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Understanding Caste: From Buddha to Ambedkar and Beyond
Understanding Caste approaches the historical issue of caste and anti-caste movements from a position of insightful inquiry and rigorous scholarship. Critiquing the sensibility which equates Indian tradition with Hinduism, and Hinduism with Brahmanism which considers the Vedas as the foundational texts of Indian culture and discovers within the Aryan heritage the essence of Indian civilisation it shows how even secular minds remain imprisoned within the Brahmanical vision.
It looks at the alternative traditions nurtured within Dalit movements, which have questioned this way of looking at Indian society and history. Written in a lucid and readable style, the author elucidates how Dalit politics and the Dalit vision require going beyond even the term Dalit and how it has contributed to being symbolic of the most oppressed and exploited sections within the graded hierarchies of caste.
Alongside the ascendance of Hinduism, the book traces the invasive trends of resistance and revolt in the tenets of Buddhism and radical bhakti, in the anti-patriarchal stands of early feminists, in the pervasive radicalism of the Dalit activists from Phule and Periyar, Ramabai and Tarabai, to Kabir, Tukaram and Ambedkar, even for that matter Buddha himself.
This book brings to the reader the failures and triumphs of the many efforts that have aimed to dissolve the oppressive facets of Hinduism and its caste ideology, and continue to organise in newer ways for 'another' possible world where equality and human freedom reign supreme. It also makes visible the logic of Dalit politics and the rise of the Bahujan Samaj Party, as a major alternative to the rise of Hindutva. This important and essential reading will be an invaluable primer on the subject to students of Dalit and caste studies and politics.
It looks at the alternative traditions nurtured within Dalit movements, which have questioned this way of looking at Indian society and history. Written in a lucid and readable style, the author elucidates how Dalit politics and the Dalit vision require going beyond even the term Dalit and how it has contributed to being symbolic of the most oppressed and exploited sections within the graded hierarchies of caste.
Alongside the ascendance of Hinduism, the book traces the invasive trends of resistance and revolt in the tenets of Buddhism and radical bhakti, in the anti-patriarchal stands of early feminists, in the pervasive radicalism of the Dalit activists from Phule and Periyar, Ramabai and Tarabai, to Kabir, Tukaram and Ambedkar, even for that matter Buddha himself.
This book brings to the reader the failures and triumphs of the many efforts that have aimed to dissolve the oppressive facets of Hinduism and its caste ideology, and continue to organise in newer ways for 'another' possible world where equality and human freedom reign supreme. It also makes visible the logic of Dalit politics and the rise of the Bahujan Samaj Party, as a major alternative to the rise of Hindutva. This important and essential reading will be an invaluable primer on the subject to students of Dalit and caste studies and politics.
115 pages, Paperback
First published November 1, 2010
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About the author
Gail Omvedt
32 books67 followersDr. Gail Omvedt is an American-born Indian scholar, sociologist and human rights activist. Omvedt has been involved in Dalit and anti-caste movements, environmental, farmers' and women's movements.
She was born in Minneapolis, and studied at Carleton College, and at UC Berkeley where she earned her PhD in sociology in 1973. She has been an Indian citizen since 1983.
In recent years she has been working as a consulting sociologist on gender, environment and rural development, for the United Nations Development Programme (UNDP), Oxfam Novib (NOVIB) and other institutions.
Wikipedia
She was born in Minneapolis, and studied at Carleton College, and at UC Berkeley where she earned her PhD in sociology in 1973. She has been an Indian citizen since 1983.
In recent years she has been working as a consulting sociologist on gender, environment and rural development, for the United Nations Development Programme (UNDP), Oxfam Novib (NOVIB) and other institutions.
Wikipedia
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August 28, 2021
"The 4 pillars of social democracy in India - Ambedkar, phule, shahu Maharaj of kolhapur, Periyar"
- Kanshi ram.
சமீபத்தில் மறைந்த மேற்கத்திய ஆய்வாளர் Gail omvedt அவர்கள் எழுதிய “Understanding Caste: From Buddha to Ambedkar and Beyond” என்கிற புத்தகத்தை வாசிக்க நேர்ந்தது, 120 பக்க புத்தகம் தான் என்றாலும் இந்து மதம் பற்றியும் சாதி அமைப்பு பற்றியும் அதை எதிர்த்து நடந்த சமூக நீதி போராட்டங்கள் மற்றும் அதில் பங்கெடுத்த முக்கிய ஆளுமைகள் பற்றி எல்லாம் சுருக்கமாக பேசுகிறது இந்நூல்.
இந்நூல் பார்ப்பனிய மதத்தை எதிர்த்து முதலில் சமர் செய்த புத்தரின் தொடங்கி அம்பேத்கர் வரை நீள்கிறது. இன்னும் குறிப்பாக சொல்லவேண்டும் என்றால் பார்ப்பனியத்தை எதிர்த்த புத்தரில் தொடங்கி பார்பனியத்தோடு எந்த ஒரு நிபந்தனையும்(without any common minimum program) அற்று கூட்டு வைத்த BSP( Bahujan samaj party) வரை பேசுகிறது.
