Abstract
Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people from different social backgrounds belonging to non-Mahar castes have embraced Buddhism. Now it has become the collective discourse of protest of different castes and tribes from marginalized communities. This paper, an outcome of my anthropological study, concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. Brahmanical patriarchy is the basis on which the caste system thrives, thus it is the root of women’s oppression. Women’s assertion for a gender-equal society and its actual implementation on the ground constitutes a major part of the anti-caste movement. Therefore, this study also seeks the answer to the question of how Buddhism helps to rupture the caste patriarchy and its rigid structure. A significant indicator would be to see precisely how women are breaking those age-old boundaries of castes. Therefore, this paper also addresses the issue of women’s emancipation through Buddhism and how it challenges the Brahmanical patriarchy and liberates its women followers from oppression.
Highlights
Caste has been studied as the central organizing principle that categorizes Indian society (Rao, 2013; Dirks, 2010)
I have tried to demonstrate that Buddhism now is not restricted to one particular Dalit caste but has become a collective form of protest for people belonging to various marginalized identities in Maharashtra
People from different social backgrounds are taking to the Buddhist way of life to assert their disapproval of the discriminatory practices of the Hindu religion
Summary
Caste has been studied as the central organizing principle that categorizes Indian society (Rao, 2013; Dirks, 2010). There is always a fear of non-assimilation of different castes into Buddhism in Maharashtra as merely casting off their Hindu religion does not give them the feeling of equality, especially when the graded inequality of caste system is deeply entrenched in the society. After all, it is not just the highest ideals but the actual living practice of a religion that is important. Using non-participative observations, semi-structured interviews, and case studies as data collection methods, I interacted with newly converted Buddhists coming from different castes, from the rural and semi-urban background
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