Question

Sharmila Rege explores the gap between the social practice of caste and the academic knowledge about it. What is this gap? Critically examine the specific dimensions of this gap. Through a few instances, explain the ways in which this gap can be addressed?

Answer

Sharmila Rege was born and raised in Kolhapur near Pune, then enrolled in the
Sociology Department at College Fergusson. In the early 1990s, she started teaching at the Phule
Women’s Center of Krantijyoti Savitribai, a member of the then department. When the center
became anonymized in mid-1998, Sharmila pointed out that the sensation of stranded in
discipline occurred suddenly.

Sharmila Rege’s most contentious knowledge in the field of female study is the Dalit-

Feminist viewpoint. She said that Dalithood’s male dominance and the scalarization of feminism
are causing Dalit Womanhood’s conventional exclusion and erasure. The gap was the issue this
school of thought was discussing as it investigated caste’s normative framework and academic
knowledge of the problem. Rege based his notion of caste on the concept of Ambedkar as an
exogamy class that has been preserved by controlling the reproductive and sexual role of a
woman (Arya, 2020). She argues that without recognizing the link between both caste and sexual
orientation, no significant sexual debate can be created. Dalit women acknowledge that they are
vital to their communities of upper Caste feminism and Dalit men as Dalits and women. About
what the Rege stood for her community is the conceptual model and not his separate existence
writes Dalit women. They were not talking about social reality. In Buddhist philosophy, it is
necessary to grasp the relationships between creatures on the way to illumination. The Brahmins
Male dominance System undermines the whole of India’s culture, as Kancha Llaiah claims from
the book Post-Hindu India (Arya & Rathore, 2019): A Dialogue of Dalit-Bahujan, Social-
economic and Intellectual transformation.

The dimensions of this gap

Consequently, the increase of caste status is evident in the oppression of women from the
constructive things of the public domain from such fields. The impurity of the Dalit man is
pardoned since he is unable to control his wife’s desire. Consequently, Dalit women have been
sexually assaulted and are a frequent strategy to denigrate Dalit masculinity (Arya, 2020).
Instead of universalizing a single patriarchy style, Rege shows how the Bhakti movement creates
several patriarchies.
Rege argued further that the Dalit women could not be seen as a homogeneous group
itself. Rege’s work was a reply to Gopal Guru’s article Dalit Women Talk Differently. Guru
claims that the Dalit women’s independence movement is a distinct philosophical point of view.
And the statement that Dalit women speak otherwise enables an actual social reality to emerge
(Rege, 2014). Rege felt that Guru’s argument was problematic to the degree that genuine claims
of knowledge based on experience may lead to what she saw as limited political correctness,
limiting the Dalit women’s liberatory potential.

Critically evaluate the specific dimensions of this gap.

The Dalit feminist view gives a basic re-image of what activism and academia in India
should be shaped. However, it is disturbing because, as a high caste member, Sharmila Rege
seems to exercise hegemonic power over the conceptions of philosophical and revolutionary
anti-caste. In addition, Dalit Gender equality is seen as proletarian internationalism. Their
knowledge is the embodiment and visible, just as the idea comes from the lives of Dalit women.
These lives are accessible and apparent in the implications of their thinking (Rege, 2019). The
approach professes to be more freeing and rejects the plurality, and relativistic maintains that all
wisdom-based and political claims are valid.

It is clear that unless the thoughts and perspectives of the others that should be taught
about historical behavior indicators, idealists, and problems of the disadvantaged, we may thrive
Dalit feminist vision, which derives from Dalit women's activities and achievements. Conceptual
frameworks can be transformed into our cause from their cause (Kulkami, 2014). It does not
mean that feminism who are not from Dalit may talk or speak to the females, but rather that
they can reinvent as feminist from Dalit. It prevents the narrow alley of genuineness based on
anecdotal evidence and restricting political correctness.

How to address the Gap

Rege was one of the top women intellectuals in India whose work on creating a Dalit
point of view is critical in expanding feminist discussions into class, caste, religion, and sexual
issues in India. Her devotion to critical education development in India was evidence of her
passion for Rege at the academy in combating the right of Dalit students rights. Rege’s work
addresses this gap in a logic of suitability, and without her well-meaning intentions and a
casteless identification, she cannot avoid the privilege (Rege). The efforts she made to
disseminate Phule Ambedkarite ideals with exclusive high-caste areas perhaps acknowledge
Sharmila’s work.
To a certain extent, this trial may be seen as a significant interjecting in an atmosphere
dominated by discouragement and indifference. However, this attempt is one of the affluent
women who want to exonerate themselves from their culpability by their complicit part in
sustaining the caste system, the woman Dalit Bahujan, who has no generalizations but
interpretations of her woman’s experience (Rege, 2019). Her concerns about women in India
have impacted new and alternative historiographical techniques, revealing the weaknesses of a

Sharmila Rege Conclusion

Hindu country in the face of Dalit voices and the frequently ignored outlook in India’s political
environment (Arya & Rathore, 2019). Her concerns about women in India have impacted new
and alternative historiographical techniques, revealing the blind spots of a Hindu country in the
face of Dalit voices and the frequently ignored outlook in India’s political environment.
Lastly, to resolve the gap in her campaign against abuse in Manu and evoke her
philosophical fight for Brahmine’s Patriarchy, she also tried to center Ambedkar’s stance in the
feminist movement and how the caste system causes violence towards women in the rank of
females (Arya, 2020). Her particular emphasis on creating an independent history has given new
life to the local and regional understanding of cultural practices by making them available to the
general public through translation initiatives to develop national historical archives.