A review by niyatee_narkar
Annihilation of Caste by B.R. Ambedkar
5.0
Annihilation of Caste is Dr. Ambedkar's undelivered speech that was considered too blasphemous by the Jat-Pat Todak Mandal's mostly privileged caste Hindu organizers for their annual conference in 1935. Ambedkar provides a scathing indictment of the sacred texts of Hinduism (most prominently the Manusmriti) and how privileged caste Hindus religiously cling to them as a defense to maintain the social hierarchy established by the caste system. The power the higher castes hold is sustained through the social and economic oppression and resulting inhumane treatment that is inflicted on the Dalits, to this day. But unlike race, caste is invisible and yet all pervading. Ambedkar proposes questioning the sanctity of these texts as one of the major solutions to social reform and implores people to not be passive observers but to become more conscious thinkers, especially since our practices forces million of people to lead deplorable lives.
A friend had remarked that he finds Ambedkar to be too critical of the Hindu religion. I am also reminded of how my parents would often emphasize that they don't see caste. But having read about the instances of gruesome caste discrimination in the 1930s presented by Ambedkar and the present day atrocious crimes against Dalits cited by Arundhati Roy in the introduction, I am severely disturbed and forced to acknowledge my privilege of never having to think about my caste. Because my caste and seemingly entangled class has not disadvantaged me in any aspect of life. But Ambedkar was embittered by his cruel experiences and I think that justifies his decision to not die as a Hindu even though he was born as one.
I can't stress enough how critical this piece of work is, it has really shaken my view of the Hindu society (read also Indian society as caste even permeates the boundaries of religion in our country). It must be read, at least to understand that privileged caste experiences are not universal, to burst that comfortable bubble of reality we have lived in so far. That should be a good start?
I have also come to realize that the only two times, the privileged caste-Hindus and especially the politicians care about Dalits is either for Votes or when they want to convert to another religion in the hope of escaping the tyranny of the caste system (*coughs Hindu nationalists *). So it doesn't come as a surprise how seemingly both the left and right have assimilated Ambedkar as someone to be proud of. Or as Roy says in the introduction, 'as junior partner to Gandhi in their joint fight against untouchability'. And ah coming to the larger than life Mahatma!, how brutally Arundhati Roy strips him of his saintly title. She breaks down the tailored version of Gandhi's life in South Africa that we have been raised on. Gandhi's own writings are referenced to display his stubbornness in continuing to exult the merits of the caste system and his disdain for any Dalits trying to free themselves from the shackles of the lowly professions prescribed for their caste. She also presents a good overview of Ambedkar's desperate efforts to obtain political rights and representation for his caste members and how he died with the disappointment of the compromises he was browbeaten to make.
I still feel conflicted about Gandhi and would like to read more of the other side. However above all, Arundhati Roy makes it abundantly clear that Gandhi may not be a saint but was a good politician with all his contradictions and craftiness. And despite his erudition and formidable intellect, Ambedkar wasn't. And yet I believe Ambedkar's life itself was the most radical act.
A friend had remarked that he finds Ambedkar to be too critical of the Hindu religion. I am also reminded of how my parents would often emphasize that they don't see caste. But having read about the instances of gruesome caste discrimination in the 1930s presented by Ambedkar and the present day atrocious crimes against Dalits cited by Arundhati Roy in the introduction, I am severely disturbed and forced to acknowledge my privilege of never having to think about my caste. Because my caste and seemingly entangled class has not disadvantaged me in any aspect of life. But Ambedkar was embittered by his cruel experiences and I think that justifies his decision to not die as a Hindu even though he was born as one.
I can't stress enough how critical this piece of work is, it has really shaken my view of the Hindu society (read also Indian society as caste even permeates the boundaries of religion in our country). It must be read, at least to understand that privileged caste experiences are not universal, to burst that comfortable bubble of reality we have lived in so far. That should be a good start?
I have also come to realize that the only two times, the privileged caste-Hindus and especially the politicians care about Dalits is either for Votes or when they want to convert to another religion in the hope of escaping the tyranny of the caste system (*coughs Hindu nationalists *). So it doesn't come as a surprise how seemingly both the left and right have assimilated Ambedkar as someone to be proud of. Or as Roy says in the introduction, 'as junior partner to Gandhi in their joint fight against untouchability'. And ah coming to the larger than life Mahatma!, how brutally Arundhati Roy strips him of his saintly title. She breaks down the tailored version of Gandhi's life in South Africa that we have been raised on. Gandhi's own writings are referenced to display his stubbornness in continuing to exult the merits of the caste system and his disdain for any Dalits trying to free themselves from the shackles of the lowly professions prescribed for their caste. She also presents a good overview of Ambedkar's desperate efforts to obtain political rights and representation for his caste members and how he died with the disappointment of the compromises he was browbeaten to make.
I still feel conflicted about Gandhi and would like to read more of the other side. However above all, Arundhati Roy makes it abundantly clear that Gandhi may not be a saint but was a good politician with all his contradictions and craftiness. And despite his erudition and formidable intellect, Ambedkar wasn't. And yet I believe Ambedkar's life itself was the most radical act.