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-{{Short description|Rejection of a Hindu idealogy}}{{Hinduism small}}
+{{Short description|Opposition to Brahminism}}
-'''Anti-Brahminism''' is the ideology of being opposed to [[Brahminism]]. Anti-Brahminism holds [[Manu Smriti]], the book of legal codes which justifies [[ritual purification|ritual pollution]] and [[patriarchy]], as the ideological text of Brahminism.<ref>Dhananjay Keer (1990) "Dr. Ambedkar: Life and Mission", p.100</ref><ref>Cassandra L. Pinnick, Noretta Koertge, Robert F. Almeder (2003) "Scrutinizing Feminist Epistemology: An Examination of Gender in Science", p.177</ref>
+'''Anti-Brahminism''' or '''Non-Brahminism''' is a movement in opposition to caste based discrimination and hierarchical social order which places [[Brahmins]] at its highest position.{{sfn|Rao|2009|p=49}}<ref group=web name=Bhargava/> Initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the caste system, ideological influences during the colonial period,{{sfn|Novetzke|2011}} and from a colonialist Protestant Christian understanding of religion in the 19th century, which viewed "[[Brahminism]]" as a corrupted religion imposed on the Indian population.{{sfn|Gelders|Delders|2003}} Reformist Hindus, but also Ambedkar, structured their criticism along similar lines following the 19th century criticism of "Brahminism,"{{sfn|Gelders|Delders|2003}} opposing the dominant position Brahmins had acquired by the time of British rule in the 19th century.
-==History==
+==Definitions==
-{{Main|Śramaṇa|Āstika and nāstika}}
+"Brahminism" refers both to the historical [[Brahminism|Brahmanical tradition and ideology]] of the late [[Vedic period]] (ca.1100-500 BCE), as to
-Early criticism against Brahmanism flourished within [[Śramaṇa|Sramana movement]].<ref>Svarghese, Alexander P. 2008. ''India : History, Religion, Vision And Contribution To The World.'' p. 259-60.</ref> Particularly in [[Āstika and nāstika|Nāstika]] schools of [[Indian philosophy]] like [[Buddhism]], [[Jainism]], and others such as [[Ājīvika]],  [[Charvaka|Cārvāka]] and [[Ajñana]].<ref name="AL Basham 1951 pages 94-103">AL Basham (1951), History and Doctrines of the Ajivikas - a Vanished Indian Religion, Motilal Banarsidass, {{ISBN|978-8120812048}}, pages 94-103</ref>
+{{quote|...a sociopolitical ideology that encodes a memory of an ideal past and a vision of society in the future, one in which Brahmins occupy the highest place [...] their superior position in society and their superior knowledge stems from birth. This makes them naturally, intrinsically superior to all other humans [...] Brahmanism then is the most perfect form of conservatism, a status quoist ideology par excellence, entirely suitable to elites who wish to perpetuate their social status, power and privilege.<ref group=web name=Bhargava/>}}
-[[Ajñana]] were the [[Skepticism|sceptical]] school of ancient [[Indian philosophy]]. A major rival of early [[Buddhism]], [[Jainism]] and [[Historical Vedic religion|Vedic Hinduism]].<ref name="AL Basham 1951 pages 94-103"/>
+"Anti-Brahminism" or "Non-Brahminism" is a movement in opposition to caste based discrimination and hierarchical social order which places [[Brahmins]] at its highest position.{{sfn|Rao|2009|p=49}}<ref group=web name=Bhargava/> [[B. R. Ambedkar]] stated:
+{{quote|By Brahmanism, I do not mean the power, privileges and interests of Brahmins as a community. That is not the sense in which I am using the word. By Brahmanism, I mean the negation of the spirit of Liberty, Equality and Fraternity.<ref group=web>K.V. Aditya Bharadwaj (july 2, 2021), [https://www.thehindu.com/news/national/karnataka/police-action-over-actor-chetan-kumars-remarks-sparks-row-in-karnataka/article35100813.ece Police action over actor Chetan Kumar’s remarks sparks row in Karnataka], The Hindu</ref>}}
