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Lev-Arey</title> <meta name="description" content="Search results for: Dalit Lev-Arey"> <meta name="keywords" content="Dalit Lev-Arey"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Dalit Lev-Arey"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 18</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Dalit Lev-Arey</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">18</span> Dalit Struggle in Nepal: From Invoking Dalit to Becoming Part of the Nepalese Power </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mom%20Bishwakarma">Mom Bishwakarma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research traces out how the Dalit in Nepal evolved from the early 1950s to the current day, from invoking Dalit against caste discrimination through to the asserting proportional representation in state structures. The research focused most closely on the formation of Dalit association and resistance, as well as on the different struggles throughout this period. It then discusses the expansion of Dalit movement in NGOs, its internationalization and responses. The research sees that Dalit movement has been influenced by its network with the national and international civil rights movement particularly Dalit movement in India and argues that Dalit movement in Nepal have in many ways, challenged the orthodox based caste stratification for Dalit equality and justice. It can be seen that at the same time as Dalit participation was increasing, divisions by caste line also emerged. Rather reshaping the power structures, Dalit movement encircled into division and contentious politics. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalit" title="Dalit">Dalit</a>, <a href="https://publications.waset.org/abstracts/search?q=equality" title=" equality"> equality</a>, <a href="https://publications.waset.org/abstracts/search?q=justice" title=" justice"> justice</a>, <a href="https://publications.waset.org/abstracts/search?q=movements" title=" movements"> movements</a>, <a href="https://publications.waset.org/abstracts/search?q=Nepal" title=" Nepal"> Nepal</a> </p> <a href="https://publications.waset.org/abstracts/47962/dalit-struggle-in-nepal-from-invoking-dalit-to-becoming-part-of-the-nepalese-power" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/47962.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">227</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">17</span> Thus Spoke the Mouth: Problematizing Dalit Voice in Selected Poems</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Barnali%20Saha">Barnali Saha</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Dalit writing is the interventionalist voice of the dispossessed subaltern in the cultural economy of the society. As such, Dalit writing, including Dalit poetry, considers the contradictions that permeate the socio-cultural structure historically allocated and religiously sanctioned in the Indian subcontinent. As an epicenter of all Dalit experiences of trauma and violence, the poetics the Dalit body is deeply rooted in the peripheral space socially assigned to it by anachronistic caste-based litigation. An appraisal of Dalit creative-critical work by writers like Sharan Kumar Limbale, Arjun Dangle, Namdeo Dhasal, Om Prakash Valmiki, Muktibodh and others underscore the conjunction of the physical, psychical and the psychological in their interpretation of Dalit consciousness. They put forward the idea that Dalit poetry is begotten by the trauma of societal oppression and therefore, Dalit language and its revitalization are two elements obdurately linked to Dalit poetics. The present research paper seeks to read the problematization of the Dalit agency through the conduit of the Dalit voice wherein the anatomical category of the mouth is closely related to the question of Dalit identity. Theoretically aligned to Heidegger’s notion of language as the house of being and Bachelard’s assertion of a house as an ideal metaphor of poetic imagination and Dylan Trigg’s view of the coeval existence of space and body, the paper examines a series of selected poems by Dalit poetic voices to examine how their distinct Dalit point of view underscores Dalit speech and directs our attention to the historical abstraction of it. The paper further examines how speech as a category in Dalit writing places the Dalit somatic entity as a site of contestation with the ‘Mouth’ as a loaded symbolic category inspiring rebellion and resistance. And as the quintessential purpose of Dalit literature is the unleashing of Dalit voice from the anti-verbal domain of social decrepitude, Dalit poetry needs to be critically read based on the experience of the mouth and the patois. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalit" title="Dalit">Dalit</a>, <a href="https://publications.waset.org/abstracts/search?q=poetry" title=" poetry"> poetry</a>, <a href="https://publications.waset.org/abstracts/search?q=speech" title=" speech"> speech</a>, <a href="https://publications.waset.org/abstracts/search?q=mouth" title=" mouth"> mouth</a>, <a href="https://publications.waset.org/abstracts/search?q=subaltern" title=" subaltern"> subaltern</a>, <a href="https://publications.waset.org/abstracts/search?q=minority" title=" minority"> minority</a>, <a href="https://publications.waset.org/abstracts/search?q=exploitation" title=" exploitation"> exploitation</a>, <a href="https://publications.waset.org/abstracts/search?q=space" title=" space"> space</a> </p> <a href="https://publications.waset.org/abstracts/140021/thus-spoke-the-mouth-problematizing-dalit-voice-in-selected-poems" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/140021.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">195</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">16</span> Theorization of Dalit Feminism: Critical Reflection on Caste </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sheetal%20Dinkar%20Kamble">Sheetal Dinkar Kamble</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The philosophy of Dalit women revolves around the question of how gender and caste inequality manifest itself in social institutions such as the workplace, home, community, rural economy, and the public and private spaces. On the other hand, Dalit feminism explains the range of untouchability related discriminatory practices and how they incorporate the factor of gender in all social relationships. Gender theories are needed to explain how the caste system works on gendered assumptions and are selectively subject to the notion of caste in established ways of life and the punishments for deviating from them. Dalit feminists working in the field of traditional philosophy, from anthropology to epistemology, have introduced new concepts and approaches that would have to form the basis of their philosophy. It also presents philosophical knowledge of caste, gender, religion, class, and sexuality. They are bringing a particularly feminist lens on the issues of globalization, human rights, popular culture, and caste. Dalit women’s philosophy leads to Dalit feminism and knowledge creation. It is an analysis of caste history, contributions, and the challenges faced by Dalit women in rural India. The researcher claims that the method of the case study, to understand caste and gender involved in the discussion of Dalit feminist philosophy, is important. This study will contribute towards the development of dynamic theoretical frameworks directed towards social justice and equality. