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rukmini's review against another edition
2.0
Interesting but profoundly flawed. While the author’s anger towards upper caste Indians is probably quite justified (I can’t imagine the level of discrimination that he must have endured through his life), it has blinded him to the point where he regards all non Dalitbahujans (to use his term) as the evil Other. He presents extreme and unsubstantiated claims as fact and ends by calling for a non-violent cultural revolution, thereby undermining some of his more interesting and relevant points. It’s also worth noting that it is quite reductive to assume that all communities belonging to one caste or another all over India are homogenous. Not to mention the idiocy of assuming that all persons from one community are the fount of creativity, compassion and intelligence, while those from others are motivated by nothing but venal and unworthy ideals and have never produced anything of worth.
matochok's review against another edition
4.0
A thought provoking and passionate critique of Hinduism and Hindu culture from a Dalit perspective. According to the author the Hindu brahminical culture and dalitbahujan culture are not only different but antithetical to each other, hence claiming that the dalitbahujans are not Hindus. He further goes on to argue that while the Hindu brahminical culture is fundamentally inegalitarian and inhumane the dalitbahujan culture is an egalitarian one. And that for a humane and egalitarian society we must dalitize our society and resist hinduization.
I must admit that I haven't bought all the arguments made by the author in support of his thesis. He often prefers to paint both the upper castes and the Dalits in broad strokes, reducing the tremendous diversity in each case. So if you're expecting a nuanced and unbiased study of Hindu caste system this might not be the best source. But despite its shortcomings this is an important read and should be read by all Hindus and non Hindus to expand their understanding of Indian society.
I must admit that I haven't bought all the arguments made by the author in support of his thesis. He often prefers to paint both the upper castes and the Dalits in broad strokes, reducing the tremendous diversity in each case. So if you're expecting a nuanced and unbiased study of Hindu caste system this might not be the best source. But despite its shortcomings this is an important read and should be read by all Hindus and non Hindus to expand their understanding of Indian society.
nishanttotla's review
5.0
Dr. Kancha Ilaiah Shepherd is one of the sharpest anti-caste intellectuals of today, and this is one of his most groundbreaking books. It's probably best for anyone to read this book themselves and process the arguments and information he shares, but the critical basis he relies upon is the difference between Brahminical and Dalitbahujan cultures, seen in terms of leisure and consumption (Brahminical culture) vs. production and procreation (Dalitbahujan culture). He goes on to create a dichotomy between the two, making it plenty clear why the two are not only separated in space (due to caste apartheid), but also in ideology. He introduces "Dalitization" as a model for us to consider for an egalitarian future.
The style of writing is rhetorical, which I consider effective for unlearning the effects of Hinduization. The author is highly critical of Brahmin, Bania, and "neo-Kshatriya" castes (Brahminical Hindus), who rely purely on the exploitation of the working Dalitbahujan masses for their existence. Any honest and fair-minded person who is brought up in such Brahminical Hindu castes should feel introspective after reading this. Further, he also describes the Gods and Goddesses of the people where he grew up, and explains the difference between them and the Brahminical Hindu gods -- both in terms of stories and in terms of how people engage with them.
I think this book raises more questions than it answers (which might be the purpose), and the few it attempts to answer need a much deeper study and understanding IMO. That said, this book is a fantastic window into how to think about the cultural aspects of local struggles against caste, at least for me.
The style of writing is rhetorical, which I consider effective for unlearning the effects of Hinduization. The author is highly critical of Brahmin, Bania, and "neo-Kshatriya" castes (Brahminical Hindus), who rely purely on the exploitation of the working Dalitbahujan masses for their existence. Any honest and fair-minded person who is brought up in such Brahminical Hindu castes should feel introspective after reading this. Further, he also describes the Gods and Goddesses of the people where he grew up, and explains the difference between them and the Brahminical Hindu gods -- both in terms of stories and in terms of how people engage with them.
I think this book raises more questions than it answers (which might be the purpose), and the few it attempts to answer need a much deeper study and understanding IMO. That said, this book is a fantastic window into how to think about the cultural aspects of local struggles against caste, at least for me.
vipinsirigiri's review against another edition
3.0
The story runs on the narrative that lower-castes (Dalitbahujans, as author prefers it) have a completely different lifestyle, philosophy, daily practices compared to the other 'Hindus'. The effort author takes to point out these differences across practices - religious, professional, personal or spiritual is commendable! However, if it had been only about these similarities and dissimilarities- the book size would've been one-fourth of the actual.
