In Dalit Women Essay

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"The life of a Dalit Woman", Kumud Pawad (1995) argues that for understanding day to day experiences of Dalit women it is to be needed to analyzed and explain the social mobility among them. For understanding those experiences she employed the ethnographic approach to tease out the pluralistic views of the gendered dimensions of their quotidian life. She studied the experiences of Dalit women in different aspects for the representation of socio-cultural and political realm. In her study she highlighted the marginalized status of Dalit women. She also found that the impact of Brahrnanical ethos on gender marginalized on those Dalit women who chose to remain within the Hindu fold. She also added in her autobiography ‘Antasphot’ that the Dalit life stories are nothing but critical narratives of their lives and they are not the autobiographies. Her autobiography talks about the multiple meaning of the Dalit subjectivity.
Vidyut Bhaagwat (1985) in her article ‘Dalit women: issue and perspective: some critical reflections, explore the social stratification of Dalit women. She argues that …show more content…

Jaideo Gaikwad (1995) in his article "The Dalit women 's dual flight: fight for caste eradication and fight for women 's liberation", argues that Dalit women 's assertion will challenge the multiple exploitations based upon caste, class and gender in all castes and communities by assimilating the Phuleite and Ambedkarite ideology.
Neelam Gorhe(1995), in her article "Social Devolvement and Dalit Women", argues that Dalit women are sidelined in the process of development due to the oppression based on caste and gender. Dalit women have to confront day-to-day atrocities because of their lower status and gender within the caste

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