The second part in a two-part series that traces the history that culminated in the systematic murder of thousands of Dalits in the Marichjhapi Massacre of 1979. 

This article is the first part of a two-part series that memorializes the history that culminated in the systematic murder of thousands of Dalits in the Marichjhapi Massacre of 1979.

The life and work of Dayamani Barlaji’s revolutionizes the idea of development by redefining it as an endeavor that benefits all folks and centers indigenous or Adivasi people

From a mainstream point of view, the movie is critically-acclaimed, award-winning and a cultural milestone. However, all the creators were dominant caste and non-Arayas. What do the people of the Araya community actually think about this movie?

“आपका जंगल आप लोगों का दाइत्व है और आप लोग उसको देखिये. (Your jungle is your responsibility, and you should look after it).” said Jamuna. Village by village, block by block, Jamuna spread her word about the importance of forest conversation.

“Only a handful of books are written about Kolkali but none are comprehensive,” says Azhar Kurikkal. Most of the details are in the oral record. There are different versions that are open to many interpretations.

Trade networks were prevalent between the Middle East and the subcontinent since the 4th-century B.C.E. The Cheraman Perumal Mosque is likely the outcome of these periods of cultural interchange and synergy.

In the present day, few Othupallis remain, its previously rich heritage, almost forgotten. However, a few steadfast elders like Prof. Moideenkutty remain, who struggle to keep the histories alive.

Mariamma Chedathy was nothing short of a Dalit cultural icon. Her songs and poetry were full of Dalit oral histories. Of warriors who fought against the odds, of poignant and fiery lives, and of love and longing for equality. We revisit her life and work here today.