-{{quote|Herein a certain recluse or brahmin does not understand, as it really is, that this is good or this is evil. And it occurs to him: I do not understand what is good or evil as it really is. Not understanding what is good or evil, as it really is, if I were to assert that this is good and this is evil, that will be due to my likes, desires, aversions, or resentments. If it were due to my likes, desires, aversions or resentments, it would be wrong. And if I were wrong, it would cause me worry (''vighato'') and worry would be a moral danger to me (''antarayo''). Thus, through fear of being wrong (''musavadabhaya'') and the abhorrence of being wrong, he does not assert anything to be good or evil and on questions being put to him on this or that matter he resorts to verbal jugglery and eel-wriggling, saying: I do not say so, I do not say thus, I do not  say otherwise, I do not say no, I deny the denials. (literally, I do not say "no, no")|from the [[Pali]] text [[Brahmajala Sutta]], first school of [[Ajñana]]''.{{sfn|Jayatilleke|p=122-123}} }}
+==History==
-The fourth school of [[Ajñana]] scepticism is associated with Sanjaya Belatthiputta.{{sfn|Jayatilleke|p=130-131}} Sanjaya is described as a contemporary of Buddha, as a well-known and celebrated teacher, and as a leader of a sect who was held in high esteem by the common folk. He is said to have taught [[Sariputta]] and [[Maudgalyayana|Moggallāna]], before their conversion to [[Buddhism]].{{sfn|Jayatilleke|p=130-131}}
+===Pre-Colonial times===
+According to Novetzke, initial expressions of Anti-Brahminism emerged from instances of pre-colonial opposition to the caste system, ideological influences during the colonial period.{{sfn|Novetzke|2011}}
-{{quote|Herein a certain recluse or brahmin is dull, stupid. And by reason of his dullness and stupidity, when questioned on this or that matter, he resorts to verbal jugglery or eel-wriggling: "If you ask me whether there is a next world, then if it were to occur to me (''iti ce me assa'') that there is a next world, I would pronounce that there is a next world. Yet, I do not say so, I do not say thus, I do not say otherwise, I do not say no, I deny the denials. Similarly with regard to the propositions, "there is no next world", "there is and is not a next world", "there neither is nor is not a next world", "there are beings who survive (death)", "there are no beings who survive", "there are and are no beings who survive", "there neither are nor are there no beings who survive", "there is a result and a consequence of good and evil actions", "there is no result or consequence of good or evil actions", "the Perfect One (Tathagato) exists after death", "the Perfect One does not exist after death", "the Perfect One both exists and does not exist after death", "the Perfect One neither exists nor does not exist after death"" |from the ''Brahmajala Sutta'', attributed to ''Sanjaya Belatthiputta''.{{sfn|Jayatilleke|p=131}} }}
+=== 19th century colonialism ===
+{{expand section|date=July 2021}}
-[[Cārvāka]]s were the atheistic and materialism school of ancient [[Indian philosophy]].<ref>{{cite web|url=http://timesofindia.indiatimes.com/home/sunday-times/Not-scared-of-God-but-man/articleshow/46570208.cms|title=Not scared of God, but man}}</ref> They were critical of Brahmanism, as well of [[Buddhism]] and [[Jainism]].<ref name=moor>{{cite book|author1= Sarvepalli Radhakrishnan|author2= Charles A. Moore|title= A Sourcebook in Indian Philosophy|publisher= Princeton University Press|year= 1957|edition= Twelfth Princeton Paperback printing 1989|pages= [https://archive.org/details/sourcebookinindi00radh/page/227 227–249]|isbn= 0-691-01958-4|url-access= registration|url= https://archive.org/details/sourcebookinindi00radh/page/227}}</ref>
+According to Gelders and Delders, the structure of present-day anti-Brahminism has its roots in 19th century India and colonial views on the position and influence of Brahmins. 19th century colonial rulers viewed India's culture as corrupt and degenerate, and its population irrational. In this view, derived from a Protestant Christian understanding of religion, rooted in the Protestant opposition against the Catholic Church, the original "God-given religion" was corrupted by (Catholic) priests, which was extended by comparison to the Brahmins in India, and the Brahmin-dominated type of [[Hinduism]], for which the term "[[Brahminism]]" was used, was supposedly imposed on the Indian population.{{sfn|Gelders|Delders|2003}}
