CASTE SYSTEM IN INDIA
Project submitted to:Mr. Uttam Kumar Panda (Faculty of Sociology)
Submitted by: Viplav Baranwal Section A (Pol. Sci. major) ROLL NO. 144 SEMESTER-IIIrd
Hidayatullah National Law University Raipur, Chhattisgarh 1
TABLE OF CONTENTS
Acknowledgements…………………………………………….….…..3
Introduction
Concept Of Caste
Definition
Objectives of the project………………………………………….…..4 Research methodology 1. Purity And Pollution………………………………..6 2. History Of Caste System……………………………8 3. Present Position……………………………………..9 4. Social and legal premises...………………………..11 5. Social Ligitimation………………………………...12 6. Demerits of Caste System…………………………13
Major Findings……………………………………15
Conclusion………………………………………..16
References
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ACKNOWLEDGEMENTS
At the outset, I would like to express my heartfelt gratitude and thank my teacher, Mr. Uttam Kumar Panda sir for putting his trust in me and giving me a project topic such as this and for having the faith in me to deliver. Thank you Sir, for giving me an opportunity to grow. My gratitude also goes out to the staff and administration of HNLU for the infrastructure in the form of our library and IT Lab that was a source of great help for the completion of this project.
Viplav Baranwal Sem. - III
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OBJECTIVES 1. 2. 3. 4. 5. 6.
To study the Cast System in India To understand the concept of purity and pollution. To understand the history of Cast System In India To Explain The present Position Of Cast System To Explain It’s Legal And Social Premisis. To Analyze it’s Social legitimacy.
RESEARCH METHODOLOGY 1. This project has been pursued on the basis secondary sources of information. This includes books, textbooks, and articles from newspapers and downloaded from WebPages. 2. The project is based on analytical and descriptive study.
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Introduction Caste system in India includes groups with which almost all Indians are associated, are ranked. Within most villages or towns, everyone knows the relative rankings of each locally represented caste, and people's behavior toward one another is constantly shaped by this knowledge. Between the extremes of the very high and very low castes, however, there is sometimes disagreement on the exact relative ranking of castes clustered in the middle. Caste system in India is primarily associated with Hinduism but also exist among other Indian religious groups. Muslims sometimes expressly deny that they have castes, they state that all Muslims are brothers under God--but observation of Muslim life in various parts of India reveals the existence of caste like groups and clear concern with social hierarchy. Among Indian Christians, too, differences in caste are acknowledged and maintained. Concept of Caste
Caste can be viewed both as a unit and as a system. It can also be looked upon as a structural phenomenon as well as a cultural phenomenon. As a unit, caste can be defined as a ‘closed rank status group’, that is, a group in which the status of the members, their occupation, the field of mate-selection, and interaction with others is fixed. As a system, it refers to interrelated statuses and patterned in-traction among castes in terms of collectivity of restrictions. In viewing caste as a system, there is a presupposition that no caste can exist in isolation and that each caste is closely involved with other castes in the network of economic, political and ritual relationships. As a cultural phenomenon caste may be viewed as a “set of values, beliefs and practices”. Most of the scholars have viewed caste as solidarity and not as a set of values and attitudes. Definitions:Bougle: He explained “caste as hereditarily specialized and hierarchically arranged groups”. Kroeber: He defined caste as “an endogamous and hereditary sub-division of an ethnic unit
occupying a position of superior or inferior rank or social esteem in comparison with other such sub-divisions”.1
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David G. Madelbaun : Society In India Vol:1 5
Purity and Pollution Many status differences in Indian society are expressed in terms of ritual purity and pollution. Notions of purity and pollution are extremely complex and vary greatly among different castes, religious groups, and regions. However, broadly speaking, high status is associated with purity and low status with pollution. Some kinds of purity are inherent or inborn; a member of a highranking Brahman or priestly caste is born with more inherent purity than a member of a lowranking Sweeper caste. Purity is associated with ritual cleanliness--daily bathing in flowing water, dressing in properly laundered clothes of approved materials, eating only the food appropriate for one's caste, refraining from physical contact with people of lower rank, and avoiding involvement with ritually impure substances. Contact with the products of death or violence are typically polluting and threatening to ritual purity. During her menstrual period, a woman is considered polluted and refrains from cooking, worshiping, or touching anyone older than an infant. In much of the south, a woman spends this time "sitting outside," resting in an isolated room or shed. During her period, a Muslim woman does not touch the Quran. At the end of the period, purity is restored with a complete bath. Pollution also attaches to birth, both for the mother and the infant's close kin, and to death, for close relatives of the deceased. Members of the highest priestly castes, the Brahmans, are generally vegetarians (although some Bengali and Maharashtrian Brahmans eat fish) and avoid eating meat, the product of violence and death. High-ranking Warrior castes (Kshatriyas), however, typically consume non vegetarian diets, considered appropriate for their traditions of valor and physical strength. Shudra born of Shudra parents is considered to be born inherently polluted. The touch of his body is polluting to those higher on the caste hierarchy than he, and they will shrink from his touch, whether or not he has bathed recently. Members of the Leatherworker (Chamar) caste are ascribed a very low status consonant with their association with the caste occupation of skinning dead animals and tanning the leather. However, castes associated with ruling and warfare and the killing and deaths of human beings are typically accorded high rank on the caste hierarchy. In