தமிழகத்தில் சுயமரியாதை இயக்க பங்களிப்பை பற்றியும், பெரியாரின் திராவிடநாடு கோரிக்கை எதன் அடிப்படையில் அமைத்தது என்பது பற்றியும் விரிவாக பேசுகிறது. மகாத்மா பூலே, சாவித்ரிபாய் பூலே, பண்டித ராமாபாய், தாராபாய் ஷிண்டே ஆகியோரின் சாதி ஒழிப்பு என்பது பெண்ணியதோடு எப்படி இணைந்திருந்தது என்பதையும் இந்நூல் பேசுகிறது. கன்ஷி ராம் தொடங்கிய BSPயின் தலைமை மாற்றத்திற்கு பிறகான வாக்கரசியல் செயல்பாடுகள் தனிமனித காழ்ப்பினால் எப்படி நீர்த்து போனது என்பதையும் நூலில் இறுதி பகுதியில் பதிவு செய்துள்ளார்.
இந்து என்பது ஒரு மதத்தை குறிக்கும் சொல்லா? அல்லது ஒரு பகுதியில் வசிக்கும் மக்களை குறிக்கும் சொல்லா? என்பது அகண்ட பாரதம் பேசும் ஹிந்துத்துவவாதிகளிடம் எழுப்பப்பட வேண்டிய கேள்வி. இந்திய துணைக்கண்டத்தை புரிந்துகொள்ள ஆர். பாலகிருஷ்ணன் அவர்கள் "இந்தியா ஒரு மழைக்காடு(Rainforest)" என்பார். இங்கு பன்முகத்தன்மை கொண்ட அம்சங்கள் அதிகஅளவில் இடம்பெற்றுள்ளது, மொழி, மதம், இனம், பண்பாடு, வாழ்வியல், கடவுள், வழிப்பாட்டு முறை என அனைத்தும் இடத்திற்கேற்ப மாறுபடும். இந்து என்கிற இந்த அடையாளமே சமீபத்தில் ஏற்படுத்தப்பட்ட ஒன்றாக தான் பார்க்கே வேண்டியுள்ளது.
சாதி ஒழிப்பு என்பது நீண்ட நாள் இலக்கு, அதை முன்னெடுத்த ஆளுமைகள் அனைவரும் இங்குள்ள தலித்துகள் மற்றும் பிற்படுத்தப்பட்ட சாதிகளுக்கு இடையிலான ஒற்றுமையை முதன்மை படுத்தியுள்ளார்கள். உள்ளபடியே சொல்வேதென்றால் Dalit Panthers அறிக்கையின் அடிப்படையில் தலித்(Dalit) என்கிற சொல்லலும் பார்ப்பனர் அல்லாதார்(Non-Brahmin) என்கிற சொல்லும் ஒரே அர்த்தத்தில் பொருள்படுகிறது. ஆனால் நடைமுறையோ தலைகீழாக இருக்கிறது. அந்த ஒற்றுமை பற்றிய விவாதங்கள் ஆக்கபூர்வமானதாக நடக்க வேண்டிய காலகட்டத்தை நோக்கி நகர்ந்துள்ளோம்.
தமிழகத்திலும் சரி இந்திய அளவிலும் சரி கம்யூனிஸ்டுகள் எப்படி அந்நியப்பட்டு(Irrelevant) போனார்கள் என்பதை இந்நூல் நிச்சயம் தெளிவு படுத்தும். அம்பேத்கர் சாதிக்கு எதிரான முன்னெடுப்பை இரண்டு வகையில் கையாண்டார் ஒன்று சித்தாந்த(Ideological) ரீதியிலானது மற்றோன்று பொருளாதார(Economical) ரீதியிலானது. புத்த மதத்தை ஏற்ப்பதன் மூலம் முதலாவதை அவர் பூர்திசெய்தார், பொருளாதார ரீதியிலான முன்னெடுப்பு எத்தகையது என்பது தெளிவாக தெரியவில்லை. அவர் தொடங்கிய Republic Party பின்னாளில் நீர்த்து போனது. Republic Party பற்றி கன்ஷி ராம் " எப்படி அரசியல் செய்யக்கூடாது என்பதை Republic Partyயை பார்த்து கற்று கொண்டதாக” கூறுகிறார்.
இப்படி இந்திய முழவதும் நடந்த இயக்க செயல்பாடுகளை பற்றி தெரிந்துகொள்ளவும், அதிலுள்ள நிறை குறைகள் பற்றி புரிந்துகொள்ளவும் இந்த புத்தகம் அவசியம் உதவும்.
வாய்ப்புள்ள நண்பர்கள் அவசியம் வாசித்து பயனடையவும்.
புத்தகத்தின் இறுதியில் கொடுக்கப்பட்டுள்ள புத்தகபட்டியல் அனைவரும் வாசிக்கவேண்டிய ஒன்றாகும். அவற்றையும் இங்கே பகிர்கிறேன்
Nationalism without a nation in india - Aloysius
Annihilation of caste - Dr. Ambedkar
Philosophy of Hinduism Dr. Ambedkar
The life and times of pandita ramabai - uma chakravarti
Towards a Non-brahmin millennium - V.Geetha, S.V. Rajadurai
Why i am not a hindu - Kancha Ilaiah
Debrahmanising history - Braj Ranjan Mani
Buddhism in India: Challenging Brahmanism and Caste - Gail omvedt
Slavery - Mahatma Phule
Dr. Ambedkar and the untouchable movement - Eleanor Zelliot
- Kanshi ram.
