…do I have the right to suggest how the Brahmin-Savarnas should respond to a Dalit voice? That is, can I build an ethics for the Brahmin-Savarnas? I think I can. I think I should.Sure. Everyone has a right to an opinion on whatever and whoever you choose.
In fact, the question I am trying to formulate in this article is a question of ‘how to engage with the Other’. The Other here, of course, is the marginalized Dalit community.But do Brahmin-savarna writers writing in support of Dalits and against discrimination, marginalize Dalits? To the best of my knowledge, NONE of those who speak against caste discrimination practice it. From top journalists to random tiny twitter handles and people in real life. To us, Dalits are as good as anyone else. We aren’t engaging with an “Other”, YOU are. I am Brahmin, you are Dalit and it is fine. We are both products of our birth which we did not choose. But we can get along fine, including shared goals and mutual respect. It is you who is even dividing writers on a similar subject on the basis of their birth and assigning legitimacy on the basis of that. Not saying don’t do it, only saying don’t assume your imagination is our reality. Even more contemptworthy is to take potshots on the basis of identity and then duck behind laws. I refuse to infantalize Dalits by ignoring hate as though their opinions have no consequence anyway. File your cases or whatever. Backstory: The Dalit activist outrage is about me retorting to the title of this article by calling Dalits “unclean”. Apparently, they have not figured out what savarna means. So, “Brahmin-savarna” is not casteist to them. But “Dalit-opposite-of-savarna” is an outrage. You cannot really call people savarna without implying that others not them are not. Why do you say “Dalit-bahujan”? Why not go “avarna” “asprusha”? Think about it. Inequality isn’t unidirectional. Sneering or respecting privilege or lack of it is all inequality.
how should a Brahmin-Savarna respond to a Dalit voice?“With great reverence” appears to be the summary of the paragraph that follows. Something like “Be aware of it constantly, never dismiss it no matter what, read the
First: the self-appointed academic Dalit-experts should aim to strongly facilitate the Dalit’s right to articulate himself. Otherwise they would end up committing the same epistemic violence usually committed by the ‘non-experts’.No idea what “Dalit-experts” should do, but no amount of logic will explain lack of facilitation as violence – epistemic or otherwise as though any subject to do with people can have one correct voice. Dalits as an island unto themselves serves none.
Second: the Brahmin-Savarna Dalit-experts should constantly ask themselves: how do the Dalits themselves, and not how some academicians, think about the expert’s academic interpretation of the Dalit experience? Do the Dalits agree to the kind of representation of their reality put forward by the academicians?Fair enough, as long as they are not expected to parrot the same as own view. Do Brahmin-savarnas agree to the kind of representation of their reality put forward by Dalit intellectuals? Should their agreement matter? Should the lack of agreement by Brahmin-savarnas mean that the Dalit intellectual’s opinion is invalid? A self-help tool called the Johari window, looks at perception of self by self and others is often used to help people resolve conflicts in being “misunderstood” (among other things), where their view of themselves and that of others creates dysfunctional conditions that don’t allow them to thrive and cause distress. It looks at information available about a person, and categorizes it according to what the individual knows about self, what the others know about the individual, what both know and what no one knows. The tool goes something like this: If we look at this in terms of the Dalit identity, the “Arena” would contain the obvious oppression. The “Dalit voice” the author speaks of, that “Brahmin-savarna” writers are oblivious of, would go into the “Facade” (this is not a demeaning term, it merely implies the projection of self). What the Brahmin-savarna writers see, that Dalit intellectuals appear to be unaware of would be the “blind spot”. And the unknown, of course is what none of us know. It will take dialogue for the blind spot and facade to eventually consolidate in the Arena and empower the individual/entity. In this sense, dismissing the non-Dalit voice about Dalits, does not serve to end Dalit oppression. It merely refuses to recognize any view other than own and prevents a shared understanding that helps to resolve conflict. Obviously, some views will never meet (those elaborate theories of genetic superiority, for example), but the deliberate alienating of all except own serves no useful purpose either.
Third: is the expert more interested in occupying a place in the academia? Or is he interested in concretely contributing to the emancipation of the Dalits, in helping to remove the obstacles in the way of the Dalit’s development?Yeah. The RSS hates intellectuals too. It is a common target for all identity based activism/politics. Are the two goals (academia and emancipation of Dalits) mutually exclusive as implied, or is this merely an attempt to have sole control over what is defined as Dalit interest? Is the Dalit interest helped more by any and all voices opposing discrimination, or by voices catering to a specific manner of opposing that ghettoizes Dalits as a special case perpetually?
Fourth: the Brahmin-Savarna Dalit-experts should be careful in not antagonizing the Dalits at the cost of befriending the casteist non-Dalits. That is, they must guard against all forms of casteism as nurtured mainly by their fellow Brahmin-Savarnas. In their attempt to work for the cause of the Dalits, the Brahmin-Savarnas might have to antagonize their fellow Brahmin-Savarnas.I think it is far more urgent that the “Dalit-bahujan” Dalit-experts not antagonize others fighting discrimination over fashion sense in activism. There are lives being lost, justice being denied and problems continuing to devastate, which could do with a united opposition than hostility over differences of views or methods.
Fifth: the Brahmin-Savarna Dalit-experts should learn to ‘speak with or along with’ a Dalit voice rather than ‘commenting on’ a Dalit voice. Such experts should work hand in hand with the Dalits in spreading the positive kind of caste consciousness for the annihilation of caste.A “Brahmin-savarna” has his/her own voice that is no more or less valid than a Dalits. This argument is like “to talk about the RSS, first join a shakha”. It is a perspective. It can be wrong, in which case it should be debunked. The idea of having it at all being unacceptable is narrow minded. Generally an outside perspective is valued for bringing a fresh look when problem solving (assuming the author sees caste discrimination as a problem needing solving).
**************************There is a massive misunderstanding in general that “Brahmin-savarnas” fight caste discrimination because of the experiences of Dalits or injustices against them. Most Brahmins don’t encounter enough Dalits to have any kind of a “Siddhartha” moment about them. Most “savarnas” fighting discrimination just don’t like to be assholes and do it for ourselves – to live more congruent to our ideals, which are not the same as those preferring to discriminate, obviously. They do it because their own experiences with discrimination teach them the vile nature of it and they are able to extrapolate it to other ways it occurs. That is how you find the same few heads objecting to gender discrimination, caste discrimination, religious discrimination…. Telling them to stop discriminating is like telling gay men to not rape women. They weren’t planning to. The ones who are planning to aren’t interested in your recommendations on how to talk, and it won’t change how they act. All that is achieved is telling allies to shut up or devote massive time and effort in their lives to your interest. To me, this isn’t Brahmin superiority, it is plain common sense, which perhaps I may have seen due to my “privilege” of being a “wayward woman” in a Brahmin orthodox moral policing family that are almost uniformly bhakts of the Hindutva agenda. You fight something large, you have to pick your battles. Patronizing allies for not being your puppets is not the way – in my opinion.
Founder at Aam Janata
Vidyut has a keen interest in mass psychology and using it as a lens to understand contemporary politics, social inequality and other dynamics of power within the country. She is also into Linux and internet applications and servers and has sees technology as an important area India lacks security in.
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