1/
“To call yourself a Brahmin is to accept a world where someone must be a Shudra…”
No — that’s an ideological cliché, not historical truth. Let’s look at facts, not slogans.
“To call yourself a Brahmin is to accept a world where someone must be a Shudra…”
No — that’s an ideological cliché, not historical truth. Let’s look at facts, not slogans.
https://twitter.com/warriorpoet26/status/1936301105287512089
2/
Brahmin identity was never monolithic or tied to material power. In fact, Brahmins were not landowners, rulers, or warriors. They survived on donations and teaching. Most lived modestly, often in poverty.
Brahmin identity was never monolithic or tied to material power. In fact, Brahmins were not landowners, rulers, or warriors. They survived on donations and teaching. Most lived modestly, often in poverty.
3/
Unlike caste elites in feudal Europe or tribal aristocracies, Brahmins did not hold coercive power — no armies, no kingdoms, no wealth accumulation. They had knowledge. That was their “capital,” and it often came with social vulnerability.
Unlike caste elites in feudal Europe or tribal aristocracies, Brahmins did not hold coercive power — no armies, no kingdoms, no wealth accumulation. They had knowledge. That was their “capital,” and it often came with social vulnerability.
4/
If Brahmins were oppressive overlords, why are they predominantly urban, low in numbers (~4-5%), and scattered across professions today — especially teaching, scholarship, administration?
If Brahmins were oppressive overlords, why are they predominantly urban, low in numbers (~4-5%), and scattered across professions today — especially teaching, scholarship, administration?
5/
Ironically, many Brahmin communities were historically oppressed themselves — the "Pancha Gauda" and "Pancha Dravida" categories show vast regional variations. Brahmins in Tamil Nadu and Odisha, for instance, were often socially and economically weak.
Ironically, many Brahmin communities were historically oppressed themselves — the "Pancha Gauda" and "Pancha Dravida" categories show vast regional variations. Brahmins in Tamil Nadu and Odisha, for instance, were often socially and economically weak.
5A/
This a a topic that is qualified for a discussion seperately.
This a a topic that is qualified for a discussion seperately.
6/
The truth is, it’s easy to attack Brahmins today because:
They are a numerical minority
They are not politically mobilised
And they are not violent
That’s not critique. That’s targeted scapegoating, often dressed up as activism.
The truth is, it’s easy to attack Brahmins today because:
They are a numerical minority
They are not politically mobilised
And they are not violent
That’s not critique. That’s targeted scapegoating, often dressed up as activism.
7/
And yet, some of India’s strongest voices for social reform were Brahmins themselves:
M.G. Ranade
Gopal Krishna Gokhale
Swami Vivekananda
Veer Savarkar
They didn’t “shed” identity. They used it to reform, challenge dogma, and fight for national awakening.
And yet, some of India’s strongest voices for social reform were Brahmins themselves:
M.G. Ranade
Gopal Krishna Gokhale
Swami Vivekananda
Veer Savarkar
They didn’t “shed” identity. They used it to reform, challenge dogma, and fight for national awakening.
8/
Equating Brahminhood with systemic injustice erases a complex history. It also undermines real caste reform by replacing it with reverse essentialism — one identity blamed for all others’ suffering.
Equating Brahminhood with systemic injustice erases a complex history. It also undermines real caste reform by replacing it with reverse essentialism — one identity blamed for all others’ suffering.
9/
Yes, caste hierarchies need dismantling. Yes, historical wrongs must be acknowledged.
But justice isn’t served by caricaturing one group, erasing nuance, or weaponizing identity politics.
Yes, caste hierarchies need dismantling. Yes, historical wrongs must be acknowledged.
But justice isn’t served by caricaturing one group, erasing nuance, or weaponizing identity politics.
10/
A society that seeks equality must reject collective blame.
Because justice built on vengeance is just another form of injustice.
FIN|
A society that seeks equality must reject collective blame.
Because justice built on vengeance is just another form of injustice.
FIN|
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