What happens to a human when she is called a broken person, an oppressed person, an ex-untouchable, a lower-caste person and so on has remained an under-examined, even un-examined, theme in psychological, sociological, anthropological, linguistic, literary, and historical studies. Given the entrenchment of privileged caste groups in Indian and Western academy (as well as in Indian public life), centering or re-centering the humanity of those oppressed by caste in universal categories and identities is safely far away in theory and practice. Be that as it may. The purpose of this article, however, is to reverse the gaze on brahmins. By doing so we, the anticaste people of the world, could help those who claim birth as brahmins to begin the process of becoming “ex-brahmins”.
But first, why should there be ex-brahminization of those people who think that they are naturally born with a brahmin identity in Indian society? Because, as a self-ordained minority (making up less than five percent of the population?), brahmins have lived and thrived through hegemony and violence against their fellow humans. Indeed, their spurious religio-cultural, economic, and historical claims in particular have only glorified their self-ghettoization.
Consider what a tuft on a brahmin male head, sacred thread on a brahmin male body, ash and vermillion lines and dots on a half-naked brahmin male body and typical brahmin dress do to a brahmin body. They give brahmins the power to assume a sense of religious power, and thereby to inferiorize others in order to secure a variety of benefits. For brahmin males, to speak of “human beings” refers only to brahmin males; brahmin women and girls are not their equals, neither in ritual nor in everyday life. But the brahmins have paid so dearly for insulating themselves against nature. That is, they have lost humanism and love, since such values are incompatible with anyone who would self-identify himself as a brahmin male with all the aforesaid embellishments.
The sociological, cultural, political, and historical explanations clearly demonstrate that brahmins have remained possibly one of the most exclusionary groups in human history. Barrington Moore was right in comparing brahmins and Jews in his illuminating historical sociology of them, Moral purity and persecution in human history. But he was wrong in considering Jews as more orthodox and exclusionary than brahmins. For, while it is disputable that the roots of racism could be traced to Jews, it is evident that brahmins are the fountain head of casteism and inventors of gruesome violence, such as untouchability. The irony is that after the arrival of Buddhism, Islamic and European empires, a republican constitution, and anticaste movements and policies in India, the brahmins have made the bodily exclusion of their own women, and of non-brahmins, as their virtue, instead of seeing it as a self-dehumanizing shame and tragedy. Unveiling the assumptions of brahminical virtuosity as antihuman will hopefully set off brahmin males to ex-brahminizing their community.
How does one identify him or herself as a brahmin? Brahminical religio-cultural inventions have been historically self-proclaimed, as the exclusive domain of brahmin, as naturally given, and so prohibiting the other. Today, for instance, this brahmin/othering process begins even from the mundane context of a brahmin introducing him or herself by their surname, be it Sharma, Trivedi, Chatterjee, Iyer or so on. Such surnames audaciously assume a putative historical and cultural superiority over non-brahmin, and guarantee the instant camaraderie with another brahmin which is brutally denied to a non-brahmin. Needless to say, historicizing a brahmin name such as Iyer could suggest that we are in a murky field of brahmin male inventions, which are basically attempts to shut the doors on others, as Ambedkar’s metaphor vividly demonstrates in his work, Caste in India. Aside from the surname, many more bodily doors are shut against those who are excluded, the other.
When one begins to identify one’s body in caste terms, as a brahmin male does, what flows thereafter are the divisions, such as body and mind, not just within oneself but also between people. Self-ghettoization is therefore set in motion from one’s body to imaginations and practices of space and time leading to what Alain Badiou has called “collection of ghettoes” in another context. Language, for instance, is an amazing human invention to communicate with and between one another, rather than to hold as the exclusive creation of one’s own god and to deny it to one’s own women and others. This is what brahmin males have done. From the sage Manu’s path-breaking insistence that brahmin males have to pour hot oil or molten lead in to brahmin women’s and lower castes’ ears if they listen to Sanskrit, to brahmin males’ exclusive power to be the priests in temples today, now across the world, the brahmin males have made a killing out of the sacred linguistic connections they make for themselves. That is, they have policed Sanskrit as sacred, but meant only for them, as the only source of other languages and human wisdom in India, as the only ancient language with modern ideas of genetics, and as the only language to be researched at IITs and IIMs. It does not matter whether the 2011 Indian
census found only around fourteen thousand Sanskrit speakers among India’s one and a quarter billion people. The brahmin male language needs local and global endorsement. Sadly, the global academy has sanctified such spurious claims of brahminical obscurantism through its own power to canonize what P J Marshal has called “caste segregation” in the last two hundred and fifty years.
