Religion, Caste, and Communalism in Punjab

Judge, Paramjit S.

doi:10.1177/0038022920020202

Cited by 6 publications

(4 citation statements)

References 3 publications

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“…A rigid, stratified, and hierarchical caste system is the hallmark of Indian society, and the caste system permeates not only Hindu communities but also exists among Muslims and Christians. 14 , 15 The reference to different castes as upper or lower castes is with respect to a well-defined relational hierarchy. Traditionally, the “lowest” sections of society did not find a place in the caste hierarchy and were the “outcastes”.…”

Section: Section 4 Sexuality and Marriage Embedded In Caste And Relimentioning

confidence: 99%

Age of consent: challenges and contradictions of sexual violence laws in India

Pitre

Lingam

2021

Sexual and Reproductive Health Matters

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India enacted a new child sexual abuse law in 2012 and made important changes to the rape law in 2013 to expand the definition of rape and sexual assault, introduce several reforms and improve gender sensitivity in rape trials. However, the child sexual abuse law with its definition of who is a child has increased the age of consent for sex from 16 years to 18 years, echoed by similar changes in the rape law. This paper revisits the debates on the age of consent in India in the late nineteenth century. It reviews them in the light of the new legislative changes, adjudication of cases of sexual assault, and examines the implications of the new laws on adolescents and their sexuality. We contend that the changes in the law have resulted in several challenges: for adolescents exploring their sexuality on the one hand, and for courts to adjudicate on love, romance, and elopement, on the other. Further, in conjunction with raising the age of consent, other changes such as mandatory reporting of sexual activity among adolescents, especially by hospitals, have increased family control on adolescents’ sexuality and strengthened regressive social norms linked to marriages. One of the most troubling developments is the resulting barriers to adolescents’ access to reproductive and sexual health care. This paper explores how laws devised to address harm and extend protection to children play into dominant social norms and are in the service of protectionist and patriarchal control on young people and their sexuality.

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Section: Section 4 Sexuality and Marriage Embedded In Caste And Relimentioning

confidence: 99%

Age of consent: challenges and contradictions of sexual violence laws in India

Pitre

Lingam

2021

Sexual and Reproductive Health Matters

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“…In the contemporary Punjab, dalits resorted to grass-roots assertion to ascertain autonomous status through utilising their distinct and contested cultural and religious spaces and symbols. While in India, apart from the conversion and Sanskritisation (Ram, 2012a), political mobilisation at a grass-roots level to construct contested cultural spaces have become the channels of dalit's assertion and empowerment (Judge, 2002).…”

Section: Dalit Cultural Assertion and Contested Culture In Punjabmentioning

confidence: 99%

“…However, in front of the Sikh higher caste houses, the images of Guru Nanak Dev, Guru Gobind Singh, and the symbol of Sikhs identity for instance Khanda and IkOnkar ; and in front of upper caste Hindus, pictures of Sri Ganesh, Ram-Sita-Laxman, Goddess Lakshmi are placed. The dalits are vigorously asserting their new identity by contesting the old ones through songs, poetry, novels, couplets and graffiti’s like Putt Chamaran De , Son of the Chamars (Judge, 2002, 2009, p. 204). It shows that the process of cultural assertion and contested culture formation in Punjab was/is persisting and nurturing under several socio-religious organisations in the rural and urban settings of Punjab (Singh, 2016).…”

Section: Dalit Cultural Assertion and Contested Culture In Punjabmentioning

confidence: 99%

Dalits Cultural Spaces and Contested Culture in Punjab: Relocating the Ravidass Deras and Ad Dharmi Jatheras

Singh

2019

Sociological Bulletin

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The article argues that that often the marginalised sections per se and dalits, in particular, configure and shape a web of new socio-cultural traits, artefacts and monuments which provide them distinct social and physical spaces to contest the suppression of mainstream culture which historically placed them at the periphery. New dalit cultural spaces are politically constructed which have become the venues of their identity formation, construction of contested culture and cultural assertion. Their incessant segregation from mainstream cultural spaces has become a vehicle to seek new socio-cultural spaces either within or outside the mainstream social structure of the society. This process of new socio-cultural spaces formation is ultimately harnessed with the construction of contested cultural spaces. In Punjab, since the 20th century, the construction of new socio-religious spaces and identities has become the modus among the dalits to disassociate from disparaging spaces and identities.

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“…It is for this reason that M.N. Srinivas' concept of 'dominant caste' (1987) is not applicable to the caste hierarchy among the Sikhs (Judge 2002). The demographic composition of various castes among the Sikhs is interesting in the sense that two-third of the Sikhs belong to the Jat caste.…”

Section: The Politics Of Exclusion and Inclusionmentioning

confidence: 99%