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{{Short description|Opposition to Brahminism}}
{{npov}}
{{cleanup|December 2006}} {{Citation style|date=December 2023}}
{{Discrimination sidebar}}
{{Politics of India}}
'''Anti-Brahminism''' is a term used in opposition to ] based ] social order which places ] at its highest position.{{sfn|Rao|2009|p=49}}<ref group=web name=Bhargava/> Initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the ], ideological influences during the colonial period,{{sfn|Novetzke|2011}} and from a colonialist Protestant Christian understanding of religion in the 19th century, which viewed "]" as a corrupted religion imposed on the Indian population.{{sfn|Gelders|Delders|2003}}


] and some Hindu Reformists structured their criticism along similar lines following the 19th century criticism of "Brahminism,"{{sfn|Gelders|Delders|2003}} opposing the dominant position Brahmins had acquired by the time of British rule in the 19th century.
{{Hinduism small}}'''Anti-Brahmanism''', also known as '''Anti-Brahminism''', refers to the hostility and prejudice towards members of the ] ] ]. It ranges from individual hate-attacks to institutionalized attempts to vilify Brahmins. Anti-Brahmanism is carried out mainly in the ] where some sections of the ] and ] engage in propagating a hostile or negative view of Brahmins and ] (a pejorative term for Brahmin practices, or sometimes, ]). Allegations are made that though Brahmins are generally from the ], they have historically enjoyed considerable respect in the Indian society as ]s and ]s. Such media claim that Brahmins form a small and elite community in India. Justification of anti-Brahmanism has now been incorporated in the curriculum of some states in India.{{fact}} Anti-Brahminism is allegedly supported by organizations which are opposed to Hinduism or India. While doing away with Brahmins for religious purposes is not anti-Brahminism, expressed hatred for brahmins individually or collectively for the real or imagined misfortunes of others is.{{fact}}


However, anti-Brahminism has also manifested as an anti-Brahmin sentiment, notably during the ] and the ] in the 20th century, and even in the 21st century among some followers of ].
==History==


==Definitions==
The Brahmins have historically served as ] philosophers, authors, teachers and priests. However, historically, in ], these roles are not exclusively reserved for Brahmins. Prominent non-Brahmin Hindu religious personalities have existed from ancient times to today.
"Brahminism" refers both to the historical ] of the late ] (ca.1100-500 BCE), as to
{{quote|...a sociopolitical ideology that encodes a memory of an ideal past and a vision of society in the future, one in which Brahmins occupy the highest place their superior position in society and their superior knowledge stems from birth. This makes them naturally, intrinsically superior to all other humans Brahmanism then is the most perfect form of conservatism, a status quoist ideology par excellence, entirely suitable to elites who wish to perpetuate their social status, power and privilege.<ref group=web name=Bhargava/>}}


"Anti-Brahminism" or "Non-Brahminism" is a movement in opposition to caste based discrimination and hierarchical social order which places ] at its highest position.{{sfn|Rao|2009|p=49}}<ref group=web name=Bhargava/> ] stated:
In Tamil country where Brahmano-phobia was popularized by Dravidian political parties, Brahmo-philia has been the norm. From the earliest available Tamil literature like Tholkappiyam or Tirukkural, Brahmins were highly regarded and respected members of the Tamil society. Anti-Brahminism rears its head only from the late 19th century and hence it can be thought of as a legacy of British colonialism. Anti-Brahminism is a repudiation of Tamil traditions and heritage under the influence of the Western culture.
{{quote|By Brahmanism, I do not mean the power, privileges and interests of Brahmins as a community. That is not the sense in which I am using the word. By Brahmanism, I mean the negation of the spirit of Liberty, Equality and Fraternity.<ref group=web>K.V. Aditya Bharadwaj (july 2, 2021), , The Hindu</ref>}}