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these instances, political power and wealth outrank association with violence as the key determinant of caste rank. Maintenance of purity is associated with the intake of food and drink, not only in terms of the nature of the food itself, but also in terms of who has prepared it or touched it. Generally, a person risks pollution and lowering his own status if he accepts beverages or cooked food from the hands of people of lower caste status than his own. His status will remain intact if he accepts food or beverages from people of higher caste rank. Generally, the acceptance of water and ordinary food cooked in water from members of lowerranking castes incurs the greatest pollution. In North India, such food are known as kaccha khana, as contrasted with fine food cooked in butter or oils, which are known as pakka khana. Fine food can be accepted from members of a few castes slightly lower than one's own. Local hierarchies differ on the specific details of these rules. These and a great many other traditional rules pertaining to purity and pollution constantly impinge upon interaction between people of different castes and ranks in India. Although to the non-Indian these rules may seem irrational and bizarre, to most of the people of India they are accepted as a part of life. Transgressions of these rules, whether deliberate or accidental, are seen as having immediately polluting effects on the person of the transgressor, means that every ordinary act of human life serves as a constant reminder of the importance of hierarchy in Indian society. There are many Indians, particularly among the educated urban elite, who do not follow traditional purity and pollution practices. Dining in each others' homes and in restaurants is common among well-educated people of diverse backgrounds, particularly when they belong to the same economic class.
It is less rare, however, for educated urban colleagues of vastly
different caste and religious heritage to enjoy a cup of tea together. Some high-caste liberals pride themselves on being free of "casteism" and seek to accept food from the hands of very lowcaste people, or even deliberately set out to marry someone from a significantly lower caste or a different religion. Thus, even as they deny it, these progressives affirm the continuing significance of traditional rules of purity, pollution, and hierarchy in Indian caste system.2
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Foundations of Indian Culture, G.C.Pande vol II 7
History of caste system: However there is a stupendous difference between the caste system prevalent and practiced then and now. The caste system is supposed to have a divine origin and sanction behind it. The caste stratification of the Indian society had its origin in the chaturvarna system. According to the chaturvarna doctrine, the Hindu society was divided into four main varnas namely, the Brahmins, Kshatriyas, the Vaishyas and the Sudras. The varna system which was prevalent during the Vedic period was mainly based on the division of labour and occupation. The Rigveda refers to the 'Supreme Purusha' (lord) as the creator of the four groups. The Brahmins originated from the mouth of the Lord. The Kshatriya from his arms, the Vaishyas from the thighs and the Sudras from his feet. Each class was allotted specific functions to perform and they were rated in the society according to the task they performed. There is no evidence to show that interdining and intermarriages were prohibited in the Vedic age. As a mater of fact, up to 300 BC restrictions as to food and marriage for Brahmins were not at all as rigid as they became in medieval and modern times. The innumerable castes now found in the country must perhaps be the offshoot of the inter-caste marriages that had taken place. The original scheme of classes (varnas) was natural and was based on the occupation of a person rather than on birth. The system of castes which is prevalent in India today and which lays emphasis on birth and heredity has nothing in common with the four varnas based originally on race, culture, character, and profession. The spirit of exclusiveness and the sense of superiority and pride which differentiated the Aryans from non-Aryans did, however influence the division and subdivisions of people into innumerable jatis based upon difference of occupation, sect, and other causes which are now prevalent in the Indian society. When the spirit of exclusiveness and exaggerated notions of ceremonial purity which were applied to non-Aryans in connection with sacrificial ritual, were expounded systematically and extended to other groups because of the supposed impurity of certain occupations, it gave rise to untouchables, a malady peculiar to the Hindu society.3
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Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology , 8
Present Position: The division which was initially made for the smooth functioning of the society, in due course of time, turned into a rigid and water tight compartment. In the name of caste, the society was thrown into an abysmally dark pit from where there was no respite. When India gained her independence, the caste system was at the zenith of its darkest phase. The leaders of the independent movement realized this and felt that the entire society was at stake and it eroded the credentials of the people. This aspect of the Indian society undermined the very principles of democracy. The framers of the Constitution never aspired for a country that was torn because of internal rift which was purely man made. The newly-born country continued with the democratic ideologies, a legacy which they had inherited from the British. Democracy aims to protect and promote the dignity and fundamental rights of the individuals, instill social justice and fosters economic and social development. In a democracy, the people are able to choose their representatives, as they have the right to participate in the political process of the country. Hence, the Preamble of the Constitution states that the people of India resolved to constitute India into a Sovereign Democratic Republic and to secure for all its citizens the following objectives namely liberty of thought, expression, belief, faith, and worship, equality of status and opportunity, fraternity, asserting the dignity of the individual and the unity of the nation. There will be no democracy in India unless there is strong and integrated national society. Due to historical reasons, India has been a meeting place of many races and cultures. While maintaining its separate identity, it is imperative that the diverse cultural groups live in harmony, have an emotional identification with the national society, and participate actively in strengthening its bonds. As soon as the British stepped out of Indian soil, the binding knot of national unity began to loosen itself, and the narrow loyalties to caste, sect, or language groups began to raise its head. The future of Indian democracy will depend on the way it can meet the challenges arising out of the various social problems arising in the Indian subcontinent because of the people's misconceptions and false affinity to cling to the traditional past.
