish rather than beauty. Dark skin is subjected to lower castes and results in traumatic experiences based on caste and colour. The poem 'Darky' by Yendluri Sudhakar, a famous Telugu poet, Professor, Researcher and Translator offers an opportunity to acknowledge and promote dark skinned lady as natural beauty against the domination of upper-class prejudices for consideration of beauty. The poem has poetic sensibility and aesthetic appeal. He writes about his own culture and realistic portrayal of woman in black complexion. The artistic expression on the beauty of 'an outcast woman' with dark complexion is novel theme. Sudhakar used regional vernacular language to present Dalit life and Dalit world, with an aim to give voice to a culture that had been silenced for centuries.

Ancient history of Sindh dates back to Bronze age civilization, popularly known as Indus valley civilization, which speaks of glorious past of Sindh. Sindh was a vast country before the invasion of Arabs. King was the administrative head in the political setup of the country. Next in power to the king was the minister who exercised great influence over the monarch. King was also the commander of his army. Though king acted as the supreme judge of the country, yet he followed systematic manner in dispensing the justice. The society was divided into two broad classes. The sophisticated upper class consisted of ruling rich and their poets and priests. The lower class consisting of peasants, weavers, tanners, carpenter smiths and itinerant trades men. Family system was patriarchal; women enjoyed a high position in patriarchal society who had liberty to choose their mate. Sindh was a prosperous and fertile country, with flourishing trade. Sindh was abode of various religious groups and s...

The present article views Dalit conversion as a gradual process or bottom-up reassessment strategy for a democratic environment assumed to provide a space to challenge the social structure of the Hindu caste system. To theorise this, the article deploys Victor Turner’s concept of liminality and studies religious conversion as a transition, liminal process, or threshold that promises to bring change and alternation in the existing rigid structure. It aims to provide a nuanced understanding of how religious conversion functions as a space of both rupture and renewal in Dalit identity formation. The epigram of this article spells out the objectives to show when, why, and how they follow the path of conversion. It argues that due to their peculiar position in the Hindu caste hierarchy and exclusion from the Varna category, Dalits are open to change their religion from Hinduism to another religion. The willingness to change their Hindu religion either in the form of protest and assertion, or compulsion to escape from the practice of untouchability, explains the capacity of Dalits to break the caste structure and possibly become an entirely new self. Furthermore, the article argues that this process of becoming a new self is surrounded by danger; Dalits, as transgressors, who challenge the social stratification of the Hindu caste system by converting to other religions, are often drawn to violence. The prevalence of the concept of conversion as a consciously chosen path by Dalits strikes controversy among caste Hindus, and the flexibility with which Dalits approach religion becomes one of the main causes of violence. Finally, it argues that when Dalit consciousness manifests itself through conversion, it invites danger, threat, or violence, and this threat and violence may not necessarily appear in physical and overt form but in covert forms such as violations of certain constitutional rights.

भाषाघर पत्रिका का मई 2024 अंक समकालीन हिंदी साहित्य में एक ऐतिहासिक और संवेदनशील हस्तक्षेप है, जो तृतीयलिंगी विमर्श पर केंद्रित है। इस विशेषांक का संपादकीय — "बस तू मिरी आवाज़ से आवाज़ मिला दे", उज्ज्वल कुमार सिंह द्वारा रचित है, जो न केवल संपादकीय वक्तव्य है, बल्कि यह एक वैचारिक उद्घोषणा और साहित्यिक पुकार है — हाशिए पर खड़े समुदायों की आवाज़ से अपनी आवाज़ मिलाने की मांग करता हुआ।

एकदम सरल, व्यवहारिक, रोचक, किंतु तर्कशील और सकारात्मक अंदाज़ में लिखी यह पुस्तक बौद्ध धर्म से जुड़ रहे नए पाठकों को धम्म की सही जानकारी उपलब्ध कराने का एक उत्कृष्ट माध्यम सिद्ध होगी। साथ ही, उन लोगों को भी सही धम्म से अवगत करा पाएगी, जो वर्षों से स्वयं को बौद्ध कहते हैं, परंतु आज भी कुछ या कई मामलों में पुरातनपंथी मान्यताओं से जकड़े हुए हैं।

The reconstruction of women's roles is a vital book in the
ever-evolving tapestry of human civilization, weaving together
the threads of development, resilience, and societal evolution.
This analysis sets out on a journey to examine and comprehend
the dynamic process of redefining and reconstructing women's
roles in numerous sectors of life. The primary focus of this book
is on the "current aspects" of women's lives, reflecting a
contemporary approach that addresses the modern challenges
faced by women. By doing so, the book ensures its relevance and
resonance with today's readers and learners, contributing to a
deeper understanding of the complexities surrounding women's
responsibilities.

