Violence In India Research Articles

The enigma of caste atrocities: Do scheduled castes and scheduled tribes face excessive violence in India?

The dominant narrative on caste today asserts that the people belonging to the Scheduled Castes or “Dalits” and Scheduled Tribes or “Tribals” face pervasive and disproportionately more violence. The situation is considered further accentuated by the alleged “caste bias” against these communities in the police and the judiciary. The stringent legal provisions passed by the Indian Parliament, specifically to address crimes against these communities, have been presented as ineffectual or insufficient in curbing this violence. The official crime statistics are often cited as supporting these claims. However, a closer look at this data on crimes against SCs and STs, including the rates of crimes, court convictions and pendency, shows that these popular claims are not based on the evidence that the data provides. Further, a scrutiny of the claims itself reveals serious conceptual problems, fallacies, and errors. This article, while analyzing the currently available data on crimes against SCs and STs, also traces the source of the problems that have marred their understanding and interpretation. We specifically look at the evolution of the word ‘atrocity’ in the context of caste, how the term acquired a strange definition, how it came to mediate the understanding of caste violence and the collection of crime statistics, and how its usage is incredibly loaded to prove the point that there is excessive violence against SCs and STs.

Depiction of Caste Annihilation and Class Abrogation in Mulk Raj Anand’s UNTOUCHABLE and COOLIE

Since civilization has started caste system based on profession not by birth. Later on it turns into a power game and the whole human society were divided into four varnas. Manusmriti, widely regarded to be the important and authoritative book on Hindu law and dating back to at least 1000 years before Christ was born ‘‘acknowledges and justifies the caste system as the basis of order and regularity of society .’’(Web ) The caste divides Hindu into four main categories – Brahmins, Kshatriyas, Vaishyas and Shudras. Many believe that the groups originated from Brahma , The Hindu God of Creation. They are classified according to occupation and determine access to wealth , power and privilege. In recent years Violence has become a common phenomenon in India. It has engulfed the entire political, social, economic, cultural and even our personal lives. Violence of social justice and caste discriminations of complex characters have added additional burden to our society whereas we Indians have been specially advised to practice “non-violence”. The growing trend in violence thus provokes us to talk about non-violence and identify the roots of violence in India. Caste Violence is perhaps one of the most hazardous forms of violence in India. It often intermingles with the most political, social, cultural, and class atrocity. So caste discriminations and atrocities against the socially weaker sections with age- old traditional and unconventional norms deserve a careful historical investigation. Indian Caste system is the most widely discussed subject all over the world. Caste system is a social evil in which the higher caste people exploits and persecutes the lower caste people and forced them to live sub-human lives like beasts. This paper is based on caste and vulgarism of ‘Untouchable’ and ‘Coolie’ poignantly portrayed by M R Anand. It is an attempt to explore its origin, nature, gravity, and deprivation.

Laws Relating to Domestic Violence in India – A Sociological Analysis

This paper main objectives are to identify and evaluate What exactly is domestic abuse ? What triggers domestic abuse ? What are the contributing variables that result in domestic violence ? What legislations have been passed so far to limit domestic violence incidents ? Why is domestic violence such a problem in today’s society ? Does domestic violence in society simply affect women ? Why is domestic violence not considered as a serious criminal act in Indian society ? We will also consider reports from various survey which were conducted by different international organizations to analyse the impact of domestic violence in the modern day society ? How does domestic violence pose a serious risk to upsetting family dynamics in today’s society ? Indian domestic violence laws are contrasted with those in western nations . What action is society taking to lessen domestic violence incidents ? What actions are taken by the government to lessen the incidents of domestic violence in the modern day society ? What role has judiciary played in reducing domestic violence incidents ? Has the COVID pandemic contributed to a rise in domestic violence cases in Indian society ? Last but not least , here is what I think about this , the most divisive issue in our culture .

Magical realism and romance in Asia: Avenuesfor understanding?