சமீபத்தில் மறைந்த மேற்கத்திய ஆய்வாளர் Gail omvedt அவர்கள் எழுதிய “Understanding Caste: From Buddha to Ambedkar and Beyond” என்கிற புத்தகத்தை வாசிக்க நேர்ந்தது, 120 பக்க புத்தகம் தான் என்றாலும் இந்து மதம் பற்றியும் சாதி அமைப்பு பற்றியும் அதை எதிர்த்து நடந்த சமூக நீதி போராட்டங்கள் மற்றும் அதில் பங்கெடுத்த முக்கிய ஆளுமைகள் பற்றி எல்லாம் சுருக்கமாக பேசுகிறது இந்நூல்.
இந்நூல் பார்ப்பனிய மதத்தை எதிர்த்து முதலில் சமர் செய்த புத்தரின் தொடங்கி அம்பேத்கர் வரை நீள்கிறது. இன்னும் குறிப்பாக சொல்லவேண்டும் என்றால் பார்ப்பனியத்தை எதிர்த்த புத்தரில் தொடங்கி பார்பனியத்தோடு எந்த ஒரு நிபந்தனையும்(without any common minimum program) அற்று கூட்டு வைத்த BSP( Bahujan samaj party) வரை பேசுகிறது.
தமிழகத்தில் சுயமரியாதை இயக்க பங்களிப்பை பற்றியும், பெரியாரின் திராவிடநாடு கோரிக்கை எதன் அடிப்படையில் அமைத்தது என்பது பற்றியும் விரிவாக பேசுகிறது. மகாத்மா பூலே, சாவித்ரிபாய் பூலே, பண்டித ராமாபாய், தாராபாய் ஷிண்டே ஆகியோரின் சாதி ஒழிப்பு என்பது பெண்ணியதோடு எப்படி இணைந்திருந்தது என்பதையும் இந்நூல் பேசுகிறது. கன்ஷி ராம் தொடங்கிய BSPயின் தலைமை மாற்றத்திற்கு பிறகான வாக்கரசியல் செயல்பாடுகள் தனிமனித காழ்ப்பினால் எப்படி நீர்த்து போனது என்பதையும் நூலில் இறுதி பகுதியில் பதிவு செய்துள்ளார்.
இந்து என்பது ஒரு மதத்தை குறிக்கும் சொல்லா? அல்லது ஒரு பகுதியில் வசிக்கும் மக்களை குறிக்கும் சொல்லா? என்பது அகண்ட பாரதம் பேசும் ஹிந்துத்துவவாதிகளிடம் எழுப்பப்பட வேண்டிய கேள்வி. இந்திய துணைக்கண்டத்தை புரிந்துகொள்ள ஆர். பாலகிருஷ்ணன் அவர்கள் "இந்தியா ஒரு மழைக்காடு(Rainforest)" என்பார். இங்கு பன்முகத்தன்மை கொண்ட அம்சங்கள் அதிகஅளவில் இடம்பெற்றுள்ளது, மொழி, மதம், இனம், பண்பாடு, வாழ்வியல், கடவுள், வழிப்பாட்டு முறை என அனைத்தும் இடத்திற்கேற்ப மாறுபடும். இந்து என்கிற இந்த அடையாளமே சமீபத்தில் ஏற்படுத்தப்பட்ட ஒன்றாக தான் பார்க்கே வேண்டியுள்ளது.
சாதி ஒழிப்பு என்பது நீண்ட நாள் இலக்கு, அதை முன்னெடுத்த ஆளுமைகள் அனைவரும் இங்குள்ள தலித்துகள் மற்றும் பிற்படுத்தப்பட்ட சாதிகளுக்கு இடையிலான ஒற்றுமையை முதன்மை படுத்தியுள்ளார்கள். உள்ளபடியே சொல்வேதென்றால் Dalit Panthers அறிக்கையின் அடிப்படையில் தலித்(Dalit) என்கிற சொல்லலும் பார்ப்பனர் அல்லாதார்(Non-Brahmin) என்கிற சொல்லும் ஒரே அர்த்தத்தில் பொருள்படுகிறது. ஆனால் நடைமுறையோ தலைகீழாக இருக்கிறது. அந்த ஒற்றுமை பற்றிய விவாதங்கள் ஆக்கபூர்வமானதாக நடக்க வேண்டிய காலகட்டத்தை நோக்கி நகர்ந்துள்ளோம்.
