Unraveling the Brahmin Genes Controversy: Media, Stereotypes, and Societal Perceptions"

Introduction: The Twitter Uproar Over 'Brahmin Genes'

Recently, the Twitter hashtag "Brahmin Genes" shook social media to such an extent that the entire online ecosystem started sharing their opinions. Many people considered the tagline casteist, racist, and an example of what they labeled as "Brahminism at its peak." The woman behind the post likely never anticipated gaining attention at such a cost. She did nothing different from what other community members do. But what mental perceptions led to trolling a woman who merely shared a photo flexing her muscles with the simple caption "Brahmin Genes"? In the vast world of social media, it shouldn't have been seen as a big deal.

The underlying issue is that societal perceptions of Brahmins have been shaped by classist stereotypes, perpetuated through manipulated art forms through cinema, music, and literature.

Understanding Brahmanism: Myths and Realities

Brahmanism refers to a religious system centered around the supremacy of Brahmins, rituals, and the philosophies associated with them. Essentially, Brahmanism places Brahmins at the top of the social hierarchy, regarding them as the custodians of religious knowledge. Social evils like the rigid caste system, untouchability, patriarchy, and gender discrimination are often attributed to the influence of Brahmanism. Brahmins have been blamed for social segregation, ritualism, and religious orthodoxy.

I am not delving into the debate on whether these practices originated historically or developed later. Another question that arises is whether it is fair to attribute all these issues solely to Brahmins. Instead, I want to focus on the impact of labeling these ills as Brahmanism and the consequences faced by Brahmins even today. Additionally, I want to explore how negative perceptions against Brahmins develop.

When Rajeev Bhargava, in his editorial, wrote, "Anyone who adheres to the principles of the Indian Constitution is automatically anti-Brahmanical," he discussed Brahmanism as a deeply conservative ideology that opposes social mobility, restricts individual freedom, supports inequality, and is enamored with hierarchy—thus being incompatible with fraternity.

He was speaking about ideology and ills in society, but when people see such statements highlighted in the news, what general thoughts come to their minds? They might associate Brahmins with being anti-constitutional, against social justice, or something similar.

A few months ago, a renowned professor and social media influencer casually posted that the major threat to Hinduism comes from Brahmanism. This statement sparked heated arguments from both sides, and he eventually deleted the post.

Cultural Narratives: How Media Shapes Perceptions of Brahmins

Literature, cinema, and other forms of art have had a profound impact on shaping these types of perceptions. When we watch movies or web series featuring a villainous character who is a Brahmin, portrayed as privileged and historically exploitative, it reinforces stereotypes. Brahmins are often depicted not only as perpetrators and villains but also as comedic figures who are cunning, greedy, or sycophantic. 

For example, characters like Kaleen Bhaiya and Munna (Tripathis in Mirzapur), Pandit Dinkar Rao in Gunday, and many others. Songs mock Brahmins by using vulgar slang, such as "Pandey Ji Ka Beta," "Pandey Ji On Duty Bajawae Siti," "Mishra Ji Baithe Thanda," and more. It seems Bollywood movies are incomplete without portraying a Brahmin as a villain.

For instance, *Aarakshan* (2011) by Prakash Jha, which initially begins with a focus on justifying reservations, later takes a different, more dramatic direction. The film suggests that Brahmins are status quoists who create hurdles in societal development. Similarly, in Premchand's *Godan*, the character Pandit Datadeen is depicted as a cunning, hypocritical, and exploitative figure who takes advantage of villagers' ignorance and poverty.

This trend continues because members of the community themselves have started enjoying these portrayals, seemingly unaware of the consequences. A stark example is the incident at JNU, where walls were painted with bold red lines saying, "Brahmin Bharat Chhodo" (Brahmins, leave India); "Campus Mein Brahmin Nahi Chahiye" (We don't want Brahmins on campus).

Whenever there is a protest on any topic in this country, some liberal factions start sloganeering against Brahmins, with chants like "Nahi Chalega Brahminwaad" (Brahminism will not prevail).

However, when the Brahmin community celebrates Parshuram Jayanti on campus, the same liberal groups, who demand freedom of expression, speech, and assembly, label us as casteist and blame us for disturbing the peace. 

Even when we use music or photos that glorify the history of our community, we are branded as casteist. People celebrate the music and songs of other communities, but when it comes to Brahmins, the problem lies in the manufactured perception.

 Brahmins and Social Issues: Unpacking the Historical and Modern Context

There is often a question of how Brahmins have historically excluded other castes and professions from rituals. However, in Indian traditional marriages, there are several important rituals specifically designated for certain professions. For example, the roles of the *naun* (barber's wife), *dhobi* (washerman), *bhujwa*, and *kuhaanr* (potter) are vital. These individuals are also honored with generous *sagun* (auspicious gifts) and other presents.

Nevertheless, many negative practices also developed over time, and we cannot ignore these. These harmful customs certainly contributed to the degradation of the religion. However, educated and progressive members of society have always stepped forward to address these issues. For instance, when Dr. B.R. Ambedkar proposed the burning of the Manusmriti, G.S. Shastrabuddhe, a Chitpavan Brahmin, stood by his side, and many others supported this stance wholeheartedly. Likewise, in the Constituent Assembly, members like K.M. Munshi, Govind Ballabh Pant, B.N. Rau, and even Jawaharlal Nehru expressed their support for measures of social justice to uplift marginalized sections and acknowledged past injustices.

The problem arises when the wrongs of the past are solely attributed to Brahmins. Labeling these injustices simply as "Brahminism" overlooks the broader societal factors and creates a perception that unfairly targets the Brahmin community. They face backlash, are judged based on stereotypes, and are subjected to online harassment.

These social ills should be recognized as societal issues or as problematic ideologies within religion. Manufactured perceptions and biases can lead to unjust judgment, online trolling, and bullying. It is crucial to address these issues with a more nuanced understanding, rather than oversimplifying them into harmful generalizations.