A History of the Brahmins


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A History of the Brahmins by Sucha Nand and Jagdish Rai




How the Brahmins Won


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This is the first study to systematically confront the question how Brahmanism, which was geographically limited and under threat during the final centuries BCE, transformed itself and spread all over South and Southeast Asia. Brahmanism spread over this vast area without the support of an empire, without the help of conquering armies, and without the intermediary of religious missionaries. This phenomenon has no parallel in world history, yet shaped a major portion of the surface of the earth for a number of centuries. This book focuses on the formative period of this phenomenon, roughly between Alexander and the Guptas.




Buddhists, Brahmins, and Belief


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In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy--and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.




Aryans, Jews, Brahmins


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In Aryans, Jews, Brahmins, Dorothy M. Figueira provides a fascinating account of the construction of the Aryan myth and its uses in both India and Europe from the Enlightenment to the twentieth century. The myth concerns a race that inhabits a utopian past and gives rise first to Brahmin Indian culture and then to European culture. In India, notions of the Aryan were used to develop a national identity under colonialism, one that allowed Indian elites to identify with their British rulers. It also allowed non-elites to set up a counter identity critical of their position in the caste system. In Europe, the Aryan myth provided certain thinkers with an origin story that could compete with the Biblical one and could be used to diminish the importance of the West's Jewish heritage. European racial hygienists made much of the myth of a pure Aryan race, and the Nazis later looked at India as a cautionary tale of what could happen if a nation did not remain "pure." As Figueira demonstrates, the history of the Aryan myth is also a history of reading, interpretation, and imaginative construction. Initially, the ideology of the Aryan was imposed upon absent or false texts. Over time, it involved strategies of constructing, evoking, or distorting the canon. Each construction of racial identity was concerned with key issues of reading: canonicity, textual accessibility, interpretive strategies of reading, and ideal readers. The book's cross-cultural investigation demonstrates how identities can be and are created from texts and illuminates an engrossing, often disturbing history that arose from these creations.




Beef, Brahmins, and Broken Men


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One of twentieth-century India’s great polymaths, statesmen, and militant philosophers of equality, B. R. Ambedkar spent his life battling Untouchability and instigating the end of the caste system. In his 1948 book The Untouchables, he sought to trace the origin of the Dalit caste. Beef, Brahmins, and Broken Men is an annotated selection from this work, just as relevant now, when the oppression of and discrimination against Dalits remains pervasive. Ambedkar offers a deductive, and at times a speculative, history to propose a genealogy of Untouchability. He contends that modern-day Dalits are descendants of those Buddhists who were fenced out of caste society and rendered Untouchable by a resurgent Brahminism since the fourth century BCE. The Brahmins, whose Vedic cult originally involved the sacrifice of cows, adapted Buddhist ahimsa and vegetarianism to stigmatize outcaste Buddhists who were consumers of beef. The outcastes were soon relegated to the lowliest of occupations and prohibited from participation in civic life. To unearth this lost history, Ambedkar undertakes a forensic examination of a wide range of Brahminic literature. Heavily annotated with an emphasis on putting Ambedkar and recent scholarship into conversation, Beef, Brahmins, and Broken Men assumes urgency as India witnesses unprecedented violence against Dalits and Muslims in the name of cow protection.




Tamil Brahmans


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The Tamil Brahmans were a traditional, mainly rural, high-caste elite who have been transformed into a modern, urban, middle-class community since the late nineteenth century. Many Tamil Brahmans today are in professional and managerial occupations, such as engineering and information technology; most of them live in Chennai and other Tamilnadu towns, but others have migrated to the rest of India and overseas. This book, which is mainly based on the authors ethnographic research, describes and analyses this transformation. It is also a study of how and why the Tamil Brahmans privileged status within a hierarchical society has been perpetuated in the face of both a strong anti-Brahman movement in Tamilnadu, and a series of wider social, cultural, economic, political, and ideological changes that might have been expected to undermine their position completely. The major topics discussed include Brahman rural society, urban migration and urban ways of life, education and employment, the position of women, and religion and culture. The Tamil Brahmans class position, including the internal division into the upper- and lower-middle classes, and the process of class reproduction, are examined closely to analyze the congruence between Tamil Brahmanhood and middle classness, which as comparison with other Brahman and non-Brahman groups shows is highly unusual in contemporary India."