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=caste" title="caste">caste</a>, <a href="https://publications.waset.org/abstracts/search?q=gender" title=" gender"> gender</a>, <a href="https://publications.waset.org/abstracts/search?q=class" title=" class"> class</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion "> religion </a> </p> <a href="https://publications.waset.org/abstracts/129192/theorization-of-dalit-feminism-critical-reflection-on-caste" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/129192.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">105</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">15</span> Boundary Crossings: Brahmanical Patriarchy, Power, and Sexual Violence in COVID-19 in Odisha, India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saraswati%20Suna">Saraswati Suna</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The outbreak of the COVID-19 epidemic and the subsequent lockdown have significantly impacted India's political, structural, and economic systems and a rising gap between the rich and the disadvantaged, upper and lower caste. For Dalit women, such forms of subjugation were followed by socioeconomic uncertainty due to the pandemic's economic shutdown and labour oppressions. Dalit women have been the victims of the most oppression among the nation's underprivileged groups. Dalit women undergo systemic oppression at the hands of the state, caste, class, gender, and religious hegemons historically. Dalit women hold a subordinate position within the gender to their male counterparts and caste to their upper-caste counterparts. This paper examines how Brahminical patriarchy and state power severely affected Dalit/Adivasi women during COVID-19 in Odisha, India. In order to understand caste-based sexual violence, a total of five cases have been analysed from newspapers. Findings revealed that Covid-19 appears to have a significant physical, psychological, and economic impact on Dalit women. The intention of sexual harassment and rape perpetrated by upper caste men is to maintain power and patriarchal culture in society. Dalit women are economically, socially, and culturally marginalised, which effectively exacerbates the sense of impunity by perpetrators of violence against Dalit women. This issue requires special attention to end atrocities against Dalit women. Dalit women become the target of rape, sexual assault, and murder. Sexual violence against Dalit women cannot be fully explained without linkage to caste, gender, and power. Dominant caste comes through caste privilege-socio-economic and politically; these factors contribute to sexual violence against Dalit women. The findings revealed that state police manipulate sexual violence, and in so doing, they create and deny access to both services to get justice. This article has argued that understanding Brahminical culture and the legal impacts of state police on Dalit women's identity requires a nuanced analysis. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=COVID-19" title="COVID-19">COVID-19</a>, <a href="https://publications.waset.org/abstracts/search?q=dalit%20women" title=" dalit women"> dalit women</a>, <a href="https://publications.waset.org/abstracts/search?q=sexual%20violence" title=" sexual violence"> sexual violence</a>, <a href="https://publications.waset.org/abstracts/search?q=brahminical%20patriarchy" title=" brahminical patriarchy"> brahminical patriarchy</a>, <a href="https://publications.waset.org/abstracts/search?q=power" title=" power"> power</a> </p> <a href="https://publications.waset.org/abstracts/144696/boundary-crossings-brahmanical-patriarchy-power-and-sexual-violence-in-covid-19-in-odisha-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/144696.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">176</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">14</span> Discrimination Faced by Dalit Women in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Soundarya%20Lahari%20Vedula">Soundarya Lahari Vedula</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Dalit women make up a significant portion of the Indian population. However, they are victims of age old discrimination. This paper presents a brief background of the Indian caste system which is a hierarchical division placing Dalits at the lowest rank. Dalits are forced to perform menial and harsh tasks. They often face social ostracism. The situation of Dalit women is of unique significance as they face triple discrimination due to their caste, gender, and class. Dalit women are strictly withheld by the rigid boundaries of the caste system. They are discriminated at every stage of their life and are denied access to public places, education and healthcare facilities among others. They face the worst forms of sexual violence. In spite of legislations and international conventions in place, their plight is not adequately addressed. This paper discusses, in brief, the legal mechanism in place to prohibit untouchability. Furthermore, this paper details on the specific human rights violations faced by Dalit women in the social, economic and political spheres. The violations range from discrimination in public places, denial of education and health services, sexual exploitation and barriers to political representation. Finally, this paper identifies certain lacunae in the existing Indian statutes and broadens on the measures to be taken to improve the situation of Dalit women. This paper offers some recommendations to address the plight of Dalit women such as amendments to the existing statutes, effective implementation of legal mechanisms and a more meaningful interpretation of the international conventions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalit" title="Dalit">Dalit</a>, <a href="https://publications.waset.org/abstracts/search?q=caste" title=" caste"> caste</a>, <a href="https://publications.waset.org/abstracts/search?q=class" title=" class"> class</a>, <a href="https://publications.waset.org/abstracts/search?q=discrimination" title=" discrimination"> discrimination</a>, <a href="https://publications.waset.org/abstracts/search?q=equality" title=" equality"> equality</a> </p> <a href="https://publications.waset.org/abstracts/81894/discrimination-faced-by-dalit-women-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/81894.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">200</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">13</span> Remembrance as Contest: A Study on the Ex-Slave Religious Communities in Kerala</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sephora%20Jose">Sephora Jose</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Caste slavery was an exploitative human transactional system that prevailed in Kerala, the south-western state of India, till the late nineteenth century. In this particular system, more than ten untouchable/Dalit caste groups had been enslaved and transacted. Mainstream historiographies have subsumed caste slavery under caste servitude covering up the transactional aspect of the practice. However, there are communities in Kerala like Prathyaksha Raksha Daiva Sabha (The Divine Church of Visible Salvation) and Deva Jana Samajam (The Society of God’s People), who claim to be the descendants of the caste slaves. Being spiritual organizations, they engage with the historical reality of slavery through Dalit theology. Their theology is articulated through their oral narratives, including songs, stories, myths, and other cultural productions. This study seeks to understand how the descendants of slave castes in Kerala attempt alternative historiography through Dalit theology articulated in their cultural productions collected over fieldwork. