Vaibhav Kharat
The conversion of the Mahar community to Buddhism under the leadership of Dr. B.R. Ambedkar was a significant socio-religious movement aimed at escaping the oppressive caste system entrenched in Hinduism. However, as a student of Sociology, my recent observations suggest that certain practices within the converted Mahar Buddhist community reflect a form of Sanskritisation or Brahminisation, a term coined by sociologist M.N. Srinivas, where so-called lower-caste groups adopt the customs and practices of Savarna castes to elevate their social status, even if these practices are anti-humanist. This article critiques the wrong practices and imitations of the Savarna caste by certain Buddhist individuals, highlighting how they are antithetical to the principles of Buddhism and Ambedkarite values.
1) Endogamy and Caste Discrimination among Buddhists
One of the most glaring examples of Sanskritisation is the persistence of endogamy within the converted Mahar Buddhist community. Endogamy, the practice of marrying within one’s community, perpetuates caste-based discrimination even among those who have embraced Buddhism, ostensibly to escape the rigid hierarchies of the caste system. Despite the transformative potential of Buddhism, which advocates for equality and the rejection of caste distinctions, deeply entrenched social norms continue to manifest in matrimonial practices.
A stark example is the case of a man I encountered in discussions with some of my friends. A man from the Matang caste (considered inferior to Mahar), despite converting to Buddhism, faces significant difficulties in finding a marriage partner. The “old convert” Mahar Buddhists refuse to marry their daughters to him, revealing an underlying resistance to fully integrating converts from other castes. This reluctance exposes the superficial nature of some conversions, where caste identities remain resilient, and the hierarchical mindset persists despite the religious change.This situation underscores several critical issues. Firstly, it highlights the enduring power of caste as a social institution, capable of transcending religious boundaries. The persistence of endogamy indicates that the conversion to Buddhism, for many, has not led to a genuine internalization of Buddhist egalitarian principles. Instead, it suggests that caste identity and its associated prejudices are being carried over into the new religious framework, perpetuating the very social evils that Ambedkar and other reformers sought to eradicate. Secondly, the case of the Matang man illustrates the social isolation and psychological distress faced by individuals caught between their original caste identity and their new religious affiliation. The rejection from both the Mahar Buddhist community and their previous caste community exacerbates their sense of alienation and marginalization. This not only undermines the individual’s social integration but also questions the inclusivity of the Buddhist community in practice.
Furthermore, this phenomenon reveals a broader societal hypocrisy. While the outward embrace of Buddhism is celebrated as a progressive move towards equality and social justice, the continued practice of endogamy within the community betrays adherence to the old, discriminatory values of the caste system. This duality highlights a critical failure in the social reform process of the Ambedkarite movement: the inability to eradicate caste consciousness at a deeper psychological level. Ambedkar’s vision was not merely a change of religion but a transformation of societal values. The persistence of endogamy among converted Buddhists indicates a gap between ideological commitment and actual practice.
2) Honour Killings and Caste-Based Violence
A recent case from Aurangabad, Maharashtra, highlights a troubling instance of caste-based violence and honour killings within the Buddhist community. The murder of a bridegroom by the bride’s family, due to his belonging to the lower Gondhali caste, a community in Maharashtra listed among the nomadic tribes, known for singing and dancing in front of gods and goddesses in a ritual called Gondhal, starkly illustrates the persistence of caste prejudices despite his marriage to their daughter through both court and traditional Buddhist ceremonies. This case underscores Ambedkar’s assertion that “Caste System is a negative thing. It merely prohibits persons belonging to different Castes from intermarrying. It is not a positive method of selecting which two among a given Caste should marry.” Showing how deeply ingrained caste ideologies persist even after conversion to Buddhism.
The incident reveals the superficial nature of some conversions to Buddhism. Despite adopting a Buddhist religious identity, the bride’s family adhered to old caste norms, demonstrating how caste consciousness remains resilient and pervasive. The violent rejection of an inter-caste marriage within the Buddhist community points to a significant failure in the ideological transformation that Buddhism is supposed to represent. Ambedkar envisioned Buddhism as a path to social justice and equality, yet the dissonance between professed beliefs and actual practices, in this case, highlights a need for a deeper and more genuine embrace of Buddhist principles. Honour killings act as mechanisms of social control, enforcing caste norms and preserving social hierarchies. In this case, the bridegroom’s murder was a deliberate act to reinforce caste boundaries and deter others from challenging these norms. The incident also exposes the gendered dimensions of caste violence, where patriarchal authority seeks to control women’s choices and reinforce both caste and gender hierarchies within converted Buddhists.
3) Socializing Children into Discrimination
The transmission of discriminatory practices to younger generations is another significant concern among Ambedkarite Buddhists. For example, when I was at home, I observed a Buddhist-educated mother instructing her child regularly not to play with children from the Matang and Chambar (chamar) castes, perpetuating the Brahminical values of pollution and purity. This socialization process instils values of separation, discrimination, and untouchability in children, which are fundamentally opposed to the inclusive and egalitarian teachings of Buddhism.
4) Ritualism and the Role of Monks
A growing trend within the Ambedkarite Buddhist community is the increasing involvement of Buddhist monks in personal and social ceremonies such as births, marriages, and deaths. This ritualism, where monks perform ceremonies for a fee, closely resembles the role of Brahmin priests in Hinduism. Such practices are contrary to the core principles of Buddhism, which emphasize personal spiritual development over ritualistic observances. The commercialization of religious ceremonies undermines the foundational Buddhist values of simplicity and detachment.
All these observations underscore Ambedkar’s assertion that “Caste is a state of mind, it is a disease of the mind. The teachings of the Hindu religion are the root cause of this disease,” showing how deeply ingrained caste teachings persist even after embracing Buddhism. This exemplifies the Sanskritisation of Buddhist individuals by the Savarna caste culture, characterized by anti-social, discriminatory, unequal, and unjust practices, and calls for critical introspection within the community.This demands an honest examination of whether the conversion to Buddhism is being used as a genuine means of social emancipation or merely as a tool for acquiring a new identity while retaining old prejudices. This introspection should lead to actionable steps to address and dismantle these regressive practices. Community leaders and influencers need to actively promote inter-caste marriages and educate the community on the true tenets of Buddhism and Ambedkarite principles, emphasizing that real change requires more than a nominal conversion; it demands a radical shift in mindset and social behaviour.
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Vaibhav Kharat, is a graduate in sociology from Fergusson College, Pune, and is currently pursuing MA in Sociology from, the Center for The Study of Social Systems (CSSS ), JNU, New Delhi. He’s active in the Ambedkarite Movement at college and university campuses and has a keen interest in Anti- Caste philosophy, Pragmatism and Feminist Philosophy.
