In this post, I'll be analyzing the research paper cum article Of Rasoi ka Kaam or Bathroom ka Kaam by Sonal Sharma who looks in the space of women employed in domestic labour as maids and cleaners. In this piece the author explores the intersectionality between caste and class in domestic labour which is composed of mainly lower class and caste women in India, and how the reason which is deprived of logos, is masqueraded with the domestic help being 'dirty' or 'unhygienic' to discriminate and dominate the other.
The intriguing part of the article is the scope of caste explored. Instead of discussing the notion of caste and untouchability with varna or jati system, author identifies purity and pollution in practicing caste system thus, expanding the view caste in observed in the social structure, presenting them in two sections. First is practice of caste and inquiries about specialization/segregation in tasks, and second, workers' perception of their employers, while maintaining heterogeneity between workers' for sampling purposes.
The discourse presents complex and nuanced ideas of practicing caste in society with implications of task being assigned based on caste and religion in the facade of cleanliness and hygiene. For a non-dalit, is considered pure and is allowed to serve the employer (usually middle/upper class families') by cooking but person belonging to a Dalit community is prohibited to enter and is most likely fired from work for they are considered dirty. In the piece, an interview of Raj and Geeta is given where this distinction is clearly exhibited.
The piece necessitates the understanding and relation of dirty and clean keeping household spaces in context, which shapes identity within the household by reinforcing caste hierarchy and promoting caste based anxieties'.
The intriguing part of the article is the scope of caste explored. Instead of discussing the notion of caste and untouchability with varna or jati system, author identifies purity and pollution in practicing caste system thus, expanding the view caste in observed in the social structure, presenting them in two sections. First is practice of caste and inquiries about specialization/segregation in tasks, and second, workers' perception of their employers, while maintaining heterogeneity between workers' for sampling purposes.
The discourse presents complex and nuanced ideas of practicing caste in society with implications of task being assigned based on caste and religion in the facade of cleanliness and hygiene. For a non-dalit, is considered pure and is allowed to serve the employer (usually middle/upper class families') by cooking but person belonging to a Dalit community is prohibited to enter and is most likely fired from work for they are considered dirty. In the piece, an interview of Raj and Geeta is given where this distinction is clearly exhibited.
The piece necessitates the understanding and relation of dirty and clean keeping household spaces in context, which shapes identity within the household by reinforcing caste hierarchy and promoting caste based anxieties'.
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