'Jevha Mi Jaat Chorli Hoti (When I Hid My Caste) was hailed as "the epic of Dalits." These brilliant stories gave Dalits the strength to face the painful and humiliating experiences of their wretched lives...'--K Satyanarayana and Susie Tharu Baburao Bagul's debut collection of short stories, Jevha Mi Jaat Chorli Hoti (1963), revolutionized Dalit literature, bringing to it raw energy and a radical realism--a refusal to understate or dress up gritty, brutal reality. Through the lives of people on the margins, Bagul exposed the pain, horror and rage of the Dalit experience. The unnamed young protagonist of the title story risks his life and job, and conceals his caste from his fellow workers in the hope of bringing about social change. Damu, the village Mahar, demands the right to perform a religious masque--a preserve of the upper castes--thus disrupting the village order. Jaichand Rathod revolts against his parents' wishes and refuses to take up the caste-enforced task of manual scavenging. Years of repressed maternal love begins to resurface when, in the face of death, Banoo calls out to her estranged son. And behind Savitri's desire for revenge lies the gruesome pain she suffered at the hands of her husband. Utterly unsparing in its depiction of the vicious and inhumane centuries-old caste system, this landmark book is now finally available in English, in a brilliant new translation by the award-winning author and translator Jerry Pinto.

The first Dalit autobiography to be published, Baluta caused a sensation when it first appeared, in Marathi, in 1978. It quickly acquired the status of a classic of modern Indian literature and was also a bestseller in Hindi and other major languages. This is the first time that it has been translated into English. Set in Mumbai and rural Maharashtra of the 1940s and '50s, it describes in shocking detail the practice of untouchability and caste violence. But it also speaks of the pride and courage of the Dalit community that often fought back for dignity. Most unusually, Baluta is also a frank account of the author's own failings and contradictions-his passions, prejudices and betrayals-as also those of some leading lights of the Dalit movement. In addition, it is a rare record of life in Maharashtra's villages and in the slums, chawls and gambling dens of Mumbai.

This open access handbook, the first of its kind, provides a comprehensive and carefully curated multidisciplinary and genre-spanning view of the state of the field of Critical Menstruation Studies, opening up new directions in research and advocacy. It is animated by the central question: ‘“what new lines of inquiry are possible when we center our attention on menstrual health and politics across the life course?” The chapters—diverse in content, form and perspective—establish Critical Menstruation Studies as a potent lens that reveals, complicates and unpacks inequalities across biological, social, cultural and historical dimensions. This handbook is an unmatched resource for researchers, policy makers, practitioners, and activists new to and already familiar with the field as it rapidly develops and expands.

From everyday apps to complex algorithms, Ruha Benjamin cuts through tech-industry hype to understand how emerging technologies can reinforce White supremacy and deepen social inequity. Benjamin argues that automation, far from being a sinister story of racist programmers scheming on the dark web, has the potential to hide, speed up, and deepen discrimination while appearing neutral and even benevolent when compared to the racism of a previous era. Presenting the concept of the “New Jim Code,” she shows how a range of discriminatory designs encode inequity by explicitly amplifying racial hierarchies; by ignoring but thereby replicating social divisions; or by aiming to fix racial bias but ultimately doing quite the opposite. Moreover, she makes a compelling case for race itself as a kind of technology, designed to stratify and sanctify social injustice in the architecture of everyday life. This illuminating guide provides conceptual tools for decoding tech promises with sociologically informed skepticism. In doing so, it challenges us to question not only the technologies we are sold but also the ones we ourselves manufacture. Visit the book's free Discussion Guide: www.dropbox.com

“Women always face violence from men. Equality is only preached, but not put into practice. Dalit women face more violence every day, and they will continue to do so until society changes and accepts them as equals.” — Bharati from Andra Pradesh The right to equality regardless of gender and caste is a fundamental right in India. However, the Indian government has acknowledged that institutional forces arraigned against this right are powerful and shape people’s mindsets to accept pervasive gender and caste inequality. This is no more apparent than when one visits Dalit women living in their caste-segregated localities. Vulnerably positioned at the bottom of India’s gender, caste and class hierarchies, Dalit women experience the outcome of severely imbalanced social, economic and political power equations in terms of endemic caste-class-gender discrimination and violence. This study presents an analytical overview of the complexities of systemic violence that Dalit women face through an analysis of 500 Dalit women’s narratives across four states. Excerpts of these narratives are utilised to illustrate the wider trends and patterns of different manifestations of violence against Dalit women. Published by Zubaan.

From the international bestselling author of The Book of Fate comes the story, based on real events, of a four-year-old boy who cannot speak and the shame it brings upon his family in modern-day Iran. Four-year-old Shahaab has not started talking. The family doctor believes there is no cause for concern; nevertheless, Shahaab is ridiculed by others who call him “dumb.” Young Shahaab doesn’t understand what the word means and thinks it is a compliment, until one day his cousin plays a trick on him to prove to everyone that the boy truly is the neighbourhood idiot. When his mother recounts the incident to her husband, Shahaab is crushed to learn that his father also thinks the boy’s speech impediment indicates that his son is an idiot and thus brings shame on the family. He begins to lash out, taking childish revenge on those around him, encouraged by his two imaginary friends, Esi and Bibi. No one in the family can understand Shahaab’s wild behaviour except his maternal grandmother, who seems to possess the understanding and the kindness he so desperately craves. Their growing bond leads to a deep friendship in which Shahaab is able to experience some happiness and finally find his voice.