Trailokya Bauddha Mahasangha, Sahayak Gana (TBMSG), a dalit Buddhist social movement active in Maharashtra, India. The movement, a vestige of Dr. B.R. Ambedkar's 1956 conversion to Buddhism, is actively fighting for dalits rights by exposing atrocities and rights abuses against dalits, as well as, advocating an identity for dalits as newly self-aware Buddhists. Such a social action approach has supported both inclusive and exclusive conceptions of social justice, and this dissertation is intended to develop an understanding of the dialectics involved in the various conceptions of social justice within the movement. With the broader aim of explaining how such understanding can inform conflict resolution practitioners engaged in peace-building practice among marginalized populations, this dissertation is based on a social constructionist epistemology. In analyzing the justice/injustice narratives routinely produced by movement activists and leaders, this dissertation takes an action science approach of helping the group make better use of the deployment, limitations, and contradictions of the narratives it weaves. The aim of the present work is to build upon theories that address the nexus between conflict resolution and social justice in developing an epistemological framework for understanding, in theory and use, actors' normative commitments to justice. By unpacking the social justice commitments of TBMSG members, this dissertation exposes the rationale for understanding how, in practice, narratives are produced and deployed, as well as, constructive of movement members' conceptions of social change. In short, this dissertation is a peeling away of layers of reality inherent in movement members' justice/injustice narratives in order to begin to understand the implementation of social justice as an ideal.

This article concentrates on 'Thirattu songs of Puberty Ceremony' of kanikkararwho are living in Southern part of Travancore at Kanniyakumari District. Particularly the tribal has life circle rituals in many phases. Puberty ceremony one among them. Usually Thirattu songs will be singing during the puberty ceremony. The ceremony marks the transition of girls who have reached puberty and are now mature enough to understand their responsibilities towards family and society. While celebrating this ceremony the Kanikkarar women use to sing 'Thirattu Songs' for the matured girl. The singing women mostly belongs matured girl's relatives. They belong the siblings of matured girl's father and other relatives. There will be at least 5 to 7 women who sings 'Thirattu Songs'. Kanikkarar tribal has life circle rituals like the ceremony of birth, puberty, wedding, baby shower and death. It is not possible to research all their ceremonies the researcher has chosen only about the puberty ceremony. There are songs which is called 'Thirattu' takes place in puberty ceremony. Particularly those songs will be taken place in 'Araikkalyanam' ritual of puberty rite. Arikkalyanam is part of a ritual followed during the puberty ceremony. Each and every line of 'Thirattu songs'has been concentrated and explained in detail by using 'Discourse analysis'. The areas of research are Thachamalai and Thottamalaiwhich comes underVilavancodeTaluk near Pechipparaiat Kanniyakumari District. The main objective of this study is to get knowledge one of the puberty ceremony and its Thirattu songs of kanikkarar tribal.

This Study explores the multifaceted challenges faced by Dalit women within the intricate web of the caste system in India, suffering from three social disabilities such as untouchability, and atrocity which is an act of extreme cruelty committed against them, as bonded labor. Dalits have been supposed to be untouchables since ancient ages and suppressed to follow the Hindu faith. With the backdrop of India's 75 years of independence, it has been scrutinized the historical legacy of oppression and discrimination, the present-day struggles, and the prospects of the Dalit community, particularly focusing on the oftenneglected dimension of disability inclusion. This article will help us to feel the condition of the Dalit women from a marginalized group within a marginalized community, and their experiences through a unique lens through which it can examine the enduring social inequalities that persist in contemporary India. The intersectionality of caste and gender compounds the adversity they face, further exacerbated by the additional dimension of disability, which often remains unnoticed or overlooked in mainstream discourse. This study will try to employ a multidisciplinary approach through incorporating historical analysis. This study will also highlight the historical roots of the Dalit women's struggle, tracing the origins of their social exclusion and economic marginalization. This historical perspective will shed light on how the caste system has evolved over the years and how it has continued to affect the lives of Dalit women, especially those with disabilities. It also examines the myriad challenges that Dalit women encounter, such as limited access to education, healthcare, employment opportunities, and political representation. The paper highlights the importance of a disability-inclusive approach to address the unique needs of Dalit women with disabilities. Finally, it is demanded that policy recommendations and community-based initiatives to ensure these women are not left behind in India's journey toward greater social inclusion, equity, and justice.

