iliah and narayanan _ Jan 26

Iliah and narayanan - f'4Mdu.i 70&>rL Why I Am NOI a Hi"d'7'7 c U uf fa-nv<~ tizatiDn prDcess did nDt dilute caste identities and caste-based

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f(' i4Mdu.- :]:& >rL 70 Why I Am NOI a Hi"d". / '7 c.. U uf!;. .: fa-nv<~ tizatiDn prDcess did nDt dilute caste identities and caste-based humiliatiDns. Many Dalitbahujans whD got Sanslcritized later realized the fact that Sanskritization is no solution tD Hindu barbarity. This is the reason why Ambedkar embraced Buddhism to build a counterculture tD Hinduism, and Periyar Ramasamy Naiker attempted tD establish the hegemony of Dravida culture by attacking Hindu culture and Hindu GDds. ~ CHAPTER V Hindu Gods and Us: OUf Goddesses and the Hindus "'" What is the relationship between the Hindu Gods and ourselves? Did the Hindu brahminical Gods treat us as part oftheir people, or even as legitimate devDtees? Why did Hinduism create the images of many Gods as against the universal ethic of monotheism? Did brahminical pDlytheism wDrk in the interest Df Dalitbahujan masses or did it work in the interest Df brahminical forces whD are a small minDrity? Further, what is the relatiDnship between the Dailtbahujan Goddesses and GDds and the Hindus? Did the Hindus respect these deities Dr wDrship them? What are the sociDeconDmic and cultural forms of the Dalitbahujan GDddesses and Gods? Since the majDrity Dfthe people relate to the Dalitbahujan Goddesses and GDds, isn't there a need tD present their narratives? I shall discuss all these aspects in this chapter. Hinduism has a sociDecDnDmic and cultural design that ma- nipulates the cDnsciDusness of the Dalitbahujans systematically. It has created several institutiDns tD sustain the hegemDny Df the brahminical fDrces. Through the ages it has done this by two methods: (i) creating a CDnsent system which it maintains through variDus images of Gods and Goddesses, some Df whDm have been co-opted from the social base that it wanted to explDit; and (ii) when such a consent failed or IDst its grip Dn the masses, it took recourse to violence. In fact, viDlence has been Hinduism's principal mechanism of cDntrDI. That is the reaSDn why many Df
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.jO. . N 72 Why I Am Not a Hil1du the Hindu Gods were weapon-wielders in distinct contrast to the Gods of all other religions. No religion in the world has created such a variety of Gods who use both consent and violence to -force the masses into submission. Thus, the relationship between the Hindu Gods and the Dalitbahujans has been that of the op- pressor and oppressed, the manipulator and the manipulated. Of course, one of the 'merits' of Hinduism has been that it addressed both the mind and the body of the oppressed. Brahminical theoreticians have constructed their own theory of consciousness with a specific notion that the majority (bahujan) consciousness is confined to one specific activity and that that con- sciousIlp'ss has to be constantly monitored in order to arrest its fur- ther growth. If a consciousness is manipulated to become and remain the slave of another consciousness, some day or the other it will rebel. These revolts are mostly suppressed. All religions have worked out strategies to manipulate and contain such revolts by teaching the slaves a so-called divine morality. But no religion has
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This note was uploaded on 02/16/2010 for the course ANS 302k taught by Professor Kamala during the Spring '10 term at University of Texas at Austin.

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Iliah and narayanan - f'4Mdu.i 70&>rL Why I Am NOI a Hi"d'7'7 c U uf fa-nv<~ tizatiDn prDcess did nDt dilute caste identities and caste-based

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