Suchergebnisse

Muted group theory has considerably reflected on marginalized groups that remain muted and underrepresented. The distinct standpoint of these marginal groups gives them a voice to represent themselves in the dominant social structure, specifically the men of the marginal groups, forming a co-cultural group. Women, on the other hand, have been placed in a space that neither includes nor completely excludes them. Their voices remain unheard and are often misrepresented by the various interlocutors that have been appointed to present their issues upfront. The article analyses the communication strategies of Dalit women in a dominant public sphere and their oppressed position by delving into the distinct ways in which they communicate with each other as well as the dominant group, sharing experiences of oppressive realities and atrocities. The article contextualizes the arguments in Urmila Pawar's The Weave of My Life: A Dalit Woman's Memoirs (2008) and We Also Made History: Women in the Ambedkarite Movement (2008) and Viramma's Viramma, life of an untouchable (1997). It suggests a co-cultural communication framework as a viable tool for studying Dalit women's experiences and the various communicative approaches they follow. In addition, it also employs Cheris Kramarae's strategy approach to critically analyse how co-cultural groups use language as a resistant tool. The study infers that Dalit women follow a co-cultural communicative framework to assert their position and a resistant language that does not adhere to the aesthetics of the dominant literature, rather it disturbs the reader to make them experience the same pain that they have suffered.

The study is an exploration of the discourse about Child Sexual Abuse in African American society which is a moral, political and social concern that demands an appropriate solution against adult abuse of power. Child Sexual Abuse (CSA) has been part of history since long time but is often neglected as a subject of public discourse and conversation in U.S. hegemonic society. Earlier research focused on the mental health consequences of CSA but not on the prevalence or reasons for its occurrence in African American community in U.S. The study analyses the case of Maya Angelou who was raped at the age of eight by her mother's live-in boyfriend in her very home, by using her documented experiences from autobiography I Know Why the Caged Bird Sings. The study also examines pertinent questions regarding Child Sexual Abuse (CSA) - the causes, symptoms and effects.

Abstract
The Supreme Court of India recently decriminalized section 377 of the Indian Penal Code to outlaw the unfair violence and discrimination against transgender people. The paper argues that despite the legal acceptance of Section 377, the discrimination and social exclusion of transgender people continue in the Indian public sphere. The method of Interpretative Phenomenological Approach has been used to analyze the interviews of five transgender people from Jammu city. The findings suggest patterns and relationships within the data which are useful for understanding various ways in which transgender people negotiate and contemplate their lives outside the known social network they resort to. By analyzing the interpretations of selected transgender people, the study reveals that they bear the brunt of social and economic exclusion due to their gender identity on day-to-day basis.

The study attempts to locate transgender counter-public as an alternate public sphere in India. It argues that transgender counter-public is necessitated owing to the exclusionary practices of the Indian public sphere as well as the successive counter-public spheres. The study, further claims that transgender counter-public is constructed by critiquing the marginalisation of transgender people through exclusionary practices, and articulation of concerns linked to transgender people. Public discourse analysis of both discursive arenas—print: newspaper articles, journal articles, autobiographies, biographies, memoir, and others, and non-discursive arenas—activism, pride parade, protests and alike have been adopted as methodology. The study concludes that transgender counter-public achieves the dissemination of their concerns to the wider public that exclusion and discrimination of transgender people are a denial of social justice in the democratic social structure.

The study attempts to locate transgender counter-public as an alternate public sphere in India. It argues that transgender counter-public is necessitated owing to the exclusionary practices of the Indian public sphere as well as the successive counter-public spheres. The study, further claims that transgender counter-public is constructed by critiquing the marginalisation of transgender people through exclusionary practices, and articulation of concerns linked to transgender people. Public discourse analysis of both discursive arenas—print: newspaper articles, journal articles, autobiographies, biographies, memoir, and others, and non-discursive arenas—activism, pride parade, protests and alike have been adopted as methodology. The study concludes that transgender counter-public achieves the dissemination of their concerns to the wider public that exclusion and discrimination of transgender people are a denial of social justice in the democratic social structure.

The present paper aims at analyzing the inevitable relationship of patriarchal
impunity with counterpublic in India with reference to Onaatah of the Earth (2017) by
Paulami Duttagupta. It is apparent that much of the discourse on counterpublic
emphasizes on either countering the existing state agencies as mentioned by
Nancy Frazer where she critiques the exclusionary practices of bourgeois public
sphere labeling the process as undemocratic or advocating locational counterpublic
to uplift the subalterns to establish democracy discussed by Kanika Batra. However,
not much has been discussed about the exclusion of discourses critiquing impunity
which forms an essential background to establish a correlation between patriarchal
impunity and the counterpublic. Thus, the paper attempts to examine bourgeois
public sphere mainly as a patriarchal discursive arena disseminating and
strengthening the idea of impunity granted, especially in cases of sexual violence
within the framework of Habermas's public sphere. The study also focuses on how
the novel Onaatah of the Earth acts as a counterpublic to undermine or neutralize
the impunity by addressing issues related to gender sensitivity bringing them
forth not only in discursive space but in activism too.

The paper unravels the 'reinvisiblisation' of the Indian migrant labours, who underwent mass exodus because of the lockdown imposed during the COVID-19 pandemic that brought to light their 'invisibility' to Indian planners and policymakers. The research qualitatively analyses the selected incidents to elucidate upon their precarious experiences unique to the pandemic. It employs the Foucauldian theoretical framework of docile bodies to understand the workings of biopower in disciplining the body of migrant labours to maintain their docility and utility even amidst the pandemic. The study further employs Judith Butler's concept of precarious lives to delineate how migrant workers and labours were exposed to violence, injury, and death on their way back home. The research lays bare the attempts of the disciplinary regime to render them docile in the guise of assistance and 'inclusive' policy changes and concludes by suggesting serious changes in policy measures and alternatives to avoid such crises in the future.

In India, one of the major counter-discourses constituted to critique the culture of violence, silence and impunity, harboured by the Indian public sphere, is offered by Dalit literary writings. Dalit counterpublic highlights the alternate cultural spaces that subvert and disrupt the dominant structures of repression by valuing the Dalit standpoint. The present article claims that the Dalit counterpublic is subaltern as well as locational; subalternity is based on the marginal position prescribed to Dalit people in the Indian social and cultural structure while location refers to the geopolitical territorial segregation. Bama's Sangati and Tulsiram's Murdahiya have been analysed using theoretical perspectives of counterpublic proposed by critics such as Nancy Fraser, Kanika Batra and Michel Warner. The findings suggest that Dalit people have transformed Dalit marginal site into a source of resistance.

Bangladesh allocates a much smaller share of the government budget to health than countries of similar income level. Reallocation is politically challenging but could offer the biggest potential source of fiscal space for health, larger than the space that economic growth can bring. How those additional resources are used, is also important to improve financial protection. Improving the readiness of the public health care network to provide quality care, particularly at primary health care level, could reduce the use of alternative providers, thereby reducing the need for OOP payments. Ensuring the functionality of community clinics, union level facilities, and upazila health complexes, including a revision of their opening hours would also contribute towards this goal. Ensuring access to pharmaceutical products, particularly for essential NCD-related drugs, at affordable prices could also contribute to a reduction in households OOP payments. In addition to these supply-side interventions, the government could consider demand-side programs where resources follow the patient. For instance, given the large needs and the little resources available, an important pathway to reduce OOP payments while decreasing inequalities would be better targeting public subsidies to the poor and vulnerable. Finally, improving public financial management, policies, and governance will also contribute to the effective use of existing and any additional resources for health.