==History==
===Indian traditions===


===Pre-Colonial times===
Some Indian traditions have reflected some measure of anti-Brahmanism. In ], one was required to become a true Brahmin and attain Brahman before one could call himself/herself a Brahmin, and the ] accepted many Brahmins. ], who triggered the ] in India was ambivalent towards the Brahmins, knowing they were not really the oppressors. However in the past two decades the neo-Buddhists have turned increasingly hostile towards the Brahmins. To that extent, one can say that contemporary Buddhism (neo-Buddhism) in India is based on the repudiation of historic Buddhism in India which knows no brahmin hatred.
According to Novetzke, initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the caste system, ideological influences during the colonial period.{{sfn|Novetzke|2011}}


=== 19th century colonialism ===
===Abrahamic traditions===
{{expand section|date=July 2021}}


According to Gelders and Delders, the structure of present-day anti-Brahminism has its roots in 19th century India and colonial views on the position and influence of Brahmins. 19th century colonial rulers viewed India's culture as corrupt and degenerate, and its population irrational. In this view, derived from a Protestant Christian understanding of religion, rooted in the Protestant opposition against the Catholic Church, the original "God-given religion" was corrupted by (Catholic) priests, which was extended by comparison to the Brahmins in India, and the Brahmin-dominated type of ], for which the term "]" was used, was supposedly imposed on the Indian population.{{sfn|Gelders|Delders|2003}}
In ], although the claim (for example, in her book '']'', by ] whose mother is a ]) that the Syrian Christians are descendants of ] Brahmins of ], is not historically supported, it is widely made.


===20th century===
] in ] observed with anger, the respect commanded by the Brahmins among ]s, thus they tried to convert Brahmins, but with extremely limited success. A ] missionary ] (1577-1656) started claiming to be Brahmin, when he realized that his claim of being a ] has not been very effective. In the past couple of decade, some of the missionary organizations, having given up on Brahmins, have started focussing on the ]s and the tribals, and have initiated an active anti-Brahmin campaign.{{fact}}
In the late 19th and early 20th century, with the rise of nationalist and rationalist movements, criticism against Brahminism came from both Brahmins and from low-caste Hindu communities. Ambedkar along with Hindu Reformists, structured their criticism along similar lines following the 19th century criticism of "Brahminism."{{sfn|Gelders|Delders|2003}}


According to Beteille, in ] the traditional position of Brahmins had been enforced with the beginning of British rule, profiting from western education and turning to an urban lifestyle.{{sfn|Béteille|1969|p=209}} They monopolized the new urban jobs and entered the ], gaining strongholds in government and bureaucracy,{{sfn|Béteille|1969|p=209}} and also dominated the ].{{sfn|Béteille|1969|p=210}} This widened the gap between Brahmins and non-Brahmins, but opposition quickly mounted.{{sfn|Béteille|1969|p=210}} Anti-Brahminism became organized with the formation of the ] in late 1916 in Tamil Nadu. This party was composed of non-Brahmins (who were typically part of either the ] castes, land-owning agricultural castes, or merchant castes) and was committed to enhancing the opportunities for non-Brahmins.{{sfn|Clothey|2006}} With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them.{{sfn|Béteille|1969|p=210}} In 1920, when the ] came to power, Brahmins occupied about 70 percent of the high level posts in the government.<ref group=web>Tehelka (2006), </ref> After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the ].{{citation needed|date=August 2021}} In the 1930s, anti-Brahmanism was disseminated among the masses by the ].{{sfn|Béteille|1969|p=211}}
==Examples of Anti-Brahmanism==


