By Sekhara Bandyopadhyaya
It really is broadly believed that, due to its remarkable social improvement, the caste method in colonial Bengal differed significantly from the remainder of India. via a research of the complicated interaction among caste, tradition and gear, this e-book convincingly demonstrates that Bengali Hindu society preserved the necessities of caste discrimination in colonial occasions, even whereas giving the outward visual appeal of getting replaced. utilizing empirical facts mixed with a powerful array of secondary assets, Dr Bandyopadhyay delineates the style within which Hindu caste society maintained its cultural hegemony and structural solidarity. This was once basically accomplished by means of troublesome reformist endeavours, by means of co-opting the demanding situations of the dalit, and through marginalising dissidence. It was once via this kind of technique of consistent negotiation within the realm of pop culture, argues the writer, that this oppressive social constitution and its hierarchical ideology and values have survived. beginning with an exam of the connection among caste and gear, the publication examines early cultural encounters among `high' Brahmanical culture and the extra egalitarian `popular' non secular cults of the reduce castes. It strikes directly to take an in depth examine the connection among caste and gender displaying the explanations why the reform circulation for widow remarriage failed. It ends with an exam of the Hindu `partition' crusade, which appropriated dalit self reliant politics and made Hinduism the basis of an emergent Indian nationwide identification. Sekhar Bandyopadhyay breaks with some of the assumptions of 2 very important colleges of proposal - the Dumontian and the subaltern - and takes as an alternative a extra nuanced method of convey how excessive caste hegemony has been capable of perpetuate itself. He hence takes up matters which visit the guts of latest difficulties in India's social and political cloth. this crucial and unique contribution might be extensively welcomed by way of historians, sociologists and political scientists.
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These loosely organised people, who lived in varying material conditions and enjoyed differentiated ranks in different parts of the province, constructed through a protest movement in the late nineteenth century, a single caste identity and demanded recognition of their new status. More or less consistently they remained alienated from nationalist politics till about the end of the 1930s; they opposed Gandhian nationalism and suspected his reformist remedy for untouchability. 84 In this situation, therefore, apparently conflicting identities woven around caste, class, religion or nation, were locked in a complex cobweb of interrelationship.
Pandian, ‘“Nation” from Its Margins: Notes on E. V. Ramaswamy’s “Impossible” Nation’, Rajeev Bhargava, Amiya Kumar Bagchi and R. Sudarshan (eds), Multiculturism, Liberalism and Democracy (New Delhi: 1999), p. 287. 4 Nowhere does the alienation of the dalit–bahujan samaj from the post-colonial nation and also from its dominant Hindu right wing politics come through more clearly than in this text. This situation raises some important questions about politics and statecraft in post-colonial India.
Chakraborty, ‘A Caste Movement in Mymensingh’. 67 30 ❅ Caste, Culture and Hegemony the fundamentals of this status hierarchy virtually impossible. The waves of Westernisation could not open the floodgates of reform, because one effective way of reinforcing the disciplines of caste was through the discourse of adhikari-bheda, which Sumit Sarkar has discussed. It was a discourse that recognised the individuality of each caste, having separate rituals and appropriate status, with all such units located in a ‘hierarchically differentiated structure’.
Caste, Culture and Hegemony : Social Domination in Colonial Bengal by Sekhara Bandyopadhyaya