Ravikant published this eloquent and comprehensive review of
Stages of Life: Indian Theatre Autobiographies, in the Centre for Developing Societies' signature Hindi journal, Pratiman. He characterizes the theoretical sections as a toolkit for cultural historians.

It is heartening indeed that the current issue of Re-Markings, like each of its 51 earlier editions, offers an amazing variety of valuable critical and creative discourses, contributed by globally acclaimed writers as well as young teachers and scholars, that provide convincing evidence of our committed engagement to examine and explore contentious issues of gender, colour, race, caste, class, religion, war, violence etc., worldwide. I believe it must be very gratifying to continue to strive for the creation of a better world where the fear of darkness can be dispelled by the shining glory of light. Good luck and fare forward!

Nibir K. Ghosh
Chief Editor

This study examines Gayatri Spivak's contributions to post-colonial and subaltern studies. The study aims to identify the elements that make Spivak's work relevant, distinctive, and vital amid a deluge of literary theories. Throughout her work, Spivak explores the experiences of oppressed women. Subaltern women's identification and struggle have been fundamentally challenged in her publications. This study highlights Spivak's distinctive critical perspective, incorporating and transcending some essential modern critical theories, including feminism and subaltern studies. In addition, the study engages with post-colonial interpretations of the Bengali collection of short stories. The "Breast Giver" challenges the post-colonial narrative and consciousness within the preeminent ideological paradigms. According to the subaltern interpretation of the selected narrative, many different and complex ways exist to represent women. In addition, there are differing degrees of agency, prejudice, oppression, and possibility of action on the part of the main female character. Due to this, the texts' interpretations are diverse and varied, resisting readers' quick judgments about subaltern tyranny.

This paper examines Bama's Karukku, which is a foundational text in Dalit literature, with a focus on the reciprocation of caste oppression and Christian colonialism in postcolonial India. It analyzes Bama's personal story to investigate how the caste system, supported by colonial structures, continues to marginalize Dalits even in the post independent India. It explores the simultaneity of oppression for Dalits who often are, especially Dalit women, subject to oppression in both society and the church. Additionally, this paper examines Bama's act of resistance through education and story telling, demonstrating how her choice to leave the convent and subsequently to speak is about taking back identity and fighting against systemic injustice. This combination of postcolonial analysis around caste and religion, contributes to new ways of thinking about how colonial legacies continue to persist in contemporary India and shines light on personal storytelling as an act of social change.

Man's soul has governed relations between peoples and powers right from the day the biblical serpent tricked our ancestors out of God's favour. Even in this originating crisis, the prize-money was the human soul, here resolved in terms of belief in God or in his mortal adversary the devil. Everything else thereafter has only been a re-enactment of this first drama Even civilizations have risen and fallen according to their grip or the loss of it on man, and more especially on that part of man that makes of him a believing animal. The code-name of the theatre for this tussle is religion, understood here in its Hortonian sense of "belief in extra-human personal beings and action in relation to such beings" (Horton 1991: 5), but also in its Marxist acceptation as ideology. The turmoil presently threatening the Middle East with obliteration, the Iraki saga, even Turkey's difficulty to book a place in the European Union: all these are modern-day instances of civilizational/economic wars with strong religious undercurrents. Ludwig Feuerbach, the 19 th century German atheistic materialist argues that since religion is to be understood in terms of its psychogenesis from human nature itself, it implies an inverse relationship between the attributes accorded to the deity and those accorded to humans and the finite world: "What humans deny to themselves they attribute to god. Consequently, the more empty life is, the fuller, the more concrete is God. The impoverishing of the real world and the enriching of God is one act" (Morris 1987: 22). Upon analysis, one discovers this statement to be just a stratagem that equates god with the capitalist man, and in which, as Marx and Engels explain, "religion had the double function of compensating the suffering of the poor with promises of spiritual wealth, while simultaneously legitimating the wealth of the dominant class" (Turner 1978: 80). Even before Marx and Engels, the fourth century Roman Emperor Constantine had enunciated the philosophy of materialist determinism in religion very boldly in his own day. As Knight and Lomas state, His vision for the common people was to use them to produce goods and wealth in peacetime and provide soldiery in time of war; their reward for