-{{quote|There is no heaven, no final liberation, nor any soul in another world, Nor do the actions of the four castes, orders, etc., produce any real effect.|from the '' Sarvadarśanasaṅ̇graha'', attributed to ''[[Cārvāka|Brhaspati]]''<ref>{{cite book|author=Ramkrishna Bhattacharya|title=Studies on the Carvaka/Lokayata|url=https://books.google.com/books?id=59eygxzQTWQC&pg=PA91|accessdate=8 September 2013|year=2011|publisher=Anthem Press|isbn=978-0-85728-433-4|pages=91}}</ref><ref name="Madhava">{{cite book|author=Mādhava|title=The Sarva-darśana-saṃgraha|url=http://www.gutenberg.org/files/34125/34125-h/34125-h.htm|accessdate=8 September 2013|year=1908|publisher=Project Gutenberg}}</ref>}}
-[[Buddhism]] was critical of Brahmanism, [[Jainism]], [[Carvaka]] and [[Ājīvika]].<ref name="ReferenceA">J. Abraham Velez de Cea 2013 "The Buddha and Religious Diversity", p.90</ref>
+===20th century===
+In the late 19th and early 20th century, with the rise of nationalist and rationalist movements, criticism against Brahminism came from both Brahmins and from low-caste Hindu communities. Reformist Hindus, but also Ambedkar, structured their criticism along similar lines following the 19th century criticism of "Brahminism."{{sfn|Gelders|Delders|2003}}
-{{quote|One is not a brahmin by birth, nor by birth a non-brahmin. By action is one a brahmin, by action is one a non-brahmin.| From the ''Vasettha Sutta'', attributed to ''[[Buddha]]''.<ref name="ReferenceA"/>}}
+According to Beteille, in Tamil Nadu the traditional position of Brahmins had been enforced with the beginning of British rule, profiting from western education and turning to an urban lifestyle.{{sfn|Breteille|1969|p=209}} They monopolized the new urban jobs and entered the Indian Civil Service, gaining strongholds in government nd bureaucracy,{{sfn|Breteille|1969|p=209}} and also dominated the Congress Party.{{sfn|Breteille|1969|p=210}} This widened the gap between Brahmins and non-Brahmins, but opposition quickly mounted.{{sfn|Breteille|1969|p=210}} Anti-Brahminism became organized in the formation of the ''Justice Party'' in late 1916 in Tamil Nadu. This party, composed of non-Brahmins who were typically [[feudal]] castes, land-owning agricultural castes and merchant castes and was committed to enhancing the opportunities for non-Brahmins.{{sfn|Clothey|2006}} The [[Reddy]]s, [[Mudaliar]]s, are specific examples of South Indian non-Brahmin castes that were involved in the anti-Brahminism movement for about 50 years.{{citation needed|date=August 2021}} With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them.{{sfn|Breteille|1969|p=210}} In 1920, when the Justice Party came to power, Brahmins occupied about 70 percent of the high level posts in the government.<ref group=web>Tehelka (2006), [https://archive.today/20120918002111/http://www.tehelka.com/story_main17.asp?filename=Ne042206superiority.asp Superiority in Numbers]</ref> After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency.{{citation needed|date=August 2021}} In the 1930s, anti-Brahmanism was disseminated among the masses by the [[Self-Respect Movement]].{{sfn|Breteille|1969|p=211}}
-===Medieval period===
+One of the most prominent proponents of Anti-Brahminism was Dalit-leader [[B. R. Ambedkar]]. Another prominent proponent was Dravidian leader [[Periyar E. V. Ramasamy]]. Periyar called on both Brahmins and non-Brahmins to shun Brahmanism.{{sfn|Omvedt|2006|p=95}}
-{{See also|Bhakti movement|Lingayatism|Sikhism}}
-Criticism against Brahmanism continued up to late medieval period, particularly by some [[Shaivism]] and [[Vaishnavism]] sects of [[Hinduism]] notably with rise of [[Bhakti movement]] leading to emergence of [[Lingayatism]] and [[Sikhism]].<ref>"[http://www.britannica.com/EBchecked/topic/342355/Lingayat Lingayat]." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 09 Jul. 2010.</ref> The [[Bhakti movement]] in particular encouraged followers to attain spiritual union with God not through sacrifices, rituals, pilgrimages, or prayers, but through the “force of pure love and fervent yearning for God.”{{sfnp|Schomer|McLeod|1987|p=1}} The [[merchant]] class and [[agricultural]] class largely funded the growth of [[Āstika and nāstika|Nāstika]] sects and religions during ancient and medieval period, who saw them as alternative to expensive Brahmanical [[ritualism]] and [[superstitions]].<ref name="AL Basham 1951 pages 94-103"/>
-==20th century==
+== See also ==
+* [[Caste-related violence in India]]