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=caste%20slavery" title="caste slavery">caste slavery</a>, <a href="https://publications.waset.org/abstracts/search?q=Dalit%20theology" title=" Dalit theology"> Dalit theology</a>, <a href="https://publications.waset.org/abstracts/search?q=Dravidians" title=" Dravidians"> Dravidians</a>, <a href="https://publications.waset.org/abstracts/search?q=Deva%20Jana%20Samajam" title=" Deva Jana Samajam"> Deva Jana Samajam</a>, <a href="https://publications.waset.org/abstracts/search?q=Prathyaksha%20Raksha%20Daiva%20Sabha" title=" Prathyaksha Raksha Daiva Sabha"> Prathyaksha Raksha Daiva Sabha</a> </p> <a href="https://publications.waset.org/abstracts/135691/remembrance-as-contest-a-study-on-the-ex-slave-religious-communities-in-kerala" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/135691.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">115</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">12</span> Decoding the Construction of Identity and Struggle for Self-Assertion in Toni Morrison and Selected Indian Authors</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Madhuri%20Goswami">Madhuri Goswami</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The matrix of power establishes the hegemonic dominance and supremacy of one group through exercising repression and relegation upon the other. However, the injustice done to any race, ethnicity, or caste has instigated the protest and resistance through various modes -social campaigns, political movements, literary expression and so on. Consequently, the search for identity, the means of claiming it and strive for recognition have evolved as the persistent phenomena all through the world. In the discourse of protest and minority literature, these two discourses -African American and Indian Dalit- surprisingly, share wrath and anger, hope and aspiration, and quest for identity and struggle for self-assertion. African American and Indian Dalit are two geographically and culturally apart communities that stand together on a single platform. This paper has sought to comprehend the form and investigate the formation of identity in general and in the literary work of Toni Morrison and Indian Dalit writing, particular, i.e., Black identity and Dalit identity. The study has speculated two types of identity, namely, individual or self and social or collective identity in the literary province of these marginalized literature. Morrison’s work outsources that self-identity is not merely a reflection of an inner essence; it is constructed through social circumstances and relations. Likewise, Dalit writings too have a fair record of discovery of self-hood and formation of identity, which connects to the realization of self-assertion and worthiness of their culture among Dalit writers. Bama, Pawar, Limbale, Pawde, and Kamble investigate their true self concealed amid societal alienation. The study has found that the struggle for recognition is, in fact, the striving to become the definer, instead of just being defined; and, this striving eventually, leads to the introspection among them. To conclude, Morrison as well as Indian marginalized authors, despite being set quite distant, communicate the relation between individual and community in the context of self-consciousness, self-identification and (self) introspection. This research opens a scope for further research to find out similar phenomena and trace an analogy in other world literatures. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=identity" title="identity">identity</a>, <a href="https://publications.waset.org/abstracts/search?q=introspection" title=" introspection"> introspection</a>, <a href="https://publications.waset.org/abstracts/search?q=self-access" title=" self-access"> self-access</a>, <a href="https://publications.waset.org/abstracts/search?q=struggle%20for%20recognition" title=" struggle for recognition"> struggle for recognition</a> </p> <a href="https://publications.waset.org/abstracts/108728/decoding-the-construction-of-identity-and-struggle-for-self-assertion-in-toni-morrison-and-selected-indian-authors" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/108728.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">154</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">11</span> Impact of Urban Migration on Caste: Rohinton Mistry’s a Fine Balance and Rural-to-Urban Caste Migration in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohua%20Dutta">Mohua Dutta</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The primary aim of this research paper is to investigate the forced urban migration of Dalits in India who are fleeing caste persecution in rural areas. This paper examines the relationship between caste and rural-to-urban internal migration in India using a literary text, Rohinton Mistry’s A Fine Balance, highlighting the challenges faced by Dalits in rural areas that force them to migrate to urban areas. Despite the prevalence of such discussions in Dalit autobiographies written in vernacular languages, there is a lack of discussion regarding caste migration in Indian English Literature, including this present text, as evidenced by the existing critical interpretations of the novel, which this paper seeks to rectify. The primary research question is how urban migration affects caste system in India and why rural-to-urban caste migration occurs. The purpose of this paper is to better understand the reasons for Dalit migration, the challenges they face in rural and urban areas, and the lingering influence of caste in both rural and urban areas. The study reveals that the promise of mobility and emancipation provided by class operations drives rural-to-urban caste migration in India, but it also reveals that caste marginalization in rural areas is closely linked to class marginalization and other forms of subalternity in urban areas. Moreover, the caste system persists in urban areas as well, making Dalit migrants more vulnerable to social, political, and economic discrimination. The reason for this is that, despite changes in profession and urban migration, the trapped structure of caste capital and family networks exposes migrants to caste and class oppressions. To reach its conclusion, this study employs a variety of methodologies. Discourse analysis is used to investigate the current debates and narratives surrounding caste migration. Critical race theory, specifically intersectional theory and social constructivism, aids in comprehending the complexities of caste, class, and migration. Mistry's novel is subjected to textual analysis in order to identify and interpret references to caste migration. Secondary data, such as theoretical understanding of the caste system in operation and scholarly works on caste migration, are also used to support and strengthen the findings and arguments presented in the paper. The study concludes that rural-to-urban caste migration in India is primarily motivated by the promise of socioeconomic mobility and emancipation offered by urban spaces. However, the caste system persists in urban areas, resulting in the continued marginalisation and discrimination of Dalit migrants. The study also highlights the limitations of urban migration in providing true emancipation for Dalit migrants, as they remain trapped within caste and family network structures. Overall, the study raises awareness of the complexities surrounding caste migration and its impact on the lives of India's marginalised communities. This study contributes to the field of Migration Studies by shedding light on an often-overlooked issue: Dalit migration. It challenges existing literary critical interpretations by emphasising the significance of caste migration in Indian English Literature. The study also emphasises the interconnectedness of caste and class, broadening understanding of how these systems function in both rural and urban areas. