Kerala, often celebrated as a progressive state with high literacy rates and a history of social reforms, has long projected an image of egalitarianism. Yet, beneath this veneer lies a complex and often unacknowledged reality of caste-based discrimination that continues to shape social and political discourse. In recent years, figures like Malayalam rapper Hirandas Murali, known by his stage name Vedan, have risen to prominence by leveraging anti-caste rhetoric in their art.
While Vedan’s music, notably his 2020 album Voice of the Voiceless, has been lauded for addressing caste oppression, a closer examination reveals a troubling pattern of what some critics describe as “pseudo-casteplays”—a performative invocation of caste identity that, intentionally or not, distorts the broader struggle for social justice and fuels divisive narratives. This article explores the complexities of Vedan’s advocacy, the socio-political context of his rise, and the broader implications of such performative activism in Kerala.
The Rise of Vedan: A Voice for the Marginalized?
Vedan burst onto Kerala’s hip-hop scene in 2020 with Voice of the Voiceless, a raw and confrontational album that tackled casteism, systemic injustice, and the marginalization of Dalit and tribal communities. Born in a Dalit-majority settlement in Thrissur, Vedan’s music draws heavily from his personal experiences of discrimination, as well as Kerala’s history of Dalit resistance, invoking figures like Ayyankali, a 19th-century Dalit reformer. His stage name, “Vedan” (meaning “hunter”), is a nod to both his marginalized identity and a tribal caste in Kerala, symbolizing his intent to challenge entrenched hierarchies. Tracks like “Vaa” call for solidarity among oppressed communities, urging them to “stand shoulder to shoulder” and “shatter the barricades” of systemic oppression.
Vedan’s music resonated with many, particularly young people from marginalized backgrounds, who saw in him a bold voice unafraid to confront Kerala’s carefully curated image of social progress. His lyrics, steeped in the ideologies of Karl Marx, B.R. Ambedkar, and Periyar, blend local struggles with global influences, drawing parallels with Black resistance movements in the United States. His collaboration with music director Sushin Shyam on the 2024 Malayalam film Manjummel Boys further cemented his mainstream appeal, with the track Kuthanthram becoming a cultural touchstone.
However, Vedan’s rapid rise has not been without controversy. His arrests in April 2025—first for possessing six grams of cannabis and then for wearing a pendant allegedly containing a leopard tooth—ignited a firestorm of debate. Supporters argue that these charges were disproportionate and reflective of caste-based targeting, while critics point to a pattern of behavior that undermines his credibility as a champion of social justice.
The Pseudo-Casteplay Critique
The term “pseudo-casteplay” refers to the strategic or performative use of caste identity to gain social, cultural, or political capital without fully engaging with the structural complexities of caste oppression. In Vedan’s case, critics argue that his rhetoric, while powerful, often simplifies caste dynamics into a binary of oppressor versus oppressed, glossing over the nuanced realities of Kerala’s social fabric. This approach risks alienating potential allies and reducing a systemic issue to a personal brand of rebellion.
One of the primary criticisms leveled against Vedan is his response to allegations of sexual misconduct in 2021, which surfaced during the #MeToo movement. Several women accused him of harassment, prompting a public apology where he expressed “great self-contempt” and regret for his “lapses in conduct.” However, survivors later claimed that Vedan never personally reached out to apologize, raising questions about the sincerity of his remorse. Critics, including Dalit activist Rehna, have pointed out the hypocrisy of an anti-caste advocate perpetuating patriarchal harm, arguing that true anti-caste activism must also challenge Brahmanical patriarchy. By invoking his Dalit identity in response to these allegations, Vedan has been accused of deflecting accountability, a tactic that some see as undermining the broader anti-caste movement.
Moreover, Vedan’s public persona often leans heavily on his caste identity, which critics argue can veer into essentialism. For instance, his assertion that “casteism is deep-rooted in Kerala” challenges the state’s progressive narrative but risks painting all upper-caste individuals as complicit in oppression. This approach can fuel division rather than foster dialogue, particularly in a state where caste dynamics are often subtle and intertwined with class and political affiliations. Kerala’s history of land reforms and communist governance has created a unique social landscape where overt casteism is less visible, yet systemic inequalities persist. Vedan’s failure to engage with these complexities—such as the role of class in perpetuating caste disparities—limits the transformative potential of his work.
The Political and Cultural Context
Vedan’s controversies must be understood within Kerala’s broader socio-political context. The state’s Left-leaning government, led by the Communist Party of India (Marxist) [CPI(M)], has publicly supported Vedan, with CPI(M) secretary M.V. Govindan defending his music as a challenge to “upper-caste hegemony.” This support, however, has drawn criticism from right-wing groups like the RSS and Hindu Aikya Vedi, who accuse Vedan of promoting “caste terrorism” and being backed by “radical Islamic organizations.” Such claims, while inflammatory, highlight the polarized nature of Kerala’s political discourse, where caste becomes a battleground for competing ideologies.
The selective outrage over Vedan’s arrests further complicates the narrative. His supporters point to double standards in law enforcement, contrasting his treatment with that of Malayalam superstar Mohanlal, who faced no significant repercussions for allegedly possessing ivory tusks. Similarly, the display of elephant tusks in the Wayanad District Collector’s chamber has raised questions about legal consistency. These comparisons fuel allegations of caste-based targeting, as Dalit and tribal individuals often face harsher scrutiny than their upper-caste counterparts.
Yet, the focus on Vedan’s caste identity can obscure other aspects of his controversies. His drug-related arrest, while involving a small quantity of cannabis, led to the cancellation of a government-sponsored performance, signaling a broader societal discomfort with his rebellious image. The leopard tooth case, though seemingly trivial, carries serious legal implications under the Wildlife Protection Act, with potential sentences of up to seven years. Critics argue that Vedan’s claim of ignorance about the pendant’s origins reflects a lack of responsibility, undermining his role as a politically conscious artist.
The case of Vedan exposes a deeper tension within Kerala’s cultural and political spheres: the challenge of balancing artistic freedom, social activism, and personal accountability. While his music has undeniably amplified marginalized voices, the accusations of pseudo-casteplay highlight the risks of performative activism. By framing himself as a victim of caste-based persecution, Vedan may inadvertently reinforce stereotypes about Dalit communities, diverting attention from structural issues like access to education, employment, and justice.
Moreover, the polarized reactions to Vedan’s arrests—ranging from CPI(M) support to RSS condemnation—illustrate how caste is weaponized in Kerala’s political battles. This polarization stifles nuanced discussions about caste reform, reducing it to a zero-sum game of loyalty to one ideology or another. True anti-caste activism requires coalition-building across communities, acknowledging the intersections of caste, class, and gender, and holding advocates accountable for their actions.
Rapper Vedan’s journey from a Dalit settlement in Thrissur to a symbol of resistance is a testament to the power of art in challenging oppression. Yet, his reliance on caste as a central narrative, coupled with controversies over his conduct, raises questions about the authenticity and impact of his advocacy. Pseudo-casteplays, as seen in Vedan’s case, risk diluting the anti-caste movement by prioritizing spectacle over substance. For Kerala to confront its deep-rooted casteism, it needs voices that not only provoke but also foster dialogue, accountability, and systemic change. Vedan’s music may light the spark, but without a commitment to intersectional justice, it risks burning out in the flames of controversy.