One of the most prominent proponents of Anti-Brahminism was ] leader ]. Another prominent proponent was Dravidian leader ].
===In media===<br>
Tamil media is rampant with anti-Brahminism.<br>
It is rare to see a positive or normal Brahmin character in Tamil movies. Some examples of anti-Brahmin Tamil movies (this is by no means a complete list.) <br><br>
Thiruvilaiyadal -- The Brahmin character "Dharumi" acted by Nagesh is shown to be cowardly, cunning, and a petty cheat who is after money.<br>
Karnan -- Several dialogues in this movie indirectly attack Brahmins<br>
Arangetram -- Though directed by a brahmin (K. Balachander), this movie depicts a Brahmin girl going into prostitution. This was greatly relished by the Tamil audience<br>
Sila Nerangalil Sila Manithargal -- Jayakanthan's novel, made into a movie, has a number of Brahmin male characters who are shown in extremely negative light.<br>
Sirai -- In this movie, a Christian goonda rapes a Brahmin priest's wife, but the priest is shown as a cowardly worm-like character, and the priest's wife prefers the Christian goonda, who is shown to be more or less heroic. All Brahmin male characters in this movie are shown in extremely negative light.<br>
Sigappu Rojakkal -- In this movie, by Bharathiraaja, the hero is shown to have become bad because a Brahmin girl cheated him when he was young.<br>
Thevar Magan -- In this movie, which primarily deals with two Thevar factions clashing with each other, a shadowy Brahmin character is shown to be instigating the violence and enjoying it.<br>
Ithu Namma Aalu -- In this most vicious of anti-brahmin movies by Pakkiaraj (Bhagyaraj), a non-Brahmin male tries to pose as a Brahmin in order to win the approval to marry a Brahmin girl. Brahmin customs are portrayed in a humiliating manner, and Brahmin family practices are made into a laughing stock. This movie was greatly enjoyed by the Tamil public.<br>
Vedam Puthithu -- In this movie, by Bharathiraaja, a non-brahmin boy falls for a Brahmin girl, and once again Brahmins are shown as narrow-minded bigots, while the non-Brahmin is shown as a broad-minded fellow.<br>
Amritham -- This movie, taken by Vedam Puthithu Kannan, gives advice to Brahmins on why they should become more modern. Of course the non-Brahmin hero is the personification of modernity.<br>
Agraharathil Kazhuthai -- This movie, by John Abraham, shows how a Brahmin village treats a stray donkey. Doing so, the director "exposes" Brahmin "hypocrisy". Of course this movie was used by the anti-Brahmin establishment for their propaganda purposes.<br>
Savithri -- This movie was surprisingly banned by the then Government for anti-Brahmin content, perhaps one of the few cases of such a thing happening.<br>
Sethu -- In this movie, a Brahmin agraharam is decaying, even brothels are established there, and the only one who can save it is a non-Brahmin Tamil. None of the Brahmin characters is shown to be capable of any kind of action.<br><br>
These are only a few examples.. there are many many others - Brahmin women in madisars (traditional brahmin dress) doing raunchy dances, Brahmin men portrayed as cunning and cowardly, poonools being used for disgusting purposes, Brahmin speech patterns being converted to jokes. Non-brahmin men are shown as being free to take Brahmin women at their will and pleasure, even if the latter are married (anyway their husbands are shown as despicable cowards.)
====In literature====
(Don't mention internet sites run by anonymous people, don't take cognizance of them - this will only play into their hands by generating undue publicity)Documents created by an ] hate group ], have created an extensive set of web-documents posted on their web-sites, promoting anti-Brahmin, ] and ] ideas. They have been widely promoted and quoted by ] interests. Some of them are:
*
*
*
*


Periyar called on both Brahmins and non-Brahmins to shun Brahminism.{{sfn|Omvedt|2006|p=95}} However, Ramaswamy did make incendiary statements towards the encouragement of violence against the Brahmin community: "''Pambaium parpanaium partha parpanai adi''" — If you see a snake and a Brahmin, beat the Brahmin.<ref>{{Cite book |last=Pandian |first=Jacob |url=https://books.google.com/books?id=73msCkfD5V8C&dq=brahmin+snake+periyar&pg=PA64 |title=Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order |date=1987 |publisher=Popular Prakashan |isbn=978-0-86132-136-0 |pages=64 |language=en}}</ref><ref>{{Cite book |last=Ghafoor |first=Dr Fazal |url=https://books.google.com/books?id=QI8qEAAAQBAJ&dq=brahmin+snake+periyar&pg=PT67 |title=Treading the Beaten Path: A Journey Through India |date=2021-04-21 |publisher=Notion Press |isbn=978-1-63745-397-1 |language=en}}</ref><ref>{{Cite book |last=Gorringe |first=Hugo |url=https://books.google.com/books?id=19RjDwAAQBAJ&dq=periyar+snake&pg=PT109 |title=Untouchable Citizens: Dalit Movements and Democratization in Tamil Nadu |date=2005-01-07 |publisher=SAGE Publishing India |isbn=978-93-5280-305-7 |language=en}}</ref> Ramasamy also claimed, on several occasions, that to eliminate the caste system, driving away the Brahmins was crucial.<ref>{{Cite book |last1=Kandasamy |first1=W. B. Vasantha |url=https://books.google.com/books?id=aTrzAAAAQBAJ&q=periyar+eradicate+brahmins&pg=PA287 |title=Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability |last2=Smarandache |first2=Florentin |last3=Kandasamy |first3=K. |date=2005 |publisher=Infinite Study |isbn=978-1-931233-00-2 |language=en}}</ref><ref>{{Cite web |title=Questioning Periyar Is Necessary for Forging a Progressive Anti-Caste Politics |url=https://thewire.in/caste/periyar-anti-caste-politics |access-date=2023-04-09 |website=The Wire}}</ref>
Documents created/hosted by Khalistan supporters:
*
*
*


