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Foundations of Anti-caste Consciousn...

Ayyathurai, Gajendran.

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Foundations of Anti-caste Consciousness: Pandit Iyothee Thass, Tamil Buddhism, and the Marginalized in South India.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Foundations of Anti-caste Consciousness: Pandit Iyothee Thass, Tamil Buddhism, and the Marginalized in South India./
作者:	Ayyathurai, Gajendran.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2011,
面頁冊數:	251 p.
附註:	Source: Dissertations Abstracts International, Volume: 73-02, Section: A.
Contained By:	Dissertations Abstracts International73-02A.
標題:	Religion. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3465649
ISBN:	9781124778563

Foundations of Anti-caste Consciousness: Pandit Iyothee Thass, Tamil Buddhism, and the Marginalized in South India.
Ayyathurai, Gajendran.

Foundations of Anti-caste Consciousness: Pandit Iyothee Thass, Tamil Buddhism, and the Marginalized in South India. - Ann Arbor : ProQuest Dissertations & Theses, 2011 - 251 p.

Source: Dissertations Abstracts International, Volume: 73-02, Section: A.

Thesis (Ph.D.)--Columbia University, 2011.

This item is not available from ProQuest Dissertations & Theses.

This dissertation is about an anti-caste movement among Dalits (the oppressed as untouchable) in South India, the Parayar. Since the late 19th century, members of this caste, and a few others from Tamil-speaking areas, have been choosing to convert to Buddhism based on conscience and conviction. This phenomenon of religious conversion-social transformation is this study's focus. By combining archival research of Parayar's writings among Tamil Buddhists, as these Parayar, settled in Tamil Nadu and Karnataka, are called, I have attempted to understand this movement ethno-historically. In pre-colonial times, though the sub-continent's societies were hierarchical, the hierarchies were fluid and varied: i.e., the high-low or self-other dichotomies were neither fixed nor based on a single principle. The most significant effect of the encounter of British Colonialism and India was to precipitate an unprecedented master-dichotomy of singular and absolute form of self and other, as colonizer and the colonized. This had three consequences. (a) India was itself seen as singular and served as the Self to the colonial Other in an absolute dichotomy; (b) the role of essentializing the Indian Self was assumed by the brahmin; (c) this in turn resulted in an internal dichotomy between the-brahmin-essential self and the-non-brahmin-non-essential other. The means chosen to fix this dichotomy was to nominate the non-essential other's paradigmatic representation, the Dalit. I intend to read against the grain of the binary logic that was inaugurated at the moment of the colonial encounter by means of Tamil Buddhists' oppositional, reconstructional , and representational discursive practices.

ISBN: 9781124778563Subjects--Topical Terms:

516493
Religion.
Subjects--Index Terms:

Anti-caste movements

Foundations of Anti-caste Consciousness: Pandit Iyothee Thass, Tamil Buddhism, and the Marginalized in South India.
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520 $a This dissertation is about an anti-caste movement among Dalits (the oppressed as untouchable) in South India, the Parayar. Since the late 19th century, members of this caste, and a few others from Tamil-speaking areas, have been choosing to convert to Buddhism based on conscience and conviction. This phenomenon of religious conversion-social transformation is this study's focus. By combining archival research of Parayar's writings among Tamil Buddhists, as these Parayar, settled in Tamil Nadu and Karnataka, are called, I have attempted to understand this movement ethno-historically. In pre-colonial times, though the sub-continent's societies were hierarchical, the hierarchies were fluid and varied: i.e., the high-low or self-other dichotomies were neither fixed nor based on a single principle. The most significant effect of the encounter of British Colonialism and India was to precipitate an unprecedented master-dichotomy of singular and absolute form of self and other, as colonizer and the colonized. This had three consequences. (a) India was itself seen as singular and served as the Self to the colonial Other in an absolute dichotomy; (b) the role of essentializing the Indian Self was assumed by the brahmin; (c) this in turn resulted in an internal dichotomy between the-brahmin-essential self and the-non-brahmin-non-essential other. The means chosen to fix this dichotomy was to nominate the non-essential other's paradigmatic representation, the Dalit. I intend to read against the grain of the binary logic that was inaugurated at the moment of the colonial encounter by means of Tamil Buddhists' oppositional, reconstructional , and representational discursive practices.
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