Kancha Ilaiah Shepherd 
In an earlier article, I discussed how Prime Minister Narendra Modi’s slogan, “Ek Rahenge To Safe Rahenge (If we remain one, we will be safe)”, is intended to oppose the idea of a caste census, which Rahul Gandhi has been championing as a key opposition leader. For the first time, a leader from the lineage of Jawaharlal Nehru, Indira Gandhi, and Rajiv Gandhi – leaders who historically resisted caste-based reservations and the enumeration of caste data – has taken a firm stand on the caste question. Rahul Gandhi now speaks like an Ambedkarite, frequently invoking the names of B.R. Ambedkar, Jyotirao Phule and Periyar in his public speeches. He has made the demand for a caste census an unavoidable challenge for the Rashtriya Swayamsevak Sangh-Bharatiya Janata Party government.
Gandhi likens the caste system in India to the hidden iceberg that sank the Titanic in the early 20th century. Just as the iceberg, concealed beneath the ocean’s surface, destroyed the massive ship, the caste system, embedded in the social hierarchies of Indian society, has undermined India’s potential as a nation. Previous governments failed to recognise this “hidden iceberg” and its destructive impact on the fabric of Indian society.
Gandhi is the first major leader from the Congress Party to acknowledge and confront this systemic problem.
Prime Minister Modi, himself from an Other Backward Castes (OBC) community, uses his caste identity to mobilise Shudra OBC votes. However, he claims that a caste census will divide Hindu society – a belief echoed by the RSS and some ‘upper’ caste intellectuals. These groups often avoid naming specific castes like Brahmin, Bania, Kayastha, Khatri or Kshatriya, preferring the vague term “Hindus” to describe their social bloc. This avoidance masks the deep inequalities and hierarchies within the so-called Hindu community.
The term “Hindu” has become a mystical label, often used to obscure the historical exploitation of Dalits, Shudras and Adivasis by ‘upper’ castes. However, the caste census has the potential to reveal the realities of caste-based inequalities and foster unity, not division.
A caste census will identify individuals by their traditional social groups, often tied to specific occupations, and provide an accurate count of their population. While critics argue that this will entrench caste identities, the reality is that caste-based discrimination already exists. A census will simply expose its extent. Crucially, the data will also show how many people have moved beyond their traditional caste occupations, illustrating social and occupational mobility.
For instance, Brahmins are traditionally associated with priesthood, a profession deemed ‘pure’, while Chamars are linked to leatherwork, considered ‘impure’. These labels have perpetuated untouchability and discrimination for centuries. Occupational change is therefore essential for reducing caste-based inequalities. If the census reveals that Chamars are entering professions like teaching or administration, or that Brahmins are engaging in leatherwork, it will indicate progress toward a casteless society.
The ultimate goal is to eliminate caste-based discrimination and inequality. To achieve this, caste names must carry equal respect, and inter-caste occupational mobility must become the norm. Schools, colleges and universities should promote the dignity of all professions and encourage occupational diversity.
A truly casteless society evolves when individuals shift into new occupations, acquire new skills and engage in inter-caste marriages. Inter-caste marriages foster cultural exchange and reduce the rigid boundaries imposed by caste. Caste, after all, has also created significant divides in food habits, rituals and social practices.
B.R. Ambedkar proposed the idea of ‘Annihilation of Caste’, but few substantial theoretical frameworks have emerged since. The intellectual elite, predominantly Dwija (upper-caste), have largely ignored the issue, treating caste as if it does not exist. Even during the Mandal movement of the 1990s, discussions were limited to the merits and demerits of reservation, rather than addressing caste as a systemic problem.
Reservation is not the cause of caste – it is a consequence. Addressing the root issue requires a deeper approach, akin to diagnosing and treating a cancer. Without dismantling caste-based discrimination, even reservations cannot create a level playing field.
Communists, meanwhile, focused on class over caste, leading to their political decline. In contrast, the RSS and BJP have used caste-based representation as a tool for electoral success. However, the RSS’s vision of Sanatana Dharma inherently upholds caste hierarchies and rejects spiritual democracy, preventing any real progress toward equality.
Historically, the Congress failed to recognise caste as a structural issue, leaving space for the RSS-BJP to rise to power. Rahul Gandhi’s ‘X-ray’ analogy – calling for a caste census as a diagnostic tool – is a step toward addressing caste inequalities. A caste census would act as an X-ray of Indian society, followed by deeper analysis (a ‘scan’) and intervention (a ‘biopsy’).
The census would provide comprehensive socioeconomic data, highlighting areas of inequality. While caste identities may persist for some time, the immediate focus should be on eradicating caste-based discrimination and occupational stigma. For example, the belief that a Brahmin’s child should not engage in leatherwork or that a Dalit cannot become a temple priest must be challenged.
Accurate caste data would have other benefits as well. Castes with inflated perceptions of their population may face a reality check, while underrepresented groups may mobilise for a fair share of resources and opportunities. Education, a critical driver of occupational change and inter-caste marriages, would gain renewed focus.
The caste census is not merely a tool for identifying inequalities but a roadmap for building a more equitable society. By understanding and addressing caste-based disparities, India can move closer to Ambedkar’s vision of a society where dignity, equality and opportunity transcend caste.
Kancha Ilaiah Shepherd is a political theorist, social activist, and author. His latest book is The Shudra Rebellion.