In October 1957, he supposedly called upon his followers to kill Brahmins and set fire to their houses.<ref>{{Cite book |last=Nehru |first=Jawaharlal |url=http://archive.org/details/HindSwaraj-Nehru-SW2-39 |title=Selected Works of Jawaharlal Nehru |series=Second Series |year=1984 |volume=39 |pages=383 |language=English}}</ref> On 3 November 1957, Dravidar Kazhagam held a convention in Thanjavur under Ramasamy's leadership and demanded that the Government of India delete provisions from the Constitution dealing with religious freedom (which, they believed, gave protection to the caste system and particularly to Brahmins), and if they failed to do so the copies of the Constitution would be burnt, and portraits and statues of Mahatma Gandhi would be broken; if it produced no results, the Dravidar Kazhagam members would be asked to kill Brahmins and burn their residential localities. These statements prompted the then ], ] to write to ] who was the ] at that time, urging him to deal with this matter without delay.<ref>{{Cite book |last=Nehru |first=Jawaharlal |url=http://archive.org/details/HindSwaraj-Nehru-SW2-40 |title=Selected Works of Jawaharlal Nehru |series=Second Series |year=1984 |volume=40 |pages=387 |language=English}}</ref> The Dravidian nationalist's call to "kill Tamil Brahmins" at a 1973 speech in Karaikudi is still echoed in the 21st century by regional parties.<ref>{{Cite web |date=2022-06-09 |title=DMK spokesperson supports Periyar's call for 'killing Brahmins'; Subramanian Swamy moves EC |url=https://www.deccanherald.com/national/south/dmk-spokesperson-supports-periyar-s-call-for-killing-brahmins-subramanian-swamy-moves-ec-1116752.html |access-date=2023-04-09 |website=Deccan Herald |language=en}}</ref>
Documents created by missionary organizations in India:
* inspired by ] and widely disseminated by the missionaries, specially among the dalits and tribals. {{See also|Secret Circular of the Brahmin Samaj of Balaghat}}


====In magazines==== == See also ==
* ]
Some magazines promote anti-Brahmin sentiments.
* ]
* ]
* ]


== References ==
Tamil magazines with prominent anti-Brahmin agendas:<br><br>
{{reflist}}


==Sources==
Viduthalai (K. Veeramani, editor, DK daily)<br>
Unmai (K. Veeramani, editor)<br>
Nackeeran<br>
Kumudam Reporter (occasional anti-brahmin slant, mostly indirect)<br>
Dinakaran (owned by Sun TV group)<br>
Kunkumam (owned by Sun TV group)<br>
Murasoli (DMK organ)<br>
Kumudam (occasional anti-brahmin slant, mostly indirect)<br>
Maalai Murasu<br>
Daily Thanthi<br><br>