The classical Greeks believed that Eros was about erotic love. When we forsake the object of our love, it becomes relegated to the dustbin of memories, which makes it difficult to recover or retrieve. This article discusses how romantic love has been celebrated in works of magical realism in Asia that have evolved to include a range of emotions, political resistance (and questioning state authority and authoritarian personalities), fantasy, delusion, illusion, and fiction. One of the most pronouncedly celebrated works on magical realism was Gabriel GarcaMárquez’sLove in the Time of Cholera(1985) (1), which was about patience, perseverance, and emotional endurance. It is a frequent reminder of the need to preserve the memory of the object of one’s love, as it appears to be the only way to ensure that the dead never die. Three years later, Salman Rushdie’s The Satanic Verses(1988) (2) analyzed censorship and religious violence in India (and Pakistan), but incurred the wrath of religious fundamentalists in Iran. Gabriel Garca Márquez’s work was translated from Spanish to English and another 56languages; it became so influential that many scholars used to believe that magical realism originated from LatinAmerica and from the work of Gabriel Garca Márquez. Others believed that it was from several other Latin Americanscholars, including George Borges. Before Márquez and Borges, western European scholars said that magicalrealism originated in Germany between 1919 and 1933, i.e., the Neue Sachlichkeit (or Post-Expressionist) inter-war years, in the work of art critic and historian Franz Roh. Neue Sachlichkeit represented a new but unsettling depiction of a society devastated by war. But this claim is not entirely accurate, as there are other, much earlier claims. Nevertheless, for purposes of this article, magical realism began in Latin America and Mexico, most notably with the work of Gabriel Garca Márquez, who would eventually win the Nobel Prize for Literature in 1982. This articleis particularly partial to the influences of Márquez’s Love in the Time of Cholera(1985) (1), which pedestalizes the memory of being devoted to the object of first love and the fragility of life. In one sense, the confusion, massacres, and plagues of Márquez’s narrative reveal the decadent human desire to plot, plan, and massacre fellow human beings, as we are naturally driven by a God-given desire to destroy the things that we create. Exactly as Goddoes to man, the article asks us to think about the literature of Asian magical realism in general and of Southeast Asian magical realism in particular. What patterns can be gleaned from a brief survey of how magical realism works in Southeast Asia, and what can those patterns tell us about our strengths and desires within streams of consciousness?

Magical Realism and Romance in Asia: Avenues for Understanding?

The classical Greeks believed that Eros was about erotic love. When we forsake the object of our love, it becomes relegated to the dustbin of memories, which makes it difficult to recover or retrieve. This article discusses how romantic love has been celebrated in works of magical realism in Asia that have evolved to include a range of emotions, political resistance (and questioning state authority and authoritarian personalities), fantasy, delusion, illusion, and fiction. One of the most pronouncedly celebrated works on magical realism was Gabriel Garca Márquez’s Love in the Time of Cholera (1985), which was about patience, perseverance, and emotional endurance. It is a frequent reminder of the need to preserve the memory of the object of one’s love, as it appears to be the only way to ensure that the dead never die. Three years later, Salman Rushdie’s The Satanic Verses (1988) analyzed censorship and religious violence in India (and Pakistan), but incurred the wrath of religious fundamentalists in Iran. Gabriel Garca Márquez’s work was translated from Spanish to English and another 56 languages; it became so influential that many scholars used to believe that magical realism originated from Latin America and from the work of Gabriel Garca Márquez. Others believed that it was from several other Latin American scholars, including George Borges. Before Márquez and Borges, western European scholars said that magical realism originated in Germany between 1919 and 1933, i.e., the Neue Sachlichkeit (or Post-Expressionist) inter-war years, in the work of art critic and historian Franz Roh. Neue Sachlichkeit represented a new but unsettling depiction of a society devastated by war. But this claim is not entirely accurate, as there are other, much earlier claims. Nevertheless, for purposes of this article, magical realism began in Latin America and Mexico, most notably with the work of Gabriel Garca Márquez, who would eventually win the Nobel Prize for Literature in 1982. This article is particularly partial to the influences of Márquez’s Love in the Time of Cholera (1985), which pedestalizes the memory of being devoted to the object of first love and the fragility of life. In one sense, the confusion, massacres, and plagues of Márquez’s narrative reveal the decadent human desire to plot, plan, and massacre fellow human beings, as we are naturally driven by a God-given desire to destroy the things that we create. Exactly as God does to man, the article asks us to think about the literature of Asian magical realism in general and of Southeast Asian magical realism in particular. What patterns can be gleaned from a brief survey of how magical realism works in Southeast Asia, and what can those patterns tell us about our strengths and desires within streams of consciousness