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=rural-to-urban%20caste%20migration%20in%20india" title="rural-to-urban caste migration in india">rural-to-urban caste migration in india</a>, <a href="https://publications.waset.org/abstracts/search?q=internal%20migration%20in%20india" title=" internal migration in india"> internal migration in india</a>, <a href="https://publications.waset.org/abstracts/search?q=caste%20system%20in%20india" title=" caste system in india"> caste system in india</a>, <a href="https://publications.waset.org/abstracts/search?q=dalit%20movement%20in%20india" title=" dalit movement in india"> dalit movement in india</a>, <a href="https://publications.waset.org/abstracts/search?q=rooster%20coop%20of%20caste%20and%20class" title=" rooster coop of caste and class"> rooster coop of caste and class</a>, <a href="https://publications.waset.org/abstracts/search?q=urban%20poor%20as%20subalterns" title=" urban poor as subalterns"> urban poor as subalterns</a> </p> <a href="https://publications.waset.org/abstracts/173902/impact-of-urban-migration-on-caste-rohinton-mistrys-a-fine-balance-and-rural-to-urban-caste-migration-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173902.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">72</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">10</span> Caste Discourses in Popular Cinema in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Devina%20Sethia">Devina Sethia</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper will examine the discourse of sense of belonging in popular Hindi language cinema in India to understand how Dalit identities and experiences are negotiated. It will situate such discourse against the emergence of new rhetorical forms of nationalism that seem to contest colonial constructs of nation and identity while clearly envisioning anti-colonial futures through the invocation of a glorious pre-colonial past. While nations have always been 'imagined communities' with the Hobsbawmian invented traditions that leverage national consciousness to establish trust and legitimacy of governance, the concept of ethnic nationalism has been at odds with the idea of India itself as the concept of nationalism in India was born out of anti colonial ideology and not ethnicity. However, in recent times, anti colonial nationalism is transforming into Hindu nationalism and hardening the boundaries around what is Indian-ness and what it means to be Indian. In the past two decades films such as Masaan (2015), Manjhi - The Mountain Man (2015), Sairat (2016), Article 15 (2019) and Vedaa (2024) have gained immense popularity amongst different audience groups across the country. The success of this cinematic genre is interesting when juxtaposed against the reinforcing of a more rigid and exclusionary understanding of Indian-ness. Hence, further exploration of this is essential to gain insights into the anti colonial future of India. In conclusion, studying the discourse of Dalit sense of belonging in film serves as more than mere representation, but rather as a crucial intervention in the comprehension and envisioning of anticolonial possibilities amidst the rise of Hindu nationalism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=film%20studies" title="film studies">film studies</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a>, <a href="https://publications.waset.org/abstracts/search?q=sense%20of%20belonging" title=" sense of belonging"> sense of belonging</a>, <a href="https://publications.waset.org/abstracts/search?q=discourse" title=" discourse"> discourse</a> </p> <a href="https://publications.waset.org/abstracts/190206/caste-discourses-in-popular-cinema-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/190206.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">26</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">9</span> Representation of Dalits and Tribal Communities in Psychological Autopsy in India: A Systematic Scoping Review</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Anagha%20Pavithran%20Vattamparambil">Anagha Pavithran Vattamparambil</a>, <a href="https://publications.waset.org/abstracts/search?q=Niranjana%20Regimon"> Niranjana Regimon</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Dalit and tribal communities in India have the largest suicide rate; however, the current literature does not reflect this reality. While existing research acknowledges socio-cultural risk factors, it fails to discuss structural issues pertaining to marginalized communities in India. Furthermore, the language is framed in an individualistic manner which denies room for recognizing systemic violence and injustice among causative agents of suicide. We aim to examine the representation of Dalit and tribal identities and their experiences of marginalisation as a contributive factor of suicide, as well as discuss the epistemic injustice involved in its exclusion. Electronic searches of PubMed, PsychInfo, and Web of Science databases will be carried out from inception till January 2023 to conduct a systematic scoping review of peer-reviewed articles; it will include all studies involving psychological autopsy in India. A narrative synthesis will be performed to gain insight into the inclusion of the experiences of Dalits and Tribals, the absence of which indicates a lacking understanding of suicide in India. It is also expected to highlight the alienation of lived experiences and narratives of marginalisation from mainstream discourse on suicide that constitutes epistemic injustice. There is a complex interplay of psychological, socio-cultural, economic, and political factors for suicide in the Indian setting. But, political and systemic issues are often downplayed in suicide etiology, including casteist assault, rape, violence, public humiliation, and discrimination which deserves more research attention. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=dalits" title="dalits">dalits</a>, <a href="https://publications.waset.org/abstracts/search?q=marginalisation" title=" marginalisation"> marginalisation</a>, <a href="https://publications.waset.org/abstracts/search?q=psychological%20autopsy" title=" psychological autopsy"> psychological autopsy</a>, <a href="https://publications.waset.org/abstracts/search?q=suicide" title=" suicide"> suicide</a>, <a href="https://publications.waset.org/abstracts/search?q=tribals" title=" tribals"> tribals</a> </p> <a href="https://publications.waset.org/abstracts/163382/representation-of-dalits-and-tribal-communities-in-psychological-autopsy-in-india-a-systematic-scoping-review" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/163382.