Self-denial of speaking to fellow humans, let alone inviting them for a dialogue, is ominous enough to spur other dangerous brahminical exclusions. No wonder then, the brahmins are also known for their politics of food. Consider the irony of brahmin male food categories such as vegetarian, pure-vegetarian, prasadam (sacred food) and so on in order to ridicule and reject the food humanity eats across the world as non-vegetarian. When a male identifies himself as a brahmin and sells food, it is automatically celebrated as the best, the most wholesome. Even if it is unpalatable, even if the brahmin who prepares and serves the food is nauseatingly dirty and lacks the basic culinary skills that thrive among those they have oppressed, such as untouchables. Arguably the vegetarian vigilantism of brahmins in modern times is intertwined with their ascendance through and collusion with colonialism since the late nineteenth century, particularly in two ways. Firstly, brahmins begin to displace caste-dormant or caste-free relations among urban people into caste-manifest relations with their migration to urban places, as they did in the villages they owned prior to colonialism; and secondly, in using their caste-based ritual power and colonialism-based material power, brahmins have begun to monopolize the hotel industry for instance, sidelining mixed and cosmopolitan cuisines and customers in urban centers such as Madras. Ironically, the non-brahmin privileged caste males in the Tamil speaking regions who attempted to usurp the ritual and material power from the Sanskritic-brahmins in late colonialism also mimicked the brahmin males with their own pretentions of ritual and culinary purity, as is evident from the Tamil purist movement and its doyens such as Vedachalam Pillai (who was also known for his vanity as Maraimalai Adikal).
Once basic human elements, such as language and food, are religiously rarified and ritually excluded in order to favor brahmin males, then sexual and “spatial segregation” are inevitable consequences. Imagine a brahmin woman ever becoming a temple priestess. One cannot. This is not because brahminical gods, such as Brahma, Vishnu, and Siva denied brahmin women their right to religious, secular, and material parity with brahmin males. Rather, brahmin males have policed their own women, mutilated their bodies, and sanctified their power over them through their religious scriptures and interpretations, as did Manu, for instance. Pratiloma, that is, the prevention of a privileged caste woman from having sexual relations with or marrying anyone “below” her caste status is not her own decision. Rather, women’s deciding about their own desires is the privileged males’ paranoia. Nevertheless, brahmin women have always had sexual and marital partners from other caste groups, and vice versa, even when they were “widowed” and prevented from re-marriage by brahmin males’ violence. This is confirmed by Pudiyamaadu editor Swapneswari Ambal’s critical analysis of brahmin males widowing (their forced rules/restrictions) brahmin girls and women, who in any case became pregnant and indulged in infanticide in the early twentieth century.
Have these caste-based sexual and spatial segregations changed today? Considering the spectacle of information technology, IITians soaring in Silicon Valley and to Mars, special economic zones, and the emergence of gated communities, a handy answer is that things have turned upside down. India: the casteless democracy has finally arrived. And so India is now free of brahmin power and violence against their other: i.e. their own women and other caste groups. However, a quick survey of temples mushrooming in India and among the Indian diaspora in the West (one count says there are now seven hundred temples in the US) confirm that brahminism is alive and well, and that mutations of brahmin-male conceptions are countering the traditional and modern challenges thrown against them. No wonder Obama carries a hanuman in his pocket as an amulet and celebrated Diwali in the White House with a brahmin male solemnizing the occasion.
While this age-old temple-based casteism is reproduced through brahmin male ritual and material power, our understanding of sexual and marital relations between brahmin women and Dalit men, and vice versa, for instance, remains understudied. A pedestrian observation could, however, point out that such unions, which break down caste boundaries, are few and far between. Whereas the sexual and marital relations between brahmins and whites are on the rise, true to what Iyothee Thass observed a century ago, brahmin males more than welcome their daughters cohabitating with white-men (married or not), while they brutally prevent their daughters marrying from people they oppress as untouchables. In other words, brahmin male power survives only because of the psychological damage they cause their daughters and sons through casteism and sexism early in life, thus preventing them from becoming humans.
