Tribes and higher education in India

Xaxa, Virginius

doi:10.4324/9781003030362-22

Cited by 9 publications

(17 citation statements)

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“…Today, Adivasi is used by tribal communities to stake their claim as the Indigenous peoples of India. However, Xaxa (2008) has argued that this “Adivasi as Indigenous People” claim is a contested one, as it is difficult to ascertain whether any Adivasi community can claim to be more original to India than other communities (p. 34). This includes, for example, the Dravidians of southern India who are considered the inhabitants of India before the coming of the Aryans but they are not considered to be Adivasi (Xaxa, 2008).…”

Section: Adivasi Communities In Indiamentioning

confidence: 99%

“…This includes, for example, the Dravidians of southern India who are considered the inhabitants of India before the coming of the Aryans but they are not considered to be Adivasi (Xaxa, 2008). It has also been observed that many of these Adivasi communities have migrated to their present locations (Xaxa, 2008). Hence making it difficult for Adivasi communities to make the claim that they are the original inhabitants of the places where they now live (Guha, 1996; Prasad, 2003).…”

Section: Adivasi Communities In Indiamentioning

confidence: 99%

“…Hence making it difficult for Adivasi communities to make the claim that they are the original inhabitants of the places where they now live (Guha, 1996; Prasad, 2003). Despite these contestations, the term Adivasi continues to resonate as it serves as “an important marker of identity and consciousness, which evokes a sense of self-esteem and pride, rather than a sense of inferiority and shame, feelings which accompany terms like tribe and tribal” (Xaxa, 2008, p. 39). Furthermore, the term Adivasi can be “unpacked to reveal political and representational tensions that can be re-read and re-articulated in wide-ranging activist and academic contexts” (Rycroft & Dasgupta, 2011, p. 2).…”

Section: Adivasi Communities In Indiamentioning

confidence: 99%

“…However, Xaxa (2008) has argued that this “Adivasi as Indigenous People” claim is a contested one, as it is difficult to ascertain whether any Adivasi community can claim to be more original to India than other communities (p. 34). This includes, for example, the Dravidians of southern India who are considered the inhabitants of India before the coming of the Aryans but they are not considered to be Adivasi (Xaxa, 2008). It has also been observed that many of these Adivasi communities have migrated to their present locations (Xaxa, 2008).…”

Section: Adivasi Communities In Indiamentioning

confidence: 99%

See 3 more Smart Citations

Reciprocity in field work: collaborating with the Adivasi Koya of Kamaram, Telangana, India

Yifu

Kumar

2022

AlterNative: An International Journal of Indigenous Peoples

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Indigenous communities in India, or Adivasis, have always been the object of anthropological research. However, knowledge production on Adivasi communities has created a civilizing discourse that has contributed to their marginalization. In following the need to reject anthropology’s savage, primitive, and native slot, we present a case study of a research project on Indigenous knowledge of the Koya peoples, an Adivasi community in India. We argue that this project is an expression of the agency of the Adivasis and constitutes a form of generative refusal, where new insights and possibilities are generated. Next, we reflect on how fieldwork with Indigenous communities is not merely extractive but can create a collaborative and reciprocal endeavour. Finally, we discuss the methodological aspects of co-producing scholarship on Adivasi communities and its implications.

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Section: Adivasi Communities In Indiamentioning

confidence: 99%

Section: Adivasi Communities In Indiamentioning

confidence: 99%

Section: Adivasi Communities In Indiamentioning

confidence: 99%

Section: Adivasi Communities In Indiamentioning

confidence: 99%

See 2 more Smart Citations

Reciprocity in field work: collaborating with the Adivasi Koya of Kamaram, Telangana, India

Yifu

Kumar

2022

AlterNative: An International Journal of Indigenous Peoples

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“…Though the concept of indigenous people seems contentious in the Indian context, there have been attempts to employ the term in a customised form (Ambagudia, 2019a, pp. 53–57; Xaxa, 2008, pp. 28–40).…”

Section: The Bookmentioning

confidence: 99%

India’s Tribal Communities, Remaining at the Margins

Ambagudia

2022

Social Change

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Tracing the residues of colonial, economic, and gendered violence in the narratives of Adivasi men in India.

Arora¹

2023

Peace and Conflict: Journal of Peace Psychology

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The present article attempts to “under” stand (Bulhan, 2015) the economic and gendered violence that subtend contemporary enactments of Adivasi (scheduled tribes) masculinities in India. Breaking away from the epistemological violence (Smith, 1999; Teo, 2010) of Western Eurocentric academic traditions, this article draws on critical discursive decolonial feminist frameworks (Lugones, 2008; Segalo & Fine, 2020) to understand how Adivasi men narrate their lives, identities, and their dreams, and what they fail to speak. Two interviews and one focus-group discussion conducted with Gond Adivasi men in Central India, alongside my own ethnographic accounts of working in the region with feminist organizing, are analyzed. I argue that Adivasi men’s subjectivities in India are shaped by the violence of “double colonization” (Xaxa, 2021). First, colonial categories created by the British such as “scheduled tribes” and associated ascriptions of “primitiveness” bear significantly on contemporary Adivasi subjectivities and gender relations. Second, colonization of men’s labor and bodies by the (unfulfillable) gendered demands as “breadwinners” for the family within a neoliberal context disenfranchise and push them to the bottom of the economic order. Enmeshed with colonialism and the neoliberal restructuring of the political economy, domestic abuse permeates homelife. Adivasi men themselves bear witness, dehumanize, silence or at worst harm women through their verbal and bodily enactments. Implications of these results are discussed in light of globalization, the rise of right-wing ideologies blanketed in patriarchy, and increased state oppression toward tribal communities.

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Tribes and higher education in India

Cited by 9 publications

References 0 publications

Reciprocity in field work: collaborating with the Adivasi Koya of Kamaram, Telangana, India

Reciprocity in field work: collaborating with the Adivasi Koya of Kamaram, Telangana, India

India’s Tribal Communities, Remaining at the Margins

Tracing the residues of colonial, economic, and gendered violence in the narratives of Adivasi men in India.

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