L'autocoscienza dei Dalits-Intoccabili come Subalterni. Riflessioni su Gramsci nel Sud dell'Asia.

In this article I reflect on Gramsci’s category of the ‘‘subaltern,’’ taking into consideration recent contributions to this topic, particularly those offered by Joseph Buttigieg, Giorgio Baratta, and Marcus Green. The latter, besides presenting an eloquent critique of Gayatri Chakravorty Spivak’s article ‘‘Can the Subaltern Speak?’’ allows me to return to Gramscian sources so as to carry out a radicalization of Gramsci’s positions with reference to the experience of ‘‘Untouchables’’/Dalits in South Asia. There is little doubt that inquiry into the ‘‘subaltern question’’ in India today cannot ignore the ‘‘Dalit question.’’ The case study referring to the Rishi-Dalits of Bangladesh accentuates still further the precarious position of these groups as subalterns, but also their aspiration to overcome subalternity

World Philosophies in Dialogue: A Shared Wisdom?

Martin Heidegger’s lecture in 1964 ›The End of Philosophy and the Task of Thinking‹ signaled a crisis and the acknowledgement of substantial changes within Western philosophy. Reflecting upon the concept of critical dialogue among World Philosophies (WP) can be seen as a corrective of this crisis and a novel advancement. I aim to substantiate this by referring to the work of three authors: i) Jean-Luc Marion’s reflections on Heidegger will give us the chance to overcome a narrow understanding of ›philosophy‹ and the possibility of discovering »new horizons« for the discipline which are revealed as a »donation« towards »wisdom«; ii) Reyes Mate’s considerations on ›Thinking in Spanish‹ will offer, aided by Walter Benjamin, a concrete example for renegotiating the space and the place for those »excluded from thinking«; and iii) Paul Ricoeur’s meditation On Translation puts forward the ethical element of »linguistic hospitality« and transformation of the self when encountering alterity. While it is impossible to do justice to these authors in a short article, I maintain that their work deserves close attention because it depicts the struggle within Western philosophy on its way towards maturity: still entangled with so many challenges derived from its troubled history, this maturity appears only faintly, on the horizon, precisely, in the form of ›traces‹. On these grounds, I believe that Anglo-European philosophy can no longer postpone opening up to an indispensable dialogue with other systems of thought wherein the presence of WP and the renewed effort of many philosophers committed to this endeavour is recognised

I Subalterni nel mondo: tipologie e nesso con le diverse forme dell'esperienza religiosa

L’esperienza religiosa dei gruppi subalterni occupa un posto di rilievo nel pensiero di Gramsci. È soprattutto nei Quaderni 3 e 25 che si trovano i riferimenti teorici e metodologici – offerti in reciproca osmosi – per individuare il nesso tra gruppi subalterni e religione. È qui che si avverte l’importanza delle “tracce di iniziativa autonoma” che forniscono allo “storico integrale” l’elemento base per poter compilare storie monografiche di questi gruppi. Pur nella comunanza di situazioni ed esperienze, ogni gruppo ha la sua storia, spesso composta da molteplici storie parallele, che danno quindi origine a monografie diverse. Queste monografie costituiscono, dal punto di vista dei gruppi subalterni, lo sforzo maggiore – coadiuvato dallo storico integrale – per affermare una storia alternativa che vuole raccontare il cammino di “ritorno” dei subalterni dai “margini della storia” verso il nucleo centrale della vita politica. Tenendo presente le avvertenze metodologiche suggeriteci nella prima parte del nostro incontro che ci propongono un’attenzione a “spie e cautele”gramsciane, penso sia necessario correre un rischio calcolato, e quindi applicare la linea indicata da Gramsci, sia per stabilire il nesso gruppi subalterni-religione, sia per indicare alcuni esempi di possibili “monografie” che servirebbe ad evidenziare la grande varietà di tipologie presenti tra i diversi gruppi subalterni nel mondo. Mentre la lista di queste tipologie sarebbe in sé alquanto estesa, in questo scritto desidero offrire due esempi di tipologie che andrebbero poi ulteriormente sviluppate in vere e proprie monografie: il blues afro-americano e il concetto di “lavoro” in un’area della Sardegna

Inner Life, Politics and the Secular: Is there a ‘Spirituality’ of Subalterns and Dalits? Notes on Gramsci and Ambedkar.