When children are raised at home with symbols and practices of caste-based religiosity and exclusion, brahmin male owned or brahmin male employed educational institutions do nothing to reverse the antihuman self-destruction of their children. Instead, brahmin children are trained to be hate-mongering segregationists. Harvard anthropologist Ajantha Subramanian’s incisive exposure of Madras IIT, where the student festival is still called Shaastra—shamelessly echoing Manudharmashastra— confirms this. Unequivocally stating that Madras IIT is a den of casteism, she clearly traces how brahmin children arriving at Madras IIT understand themselves as the engineers of the future India, having already been trained in social-Darwinism in the brahmin-owned and controlled middle and high schools in Chennai. Ironically, such brahminical enclaves have always thrived in Chennai city, despite the Dravidian parties’ decades’ long gimmicks against caste.
It is clear brahminization of merit and brahmins’ prosperity through casteism is complete, both locally and globally. In fact, one could say that globalization has become a euphemism for the predominance of brahmins. A sugar coated global brahminism shining and exclaimed as incredible is in-built in anti-democratic principles. It is even a threat to humanity, since the seeds of casteism have been sown across the world in a variety of ways. For instance, people like B K S Iyengar, flaunting his brahmin male surname, could spread his yoga in the US and Europe, conveniently connecting brahminical, mythical, and material aspects in which brahmin male power and its exclusionary interpretations of the human body and mind remain unchallenged, locally and globally. Never mind the multi-billion dollar industry that Iyengar has left behind by patronizing brahmins and recruiting white Americans and Europeans.
Therefore emancipation of those oppressed by casteism could only be possible at the death of the brahminism (re)created by brahmin males, and those who emulate them. This is what the Ambedkar-Periyar Study Circle students in IIT Madras, through their successful agitation against brahmin-male dominated IIT administration banning of their organization, emphasized when they quoted Ambedkar in their pamphlet, saying “Hinduism is a veritable chamber of horrors and it must die for caste to vanish”. Otherwise, the brahmin-Dalit bhai bhai bonhomie offered by brahmin males and their associations are meant to re-ghettoize the Dalits, just as brahmin males have ghettoized themselves.
Considering the predominance of brahmins in India today, in the global economy and the academy, and the inevitability of casteism spreading across the world through the agency of brahmins, the question before us, anticaste people, remains: Is there a scope for brahmins becoming ex-brahmins? One cannot escape the depressing situation we now find ourselves in.
However, there are some ways to end the exclusionary and oxymoronic brand of brahminical cosmopolitanism. Anticaste solidarities and movements among the oppressed—not just political parties—are naturally the time tested ways to resist casteism/brahminism. The deep anticaste politics and history of the subalternized in India are a testament to this observation—even though Western and local historians and comparatists have chosen not only not to heed, but have indeed silenced such a past, as G. Aloysius’ Nationalism without a Nation in India confirms.
Needless to say, for a collective transformation, the onus is also on the brahmins themselves to embrace self-emancipatory casteless sociality, and reject entrenched caste-based self-ghettoization. Brahmin women, considering the grave gender oppression inflicted by their own males, have the potential to breach caste by establishing anticaste solidarities with other oppressed people, such as those who have been discriminated as untouchables, for instance. Indeed, the religious, ritualistic, sexual, and material oppression achieved through brahminical governmentality of women’s and untouchable bodies could only be decimated through sexual and material transgressions between the oppressed. This is also actually not new. Iyothee Thass and Swapneswari Ambal appealed for such unions a century ago. Sadly, this has not happened to the extent one may have expected, with privileged caste women daring to break free from the casteism of their men has been met with even more violence, such as honor killing. Nonetheless today the developments of new communication technologies and social media, as well as transportation, have enabled more anticaste unions and movements.
However, a predetermining requirement in such unions is the pledge against caste and the commitment to breach the segregation of bodies, space, and time among the privileged groups, because it is the predicament of the privileged to shed caste and self-emancipate, to become the ex-privileged. Once a brahmin woman breaches caste through living-in or marital relations with a male from a community which has been persecuted as untouchable, the emancipation is mutual. For neither the man nor the woman retains any purchase in their persecuted past. A privileged woman needs to be inspired by people like Padita Ramabai, even as she has to overcome the caste-based dilemmas which the pioneering feminist could not.
