This book is entirely different from books that have been written on Indian civil societal relations, spiritual character, political economy, philosophical foundations, scientific roots, cultural essence, and historicity. It takes a journey from tribals upwards and looks at the pyramid of the communities in an inverse order.
In this book each community that was/is historically treated as unclean by Hindu Spiritual Fascism emerges as not only more clean than the Brahmin self, but also more nationalistic than that self. It draws the battle lines between spiritual fascism and spiritual democracy and predicts the possible course of an inevitable civil war between the hegemonized and the hegemonizer in the realms of spiritual life, social life and political life. It holds the hegemonic forces responsible for the ensuing war of weapons. It puts altogether unknown weapons in the hands of Dalitbahujans to seize power in all fields from the forces that made the nation surrender before external forces. Each chapter in this book shows how we did not know the historical strength of castes that was seen to be unworthy of study and how such castes have the potential to re-position the very self of the nation. At the same time the author critiques the intellectual imagination of the dominant communities from an altogether new point of view.
This book is an excise in new methodology, pedagogy, analysis, and synthesization of knowledge. Every chapter in this book reads like a new innovation in Indian social anthropology. It draws a different map for the future of this nation and its intellectual history.
Once we cross the Yadava civil society with its contributions and complications, our journey enters into the domain of the artisan castes (in Telugu country—Gouda, Kamsali, Kammari, Kummari, Vadrangi) of India, who have their own love–hate relationship with Hindu Brahmanism. Other such castes, with similar skills, exist all over India. They all form a part of the larger civil society that Brahmanism constructed as forces born from the feet of Brahma to serve the Vaishyas, Kshatriyas and the Brahmans, in upward order. They were/are all treated as social forces incapable of receiving equal status as that of the Brahmans, Kshatriyas and Vaishyas. They too were prohibited from studying Sanskrit and from becoming Hindu priests. Some of these castes attempted to dwija-ize themselves ...