Sangati is a startling insight into the lives of Dalit women who face the double disadvantage of caste and gender discrimination. Written in a colloquial style, the original Tamil version overturns the decorum and aesthetics of upper-caste, upper-class Tamil literature and culture and, in turn, projects a positive cultural identity for Dalits in general and for Dalit women in particular. Sangati flouts received notions about what a novel should be and has no plot in the normal sense. It relates the mindscape of a Dalit woman who steps out of her small town community, only to enter a caste-ridden and hierarchical society, which constantly questions her caste status. Realizing that leaving her community is no escape, she has to come to terms with her identity as an educated, economically independent woman who chooses to live alone. In relating this tale, Bama turns Sangati into the story not just of one individual, but of a pariah community.

In this absorbing collection of papers Aboriginal, Maori, Dalit and western scholars discuss and analyse the difficulties they have faced in writing Indigenous biographies and autobiographies. The issues range from balancing the demands of western and non-western scholarship, through writing about a family that refuses to acknowledge its identity, to considering a community demand not to write anything at all. The collection also presents some state-of-the-art issues in teaching Indigenous Studies based on auto/biography in Austria, Spain and Italy.

This book is an endeavor to represent the mind of a musician seeking the ideal. In the process there has been a journey into the past and a peep into the future to arrive at a balance for an ideal present. Dr. Pantula Rama has been bestowed with the greatest of boons in form of her family background of music and her Guru Sri Ivaturi Vijayeswara Rao, who created an insight required for this work. Rama, chose to interview 13 maestors of the field who are the bridging brigade for the past and the present. Their valuable views have been presented in this research work.

This volume traces the theme of the loss of language and culture in numerous post-colonial contexts. It establishes that the aphasia imposed on the indigenous is but a visible symptom of a deeper malaise — the mismatch between the symbiotic relation nurtured by the indigenous with their environment and the idea of development put before them as their future. The essays here show how the cultures and the imaginative expressions of indigenous communities all over the world are undergoing a phase of rapid depletion. They unravel the indifference of market forces to diversity and that of the states, unwilling to protect and safeguard these marginalized communities. This book will be useful to scholars and researchers of cultural and literary studies, linguistics, sociology and social anthropology, as well as tribal and indigenous studies.

This volume presents a comparative exploration of Dalit autobiographical writing from India and of Latin American testimonio as subaltern voices from two regions of the Global South. Offering frames for linking global subalternity today, the chapters address Siddalingaiah’s Ooru Keri; Muli’s Life History; Manoranjan Byapari and Manju Bala’s narratives; and Yashica Dutt’s Coming Out as Dalit; among others, alongside foundational texts of the testimonio genre. While embedded in their specific experiences, the shared history of oppression and resistance on the basis of race/ethnicity and caste from where these subaltern life histories arise constitutes an alternative epistemological locus. The chapters point to the inadequacy of reading them within existing critical frameworks in autobiography studies. A fascinating set of studies juxtaposing the two genres, the book is an essential read for scholars and researchers of Dalit studies, subaltern studies, testimonio and autobiography, cultural studies, world literature, comparative literature, history, political sociology and social anthropology, arts and aesthetics, Latin American studies, and Global South studies.

This book is about the most vibrant yet under-studied aspects of Indian writing today. It examines multilingualism, current debates on postcolonial versus world literature, the impact of translation on an “Indian” literary canon, and Indian authors’ engagement with the public sphere. The essays cover political activism and the North-East Tribal novel; the role of work in the contemporary Indian fictional imaginary; history as felt and reconceived by the acclaimed Hindi author Krishna Sobti; Bombay fictions; the Dalit autobiography in translation and its problematic international success; development, ecocriticism and activist literature; casteism and access to literacy in the South; and gender and diaspora as dominant themes in writing from and about the subcontinent. Troubling Eurocentric genre distinctions and the split between citizen and subject, the collection approaches Indian literature from the perspective of its constant interactions between private and public narratives, thereby proposing a method of reading Indian texts that goes beyond their habitual postcolonial identifications as “national allegories”.

Literature produced by historically marginalized communities has often been argued to function as an important tool for social change. However, much depends on how this literature is received and interpreted. Since the university operates as a potential site for social change, it is significant to enquire whether such literature, specifically that produced by Tamil Dalits, has been incorporated into mainstream curricula. It is equally vital to explore how students respond to Dalit literature. This book traces the evolution of Tamil Dalit writing from the early decades of the twentieth century to the present, and explores its impact on academia. Furthermore, it analyses the literary works of Tamil Dalits and explores how students of Tamil and English literary studies have responded to Tamil Dalit literature and its English translations. The book addresses the following research questions: What were the socio cultural conditions that led to the emergence of contemporary Tamil Dalit literature? What are the dominant themes and trends in contemporary Tamil Dalit literature? How does academia respond to the emergence of Tamil Dalit literature? In particular, how do students respond to Dalit literature, a literature which has found a place in both English and Tamil literature curricula? As a literature which has an ideological function, how is it received and understood by readers?