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To alleviate the wrongs done due to blind faith and support to the caste system, the Constitution has adopted various measures. The Constitution by incorporating various articles, guarantees equal opportunity to all citizens in all matters relating to employment or appointment to any office under the State. It specifically lays down that no citizen shall, on grounds of religion, race, caste, sex, descent, place of birth, residence, or any of them, be ineligible for, or discriminated against in respect of any employment or office under the State. The Constitution also forbids the practice of untouchability in any form. The right to nonexploitation guarantees freedom from forced labor. Through the incorporation of these articles, utmost attempts have been made to establish equality among all sections of the society. Through the implementation of the articles incorporated in the Indian Constitution, the major thrust has been shifted from the caste to the individual as the unit of Indian society. Caste bonds are very strong in rural India. People in rural areas are often guided by caste interest rather than political or economic interest. Political parties fully exploit this feeing and there by direct the voting pattern in the villages. The candidates also often seek the support of the religious leaders who can exercise a commendable influence over their jatis. The caste system which has shown great resilience in the past, poses the greatest threat to Indian democracy. Untouchability, the worst feature of the caste system, has been deeply entrenched in the Indian society. Laudable efforts have been made from time to time from various quarters to eradicate the system. A system which cuts off human beings from one another is incompatible with the ideals of equality and social justice, which are enshrined in our Constitution. It is a major stumbling block to national integration, economic development, and moral regeneration of Indian society4.
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http://www.hindu.com/2007/04/23/stories/2007042304190500 10
Caste system in India and its legal and social premises The internationally accepted principles of equality and non-discrimination have no place in a caste- based society. For this reason, India’s domestic and international obligations under the Universal Declaration of Human Rights is yet to be fully met. In fact, India has consistently maintained that caste discrimination was a domestic issue that had nothing to do with international human rights principles. The practice of caste based discrimination is one based on descent; and falls clearly under the definition of racial discrimination. India’s continued exclusionary stand regarding its millions of lower caste citizens is a violation of their rights and its own responsibility to them. The most acute manifestations of caste discrimination are the systematic denial of the rights to food, health, education, freedom from bonded labor and ultimately, the denial of the right to justice. The situation of Golahanpur village in Mirzapur, Uttar Pradesh is indicative of many of these rights violations. The approximately 40 Dalit houses in this village are situated outside the village boundary, as dictated by upper caste villagers. This makes them unable to enjoy public facilities such as roads, electricity and health care. The government school in the village does not allow Dalit children to sit with the upper caste children. Furthermore, most of the Dalit families do not exist in government records, as census officers refuse to record their information. This deprives them of access to food and welfare programs. The government has constituted a public distribution network under the Ministry of Food and Public Distribution. However, this public distribution system (PDS) is plagued by rampant corruption, causing it to malfunction.
Corruption in the PDS system promotes starvation.
Coupled with the discriminatory practices in the government health service sector, the poor often die from malnutrition and malnutrition-induced sicknesses. The continuation of feudal practices in India is one more reason for starvation and food insecurity in India. The landlords, often from the upper caste, force members of the lower caste to work for them. Bonded labor is a common practice in the country. Most States in India are yet to legislate and implement land reforms laws. Left with no cultivable land or work, the villagers are often forced to work for the local landlords for practically nothing. The wages are often provided in the form of a daily meal. Entire families are forced to work in conditions equivalent to slavery. 11
Social legitimacy With regards to social perception, the caste system is ingrained into the country’s mentality. Government officials, politicians, law enforcement officers and ordinary citizens all follow these practices. While many follow them for religious or cultural reasons, others follow them to retain benefits and privileges, some of which they have become used to seeing as their ‘rights’ by virtue of descent. The AHRC routinely comes across cases for instance, where police officers refuse to file complaints made by Dalits because ‘a Dalit has no right to complain’. From a caste hierarchy perspective, Dalits deserve no better than what they get, and have no right to make complaints about individuals from upper castes. On the other hand, the police are given bribes by the perpetrators of abuse against Dalits to not file their complaints and to harass them, and may even be related or on friendly terms with them. Police and judicial officers practice untouchability in both their personal and professional lives. The Indian government is in fact interested in maintaining the status quo, hence its consistent refusal to acknowledge caste discrimination as a problem internationally.