Liability of White Collar Crimes in India: An Appraisal

Liability of White Collar Crimes in India: An Appraisal

Urban-Rural Unemployment and Crime in India: A Panel Data Analysis

Urban-Rural Unemployment and Crime in India: A Panel Data Analysis

REINVENTING RELIGIOUS MODERATION IN INDIA THROUGH SUFI CONTENT IN BOLLYWOOD MUSIC VIDEO

Religious violence in India has become one of the bloodiest humanitarian crises in history. There have been many efforts to stop or reduce these conflicts, one of which is promoting religious moderation using art media. Within the last decade, incorporating Sufi content in Bollywood music videos has become a new trend. Sufism, as a mystical form of Islam, has been viewed as more pluralistic and acceptable for all societies in India. Therefore, this study aimed to observe the Sufi content in Bollywood music videos and measure its role as a new approach to religious moderation in India. Using Roland Barthes' semiotics theory, this qualitative research observed how Sufism is depicted in Bollywood music videos and analyzed how it represents religious moderation. The research results revealed that the Sufism depiction in Bollywood music videos is represented in two forms: visualized music videos and the lyrics. Sufi content in the selected Bollywood movie songs has some religious moderation principles like tasamuh (tolerance), i'tidal (justice), qudwah (leadership), i'tiraf al-urf (respecting tradition), and anti-violence. Analyzing the comments on Youtube featuring those music videos, it could be concluded that the Sufi content in Bollywood music videos has successfully influenced the audience to be more religiously moderate.

Polygyny and spousal violence in India: Findings from the 2019 – 2021 national family health survey

Polygyny results in a variety of physical, sexual, and psychological consequences for women which has an impact on gender relations such as the subordination of women, unequal treatment of spouses, neglect of children, rivaling step-children, and inheritance issues among children/spouses. This study aims to explore the association between polygyny and spousal violence in India using the data from the fifth round of the National Family Health Survey-5 of India in 2019 – 2021, which provides information on both polygyny and spousal violence. To understand the effect of polygyny on spousal violence, multivariate logistic regressions were used to obtain unadjusted and adjusted odds ratios by controlling a number of explanatory factors. The results reveal that women in polygynous unions experience more spousal violence compared with those in monogamous unions. The results indicate that, since the law does not permit men to be married to more than one wife simultaneously, this form of marriage should be discouraged by strictly enforcing it to protect women from marital violence in polygynous unions. The analysis contributes to the body of the literature on the association between polygynous marriage and spousal violence in the Indian context.

Domestic Violence against Women in India: Does Empowerment Matter?

Past research on domestic violence in India recurrently highlight women’s economic empowerment as a major deterrent to domestic violence. That said, this paper tries to understand what is the nature of relationship between women’s empowerment and their experience of spousal violence? In doing so, it specifically explores how this relationship is interceded by regional specificities. Based on an analysis of the National Family Health Survey (NFHS)-5 data in India, this paper observes that the relationship between women’s empowerment and domestic violence is contentious. However, women having some education and using mobile phones are less vulnerable. Hence, this study concludes that mobile phones and Internet-based applications as well as community-based interventions could be the effective measures to end domestic violence.

