DENIED BY BIRTH

Mohan Guruswamy 

I was once having lunch at the home of a Prime Minister, along with a very small and rather eclectic group. I looked around and realised that I was the only non-Brahmin. The talk veered around to the preservation and dissemination of traditional Hindu culture and arts, and the role of the Brahmins in it. About how the top artists and sculptors, musicians, writers and poets, historians etc were mostly Brahmins(largely true). And about how it was the responsibility of the Brahmins to preserve our national identity.

At some stage I noticed that the conversation changed from the third person to the first person. Instead of "the Brahmins" the discourse began employing "we/us". So I asked the lady sitting next to me as to why they were talking in terms of us and them, when I was not a Brahmin. She expressed surprise and said that given my name, education and attainments, it was always assumed that I was a Brahmin. She then told the group that the topic of conversation must change as "Mohan is not a Brahmin." The rest, who used to be quite warm to me till that, were never the same again with me. The sense of oneness had gone. 

I then explained that I was a born a Mudaliar, which while being relatively moneyed, with notions of being Kshatriya, was actually a Shudra caste of peasants. The shock now was palpable. God good, they must have felt, the fellow is not even a Dvija, or one of the top three varnas who are considered twice born.

But this narrative has another side to it. Some years ago I wrote a piece on the battle of Rezangla fought on November 18, 1962, about how the C Company of the 13 Kumaon Rifles fought till the last man to hold off a massive Chinese assault. The C Company of the Kumaonis was entirely drawn from among the Ahirs of Haryana. The Yadav community still celebrate this day with great enthusiasm.

That particular year after the article appeared, several thousand copies of it were printed and distributed at the All India Yadav Mahasangh at Mathura. It was decided there that I should be honored for it. So a delegation, led by its President, called on me at my Gurgaon home and invited me to speak at the next sammelan. Which I did.

I was presented with a costly shawl and a silver salver. While I was being introduced it was being mentioned that I was a prominent Yadav intellectual. I corrected this erroneous impression in my talk by opening with the statement that I was not a Yadav by caste or inclination. And that I was born in a Mudaliar family in Secunderabad. At which time, the President interrupted me and said that from now on I was an honorary Yadav.

But I was not offered an honorary Brahminhood, as you can only be born a Brahmin.

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Profile

Mohan Guruswamy had his undergraduate education in Mathematics, Physics and Chemistry at Nizam College, Hyderabad, India. He has post-graduate qualifications in Public Policy, International Affairs and Management. He is an alumnus of the John F. Kennedy School of Government, Harvard University and the Graduate School of Business, Stanford University. With an interesting career path that included teaching, senior management, journalism and in government as the Advisor to the Finance Minister with the rank of Secretary to the Government of India, his astute analytical expertise is well known.

Mohan Guruswamy is widely travelled in India and abroad, and is the author of several books on policy issues, some of the recent books being:

1. The Looming Crisis in India’s Agriculture; India: Issues in Development

2. India’s World: Essays in Foreign Policy and Security Issues

3. India China Relations: The Border Issue and Beyond

The latest being Chasing the Dragon: Will India Catch-up with China?

He is a frequent commentator on national and international TV and Radio on matters of current interest and writes a widely read and disseminated newspaper and magazine column. His papers on Redefining Poverty, Income Inequality, Backwardness of Bihar, Economic Development in West Bengal, FDI in Retail have been published in well-regarded journals like the Economic and Political Weekly, Seminar and the Journal of Public Policy, UK

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Analysis 

This anecdote shared by Mohan Guruswamy provides a poignant reflection on the complexities of caste and identity in India, even within seemingly elite and progressive circles.

Key Observations:

• Persistence of Caste: Despite being in the company of a Prime Minister and an "eclectic group," the incident reveals how deeply ingrained caste consciousness remains in Indian society. Guruswamy's non-Brahmin identity, once revealed, fundamentally altered the dynamics of the interaction.
• Exclusionary "Oneness": The narrative highlights how notions of "national identity" and cultural preservation can be exclusionary, with the assumption that these are primarily the domain of the Brahmin community. The shift from "the Brahmins" to "we/us" in the conversation underscores this subtle exclusion.
• "Twice Born" Privilege: Guruswamy's experience of being treated differently once his Shudra caste was revealed exposes the continued relevance of the "twice born" (Dvija) status in social hierarchies. It shows how even within educated circles, deep-seated biases and prejudices persist.
• Caste Fluidity and Boundaries: The contrasting experience with the Yadav community presents an interesting counterpoint. Guruswamy's recognition for his work on the Battle of Rezangla and his subsequent acceptance as an "honorary Yadav" suggests a degree of fluidity and permeability in caste boundaries, particularly within certain groups.
• Brahmin Exceptionalism: The concluding remark about not being offered "honorary Brahminhood" because "you can only be born a Brahmin" underscores the unique and rigid nature of Brahmin identity within the caste system. It highlights the inherent limitations and inequalities embedded in such a birth-based social order.

Overall, the anecdote offers a nuanced and thought-provoking commentary on the enduring nature of caste in India. It reveals how caste identity can shape social interactions, perceptions, and opportunities, even in seemingly progressive and inclusive settings.

Further Points to Consider:

• Intersectionality: Guruswamy's experience also highlights the intersectionality of caste with other social categories like class and education. Despite his accomplishments and social standing, his caste identity remained a defining factor in his interactions.
• Changing Dynamics: While the anecdote reveals the persistence of caste prejudice, the acceptance by the Yadav community suggests that there is potential for change and fluidity in caste relations.
• Personal Reflection: The narrative is a powerful personal reflection on the complexities of navigating caste identity in contemporary India. It invites introspection on the subtle and overt ways in which caste continues to shape social realities.

In conclusion, Guruswamy's anecdote serves as a reminder that caste remains a significant social force in India, even as the country undergoes rapid social and economic transformation. It underscores the need for ongoing dialogue and critical engagement with the issue of caste to create a more inclusive and equitable society.