;Printed sources
English magazines with anti-Brahmin agendas:<br><br>
{{refbegin}}
Outlook (regularly publishes biased articles against Tamil Brahmins)<br>
<!-- B -->
Frontline (though owned by N. Ram of The Hindu, due to its leftist slant, is often anti-Brahmin)<br><br>
* {{Citation | last =Béteille | first =André | year =1969 | title =Caste, Class and Power: Changing Patterns of Stratification in a Tanjore Village | publisher =University of California Press}}
<!-- C -->
* {{Citation | last =Clothey | first =Fred W. | year =2006 | title =Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora | publisher =Univ of South Carolina Press}}
<!-- G -->
* {{Citation | last1 =Gelders | first1 =Raf | last2 =Delders | first2 =Willem | year =2003 | title =Mantras of Anti-Brahmanism: Colonial Experience of Indian Intellectuals | journal =Economic and Political Weekly |volume=38 |issue=43 |pages=4611–4617 | doi = | jstor =4414197 | url =https://www.researchgate.net/publication/262123666}}
<!-- N -->
* {{Cite journal|last=Novetzke|first=Christian Lee|date=2011-03-23|title=The Brahmin double: the Brahminical construction of anti-Brahminism and anti-caste sentiment in the religious cultures of precolonial Maharashtra|journal=South Asian History and Culture|volume=2|issue=2|pages=232–252|doi=10.1080/19472498.2011.553494|s2cid=144806307|issn=1947-2498|url=https://doi.org/10.1080/19472498.2011.553494}}
<!-- O -->
* {{Cite book| last =Omvedt | first =Gail | year =2006 | title=Dalit Visions: The Anti-caste Movement and the Construction on an Indian Identity | publisher =Orient Longman | url =https://books.google.com/books?id=kCwpXZlKqL0C|isbn=978-81-250-2895-6|access-date=17 January 2018}}
<!-- R -->
* {{Cite book | last =Rao | first =Anupama | year =2009 | title =The Caste Question: Dalits and the Politics of Modern India | publisher =] | isbn =978-0-520-25761-0 | language =en}}
<!-- S -->
* {{cite book |last1=Schomer |first1=Karine |first2=W. H. |last2=McLeod |title=The Sants: Studies in a Devotional Tradition of India |year=1987 |publisher=Motilal Banarsidass |isbn=9788120802773}}
{{refend}}


;Web sources
===In Indian states===
{{reflist|group=web|refs=
====In Maharashtra====
<!-- Bhargava -->

<ref group=web name=Bhargava>{{Cite news|last=Bhargava|first=Rajeev|author-link=Rajeev Bhargava|date=2019-07-23|title=What does it mean to oppose Brahmanism?|language=en-IN|work=The Hindu|url=https://www.thehindu.com/opinion/op-ed/what-does-it-mean-to-oppose-brahmanism/article28658412.ece|access-date=2021-07-23|issn=0971-751X|quote=Anyone who consents to, endorses or justifies this hierarchical order, regardless of his caste, creed or gender, is then a ‘Brahmanist’.}}</ref>
The ] attacked ] of ] in January 2004, claiming that the Institute had defamed ]. Later the Sambhaji Brigade issued statements reflecting anti-Brahmin sentiments.<ref>
{{cite web
| url=http://www.telegraphindia.com/1040119/asp/frontpage/story_2802420.asp
| title=Bonfire of cupboard of history - Pune institute continues to count the losses from attack by Sambhaji Brigade
| accessdate = 2006-08-07
| author = Anand Soondas
| date = January 19, 2004
| language = English
}} }}
</ref>. It is important to note that the ] is a ]-based organization, and ] itself is an upper caste, the ]. However, the organization also consists of numerous ] ] and ] ]s especially from ] and ]. It must be noted that the ] is not a upper caste-hating reactionary lower caste group, but an all-caste group created out of the historical animosity between the ruling class of ]s and the ] ]. ] elements among Dalit Christians and Christian Missionary groups are also numerous in Maharashtra{{fact}}.