தமிழகத்திலும் சரி இந்திய அளவிலும் சரி கம்யூனிஸ்டுகள் எப்படி அந்நியப்பட்டு(Irrelevant) போனார்கள் என்பதை இந்நூல் நிச்சயம் தெளிவு படுத்தும். அம்பேத்கர் சாதிக்கு எதிரான முன்னெடுப்பை இரண்டு வகையில் கையாண்டார் ஒன்று சித்தாந்த(Ideological) ரீதியிலானது மற்றோன்று பொருளாதார(Economical) ரீதியிலானது. புத்த மதத்தை ஏற்ப்பதன் மூலம் முதலாவதை அவர் பூர்திசெய்தார், பொருளாதார ரீதியிலான முன்னெடுப்பு எத்தகையது என்பது தெளிவாக தெரியவில்லை. அவர் தொடங்கிய Republic Party பின்னாளில் நீர்த்து போனது. Republic Party பற்றி கன்ஷி ராம் " எப்படி அரசியல் செய்யக்கூடாது என்பதை Republic Partyயை பார்த்து கற்று கொண்டதாக” கூறுகிறார்.
இப்படி இந்திய முழவதும் நடந்த இயக்க செயல்பாடுகளை பற்றி தெரிந்துகொள்ளவும், அதிலுள்ள நிறை குறைகள் பற்றி புரிந்துகொள்ளவும் இந்த புத்தகம் அவசியம் உதவும்.
வாய்ப்புள்ள நண்பர்கள் அவசியம் வாசித்து பயனடையவும்.
புத்தகத்தின் இறுதியில் கொடுக்கப்பட்டுள்ள புத்தகபட்டியல் அனைவரும் வாசிக்கவேண்டிய ஒன்றாகும். அவற்றையும் இங்கே பகிர்கிறேன்
Nationalism without a nation in india - Aloysius
Annihilation of caste - Dr. Ambedkar
Philosophy of Hinduism Dr. Ambedkar
The life and times of pandita ramabai - uma chakravarti
Towards a Non-brahmin millennium - V.Geetha, S.V. Rajadurai
Why i am not a hindu - Kancha Ilaiah
Debrahmanising history - Braj Ranjan Mani
Buddhism in India: Challenging Brahmanism and Caste - Gail omvedt
Slavery - Mahatma Phule
Dr. Ambedkar and the untouchable movement - Eleanor Zelliot
September 5, 2011
In this brilliant deconstruction of Hinduism, Omvedt presents fluid, powerful essays on the various voices of dissent in India that have challenged the seemingly axiomatic understanding of India as Hindustan, the land of hinduism. Hinduism then emerges as a hotpotch of hastily put down ideas, often inspired by the European romantic understanding of the customs of the land, designed to appropriate all the milieu traditions of the geographical entity that is India today, which itself is a very modern concept. Not surprisingly, the core of scholarship is Dravidian though the north has its share of Bhakti and Sufi traditions which challenged Varnashrama, in addition to Jainism and Sikhism. The response from Bahujan leaders is the strongest one. Sometimes laced with Aryan invasion theory and a belief in systematic subjugation of the majority of people by kshatriya Aryan/white kings who had vowed to implement the caste system, and often presented as a racial issue. This is historically revisionist, and Ambedkar ultimately rejects caste as of either a racial or an economic origin.
The most rational response comes from Ambedkar who envisions a casteless society against Gandhi's grudging flirting with caste. It is good at this point to observe Gandhi's own radicalness with his widely cited obsession with personal sanitation, at a time when human scavenging was the norm and his support of intercaste marriages. What irks Amendkar is that Gandhi felt that the temples should also be opened to all and that his insistence that there is a hunger in the masses of lower castes to mix with the organic unity that he called India, not only across castes but also religions lines. An excellent read on the Gandhi-Ambedkar dialectic is D.R. Nagarajan's Flaming Feet collection The Flaming Feet and Other Essays: The Dalit Movement in India. However, all his metaphors are strictly hindu centered, as are Nehru's.
The other powerful stream is the feminist critique to Hinduism as Patriarchy. And then we are presented with the potent face of Bahujan movement in the figure of Kanshi Ram who disavows Ambedkar's idealism to succeed in the dirty world of electoral politics.
My only complaint with the book is that it fails short of its title. We do not emerge any wiser about understanding caste. What we end up with is a collection of movements around caste, but which have not made the world any casteless than before. On the other hand, the prism of bahujan imagination has been constricted around caste. See, for example, Teltumbe's deconstruction of Ambedkarism in countercurrents. As we have found out, caste transcends religions and is now part of Islam and Sikhism in India too. Perhpas then our theories of caste have to be more complex and grounded in history and anthropolgy instead of simplistic rhetoric either of the Bharat Mata types, or those who call BehanJi the Greatest Leader. It is such an exposition that I seek after reading Omvedt.
Overall a highly stimulating, well written and fluid read. Also has a good suggestion list for further reading to understand the becoming of India. Also spread throughout the political landscape of the book are pearls of poetry and writings from the annals of Dalit literature and Bhakti movements and other reformers. Which adds Kasak to this beautiful book. I end with a couplet from Firaq Gorakhapuri sahib:
sar zamin-e-hind par aqwaam-e-aalam ke firaaq
kaafile guzarte gae hindustaan bantaa gayaa
The most rational response comes from Ambedkar who envisions a casteless society against Gandhi's grudging flirting with caste. It is good at this point to observe Gandhi's own radicalness with his widely cited obsession with personal sanitation, at a time when human scavenging was the norm and his support of intercaste marriages. What irks Amendkar is that Gandhi felt that the temples should also be opened to all and that his insistence that there is a hunger in the masses of lower castes to mix with the organic unity that he called India, not only across castes but also religions lines. An excellent read on the Gandhi-Ambedkar dialectic is D.R. Nagarajan's Flaming Feet collection The Flaming Feet and Other Essays: The Dalit Movement in India. However, all his metaphors are strictly hindu centered, as are Nehru's.
