'The Witch's Mirror': A Review of Scholarship on Witchcraft and a Reassessment Based on the Intersectional Lived Experiences of Dalits and Adivasis
This article explores intersectionality of identities within Dalit and Adivasi traditions through a review of contemporary research on practices of witchcraft. Witchcraft practices occur all over the Indian subcontinent and form focal points of intersectionality beyond fixed structures and stereotyp...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 3 |
| Further subjects: | B
Witchcraft
B Lived experience B Adivasis B Hinduism B Intersectionality B Caste B Paria B South Asia |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article explores intersectionality of identities within Dalit and Adivasi traditions through a review of contemporary research on practices of witchcraft. Witchcraft practices occur all over the Indian subcontinent and form focal points of intersectionality beyond fixed structures and stereotypes. By approaching witchcraft through the perspective of the lived experience of the ones involved, we gain better understanding of the individuals involved, of the larger socio-economic context and of the practice itself without falling into the trap of recasting stereotypes. By approaching witchcraft from the perspective of lived experience, it becomes clear that the occurrence of witchcraft is the outcome of complex intersectional power structures, such as gender, caste, class and religion/spirituality. However, the approach accomplishes even more by addressing diversity, ambiguity and dynamics within intersectional (power) structures. The knowledge drawn from the approach of lived experience of Dalits and Adivasis leads to new academic discourses such as ‘Dalit and Adivasi Studies’, ‘Critical Caste Theory’, ‘Dalit Feminism’ and the ‘Dalit Queer Movement’. These discourses provide new counter-hegemonic knowledge, adding to and challenging academia. | ||
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