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">88</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">8</span> Removing the Veils of Caste from the Face of Islam in the Sub-Continent </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Elaheh%20Ghasempour">Elaheh Ghasempour</a> </p> <p class="card-text"><strong>Abstract:</strong></p> India has always been an all-encompassing center of attention in the theological and cultural studies since it beholds a very diverse nation within its borders. Among the uncountable faiths and traditions of this massive land, this article shall negotiate Islam in a Hindu dominated society. Practicing Caste and the views on it are the most controversial topics in modern-day India. Some blame it on the teachings of Hinduism; some call it a colonial outcome; and yet many believe that it is, in fact, a social construct. Islam was the souvenir coming from the Arabian Peninsula into the Indian Subcontinent in the hands of Arab, Persian, and Turk religious missionaries and Sufi saints. The aim of bringing the faith to this region was to enlighten the people of East and the Far East with the ideas of peace, justice, brotherhood as well as a proper way of living. Due to many reasons, the concept of the Islamic Nation or ‘Ummah’ has been touched by the native teachings of Hinduism which negates and questions the actual Islamic principles and laws. The Islamic Nation in India has been parted to different classes and each class nowadays beholds one level of a hierarchy. The superiors do not hesitate to keep the inferiors oppressed as much as they can since their own high position in this hierarchy depends on such oppressions. Their rules and laws to keep the lower castes out of the political and economical scene found ways into the religious traditions so much that it has become hard to question it by the masses; the masses who are too uneducated to question their own heretical faith and traditions. But now that the world is rapidly evolving, the access to knowledge has evoked an awareness of many lower caste or ‘Dalit’ Muslims. They no longer wish to be oppressed for their ethnicity or rootless principles of the old generations to guarantee the survival of the higher caste Muslims or ‘Ashrafs’. In recent years, many have stood against the rules of the caste system. As the oppressed no longer wishes to be oppressed, they also show acts of violence against the rulers who destined them the life they currently have. Considering they are usually poor and uneducated, and they might do violent actions, this can threaten not only Indians but the whole world; especially because the ISIS can easily fund a troop of hungry men who are looking forward to revenge their masters and others for all the unjust discriminations. Therefore for the sake of social security and stopping the disrepute for followers of Islam, the entire Islamic nation must consider taking actions against practicing Caste, regardless of where they come from. Since the teachings of the Quran and the Sunnah of the Prophet (PBUH) invite all Muslims to practice equality and brotherhood in the Ummah, this article would find the practical ways to abolish the caste-system through the Islamic liturgical texts and traditions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalit%20Muslims" title="Dalit Muslims">Dalit Muslims</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam%20in%20India" title=" Islam in India"> Islam in India</a>, <a href="https://publications.waset.org/abstracts/search?q=caste%20system" title=" caste system"> caste system</a>, <a href="https://publications.waset.org/abstracts/search?q=justice%20in%20Islam" title=" justice in Islam"> justice in Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=violence" title=" violence"> violence</a> </p> <a href="https://publications.waset.org/abstracts/79794/removing-the-veils-of-caste-from-the-face-of-islam-in-the-sub-continent" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/79794.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">205</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">7</span> Redefining Ostracism in Soundararajan’s Trauma of Caste</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Pooja%20Kamble">Pooja Kamble</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The study discusses the traumatic circumstances in which the Dalits, who are on the lower rungs of society, endured in all social, political, cultural, and economic aspects. Trauma appears to be employed as a catch-all term in Psychoanalytic literature to describe anything that produces psychological distress. They have suffered for ages, yet there is still no witness to end their existence. Dalits who have suffered at the hands of the upper caste or Brahmins have had a lasting impact on their mentality in this caste system. The trauma of caste is a psychoanalytic method for studying the mental state, nature, and existence of Dalits in society. It also provides a little overview of how this experience evolved the mental wounds that were left undetected. The anguish of horrible harassment and repressive treatment faced by countless generations of souls was difficult to put into words. This article highlights some of the phases that must be understood and concentrated on, as well as the traumatic environment in which they lived for several years. After acquiring recognition and political support, it is proposed to eliminate its existence. Even after relocating to independent India, we were unable to delve further into its origins. Independence itself speaks of freedom in all aspects, yet Dalits continue to be suppressed; they have failed to win freedom for their existence, despite their lengthy struggle against oppression. This article will help you comprehend the Dalit's emotional trauma that has made their life and battles more difficult to deal with, as systematically analyzed by Thenmozhi Soundararajan in the work The Trauma of Caste. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=trauma" title="trauma">trauma</a>, <a href="https://publications.waset.org/abstracts/search?q=psychoanalytic" title=" psychoanalytic"> psychoanalytic</a>, <a href="https://publications.waset.org/abstracts/search?q=dalits" title=" dalits"> dalits</a>, <a href="https://publications.waset.org/abstracts/search?q=caste" title=" caste"> caste</a> </p> <a href="https://publications.waset.org/abstracts/194167/redefining-ostracism-in-soundararajans-trauma-of-caste" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/194167.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">9</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">6</span> A Diagnostic Study of Rape Culture in India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=V.%20U.%20Ameera">V. U. Ameera</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Rape has become an epidemic in India. Rape becomes a repressive weapon, which used to make them silent or used sometimes as a mode of punishment. Even for marrying above their status or for caste violation through a marriage of their choice, women are sentenced for mass rape, and the retribution is done in the presence of her family and villagers. Dalit or lower class women are brutally raped in a process of chastisement carried out by the upper class to keep the former always under their feet. Even in police stations, women are raped so that, their wretched condition will compel them to blurt out the truth. In a patriarchal society, for every trespass of woman, she is retaliated with a trespass into her body, which they think is the finest fine she can pay, as they are still driven by Victorian morality and believe once ‘the jewel’ is stolen, it is stolen forever. Even when the reports of brutal rapes comes out, those who are in responsible position also take the girls to task for going out in inappropriate time. As it is elsewhere in the world, in India too rape is a destructive weapon used to destroy men folk morally and psychologically, as they deem their honor rest in their protecting the purity of their women. During the communal skirmishes, as it is evident from Gujarat and Muzzafar Nagar recently, women are subjected to mass rape so that they can terrorize their men. Even women writers are threatened with rape for criticizing the maneuvers and manipulations of political parties. This becomes possible because of the undue weight given to the chastity of women. This study intends to analyze the nature of rapes occurring in India, including its use as a tool to establish and perpetuate the dominant position of men in social power structures. The study reveals how society, media and literature have imbibed and spread the notion of this sacred glass bowl which is the proud possession of men, the breaking of which steals them of their honor. