Post-Hindu India: A Discourse in Dalit-Bahujan, by Kancha Ilaiah

By Kancha Ilaiah

This e-book is totally diversified from books which have been written on Indian civil societal kin, non secular personality, political economic climate, philosophical foundations, medical roots, cultural essence, and historicity. It takes a trip from tribals upwards and appears on the pyramid of the groups in an inverse order. This booklet is an excise in new method, pedagogy, research, and synthesization of information. each bankruptcy during this e-book reads like a brand new innovation in Indian social anthropology. It attracts a distinct map for the way forward for this state and its highbrow background.

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Extra info for Post-Hindu India: A Discourse in Dalit-Bahujan, Socio-Spiritual and Scientific Revolution

Sample text

The leadership capabilities of the tribals are completely undermined. Even in the modern period the assumption is that tribals are not capable of playing important roles. The Brahmanic forces that invaded India in ancient times claimed that they alone were knowledgeable whereas the native tribes were supposedly not. D. Sharma and others, represent the tribal masses in the national media and public forums. In historicising the Chipko movement and the Narmada valley struggle among others, upper caste migrants from the urban society of the plains garner credit and space in the written discourse of history.

Within a couple of hours they die, and they are then roasted and eaten. Unpaid Teachers Ushillu mixed with Yippa (Mohua) flowers filled with nectar is considered a delicacy. Most tribal communities feed their guests on dry Yippa flowers and roasted Ushillu. The consumption of edible insects has now become routine in the plains as well, but not among the Brahmans and Baniyas. Their children think that those who eat such insects are barbarians. But why did the tribals choose only the Ushillu as edible insects?

On the fringes of the village, it is quite common to find makeshift tent shelters. These belong to the Dekkalis, Chenchus, Chindus, Badubukkalas or occasionally to the Bandivaddaras (wandering stonecutters and ironsmiths). I shall call them the ‘cultural castes’. If the Madigas were the first major productive people of India, the castes mentioned above were the propagators of the culture that emerged out of productivity. There are such cultural castes all over India. The Madiga creativity and socio-economic influence 26 Post-Hindu India on civil society has still not been acknowledged in written discourse.

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