Caste Culture And Hegemony

It is widely believed that, because of its exceptional social development, the caste system in colonial Bengal differed considerably from the rest of India. Through a study of the complex interplay between caste, culture and power, this book convincingly demonstrates that Bengali Hindu society preserved the essentials of caste discrimination in colonial times, even while giving the outward appearance of having changed. Using empirical data combined with an impressive array of secondary sources, Dr Bandyopadhyay delineates the manner in which Hindu caste society maintained its cultural hegemony and structural cohesion. Starting with an examination of the relationship between caste and power, the book examines early cultural encounters between `high` Brahmanical tradition and the more egalitarian `popular` religious cults of the lower castes. It moves on to take a close look at the relationship between caste and gender showing the reasons why the reform movement for widow remarriage failed. It ends with an examination of the Hindu `partition` campaign, which appropriated dalit autonomous politics and made Hinduism the foundation of an emergent Indian national identity. Sekhar Bandyopadhyay breaks with many of the assumptions of two important schools of thought--the Dumontian and the subaltern--and takes instead a more nuanced approach to show how high caste hegemony has been able to perpetuate itself. He thus takes up issues which go to the heart of contemporary problems in India`s social and political fabric.

It is widely believed that, because of its exceptional social development, the caste system in colonial Bengal differed considerably from the rest of India. Through a study of the complex interplay between caste, culture and power, this book convincingly demonstrates that Bengali Hindu society preserved the essentials of caste discrimination in colonial times, even while giving the outward appearance of having changed. Using empirical data combined with an impressive array of secondary sources, Dr Bandyopadhyay delineates the manner in which Hindu caste society maintained its cultural hegemony and structural cohesion. This was primarily achieved by frustrating reformist endeavours, by co-opting the challenges of the dalit, and by marginalising dissidence. It was through such a process of constant negotiation in the realm of popular culture, argues the author, that this oppressive social structure and its hierarchical ideology and values have survived. Starting with an examination of the relationship between caste and power, the book examines early cultural encounters between `high' Brahmanical tradition and the more egalitarian `popular' religious cults of the lower castes. It moves on to take a close look at the relationship between caste and gender showing the reasons why the reform movement for widow remarriage failed. It ends with an examination of the Hindu `partition' campaign, which appropriated dalit autonomous politics and made Hinduism the foundation of an emergent Indian national identity. Sekhar Bandyopadhyay breaks with many of the assumptions of two important schools of thought - the Dumontian and the subaltern - and takes instead a more nuanced approach to show how high caste hegemony has been able to perpetuate itself. He thus takes up issues which go to the heart of contemporary problems in India's social and political fabric. This important and original contribution will be widely welcomed by historians, sociologists and political scientists.

This book is a collection of essays - both published and unpublished - about the creation of Brahmanical hegemony through the institutions of caste, gender, and religious ideology in the history of early India. The essays focus on the role played by religion and mythology in the making of this hegemony.

In India, caste groups ensure their durability in an era of multiculturalism by officially representing caste as cultural difference or ethnicity rather than as unequal descent-based relations. Challenging dominant social theories of caste, this book addresses questions of how caste survives the system that gave rise to it and adapts to new demands of capitalism and democracy. Based on original fieldwork, the book shows how the terrain of culture captured by a new grammar of caste revitalizes castes as cultural communities so that the culture of a caste is produced, organized and naturalized in the process of transforming jati (fetishized blood and kinship) into samaj (fetishized culture). Castes are shown to not be homogenous cultural wholes but sites of hegemony where class, gender and hierarchy over-determine the meanings and materiality of caste. Arguing that there exists a new casteism in India akin to a new racism in the USA, built less on biology and descent and more on purported cultural differences and their rights to exist, the book presents an extended critique and a search for an alternative view of caste and anti-casteist politics. It is of interest to students and scholars of South Asian culture and society.

In this volume, the author challenges a number of widely held cultural stereotypes about India. Caste is not as old as Indian civilization itself, and current changes are no more radical than in the past, for caste has evolved throughout its history. It is not a colonial invention, nor does it result from weak state control. There is no single form of Indian kingship, and power relations, fundamental as they are for understanding Indian society. Nor do Indian villages conform to a single type, and caste is as much urban as rural. Only in a regional ‘local’ perspective can we view it as a ‘system’. Caste does offer space for the individual, though in a particular Indian mould, and Hinduism does not provide for an integration of castes through ritual. In short, social organization varies widely in India, and cannot provide the key to the specificity of caste. This must be sought in the way society is imagined, the models of society current in Indian thought. Of course as mentioned above, there is no single model: Brahmins, kings, and merchants among others have all produced alternative models with themselves at the centre, vying for hegemony, while facing contesting models held by subalterns. Still, a hierarchical mode of thought is hegemonic and largely explains why Indians see their social stratification differently from people in the West. The volume will be indispensable for scholars of South Asian Sociology and Culture.

When thinking of India, it is hard not to think of caste. In academic and common parlance alike, caste has become a central symbol for India, marking it as fundamentally different from other places while expressing its essence. Nicholas Dirks argues that caste is, in fact, neither an unchanged survival of ancient India nor a single system that reflects a core cultural value. Rather than a basic expression of Indian tradition, caste is a modern phenomenon--the product of a concrete historical encounter between India and British colonial rule. Dirks does not contend that caste was invented by the British. But under British domination caste did become a single term capable of naming and above all subsuming India's diverse forms of social identity and organization. Dirks traces the career of caste from the medieval kingdoms of southern India to the textual traces of early colonial archives; from the commentaries of an eighteenth-century Jesuit to the enumerative obsessions of the late-nineteenth-century census; from the ethnographic writings of colonial administrators to those of twentieth-century Indian scholars seeking to rescue ethnography from its colonial legacy. The book also surveys the rise of caste politics in the twentieth century, focusing in particular on the emergence of caste-based movements that have threatened nationalist consensus. Castes of Mind is an ambitious book, written by an accomplished scholar with a rare mastery of centuries of Indian history and anthropology. It uses the idea of caste as the basis for a magisterial history of modern India. And in making a powerful case that the colonial past continues to haunt the Indian present, it makes an important contribution to current postcolonial theory and scholarship on contemporary Indian politics.

This in-depth biography of Italian intellectual Antonio Gramsci casts new light on his life and writing, emphasizing his unflagging spirit, even in the many years he spent in prison. One of the most influential political thinkers of the twentieth century, Antonio Gramsci (1891–1937) has left an indelible mark on philosophy and critical theory. His innovative work on history, society, power, and the state has influenced several generations of readers and political activists, and even shaped important developments in postcolonial thought. But Gramsci’s thinking is scattered across the thousands of notebook pages he wrote while he was imprisoned by Italy’s fascist government from 1926 until shortly before his death. To guide readers through Gramsci’s life and works, historian Jean-Yves Frétigné offers To Live Is to Resist, an accessible, compelling, and deeply researched portrait of an extraordinary figure. Throughout the book, Frétigné emphasizes Gramsci’s quiet heroism and his unwavering commitment to political practice and resistance. Most powerfully, he shows how Gramsci never surrendered, even in conditions that stripped him of all power—except, of course, the power to think.