Namit Arora's The Lottery of Birth: A Critical Review of Inherited Social Inequalities in India
The Lottery of Birth: On Inherited Social Inequalities
Have you ever wondered how much your life is shaped by the circumstances of your birth? Where you were born, what family you were born into, what gender you were assigned, what caste you were labeled, what language you spoke, what religion you followed, what education you received, what opportunities you had - all these factors can have a huge impact on your life chances, your achievements, your happiness, your well-being.
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In India, these factors are especially pronounced and pervasive. India is a country where inequalities based on birth are deeply entrenched and widely accepted. It is a country where people are divided into hierarchies of status and dignity based on their inherited identities. It is a country where people are endowed with different rights and duties based on their birth.
But how did these inequalities come about? How do they affect people's lives? How do they challenge or reinforce each other? How do they change or persist over time? How do they interact with the forces of colonialism, modernity, democracy, nationalism, and markets? How can they be reduced or eliminated?
These are some of the questions that Namit Arora, a writer and thinker, tries to answer in his book The Lottery of Birth: On Inherited Social Inequalities. In this book, he explores the origins, persistence, and textures of inequalities rooted in the lottery of birth in India - of caste, class, gender, language, region, religion, and more - and their intersections in daily life. He blends scholarly rigor with moral intelligence, engaging with various sources and perspectives, from ancient scriptures to Dalit literature, from Ambedkar and Gandhi to Arundhati Roy and Perry Anderson. He also draws on his own personal experiences and observations as an Indian who grew up in north India, lived in the US and Europe for over two decades, and returned to India in 2013.
In this article, I will provide a summary and review of Arora's book, highlighting its main themes and arguments. I will also offer some reflections and critiques of his book, as well as some suggestions for further reading. I hope that this article will inspire you to read Arora's book and to think more deeply and critically about the inequalities that affect us all.
The Origins of Inequalities in India
Arora begins his book by tracing the historical origins of inequalities in India. He argues that an egalitarian ethos has not been a prominent feature of Indian civilization, at least since the decline of Buddhism over a thousand years ago. He points out that the dominant Hindu worldview has been shaped by the idea of varna, or the four-fold division of society into Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), and Shudras (servants). He also notes that this division was further complicated by the notion of jati, or the thousands of sub-castes that emerged from various occupations, regions, and customs.
Arora contends that these categories were not merely descriptive but prescriptive. They assigned people different roles and duties based on their birth. They also conferred different degrees of purity and pollution, privilege and oppression, dignity and indignity. They created a system of social stratification that was rigid and hierarchical, sanctioned by religious texts and enforced by social norms. They justified and naturalized the inequalities that resulted from the lottery of birth.
Arora acknowledges that there have been many forms of resistance and dissent against this system throughout history. He mentions the examples of Buddhism, Jainism, Sikhism, Bhakti movement, Sufism, Dalit movements, tribal movements, reform movements, and revolutionary movements. He also recognizes the diversity and complexity of Indian society, which cannot be reduced to a single or static model. He admits that there have been exceptions and variations in the application and interpretation of the caste system. However, he maintains that these have not been enough to challenge or change the fundamental structure and ideology of inequality in India.
The Stories of Three Writers
One of the most powerful ways that Arora illustrates the effects of inequalities in India is by presenting the stories of three writers who experienced different forms of inequalities in their lives. These writers are Bama, a Dalit woman; Omprakash Valmiki, a Dalit man; and Sharmila Rege, a Brahmin woman. Arora summarizes and analyzes their autobiographical narratives, showing how they reveal the realities and complexities of caste, class, gender, language, region, religion, and other factors that shape people's identities and destinies.
Bama's Story
Bama is a Tamil Dalit woman who grew up in a rural village in Tamil Nadu. She is also a Catholic convert who became a nun later in life. She wrote her memoir Karukku in 1992, which is considered one of the first Dalit women's autobiographies in India.
In her memoir, Bama recounts how she faced discrimination and oppression as a Dalit woman from an early age. She describes how she was made to feel inferior and unworthy by the upper-caste people who dominated her village. She recalls how she was denied access to basic amenities like water, education, health care, and justice. She narrates how she was subjected to verbal abuse, physical violence, sexual harassment, economic exploitation, and social exclusion by the upper-caste men who controlled her life.
Omprakash Valmiki's Story
Omprakash Valmiki is a Hindi Dalit man who grew up in an urban slum in Uttar Pradesh. He is also a renowned writer and activist who has written several books and essays on Dalit issues. He wrote his memoir Joothan in 1997, which is considered one of the most influential Dalit autobiographies in India.
In his memoir, Omprakash Valmiki narrates how he endured humiliation and violence as a Dalit man in a caste-ridden society. He depicts how he was forced to perform menial and degrading tasks like sweeping, cleaning, and scavenging as a child. He reveals how he was treated as an untouchable and an outcast by the upper-caste people who despised him. He recounts how he was harassed and beaten by his teachers and classmates at school. He exposes how he was exploited and cheated by his employers and colleagues at work.
