Thrice alienated, Dalit women face a triple burden of caste, class and gender. The subaltern women belonging to Dalit communities in Kolhapur, Maharashtra is the focus of my paper. I have conducted in-depth interviews of the women I have met; and carefully documented their lives over a period of years. In due course of time, I realized that there are kalavanteen women (artistes of various folk-art forms) who are struggling to leave behind a tainted life and seize the opportunity to live a life of dignity. These are women who are involved in the performing arts, including singing, dancing and acting; Lavani, Tamasha and Jalsas. Such women who performed and entertained were available for sexual pleasures, but rarely married. They were rarely considered honourable women. Now when the image is that of a performing woman, she too will be consumed with greedy/hungry eyes. Her body parts too, are exposed to male glances, she has to attract them, as such, she cannot be expected to be chaste. However, in Kolhapur today, these kalavanteen, women have challenged their Dalitness; contested their being downtrodden; and finally derived a sense of agency from their being Dalit, their being downtrodden. I felt that it is highly significant to trace the manner in which they have attacked the systemic degradation that has eroded their lives for decades and tried to bring a sense of dignity.

中文翻译：

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尊严的斗争：马哈拉施特拉邦的卡拉万特人

三次疏远，达利特妇女面临种姓、阶级和性别的三重负担。属于马哈拉施特拉邦科尔哈布尔达利特社区的底层妇女是我论文的重点。我对我遇到的女性进行了深入访谈；并仔细记录了他们多年来的生活。久而久之，我意识到有kalavanteen妇女（各种民间艺术形式的艺术家）正在努力摆脱被污染的生活并抓住机会过上有尊严的生活。这些是从事表演艺术的女性，包括唱歌、跳舞和表演；拉瓦尼、塔玛莎和贾尔萨斯。这些表演和娱乐的女性可以享受性快感，但很少结婚。她们很少被认为是可敬的女性。现在当形象是一个表演女性的形象时，她也会被贪婪/饥饿的眼睛所吞噬。她的身体部位也暴露在男性的目光中，她必须吸引他们，因此，不能指望她是贞洁的。然而，在今天的 Kolhapur，这些 kalavanteen 妇女已经挑战了她们的贱民；反对他们被压迫；最终从他们是达利特人，他们被压迫中获得了一种代理感。我觉得追踪他们攻击已经侵蚀他们生活数十年的系统性退化并试图带来尊严感的方式非常重要。最终从他们是达利特人，他们被压迫中获得了一种代理感。我觉得追踪他们攻击已经侵蚀他们生活数十年的系统性退化并试图带来尊严感的方式非常重要。最终从他们是达利特人，他们被压迫中获得了一种代理感。我觉得追踪他们攻击已经侵蚀他们生活数十年的系统性退化并试图带来尊严感的方式非常重要。