A comparative study of tools and processes of empowerment and inclusion of marginalized communities as under affirmative action and the EU framework. The case of the Roma of Hungary and the Dalits of India

Marginalization is a socio-political reality and is visible amongst communities deemed marginalized according to accepted standards of social and economic exploitation. - Notwithstanding their geo-spatial and contextual differences such communities are widely spread. - Marginalization has for centuries been intimately linked to poverty, degradation and superficial superior-inferior constructs based on race, religion, status and nationality - Marginalized communities (in this case Roma and Dalits) could learn from their respective experiences with the support of their own governments, and such experience-sharing could go towards their eventual empowerment and inclusion in the society. - A positive approach in recognizing their strengths and respecting them as equal members of the society could go a long way in recognizing their value and advocating their cause for empowerment. - Inclusive community development and participatory grassroots governance are the most potent answers to develop the skills of these communities by themselves and provide them agency and advocacy. - Corruption and lack of proper management of funds disbursal are anti-growth factors. Unless suitably curbed, they could seriously hamper developmental efforts made for the marginalized communities and the status quo can never change. - An alternative knowledge path of recognising and appreciating their cultural and social capital to the previously seen historical or anecdotal approach could lay the foundation for a better understanding of the cause of the malaise and the means for redressal of the problems on the ground. - Identity is an important marker for marginalized communities though at times such communities, when they get beyond a certain threshold of marginalization and start to integrate with the mainstream population, tend to voluntarily dissociate themselves from their original ethnic identity. Notwithstanding such occasional deviational behaviour, both group and individual identity are means of sustenance and security for these groups in the face of dominance by socially powerful bodies. - While several studies have come out on the historiography of narratives about the Roma, cross-cultural references to other similarly placed marginalized communities has been seriously lacking in social science research. By assessing the ‘comparability’ of the Roma with the Dalits of India despite their geo-political differences through suitable contextualisation, a serious step has been taken in initiating comparative studies of various marginalized communities in other parts of the world. - Such an approach could foster inter-culturalism as against the rising trend of authoritarianism and the concomitant spread of radicalism from extreme-left and right forces. The best way to go forward would be for the state to initiate a dialogue of cooperation with mutual respect and understanding with such marginalized communities who otherwise have the potential of creating disturbance in the society because of sheer cul-de-sac frustration and justifiable clamour to meet their economic needs. - Integration of the needs and well-being of all sections of the society, and particularly of the most vulnerable, could work towards ushering a rules-based system ensuring overall development, security and resilience as a firewall against fissiparous and divisive factors of terrorism and forced migration which could potentially rupture the fabric of the state and disrupt inter-state relations.