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=guardians%20of%20chastity" title="guardians of chastity">guardians of chastity</a>, <a href="https://publications.waset.org/abstracts/search?q=patriarchal%20mindset" title=" patriarchal mindset"> patriarchal mindset</a>, <a href="https://publications.waset.org/abstracts/search?q=power%20tool" title=" power tool"> power tool</a>, <a href="https://publications.waset.org/abstracts/search?q=punishment%20rape" title=" punishment rape"> punishment rape</a> </p> <a href="https://publications.waset.org/abstracts/64749/a-diagnostic-study-of-rape-culture-in-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64749.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">217</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5</span> A Profile of an Exercise Addict: The Relationship between Exercise Addiction and Personality</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Klary%20Geisler">Klary Geisler</a>, <a href="https://publications.waset.org/abstracts/search?q=Dalit%20Lev-Arey"> Dalit Lev-Arey</a>, <a href="https://publications.waset.org/abstracts/search?q=Yael%20Hacohen"> Yael Hacohen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> It is a well-known fact that exercise has favorable effects on people's physical health, as well as mental well-being. However, as for as excessive exercise, it may likely elevate negative consequences (e.g., physical injuries, negligence of everyday responsibilities such as work, family life). Lately, there is a growing interest in exercise addiction, sometimes referred to as exercise dependence, which is defined as a craving for physical activity that results in extreme work-out sessions and generates negative physiological and psychological symptoms (e.g., withdrawal symptoms, tolerance, social conflict). Exercise addiction is considered a behavioral addiction, yet it was not included in the latest editions of the diagnostic and statistical manual of mental disorders (DSM-IV), due to lack of significant research. Specifically, there is scarce research on the relationship between exercise addiction and personality dimensions. The purpose of the current research was to examine the relationship between primary exercise addiction symptoms and the big five dimensions, perfectionism (high performance expectations and self-critical performance evaluations) and subjective affect. participants were 152 trainees on a variety of aerobic sports activities (running, cycling, swimming) that were recruited through sports groups and trainers. 88% of participants trained for at least 5 hours per week, 24% of the participants trained above 10 hours per week. To test the predictive ability of the IVs a hierarchical linear regression with forced block entry was performed. It was found that Neuroticism significantly predicted exercise addiction symptoms (20% of the variance, p<0.001), while consciousness was negatively correlated with exercise addiction symptoms (14% of variance p<0.05); both had a unique contribution. Other dimensions of the big five (agreeableness, openness and extraversion) did not have any contribution to the dependent. Moreover, maladaptive perfectionism (self-critical performance evaluations) significantly predicted exercise addiction symptoms as well (10% of the variance P < 0.05). The overall regression model explained 54% of variance. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=big%20five" title="big five">big five</a>, <a href="https://publications.waset.org/abstracts/search?q=consciousness" title=" consciousness"> consciousness</a>, <a href="https://publications.waset.org/abstracts/search?q=excessive%20exercise" title=" excessive exercise"> excessive exercise</a>, <a href="https://publications.waset.org/abstracts/search?q=exercise%20addiction" title=" exercise addiction"> exercise addiction</a>, <a href="https://publications.waset.org/abstracts/search?q=neuroticism" title=" neuroticism"> neuroticism</a>, <a href="https://publications.waset.org/abstracts/search?q=perfectionism" title=" perfectionism"> perfectionism</a>, <a href="https://publications.waset.org/abstracts/search?q=personality" title=" personality"> personality</a> </p> <a href="https://publications.waset.org/abstracts/57602/a-profile-of-an-exercise-addict-the-relationship-between-exercise-addiction-and-personality" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/57602.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">229</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">4</span> Factors Associated with Contraceptive Use and Nonuse, among Currently Married Young (15-24 Years) Women in Nepal</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bishnu%20Prasad%20Dulal">Bishnu Prasad Dulal</a>, <a href="https://publications.waset.org/abstracts/search?q=Sushil%20Chandra%20Baral"> Sushil Chandra Baral</a>, <a href="https://publications.waset.org/abstracts/search?q=Radheshyam%20Bhattarai"> Radheshyam Bhattarai</a>, <a href="https://publications.waset.org/abstracts/search?q=Meera%20Tandan"> Meera Tandan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Non-use of contraceptives is a leading cause of unintended pregnancy. This study was done to explore the potential predictors of contraceptive used by young women, and the findings can inform policy makers to design the program to reduce unintended pregnancy for younger women who have a longer time of fecundity. Methodology: A nationally representative cross-sectional household survey was conducted by Health Research and Social Development Forum in 2012. Total 2259 currently married young women (15-24 years) were selected for the analysis out of 8578 women of reproductive age interviewed from the total 10260 households using systematic sampling. Binary logistic regression was used to identify factors associated with the use of modern contraceptive methods. Findings: The prevalence of modern contraceptive methods among young women was 25.2 %. Use of contraceptives was significantly associated with age at first marriage <15 year of age (OR:1.95) and ever delivered (OR: 1.8). Muslim women were significantly less likely to use contraceptives. Development region, wealth quintile, and awareness of abortion site were also statistically associated factors to use of contraceptives. Conclusion: The prevalence of contraceptives uses among young married women (25.2%) was lower than national prevalence (43%) of contraceptives use among married women of reproductive age. Our analysis focused on examining the association between women’s characteristics-related factors and use and nonuse of modern contraceptives. Awareness of safe abortion site is significantly associated while level of education was not. It is an interesting finding but difficult to interpret which needs further analysis on the basis of education. Maybe due to the underlying socio-religious practice of Muslim people, they had lower use of contraceptives. Programmers and policy makers could better help young women by increasing intervention activities to have a regular use of contraceptive-covering poor, Dalit and Muslim, and low aged women in order to reduce unintended pregnancy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=unintended%20pregnancy" title="unintended pregnancy">unintended pregnancy</a>, <a href="https://publications.waset.org/abstracts/search?q=contraceptive" title=" contraceptive"> contraceptive</a>, <a href="https://publications.waset.org/abstracts/search?q=young%20women" title=" young women"> young women</a>, <a href="https://publications.waset.org/abstracts/search?q=Nepal" title=" Nepal"> Nepal</a> </p> <a href="https://publications.waset.org/abstracts/66081/factors-associated-with-contraceptive-use-and-nonuse-among-currently-married-young-15-24-years-women-in-nepal" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/66081.