This paper situates ‘difference’ in terms of caste to deepen feminist discourse about the Bodhgaya Land Movement (BGLM) of Bihar, India. Urban, educated, elite activists initially read the BGLM as a successful women's movement because it resulted in landless and marginal peasant women obtaining titles to land. Activists and scholars then saw it as having had only limited success when some of the women passed the land to men in their families. The recollections of Bhuiyan Dalit elders who participated in the BGLM provide a more capacious reading of the movement. Stories of their early history as kamia (bonded laborers), the increased caste violence that accompanied the state's attempts at land reform and redistribution, and their activism in the 1980s show that the movement not only intervened in the patriarchy, caste hierarchy, and other power inequities in the region, but produced a new subjectivity amongst formerly subjugated, disenfranchised people. Accounting for caste difference in women's experiences of the land movement uncovers a complex process of Dalit becoming and belonging. Their narratives push feminist scholars to broaden historical readings of the movement to understand how women who have been involved in social activism may be empowered and gain agency despite an intransigent patriarchy.

本文以种姓为背景的“差异”，以加深关于印度比哈尔邦菩提迦耶土地运动（BGLM）的女权主义话语。都市，受过良好教育的精英活动家最初将BGLM视为成功的妇女运动，因为它导致无地和边缘农民妇女获得土地所有权。然后，活动家和学者认为，只有当一些妇女把这片土地转让给其家庭中的男人时，成功才有限。参加BGLM的Bhuiyan Dalit老人的回忆提供了对该运动的更大理解。早期神迹的故事（奴役工人），伴随国家尝试进行土地改革和重新分配的种姓暴力的增加以及他们在1980年代的积极行动表明，该运动不仅干预了该地区的父权制，种姓等级和其他权力不平等现象，而且产生了在先前被征服，被剥夺权利的人中有了新的主观性。考虑到女性在土地运动中经历的种姓差异，揭示了达利特人成为和归属的复杂过程。他们的叙述促使女权主义学者扩大对该运动的历史解读，以了解尽管父权制固执己见，但参与社会行动主义的妇女如何获得授权并获得代理权。