The other powerful stream is the feminist critique to Hinduism as Patriarchy. And then we are presented with the potent face of Bahujan movement in the figure of Kanshi Ram who disavows Ambedkar's idealism to succeed in the dirty world of electoral politics.
My only complaint with the book is that it fails short of its title. We do not emerge any wiser about understanding caste. What we end up with is a collection of movements around caste, but which have not made the world any casteless than before. On the other hand, the prism of bahujan imagination has been constricted around caste. See, for example, Teltumbe's deconstruction of Ambedkarism in countercurrents. As we have found out, caste transcends religions and is now part of Islam and Sikhism in India too. Perhpas then our theories of caste have to be more complex and grounded in history and anthropolgy instead of simplistic rhetoric either of the Bharat Mata types, or those who call BehanJi the Greatest Leader. It is such an exposition that I seek after reading Omvedt.
Overall a highly stimulating, well written and fluid read. Also has a good suggestion list for further reading to understand the becoming of India. Also spread throughout the political landscape of the book are pearls of poetry and writings from the annals of Dalit literature and Bhakti movements and other reformers. Which adds Kasak to this beautiful book. I end with a couplet from Firaq Gorakhapuri sahib:
sar zamin-e-hind par aqwaam-e-aalam ke firaaq
kaafile guzarte gae hindustaan bantaa gayaa
September 21, 2021
Simply Brilliant.
Written in lucid manner, this book felt more like an history book on Indian's cultural tradition of anti-casteism which has been so erased from popular narratives. It is in the conclusion, where you get a sense of what Gail Omvedt thinks and I loved that.
Should be a compulsory read in school curriculum.
Written in lucid manner, this book felt more like an history book on Indian's cultural tradition of anti-casteism which has been so erased from popular narratives. It is in the conclusion, where you get a sense of what Gail Omvedt thinks and I loved that.
Should be a compulsory read in school curriculum.
September 18, 2021
I had no idea who Gail Omvedt was till I heard the news of her death this year. After a cursory look at her Wikipedia page, I picked up this book ambitiously titled “Understanding Caste: From Buddha to Ambedkar and Beyond”.
I felt a little misled by the title. This around 100-page book would have made more sense if they had titled it something like “A Brief History of Struggle Against Casteism” or something like that. It doesn’t academically examine the evolution of caste system nor goes into details of current caste dynamics in modern day India. Rather it is a collection of different struggle movements (especially by so called Dalits) against Casteism throughout history. From Buddha to Phule, Ambedkar, Dalit Panthers (whom I hadn’t heard before) and even BSP, it dedicates few pages to major movements in more or less in chronological order. Discounting for my preconceived expectations based on the title, I found it informative enough, especially given that it can easily be read in one sitting. Moreover, the language used is very simple if you ignore the jargons of Marxist historiography that appeared to have been force fitted in couple of paragraphs.
Another good aspect of the book is that it brings out the angst and desperation of the marginalized castes by appropriately quoting some of the writings and poetry of anti-caste activists. While few of them maybe naïve, revisionist and outright communal, they still echo the sentiments aptly. Especially for a reader like me who isn’t probably going to delve much into anti-caste literature, it has provided some flavor of it.
I do have some disagreements with the book. In the introduction section, Omvedt rightfully stresses that the appraisal of Casteism cannot be complete unless (at least academically) its roots as a basic tenet of Hindu scriptures is accepted. She is critical how even Nehruvian secularism tries to circumvent the flaws of scriptures by putting the blame on the misinterpretation by foreign invaders in last few centuries. This communal thinking that everything evil is outside export and everything good/pure is inherent in true bloodline maintained since eternity must be done away with. And yet, she tacitly approves of the similar communal thoughts by some of the anti-caste activists where all the evil is still blamed on the outsiders but now the evil outsiders also include the Aryans (and even Northies) who brought Casteism into the sub-continent. Again, this could be tied to the title of the book vs the actual content. The angst (albeit communally coloured) of so-called lower caste movements may help in bringing them on-par with the upper caste but, in the long run, if complete annihilation of caste is desired, such communal thoughts have to be uniformly discarded. But then, the book probably wants to limit to struggle against upper caste hegemony and doesn’t want to explore beyond it.
The other issue with the book is that it tries to associate almost all the social/communal/nationalist struggles in recent Indian history to struggle against Brahman-Bania hegemony which is absurd. The “low-caste” male who supports some anti-caste movement is probably doing it for himself and may be least bother about women rights. The Muslim League’s motive was religion based and the only reason they would have supported the Dravidian movement or some anti-caste movement was mostly to divide the support to Congress. The movement is Assam was more about racial nationalism (Omvedt herself admits that it was dominated by upper-caste youths). The ill effort to tie all of these to anti-caste movements looks clumsy at best.
