By D.R. Nagaraj

In this quantity of 16 essays, D. R. Nagaraj, the main non-Brahmin highbrow to emerge from India’s non-English-speaking international, offers his imaginative and prescient of the Indian caste method in terms of Dalit politics—the Dalit being a self-designation for plenty of teams within the reduce castes of India. Nagaraj argues that the Dalit flow rejected the conventional Hindu global and therefore brushed off untouchable pasts totally; yet he believes rebels too require cultural reminiscence. Their feelings of misunderstanding, rage, and resentment can basically be transcended through a politics of affirmation.

He theorizes the caste procedure as a mosaic of disputes approximately dignity, religiosity, and entitlement. studying moments of caste defiance, he argues for a politics of cultural confirmation and creates a brand new cultural id for Dalits. extra considerably, he argues opposed to self-pity and rage in inventive mind's eye, and for recreating the banished worlds of gods and goddesses.

Nagaraj’s significance lies in consolidating and advancing the various principles of India’s major Dalit philosopher and icon, B. R. Ambedkar. He indicates an inclusivist framework to construct an alliance of the entire oppressed groups of India.

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The story is slowly abandoning its real­ ist character and acquiring a symbolic tone. It is becoming an image: to be fair to historical accuracy, the doorkeeper had flung the doors open to all Harijans, and the first and only garland offered to Gandhiji before the break of the fast was by a Harijan girl. Well, why did the boy betray the contract? What happened? Let Desai, the truthful narrator, resume the story. simple reason that I felt in his place he should not have failed to do so. It was not without a pang that I told everyone that the newspaper story of the youth having come was false.

Hardly has anyone come as friend and equal, let alone as and Guha could never aspire to act the major part displacing the servant. Your provincial organization is no exception. It is difficult hero in the Ramayana. Only Rama is the hero and Ambedkar could for a Harijan to approach its chief man without fear and trem­ never settle for the roles of Hanumantha and Sugreeva. '24 Gandhiji had agreed with the bitter tenor of the corres­ It is quite difficult to say whether Gandhiji had visualized the nature of the fallout of the practice of self-purification.

Gandhiji's method of using Hinduism required a very profound kind of in­ wardness in relation to a very imaginative way ofexpressing dissent against it. Not only Harijan followers of Bapu, but even his caste Hindu followers-with the possible exception ofLohiaand Rajaji­ could follow his double-edged use of Hindu symbolism. The majo­ rity of them understood and practised it as a celebratory act, thus missing the subversive dimensions. It was only during the Temple Entry movement that they were placed in a confrontationist situ­ ation.

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