=====Ambedkar and Brahmins=====
Today's chauvinistic Indian Buddhists writing literature against the Brahmin caste are different from Dr. Ambedkar because Dr. Ambedkar worked with several Brahmins including Veer Savarkar. "When Bhimrao was a student at the High School, a Brahmin teacher admired Bhimrao's lively mind. His family name was Ambedkar. The teacher liked Bhimrao so much that he changed his name from Ambavadekar to Ambedkar." "Once, when Dr. Ambedkar resigned as Principal, a boy came to him crying. He was a Brahmin boy. He was very poor. He had a scholarship for two years. He was doubtful whether he would get it during the last year of his stay. Ambedkar was grieved at his sad story. He comforted him. He made him sit with him for food. Then he gave him fifty rupees. He patted him on his back and said, 'if you are in trouble again, come and tell me.'"
Addressing a conference of 20,000 workers he said that according to him there were two enemies of the working classes in the country, and they were Brahmanism & Capitalism. "''By the former he stated, I do not mean the power, privileges, & interests of the Brahmins as a community. By Brahmanism I mean the negation of the spirit of liberty, equality & fraternity.''"<ref></ref> Dr. Ambedkar himself married a Brahmin, Dr. Sharada Kabir, a Brahmin who later became Dr. Savita Ambedkar. However, today's Buddhists continue to misuse the image of Dr. Ambedkar as an anti-Brahmin who would always fight the Brahmins.

====In Tamil Nadu====
] is home to one of the oldest and most vicious anti-Brahmin movements in India. ] Brahmins (]s and ]s) are frequently held responsible by some sections of the Tamil ] and ] for direct or indirect oppression of lower-] people. This is not true since all the caste clashes reported in Tamilnadu are between different non-brahmin castes. Historically, "untouchable" castes were not allowed into temples and schools in Tamil Nadu. More importantly, between 1890 and 1930 in ], the Tamil Brahmins had a sizable presense in the ] sector. As a result, the top layer of the non-Brahmin castes under the leadership of ] launched an anti-Brahmin, anti-Hindu movement called ], protesting the oppression. It must also be said that this movement did not include the "untouchable" castes like the Dalits. E. V. Ramasami Naicker's party, called the Dravidar Kazhagam (DK), was involved in violent rhetoric and occasional acts of violence against Brahmins. Unlike in other states of India, in Tamil Nadu, the anti-Brahmin movement has positioned Brahmins as the fundamental enemies of Tamils and Tamil language. This view is reflected in many statements and actions of both Tamil intellectuals and the members of the political establishment. Since Tamil Nadu's major political parties, the DMK and the AIADMK, are descendents of the DK, there are strong anti-brahmin elements here too, particularly, in the DMK, headed by M. Karunanidhi. Both Karunanidhi, the current Chief Minister, and his no. 2, Anbazhagan, periodically make comments inciting violence against, and humiliating Brahmins.

Today, the DMK, the DK (headed by K. Veeramani), Periyar DK, Pattali Makkal Katchi (PMK), and Dalit Panthers of India headed by Thirumavalavan, Tamil Desiya Iyakkam headed by P. Nedumaran, all exhibit strong antipathy to Brahmins. Most Tamil separatists outfits in Tamil Nadu are staunchly anti-brahmin as well, with the result that Tamil extremism is synonymous with anti-Brahminism. These extremist outfits leave no one in doubt that if and when they achieve their dream of a separate Tamil nation, their first task will be a "Final Solution" to the Brahmin problem.

As a result of all this, significant portions of Tamil Brahmins have migrated to other ] or overseas, and hold a considerable and distinguished presence in the ] worldwide.<ref></ref><ref> </ref>.

====In Punjab====
The ] movement sponsored by the British government to create a pool from which loyal soldiers can be recruited. Punjab is home to ] ]s who are generally strongly anti-Brahmin{{fact}}. The movement's main source of support has always been from overseas groups.

====In Northeast India====
Successful proselytization by overseas anti-Hindu organizations have created regions in ] where anti-Brahmanism flourishes{{fact}}.

==Conclusion==
Then because all anti-Brahmin movements are also anti-Hindu, it is possible to analyze that to weaken Hinduism, one has to attack the Brahmin community, which has served as the clergy of Hinduism. All anti-Hindus portray Hinduism as "Brahminical" and while denying ] by outsiders, blame almost all of India's problems on the Brahmin community (e.g. ].) Because the anti-Brahmin is an anti-Hindu, they see India as a union of Hindus and are antagonistic towards Indian unity as can be observed by all separatist groups, which are all non-Hindu (e.g. ].)

