Why do some people celebrate beef-eating festivals – is it because of their hatred for brahminical culture?
Answer Podcast
Why Do Some People Celebrate Beef-Eating Festivals – Is It Because of Hatred for Brahminical Culture?
Question: Why are some Dalits strongly inclined toward beef eating and even celebrate beef-eating festivals? Is it simply an act of defiance against Brahminical culture?
Answer: Not exactly. The roots of this issue lie deeper in a particular reconstruction of Indian history, especially as interpreted by Dr. B.R. Ambedkar, a key figure in the fight for Dalit rights and dignity.
In his writings—particularly on the origins of untouchability—Ambedkar proposed that ancient Hindus, including Brahmins, used to consume meat, including beef. According to his analysis, the large-scale spread of Buddhism in India brought with it a strong emphasis on ahimsa (nonviolence), especially against animals. In an agrarian society where cows were central to the economy, the Buddhist opposition to animal killing gained significant traction.
Ambedkar argued that in response, Brahmins—who were losing social influence—adapted by not only giving up meat and animal sacrifices but also by elevating cows to a status of sanctity. They began to venerate cows, treating them as sacred beings. Conversely, those who dealt with dead animals, especially dead cows—such as butchers and handlers of bovine carcasses—came to be seen as degraded. This led to their social ostracization and eventual branding as untouchables.
From this perspective, the sanctification of the cow is seen not just as a religious practice but also as a social strategy that contributed to the systemic marginalization of those dealing with cow flesh. Modern-day Dalit activists who adopt this view believe that by rejecting cow veneration and actively embracing beef consumption, they are symbolically and practically rebelling against the very value system that they believe caused their historical degradation.
Hence, beef-eating festivals serve both as a rejection of Brahminical orthodoxy and as a statement of self-assertion and dignity. They aim to flip the script—elevating what was once considered impure to a matter of pride.
Philosophical and Historical Challenges
However, there are significant issues with this reconstruction of history.
Even in the introduction to his book, Ambedkar acknowledges that the historical evidence for widespread beef consumption among Brahmins is weak. He admits that in places where evidence is lacking, a historian may have to rely on imagination to fill the gaps.
Furthermore, the term “Brahmin” itself has multiple layers of meaning. Some Brahmins in royal courts may have supported or tolerated certain materialistic practices. However, the core of Brahminical identity—as envisioned in the shastras—is spiritual, rooted in asceticism, scriptural study, and purity. Brahmins of this kind typically rejected meat eating altogether.
While untouchability is a grave social evil, and caste-based discrimination is an unjust distortion of the original varna system, it’s important to understand that such discrimination is not supported by spiritual texts like the Bhagavad-gita or the Bhagavatam. These texts emphasize guna (qualities) and karma (activities), not janma (birth), as the basis of one’s standing in society.
The Bhagavad-gita (9.32–33) explicitly states that people of all backgrounds—including women, merchants, and those considered of lower birth—can attain the highest spiritual destination through devotion.
The Bhakti Response: Spiritual Inclusion Over Social Rebellion
The Bhakti tradition offers a powerful path for spiritual empowerment and social reform. It has historically elevated many saints and devotees from marginalized communities—those who were outside the traditional varna system—by recognizing their sincerity, devotion, and inner worth.
Within this inclusive spiritual tradition, cow protection is not a political symbol of caste hegemony but an expression of love for Krishna, who is lovingly called Gopal (protector of cows). Cows are not venerated to oppress others, but because they are gentle beings dear to the Lord and beneficial to society.
So, beef-eating need not—and should not—be the tool of protest. Just as the sanctity of the cow should not be misused to justify exclusion, rejecting the cow need not become a symbol of emancipation. Instead, we can move toward spiritualization—seeing the divinity in all living beings, whether cow or human, Brahmin or Dalit.
If society adopts this spiritual vision, then the same reverence that helps us see sanctity in a cow can help us recognize the sacredness in every human being—including those who were once deemed untouchable.
Conclusion
Social discrimination must be challenged and eliminated. But in doing so, we should avoid swinging to the other extreme of antagonism or symbolic defiance. The goal is not just rebellion but reform—and the most sustainable reform comes through spiritual elevation, not social provocation.
Let us move forward not through festivals of rejection, but through celebrations of connection—connection to each other, and ultimately to the Divine.