Dalits in the New Millennium

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29 күн бұрын

Over the last several decades, there have been monumental changes in the social, economic, and political lives of Dalits, who have historically been one of the most oppressed groups in all of South Asia.
A new volume edited by three leading scholars of India-Dalits in the New Millennium-examines these changes, interrogates their impacts on Dalit lives, and traces the shift in Dalit politics from a focus on social justice-to a focus on development and socio-economic mobility.
D. Shyam Babu, who along with Sudhai Pai and Rahul Verma, is one of the co-editors of this important new book joined Milan on the show this week to talk more about their findings. Shyam Babu is a Senior Fellow at the Centre for Policy Research in New Delhi. His research focuses on how economic changes in India have been shaping social change and transformation for the benefit of marginalized sections, especially Dalits.
The two discuss Dalits’ shift toward the Bharatiya Janata Party (BJP), the decline of the Bahujan Samaj Party (BSP) of Mayawati, and what “Ambedkarization” has done for the Dalit community. Plus, the two discuss the shortcomings Dalits experience in their “social citizenship” and the successes and challenges of Dalit capitalism.
Episode notes:
1. Devesh Kapur, Chandra Bhan Prasad, Lant Pritchett, and D. Shyam Babu, “Rethinking Inequality: Dalits in Uttar Pradesh in the Market Reform Era,” Economic and Political Weekly 45, no. 35 (August 28-September 3, 2010): 39-49.
2. Devesh Kapur, Chandra Bhan Prasad, and D. Shyam Babu, Defying the Odds: The Rise of Dalit Entrepreneurs (New Delhi: Vintage, 2014).
3. D. Shyam Babu, “From empowerment to disenfranchisement: Lower caste mobilisation appears to have run its course,” Times of India, August 28, 2019.
4. Chandra Bhan Prasad, “Fellow Dalits, open your own bank: If no one else, Dalit middle class can fund Dalit capitalism to produce Dalit billionaires,” Times of India, November 25, 2019.
5. Devesh Kapur, “Fraternity in the making of the Indian nation,” Seminar 701 (2017).
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Пікірлер: 4

@atanumandal3586 24 күн бұрын

Dwija, in Indian religious texts, refers to a member of the first three varnas - *Brahmins, Kshatriyas, and Vaishyas.* *Dwija means "twice-born".* The concept is premised on the belief that a person is first born physically and at a later date is born for a second time spiritually, usually when he undergoes the Upayana ceremony. This segment of the society are colloquially also referred to as *“TTT” (Tilak-Taraju-Talwar).* Their hegemonic interests are represented by the social organisation called the Rashtriya Swayamsevak Sangh (RSS) which works towards the restoration of Sanatan Dharma to re-establish the sanctity of Varna system. Ekjati, in Indian religious texts, refers to a member of the fourth varna - *Shudras.* *Ekjati means "once-born".* The concept is premised on the belief that a person belong to this backward community cannot ever hope to achieve spiritual enlightenment in his lifetime. Those who fall out of this varna system because of their *“grievous sins in previous lives”* and ostracised as outcastes and untouchables - are called Dalits in present day India. *Shudras* along with the untouchable *Dalits* and the scattered *Tribal* community together form what is colloquially called the *“PDA” (Pichda-Dalit-Adivasi).* After centuries of oppression, their fundamental rights were legally restored by Dr. Ambedkar (a member of the Dalit community) in the Indian Constitution he framed - which was adopted in 1950 after independence from British Raj.

@atanumandal3586 24 күн бұрын

There is a popular narrative peddled by “sanatan intellectuals” that in ancient Vedic times it used to have a *“fluid social hierarchy” under the Varna system,* which became rigid and oppressive later on particularly during the British Raj. They quote some sections of their religious texts - indicating that a Shudra child may also be inducted into the upper caste category, if he wishes to pursue the duties associated with these varnas. This is a carefully constructed *myth to justify the existence of varna system in sanatan dharma.* The so-called “fluid social hierarchy” under the Varna system has been a proverbial “carrot” for the people of backward castes… According to *Bhagvad Gita* - Varna system is not hereditary but is based on karma (deeds). That is the Hindu doctrine of *"Karma & the cycle of Rebirth".* This so-called Mobility across Varnas actually NEVER existed in the Hindu society... Just see the *sheer cunning of this "Karma & the cycle of Rebirth" argument:-* (1) If you are born to Upper Caste parents in THIS LIFE - it is justified by your "Good Karma" in your PREVIOUS LIFE! (2) If you are born to Shudra/Dalit parents in THIS LIFE - it is justified by your "Bad Karma" in your PREVIOUS LIFE! *Absolutely Machiavellian narrative* to forever protect Upper Caste bloodline for all generations to come and to maintain their hegemony in the society! In practice, Varna System is a *generational curse or boon* that is passed down from one generation to the next... because your Karma in THIS LIFE is rewarded/ punished only in your NEXT LIFE... which nobody can VERIFY.

@sugeetsunder843 24 күн бұрын

What's your feeling on the Rajputization then?