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Cospito Giuseppe - One of the best experts on this subject based on the ideXlab platform.
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Dizionario gramsciano / Gramsci dictionary: Hegemony
2018Co-Authors: Cospito GiuseppeAbstract:Hegemony is by now the most widely used concept of all those found in the Prison Notebooks and developed there by Gramsci. The first use in the Notebooks occurs very early on, purely in the sense of a political hegemony exercised by the so-called “Moderates” in the Risorgimento. There is no unique meaning attached to “hegemony” but an oscillation between a narrow “leadership” as contrasted with “domination” and a broader one which includes both “leadership” and “domination”, leading the allied classes or Groups and dominating the opposing ones: in Gramsci’s words, the “ ‘normal’ exercise of hegemony” is characterized by a “combination of force and consent”. Hegemony is exercised across a variety of fields – not solely political as in the first use of the term, but “political-intellectual”, “intellectual, moral and political”, “politico-cultural” and “cultural”. And the content of political hegemony “must be predominantly of an economic order”. The intellectuals, as defined and discussed by Gramsci in the Notebooks, occupy a particular role in the exercise of hegemony in society by the dominant Group and in the domination over society embodied by the State. In a struggle for hegemony, a Subaltern Group must go beyond the economic-corporative phase, to advance to “political-intellectual hegemony in civil society and become dominant in political society”. Hegemony is intimately connected with democracy, such that in a hegemonic system “there is democracy between the leading Groups and the Groups that are led”
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Dizionario gramsciano / Gramsci dictionary: Hegemony
'Sociological Research Online', 2018Co-Authors: Cospito GiuseppeAbstract:Hegemony is by now the most widely used concept of all those found in the Prison Notebooks and developed there by Gramsci. The first use in the Notebooks occurs very early on, purely in the sense of a political hegemony exercised by the so-called “Moderates” in the Risorgimento. There is no unique meaning attached to “hegemony” but an oscillation between a narrow “leadership” as contrasted with “domination” and a broader one which includes both “leadership” and “domination”, leading the allied classes or Groups and dominating the opposing ones: in Gramsci’s words, the “ ‘normal’ exercise of hegemony” is characterized by a “combination of force and consent”. Hegemony is exercised across a variety of fields – not solely political as in the first use of the term, but “political-intellectual”, “intellectual, moral and political”, “politico-cultural” and “cultural”. And the content of political hegemony “must be predominantly of an economic order”. The intellectuals, as defined and discussed by Gramsci in the Notebooks, occupy a particular role in the exercise of hegemony in society by the dominant Group and in the domination over society embodied by the State. In a struggle for hegemony, a Subaltern Group must go beyond the economic-corporative phase, to advance to “political-intellectual hegemony in civil society and become dominant in political society”. Hegemony is intimately connected with democracy, such that in a hegemonic system “there is democracy between the leading Groups and the Groups that are led”. [N.b. All footnotes in Cospito’s contribution are editorial additions; other editorial additions in the text are given in square brackets, whereas curly brackets are used to indicate the author’s textual abbreviations.
Bano Shamenaz - One of the best experts on this subject based on the ideXlab platform.
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LITERATURE AS A TRANSITIONAL FORCE IN UPLIFTING DALITS & OTHER MARGINALIZED CLASSES IN INDIA
ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies, 2020Co-Authors: Bano ShamenazAbstract:As we all know marginalized classes are those classes which have been considered as people of lesser importance by other Groups those are in power or consider themselves superiors to them. When it comes to India then there are certain classes which are considered as marginalized i.e., Dalits, tribal. This list also includes, women and transgender. From time to time there have been debates on Dalits and other marginalized classes in the Indian social-political milieu and which keeps on going in the contemporary scenario as well. The word ‘Dalit’ is derived from Sanskrit word dalita that means ‘oppressed’. If we take account of the Indian socio-cultural context then we see that ‘dalits’ refers to the untouchables and people below the three castes: Brahman, Kshatriya, and Vaishya and who have a long history of living. These people, who are called as Dalits in the Indian society have a history of being lived in subjugation under the high-classes of the Indian society. So they have been a marginalized, downtrodden and Subaltern Group from centuries. The fact is that if we discuss the term, ‘marginalized classes’ then India, being a patriarchal society then women also come in the category and they have been subjugated since centuries. One of the class which has very less discussed in history is the term ‘transgender’ which also need attention as it is also one of the most deprived one.In my paper, I am trying to discuss various writers and reformers who have given their lives for the noble cause of uplifting these marginalized classes in India.Keywords: Writers & Reformers, Dalit, Marginalized classes, Women, Transgender
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CONTRIBUTIONS OF WRITERS AND REFORMERS IN UPLIFTING DALITS & OTHER MARGINALIZED CLASSES IN INDIA
ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies, 2019Co-Authors: Bano ShamenazAbstract:As we all know marginalized classes are those classes which have been considered as people of lesser importance by other Groups those are in power or consider themselves superiors to them. When it comes to India then there are certain classes which are considered as marginalized i.e., Dalits, tribal. This list also includes, women and transgender. From time to time there have been debates on Dalits and other marginalized classes in the Indian social-political milieu and which keeps on going in the contemporary scenario as well. The word ‘Dalit’ is derived from Sanskrit word dalita that means ‘oppressed’. If we take account of the Indian socio-cultural context then we see that ‘dalits’ refers to the untouchables and people below the three castes: Brahman, Kshatriya, and Vaishya and who have a long history of living. These people, who are called as Dalits in the Indian society have a history of being lived in subjugation under the high-classes of the Indian society. So they have been a marginalized, downtrodden and Subaltern Group from centuries. The fact is that if we discuss the term, ‘marginalized classes’ then India, being a patriarchal society then women also come in the category and they have been subjugated since centuries. One of the class which has very less discussed in history is the term ‘transgender’ which also need attention as it is also one of the most deprived one.In my paper, I am trying to discuss various writers and reformers who have given their lives for the noble cause of uplifting these marginalized classes in India.Keywords: Writers & Reformers, Dalit, Marginalized classes, Women, Transgender
Shamenaz Bano - One of the best experts on this subject based on the ideXlab platform.
