Unequal among equals: lessons from discourses on ‘Dalit Muslims’ in modern India

Bashir, Kamran; Wilson, Margot

doi:10.1080/13504630.2017.1281112

Cited by 6 publications

(7 citation statements)

References 25 publications

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“…What Indians do to one another are variously described as "communalism", "regionalism" and "casteism" but never racism' (Chakrabarty, 1994). Given the key claim made in this paper -that racialisation and racial projects can be found in any situation where relations of domination, subordination, exploitation and monopolisation of resources are present -it is hardly surprising that among the Indian Muslims too, the lower status Pasmanda Muslims are racialised and subjected to discrimination by the dominant Ashrafs (Ahmad, 1973;Alam, 2007;Ansari, 1960Ansari, , 2009Bashir and Wilson, 2017).…”

Section: The Racialisation and Othering Of Muslimsmentioning

confidence: 87%

‘Race might be a unicorn, but its horn could draw blood’: Racialisation, Class and Racism in a Non-Western Context

Baber

2021

Critical Sociology

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In this article, the concepts of ‘racialisation’, ‘racial projects’, and ‘racisms’ are deployed to analyse the social construction of distinctive groups and the dynamics of group conflicts in India where the white vs. non-white binary as the key element of race relations does not exist. My main argument is that in India the racialisation of specific groups constructs racial categories that intersect with class relations, to produce inequalities and struggles over material and non-material resources. A related argument is that despite the seemingly seamless braiding of race and class, it is in fact class that plays a more significant role in producing as well as sustaining racialised social inequality.

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Section: The Racialisation and Othering Of Muslimsmentioning

confidence: 87%

‘Race might be a unicorn, but its horn could draw blood’: Racialisation, Class and Racism in a Non-Western Context

Baber

2021

Critical Sociology

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“…At the same time, some groups have sought to reaffirm identifiers of 'caste' status in order to access resources and reservations offered by the state to Backward Castes (BC) and Other Backward Castes (OBC). This has led to the emergence of political and representative organisations that claim to be the voice of 'Dalit [low-caste/untouchable] Muslims' (see Bashir & Wilson 2017;Irfan Ahmad 2003).…”

Section: Stratification and Biradari: A Mixed Scenementioning

confidence: 99%

Networks, Labour and Migration Among Indian Muslim Artisans

Chambers¹

2019

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List of figures vii List of tables ix Acknowledgements x 1. Marginalisation, connectedness and Indian Muslim artisans: an introduction 1 2. A brief history of Indian Muslim artisans 22 3. The Indian craft supply chain: money, commodities and intimacy 49 4. Muslim women and craft production in India: gender, labour and space 78 5. Apprenticeship and labour amongst Indian Muslim artisans 6. Neoliberalism and Islamic reform among Indian Muslim artisans: affect and self-making 7. Friendship, urban space, labour and craftwork in India 8. Internal migration in India: imaginaries, subjectivities and precarity 9. Labour migration between India and the Gulf: regimes, imaginaries and continuities vi CONTENTS 10. Marginalisation and connectedness: a conclusion Glossary of Hindi, Urdu and Arabic terms

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“…Ahmad (1967) rightly argue that hierarchy does not need to be an outcome of the ideology of purity and pollution, as is the case with Hindu castes, it could also be 'premised on privileges and descent ' (p.3). A wide range of social science literature (Momin, 1975; S. S. Ahmad & Chakravarti, 1981;Bashir & Wilson, 2017;Sikand, 2001) has indeed claimed that a section of the Muslims in almost all the South Asian countries continues to be treated as untouchable, within the Muslim communities as well as by their upper caste patrons from the majority (Hindu) community, thus experience a "double" disadvantage. Very recently, a few studies have identified and documented empirical evidence on caste-based untouchability and occupation segregation in Muslims (Kumar et al, 2020;Trivedi, Goli, Fahimuddin, & Kumar, 2016a, 2016b.…”

Section: Introductionmentioning

confidence: 99%

Poverty, wealth inequality, and financial inclusion among castes in Hindu and Muslim communities in Uttar Pradesh, India

Tiwari¹,

Goli²,

Siddiqui³

et al. 2022

Preprint

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This study estimates poverty, wealth inequality, and financial inclusion, for the first time, at the sub-caste level in both Hindus and Muslims using a unique survey data collected from 7124 households in Uttar Pradesh, India, during 2014-2015. The results confirm the existing hypothesis that Brahmins, Thakurs, and other Hindu general castes have higher wealth accumulation, lower poverty, and lesser exclusion from formal financial services than Dalits. Exclusion from formal financial services forces Dalits to depend primarily on informal financial sources for borrowing—which leads to financial misfortune and further dragging them into a vicious cycle of poverty.

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Unequal among equals: lessons from discourses on ‘Dalit Muslims’ in modern India

Cited by 6 publications

References 25 publications

‘Race might be a unicorn, but its horn could draw blood’: Racialisation, Class and Racism in a Non-Western Context

‘Race might be a unicorn, but its horn could draw blood’: Racialisation, Class and Racism in a Non-Western Context

Networks, Labour and Migration Among Indian Muslim Artisans

Poverty, wealth inequality, and financial inclusion among castes in Hindu and Muslim communities in Uttar Pradesh, India

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