ISSN (Online) - 2349-8846

K V CybilSubscribe to RSS - K V Cybil

A Dalit Rite of Mourning

Matriarchy Revisited

Two recent films—one Malayalam, the other Bengali—adopt a dissenting stance towards the consensus of patriarchy as they focus on the roles of women in society.

Untouchability in Kudalmanikyam Temple?

Blocking a motorable road in Kudalmanikyam temple under the garb of “purity” shows the limitations of the famed Kerala model of development. Unexpected reinvention of untouchability, an antiquated model of cruelty, is slowly emerging from the veneer of this model.

Homage to a Critic of Marxist-Positivist History

Sharad Patil structured a discourse which surpasses and overcomes the draining ennui of a linear brahminical history of India.

Dalit Humanism, Literature and 'Technologies of Deification'

This paper attempts to analyse the plea for a social change made by the anti-caste movements in India, of which the dalit movement is perhaps considered the leading light. It tries to situate the aim of this movement for a better future against some of its own basic assumptions. The focus of this article is the ideology of communism, with the case of Annabhau Sathe, an acclaimed writer in Marathi who was also a communist. It also addresses the political repercussions of the depictions of Sathe as a leader merely of the Matang dalits.

A Dalit Reason for Character

In the context of Ashis Nandy's comments on dalits earlier this year, there have emerged debates as to what mediates the relationship of the humanities and social sciences to the question of caste, as well as that of corruption and democracy to the character of the dalit. A comment on the responses of Gopal Guru ("Freedom of Expression and the Life of the Dalit Mind", EPW, 9 March 2013) and Dilip Menon ("Minding One's Words", EPW, 20 April 2013) to the Nandy controversy.

Defi ning Untouchability in Relation to the Body

 forgotten pillar of holding up caste/ism (and rac/ism, the other two pillars being power and prejudice). One comes across the claim from many caste Hindus that they are not prejudiced (i e, they consciously and publicly disavow caste-based thinking, feeling, doing), and that they consciously abjure from (re)producing power relations of caste in their interpersonal transactions in everyday life. Apart from the fact of mistaking systemic power for interpersonal power, the key issue of privilege as
Back to Top