The remaining part is excessive needless bashing about the other, non-productive, exploitative 'Brahamanical castes' who have ruined the Dalitbahujan utopian atmosphere. There is neither any constructive criticism nor any possible solution. It's just author's plain frustration absurdly vented out - fodder for all those who prefer asinine Brahamnical bashing.
The remaining part is excessive needless bashing about the other, non-productive, exploitative 'Brahamanical castes' who have ruined the Dalitbahujan utopian atmosphere. There is neither any constructive criticism nor any possible solution. It's just author's plain frustration absurdly vented out - fodder for all those who prefer asinine Brahamnical bashing.
navyasinha's review against another edition
4.0
An interesting and illuminating book about social/cultural/religious differences between the Hindu/brahminical way of life and Dalitbahujan way of life.
Ilaiah covers a surprising amount of ground in a fairly short read, and many parts of it were definitely eye-opening to me. He outlines and details (and valorizes) a part of Indian culture that has been historically oppressed to two outcomes - it has never been allowed to be recognized as a distinct and alternative way of life, and it has been denied its own history and space to prosper. This book takes key steps in correcting both these injustices.
I think different readers would take away different things from the book, depending on their own backgrounds. For savarna, Hindu, upper/middle class or urban readers, it is a good argument for a way of life we are more likely to be unfamiliar with than not. It is also an informed and important critique of what we may be familiar with, and of the gaps we may not have even realized existed. Even if you don't completely agree with Ilaiah, I am sure you will find some philosophies here that you can use to improve the life of your community.
The book does go into speculative territory at points and paints with a broad brush (though it is not a major issue, as this is more an ideological than historical text), and the call to action is somewhat abrupt. Yet, all the core points that the author raises ring true.
Ilaiah covers a surprising amount of ground in a fairly short read, and many parts of it were definitely eye-opening to me. He outlines and details (and valorizes) a part of Indian culture that has been historically oppressed to two outcomes - it has never been allowed to be recognized as a distinct and alternative way of life, and it has been denied its own history and space to prosper. This book takes key steps in correcting both these injustices.
I think different readers would take away different things from the book, depending on their own backgrounds. For savarna, Hindu, upper/middle class or urban readers, it is a good argument for a way of life we are more likely to be unfamiliar with than not. It is also an informed and important critique of what we may be familiar with, and of the gaps we may not have even realized existed. Even if you don't completely agree with Ilaiah, I am sure you will find some philosophies here that you can use to improve the life of your community.
The book does go into speculative territory at points and paints with a broad brush (though it is not a major issue, as this is more an ideological than historical text), and the call to action is somewhat abrupt. Yet, all the core points that the author raises ring true.
arcoftym's review against another edition
2.0
I started reading this book with high hopes and expectations. After reading few works by Dr. Ambedkar, I had hoped that this book would enlighten me more on problems faced by Dalits and other castes of India. I had expected the book to have certain biases and I welcomed them because it would give me perspective on emotional struggles that Dalits go through. What I did not expect was assumptions and stereotypes without concrete backing of data. I still held on and continued to read the book, somehow finishing it in despair.
There are certainly good things in the book. When author says, “ What is ironical is that the recitation of several names of one God or many Gods is construed as wisdom, whereas knowing the language of production and the names of productive tools is not recognized as knowledge.” I completely agree with him. Author has managed to show one of the many aspects that are wrong with our education system. It is completely brahmanized and is not all encompassing when it comes to multiple sections of the society. Author also mentions on how inability to access literature stopped the community’s growth and there is a grain of truth to that.
“To put it in simple terms, the relationship between the priest and the people on all such occasions when he comes in contact with them, is the relationship between exploiter and exploited.”
This quote aptly sums up all the faults in our society not only in the past but also of the present. There are many such quotes of wisdom throughout the book which are thought provoking and insightful.
At the same time, author falls into the same trap which he condemns Brahmins and others for. He blames Hindus for chasing purity but while describing about love making, he claims DalitBahujan sexual relationship to be pure because “it does not go beyond natural relationship” whereas Hindus sexual relationship is based on lust. This for me screamed irony. And I also wondered on what studies did he base these conclusion on.
