"1999","22","archive","394",,,"disk0/00/00/19/99","2018-12-18 15:34:42","2019-11-14 16:04:04","2018-12-18 15:34:42","conference_item",,,"show","","",,,,"Gajare","Rashmi","","","","",,,,,"","","Adivasi Identity, Haunting and Reconciliation- Negotiating Cultural Memory and Displacement","pub","L04","","adivasi",,"Palimpsest and ‘ghost’ have been an integral part of studies on cultural memory, erasure
and its ‘haunting’. Be it Jacque Derrida’s use of ‘spectral bodies’ to analyse the ‘phantomatic’ in
ideology or Foucault’s unraveling of ‘haunting’ in his interview, “Film and Popular Memory,” it is
accepted that pieces of identity and memory remain as imprints that drive and influence the individual
or the community experiencing such ‘haunting.’
The Adivasi way of life is pluralistic, where each community has its own dynamic oral history, and
allegorical understanding of their habitats. Their idea of the sacred, like the sarna, often herald to spirits
of their ancestors and derive the ‘sacred’ from the living history, their cultural identity from their life in
the forests and now, with increasing loss of habitat (Jal, Jangal, Jameen), memory.
This research explores the nuances of the Adivasi identity and the ramifications of displacement on
their collective memory by exploring a palimpsest of the Adivasi way of life as it survives and morphs,
despite an era of displacement and erasure and as they struggle for acknowledgment and survival.
While conflict ruptures familiar systems of living, cultural memory is a representative form that assists
in attempts to recreate a past and foster reconciliation of ‘identity’ in the present.
Utilizing ethnographic studies of grassroot organizations, an analysis of contemporary Adivasi literature
and individual interviews of Adivasis involved in the advocacy efforts in Bihar and Jharkhand, this
research seeks to map the ways the Adivasis and the grass-root organizations negotiate the conflictridden landscape to evolve as a society even as they seek to legitimize, preserve and celebrate critical
aspects of what is self-recognized (in their own literature) as a five thousand year-old ‘othered’ culture
of India, often de-legitimized or alienated in the face of the mainstream ideology of the time.","2018","published",,,,,,,,"",,,,,"",,,,,"",,,,,"","",,"","","","ICOMOS","",,"scientific_symposium","19th General Assembly, New Delhi, 2017",,"en",,,,,"public",,"paper",,,,,,,,,"ICOMOS 19th General Assembly and Scientific Symposium ""Heritage and Democracy""","New Delhi, India","13-14th December 2017","other",,,,,,"TRUE",,,,,,,,,"","","","Assman, J. (2008) Originalveröffentlichung in: Astrid Erll, AnsgarNünning (Hg.), Cultural Memory
Studies. An International and Interdisciplinary Handbook, Berlin, New York 2008, S. 109-118
Central Tibetan Administration, (2017) Department of Education, http://tibet.net/department/education.
Accessed November 14, 2017
Goverment of Zharkhand. (2017, October 30). Goverment of Zharkhand. Retrieved October 30, 2017,
from http://www.jharkhand.gov.in/
Government of India. (26 January 1950). The Constitution of India.National Legislative Bodies/National
Authorities.
Halbwachs, M. (1992).On Collective Memory. (L. A. Coser, Trans.) The University of Chicago Press.
HansdaSowvendraShekhar, (2015)The Adivasi Won’t Dance, Speaking Tiger Publishing Pvt. Ltd
Huyssen, A. (2003). Diaspora and Nation: Migration into Other Pasts. New German Critique, Winter(88),
147-164.
Jewitt, Sarah. 2008. ""Political ecology of Jharkhand conflicts."" Asia Pacific Viewpoint, Vol. 49, , No. 1
pp68–82.
KrishanuMukherji, (2017) ww.bloombergquint.com/business/2017/02/17/jharkhand-signs-209-mousworth-rs-3-lakh-crore-in-investment-summit.February 17. Accessed November 14, 2017
Ministry of Tribal Affairs, S. D. (2013).Statistical Profile of Scheduled Tribes and castes.Government of
India.
Munda, R. D., and S BosuMullik. (2003). The Jharkhand Movement - Indigenous Peoples' Struggle for
Autonomy in India. Copenhagen: IWGIA, BIRSA.
RT. Anon. (See note in abstract.)(2014) Interview in Hindi by Taru.Conversation on the Adivasi world
vision (July 5). Translated by Taru
SM. Anon. (See note in abstract.) (2014) Interview in Hindi by Taru.Post Movement: Conversations with
NGO workers (July). Translated by Taru.
Shah, A. (2010).In the shadows of the state: indigenous politics, environmentalism, and insurgency in
Jharkhand, India. Durham, NC: Duke University Press.
Sundar, Nandini. (2009). ""Framing the Political Imagination."" In Legal Grounds, by NandiniSundar,
Delhi: Oxford University Press.
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Taru, Kudva, N., & Forester, J. F. (2015).NGOs in the face of Conflict and Structural Violence: The
Jharkhand Story
Toppo, Richard. (2012). Jharkhand: The failed promise of an adivasi state. July 12. Accessed April 11,
2015. http://infochangeindia.org/human-rights/analysis/jharkhand-the-failed-promise-of-an-adivasistate.html","","",,,,,,,"",,,,
"1999",,,,,,,,,,,,,,,,,,,"Taru","/","","",,,,,,,,,,,"L07",,"identity",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"N03",,"conflict",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"O02",,"reconciliation",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"P04",,"human rights",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"haunting",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"cultural memory",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"ethnography",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"India",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"segregation",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"minority",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"ostracising",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"1999",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,"untouchability",,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,