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Insanity and Sanctity in Byzantium. The ambiguity of religious experience par Youval Rotman (review)

But what are the potentials and pitfalls of constructing such an exclusive and essentialized “Dalit” identity? Is being a born a “Dalit” sufficient to fulfil this perspective? Do we need to be mindful of other marginal locations? To what extent can any one Dalit be an “authentic Dalit subject” (p. 169), and to what extent can a non-Dalit “reinvent himself [and herself] as a Dalit poet?” In his essay in this volume, Sayanarayana argues that the poet Sikhamani posits “authentic” Dalit subjectivity based on “birth, life and experience” (p. 169). Yet it would be productive to outline the specific contours and terms of the Dalit “location of marginality” whence “Dalit studies” emerges. Where do dominant Dalits fit in this scheme? Or don’t they? Moreover, and unfortunately, this pioneering volume is selective in its approach to scholarship. For example, it does not provide even citations to recent major contributions to Dalit studies, especially by women historians, anthropologists, and sociologists (Rege, Vandana Sonalkar and Maya Pandit [translators of Marathi Dalit autobiographies], Rupa Viswanath, Shailaja Paik, Lucinda Ramberg, and Charu Gupta). Certainly, we will have much to lose in championing such a limited perspective on Dalit studies. I emphasize, as I have done elsewhere, that Dalit studies as an intellectual inquiry is in fact a conjuncture: a potentially productive site of diverse perspectives that can initiate dialogue between disciplines and scholarships and bring together disparate analytical categories and conceptual tools to illuminate cultural, economic, environmental. political, religious, and social issues, as well as the lives of the marginalized in various parts of the world (Paik, Dalit Women’s Education, 2014, p. 9). I have argued that such an inclusive and expansive vision will enable a “margin-to-margin” framework (Paik, “Building Bridges: Dalit and African-American Women,” 2014, p. 1) and bridges to similar marginalized communities in a range of geographical, historical, and political locations, new solidarities, and, most of all, an inclusive and productive politics. Moreover, the creation of bonds through a shared political vision could dissolve the distance between seemingly disparate groups. This anthology, the work mostly of Dalit and other like-minded scholars, will doubtless inspire students and scholars of caste, history, Dalits, literary studies, and the politics of India as well as comparative historians of marginality and difference.