The article deals with the life experiences of a Dalit woman Viramma, who hails from an interior rural locality of Tami Nadu bordering Pondicherry. In course of her daily conversations with Josiane Racine, a French ethnomusicologist, Viramma shares the different facets of her life, which is conditioned by her own caste and class locations. Viramma’s narrative is very different from the version of the Western-educated or the English-educated Indian feminist activists and scholars who often rule out the compromises which seem to be favoured by Viramma and many of her generation. As the wife of a Dalit agricultural worker and herself also employed in the same sort of labouring occupation, Viramma seems to come out often with two apparently contradictory sets of responses, one of protest and the other of reconciliation. She makes it amply clear that as a Paraiyar woman living on the wages offered by the powerful Reddiar landlords, it is difficult to think of creating a situation of the world being turned upside down. This possibly encourages her to look into the other sides of life whether it be that of developments in familial life, ceremonies, rituals or that of popular beliefs centring around ghosts and goblins. Viramma also talks of politics and proves beyond all doubt that the Dalit women do not always need the agency of feminist activists belonging to the privileged groups to voice their protests.

中文翻译：

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追求不同的世界：维拉玛和达利特女性的描绘

这篇文章讲述了达利特妇女 Viramma 的生活经历，她来自与本地治里接壤的塔米纳德邦内陆农村地区。在与法国民族音乐学家 Josiane Racine 的日常对话中，Viramma 分享了她生活的不同方面，这取决于她自己的种姓和阶级地位。Viramma 的叙述与受过西方教育或受过英国教育的印度女权主义活动家和学者的版本大不相同，他们经常排除 Viramma 和她那一代人似乎偏爱的妥协。作为达利特农业工人的妻子和她自己也从事同一种劳动职业，维拉玛似乎经常出现两种明显矛盾的反应，一种是抗议，另一种是和解。她清楚地表明，作为一个靠强大的雷迪亚地主提供的工资生活的帕拉亚尔妇女，很难想象要创造一个天翻地覆的局面。这可能会鼓励她审视生活的其他方面，无论是家庭生活、仪式、仪式的发展，还是以鬼魂和妖精为中心的流行信仰。Viramma 还谈到政治，毫无疑问地证明达利特妇女并不总是需要属于特权群体的女权主义活动家的代理来表达她们的抗议。这可能会鼓励她审视生活的其他方面，无论是家庭生活、仪式、仪式的发展，还是以鬼魂和妖精为中心的流行信仰。Viramma 还谈到政治，毫无疑问地证明达利特妇女并不总是需要属于特权群体的女权主义活动家的代理来表达她们的抗议。这可能会鼓励她审视生活的其他方面，无论是家庭生活、仪式、仪式的发展，还是以鬼魂和妖精为中心的流行信仰。Viramma 还谈到政治，毫无疑问地证明达利特妇女并不总是需要属于特权群体的女权主义活动家的代理来表达她们的抗议。