Same old story of good cop–bad cop? A narrative approach to social representations of the police's role in addressing gender‐based violence in Indian gender advocacy

AbstractDespite considerable evidence of the patriarchal nature of the police and underreporting of gender‐based violence in India, there is a dearth of literature on how gender advocacy campaigns in India tackle these issues. This study addresses this gap by exploring how the police is represented in gender advocacy in India. The material comprises of eight campaign videos from two ideologically opposing organizations: Amnesty International, an international human rights organization and Ministry for Women and Child Development, a government body. Social representations theory and narrative analysis are applied in the analysis to answer how the role of the police is narratively constructed. Results suggest two contrasting representations held by each organization in line with their organizational identities. While Amnesty constructed the police as villains obstructing women's access to justice, the Ministry represented the police as heroes defending women's safety. The analysis contributes a novel way of locating anchors and objectifications by a focus on narrative actions and goals. Additionally, the discussion of the findings broadens conceptions of hegemonic and polemic representations, arguing for a more power‐centric approach that conceives of hegemony in terms of access to media channels and material resources. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement.

Toward an Anti-Caste and Feminist Vision of Transformative Justice: Analyzing Social Media Activism Against Sexual Violence

This article attempts to understand how ideas of justice are conceptualized within social media discourses around gender and sexual violence in India through an intersectional analysis of two case studies: the case of the rape and murder of a Hyderabad veterinarian and the List of Sexual Harassers in Academia, or LoSHA, which generated many conversations on sexual violence and justice on Twitter, Instagram, and Facebook. While a cursory reading of these two social media responses might see both as a rejection of due process and as seeking justice outside the structures of the judicial system, we argue that a closer reading of both is necessary to understand the different contours that these calls for justice have taken. In addition, we study how these two different social media conversations on sexual violence have centered the victim/survivor of sexual violence differently to understand how they engage with carcerality and anti-carceral politics. We conclude by attempting a definition of transformative justice based on anti-caste feminist interventions on social media, specifically drawing on the work of Dalit feminists, including those who created LoSHA.

Reflections: Sexual Violence in India and the Possibilities and Limits of Digital Activism

Reflections: Sexual Violence in India and the Possibilities and Limits of Digital Activism

Communal Violence in India and Legislative framework to Control Riots: A Chronological Study

Communal violence in India is reality since time immemorial. India being the secular country is home to the different religions and cultures. Mutual tolerance and inter-dependence upon each other irrespective of the religion used to be the essence of the Indian society. With the advent of British rule in India the policy of divide and rule was launched in the nation. People started fighting on the name of the caste and religion. Violence based on religion and caste has become a distinctive feature of Indian democratic setup today. The incident can only be regarded as communal riot if there is element of violence in it. Prior to the independence we had witnessed number of communal riots in the country and even after independence also. The present research work is an attempt to analyze the incidences of communal violence in India in a chronological order and to trace the real reasons behind such violence. Researcher has also made an attempt to look into legislative provisions available to compact such violence in India

Understanding the Geography of Victimization: A Spatial Analysis of Intimate Partner Violence in India.

Most studies on intimate partner violence (IPV) and its drivers have focused on individual-and household-level characteristics of the victim. Recent studies have acknowledged that it is a community-level phenomenon, using spatial analytical methods to analyze community-level determinants of IPV and its geographic dimensions. Such studies provide mixed evidence on the impact of different factors and need to be supplemented by similar studies-particularly in South Asian countries where IPV is common. The present study examines district-level variations in the incidence of various forms of IPV and identifies its determinants in India, a fast-growing South Asian country with poor gender indicators. The study combines data from the National Family Health Survey, District Level Household Survey, and the decadal Census. It applies spatial analytical methods such as the Global Moran's I, Getis-ord statistic, and Multivariate Local Geary to determine the nature of the spatial distribution of different categories of IPV. Spatial regression models are used to identify the community-level predictors of each category of IPV. The study finds non-random overlapping spatial clusters in the eastern part of India. The study also finds that neighborhoods characterized by low empowerment levels, and with a high child sex ratio, road connectivity, and proportion of socially marginalized groups are more likely to exhibit high levels of all types of IPV-although the impact of these determinants varies across districts. Furthermore, spill-overs in the incidence of IPV between neighboring districts are also observed. The study concludes by recommending the use of localized policies, rather than broad national or state policies, in reducing IPV.