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">456</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3</span> Questions of Subjectivity in Establishing Plurality in Indian Women’s Autobiographies</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Angkayarkan%20Vinayakaselvi">Angkayarkan Vinayakaselvi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper aims at unpacking the questions of subjectivity and their role in altering and redefining the constructed images of self and community as represented in chosen Indian women’s autobiographies. India is a country of plurality and this plurality is further extended by diasporic explorations. As the third world feminism questioned the Euro-American views on homogenizing the socio-cultural condition of women of all over the world, Indian feminism needs to critique the view that all Indian women are one and the same. Similar to the plural nature of nation, the nature and condition of women, too, are plural in India. Indian women are differentiated by caste, class, and region. A critical scrutiny of autobiographies written by Indian women belong to different socio-cultural groups – Northeast Indian, Dalit and Diasporic categories – will assess the impact of education, profession and socio-cultural and economic status on Indian Women. Such a critique would highlight the heterogeneous subjectivity of Indian women. The images/selves of women as represented through these autobiographies are chosen with an aim to unmask and challenge, through ordering and positioning, the capitalist politics of literary representations of Indian women’s formation of 'her-self'. Methodologies and subjects associated with literature are considered essential for understanding and combating women’s oppression and empowerment. The representation of self in personal autobiographical history could be treated as the history of entire nation as personal is always political in feminist writings. The chosen narrators who are well-educated, well-settled, professional women of letters are capable of assessing, critiquing and re/articulating the shifting paradigms of women’s lives. Despite these factors, the textual spaces possess evidences to establish the facts that these women undergo sufferings, and they counter design cultural specific strategies for their empowerment. These metafictional self-conscious synecdoches extend to include the world of entire women. Thus these autobiographical texts could be reinterpreted as a searing critique of Indian society based on woman’s personal life. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ethnicity%20and%20diversity" title="ethnicity and diversity">ethnicity and diversity</a>, <a href="https://publications.waset.org/abstracts/search?q=gender%20studies" title=" gender studies"> gender studies</a>, <a href="https://publications.waset.org/abstracts/search?q=Indian%20women%E2%80%99s%20autobiographies" title=" Indian women’s autobiographies"> Indian women’s autobiographies</a>, <a href="https://publications.waset.org/abstracts/search?q=subjectivity" title=" subjectivity"> subjectivity</a> </p> <a href="https://publications.waset.org/abstracts/78546/questions-of-subjectivity-in-establishing-plurality-in-indian-womens-autobiographies" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/78546.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">220</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">2</span> Revolution through Rhythm: Anti Caste and Subaltern Dimensions in Indian Rap</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nithin%20Raj%20Adithyan">Nithin Raj Adithyan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Rap music is a popular genre that features strong beats and rhythmic words. It was created by American disc jockeys and urban Black performers in the late 1970s. Additionally, it carries on West African oral traditions that were introduced to the Americas by Africans who were held as slaves and have impacted the narrative and rhythmic components of rap. Initially introduced in India in the late 1990s as mere entertainment, rap lacked the politicized undertones that it developed in the United States. However, recent years have witnessed a transformation, with Indian rap evolving into a vital tool for marginalized communities—particularly Dalits, Muslims, and tribal groups—to voice grievances against historical injustices, systemic discrimination, and caste-based oppression. This paper examines Indian rap's evolution into a potent medium for subaltern resistance, drawing from its origins in the black ghettos of America, where rap emerged as social commentary and an anti-racial political voice. Historically, music has served as an essential medium for subaltern groups in India to assert their identities and reclaim agency. Indian rap, in its current form, amplifies this function by offering a compelling platform to address issues of caste oppression, socio-economic marginalization, and symbolic exclusion. This paper examines how contemporary Indian rappers, often from Dalit and lower-caste backgrounds, leverage their art to confront systemic injustices and amplify voices that have historically been silenced. By analyzing key artists and their lyrics, this paper highlights the ways in which rap critiques the pervasive caste system, challenges social hierarchies, and fosters a sense of identity and solidarity among subaltern groups. This study uses Gayatri Spivak’s concept of “strategic essentialism” to explore how Indian rap fosters shared subaltern identity, uniting voices across regional and cultural divides. By situating Indian rap within the global hip-hop movement, the paper highlights how it contributes a unique perspective to global narratives of resilience and resistance, adapting international influences to articulate local struggles. Ultimately, this research highlights Indian rap’s role as a catalyst for change, examining its critique of caste violence, economic marginalization, and social exclusion and demonstrating how it contributes to the anti-caste movement. Through a close reading of this subaltern dimension of rap, the paper illuminates how Indian rap fosters identity, solidarity, and resistance, affirming the genre’s potential as a transformative force within the global legacy of hip-hop as an expression of subaltern agency and social dissent. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=caste%20oppression" title="caste oppression">caste oppression</a>, <a href="https://publications.waset.org/abstracts/search?q=hip-hop%2Frap" title=" hip-hop/rap"> hip-hop/rap</a>, <a href="https://publications.waset.org/abstracts/search?q=resistance" title=" resistance"> resistance</a>, <a href="https://publications.waset.org/abstracts/search?q=subaltern" title=" subaltern"> subaltern</a> </p> <a href="https://publications.waset.org/abstracts/193536/revolution-through-rhythm-anti-caste-and-subaltern-dimensions-in-indian-rap" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/193536.