This innovative work of historical anthropology explores how India's Dalits, or ex-untouchables, transformed themselves from stigmatized subjects into citizens. Anupama Rao's account challenges standard thinking on caste as either a vestige of precolonial society or an artifact of colonial governance. Focusing on western India in the colonial and postcolonial periods, she shines a light on South Asian historiography and on ongoing caste discrimination, to show how persons without rights came to possess them and how Dalit struggles led to the transformation of such terms of colonial liberalism as rights, equality, and personhood. Extending into the present, the ethnographic analyses of The Caste Question reveal the dynamics of an Indian democracy distinguished not by overcoming caste, but by new forms of violence and new means of regulating caste.

This revisionist history of caste politics in twentieth-century Bengal argues that the decline of caste-based politics in the region was as much the result of coercion as of consent. It traces this process through the political career of Jogendranath Mandal, the leader of the Dalit movement in eastern India and a prominent figure in the history of India and Pakistan, over the transition of Partition and Independence. Utilising Mandal's private papers, this study reveals both the strength and achievements of his movement for Dalit recognition, as well as the major challenges and constraints he encountered. Departing from analyses that have stressed the role of integration, Dwaipayan Sen demonstrates how a wide range of coercions shaped the eventual defeat of Dalit politics in Bengal. The region's acclaimed 'castelessness' was born of the historical refusal of Mandal's struggle to pose the caste question.

#1 NEW YORK TIMES BESTSELLER • OPRAH’S BOOK CLUB PICK • “An instant American classic and almost certainly the keynote nonfiction book of the American century thus far.”—Dwight Garner, The New York Times The Pulitzer Prize–winning, bestselling author of The Warmth of Other Suns examines the unspoken caste system that has shaped America and shows how our lives today are still defined by a hierarchy of human divisions—now with a new Afterword by the author. #1 NONFICTION BOOK OF THE YEAR: Time ONE OF THE BEST BOOKS OF THE YEAR: The Washington Post, The New York Times, Los Angeles Times, The Boston Globe, O: The Oprah Magazine, NPR, Bloomberg, The Christian Science Monitor, New York Post, The New York Public Library, Fortune, Smithsonian Magazine, Marie Claire, Slate, Library Journal, Kirkus Reviews Winner of the Carl Sandberg Literary Award • Winner of the Los Angeles Times Book Prize • National Book Award Longlist • National Book Critics Circle Award Finalist • Dayton Literary Peace Prize Finalist • PEN/John Kenneth Galbraith Award for Nonfiction Finalist • PEN/Jean Stein Book Award Longlist • Kirkus Prize Finalist “As we go about our daily lives, caste is the wordless usher in a darkened theater, flashlight cast down in the aisles, guiding us to our assigned seats for a performance. The hierarchy of caste is not about feelings or morality. It is about power—which groups have it and which do not.” In this brilliant book, Isabel Wilkerson gives us a masterful portrait of an unseen phenomenon in America as she explores, through an immersive, deeply researched, and beautifully written narrative and stories about real people, how America today and throughout its history has been shaped by a hidden caste system, a rigid hierarchy of human rankings. Beyond race, class, or other factors, there is a powerful caste system that influences people’s lives and behavior and the nation’s fate. Linking the caste systems of America, India, and Nazi Germany, Wilkerson explores eight pillars that underlie caste systems across civilizations, including divine will, bloodlines, stigma, and more. Using riveting stories about people—including Martin Luther King, Jr., baseball’s Satchel Paige, a single father and his toddler son, Wilkerson herself, and many others—she shows the ways that the insidious undertow of caste is experienced every day. She documents how the Nazis studied the racial systems in America to plan their outcasting of the Jews; she discusses why the cruel logic of caste requires that there be a bottom rung for those in the middle to measure themselves against; she writes about the surprising health costs of caste, in depression and life expectancy, and the effects of this hierarchy on our culture and politics. Finally, she points forward to ways America can move beyond the artificial and destructive separations of human divisions, toward hope in our common humanity. Original and revealing, Caste: The Origins of Our Discontents is an eye-opening story of people and history, and a reexamination of what lies under the surface of ordinary lives and of American life today.

When Hindu devotional or bhakti traditions welcomed marginalized people-women, low castes, and Dalits-were they promoting social equality? In this book, Jon Keune deftly examines the root of this deceptively simple question. The modern formulation of the bhakti-caste question is what Dalit leader B. R. Ambedkar had in mind when he concluded that the saints promoted spiritual equality but did not transform society. While taking Ambedkar's judgment seriously, Jon Keune argues that, when viewed in the context of intellectual history and social practice, the bhakti-caste question is more complex. Shared Devotion, Shared Food explores how people in western India wrestled for centuries with two competing values: a theological vision that God welcomes all people, and the social hierarchy of the caste system. Keune examines the ways in which food and stories about food were important sites where this debate played out, particularly when people of high and low social status ate together. By studying Marathi manuscripts, nineteenth-century publications, plays, and films, Shared Devotion, Shared Food reveals how the question of caste, inclusivity, and equality was formulated in different ways over the course of three centuries, and it explores why social equality remains so elusive in practice.

