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Published in Literary Voice
The subaltern vision of caste envisages to create a new set of relations of caste and community through the structural transformation of existing social units that perpetuates the privileges of upper caste politics. The structure of Dalit emancipation seeks resort to the cultural, existential, political rearrangements in society that viewed Dalit as a distinct political subject. Over the last two decades, the landscape of South Asia has been confronted with re-emergence of 'untouchable' voices that continues to challenge the dominant social, cultural and epistemological structures. It can be argued, here, that the entire discourse of knowledge production has been shaped by the dominant, largely Brahminical canon that has tactfully discounted the perspectives of the oppressed section in the formation of the mainstream intellectual discourse. The upsurge of Dalits in Indian cultural and political mainstream not only opposes the existing socio-historical work in South Asia, but also provides new epistemological visions to integrate the ideas from the periphery to the core, in rewriting of culture, history and politics. It is the contention of this paper to delve into the significance of Dalit literature as a persistent effort to transform the structure of negativity associated with the notion of being a Dalit within the caste hegemony, to a new positive political context. This paper is an attempt to rediscover the historic suffering and humiliation (the experience of being a Dalit') as a narrative of shared history of suffering and pain to establish the identity of Dalit as a socio-cultural subject. I would like to view Dalit emancipation using the lens of cultural resistance posed by them in the form of poetry, narratives, 'tamashas', stories to produce a form of politics that encounters the arena of collective right and group emancipation rather than individual autonomy.
applied hermeneutics
DALIT FEMINISM: One of the aims of writing dalit literature in India has been to reveal to the readers the injustice, oppression , helplessness and struggles of many of the disadvantaged populations under the social machine of stratification in India. Caste politics in India is unique and culture specific. Dalit feminism is unique in Indian context. The stratified Indian society beguiles the dalit women to the whirlpool of social oppression and exploitation. It is against any sort of class distinction. Conceiving the ideology of Dr B. R. Ambedkar: 'Educate, agitate, organize' dalit women write back.
In this research paper, the researcher has tried to find out the image of black female depicted in Maya Angelou's poems. This research has been conducted by qualitative and analytical method because this research has not numerical data. After collecting data, the researcher has analyzed poems and supported by particular idea of feminist Sara Mills. The researcher has chosen only three poems of ‘Still I Rise’, ‘Phenomenal Woman’ and ‘Caged Bird’. This study has been conducted by the use of black feminism. This research gives rise to enhance the argument in literature studies particularly Black Feminism self-esteem. The analysis has explained that black woman’s different images are depicted in Maya Angelou's poems. In the first poem ‘Still I Rise’, Maya Angelou presents black female as a leader of the movement and challenges the society arrangement about black people. In the second poem, ‘Phenomenal Woman’, Maya Angelou describes a standard of beauty that beauty is not having beautiful face and slim smart body and thin lip. She says that a black woman can be phenomenal woman through her confidence and good personality and proud herself being black woman. In last poem ‘Caged Bird’, Maya Angelou shows underdevelopment of black woman due to tradition. As a coloured woman Maya Angelou raises her voice and says that soon, black people will be free. The present research concludes that author is presenting theme of hope in all above poems and she is a courageous black woman. Keywords: black feminism, Maya Angelou, identity and coloured women
This is short history of Dalit literature and its major features.
Contemporary India is a backward capitalist society with a number of feudal cultural remnants. When we contextualise the institution of caste in the contemporary political and economic structure, we understand a clear dichotomy in the positioning of " man " and a " woman " in it. Any theoretical account of gender power equation and women " s oppression must be firmly located in the social power context. Dalit women in India are situated at a very crucial juncture right now where they have to cross three thresholds simultaneously: class, class and patriarchy. These are the three hierarchical axes of social structure which are crucial to the understanding of gender relations and the oppression of Dalit women. The roots to this lie in the first millennial traditional Brahminical law code, the Manusmriti, which continues to shape the unwritten norms in Indian society. It enjoins social, economic and political practices as a religious duty which are severely discriminatory of women and the non-dwija (twice-born, privileged groups). For instance, it says that the " untouchables " should only live in huts, not own any domestic assets, only cook in clay pots, wear only cast-off clothing, and own no property. The twice born had the first rights over their labour and anything they own, as they are created to be slaves. This continues to have a lingering impact on the totally deprived life experiences of Dalits, especially women, who still struggle to access drinking water from the common water
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