==See also==
* ]
* ]
* ]
* ]
* ]s
* ]
* ] Mass exodus of Pandits from the Valley
* ]
* ]
* ]
* ]


==Notes== ==Further reading==
* Politics and Social Conflict in South India, the Non-Brahman Movement and Tamil Separatism, 1916–1929. Berkeley: University of California Press, 1969. By Prof. Eugene Irschik
<references/>


== External links ==
==References==
* '''' by Rakshit Sonawane, '']'', January 6, 2011.
* Politics and Social Conflict in South India, the Non-Brahman Movement and Tamil Separatism, 1916-1929. Berkeley: University of California Press, 1969. By Prof. Eugene Irschik
* *
*
*


{{Reservation in India}}
==External Links==
{{Discrimination}}
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*


{{DEFAULTSORT:Anti-Brahminism}}
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Anti-Brahminism is a term used in opposition to caste based hierarchal social order which places Brahmins at its highest position. Initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the caste system in India, ideological influences during the colonial period, and from a colonialist Protestant Christian understanding of religion in the 19th century, which viewed "Brahminism" as a corrupted religion imposed on the Indian population.

Ambedkar and some Hindu Reformists structured their criticism along similar lines following the 19th century criticism of "Brahminism," opposing the dominant position Brahmins had acquired by the time of British rule in the 19th century.

However, anti-Brahminism has also manifested as an anti-Brahmin sentiment, notably during the Dravidian movement and the Self-Respect Movement in the 20th century, and even in the 21st century among some followers of Periyar.

Definitions

"Brahminism" refers both to the historical Brahmanical tradition and ideology of the late Vedic period (ca.1100-500 BCE), as to

...a sociopolitical ideology that encodes a memory of an ideal past and a vision of society in the future, one in which Brahmins occupy the highest place their superior position in society and their superior knowledge stems from birth. This makes them naturally, intrinsically superior to all other humans Brahmanism then is the most perfect form of conservatism, a status quoist ideology par excellence, entirely suitable to elites who wish to perpetuate their social status, power and privilege.

"Anti-Brahminism" or "Non-Brahminism" is a movement in opposition to caste based discrimination and hierarchical social order which places Brahmins at its highest position. B. R. Ambedkar stated:

By Brahmanism, I do not mean the power, privileges and interests of Brahmins as a community. That is not the sense in which I am using the word. By Brahmanism, I mean the negation of the spirit of Liberty, Equality and Fraternity.

History

Pre-Colonial times

According to Novetzke, initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the caste system, ideological influences during the colonial period.

19th century colonialism

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According to Gelders and Delders, the structure of present-day anti-Brahminism has its roots in 19th century India and colonial views on the position and influence of Brahmins. 19th century colonial rulers viewed India's culture as corrupt and degenerate, and its population irrational. In this view, derived from a Protestant Christian understanding of religion, rooted in the Protestant opposition against the Catholic Church, the original "God-given religion" was corrupted by (Catholic) priests, which was extended by comparison to the Brahmins in India, and the Brahmin-dominated type of Hinduism, for which the term "Brahminism" was used, was supposedly imposed on the Indian population.

20th century

In the late 19th and early 20th century, with the rise of nationalist and rationalist movements, criticism against Brahminism came from both Brahmins and from low-caste Hindu communities. Ambedkar along with Hindu Reformists, structured their criticism along similar lines following the 19th century criticism of "Brahminism."

According to Beteille, in Tamil Nadu the traditional position of Brahmins had been enforced with the beginning of British rule, profiting from western education and turning to an urban lifestyle. They monopolized the new urban jobs and entered the Indian Civil Service, gaining strongholds in government and bureaucracy, and also dominated the Congress Party. This widened the gap between Brahmins and non-Brahmins, but opposition quickly mounted. Anti-Brahminism became organized with the formation of the Justice Party in late 1916 in Tamil Nadu. This party was composed of non-Brahmins (who were typically part of either the feudal castes, land-owning agricultural castes, or merchant castes) and was committed to enhancing the opportunities for non-Brahmins. With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them. In 1920, when the Justice Party came to power, Brahmins occupied about 70 percent of the high level posts in the government. After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency. In the 1930s, anti-Brahmanism was disseminated among the masses by the Self-Respect Movement.