Omprakash Valmiki also chronicles how he overcame these obstacles and hardships through his own determination and courage. He explains how he pursued education as a way of escaping his miserable condition and achieving his dreams. He relates how he developed a passion for writing and reading as a way of articulating and asserting his identity and dignity. He describes how he became a successful writer and activist who spoke for the rights and aspirations of the Dalit community.
Sharmila Rege's Story
Sharmila Rege is a Marathi Brahmin woman who grew up in a middle-class family in Maharashtra. She is also a feminist scholar and teacher who has written extensively on gender and caste issues. She wrote her memoir Writing Caste/Writing Gender: Narrating Dalit Women's Testimonies in 2006, which is considered one of the most important works on Dalit women's literature in India.
In her memoir, Sharmila Rege confronts her privilege and prejudice as a Brahmin woman in an academic setting. She acknowledges how she was unaware and insensitive to the realities and struggles of Dalit women for a long time. She admits how she was influenced by the dominant Brahminical discourse that marginalized and silenced Dalit voices. She confesses how she was complicit in reproducing and perpetuating the inequalities that oppressed Dalit women.
Sharmila Rege also recounts how she transformed her perspective and practice as a feminist scholar and teacher through her engagement with Dalit women's testimonies. She explains how she learned to listen to and learn from the stories of Dalit women who narrated their experiences of caste, class, gender, violence, resistance, and agency. She shares how she developed a critical pedagogy that challenged the hegemonic curriculum and methods of teaching and learning. She illustrates how she became a feminist ally and advocate who supported and celebrated the achievements of Dalit women.
The Challenges of Inequalities in Modern India
Arora continues his book by examining the challenges of inequalities in modern India. He argues that inequalities have not disappeared or diminished with the advent of colonialism, modernity, democracy, nationalism, or markets in India. Rather, they have adapted and thrived under these forces, taking new forms and expressions. He explores some of the key issues and debates that have emerged in relation to inequalities in India in the contemporary context.
The Bhagavad Gita and the Justification of Inequalities
One of the issues that Arora discusses is the role of the Bhagavad Gita, a sacred Hindu text, in justifying and legitimizing inequalities in India. He argues that the Bhagavad Gita has been used to rationalize and naturalize the hierarchical and unequal social order in India by invoking the concepts of dharma, karma, samsara, moksha, yoga, nishkama karma, varnashrama dharma, svadharma, guna, nirguna brahman, saguna brahman, atman, bhakti, jnana, karma yoga, raja yoga, bhakti yoga, and jnana yoga.
Arora contends that these concepts have been interpreted and manipulated to support the idea that people are born unequal, that they have different roles and duties based on their birth, that they have to perform their assigned tasks without attachment or desire, that they have to accept their fate without complaint or resistance, that they have to worship and obey the supreme god who is the source and ruler of everything, that they have to seek liberation from the cycle of birth and death by following the prescribed paths of action, knowledge, or devotion.
Arora challenges this interpretation and manipulation of the Bhagavad Gita by offering alternative readings and perspectives. He questions the authenticity and authority of the text, pointing out its historical and textual variations and contradictions. He critiques the moral and political implications of the text, highlighting its endorsement of violence and war, its suppression of dissent and diversity, its reinforcement of patriarchy and casteism. He proposes a more humanistic and egalitarian understanding of the text, emphasizing its ethical and spiritual dimensions, its potential for dialogue and debate, its openness to pluralism and change.
The Legacies of Ambedkar and Gandhi
Another issue that Arora discusses is the legacies of Ambedkar and Gandhi, two influential leaders of the Indian independence movement, in relation to inequalities in India. He argues that Ambedkar and Gandhi had contrasting views and approaches to addressing the problem of inequalities in India, especially with regard to caste. He compares and contrasts their ideas and actions on various aspects of caste, such as its origin, nature, function, impact, reform, abolition, conversion, reservation, annihilation, etc.
Arora maintains that Ambedkar was more radical and realistic than Gandhi in his analysis and critique of caste. He asserts that Ambedkar recognized caste as a system of graded inequality that was based on birth, enforced by religion, and perpetuated by endogamy. He claims that Ambedkar rejected caste as a source of oppression and exploitation that denied human rights and dignity to millions of people. He states that Ambedkar advocated for the abolition of caste by challenging its religious and social foundations, by converting to Buddhism as a way of emancipation, by demanding reservations as a way of representation, by calling for the annihilation of caste as a way of liberation.
and spiritual values, by renouncing untouchability as a way of repentance, by promoting inter-caste marriages as a way of integration, by advocating for the upliftment of caste as a way of service.
Arora acknowledges that both Ambedkar and Gandhi made significant contributions to the cause of social justice and equality in India. He also admits that both of them had their limitations and contradictions in their views and actions. He does not intend to pit them against each other or to glorify or vilify either of them. He only aims to present their differences and similarities in a fair and balanced manner, and to invite further reflection and dialogue on their legacies.