The book also tries to project as if there is clear demarcation between upper castes and lower castes which is uniform throughout the country. This is far from the truth. Maybe the Brahmins at the top and the so-called Dalits at the bottom are well defined in the caste hierarchy but in between the dynamics of jati system is complex that varies with geography as well. For example, I belong to the so-called “OBC”/shudra caste whom the book projects to be a homogeneity across India facing caste-based injustice from upper caste. But in actuality, in my region, people from my caste are relatively a higher caste and have been perpetuating all kind of atrocities on lower castes (at least that was the case back in 80s and 90s when I used to regularly visit my village as a kid).
One final objection. The book has tried to white-wash the darker sides of some of the anti-caste leaders mentioned. For instance, the book says that voters “didn’t want to lose her [Mayawati] to Delhi” and hence didn’t vote for her in 2009! Anyone remotely familiar to Indian politics (and without any bias) would know that it was Mayawati’s greed and corruption that diluted the whole BSP movement initiated by Kanshi Ram.
With all these reservations, I would still rate the book a 3 and recommend it. Especially the well-off urban Indians who are currently in a denial of existence Casteism should read and appreciate the angst and desperation of the lower caste who have been marginalized for centuries.
I felt a little misled by the title. This around 100-page book would have made more sense if they had titled it something like “A Brief History of Struggle Against Casteism” or something like that. It doesn’t academically examine the evolution of caste system nor goes into details of current caste dynamics in modern day India. Rather it is a collection of different struggle movements (especially by so called Dalits) against Casteism throughout history. From Buddha to Phule, Ambedkar, Dalit Panthers (whom I hadn’t heard before) and even BSP, it dedicates few pages to major movements in more or less in chronological order. Discounting for my preconceived expectations based on the title, I found it informative enough, especially given that it can easily be read in one sitting. Moreover, the language used is very simple if you ignore the jargons of Marxist historiography that appeared to have been force fitted in couple of paragraphs.
Another good aspect of the book is that it brings out the angst and desperation of the marginalized castes by appropriately quoting some of the writings and poetry of anti-caste activists. While few of them maybe naïve, revisionist and outright communal, they still echo the sentiments aptly. Especially for a reader like me who isn’t probably going to delve much into anti-caste literature, it has provided some flavor of it.
I do have some disagreements with the book. In the introduction section, Omvedt rightfully stresses that the appraisal of Casteism cannot be complete unless (at least academically) its roots as a basic tenet of Hindu scriptures is accepted. She is critical how even Nehruvian secularism tries to circumvent the flaws of scriptures by putting the blame on the misinterpretation by foreign invaders in last few centuries. This communal thinking that everything evil is outside export and everything good/pure is inherent in true bloodline maintained since eternity must be done away with. And yet, she tacitly approves of the similar communal thoughts by some of the anti-caste activists where all the evil is still blamed on the outsiders but now the evil outsiders also include the Aryans (and even Northies) who brought Casteism into the sub-continent. Again, this could be tied to the title of the book vs the actual content. The angst (albeit communally coloured) of so-called lower caste movements may help in bringing them on-par with the upper caste but, in the long run, if complete annihilation of caste is desired, such communal thoughts have to be uniformly discarded. But then, the book probably wants to limit to struggle against upper caste hegemony and doesn’t want to explore beyond it.
The other issue with the book is that it tries to associate almost all the social/communal/nationalist struggles in recent Indian history to struggle against Brahman-Bania hegemony which is absurd. The “low-caste” male who supports some anti-caste movement is probably doing it for himself and may be least bother about women rights. The Muslim League’s motive was religion based and the only reason they would have supported the Dravidian movement or some anti-caste movement was mostly to divide the support to Congress. The movement is Assam was more about racial nationalism (Omvedt herself admits that it was dominated by upper-caste youths). The ill effort to tie all of these to anti-caste movements looks clumsy at best.
The book also tries to project as if there is clear demarcation between upper castes and lower castes which is uniform throughout the country. This is far from the truth. Maybe the Brahmins at the top and the so-called Dalits at the bottom are well defined in the caste hierarchy but in between the dynamics of jati system is complex that varies with geography as well. For example, I belong to the so-called “OBC”/shudra caste whom the book projects to be a homogeneity across India facing caste-based injustice from upper caste. But in actuality, in my region, people from my caste are relatively a higher caste and have been perpetuating all kind of atrocities on lower castes (at least that was the case back in 80s and 90s when I used to regularly visit my village as a kid).
One final objection. The book has tried to white-wash the darker sides of some of the anti-caste leaders mentioned. For instance, the book says that voters “didn’t want to lose her [Mayawati] to Delhi” and hence didn’t vote for her in 2009! Anyone remotely familiar to Indian politics (and without any bias) would know that it was Mayawati’s greed and corruption that diluted the whole BSP movement initiated by Kanshi Ram.
With all these reservations, I would still rate the book a 3 and recommend it. Especially the well-off urban Indians who are currently in a denial of existence Casteism should read and appreciate the angst and desperation of the lower caste who have been marginalized for centuries.