One of the most prominent proponents of Anti-Brahminism was Dalit leader B. R. Ambedkar. Another prominent proponent was Dravidian leader Periyar E. V. Ramasamy.

Periyar called on both Brahmins and non-Brahmins to shun Brahminism. However, Ramaswamy did make incendiary statements towards the encouragement of violence against the Brahmin community: "Pambaium parpanaium partha parpanai adi" — If you see a snake and a Brahmin, beat the Brahmin. Ramasamy also claimed, on several occasions, that to eliminate the caste system, driving away the Brahmins was crucial.

In October 1957, he supposedly called upon his followers to kill Brahmins and set fire to their houses. On 3 November 1957, Dravidar Kazhagam held a convention in Thanjavur under Ramasamy's leadership and demanded that the Government of India delete provisions from the Constitution dealing with religious freedom (which, they believed, gave protection to the caste system and particularly to Brahmins), and if they failed to do so the copies of the Constitution would be burnt, and portraits and statues of Mahatma Gandhi would be broken; if it produced no results, the Dravidar Kazhagam members would be asked to kill Brahmins and burn their residential localities. These statements prompted the then Prime Minister of India, Jawaharlal Nehru to write to K. Kamaraj who was the Chief Minister of Madras State (Tamil Nadu) at that time, urging him to deal with this matter without delay. The Dravidian nationalist's call to "kill Tamil Brahmins" at a 1973 speech in Karaikudi is still echoed in the 21st century by regional parties.

See also

References

  1. ^ Rao 2009, p. 49.
  2. ^ Novetzke 2011.
  3. ^ Gelders & Delders 2003.
  4. ^ Béteille 1969, p. 209.
  5. ^ Béteille 1969, p. 210.
  6. Clothey 2006.
  7. Béteille 1969, p. 211.
  8. Omvedt 2006, p. 95.
  9. Pandian, Jacob (1987). Caste, Nationalism and Ethnicity: An Interpretation of Tamil Cultural History and Social Order. Popular Prakashan. p. 64. ISBN 978-0-86132-136-0.
  10. Ghafoor, Dr Fazal (2021-04-21). Treading the Beaten Path: A Journey Through India. Notion Press. ISBN 978-1-63745-397-1.
  11. Gorringe, Hugo (2005-01-07). Untouchable Citizens: Dalit Movements and Democratization in Tamil Nadu. SAGE Publishing India. ISBN 978-93-5280-305-7.
  12. Kandasamy, W. B. Vasantha; Smarandache, Florentin; Kandasamy, K. (2005). Fuzzy and Neutrosophic Analysis of Periyar's Views on Untouchability. Infinite Study. ISBN 978-1-931233-00-2.
  13. "Questioning Periyar Is Necessary for Forging a Progressive Anti-Caste Politics". The Wire. Retrieved 2023-04-09.
  14. Nehru, Jawaharlal (1984). Selected Works of Jawaharlal Nehru. Second Series. Vol. 39. p. 383.
  15. Nehru, Jawaharlal (1984). Selected Works of Jawaharlal Nehru. Second Series. Vol. 40. p. 387.
  16. "DMK spokesperson supports Periyar's call for 'killing Brahmins'; Subramanian Swamy moves EC". Deccan Herald. 2022-06-09. Retrieved 2023-04-09.

Sources

Printed sources
Web sources
  1. ^ Bhargava, Rajeev (2019-07-23). "What does it mean to oppose Brahmanism?". The Hindu. ISSN 0971-751X. Retrieved 2021-07-23. Anyone who consents to, endorses or justifies this hierarchical order, regardless of his caste, creed or gender, is then a 'Brahmanist'.
  2. K.V. Aditya Bharadwaj (july 2, 2021), Police action over actor Chetan Kumar’s remarks sparks row in Karnataka, The Hindu
  3. Tehelka (2006), Superiority in Numbers

Further reading

  • Politics and Social Conflict in South India, the Non-Brahman Movement and Tamil Separatism, 1916–1929. Berkeley: University of California Press, 1969. By Prof. Eugene Irschik

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