Co-cultural Communication and Resistant Language: Dalit Women’s Social Strategy in Urmila Pawar’s The Weave of My Life: A Dalit Woman’s Memoirs and We Also Made History: Women in the Ambedkarite Movement, and Viramma’s Viramma, life of an untouchable

IF 0.3 Q3 SOCIAL SCIENCES, INTERDISCIPLINARY
Surbhi Sharma, Anurag Kumar
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引用次数: 0

Abstract

Muted group theory has considerably reflected on marginalized groups that remain muted and underrepresented. The distinct standpoint of these marginal groups gives them a voice to represent themselves in the dominant social structure, specifically the men of the marginal groups, forming a co-cultural group. Women, on the other hand, have been placed in a space that neither includes nor completely excludes them. Their voices remain unheard and are often misrepresented by the various interlocutors that have been appointed to present their issues upfront. The article analyses the communication strategies of Dalit women in a dominant public sphere and their oppressed position by delving into the distinct ways in which they communicate with each other as well as the dominant group, sharing experiences of oppressive realities and atrocities. The article contextualizes the arguments in Urmila Pawar’s The Weave of My Life: A Dalit Woman’s Memoirs (2008) and We Also Made History: Women in the Ambedkarite Movement (2008) and Viramma’s Viramma, life of an untouchable (1997). It suggests a co-cultural communication framework as a viable tool for studying Dalit women’s experiences and the various communicative approaches they follow. In addition, it also employs Cheris Kramarae’s strategy approach to critically analyse how co-cultural groups use language as a resistant tool. The study infers that Dalit women follow a co-cultural communicative framework to assert their position and a resistant language that does not adhere to the aesthetics of the dominant literature, rather it disturbs the reader to make them experience the same pain that they have suffered.
共同文化交流与抗拒性语言:乌尔米拉-帕瓦尔(Urmila Pawar)的《我生命的编织》中达利特妇女的社会战略:一位贱民妇女的回忆录》和《我们也创造了历史:安贝德卡尔运动中的妇女》和 Viramma 的《Viramma,贱民的生活》。
缄默群体理论对仍处于缄默和代表性不足的边缘群体进行了大量反思。这些边缘群体的鲜明立场使他们在主流社会结构中拥有了代表自己的发言权,特别是边缘群体中的男性,形成了一个共同的文化群体。另一方面,妇女被置于一个既不包括也不完全排斥她们的空间。她们的声音仍然无人倾听,而且往往被各种对话者歪曲,而这些对话者被指定在前面陈述她们的问题。文章通过深入探讨达利特妇女相互之间以及与主流群体交流的独特方式,分析了达利特妇女在主流公共领域的交流策略及其受压迫的地位,并分享了压迫现实和暴行的经历。文章结合乌尔米拉-帕瓦尔(Urmila Pawar)的《我生命的编织》(The Weave of My Life:一个达利特妇女的回忆录》(2008 年)和《我们也创造了历史:Ambedkarite运动中的妇女》(2008 年)和 Viramma 的《Viramma,贱民的生活》(1997 年)中的论点。它建议将共同文化传播框架作为研究达利特妇女的经历和她们所采用的各种传播方式的可行工具。此外,本研究还采用了 Cheris Kramarae 的策略方法,批判性地分析了共同文化群体如何使用语言作为抵抗工具。研究推断,达利特妇女遵循共同文化的交流框架来坚持自己的立场,并使用一种不遵循主流文学美学的反抗性语言,相反,这种语言会扰乱读者,使他们经历与自己同样的痛苦。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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Contemporary Voice of Dalit
Contemporary Voice of Dalit SOCIAL SCIENCES, INTERDISCIPLINARY-
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