The people who break free from brahminical untouchability also need to reinforce their movements and politics by rejecting invocations of sectarian categories, and rather embrace universalizing new identities in which they remain locally grounded and globally interconnected. Iyothee Thass’ total rejection of condescending and discriminating epithets such as Paraiyars/Pariah, Panchamas, Depressed Classes, and so on, and embracing the category The Tamilian (as he named the weekly journal he published from 1907 to 1914) confirms this. In fact, Thass and the anticate movement he built in the Tamil speaking regions are a testament to a history of universalization against marginalization by caste that the people who are prone to oppressions of various kinds in the present cannot afford to overlook.
A critical understanding of the social-Darwinist tendencies of brahmins’ everyday life is the first step in opening up the possibilities for brahmins to become ex-brahmins. For only by becoming ex-brahmins could they too embrace universal humanism and love, something they have denied themselves so long.
 By quoting Caroline Osella and Filippo Osella’s observation that “Brahmanhood is synonymous with maleness”, Ute Hüsken rightly takes a step further to conclude that “(f)or the Brahmanic Sanskrit texts it goes without saying that being human is identical with being male.” See Ute Hüsken, “Denial as silencing: On women’s ritual agency in a South Indian Brahmin tradition”, Journal of Ritual Studies, Volume 27, Number 1, 2013, pp. 21-34.
 Patrick Ollivelle’s detailed translation of the ancient Manudharmashastra confirms it is a violent text intending to establish brahmin male power over their own women, and those the male brahmins have deemed as untouchables. See Patrick Ollivelle, Manu’s Code of Law: A Critical Edition and Translation of the Manava-Dharmashastra, Oxford University Press, New York, 2005.
 This applies to all caste groups which self-capitalize on caste-based names.
 http://www.versobooks.com/blogs/1557-alain-badiou-people-cling-onto-identities-it-is-a-world-opposed-to-the-encounter (last retrieved on 29 April 2016)
 P. J. Marshal, The British Discovery of Hinduism in the Eighteenth Century, Cambridge University Press, Cambridge, 1970, p. 24.
 Caste in the hotel industry, particularly the sociological history of brahmins’ “pure-vegetarian” brand remains an underexamined theme.
 See Vaithees, N. Ravi, Religion, Caste, Nation in South India: Maraimalai Adikal, the Neo-Saivite Movement, and Tamil Nationalism, 1876-1950, Oxford University Press, New York, 2014.
 Fuller and Narasimhan, “The agraharam: The transformation of social space and Brahman status in Tamilnadu during the colonial and postcolonial periods”, in Ritual, Caste, and Religion in Colonial South India, (Eds) Michael Bergunder, Heiko Frese, and Ulrike Shr̹öder, Franckese Stiftungen zu Halle, Halle, 2010, pp. 219-237.
 Pandit Iyothee Thass, (Ed) The Tamilian, 14 August 1907.
 For details, see the racist website: http://endoftheamericandream.com/archives/obamas-lucky-charms-a-hindu-god-in-his-pocket-a-masonic-emblem-and-a-ring-that-says-there-is-no-god-except-allah . For Obama’s Diwali celebration at the White House with a brahmin male solemnizing see here: https://www.youtube.com/watch?v=X94Z5SUsUzU (last retrieved on 25 April 2016)
 Pandit Iyothee Thass, (Ed) The Tamilian, 16 December 1908.
 Ajantha Subramanian “Making merit: The Indian Institutes of Technology and the social life of caste”, Comparative Studies in Society and History 2015; 57 (2):291–322.
 See here: https://www.quora.com/What-is-your-opinion-on-the-Ambedkar-Periyar-study-group-derecognition-issue-in-IIT-Madras (last retrieved on 26 April 2016)
 Likewise, Dalit political parties surrendering their anticaste and de-brahminizing agenda in order to recruit brahmins as brahmins will only guarantee the continuity of untouchablilty.
 For similar views on non-brahmin privileged males’ honor killing women who have decided to break free from their privaliged caste see T. Dharmaraj: http://tdharumaraj.blogspot.de/2016/03/blog-post.html?spref=fb (last retrieved on 25 April 2016)
 See Pundita Ramabai Sarasvati, The High-Caste Hindu Woman, Hyperion Press, Westport, Connecticut, 1976 ), pp. 60 and 63.
This article was written by Gajendran Ayyathurai.
*Dr.Gajendran Ayyathurai is Research Fellow at the Centre for Modern Indian Studies
Indian Religions at Göttingen University, Germany.