When discussing the plight of subaltern groups, scholars often underline the economic and material troubles suffered by “the poor” through the perpetration of unjust exploitation, unequal distribution of wealth, and more generally, their being subjected to abuse and violence. This narrative frequently includes the means put in place by subalterns to regain a share of power, but the idea of “inner life” or “spirituality” has hardly been considered as part of the process through which subalterns express their agency so as to attain recognition of their “full humanity.” A closer analysis of Gramsci’s Notebook 11 and other works, however, highlights the relevance of an innovative, transforming, and immanent “spirituality” that necessarily reflects the historical experience of subaltern groups. This is further emphasized by the writings and activity of the Dalit leader B. R. Ambedkar

Gramsci ve madunlarim dini: güney asya’daki dalitler (dokunulmazlar) hakkinda bir örnek çalişma

Religion is a significant component in the Dalits' life-experience and occupies a prominent place also in their struggle to achieve recognition within civil and political society. The 'religion of the subalterns' - defined also as 'common sense' and 'philosophy of the masses' - is a prominent Gramscian theme. In this paper, following a brief note on the general condition of the Dalits and their effort to affirm themselves as political subjects, I will discuss and compare the writings and activity of Gramsci and Ambedkar, the Indian leader of ex-Untouchables, highlighting their commitment in favour of Subalterns/Dalitis. This inquiry will shed some light on the following research questions: 1) Why are Dalits a prototype of Gramscian subalternity? 2)Why is religion relevant for subalterns and for Gramsci? 3) What is the connection between religion and civil-political society for both the subalterns/Dalits and for Gramsci

“Non solo Launeddas” e “Il Fondo Bentzon dell’ISRE”

Web articles on the manuscripts and field notes gathered between 1965-1971, by the Danish anthropologist Andreas Fridolin Weis Bentzon (1936-1971) on the village of Nule, Central Sardini

Pengaruh Efektivitas dan Kontribusi Penagihan Pajak dengan Surat Paksa Terhadap Penerimaan Pajak pada Kantor Pelayanan Pajak Pratama Cikarang Selatan

Fenomena yang terjadi dalam penelitian awal yaitu masih belum tercapainya efektivitas penerimaan pajak, dan kontribusi penerimaan pajak, serta keinginan peneliti untuk mengetahui bagaimana perencanaan dan partisipasi penagihan pajak dan penerimaan pajak di Kantor Pelayanan Pajak Pratama Cikarang Selatan. Tujuan penelitian ini adalah untuk mengetahui tingkat efektivitas dan kontribusi penagihan pajak dengan Surat Paksa, serta pengaruhnya terhadap penerimaan pajak baik secara persial maupun simultan dari variabel efektivitas penagihan pajak dengan Surat Paksa, kontribusi penagihan pajak dengan Surat Paksa, dan penerimaan pajak pada Kantor Pelayanan Pajak Pratama Cikarang Selatan. Metode yang digunakan adalah metode deskriptif analisis. Pengujian statistik menggunakan regresi linier berganda, dimana pengaruh parsial diuji dengan menggunakan uji t dan pengaruh simultan diuji menggunakan uji F. Dari hasil analisis perhitungan dengan menggunakan rasio efektivitas menunjukkan bahwa efektivitas penarikan pajak dengan surat paksa tergolong efektif dan hasil analisis rasio kontribusi penarikan pajak dengan surat paksa tidak berpenagreruh terhadap penerimaan pajak di KPP Cikarang Selatan. Berdasarkan analisis data dengan menggunakan SPSS 21.0 For Windows menunjukkan bahwa hasil uji hipotesis secara parsial maupun simultan membuktikan bahwa efektivitas dan kontribusi penagihan pajak dengan Surat Paksa mempunyai pengaruh yang signifikan terhadap penerimaan pajak. Koefisien diterminasi menunjukkan 64,8% artinya 64,8% penerimaan pajak dipengaruhi oleh efektivitas penagihan pajak dengan Surat Paksa. Sedangkan sisanya 35,2% penerimaan pajak dipengaruhi oleh faktor-faktor lainnya diluar penelitian ini. Kata Kunci : Efektivitas, Kontribusi Penagihan Pajak, Surat Paksa, dan Penerimaan Pajak