Abstract
It is awfully significant to enquire how the lower casts Dalit women have read about socio-economic and cultural aspects of Dalit colony life, that have changed our life and society. I argue that the colonies serve as an index of their inferior social status. It serves more of their ghettoisation than for their empowerment. It further distances them from society and helps to appropriate their labour. This is the continuation of the age-old practice of caste discrimination and deprivation that kept them away from the mainstream while appropriating their labour for the general development of society. This paper focuses on the rereading of social norms which evolved through my probing of the social history of ‘caste colony’ as part of my research, especially in Dalit women.
Highlights
It’s the 125th year since Ayyankali1 in 1891 drove his bullock cart was a historical ride against caste discrimination and for the freedom to walk in public spheres
It is the 125th year of this Bullock cart strikes and Kerala has completed 63 years as a democratic self freeing it from the clutches of feudalism in the year of 2019
The Dalit/Adivasi communities were always denied their lawful rights over land and resources due to the structural ‘monstrosity’ called caste and its power relations
Summary
It’s the 125th year since Ayyankali in 1891 drove his bullock cart was a historical ride against caste discrimination and for the freedom to walk in public spheres. It is under this assumption that I had chosen a girl who was a friend and had invited her to my place, which could hardly be referred to as a house She said: ‘Maya if I come to your house in the colony where the scheduled caste people live, my father would rebuke me.’. The present investigation tries to understand the (socio-economic) historical background of Dalits in Kerala This is an exploratory study based on primary and secondary sources.
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