ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

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Voiceless in Jharkhand

The Jharkhand Freedom of Religion Act, 2017 is the latest draconian act against tribes who are anyway battling dispossession of their land in the name of development. The Fifth Schedule of the Constitution provides for a number of measures to protect their interests . Yet, in the enactment of the law on freedom of religion in a number of states with sizeable tribal populations, their voice is missing.

Sharit Bhowmik, 1948-2016

A fellow academic and comrade of 33 years writes about the labour studies scholar, much loved teacher, indefatigable trade unionist and writer who combined street studies with grass-roots work and organising.

Statement of Social Scientists

We, as social scientists, scholars, teachers and concerned citizens, feel extremely concerned about the lynching at Dadri, and the murders of scholars and thinkers like M M Kalaburgi, Narendra Dabholkar, Govind Pansare and others, and wish to register our strong protest. We are not just shocked by...

Politics of Language, Religion and Identity: Tribes in India

The initial discourse on tribal identity was shaped by those who advocated integration of tribals as citizens of a nation state and others who sought their assimilation into the Hindu fold. But identity definition for the tribals in the early post-independent years has been largely a process from without. While the state made efforts to draw tribals into the national sphere, other elements, chiefly right wing groups, advocated measures that would restore to the tribals their ancient heritage. It is in more recent times, with the advent of education and the threat posed to tribal ways of living by other dominant groups and demands imposed by development, that tribal identity articulation has been a process directed from within the tribal community, spearheaded by a growing middle class. Such articulation has not merely been in the form of demands for some degree of political autonomy but has also seen initiatives to ensure the protection and development of tribal language, customs and culture.

Verrier Elwin and Tribal Society

articulation the idea of adivasis has nothing to do with the forest or forest settle- Verrier Elwin ment. That explains as to why there is difference in the way identity is articulated by the people themselves and the way in and Tribal Society which they are described and stated by the Against Ecological Romanticism: Verrier Elwin and the Making of an Anti-Modern Tribal Identity

Ethnography of Reservation in Delhi University

In institutions of higher education, three principal social segments are generally identified: students, non-teaching staff and teaching staff. At each of these levels an institution of higher learning is faced with the issue of SC/ST reservation. The response of the institution to each of these levels is far from uniform and unambiguous. An attempt has been made here to discuss these issues in the context of the Delhi University.

Protective Discrimination: Why Scheduled Tribes Lag Behind Scheduled Castes

The pattern of historical development has been different for the scheduled castes and scheduled tribes with the latter never having been an integral part of mainstream society. How effective has been the policy of protective discrimination in removing the disabilities suffered by the scheduled tribes? This paper attempts a comparison between the relative benefits to the scheduled tribes and scheduled castes as a result of the policy of protective discrimination. Following upon this, the author examines why one category has fared better than the other.

Elwin's Tribals

Savaging the Civilised: Verrier Elwin, His Tribals, and India by Ramachandra Guha; Oxford University Press, New Delhi, 1999, pp x+398, Rs 595.

Transformation of Tribes in India

Sociologists and anthropologists tend to see as the end result of social change in tribal India the transformation of any given tribe into a caste or just another socially stratified group, or the merger of the tribe in the peasantry. Questioning the assumption of loss of tribal identity, this article attributes it to the study of tribes not as communities in their own right but in terms of affinity or non-affinity with mainstream communities.
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