April 13, 2025
This is a beautifully written, extremely lucid book which critiques the common idea of Hinduism as the religion of India. Gail Omvedt charts the social, economic, religious history of India highlighting the efforts of major leaders like ambedkar, phule, periyar, nehru etc. the claim of hinduism as the religion of india, since the majority of Indians are hindus stands debunked on historical terms. if hinduism is the oldest religion of the indian subcontinent, as people claim it be, it is not exactly "hinduism" since that would mean an egalitarian religion encompassing the whole indian subcontinent, totally devoid of its brahminical ideology - thus something which would not even remotely resemble hinduism as we know today.
on the other hand, if it was not all this, and was a brahmanical religion based on the concept of purity and pollution right from the beginning then it was not the oldest religion of the subcontinent. in fact, it is a fairly new one. the older indian religions being jainism, buddhism or the religions often deemed as "branches" of hinduism (but refuse to be associated like that), namely sikhism, veerasaivism etc.
thus, the idea of hinduism being the oldest religion of the indian subcontinent stands debunked in this phenomenal book by gail omvedt.
the mission to eradicate caste still is not fulfilled though, india can gain social-economic freedom only by acknowledging the interconnectedness of these issues and having a mass struggle against caste and class exploitation - together.
standing for all oppressed sections of the indian subcontinent, together is the only way towards liberation.
As Bagul said:
"You who have made the mistake of being born in this country,
must now rectify it: either leave the country or make war!
(Bagul 1990, 70)
on the other hand, if it was not all this, and was a brahmanical religion based on the concept of purity and pollution right from the beginning then it was not the oldest religion of the subcontinent. in fact, it is a fairly new one. the older indian religions being jainism, buddhism or the religions often deemed as "branches" of hinduism (but refuse to be associated like that), namely sikhism, veerasaivism etc.
thus, the idea of hinduism being the oldest religion of the indian subcontinent stands debunked in this phenomenal book by gail omvedt.
the mission to eradicate caste still is not fulfilled though, india can gain social-economic freedom only by acknowledging the interconnectedness of these issues and having a mass struggle against caste and class exploitation - together.
standing for all oppressed sections of the indian subcontinent, together is the only way towards liberation.
As Bagul said:
"You who have made the mistake of being born in this country,
must now rectify it: either leave the country or make war!
(Bagul 1990, 70)
October 25, 2017
The book's title is misleading. It is more a history of anti-caste social movements rather than the history of caste itself.
Having that disclaimer in mind, this book gives a short but comprehensive history of anti-caste social movements starting from the so-called Asuras to buddhism to contemporary politics (from Ambedkar all the way up to Kanshi Ram and Mayawati). Since the book is not concerned about the question of hinduism or caste in hinduism itself, it neither tries to come up with any theory about the origin of caste nor tries to resolve the question of what hinduism really is. But it touches upon a lot of revisionist theories on hinduism advanced by the various anti-caste movements.
Having that disclaimer in mind, this book gives a short but comprehensive history of anti-caste social movements starting from the so-called Asuras to buddhism to contemporary politics (from Ambedkar all the way up to Kanshi Ram and Mayawati). Since the book is not concerned about the question of hinduism or caste in hinduism itself, it neither tries to come up with any theory about the origin of caste nor tries to resolve the question of what hinduism really is. But it touches upon a lot of revisionist theories on hinduism advanced by the various anti-caste movements.
September 2, 2015
This book provides a bird view on Hinduism, where it analyses the roots from the BCE to current era. The formation and hierarchy of caste system and how it affects the Indian society at various stages is very well narrated. And at each stages in history how the oppressed community liberates itself from the dominated caste is very well deciphered. I would recommend this book to who are interested to know about the real background of the current Indian society. This book stands along with Dalits and gives the raise and fall of various parties who associated to improve the live hood of this oppressed community.
June 6, 2020
Incredibly traces the trajectory of caste from the influx of the Aryans in India to the years of Dr. Ambedkar and beyond, talking about the post-Ambedkar Dalit movement and how it has fared over the years. From the panthers to the BSP and Manyavar Kanshi Ram, Gail comments on the entire fabric of caste in India as it has been, persisting throughout the Vedic ages to modernity and modern day neoliberal India. I wish Gail had been accredited with even a fraction of the honour and academic cachet that she deserved as a social scientist.
November 20, 2017
This is an amazing account and introduction to the anti-caste movement, the divisions and the various radical movements across Indian histories and gives a good account of the anti-capitalist, anti-caste, feminist movements in India.
With the rise of Brahmanism, Hindutva and Brahmin hegemony in India, and the uncritical acceptance of historical falsities as the "true history" of this nation - this book is an indispensable introduction to anti-Hindu movements and exposes the myth of a unified Hinduism as such. A must read for everyone, especially if you're a leftist of any persuasion in India.
With the rise of Brahmanism, Hindutva and Brahmin hegemony in India, and the uncritical acceptance of historical falsities as the "true history" of this nation - this book is an indispensable introduction to anti-Hindu movements and exposes the myth of a unified Hinduism as such. A must read for everyone, especially if you're a leftist of any persuasion in India.
February 7, 2020
As mentioned in the back cover, this book is pretty effective in presenting a concise and clear idea of Caste system. The book's meandering across different time periods is useful in understanding caste system's evolution and the reason(s) for its continuing presence in contemporary India.
