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 representationaldiscursive practices.

“Ordering Subjects” argues that the merchants of Marwar led efforts to demarcate a new, exclusive community of elites, one that they conceptualized of as self-consciously ‘Hindu’ and forged through the application of state power. This early modern Hindu community defined itself in opposition not to the figure of the Muslim but to that of the ‘Untouchable,’ a category that included but was not limited to the Muslim. The early modern Hindu identity was thus deeply imagined in caste terms. This elite community organized around Krishna devotion, especially the Vallabh Sampraday, and demarcated itself through cultural markers such as the practice of vegetarianism, teetotalism, and austerity. Merchants, often joined by brāhmaṇs, waged their battles for the demarcation of this new community by petitioning the crown and by successfully deploying the control that they had gained in prior centuries over the state apparatus as bureaucrats. State power, consisting of its judicial, fiscal, recordkeeping, and surveillance mechanisms, played a central role in the implementation of laws and regulations, including spatial, economic, social, and ritual segregation, enforced vegetarianism, and the moral policing of elite subjects’ lives. Most of these petitions and state responses were legitimized with reference to ethics, marking a departure from the until-then prevalent emphasis on custom as the basis for legislating society. “Ordering Subjects” suggests that this marked a shift towards a more universal law and that the turn to ethical principles made possible the disregard for the force of custom that these departures marked. Further, the dissertation demonstrates that these processes enabled the ascendance of a mercantile ethos as the preeminent cultural code of the region, displacing that of the warrior and modifying that of the brāhmaṇ. Lastly, it shows the extent to which the state in eighteenth century Marwar had penetrated society and was capable of intervening in it using surveillance and judicial methods. The dissertation challenges the current scholarly framing of the debate over the existence of religious identities in pre-colonial South Asia, suggesting that it casts modern, binary (‘Hindu-Muslim’) conceptions of religion, as distinct from politics, upon pre-modern history. Instead, “Ordering Subjects” points to the role of caste, as a field of politics, in determining the contours and imagination of early modern Hindu identity. It offers a political and social history of Krishna devotion, extending scholarship on this field beyond the focus on its literary, theological, and cultural aspects that currently dominate the field. In tracing the local effects of the global processes of economic circulation and integration that characterized early modernity upon social and political life of a landlocked kingdom, the dissertation offers a perspective upon the history of early modern South Asia as it unfolded away from, but in connection with, the ports and court cities of the region.

This ethnographic and archival study offers insight into Dalit identity politics, Tamil ethno-nationalism, and affective understandings and experiences of sovereignty in contemporary Tamil Nadu, South India. It is an-depth exploration of the recent history and present moment of inter-caste conflict that plagues Tamil Nadu, despite the fact that it is India’s most urbanized state, and among its wealthiest and most industrially developed. Over the course of the past thirty years, spectacular and brutal murders, riots, and police repression have regularly characterized the relationships between groups of politically affiliated individuals we call castes. I historicize and contextualize such incidents, tracking the changing phenomenology of caste as it intersects with the gendered politics of Tamil ethnic identity. In order to do so, I examine the formation of caste conglomerations, which I define as intentionally incorporated political bodies attempting to situate themselves relationally in the context of rapid demographic and technological changes, and the breakdown of formal, intergenerational models of caste differentiation and hierarchy. The practices of intercaste relations in Tamil Nadu, are not disappearing, but are asserting themselves in new and sometimes violent ways as the economic realities and inhabitable spaces of many formerly distinguishable castes become increasingly alike. Responding to the anxiety of disintegrating hierarchy, what were once localized, relatively independent castes are uniting as political bodies that attempt to identify themselves in relation to each other, competing mimetically in a cycle of recursive opposition. I focus on two increasingly visible caste conglomerations – the Devendras and the Thevars – who have been embroiled in a violent conflict in Tamil Nadu since the late 1950s. The recent experiences of the Devendras who are officially classified as Dalit (“untouchable”), and the Thevars who were once socioeconomically dominant in much of Southern Tamil Nadu, exemplify the changing socioeconomic dynamics that foster caste conglomeration. Although the ancestors of many landowning castes ruled over the laborers they relegated to untouchability, their recent economic decline relative to the “untouchables” has unsettled what were once clearly demarcated social hierarchies. A new and unstable economy of collective rank is developing to fill this vacuum, as the self-fashioned leaders of caste conglomerations construct their identities. The process of caste conglomeration dissolves antecedent boundaries of caste even as it reconstitutes castes as larger and therefore more powerful groups, thus simultaneously demonstrating both the fluidity and intractability of caste logics.  The identitarian claims of caste conglomerations are carved into the new urban spaces they inhabit with visual and auditory signifiers, which are heightened during memorial celebrations of recently remembered caste history. Caste heroes who embody the often conflicting Tamil masculine ideals of selfless courage and refined civility play an important role in such acts of representing history through which caste conglomerations proclaim the dignity they are owed in the present through the glories of their past. I explore this process as it is energized by the antagonistic power struggle between the Devendras and the Thevars. The still tenuously united Devendras fight back against their relegation to Dalit status by claiming that they have been misclassified in the caste order, and that they are not, in fact, Dalits. Instead, they are the original people, and therefore rightful rulers, of the Tamil country. The Thevars who are a slightly older conglomeration of three previously endogamous but similarly ranked castes, counter such claims with their own claims to Tamil sovereignty, contributing to the unintended fallout of Tamil ethno-nationalism, or Dravidianism. Dominating state-level politics since the middle of the twentieth century, Dravidianism has attempted to configure a united non-Brahmin identity, which might have dissolved the boundaries between the vast majority of Tamil castes. It has instead resulted in widespread, caste-based competition over Tamil identity. The Devendras are increasingly vying for power through the idiom of Tamil identity, distancing themselves from Dalits (themselves an enormous caste conglomeration founded on the disavowal of caste), despite the Dalits’ electoral success. In tracing the Devendras’ strategy, my dissertation locates the boundary of pan-Indic Dalit political identity, suggesting that the Dalit category inadequately describes the experiences of formerly “untouchable” groups who are drawn, like many others, to the powerful calls of ethnicity. Such struggles of caste, entangled with ethno-nationalism, demonstrate the yearning for sovereignty that has arisen alongside the distrusted state. The parties and caste organizations of the Devendras and Thevars, like those of other rapidly multiplying caste conglomerations, reflect the desires of the disempowered, and operate as parastate authorities offering material benefits, collective pride, and transactions with government agents, which are troubled by the conglomerations’ need for legitimation that only the government can offer. These complicated processes of negotiating new and relatively unstable economies of power drive the questions of my dissertation, which unfold through the stories of Tamil men who experience the forces of caste identity and the government in their everyday lives. Caste conglomeration is not another example of Sanskritization through which castes ascend the social ladder by emulating those above them. Instead, the process I examine is competitive, mimetic, and recursive, presupposing the relative equality brought about by economic changes and by the promises of the democratic nation-state. While one generation ago, there were stark differences between landowning castes and the laboring castes now known as Devendras, today, Devendras have the resources to compete in terms of their public visibility, levels of education, and historical claims. In fact, their assertions are so resounding that Thevars sometimes follow Devendras in their strategic calls for recognition. I do not, however, discount the brutalities of Thevar violence against Devendras, but instead aim to shed light on the social context of such acts. It is the profound anxiety of growing similarity, rather than difference, that erupts in the excess of violence.