<mods:mods version="3.3" xsi:schemaLocation="http://www.loc.gov/mods/v3 http://www.loc.gov/standards/mods/v3/mods-3-3.xsd" xmlns:mods="http://www.loc.gov/mods/v3" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance"><mods:titleInfo><mods:title>Adivasi Identity, Haunting and Reconciliation- Negotiating Cultural Memory and Displacement</mods:title></mods:titleInfo><mods:name type="personal"><mods:namePart type="given">Rashmi</mods:namePart><mods:namePart type="family">Gajare</mods:namePart><mods:role><mods:roleTerm type="text">author</mods:roleTerm></mods:role></mods:name><mods:name type="personal"><mods:namePart type="given">/</mods:namePart><mods:namePart type="family">Taru</mods:namePart><mods:role><mods:roleTerm type="text">author</mods:roleTerm></mods:role></mods:name><mods:abstract>Palimpsest and ‘ghost’ have been an integral part of studies on cultural memory, erasure&#13;
and its ‘haunting’. Be it Jacque Derrida’s use of ‘spectral bodies’ to analyse the ‘phantomatic’ in&#13;
ideology or Foucault’s unraveling of ‘haunting’ in his interview, “Film and Popular Memory,” it is&#13;
accepted that pieces of identity and memory remain as imprints that drive and influence the individual&#13;
or the community experiencing such ‘haunting.’&#13;
The Adivasi way of life is pluralistic, where each community has its own dynamic oral history, and&#13;
allegorical understanding of their habitats. Their idea of the sacred, like the sarna, often herald to spirits&#13;
of their ancestors and derive the ‘sacred’ from the living history, their cultural identity from their life in&#13;
the forests and now, with increasing loss of habitat (Jal, Jangal, Jameen), memory.&#13;
This research explores the nuances of the Adivasi identity and the ramifications of displacement on&#13;
their collective memory by exploring a palimpsest of the Adivasi way of life as it survives and morphs,&#13;
despite an era of displacement and erasure and as they struggle for acknowledgment and survival.&#13;
While conflict ruptures familiar systems of living, cultural memory is a representative form that assists&#13;
in attempts to recreate a past and foster reconciliation of ‘identity’ in the present.&#13;
Utilizing ethnographic studies of grassroot organizations, an analysis of contemporary Adivasi literature&#13;
and individual interviews of Adivasis involved in the advocacy efforts in Bihar and Jharkhand, this&#13;
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&#13;
aspects of what is self-recognized (in their own literature) as a five thousand year-old ‘othered’ culture&#13;
of India, often de-legitimized or alienated in the face of the mainstream ideology of the time.</mods:abstract><mods:classification authority="lcc">04. Sensibilisation du public</mods:classification><mods:classification authority="lcc">07. Education</mods:classification><mods:classification authority="lcc">03. Ethnologie</mods:classification><mods:classification authority="lcc">02. Traditions et expressions orales (y compris les langues)</mods:classification><mods:classification authority="lcc">04. Asie et îles du Pacifique</mods:classification><mods:originInfo><mods:dateIssued encoding="iso8601">2018</mods:dateIssued></mods:originInfo><mods:genre>Document issu d'une conférence ou d'un atelier</mods:genre></mods:mods>