-In the early 20th century, criticism against Brahminism came within various sections of Brahmin and other Hindu communities who were part of nationalist and rationalist movement. [[Vinayak Damodar Savarkar]] was an eminent [[Hindu nationalism|Hindu nationalist]] leader of the [[Indian independence movement]]. He was also an [[irreligion in India|atheist]] and a staunch [[rationalist]]<ref name="Kumar">{{Cite book|title = Towards Understanding Communalism|url = https://books.google.com/books?id=8_RtAAAAMAAJ|publisher = Centre for Research in Rural and Industrial Development|date = 1992-01-01|isbn = 9788185835174|first = Pramod|last = Kumar}}</ref> who disapproved of orthodox [[Hindu]] beliefs of [[caste system]] and dismissed [[Cattle in religion|cow worship]] as superstitious.<ref>https://theprint.in/opinion/savarkar-wanted-to-smash-caste-system-cooked-prawns-and-didnt-worship-the-cow/161016/|Savarkar wanted to smash caste system, cooked prawns and didn’t worship the cow.</ref><ref>{{Cite news|title = The man who thought Gandhi a sissy|url = https://www.economist.com/news/christmas-specials/21636599-controversial-mentor-hindu-right-man-who-thought-gandhi-sissy|newspaper = The Economist|access-date = 2016-01-23|issn = 0013-0613}}</ref> Being Hindu, for him, was a cultural and political identity.<ref name="Kumar"/>
+* [[Reserved political positions in India]]
+* [[Caste politics]]
-Anti-Brahminism became organized in the formation of the ''Justice Party'' in late 1916 in Tamil Nadu. This party, composed of non-Brahmins who were typically [[feudal]] castes, land-owning agricultural castes and merchant castes and was committed to enhancing the opportunities for non-Brahmins.<ref name="Ritual">''Ritualizing on the Boundaries''; by Fred W. Clothey;</ref> The [[Reddy]]s, [[Mudaliar]]s, are specific examples of South Indian non-Brahmin castes that were involved in the anti-Brahminism movement for about 50 years.<ref>{{Cite book|url=https://books.google.com/books?id=c5yOAAAAMAAJ|title=Lokayan Bulletin|date=1996|publisher=Lokayan|volume=13|pages=6|language=en|issue=1–6}}</ref> With the dawn of the 20th century, and the rapid penetration of western education and western ideas, there was a rise in consciousness amongst the lower castes who felt that rights which were legitimately theirs were being denied to them. In 1920, when the Justice Party came to power, Brahmins occupied about 70 percent of the high level posts in the government. After reservation was introduced by the Justice Party, it reversed this trend, allowing non-Brahmins to rise in the government of the Madras Presidency.<ref>"https://archive.is/20120918002111/http://www.tehelka.com/story_main17.asp?filename=Ne042206superiority.asp"</ref>
+* [[Reservations in India]]
-One of the most prominent proponents of Anti-Brahminism was Dravidian leader [[Periyar E. V. Ramasamy]]. Periyar's ideology of anti-Brahmanism is quite often confused as being anti-Brahmin. Even a non-Brahmin who supports inequality based on caste was seen as a supporter of Brahmanism. Periyar called on both Brahmins and non-Brahmins to shun Brahmanism.<ref>{{Cite book|title=Dalit Visions: The Anti-caste Movement and the Construction on an Indian Identity|author=Omvedt, Gail|year=2006|publisher=Orient Longman|page=95|url=https://books.google.com/books?id=kCwpXZlKqL0C|isbn=978-81-250-2895-6|accessdate=17 January 2018}}</ref>  Dr [[B. R. Ambedkar]], social thinker and architect of the Indian Constitution defined Brahminism as the negation of the spirit of liberty, equality and fraternity.<ref>https://www.thehindu.com/opinion/op-ed/what-does-it-mean-to-oppose-brahmanism/article28658412.ece</ref>
+== References ==
+{{reflist}}
-==Anti-Brahmin violence in Maharashtra==
+==Sources==
-=== 20th Century acts of violence ===
-After [[Gandhi]]'s murder by [[Nathuram Godse]], a [[Chitpawan]], Brahmins in Maharashtra, became targets of violence, mostly by some elements from the [[Maratha]] caste.<ref name="malon"/><ref name="ullekh"/><ref name="elst"/> The exact number deaths are unknown. Thousands of offices and homes were also set on fire. [[Sexual abuse|Molestation]] incidents were also reported during these attacks. On the first day alone, the number of deaths in Bombay were 15 and 50 in Pune.<ref name="elst"/>