Man's soul has governed relations between peoples and powers right from the day the biblical serpent tricked our ancestors out of God's favour. Even in this originating crisis, the prize-money was the human soul, here resolved in terms of belief in God or in his mortal adversary the devil. Everything else thereafter has only been a re-enactment of this first drama Even civilizations have risen and fallen according to their grip or the loss of it on man, and more especially on that part of man that makes of him a believing animal. The code-name of the theatre for this tussle is religion, understood here in its Hortonian sense of "belief in extra-human personal beings and action in relation to such beings" (Horton 1991: 5), but also in its Marxist acceptation as ideology. The turmoil presently threatening the Middle East with obliteration, the Iraki saga, even Turkey's difficulty to book a place in the European Union: all these are modern-day instances of civilizational/economic wars with strong religious undercurrents. Ludwig Feuerbach, the 19 th century German atheistic materialist argues that since religion is to be understood in terms of its psychogenesis from human nature itself, it implies an inverse relationship between the attributes accorded to the deity and those accorded to humans and the finite world: "What humans deny to themselves they attribute to god. Consequently, the more empty life is, the fuller, the more concrete is God. The impoverishing of the real world and the enriching of God is one act" (Morris 1987: 22). Upon analysis, one discovers this statement to be just a stratagem that equates god with the capitalist man, and in which, as Marx and Engels explain, "religion had the double function of compensating the suffering of the poor with promises of spiritual wealth, while simultaneously legitimating the wealth of the dominant class" (Turner 1978: 80). Even before Marx and Engels, the fourth century Roman Emperor Constantine had enunciated the philosophy of materialist determinism in religion very boldly in his own day. As Knight and Lomas state, His vision for the common people was to use them to produce goods and wealth in peacetime and provide soldiery in time of war; their reward for

This paper aims to analyze the data of Indian culture based on a modality for wellbeing in the world. There are aspects of this paper such as the relationship between culture and civilization, the impact of western culture on Indian culture and the diversity of Indian culture. Along with this description, this paper, this paper shows the real condition and picture of Indian culture in the 21 st century. Most of it, it discusses how to this paper show the modality for wellbeing Indian culture in the world

Rights are inherent to human beings irrespective of their ethnicity, religion, race, class, caste and gender. All human beings are equally entitled to rights without any discrimination. The Universal Declaration of Human Rights (UDHR) was adopted by the UN General Assembly on December 10, 1948 to prevent atrocities in various spheres. All human beings do not enjoy basic rights. They are discriminated on various grounds. The violation of human rights has been reflected in literature from various angles. When India was not established as an independent entity and UDHR was yet to be adopted, people were deprived of their rights in different ways. Since culture of human rights exists in multiple forms, it is important to examine the texts written during pre-independence. The aim is to locate the culture of human rights during that time, the way contemporary writers envisioned it through literary representations and how that could contribute to the critique of the violation of human rights. It could work as a pretext to unpack the post-independent human rights narratives as well. Indian writing in English has focused on the violation of human rights through various means of discrimination among which class-caste hierarchy is a crucial one. It has been an ever-present theme in literary texts. Untouchability is one of the crucial aspects of the violation of human rights. The present paper attempts to examine the envisioning of human rights through a qualitative evaluation of the literary texts by Mulk Raj Anand (1905-2004) and Munshi Premchand (1880-1936). Both the writers were writing at a time when India was under the colonial rule. The paper attempts to focus on Mulk Raj Anand's novel Untouchable (1935) and Coolie (1936) and some of the selected short stories of Premchand to examine human rights from the lens of Indian literary community.

The marginalization of various underprivileged groups has long been a central focus of inquiry across
numerous disciplines, a concern that has gained considerable momentum in recent decades. Scholars
from diverse fields have extensively examined—and continue to do so—the lived experiences of
marginalized communities in India, with the Bengali book Samaj, Rastra O Prantikata (translated as
Society, State and Marginality), authored by Debi Chatterjee, a leading expert in Dalit studies, serving as
another significant contribution in this regard. The book comprises a collection of 25 essays by Chatterjee,
previously published in various small magazines in West Bengal, which eloquently address a wide array
of topics, ranging from Dalits and their emancipators to Dalit women, women in general and issues
concerning secularism, child labour and corruption, among others. The content of these essays can be
discussed by categorizing them into five clusters, as each cluster addresses a central theme, except for the last one, the essays in which are somewhat diverse in nature but still related to each other.