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Contributions of Writers and Reformers in Uplifting Dalits & Other Marginalized Classes in India
2019Co-Authors: Shamenaz BanoAbstract:As we all know marginalized classes are those classes which have been considered as people of lesser importance by other Groups those are in power or consider themselves superiors to them. When it comes to India then there are certain classes which are considered as marginalized i.e., Dalits, tribal. This list also includes, women and transgender. From time to time there have been debates on Dalits and other marginalized classes in the Indian social-political milieu and which keeps on going in the contemporary scenario as well. The word ‘Dalit’ is derived from Sanskrit word dalita that means ‘oppressed’. If we take account of the Indian socio-cultural context then we see that ‘dalits’ refers to the untouchables and people below the three castes: Brahman, Kshatriya, and Vaishya and who have a long history of living. These people, who are called as Dalits in the Indian society have a history of being lived in subjugation under the high-classes of the Indian society. So they have been a marginalized, downtrodden and Subaltern Group from centuries. The fact is that if we discuss the term, ‘marginalized classes’ then India, being a patriarchal society then women also come in the category and they have been subjugated since centuries. One of the class which has very less discussed in history is the term ‘transgender’ which also need attention as it is also one of the most deprived one.In my paper, I am trying to discuss various writers and reformers who have given their lives for the noble cause of uplifting these marginalized classes in India
William Darity - One of the best experts on this subject based on the ideXlab platform.
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Who Is Eligible? Should Affirmative Action be Group- or Class-Based?
American Journal of Economics and Sociology, 2011Co-Authors: William Darity, Ashwini Deshpande, Thomas E. WeisskopfAbstract:We explore the consequences for eligibility of members of Subaltern Groups for affirmative action (AA), when AA policies are based on social class criteria rather than on Group affiliation (race, ethnicity, or gender), by means of a general model with simplifying assumptions. The model is developed first for the case where everyone eligible for AA becomes a beneficiary, and then for the case where beneficiaries are only those eligibles who are able to meet minimum qualification requirements for the positions at issue—an ability that is (reasonably) assumed to be correlated with socioeconomic status. The model demonstrates that class-based affirmative action cannot provide as many Subaltern‐Group beneficiaries as Group‐based affirmative action, especially when access to the desired positions hinges on performance qualifications. Data on AA‐targeted Subaltern Groups in rural India and in the United States are used to illustrate the conclusions of the model.
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The functionality of market‐based discrimination
International Journal of Social Economics, 2001Co-Authors: William DarityAbstract:Advances a framework for understanding the mechanisms that maintain unearned or inherited advantage or privilege in a hierarchical world of unequal rewards and differential opportunity. Central in this framework is the presence of a dominant Group and a Subaltern Group in an environment where there is rivalry over social rewards. A dominant Group can seek to structure and control access to the credentials required for preferred positions to insure admission of their own and to keep out others. This could involve, for example, deprivation of Subaltern Group members of schooling, both in quantity and quality. In other words, the dominant Group can take steps to influence the “premarket” characteristics of the members of the Subaltern Group to the disadvantage of the latter. The dominant Group emphasizes the cultural, cognitive, or motivational deficiences of the Subaltern Group significantly by silently rendering them non‐competing, all the while denying any discrimination.
Riccardo Ciavolella - One of the best experts on this subject based on the ideXlab platform.
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Gramsci in and beyond resistances: The search for an autonomous political initiative among a Subaltern Group in the Beninese savanna
Focaal, 2018Co-Authors: Riccardo CiavolellaAbstract:Stemming from a Gramscian approach, this article engages with the anthropological debate about Subaltern Groups’ forms of resistance by using the case of marginalized Fulani Groups of pastoral and nomadic origins in northwest Benin. Their experiences seemingly confirm contemporary theories on resistance, which emphasize Subaltern people’s capacities to tactically circumvent exploitation and exclusion and to handle contradictions between different “moral economies.” Nevertheless, one should question the impact of small-scale reactions that remain on the infrapolitical level and the emancipatory role that political theories give to tactical forms of resistance of dispersed subjectivities while refusing collective strategies. Grounding Gramscian theories in ethnography, this article wonders about the possibilities and limits of margins to turn into the scene of an “autonomous political initiative” of a Subaltern Group.