-As per V.M.  Sirsikar, "It will be too much to believe that the riots took place because of the intense love of Gandhiji on the part of the [[Maratha]]s. Godse became a  hate symbol against the Brahmins". Donald Rosenthal opines in 1948 that the motivation for the violence was the historical opposition [[Maratha]] community faced for their caste status. He writes, "Even today[1948], local Brahmins claim that the Marathas organized the riots to take political advantage of the situation".<ref name="ullekh">{{cite book|title=The Untold Vajpayee: Politician and Paradox|url=https://books.google.com/books?id=w4LZDQAAQBAJ&pg=PT39|page=39|author= Ullekh N P|publisher=Random House India|year=2018|isbn = 9789385990816}}</ref><ref name="malon">{{cite book|title=State Intervention and Popular Response: Western India in the Nineteenth Century|year = 1999|url=https://books.google.com/books?id=t7f0JEWk6HMC&pg=PA11|editor1=Mariam Dossal|editor2=Ruby Malon|page=11|isbn = 9788171548552}}</ref>
+;Printed sources
+{{refbegin}}
+<!-- B -->
+* {{Citation | last =Beteille | first =Andre | year =1969 | title =Caste, Class, and Power | publisher =University of California Press}}
+<!-- C -->
+* {{Citation | last =Clothey | first =Fred W. | year =2006 | title =Ritualizing on the Boundaries: Continuity and Innovation in the Tamil Diaspora | publisher =Univ of South Carolina Press}}
+<!-- G -->
+* {{Citation | last1 =Gelders | first1 =Raf | last2 =Delders | first2 =Willem | year =2003 | title =Mantras of Anti-Brahmanism: Colonial Experience of Indian Intellectuals | journal =Economic and Political Weekly |volume=38 |issue=43 |pages=4611–4617 | doi = | jstor =4414197 | url =https://www.researchgate.net/publication/262123666}}
+<!-- K -->
+* {{cite book|first1=Karine|last1=Schomer|first2=W. H.|last2=McLeod|title=The Sants: Studies in a Devotional Tradition of India|year=1987|publisher=Motilal Banarsidass|isbn=9788120802773}}
+<!-- N -->
+* {{Cite journal|last=Novetzke|first=Christian Lee|date=2011-03-23|title=The Brahmin double: the Brahminical construction of anti-Brahminism and anti-caste sentiment in the religious cultures of precolonial Maharashtra|journal=South Asian History and Culture|volume=2|issue=2|pages=232–252|doi=10.1080/19472498.2011.553494|s2cid=144806307|issn=1947-2498|url=https://doi.org/10.1080/19472498.2011.553494}}
+<!-- O -->
+* {{Cite book| last =Omvedt | first =Gail | year =2006 | title=Dalit Visions: The Anti-caste Movement and the Construction on an Indian Identity | publisher =Orient Longman | url =https://books.google.com/books?id=kCwpXZlKqL0C|isbn=978-81-250-2895-6|access-date=17 January 2018}}
+<!-- R -->
+* {{Cite book | last =Rao | first =Anupama | year =2009 | title =The Caste Question: Dalits and the Politics of Modern India | publisher =[[University of California Press]] | isbn =978-0-520-25761-0 | language =en}}
+{{refend}}
-In Satara alone, the official reports show that about 1000 houses were burnt down in about 300 villages. There were cold-blooded killings as well - for example, one family whose last name happened to be 'Godse' had three of its male members killed.<ref>{{cite book|publisher=University of Toronto, Centre for South Asian Studies|title=City, countryside and society in Maharashtra|page=40|quote=There is no doubt now since about 1000 houses were officially reported to have burnt in some 300 villages spread across all thirteen talukas of the District and Aundh State. There are reports of "cruel, cold-blooded killing" — one family named Godse was said to have lost three male members — and there were other serious physical attacks on Brahmans. In general, the victims of arson and looting were predominantly Brahman...|year=1988}}</ref>
+;Web-sources
+{{reflist|group=web|refs=
