Discourses within Indian culture may vary from region to city. Therefore, it is important to take a look at the political and gender formations that occurred in the 1980s and 1990s to understand the situation today. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay The struggle among Dalit women has shaped an organization that defends the rights of these women. Their issues have become a daily agenda on the global public stage. This movement has become an important part of feminist politics in India. Furthermore, the organization was supported by Dalit women activists who were part of the National Federation of Dalits, also called NFDW. Things like sexual violence, rape, castitation, psychological aberration and intra-Dalit domination are some of the complex realities of Dalit women's society. If we look at internal factors, the gender position in Dalit society has an effect on these women too. For example, Dalit women in Maharashtra are more educated and employed than their counterparts in Karnataka. And in regional conferences, she would be the first to represent Dalit women. According to NFDW this situation does not just impose epistemic privilege on others. The NFDW has disassociated them from this type of act. This type of engagement will not be tolerated, as the chosen group is not representative of the majority of Dalit women. At the political level, in the post-Ambedkar period, Dalit women have faced exclusion even among male Dalit leaders. This kind of political marginalization was condemned by Dalit women in regional conferences where only men dominated the scene. Dalit women also face dominant male behavior within their society, which is exactly the same behavior that Dalit men are reproducing against their women, which has been dominated and used against them by other high-status societies in India. Referring to this circumstance where women Oppression was exercised by the lower castes, which indicates that the reality of Dalit women like that is more severe in terms of sexual violence and towards those who belong to lower castes and classes. Most likely the caste factor plays an important role, so it is not only internal factors, but also external ones. It is difficult to break the socio-cultural cycle in some parts of society when it is rooted in people dating back to the past. It can be referred to one of the trials that happened on 22 December 1963 to Laxmibai Vithal AS and her three daughters when they were sexually molested by undressing and parading, they were beaten with sticks and then two women dragged them naked to the village. This incident happened because the mother's son (Laxmibai) was told that her son had misbehaved towards the employer's wife. The frustration on this side is that there is so much that needs to be done before a case like this is taken seriously and not least in court, as this one was. Assuming that not only an abusive and illegal act occurred, but also an insult to people who live in circumstances where even the courts in some cases cannot fight their right to harsh reality. It appeals to a manifesto between reality and judgment, where there is more compassion in maintaining caste differences, instead of breaking this practice, when the existence of untouchability becomes unexpressed or other cases of harassment and violence, where the judgments only rest. mind: this is just an example. Get a custom paper from our expert writers now. Get a custom essay In this context, Hosseini and Welchmann.