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">11</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1</span> Need for Policy and Legal Framework for Caste Based Atrocities as Violation of International Human Rights in View of Indian Diaspora</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Vijayalaxmi%20Khopade">Vijayalaxmi Khopade</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Prima facie caste system is intrinsic to Indian society. It is an ancient system of intense social stratification based upon birth and enjoying religious sanction. The uppermost strata and privileges are ascribed and enjoyed by brahmins (priestly class), while the lowest strata are occupied by Dalits who are not ascribed with any privileges. The caste system is inherently hierarchical, patriarchal, and systematic and thrives solely on exploitation justified through means of the Brahminical system of hegemony based singularly on birth. The caste system has extended its tentacles to other religions like Christianity, Buddhism, Jainism, and Islam in South Asia. Term Dalit is colloquially used to categorize persons belonging to lower strata in the caste hierarchy. However, this category is heterogenous and highly stratified, following practices like untouchability and exclusion amongst themselves. The modern Indian legal system acknowledges the existence of Caste and its perils. Therefore, by virtue of the Indian Constitution, provisions for affirmative action for the protection and development of Dalits are made. Courts in India have liberally interpreted laws to benefit Dalits. However, the modern system of governance is not immune from Caste based biases. These biases are reflected in the implementation of governance, including the dispensation of justice. The economic reforms of the 1990s gave a huge boost to the Indian diaspora. Persons of Indian origin are now seen making great strides in almost every sector and enjoying positions of power globally. As one peels off the layer of ethnic Indian origin, a deep seated layer of Caste and Caste based patriarchy is clearly visible. Indian diaspora enjoying positions of power essentially belongs to upper castes and carry Caste based biases with them. These castes have long enjoyed the benefits of education; therefore, they were the first ones to benefit from LPG (Liberalization, Privatization, Globalization) model adopted in the 1990s. Dalits, however, had little formal education until recently. The western legal system, to the best of our knowledge, does not recognize Caste and, therefore, cannot afford protection for Dalits, wherein discrimination and exploitation take place solely on the basis of Caste. Therefore, Dalits are left with no legal remedy outside domestic jurisdiction. Countries like the UK have made an attempt to include Caste in their Equality Bill 2010. This has met with tough resistance from Upper caste Hindus who shy away from recognizing their caste privileges and, therefore, the existence of Caste. In this paper, an attempt for comparative analysis is made between various legal protections accorded to Dalits in India vis-à-vis international human rights as protected by the United Nations under its declaration of Universal Human rights. An attempt has been made to mark a distinction between race and Caste and to establish a position of women in Caste based hierarchy. The paper also makes an argument for the inclusion of atrocities committed against Dalits as a violation of international human rights, their protection by the United Nations, and the trial of their violations by International Courts. The paper puts into perspective the need for an external agency like the United Nations and International courts to interfere in rights guaranteed by the Indian Constitution, even with the existence of a modern legal system in a sovereign democratic country. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=atrocity" title="atrocity">atrocity</a>, <a href="https://publications.waset.org/abstracts/search?q=caste" title=" caste"> caste</a>, <a href="https://publications.waset.org/abstracts/search?q=diaspora" title=" diaspora"> diaspora</a>, <a href="https://publications.waset.org/abstracts/search?q=legal%20framework" title=" legal framework"> legal framework</a> </p> <a href="https://publications.waset.org/abstracts/162985/need-for-policy-and-legal-framework-for-caste-based-atrocities-as-violation-of-international-human-rights-in-view-of-indian-diaspora" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/162985.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">215</span> </span> </div> </div> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates its 16th foundational anniversary</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Account <li><a href="https://waset.org/profile">My Account</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Explore <li><a href="https://waset.org/disciplines">Disciplines</a></li> <li><a href="https://waset.org/conferences">Conferences</a></li> <li><a href="https://waset.org/conference-programs">Conference Program</a></li> <li><a href="https://waset.org/committees">Committees</a></li> <li><a href="https://publications.waset.org">Publications</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Research <li><a href="https://publications.waset.org/abstracts">Abstracts</a></li> <li><a href="https://publications.waset.org">Periodicals</a></li> <li><a href="https://publications.waset.org/archive">Archive</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Open Science <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Philosophy.pdf">Open Science Philosophy</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Award.pdf">Open Science Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Society-Open-Science-and-Open-Innovation.pdf">Open Innovation</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Postdoctoral-Fellowship-Award.pdf">Postdoctoral Fellowship Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Scholarly-Research-Review.pdf">Scholarly Research Review</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Support <li><a href="https://waset.org/page/support">Support</a></li> <li><a href="https://waset.org/profile/messages/create">Contact Us</a></li> <li><a href="https://waset.org/profile/messages/create">Report Abuse</a></li> </ul> </div> </div> </div> </div> </div> <div class="container text-center"> <hr style="margin-top:0;margin-bottom:.3rem;"> <a href="https://creativecommons.org/licenses/by/4.0/" target="_blank" class="text-muted small">Creative Commons Attribution 4.0 International License</a> <div id="copy" class="mt-2">© 2024 World Academy of Science, Engineering and Technology</div> </div> </footer> <a href="javascript:" id="return-to-top"><i class="fas fa-arrow-up"></i></a> <div class="modal" id="modal-template"> <div class="modal-dialog"> <div class="modal-content"> <div class="row m-0 mt-1"> <div class="col-md-12"> <button type="button" class="close" data-dismiss="modal" aria-label="Close"><span aria-hidden="true">×</span></button> </div> </div> <div class="modal-body"></div> </div> </div> </div> <script src="https://cdn.waset.org/static/plugins/jquery-3.3.1.min.js"></script> <script src="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/js/bootstrap.bundle.min.js"></script> <script src="https://cdn.waset.org/static/js/site.js?v=150220211556"></script> <script> jQuery(document).ready(function() { /*jQuery.get("https://publications.waset.org/xhr/user-menu", function (response) { jQuery('#mainNavMenu').append(response); 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