-Maureen Patterson concludes that the greatest violence took place not in the cities of Mumbai, Pune and Nagpur - but in [[Satara (city)|Satara]], [[Kolhapur]] and [[Belgaum]]. Destruction was very large in [[Kolhapur]] was In [[Sangli]], the [[Jains]]{{Citation needed|date=January 2021}} and the [[Lingayats]] joined the Marathas in the attacks against the Brahmins. Here, specifically, the factories owned by the [[Chitpawan|Chitpawan Brahmin]]s were destroyed. This event led to the hasty integration of the Patwardhan states into the Bombay Province by March 1948.<ref name="elst">{{cite book| title= Gandhi and Godse:A review and Critique|author=Koenraad Elst|year= 2001|pages=12, 13, 14|quote=(pg 13,14)Destruction was even larger in kolhapur...(pg14)Shahu Maharaj had actively collaborated with the British against the freedom movement, which was locally identified with Chitpawan Brahmins like B.G.Tilak...(pg14) The biggest violence took place in the seven Patwardhan (Chitpawan) princely states such as Sangli, where the remarkably advanced factories owned by Chitpawans were largely destroyed/ Here, Jains and Lingayats joined the Marathas in the attacks. The events hastened the integration of Patwardhan states (by march 1948) into the Bombay province, an integration opposed by the Brahmins - fearing Maratha predominance in the integrated province which will affect their wealth and social dominance .}}</ref>
+<!-- Bhargava -->
+<ref group=web name=Bhargava>{{Cite news|last=Bhargava|first=Rajeev|author-link=Rajeev Bhargava|date=2019-07-23|title=What does it mean to oppose Brahmanism?|language=en-IN|work=The Hindu|url=https://www.thehindu.com/opinion/op-ed/what-does-it-mean-to-oppose-brahmanism/article28658412.ece|access-date=2021-07-23|issn=0971-751X}}</ref>
-=== 21st century threats of violence ===
+}}
-Purshottam Khedekar, the chief of "Maratha Maha Sangh" (a [[Maratha]] caste based organization) and [[Sambhaji Brigade]], published writings in 2011 that had defamatory statements about the sexual habits, orientation and character of Brahmin men and women. He made a call for "instigating communal riots purposefully started to kill Brahmin men." However, Ramteke, an [[Dalit Buddhist movement|Ambedkarite]], has written against Khedekar's writing. He said: “We should keep a distance from Khedekar and his movement against Brahmins. [[B. R. Ambedkar|Dr Babasaheb [Ambedkar]]] never stooped to this level. If we continue to associate with him, it will malign our image. The government should ban the book and the organisation”. In 2011, a news report said that the "[[Maratha]] politicians have mostly been silent on the issue". A case has since been registered against Khedekar.<ref>http://www.dnaindia.com/mumbai/report-laine-baiter-maratha-author-pens-book-to-bash-brahmins-1546409</ref><ref>https://punemirror.indiatimes.com/pune/cover-story/brahmin-insult-charge-on-maratha-seva-sangh-chief/articleshow/55988221.cms</ref>
-== Incidences in Tamil Nadu ==
-In the late 1950s, members of Dravidar Kazhagam assaulted the owner of  "Hotel Murali Cafe", in Triplicane, Chennai for having the name "Hotel Murali Iyer's Cafe".<ref>{{Cite news|url=https://timesofindia.indiatimes.com/city/chennai/Memories-of-a-violent-movement-led-by-Periyar/articleshow/47823566.cms|title=Memories of a Violent Movement led by Periyar|work=Times of India}}</ref>
-In 2015, an 80 year old man and a 12 year old boy were attacked, and their religious symbols were destroyed in public.<ref>{{Cite news|url=https://www.telegraphindia.com/india/attacks-fuel-brahmin-fears/cid/1511212|title=Attacks fuel Brahmin fears|work=Telegraph India}}</ref> The assailants were later identified as party members of [[Dravidar Viduthalai Kazhagam]], a Periyar inspired party, who yelled "Periyar Vaazhga" (Long live Periyar) during the assault.
-== See also ==
-* [[Caste-related violence in India]]
-* [[Criticism of Hinduism]]
-* [[Reservations in India]]
-== Notes ==
+==Further reading==
-{{Reflist|2}}
+* Politics and Social Conflict in South India, the Non-Brahman Movement and Tamil Separatism, 1916–1929. Berkeley: University of California Press, 1969. By Prof. Eugene Irschik
 == External links ==
-*''[http://www.indianexpress.com/news/punes-endless-identity-wars/734020/ Pune’s endless identity wars]'' by Rakshit Sonawane, ''[[The Indian Express]]'', January 6, 2011.
+* ''[http://www.indianexpress.com/news/punes-endless-identity-wars/734020/ Pune’s endless identity wars]'' by Rakshit Sonawane, ''[[The Indian Express]]'', January 6, 2011.
-* Politics and Social Conflict in South India, the Non-Brahman Movement and Tamil Separatism, 1916-1929. Berkeley: University of California Press, 1969. By Prof. Eugene Irschik
 * [http://in.rediff.com/news/2006/may/23franc.htm Editorial by Francois Gautier on anti-Brahmanism]