An Advocacy of “Vaishyavisation”: A Review of R. Vaidyanathan’s “Caste as Social Capital”
Vaidyanathan analyses caste from a somewhat Marxian lens to provide a wholly unique perspective on the complex place of caste in India (Scroll to the end for a TL;DR)
Caste in the Indian Society: A Perspective
Caste, though often equated with the global issue of ‘race,’ is quite a uniquely Indian issue, and as R. Vaidyanathan mentions in his “Introduction,” it is quite a sensitive topic. A mere mention of it, let alone discussions on the subject, elicits a vast array of responses that might turn out a bit extreme, at times. The conservative part of Indian society defends the caste system with their lives (at times, others’ too), whereas the liberal half considers it “antediluvian.” Yet, and probably due to the current state of affairs, not many Indians have a clear sense of what “caste” stands for, even though it remains the norm for numerous social and political activities. Although we know caste as something that we acquire or become a part of by virtue of birth, “originally, caste was not based on birth but on gunas. The word ‘caste’ is of Portuguese origin,” and might “[mark] an attempt to frame Indian society based on European divisions.”
What is popularly understood as ‘caste’ today and is used synonymously with jati and varna actually stands quite far removed from either term. Jatis are dynamic entities that serve as “guardians of memory,” as D. Venkat Rao puts it in his book, Cultures of Memory in South Asia. Jatis are ever-evolving and forever in flux, therefore impossible to keep count of. In the Śukranītisāra, we find the following shloka that attests to this fact:
“Jatyanantam tu sampraptam tadvaktum naiva shakyate”
(Jatis are infinite and appropriately counting them is impossible).
Varna, on the other hand, classifies a person as Brahmin, Kshatriya, Vaishya, or Shudra through the combination of sattvika, rajasika and tamasika gunas that they embody. That is evident in the following verse from the Bhagavad Gita:
“Chaaturvarnayam mayaa srushtam gunakarmavibhagamsha” (4.13)
Caste as Social Capital
In most of the social interactions that take place in India, be it anything major such as marriage or something as mundane as drinking water, caste remains an implicit element. But in the political sphere, it takes a much more explicit role, and at times also serves as its driving force. A common thread that runs in both instances is the communal value of caste or the role of it as social capital.
Vaidyanathan, in his book Caste as Social Capital, adopts a somewhat Marxian lens to provide us with an economic perspective on caste. He begins his analysis with the data from the last census that provided us with caste data, held in 1931, and lays his foundation on the fact that all caste-related schemes and other facilities are all based on “POTA (Pulled Out of Thin Air) Data.” What he means by that, is most of the figures that are reflected in government planning extrapolate the caste data from the 1931 census, including that of reservation. This remains the case, as the census data was omitted in the census from 1951 onwards, with the aim of creating a casteless society in modern India. He also, in the process, bursts the bubble of “backwardness” that has been the general argument for caste-based politics and reservation.
In the introductory chapters (1–4), Vaidyanathan elaborates on the current scenario of caste in education and leads us to the current caste composition in the entrepreneurial field, which will be his focus in the later chapters. In chapter 5, aptly titled “Social Capital,” he dons the cap of a sociologist and attempts to provide his readers a perspective on “social capital” and how caste might fit into the definition. Vaidyanathan provides facts and figures in the final chapters (6–10), justifying his argument. He takes the examples of how recruitment into companies is often governed by a sense of community for an increased trust factor, of caste/community-based financing and risk mitigation, as well as of economic clusters such as Tiruppur (Gounders manufacturing knitted garments), Sivakasi (Nadars manufacturing matches), and Surat (Patels in diamond trade) clusters that provide ease of business, and presents a perspective on how caste (or community) is a tool for socio-economical upwards mobility. He feels that the “Vaishyavisation” (focussing on the increase in business/trade; similar to M.N. Srinivas’s idea of “Sanskritisation”) of India is a necessity. It is interesting to note that in chapter 10, “Caste and Politics,” he also treats caste-based and dynasty politics as a business and provides economic insights into them. The “Conclusion” contains the author’s views on why caste could be a positive force if we Indians could shed our rudimentary understanding of it.
In his stance, he occupies the middle ground that emerges between B.R. Ambedkar and M.N. Srinivas. So, it is safe to say that the book does not present the said evidence to shed a casteist light on the Indian situation.
Final Thoughts
With a tight introduction to the book, as well as to the issue being discussed, R. Vaidyanathan’s Caste as Social Capital shows a lot of promise for the reader. It does a great job of educating the general reader and raising uncomfortable questions on the role of caste in society, although it is clear that this is not what the book sets out to do. But as one moves through the book, one begins to notice a shift in tone and sees the book take a more and more academic form at the turn of each page. The numbers, tables, and pie charts although well-intentioned, overwhelm the reader.
Although Vaidyanathan’s work is worthy of praise from a sociological as well as economic point of view, what opens with a lot of promise falls flat at the end for the general audience. An academic study aims to fill a certain knowledge gap. Every bit of progress, no matter how small it may appear is an academic achievement. But the same might not be true for the general reader. The narrative non-fiction route that many of the current authors take works best in such cases, but if not, at least Vaidyanathan’s academic language could be toned down to go with the occasional satire. This could either be a case of not knowing one’s audience, or of simply knowing one’s readers too well.
TL;DR
Caste as Social Capital by R. Vaidyanathan provides a deep exploration of caste’s intricate role in Indian society. Vaidyanathan delves into the multifaceted aspects of caste, shedding light on its continued significance in social interactions and political dynamics.
The book challenges the conventional perception of caste as a rigid and oppressive system. Instead, Vaidyanathan adopts a Marxian perspective, offering an economic lens through which to analyze caste. He criticizes the reliance on outdated caste data from the 1931 census in government policies, particularly in the context of reservations. Vaidyanathan questions the validity of policies that continue to rely on these data, dubbing them “POTA” (Pulled Out of Thin Air). He argues that caste, far from perpetuating “backwardness,” can serve as a tool for socioeconomic mobility.
Vaidyanathan introduces the concept of “Vaishyavisation,” emphasizing the importance of business and trade in contemporary India. He contends that a focus on economic activities and entrepreneurship can break traditional caste barriers, leading to a more equitable society.
The book supports its arguments with compelling data and real-world examples, illustrating how caste influences various aspects of life, including recruitment processes, community-based financing, and the formation of economic clusters. Vaidyanathan also examines caste-based and dynasty politics as forms of business, offering a unique perspective on these practices.
However, the book’s academic tone and heavy reliance on numerical data, tables, and charts may limit its accessibility to a general readership.
In summary, Caste as Social Capital offers a comprehensive analysis of caste’s role in India, challenging conventional beliefs and proposing a path toward a more economically empowered and equitable society through “Vaishyavisation.”
This review is written by @_raptor_kyrios_ in exchange for a review copy from Penguin India. Get your copy of this book here using our affiliate link to support us at no extra cost to you.
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