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| 1 |
ID:
162460
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| Summary/Abstract |
This article offers introductory remarks on the position of the Dalit in Indian cinema. It starts with the observation that the Indian film industry is an inherently caste-based, biased, mechanised product of technological industrialisation in which Dalit inclusion is not a moral concern. The mainstream film industry in India delivers the desires and principles of market and society by excluding a Dalit framework outright—a problem now being addressed by the entry of an explicitly Dalit cinema. By briefly looking at two films, Fandry (2013) and Sairat (2016), both written and directed by Dalit film-maker Nagraj Manjule, I offer a critical reading of ‘Dalit Cinema’. Taking the work of Manjule, a maverick film-maker who is establishing a new discourse of Dalit-centred socio-culturism, I demonstrate the extent to which caste narratives are absent in the Indian film industry.
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| 2 |
ID:
113202
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| Publication |
2012.
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| Summary/Abstract |
This paper examines "no opinion" and "don't know" responses in the National Election Study 2004. Comparing responses on social and political questions, it finds that the marginalized sectors of society are more likely to be socially opinionated than to express substantive political opinions. This paradox might explain why the so-called "democratic upsurge" did not produce radical political transformation in India.
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| 3 |
ID:
188185
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| Summary/Abstract |
This article analyses the history of Marathi-speaking India after 1600 in order to understand why Dalit and Bahujan movements first arose in this region before spreading across South Asia. It argues that this was an explicable consequence of a tradition of social action long extant at the village and supra-village levels—that self-organisation had been yoked to hegemonic power, but not thereby erased. I then invoke Antonio Gramsci’s concept of subalterns as subordinated fractions of a larger whole to analyse this phenomenon. Finally, I trace the breaks and continuities that enabled the leadership of Jyotirao Phule and B.R. Ambedkar.
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