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Chapter 3: Review of Literature Chapter 3: Review of Literature This Chapter is subdivided into two sections. The 1st section explores key terms used for this study. Besides this, the researcher has analyzed multiple conceptual approaches to the study of identity whereby highlighting the imperative understanding of identity as a social construct in the process of debunking the notion that formation of identity is based on cognitive self construction thereby subsequently opening up a new forum of consciousness on the dialectics between ‘self’ and ‘others’. From Freud’s psychoanalysis (1921) to Saussure’s language representation (1949) to Goffman’s dramaturgical representation (1959) of identity as social construct, this section attempts to delve closely with useful conceptual framework as well as to trace the development of identity scholarship from available literatures. The study has also identified different locations where identities are being exercised such as culture, literature, gender, religion, sports, economy, politics, emotions, outward and inward remittance and language. These different locations have become important ‘social markers’ for the study of identity reconstruction especially in a globalizing world in general and India in particular. Literatures available on these ‘social markers’ will be reviewed. In other words, identity reconstruction will be looked at in relations to different intervening variables; how these variables contribute in determining the sustainability of tribal migrants and their identity. We will also uncover various academic texts, journals, web pages and reports of political and non-governmental agencies on the dialectics between ‘indigenous’ and ‘tribe’, who is ‘indigenous’ or ‘tribe’ or who is an ‘indigenous tribe’?. In order to unravel the conceptual definition of ‘indigenous tribe’, this study analyzed the writings of scholars such as Béteille (1981), Xaxa (1999), Risley and Gait, G.S. Ghurye (1963), Sinha(1958); Bose (1941); Roy- Burman (1972); Kosambi (1975) Sanders (1999) Corry (2011), to name a few. For concepts on social networks, the study has evaluated academic texts by Manuel Castells, a Spanish sociologist who has introduced the concept ‘network society’ within the framework of an information society, communication and globalization. This section tried to analyze terms such as ‘social reconstruction’ and ‘migration’ from a social dynamic perspective; terms conventionally viewed as being influenced by pedagogical philosophy (Brameld 1956) and economical shift respectively. The term ‘native’ is also a loosely constructed term and appears to be limited in defining the true essence of migrating tribes and their history. Therefore, the study seeks to delve with the categorical notion of who is a ‘native’ in the context of a changing socio- cultural scenario of the tribal world. Lastly, the term ‘Hmar’ is a nomenclature of indigenous tribes of North East India. This study highlights different cultural symbols and enquiry is made whether such symbols play role(s) in reconstructing a particular identity within the backdrop of Indian national identity. In other words, the study evaluated the existence of a Hmar nation within the larger framework of an Indian nation. This research has also examined academic texts by scholars (Dena (2008), Zama (2012) Baruah (2005) and unpublished works of indigenous writers (Keivom (2010), Dailo (2015), Pudaite (1963) in order to have an analytical understanding of the historical evolution of Hmar tribes and their future socio-cultural set-up. The 2 nd section delves with key concepts related to this study. The process of social segregation and the categorization of ‘us’ and ‘them’ in India is not a new phenomenon; it has been in existence from time immemorial. Therefore, this research has examined various academic literatures relating to the growth of inter-communal, inter-regional and inter-group rivalries, lives beyond the periphery and questions relating to the formation of nations within a nation have been examined through academic writings of Subhir Bhaumik (2009), Guha, Margaret Zama (2012), Kailash C Baral et.al. on Northeast India. Also, various concepts such as ‘stretched identity’ (Bucholtz and Hall: 1995) and ‘imagined community’ (Anderson 1983; Appadurai 1997) where tribal migrants have become a part of within the complex socio-political scenario of a ‘globalizing India’ has been highlighted. Lastly, this section also points out indigenous tribal people search for the assertion of a unique and distinct identity and in the process, the eventual growth of religious and social organizations in the form of Fellowships and Associations respectively. Key words use for secondary sources are identity, positioning, global scapes, migration, diaspora, globalization, imagined community, super diversity, indigenous tribes Section 1 3.1: Review of Key Terms 3.1.1 - Identity Tracing the evolution to the study of identity, many academic scholarships are critical of the exclusive nature of theorizing identity. The term ‘identity’ has a long history. However, it was not until the 20 th Century that studies on identity became a subject matter of discipline. In the 1950s, the concepts of identity began to gain its ground in social sciences and humanities. A single concept of defining ‘identity’ is a hard task which will have no end and instead prove to be even more in contestation in terms of definition, measurement and testing. The inception of identity theory in the academic world can be traced to structural symbolic interactions theory (Stryker:1980) and later followed by social identity theory through the study of social categorization of people (Tejfel: 1978). It is noteworthy, however, that though both identity and social identity theory centred on the socio-cognitive approach, the process of their approaches to socio-cognitive means can differ. In social identity scholarship, membership is an important criterion of identifying oneself into a group or community and that members of such group accepts and enacts roles as normative arrangement to their group membership (Turner: 1994, Burke: 2009, Stets:1996). Also, when a member is more involved with the activity of a group or community, the feeling of ‘belongingness’ tends to grow stronger (Ethier & Deaux: 1994) For the process of conceptualizing identity, this study has also included analytical framework of socio-relational, cognitive as well as formal and informal norms within the constitutive tribal socio-legal set-up which largely allows different disciplines to integrate within the social realm of identity scholarship. According to Roger Smith (2002:302), identities are “among the most normatively significant and behaviorally consequential aspects of politics” 1. Amartya Sen rightly pointed out: “History and background is not the only ways of seeing ourselves and the group to which we belong” . We try and place our perception of differences under one big umbrella without trying to identify the many intricate frames which hold the umbrella together. However, Sen’s argument is that “A sense of identity can be a source not merely of pride and joy, but also of strength and confidence”. Yet, he also acknowledges that “ identity can also kill…” 1 Also in Abdelal, R. Herrera Y M, et.al (eds) (2009) page 17 in Measuring Identity: A Guide for Social Scientists. Cambridge University Press. New York. pp 428 Therefore, locating such identity related issue is an impending tasks for social scientists and policy makers to look into the fundamental principle of locating the core issue of how participatory actions–social, economy, political and emotional - as well as social security be achieved and maintained. In the context of India, locating one’s identity within the framework of a so called ‘nation’ is a complicated task with no shared history of its citizens. Then again, a question arises as to the time span required for the nativization of a people in a country. If there is a collective understanding of an Indian identity starting from 1947, then all people living within the geographical boundary from independence are considered legal citizens. However, historical past does not allow such lines to be drawn. Within the critical juncture of Indian nation formation, the legal, religion, culture, tradition, and accepted uniform civil code both at socio-political level continues to remain in contestation, the meaning of collective identity continues to be the epicenter in public discourses. Here, borrowing from Freud’s interpretation of social relationships and discourses (Freud: 1921), identification, introjections and projection plays a very crucial role in the cognitive interpretation of identity of an individual and society. On the other hand, the introjections and projection from the id, ego and super ego of Freud’s psychoanalysis, leaves a wide gap between the self as a person and the self as a social being, capable of constructing his/her own reality through interdependence. However, Freud’s identity scholarship paved way for other disciplines especially subaltern studies such as feminist to interpret civilization based on the existence of patriarchy (Mitchell 1975; Chodorow 1978) 2. Discussions on identity can be emphasized broadly on two major traditions – psychodynamics and sociological – which are “the invented and constructed character of identity" 3. The psychodynamic tradition evolves primarily through Sigmund Freud. Based on the Freudian belief, in spite of the many conflicts within the process of socialization, the psychic
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