I

Introduction

At the outset this chapter examines the paradox and contradiction of the project of inclusion using a dalit narrative, Karukku, an autobiography of Bama, who subjugates herself in search of a mainstream space that she does not get finally. On the other hand, she is left dejected, lost and perplexed and that reflects the paradox and mirage of inclusion in a society where subalternity has various facets and forces that perpetuate subjugation and exclusion. These are ironically the very facets that are considered as the forces of inclusion. Secondly, it challenges the notions, that religious conversion might help the subaltern community in eradicating their subalternity. This does not imply that Bama herself gets converted, but the community got converted sometime in the past for bettering their position as far as economic, political and cultural capital are concerned. Here, Bama's joining the convent is a move towards inclusion and away from subalternity, which does not work as planned. Thirdly, it attempts to show that communities and cultures like the Christian community in India seem to be progressive, liberal and global but in reality are not so because they are compelled to exclude by structures that paradoxically support inclusion of the subaltern. Finally, it tries to show that the politics of inclusion is normally in the hands of those who practice exclusion. This implies that subalternity and marginalization will continue to operate.