Author also claims, “the whole caste group (Hindus) is completely divorced from agrarian productive activity.”
Surely there must be some data somewhere to prove this. I am sure Ministry of Statistics and Programme Implementation or some other govt department has data on caste-based agrarian practices but author does not mention any of this. Rather, by generalizing ALL hindus and dalits under one umbrella, he is doing injustice to both the groups.
Author has one track mentality of everything that a Hindu does is for religion and religion alone . So much so that according to him, “Saraswathi must see to it that the Dalitbahujans do not become literate and ensure that they can never understand the brahminical methods of manipulation. Lakshmi is assigned the role of alienating Dalitbahujans from private property: land, gold and other metals.” I will not deny Hindu gods philosophy itself is flawed and subjugating lower castes is one among many flaws that they have. However, these gods did not come into existence just to keep one particular section below their feet. In my opinion, these gods came into existence to make life difficult for everyone. Moreover, if author had actually read history then he would have known upward mobility of caste actually existed in Early Vedic Period and it is only in Later Vedic Period that things took turn for worst. In Kerala, this mobility existed as far as 17th century. Situations of caste changed for worse after the arrival of British. That is not to say it was not worse before, it certainly was but it was clearly not how author portrays it to be. No one understands caste dynamics better than Dr. Ambedkar himself and he has analyzed anthropological and religious causes for it in his multiple essays.
I could go on listing many such quotes from the book but dragging it out will do no good. Sadly this book lacks historical knowledge, methodology and insight into Indian diaspora. I think I will stick to Marathi dalit literature and Dr. Ambedkar to get more information on Dalit struggles.
There are certainly good things in the book. When author says, “ What is ironical is that the recitation of several names of one God or many Gods is construed as wisdom, whereas knowing the language of production and the names of productive tools is not recognized as knowledge.” I completely agree with him. Author has managed to show one of the many aspects that are wrong with our education system. It is completely brahmanized and is not all encompassing when it comes to multiple sections of the society. Author also mentions on how inability to access literature stopped the community’s growth and there is a grain of truth to that.
“To put it in simple terms, the relationship between the priest and the people on all such occasions when he comes in contact with them, is the relationship between exploiter and exploited.”
This quote aptly sums up all the faults in our society not only in the past but also of the present. There are many such quotes of wisdom throughout the book which are thought provoking and insightful.
At the same time, author falls into the same trap which he condemns Brahmins and others for. He blames Hindus for chasing purity but while describing about love making, he claims DalitBahujan sexual relationship to be pure because “it does not go beyond natural relationship” whereas Hindus sexual relationship is based on lust. This for me screamed irony. And I also wondered on what studies did he base these conclusion on.
Author also claims, “the whole caste group (Hindus) is completely divorced from agrarian productive activity.”
Surely there must be some data somewhere to prove this. I am sure Ministry of Statistics and Programme Implementation or some other govt department has data on caste-based agrarian practices but author does not mention any of this. Rather, by generalizing ALL hindus and dalits under one umbrella, he is doing injustice to both the groups.
Author has one track mentality of everything that a Hindu does is for religion and religion alone . So much so that according to him, “Saraswathi must see to it that the Dalitbahujans do not become literate and ensure that they can never understand the brahminical methods of manipulation. Lakshmi is assigned the role of alienating Dalitbahujans from private property: land, gold and other metals.” I will not deny Hindu gods philosophy itself is flawed and subjugating lower castes is one among many flaws that they have. However, these gods did not come into existence just to keep one particular section below their feet. In my opinion, these gods came into existence to make life difficult for everyone. Moreover, if author had actually read history then he would have known upward mobility of caste actually existed in Early Vedic Period and it is only in Later Vedic Period that things took turn for worst. In Kerala, this mobility existed as far as 17th century. Situations of caste changed for worse after the arrival of British. That is not to say it was not worse before, it certainly was but it was clearly not how author portrays it to be. No one understands caste dynamics better than Dr. Ambedkar himself and he has analyzed anthropological and religious causes for it in his multiple essays.
I could go on listing many such quotes from the book but dragging it out will do no good. Sadly this book lacks historical knowledge, methodology and insight into Indian diaspora. I think I will stick to Marathi dalit literature and Dr. Ambedkar to get more information on Dalit struggles.
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