ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

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A Critique of Non-Marxist Caste Studies

Caste as a system of Brahminical ideas derived from Hinduism in isolation from material conditions and history, a view common to non-Marxist caste studies, is a mystification. The Marxist view of caste as a social relation of production rooted in economic, political, and cultural conditions specific to time and space is a demystification. Neither the theory of caste nor the praxis of its annihilation, which was Ambedkar’s dream, is conceivable outside Marxism.

Racial Inequality, Coolie, and Collective Mobilisation

The South African Gandhi: Stretcher-Bearer of Empire by Ashwin Desai and Goolam Vahed, New Delhi: Navayana (2015); pp 343, Rs 595.

Raising the Bar or a Missed Opportunity

The history of caste is not the history of saints and sinners. Rather, it is the history of particular social relations--of production and property--and the specific historical context that gave rise to caste and the caste system and reproduced it generation after generation. More thoughts on the Rajmohan Gandhi-Arundhati Roy discussion.

Class Matters

In his commentary (“Once There Was a CSDS”, EPW, 29 December 2012, Vol XLVII, No 52), Shiv Visvanathan writes about me (“a repetitive Marxist”) who asked the “same” question at the end of each seminar at the Delhi School of Economics: “What about class?” – a questio

Feudalism and Kinship in Marwar

ged off by the police and thrown in nineteenth century. Later, on page 195, Chandra ke rajwa, praja maja urawe jail.
Rather than 'helping the kisans to stand on their feet', as Siddiqi makes out, the nationalist leaders appear to have betrayed the peasants. The history of the peasant movement in Awadh appears to refute rather than confirm Marx's proposition, for the peasant movement came into being without the help of upper class leaders and it existed in spite of them.

Toward a Jati Mode for Indian Politics-A Comment

Toward a ' Jati Mode' for Indian Politics A Comment Hira Singh HAROLD A Gould's paper 'Toward a 'Jati Model' for Indian Politics" February 1, 1969) is bound to catch attention. It is interesting and stimulating. It has been written in a scientific style by a scientist who can legitimately claim familiarity with Indian society and culture. The paper represents a convenient combination of logic and facts collected through field- work in India at different times from 1954 to 1967. Gould stands out relatively alone for his bold attempt to formulate a model for politics in India. But the model he presents deserves critical examination, for it fails to satisfy its rather ambitious claim. It suffers from innumerable weaknesses, both logical and factual. The following are some of the more prominent errors committed by Gould in formulating his model:

Strains in Leadership Structure-From Status Group to Pluralism in an East UP Village

Strains in Leadership Structure From Status Group to Pluralism in an East UP Village Hira Singh Structural factors play a decisive role in the recruitment of leaders, who perform multiple roles which are functional to the village social system as a whole.

Farmers Attitude toward Use of Credit

tical nationality, a race, a sex, or a religion. They are not even property which can be "owned" exclusively by anyone. They are universal inheritances. Anybody can learn any language if he has the need and the facility, English is also an "Indian" language since it is the mother-tongue of some "Indian" nationals, including the Anglo-Indians, a minority recognised in the Indian Constitution. As Chief Justice of the Bombay High Court, M C Chagla, in his famous judgment in 1964, affirmed that English was an "Indian" language and the "more important Indian language". The Bombay government, which went in appeal to the Supreme Court, did not challenge that affirmation. In consequence, the highest judicial affirmation to date is that English is an "Indian" language.

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