Colours, space and power imbue each other in a myriad ways. It matters how people conceive colour and space on an intellectual, social, and political level.
An attempt to use the power of colour, space, and symbols to collect, examine, and select experiences that aid in breaking down the conceptions of colours on an intellectual, psychological, social and political way.
PART I
TRACING ROUTES OF DRESSING ALONG THE LENS OF CASTEISM IN INDIA
Fashion in India is a symbol of casteism or untouchability in India
~ Emma Tarlo, professor of anthropology at Goldsmiths, University of London
Dalits were prohibited from wearing clothing and sandals from much before Ambedkar’s time. Even in places where clothes were allowed, the rules prohibited them from dressing well or even being fully clad. The dhoti could not be worn full length, the pleats could only be at the deep blue/back, the blouse had to be of a particular type, the turban a certain colour, usually black and, in some places (like Travancore), the colour white was prohibited.
The Natyashastra states Brahmins and Kṣatriyas should be always made reddish yellow[99] and Vaiśyas and Śūdras dark or deep blue (śyāma) in complexion. The Natya Shastra states that there must be ten columns to bear the burden of the mandapa. Different castes of people sit in columns of various colours. Brahmins will sit in the front seat, which is very close to the stage; it indicates white colour. It is to be one cubit above the floor level. The red column seats are occupied by the Kshatriyas, behind the Kshatriyas vaishyas occupied seats which indicate yellow colour in
the northeast direction and then at last Sudras indicates blue colour in the north-west direction respectively.
the northeast direction and then at last Sudras indicates blue colour in the north-west direction respectively.
Source : Satyamev Jayate S1 | Episode 10 | Untouchability
PART II
TRACING DOWN THE HISTORY OF NEEL COLOUR IN INDIA
NeelBidhroh : The colour of rebellion
~ They say that the color of revolution is red. Not always. Sometimes, it’s blue. It was the Summer of 1859 in Bengal when thousands of ryots (peasants) refused to grow indigo for the European planters (owners of land and indigo factories). It was a show of rage and undying resolve. It became one of the most remarkable peasant movements of Indian history. It came to be called the Neel Bidroha or the Indigo Revolt.
PART III
DALIT VISUAL IMAGERY THROUGH THE BLUE LENS
where are the images of Dalit lives or experiences which have been silenced and ignored? How far could this be located through art and visual images?
~ The colour 'BLUE' speaks about these questions. Blue is the colour of sky—a representation of non-discrimination, that under the sky everyone is believed to be equal. There are many theories around this, but there is no settled history on why blue became the colour of Dalit resistance".
Ambedkar’s suit itself was reportedly a symbol of "political resistance," flouting the rules regarding what Dalits were permitted to wear.
It is representative of identifying with Dalit consciousness that is non-discriminatory. It also appeals to the masses as in the 'blue collar workers'.
Ambedkar’s suit itself was reportedly a symbol of "political resistance," flouting the rules regarding what Dalits were permitted to wear.
It is representative of identifying with Dalit consciousness that is non-discriminatory. It also appeals to the masses as in the 'blue collar workers'.
How far can such symbols like colours, acquired through different historical moments, be decontextualised from community practices and memory?
DECODING THE TRADEMARK BLUE
The blue colour of Ambedkar’s suit is a signifier on multiple levels. Some scholars have argued that the colour portrays Buddhist enlightenment. Some trace it back to when Ambedkar formed the Scheduled Caste Federation of India in 1942 and the Republican Party of India on 30 September 1956. The colour of his flag was blue with an Ashoka Chakra in the centre. The association of Ambedkar with blue captures the essence of his social, political and ideological struggle against an oppressive system. To the point where it has become a symbol of anti-caste movement and discourse in India.
INDIAN TRICOLOUR FLAG :
Two obvious questions arise here. Firstly, why do we call it a three-colour flag? Why has blue been erased from our cognitive frame when we think about the colour scheme of India’s national flag?
There’s also the eerie silence about navy blue, which compels us to confront the deep political prejudices of Indian politics. That’s because its roots trace back to the Dalits, to lower-caste politics. India’s most famous Dalit icon, a contemporary of Gandhi and Jawaharlal Nehru’s, Bhimrao Ramji Ambedkar, is always portrayed wearing a blue coat. Blue is still the colour of Dalit politics in modern India, too.
Is it a mere coincidence that the colour of the Ashokan wheel in the Indian national flag, navy blue, remains uncounted when we talk about the “Tricolour flag?” Or does this gesture perhaps reveal a deep grudge against Dalit politics and subaltern voices?
~ By Sadan Jha, associate professor, Centre for Social Studies
DOMINANCE AND AUTHORITY ARE LEGITIMIZED THROUGH SYMBOLS
"One sees everything in fragments and thinks in fragments. One must inquire into what it means to see totally."