हिंदी-उर्दू दोनों के ‘प्रथम’ गद्यकार यथा, इंशा अल्लाह खानऔर मीर अम्मन संस्कृत-ऋण थे लेकिन फ़ारसी में पारंगत. दोनों हिन्दू भी नहीं थे. बावजूद, दोनों की अपने ज़माने में चलती थी. ऐसी चलती बाद के दिनों में सिर्फ देवकीनंदन खत्री को ही प्राप्त हुयी. मीर अम्मन का बाग़-ओ-बहार और रानी केतकी की कहानी भविष्य में आने वाले गद्य की मिसाल बनी. रानी केतकी की कहानी के सत्तर साल बाद जाकर ‘हिंदी नयी चाल’ में ढलती है. इसी तरह अंग्रेजी में पहला गद्य लिखने वाले भारतीय शेख दीन मुहम्मद, बिहार के बक्सर से, जाति के नाई थे. तात्पर्य यही कि इन चारों का संस्कृत-परंपरा से कटाव था.

‘भातीय होना’ क्या है? संस्कृत होना, उपनिषद होना ही भारतीय होना है? देशभाषा की सारी चिंताओं का फिर क्या करना होगा? डॉ. राजकुमार इससे भलीभांति परिचित हैं. इसीलिए लोक, लोककला, लोकगीत संदर्भित उनकी चिंताएं जायज हैं. लेकिन ज्यादा संभावना इसी की दिखती हैं कि यह लोक ‘अनुमान’ में ही तब्दील होकर न रह जाए!


उपनिवेश से मुक्ति के प्रसंग में तीन धाराएं (विचार) स्पष्ट रूप से संलग्न थीं, नेहरु, सुभाष और भगत सिंह की, गांधी प्रतीक थे; और जो धारा संलग्न नहीं थी उसने गांधी की ही हत्या कर दी, ‘प्रतीक’ की हत्या कर दी. अगर अभी भी कहीं उपनिवेशवादी मानसिकता है और उसे विमुक्त करने की जरुरत है तो, उसे कम से कम इन तीन धाराओं के साझे संघर्ष से तो गुजरना ही होगा. ‘भारतीयता’ रुपी प्रतीक की रक्षा इन्हीं साझे संघर्षों में संभव है.

Intersectionality, at the intersection of education and the
experiences of women in society, offers a powerful lens through
which to examine the intricate web of factors that shape the
educational journeys of women. This study embarks on a
comprehensive exploration of the educational trajectories of females
in society, guided by an intersectional framework that acknowledges
the multifaceted interplay of various identity markers, including
gender, ethnicity, socio-economic status, and geographic location.
The primary goal of this research is to chart the intricate pathways
that shape the educational experiences and opportunities of female
learners, delving into the complexities of their journeys. Utilizing
a robust research methodology that combines quantitative,
qualitative interviews, and an in-depth review of relevant literature,
educational policies and practices, this study aims to shed light
on the nuanced realities faced by females as they engage with the
educational system. It scrutinizes how intersecting identities impact
access to educational opportunities, academic achievements, and
participation within diverse educational contexts. The anticipated
Findings from this research endeavour will contribute to a deeper
An understanding of the intricate relationship between intersectionality  and educational equity in the lives of females in society. By revealing
the distinct challenges and triumphs of female learners navigating
multiple intersections of identity, that can guide transformative
change, promote gender equity in education, and foster a more
inclusive and equitable society where females can navigate their
educational journeys with confidence and achieve their fullest
potential.