The Last Brahmin


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The first biography of a man who was at the center of American foreign policy for a generation Few have ever enjoyed the degree of foreign-policy influence and versatility that Henry Cabot Lodge Jr. did—in the postwar era, perhaps only George Marshall, Henry Kissinger, and James Baker. Lodge, however, had the distinction of wielding that influence under presidents of both parties. For three decades, he was at the center of American foreign policy, serving as advisor to five presidents, from Dwight Eisenhower to Gerald Ford, and as ambassador to the United Nations, Vietnam, West Germany, and the Vatican. Lodge’s political influence was immense. He was the first person, in 1943, to see Eisenhower as a potential president; he entered Eisenhower in the 1952 New Hampshire primary without the candidate’s knowledge, crafted his political positions, and managed his campaign. As UN ambassador in the 1950s, Lodge was effectively a second secretary of state. In the 1960s, he was called twice, by John F. Kennedy and by Lyndon Johnson, to serve in the toughest position in the State Department’s portfolio, as ambassador to Vietnam. In the 1970s, he paved the way for permanent American ties with the Holy See. Over his career, beginning with his arrival in the U.S. Senate at age thirty-four in 1937, when there were just seventeen Republican senators, he did more than anyone else to transform the Republican Party from a regional, isolationist party into the nation’s dominant force in foreign policy, a position it held from Eisenhower’s time until the twenty-first century. In this book, historian Luke A. Nichter gives us a compelling narrative of Lodge’s extraordinary and consequential life. Lodge was among the last of the well‑heeled Eastern Establishment Republicans who put duty over partisanship and saw themselves as the hereditary captains of the American state. Unlike many who reach his position, Lodge took his secrets to the grave—including some that, revealed here for the first time, will force historians to rethink their understanding of America’s involvement in the Vietnam War.




Being Brahmin, Being Modern


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There is clearly an academic and political obsession with the ‘idea’ of the Brahmin. There is also, simultaneously, a near-complete absence of engagement with the Brahmin as an embodied person or community. This book addresses this intriguing paradox by making available a sociological description of the Brahmins in today’s Karnataka. It pursues three distinct, yet enmeshed, registers of inquiry – the persona of the ‘Brahmin’ embodied in the agency of the individual Brahmin; the organised complexes of action such as the caste association and the public culture of print; and finally, taking off from a longer (yet, modern and contemporary) history of non-Brahminical othering of the Brahmin. It argues that we tend to understand the contemporaneity of caste almost exclusively within the twin registers of legitimation–contestation and dominance–resistance. While these facets continue to be salient, there is also a need to push out into hitherto neglected dimensions of caste. The book focuses attention on the many lives of modern caste — its secularisation, the subject positions that it offers, the equivocations by which persons and communities become ‘subjects’ of caste, their differential investments in the caste-self.




Brahmins and Bungalows


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`I opened my eyes with a start the repeated metallic sound of a stonecutter's axe was drifting up from the village, just as it must have done thirteen centuries before. The air around me grew heavy with my imaginings, for in my head I heard the ringing of a hundred axes, and knew it was time to leave.' Kavita Watsa has been seeking new horizons ever since a mischievous great-uncle put her in a horse cart and took her to a Mysore arrack shop at an impressionable age. In this sparkling mosaic of South Indian travels, she treads roads ancient and modern, opens antique travelogues to see what others saw, and reminds us of the myriad peoples and forces that have shaped life south of the Vindhyas. With an almost Victorian sensibility for bends in the road and turns of phrase, Watsa presents a rich blend of landscapes and architecture from monsoon-lashed Goa to an island that inspired Tagore, from desolate Hampi to burgeoning Bangalore, from charming Pondicherry to sun-baked Tranquebar and beyond. Crowned by exquisitely rendered memories of the cool woods of Kodaikanal, Brahmins and Bungalows is a witty, elegant, loving portrait of a deeply cosmopolitan land.




Business Brahmins


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Village studies have dominated anthropological writing on India for a long time, though more recently, much has been written on the big cities. This study is original in focusing on a small-town bourgeoisie. Udupi, in South Kanara (north of Mangalore), was just a famous pilgrimage centre, then an administrative unit, until the Gauda Saraswat Brahmins arrived there in the 1890s. They were instrumental in creating a flourishing market and town, and their businesses still form the core of the local economy. Written like a piece of local history, this book tells the story of the town from the perspective of these 'Business Brahmins', but it also presents an analysis of kinship, religion and community in a Brahmin caste which, in some ways, does not correspond to the received ideas of Brahmin orthodoxy. As Konkani speakers from Goa, they constitute an ethnic minority as well as the main part of the local bourgeoisie. This blend of caste, class and ethnicity nevertheless merges into a strong and integrated identity, while its various aspects lead the author to take a critical attitude to those who would reduce the complexity of social stratification in India to a single model of the 'caste system'. Udupi is a small town and easily identified, so no attempt has been made to mask the main actors by using fictitious names. The author feels that any criticism that may emerge of them is amply compensated for by documenting their important role in building and developing the lively urban community that Udupi is today.