July 1, 2023
Great read, if you are interested in Contemporary Caste politics and evolution of caste consciousness among marginalized ones and want to know about Anti caste movements in India then this is best book.
Gail omvedt has described it objectively and with out the biases.
Gail omvedt has described it objectively and with out the biases.
July 26, 2022
High on rhetoric , low on substance.
September 30, 2022
Must read.
January 27, 2023
Omvedt is astute, a very clear writer and should be an inspiration to many as an example of how to engage in critical and important work
September 18, 2025
Low key one of the best discussions of Indian society that I've ever come across.
April 29, 2016
Gail Omvedt has done a brilliant job in understanding caste, caste movement in India ; tried to enlarge scope of viewing caste system and struggle by analysing the subject from various perspective. If you are interested in understanding history of caste movements in India, this book is a must read. While giving her thesis on this main subject, she also touches various interrelated issues and provide contemporary understanding. eg -
1) how Hinduism has been taken as a for-granted concept, it's theory of unity in diversity is nothing but the assertion of brahmanism .
2) how Gandhian line of Hindu reformism is nothing but uphelding the same notion of brahminsm.
3) how even the whole debate around nehruvian secularism inherently accept the validity of the general identification of 'Hindu' with 'Bhartiya', of Hinduism with the tradition of India. And in the way avoid far deeper argument- over ' what is Hindu' and 'What is Indian'.
4) How branhminsim has appropriated all the anti caste/ Hindu leaders in their own fold throughout the Indian history from Budda, Nanak, Kabir, Basvana to Ambedker and beyond.
5) Project Ram, the superhero of branhminsim as the king who uphelded the laws of brahminsim i.e. To upheld caste/ Varna system, patriarchy. Project Sita, Shambhuk, Eklavya, Bali not as what brahminsim has interpreted but with from the perspective of contemporary radicals.
I am quoting a poem written by Hingonekar from the book-
If you had kept your thumb
History would have happened
Somehow differently.
But.....you gave your thumb
and history also
Became their.
Ekalavya, since that day they
have not given you a glance.
Forgive me, Ekalavya, I won't be fooled now
by their sweet words.
My thumb
will never be broken.
1) how Hinduism has been taken as a for-granted concept, it's theory of unity in diversity is nothing but the assertion of brahmanism .
2) how Gandhian line of Hindu reformism is nothing but uphelding the same notion of brahminsm.
3) how even the whole debate around nehruvian secularism inherently accept the validity of the general identification of 'Hindu' with 'Bhartiya', of Hinduism with the tradition of India. And in the way avoid far deeper argument- over ' what is Hindu' and 'What is Indian'.
4) How branhminsim has appropriated all the anti caste/ Hindu leaders in their own fold throughout the Indian history from Budda, Nanak, Kabir, Basvana to Ambedker and beyond.
5) Project Ram, the superhero of branhminsim as the king who uphelded the laws of brahminsim i.e. To upheld caste/ Varna system, patriarchy. Project Sita, Shambhuk, Eklavya, Bali not as what brahminsim has interpreted but with from the perspective of contemporary radicals.
I am quoting a poem written by Hingonekar from the book-
If you had kept your thumb
History would have happened
Somehow differently.
But.....you gave your thumb
and history also
Became their.
Ekalavya, since that day they
have not given you a glance.
Forgive me, Ekalavya, I won't be fooled now
by their sweet words.
My thumb
will never be broken.
February 4, 2017
The book is a collection of inter-connected essays. Dr. Omvedt analyses the complex nature of the caste system in India. She explains the origin of the caste system, how it has evolved into a convoluted idea, how politicians and political parties have exploited it, etc.
She begins with the narrative of Hinduism and Buddhism before the Aryans came to India. She takes us through the ages of the past and discusses Bhakti movement, hegemonic rise of Brahmanism, patriarchal rise of Hinduism, the movement of the Dalits against Hinduism to establish a non-Hindu identity. She covers the ideology of Jotiba Phule, Ambedkar, Tarabai, Ramabai and the rise of the Dalit Panthers in the 70s.
Great read to understand the milieu of the Indian caste system.
She begins with the narrative of Hinduism and Buddhism before the Aryans came to India. She takes us through the ages of the past and discusses Bhakti movement, hegemonic rise of Brahmanism, patriarchal rise of Hinduism, the movement of the Dalits against Hinduism to establish a non-Hindu identity. She covers the ideology of Jotiba Phule, Ambedkar, Tarabai, Ramabai and the rise of the Dalit Panthers in the 70s.
Great read to understand the milieu of the Indian caste system.
June 10, 2013
It describes what is hinduism and how lower castes and dalits are ignored from the time immemorial and regular dalit's movement to gain position in society.
It is a very good read, giving an insight on the history of India from the lower caste/dalit's point of view.
It is a very good read, giving an insight on the history of India from the lower caste/dalit's point of view.
February 3, 2017
stellar work, a fundamental reading that takes you on this emancipatory journey and helps in critical unlearning. highly recommended piece especially if one is interested in the role played by caste and the tremendous literary neglect that dalit and depressed class writers have been put through...
May 10, 2016
Gail Omvedt is a sensible writer, who understands the real-time struggles faced by people belongs to the depressed classes.
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