A Critical Theory of Subalternity: Rethinking Class in Indian Historiography

Chaturvedi, Vinayak

doi:10.25071/1913-9632.15042

Cited by 11 publications

(9 citation statements)

References 6 publications

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“…In her critique of the Subaltern Studies Group, Gayatri Spivak argued that the subaltern will always be lost in-between hegemonic discourses, and so the "subaltern cannot speak" as hegemonic discourses are always at play (Spivak, 1999). The subaltern as a school of critical thought is ongoing (Chaturvedi, 2007) and goes deeper than this of course. We find the concept useful to highlight that "hidden" discourses are at play and that some things are inadvertently marginalized.…”

Section: The Analytical Construct "Subalternalizing"mentioning

confidence: 99%

Approaching the religious psychiatric patient in a secular country: Does “subalternalizing” religious patients mean they do not exist?

Nissen¹,

Gildberg

Hvidt

2019

Archive for the Psychology of Religion

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This article presents the findings of an empirical research project on how psychiatrists in a secular country (Denmark) approach the religious patients, and how the individual worldview of the psychiatrist influences this approach. The study is based on 22 interviews with certified psychiatrists or physicians in psychiatric residency. The article presents the theoretical and methodical grounding and introduces the analytical construct “subalternalizing,” derived from subaltern studies. “Subalternalizing” designates a process where a trait in one worldview (patient) is marginalized as a consequence of another worldview’s (psychiatrist) “disinterest.” The analysis located four categories: (a) religion as a negative part of the patient story, (b) religion as a positive part of the patient story, (c) religion in relation to radicalization, and (d) there are no religious patients. The discussion shows that the approach is influenced by the psychiatrist worldview. Examples of “subalternalizing” are given and how this excludes “positive religious coping” and “existential and spiritual care” from treatment.

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Section: The Analytical Construct "Subalternalizing"mentioning

confidence: 99%

Approaching the religious psychiatric patient in a secular country: Does “subalternalizing” religious patients mean they do not exist?

Nissen¹,

Gildberg

Hvidt

2019

Archive for the Psychology of Religion

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“…Lastly, the participatory method of defining poverty is about the inability of the poor to contribute their perspective. This approach resonates with the critical and postcolonial theory of the ‘subaltern’ which was first defined by Gramsci (1971), and later popularised by other authors (for instance, Chaturverdi, 2007; Maggio, 2007; Spivak, 2005). In postcolonial theory, a subaltern is an individual who has been excluded from the political, social and geographical hegemonic power structures of the homeland, having no political representation by which people have a voice (Mkono, 2016; Spivak, 2005).…”

Section: Poverty and Mountain Destinationsmentioning

confidence: 54%

Can mountain route tourism work for the poor? Exploring worldviews from Maluti Route in the Drakensberg Region of South Africa

Mutana

Mukwada

2018

Tourism and Hospitality Research

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Poverty reduction is necessary for the attainment of sustainable tourism development. Ironically, in many mountain regions, tourism destinations are concomitant with extreme poverty. Route tourism is regarded as one of the few poverty reduction options available to mountain communities. This study used the worldviews theory to compare the perceptions of the three distinct groups, namely local communities, tourism business operators and local government officials, regarding the contribution of route tourism to poverty reduction along the Maluti Route, in the Drakensberg Mountain Region of South Africa. A survey was carried out among 80 tourism business operators and 250 community members, and complimented with in-depth interviews held with local government officials and observations that were made in tourism business organisations. The results indicate diametrically opposed viewpoints between tourism business operators and local communities. While business organisations believe that they are significantly contributing to poverty reduction in the region, local communities acknowledge only a limited number of benefits from tourism. The study concludes that tourism can work for the poor if they are adequately equipped with skills to contribute in tourism investment and if the tourism cake is deliberately ‘tilted’ towards them. We conclude by highlighting the need for communication among stakeholders about current efforts and options available to reduce poverty through tourism, including the training of locals in tourism related skills, as well as improving linkages among industry, government and tourism industry as a measure for enhancing the role of tourism in poverty reduction.

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“…Such discourses (often the voices of dissent) question the dominant agendas and oppressive practices, and the hegemonic construction of the marginalized as devoid of agency (Reed 2005). Scholars have noted that the voices and agency from the margins, and even the indirect or passive defiance, are the 'stubborn bedrock' of nonconformities and skepticism, and also the key organizing force to imagining social transformation (Chaturvedi 2007;Scott 1990). Harter et al (2009) noted that, in marginalized contexts, artistic performances can serve as useful tools to question dominant discourses and oppressions, and to create transformative possibilities.…”

Section: Neoliberal Transformation Of Baul Spacesmentioning

confidence: 99%

Songs of the Bauls: Voices from the Margins as Transformative Infrastructures

Dutta

2019

Religions

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Bauls, the rural minstrels who sing songs of transformation, are a socio-economically and politico-religiously marginalized cultural population from rural Bengal (both from eastern and north-eastern, India and from Bangladesh). They identify themselves outside of any organized religion or established caste system in India, and therefore are constituted at the margins of contemporary global South. Voicing through their songs and narratives of emancipation, they interrogate and criticize material and symbolic inequalities and injustices such as discrimination and intolerance (including class and caste hierarchies, and other forms of disparities) perpetuated by hegemonic authorities and religious institutions. Embracing a critical communication lens, this paper pays attention to material and discursive marginalization of Bauls and Fakirs, foregrounding voice as an anchor to communicative interrogation of structural and cultural inequalities. Through voice, Bauls and Fakirs foreground reflexive spiritual and humane practices that raise societal consciousness and cultivate polymorphic possibilities.

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A Critical Theory of Subalternity: Rethinking Class in Indian Historiography

Cited by 11 publications

References 6 publications

Approaching the religious psychiatric patient in a secular country: Does “subalternalizing” religious patients mean they do not exist?

Approaching the religious psychiatric patient in a secular country: Does “subalternalizing” religious patients mean they do not exist?

Can mountain route tourism work for the poor? Exploring worldviews from Maluti Route in the Drakensberg Region of South Africa

Songs of the Bauls: Voices from the Margins as Transformative Infrastructures

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