Analyzing Crime Against Women in India: A Comprehensive Study

Crime against women is a global human rights issue and has emerged as a major stumbling block to the ideals of equality and freedom. This paper delves into the types and nature of crime against women in India based on the Crime in India, 2019 report, supplemented by other sources. It explores the link between law, crime and women theoretically and provides an analysis of the crimes committed against women, their varieties, and consequences. The findings aim to form the design of effective mechanisms to counter the problem of crime against women.

Influence of Coastal Geomorphology on Prediction of Weaker Strategical Locations in Coastal India to Curb Maritime Terrorist Intrusion

Abstract: In recent years, sea-borne terrorism has emerged as a significant security threat in coastal India. This paper evaluates the possibility of increased maritime terrorist violence in India by recounting and analysing some of the most recent past incidents in these waters. The weak strategic geographical locations always played a crucial role for the terrorist to entering the mainland. The features like Mangrove Forest, Salt Pan, Shallow Continental Shelf, and Backwaters can be the weakest strategical locations that are not properly safeguarded. The 1991 Rajiv Gandhi Assignation by LTTE and the 26/11 Mumbai Attack in 2008 are one of the significant Maritime Terrorism that happened in coastal India. India’s coastal and marine ecosystems include a wide range of mangroves, coral reefs, seagrasses, salt marshes, mud flats, estuaries, and lagoons which should be safeguarded appropriately for future consideration. The article explains how crime takes place in this isolated topography which has very low surveillance support and discusses how this topography can be safeguarded for futuristic purposes.

Spousal violence in India: does risk of spousal violence higher among polygynous unions?

Spousal violence in India: does risk of spousal violence higher among polygynous unions?

Violent spectating: Hindutva music and audio-visualizations of hate and terror in Digital India

ABSTRACT This paper examines the audiovisual genre of Hindutva pop and its connections to Hindu right-wing violence in India. Hindutva pop music videos instigate violence against Muslims and advocate the establishment of a Hindu state. Examining the YouTube channels on which these songs circulate, as well as the textual aspects of music videos, I argue that the genre becomes a machine for the transmission of political affect. Consequently, I argue for what I call “violent spectating” – a visceral and affective politics of spectacularized hatred that takes advantage of digital platforms but exists in constant dialogue and exchange with right-wing extremism offline.

Women and Crime in India

Abstract: Article 39 of Indian Constitution mentioned about gender equaity. Inspite of that provision, gender discrimination is a common feature in Indian society. Because of widespread gender discrimination women are victims of several crimes in India. The present paper tries to analyse the pattern and trends of various crimes on women in India and also tries to focus on possible reasons. The period of study is 2011 to 2015. Apart from the analysis at national level, the crimes on women at state level and district level has also been taken into consideration. From the state wise analysis it has come out that the highest number of crimes registered in the period under consideration took place in Uttar Pradesh. Other states where the crimes on women are very high are West Bengal, Rajasthan, Maharastra and Andhra Pradesh. The lowest number of crimes on women are found in Arunachal Pradesh and Goa. Relatively lesser number of crimes on women are found in North Eastern states like Manipur, Meghalaya, Mizoram, Nagaland, Arunachal Pradesh. The socio economic structure, attitude towards women and literacy levels and male dominated society may be some of the inherent reasons behind huge number of crimes on women in India. Key words: women, crime, constitution, society,