The Linguistic Hierarchies in India
A third issue that Arora discusses is the linguistic hierarchies in India, or how language has been a source of inequality and conflict in India, especially between Hindi and English speakers. He argues that language has been used as a tool of domination and discrimination by various groups and institutions in India, such as the colonial rulers, the national elites, the state governments, the education system, the media, the market, etc. He explores some of the key aspects and consequences of the linguistic hierarchies in India, such as the imposition of English as the official language, the promotion of Hindi as the national language, the marginalization of regional languages, the standardization of languages, the politics of language recognition, the impact of language on education and employment, etc.
Arora contends that linguistic hierarchies have created and reinforced inequalities among different linguistic communities in India. He suggests that linguistic hierarchies have privileged some languages over others, giving them more power and prestige, while denying or devaluing others. He implies that linguistic hierarchies have divided people along linguistic lines, creating tensions and conflicts among them. He indicates that linguistic hierarchies have affected people's opportunities and outcomes in various spheres of life, such as education, employment, culture, identity, etc.
Arora also proposes some possible ways of overcoming or reducing linguistic hierarchies in India. He recommends a more democratic and inclusive approach to language policy and planning in India, one that respects and recognizes the diversity and plurality of languages in India. He advocates for a more multilingual and multicultural education system in India, one that fosters linguistic competence and awareness among students. He supports a more creative and collaborative use of language in India, one that celebrates and enriches the linguistic heritage and potential of India.
The Reservations Policy in India
A fourth issue that Arora discusses is the reservations policy in India, or how reservations, or affirmative action policies, have been implemented and contested in India to provide opportunities for historically marginalized groups. He argues that reservations have been a controversial and contentious issue in India since independence. He examines some of the main aspects and debates surrounding reservations in India, such as the rationale and objectives of reservations, the criteria and categories of reservations, the scope and extent of reservations, the benefits and drawbacks of reservations, the implementation and evaluation of reservations, etc.
employment, politics, etc. He states that reservations have resulted in significant improvements and achievements for these groups in various indicators of social and economic development, such as literacy, enrollment, income, employment, representation, etc.
Arora also acknowledges that reservations have faced many challenges and criticisms in India. He admits that reservations have been marred by various problems and limitations, such as corruption, nepotism, inefficiency, misuse, etc. He concedes that reservations have provoked many objections and oppositions from various quarters, such as the upper castes, the lower castes, the religious minorities, the women, the economically backward classes, etc. He recognizes that reservations have raised many questions and dilemmas for the Indian society and polity, such as the trade-off between merit and equality, the balance between individual and group rights, the tension between diversity and unity, etc.
Arora does not offer a definitive or dogmatic stance on reservations in India. He does not claim that reservations are a panacea or a curse for India. He only aims to provide a nuanced and balanced perspective on reservations in India, one that appreciates their necessity and effectiveness, but also acknowledges their challenges and criticisms. He also invites further discussion and dialogue on reservations in India, one that is informed by facts and evidence, rather than by myths and prejudices.
The Violence Against Women in India
A fifth issue that Arora discusses is the violence against women in India, or how women have been subjected to various forms of violence and abuse in India, both in public and private spheres. He argues that violence against women is a pervasive and persistent problem in India, one that reflects and reinforces the inequalities based on gender in India. He explores some of the main types and causes of violence against women in India, such as domestic violence, sexual violence, dowry violence, honor killings, female infanticide and feticide, witch-hunting, trafficking, etc.
Arora contends that violence against women is rooted in the patriarchal and misogynist culture and structure of Indian society. He suggests that violence against women is motivated by the desire to control and subjugate women by men who consider them as inferior and subordinate. He implies that violence against women is enabled by the legal and institutional systems that fail to protect and punish women who are victims of violence. He indicates that violence against women is perpetuated by the social and cultural norms that blame and shame women who are survivors of violence.
one that challenges and transforms the attitudes and behaviors that condone and perpetrate violence against women. He also invites further awareness and action on violence against women in India, one that is based on empathy and solidarity, rather than on apathy and indifference.
The Identity Politics in India
A sixth issue that Arora discusses is the identity politics in India, or how identity politics have emerged and evolved in India as a way of mobilizing and representing diverse groups based on their identities. He argues that identity politics have been a prominent and powerful feature of Indian politics and society since independence. He examines some of the main aspects and implications of identity politics in India, such as the formation and articulation of identities, the emergence and proliferation of identity-based movements and parties, the impact and influence of identity politics on democracy and development, the benefits and drawbacks of identity politics, etc.
Arora maintains that identity politics have been a positive and progressive force in India. He asserts that identity politics have been based on the principle of recognition, which aims to acknowledge and affirm the distinctiveness and diversity of various groups in India. He claims that identity politics have been a means of empowerment and liberation for these groups, who have been historically marginalized and oppressed due to their identities. He states that identity politics have contributed to the democratizati