This paper aims to analyze the data of Indian culture based on a modality for wellbeing in the world. There are aspects of this paper such as the relationship between culture and civilization, the impact of western culture on Indian culture and the diversity of Indian culture. Along with this description, this paper, this paper shows the real condition and picture of Indian culture in the 21 st century. Most of it, it discusses how to this paper show the modality for wellbeing Indian culture in the world

The study was conducted to estimate poverty and inequality in the distribution of income,analyse the determinants and identify correlates of poverty in sindh province of pakistan.The study evaluated various Government, NGOs and private sector initiatives towards poverty alleviation.A total sample of 320 households were selected from sanghar and badin districts of sindh province of pakistan.The methodoogy and analytical framework followed were as follows: For measuring headcount index,poverty gap and sen index were used.While for measuring inequality lorenz curve and gini coefficient were used.For analysing the determinants and identifying the correlates logistics regression and multiple linear regression models were estimated.The major conclusion drawn from the study revealed that headcount ratio was 52% in snaghar district and in badin it was 56%.While sanghar district has a poverty gap of 373 and in badin it was 356.On the same proportion the two districts have a sen index of 0.31 respectively.The results further revealed that logistics regression satisfy 85% while multiple linear regression accounted for 47% variation.Land ownership is significant because those who own land will be out of poverty.All variables shows significant values except household size which shows positive sign.As the number earners increases the proportion of household poverty decreases.All variables show significant values exept household size which shows a positive sign.In the lorenz curve and gini coefficient if the gap between the perfect distribution line and lorenz curve is high it implies that there is inequality in the distribution of income.If lorenz curve goes down this shows that most of the peolple in the study areas have low income.It was concluded that land,household size,number of earners and qualification of household head has a significant effect on poverty.Based on the above conclusions the following recommendations are made.1.Irrigation water should be provided in the study area so that the poor could utilize their land for crop production.2.Govt should introduce housing schemes so as to support those in ultra poverty.3.The network of institutional credit may be widened to rural areas.4.One measures to alleviate extreme poverty in the study area would be to establish vocational skills training centre through public private partnership to train youth and women for self reliance.Finally Null Hypothesis Ho is rejected and Alternate Hypothesis Ha is accepted.

Old Stone Mansion is the popular stage play translated from Marathi Wada Chirebandi written by Mahesh Elkunchwar. The play has highly emotional appeal from the beginning till end unfolding the undisclosed traditional family life in rural India signifying the title Wada Chirebandi. Joint family culture is still a distinct feature in majority of rural India which is now coming on trial with the challenges from modernity and urbanization. The play progresses with the two distinct but parallel conflicts, one is cultural and other is generational. The conflict stand before the family tests the bonding of relations very severely which ends with the compromise by the members. The end of the drama also brought a situation where new generation faced the deadlock and helplessness under the patriarchy and traditionalism. The playwright here is not taking us towards the solutions to the problem but making us realize the very situation of tension created out of contemporary social pressures which is shaking the roots of Indian culture. Therefore, we need to understand the issues raised by dramatist on broader perspectives. This paper is an attempt to analyze the covert and overt elements depicted in the play to bring the cultural and generational conflicts.

Abstract:
Conventional aesthetics is taking its base from the Indian mythology and scriptures where dalits found themselves as others and marginalised.  On the other hand, Dalit literature is reflected as the literature of protest and sheds light on the relationship of the powerful versus powerless, oppressor versus oppressed, and exploiters versus exploited. It is the life oriented literature taking its birth from Dalit Chetana (Consciousness), the consciousness of the values as human being which was denied by caste based hierarchy. Bitter life experiences, struggle of identity, and thoughts of liberty, equality and fraternity of Dalits found its expression in various genres of Dalit literature. Therefore, these values of Buddhist Socialism and Dalit Consciousness distinguish Dalit Literature from Canonical literature.
In his book Sharankumar Limbale maintained that after conversion into Buddhism, dalits found a new cultural dimension in Buddhism which was the cause for the emergence of Dalit literature. On the other hand, Omprakash Valmiki also supported the thought that the life struggle of Dr. Ambedkar as the foundation of dalit literature. Dalit Literature explores the struggle of identity of Dalits in India like the Afro-Americans therefore; entertainment of reader is not the motif of this literature like the conventional literature, but to stir the mind of reader with crude realities of Dalit’s life. Both Limbale and Valmiki found that the conventional aesthetics is not applicable to dalit literature on the basis of its value system and philosophical base so it requires a separate aesthetics based upon Buddhist cultural values. In the light of these premises, the present research paper would be an attempt to understand the importance of philosophical base and Human Values in Dalit Aesthetics.
Key Words: Dalit Literature, Dalit Aesthetics, Classical Literature, Indian Aesthetics, Western Aesthetics, dalit literary movement, literary criticism, Buddhism, human values, etc.