Seven decades since Indian Independence, education takes the centre stage in every major discussion on development, especially when we talk about social exclusion, Dalits and reservations today. This book examines social inclusion in the education sector in India for Scheduled Castes (SCs). The volume: · Foregrounds the historical struggles of the SCs to understand why the quest for education is so central to shaping SC consciousness and aspirations; · Works with exhaustive state-level studies with a view to assessing commonalities and differences in the educational status of SCs today; · Takes stock of the policymaking and extent of implementations across Indian states to understand the challenges faced in different scenarios; · Seeks to analyse the differential in existing economic conditions, and other structural constraints, in relation to access to quality educational facilities; · Examines the social perceptions and experiences of SC students as they live now. A major study, the volume will be of great interest to scholars and researchers of education, sociology and social anthropology, development studies and South Asian studies.

“What the Communist Manifesto is to the capitalist world, Annihilation of Caste is to India.” —Anand Teltumbde, author of The Persistence of Caste The classic work of Indian Dalit politics, reframed with an extensive introduction by Arundathi Roy B.R. Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried. Arundhati Roy introduces this extensively annotated edition of Annihilation of Caste in “The Doctor and the Saint,” examining the persistence of caste in modern India, and how the conflict between Ambedkar and Gandhi continues to resonate. Roy takes us to the beginning of Gandhi’s political career in South Africa, where his views on race, caste and imperialism were shaped. She tracks Ambedkar’s emergence as a major political figure in the national movement, and shows how his scholarship and intelligence illuminated a political struggle beset by sectarianism and obscurantism. Roy breathes new life into Ambedkar’s anti-caste utopia, and says that without a Dalit revolution, India will continue to be hobbled by systemic inequality.

Practicing Caste attempts a fundamental break from the tradition of caste studies, showing the limits of the historical, sociological, political, and moral categories through which it has usually been discussed. Engaging with the resources phenomenology, structuralism, and poststructuralism offer to our thinking of the body, Jaaware helps to illuminate the ethical relations that caste entails, especially around its injunctions concerning touching. The resulting insights offer new ways of thinking about sociality that are pertinent not only to India but also to thinking the common on a planetary basis.

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.

For the solution of the ‘Caste’ question Buddha is not enough Ambedkar is not enough either Marx is a Must This is neither Buddha's biography nor Ambedkar's. Further, it is not Marx's biography either. This is a discussion concerning the 'Dalit' question based exclusively on Ambedkar's writings. However, I have confined myself only to those writings that deal with the 'Dalit' question and Caste system. Ambedkar had also discussed other issues like Division of labour, Division of Labourers, poverty, unemployment and economic exploitation. These issues are connected with the Dalit question and the Caste system. Hence all these issues find place in this book. Ambedkar had also written on other themes like the 'Problem of the Rupee' and Large Scale Industry. But I have not included those issues which are not directly connected with the Dalit question. Even regarding Gandhi, I have not considered issues other than those Ambedkar cited in connection with the Dalit question. For the purpose of this essay, I wanted to rely only on Ambedkar's writings. But, in couple of contexts where I could not find relevant information in Ambedkar's works, I had to turn to a few references from his biographies. I have given these details in the respective contexts. The world needs the theory that is powerful enough to illuminate the path. It is irrelevant whether that theoretician is Buddha, Marx, Ambedkar or someone else. That which remedies the disease alone is a medicine! That which emancipates from sufferings alone is the higher path. If it is Buddhism, we are obliged to follow it, to revere it. The question, however, is to ascertain which is the higher path! This is the thing, which we must ascertain. We are obliged to follow the thing which we ascertain to be the higher path. We need to read Ambedkar's writings in order to arrive at a correct understanding of many issues which he discussed: the caste system, untouchability, poverty, Buddhism, Marxism, etc. We have to read them carefully and seriously. Whatever we read, we have to take everything that is useful. We have to follow it. We have to correct whatever needs correction. We have to abandon whatever is not useful. To do all this, however, we must first understand Ambedkar's ideas correctly. Problems like castes and untouchability are not things that have arisen, so to speak, yesterday or today. They have been entrenched for thousands of years. But we don't have any written literatureother than religious texts and some inscriptionsthat tells about them. The available sources may not be useful in many contexts. Yet they may be useful to some extent in some contexts. When we don't find clear-cut bases for the problems, however, there is no way out except attempting to understand them by means of our own logic.

From Hierarchy to Ethnicity discusses the origins of politicized caste identities in twentieth-century India, and how they evolved over time.