Dalit or Brahmanical Patriarchy? Rethinking Indian Feminism

Sunaina Arya

doi:10.26812/caste.v1i1.54

Abstract

The present paper argues that the conceptualisation of notions like ‘dalit’ or ‘intracaste’ or ‘multiple’ patriarchies results from a misunderstanding of the concept brahmanical patriarchy. The category ‘dalit patriarchy’ is gaining popularity in academic and political discourse of contemporary India. It is introduced by Gopal Guru in his seminal essay ‘Dalit Women Talk Differently’ only to challenge patriarchal practices within ‘lower’ caste groups. But mainstream feminists of India attempted to propagate and proliferate this vague concept. They argue that dalit men, as a part of their exploitation by ‘upper’ caste, also face taunts regarding their masculinity which results in their aggressive behaviour on dalit women; which has been called as ‘dalit patriarchy’. The paper argues that conceptualisation of such notions yields no advancement in our endeavours toward a gender-just society, rather it is misleading. Evaluating articulations in mainstream Indian feminism, we need to think through: what effect does this have on our feminist struggle? what is at stake? what possibly can be a resolution? Thus, by exposing flaws about ‘dalit patriarchy’—including a detailed discussion on the empirical, theoretical, and logical shortcomings—this paper seeks to initiate a theoretical rethinking of feminist as well as dalit scholarship, with employment of analytical, hermeneutical and critical methods.

Highlights

Contemporary writings in Indian feminism pose some difficulties towards theorising gender
This paper argues that a conception of notions like ‘dalit patriarchy’ or ‘intracaste’ or ‘multiple’ patriarchies, is a consequence of a perfunctory understanding of the concept brahmanical patriarchy
As we have discussed in the three sections, mainstream Indian feminism evidences a lack of commitment towards the gender justice for the most marginalised

Summary

Introduction

Contemporary writings in Indian feminism pose some difficulties towards theorising gender. Mainstream Indian feminists have furthered the concept and attempted to popularise it as a separate form of patriarchy free from the umbrella of brahmanical patriarchy They suggest that dalit men, as a part of their exploitation by ‘upper’ caste, face taunts regarding their masculinity which results in their aggressive behaviour on dalit women What we have is the brahmanical oppression as the underlying reason for dalit men’s behaving in a patriarchal manner; if proven, that dalit men behave ‘in gendered ways,’ the underlying reason (as argued by both writers hitherto) is their caste-based exploitation by the savarna It is brahmanical patriarchy which women face. Even if the claim about dalit men’s desire to tease savarna women is empirically established, the source of their patriarchal behaviour would only be brahminism, and not something originating from the dalit community itself This would plausibly be termed as ‘dalit manifestations of brahmanical patriarchy.’. Mainstream feminists’ denial of the dalit question compels us to think critically and carefully. Singular approaches on gender or caste are determined to fail due to their limited engagement with the crosshatched embedding of caste with patriarchy

A Dalit Feminist Resolve

Conclusion