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Demerits of the Caste System The analysis of the structure of the caste system has raised the question of its dysfunctional and functional aspects. The important demerits of the caste system have been described as follows:
It acts as a barrier to social progress
Durkheim has suggested that the function of division of labour is to give an individual more freedom because it substitutes mechanical economy with an organic economy. The caste system created the division of labour which denied freedom to an individual. In the rigid caste system, occupation was determined by the ascribed status instead of contract, and transition from ascribed status to contract, according to Henry Maine, is an essential feature of political progress. The caste system did not make such transition possible
It thwarts political unity
According to Bougle patriotism for the Hindus consists of attachment to the caste system. Therefore, they are unable to unite except in the very culture pattern that divides them. Why are Hindus attached to caste so much? This is because caste has a religious sanction which prescribes that perfection can only be attained by a man who does not deviate from the duties of caste. Observance of caste duties is considered as Dharma in Hinduism. It is a moral obligation. Thus, so long people give more importance to their caste; the national unity is bound to suffer.
It is responsible for the status of women
Caste imposes many restrictions on women; for example, on education, on participation in religious discussion, on participation in politics, and so forth. It insists on the marriage even if widowed in infancy.
It is responsible for the low status and unjust treatment of outcastes and low castes people.
The upper caste people have deprived the low caste people of human rights and privileges. In fact, it is in the treatment of the untouchable castes that the working of the caste system is most open to criticism. A toddy-drawer’s low status is because he washes the dirty clothes. The caste system treats all these castes as outcastes, so much so that
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even their contact is supposed to involve pollution. Their low position is the result of prejudices and taboos.5
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Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology 14
Major Findings Concept of caste prevalent In India
Caste as a unit
Caste as a system
Concept of Purity and Pollution
high status is associated with purity and low status with pollution
History of caste system
The spirit of exclusiveness and the sense of superiority and pride which differentiated the Aryans from non-Aryans did, however influence the division and subdivisions of people into innumerable jatis based upon difference of occupation, sect, and other causes which are now prevalent in the Indian society
Present Position
Present position of caste system is very different from old times .though in villages the caste system still holds a very strong place but The Constitution by incorporating various articles, guarantees equal opportunity to all citizens in all matters relating to employment or appointment to any office under the State. It specifically lays down that no citizen shall, on grounds of religion, race, caste, sex, descent, place of birth, residence, or any of them, be ineligible for, or discriminated against in respect of any employment or office under the State.
Caste system in India and its legal and social premises
The practice of caste based discrimination is one based on descent; and falls clearly under the definition of racial discrimination. India’s continued exclusionary stand regarding its millions of lower caste citizens is a violation of their rights and its own responsibility to them.
Social legitimacy
Even after so many years and many reforms With regards to social perception, the caste system is ingrained into the country’s mentality.
Demerits of the Caste System
Various demerits have come into light as it a social evil. 15
Conclusion Dr. B.R. Ambedkar was in opinion that the caste system had been rooted in the Hindu Society. The Hindu society was rigidly divided into four varnas. Shudras who are presently known as dalits, backward class and Scheduled Castes were isolated and completely alienated from the main stream of Hindu society. Ambedkar stressed that an inequitious society was incapable of sustaining human values conducive to uninterrupted growth and development. He wanted to reconstruct the Hindu society and make it adjustable democratic values. At the social level, castes continue to be important in terms in determining the style of living as well as the rank positions of groups (caste) in which marriages are to be settled. Though the old ritual and occupational functions of castes are rapidly disappearing, yet caste endogamy is still preserved and the idea of the structures sanctity has been retained and adapted to the needs of modern social indexing. It is also to be noted the elites of India are overwhelmingly of high caste origins whereas the lower and menial classes display a precisely opposite juxtaposition of castes. It may thus be concluded that the caste system will continue to be a reality in the years and decades to come although its importance in everyday life might decrease.
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REFERENCES BOOKS
David G. Madelbaun : Society In India Vol:1, 18th Ed. Reprint 2010.
Foundations of Indian Culture, G.C.Pande vol II
Yogeh Atal, Changing Indian Society, India:
Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology, 45th Ed. Reprint 2010
Internet
http://censusindia.gov.in/Tables_Published/SCST/SC%20Lists.
http://www.hindu.com/2007/04/23/stories/2007042304190500.
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