Search results
Results from the WOW.Com Content Network
Dalit women's autobiographies and testimonios have significantly influenced Dalit literature by highlighting the collective experiences of individuals and communities facing caste-based oppression and discrimination. These narratives emphasize the intersection of caste, class, and gender in the context of social exclusion.
Caste or no caste, creed or no creed, any man, or class, or caste, or nation, or institution that bars the power of free thought and bars action of an individual is devilish, and must go down. Liberty of thought and action, asserted Vivekananda, is the only condition of life, of growth and of well-being. [306]
This assertion further serves to counter the historical common sense that has homogenized the experience of the nationalist movement on the basis of select regional examples (notably Bengal and Punjab) of upper-caste, middle-class women…..Her re-renderings, her attention to the specific experience of Dalit oppression, and her striving to ...
The book challenged the then prevalent idea that caste was a rigid and unchanging institution. The concept of Sanskritisation addressed the actual complexity and fluidity of caste relations. It brought into academic focus the dynamics of the renegotiation of status by various castes and communities in India.
By 1995, of all federal government jobs in India – 10.1 per cent of Class I, 12.7 per cent of Class II, 16.2 per cent of Class III, and 27.2 per cent of Class IV jobs were held by Dalits. [38] Of the most senior jobs in government agencies and government-controlled enterprises, only 1 per cent were held by Dalits, not much change in 40 years.
But, the caste is a "parcelling" of an already homogeneous unit, and the explanation of the genesis of caste is the explanation of this process of parcelling. [ 4 ] Ambedkar views that definitions of castes given by Émile Senart [ 5 ] John Nesfield , H. H. Risley and Dr Ketkar as incomplete or incorrect by itself and all have missed the ...
[7] Shudras: Artisans, labourers or servants. This quadruple division is a form of social stratification, quite different from the more nuanced system of Jātis, which correspond to the European term "caste". [8] The varna system is discussed in Hindu texts, and understood as idealised human callings.
Although Islam does not recognize any castes (only socio-economic classes), [9] existing divisions in Persia and India were adopted by local Muslim societies. Evidence of social stratification exists in later Persian works such as Nizam al-Mulk's 11th-century Siyasatnama, Nasir al-Din al-Tusi's 13th-century Akhlaq-i Nasiri, and the 17th-century Jam-i-Mufidi.