Understanding the Caste System in India: Origin, Principles, Functions, and Dysfunctions -, Study notes of Family Sociology

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UTTARAYAN COLLEGE OF LAW

SEMESTER- II

SOCIOLOGY PAPER II

RURAL SOCIOLOGY IN INDIA

MODULE(1): - BASIC FEATURES OF INDIAN SOCIOLOGY

CASTE SYSTEM

INTRODUCTION: The word caste derives from the Spanish and Portuguese word “casta”, means “race, lineage, or breed”. Caste system sometimes synonymously use as ‘jati’ in India. ‘Jati’ originates from the root word ‘Jana’ which implies taking birth. Thus, caste is concerned with birth. The caste system is a system in India that was once mainly used by Hindus. This system has been generally accepted for about 3000 years. There are four castes in this system, and one outcaste group regarded as "untouchables". This system has indicated one's marriages, geographical location, and occupation. There are mainly four caste in our society. These are as follows:  Brahmin - priests and scholars  Kshatriya - warriors and kings  Vaishya - merchants and landowners  Shudra - peasants and labourers Beside these four caste there are one more caste known as “Untouchable” or “Dalit”  Untouchables or Dalits - came much later after the other four groups and consisted of people who did jobs considered ritually polluting. This included sweeping ashes after cremations or ridding of animal waste or skinning animals such as cows. DEFINITIONS: According to Anderson and Parker, “Caste is that extreme form of social class organization in which the position of individuals in the status hierarchy is determined by descent and birth .” According to G.S.Ghurye, “Caste is an segmental division of society having a hierarchy of groups, professing a fixed occupation, having allied and religious disabilities and privileges with restrictions on marriage, feeding and social intercourse. It is an endogamous group determined by birth.” Herbert Risley defines caste as “a collection of families bears a common name, claiming a common descent from a mythical ancestor, human or divine, professing to follow the same hereditary calling and is regarded by those who are competent to give an opinion as forming a single homogeneous community.”

2. Racial Theory The Sanskrit word for caste is varna which means colour. The caste stratification of the Indian society had its origin in the chaturvarna system – Brahmins, Kashtriyas, Vaishyas and Shudras. Indian sociologist D.N. Majumdar writes in his book, “ Races and Culture in India ”, the caste system took its birth after the arrival of Aryans in India. Rig Vedic literature stresses very significantly the differences between the Arya and non-Aryans (Dasa), not only in their complexion but also in their speech, religious practices, and physical features. The Varna system prevalent during the Vedic period was mainly based on division of labour and occupation. The three classes, Brahmin, Kashtriya and Vaishya are frequently mentioned in the Rig Veda. Brahmin and Kashtriya represented the poet-priest and the warrior-chief. The name of the fourth class, the ‘Sudra’, occurs only once in the Rig Veda. The Sudra class represented domestic servants. 3. Political Theory According to this theory, the caste system is a clever device invented by the Brahmins in order to place themselves on the highest ladder of social hierarchy. Dr. Ghurye states, “Caste is a Brahminic child of Indo-Aryan culture cradled in the land of the Ganges and then transferred to other parts of India.” The Brahmins even added the concept of spiritual merit of the king, through the priest or purohit in order to get the support of the ruler of the land. 4. Occupational Theory: According to this theory caste hierarchy is according to the occupation. Those professions which were regarded as better and respectable made the persons who performed them superior to those who were engaged in dirty professions. According to Nesfield, “Function and function alone is responsible for the origin of caste structure in India.” With functional differentiation there came in occupational differentiation and numerous sub-castes such as Lohar(blacksmith), Chamar(tanner), Teli(oil-pressers). 5. Evolutionary theory:

Denzil Ibbetson has presented this evolutionary theory of origin of caste system. The theory implies that the caste system did not come into existence all of a sudden. It is the consequence of a long process of social evolution. The caste system emerged slowly and gradually. The factors which contributed to it, included desire for purity of blood, devotion to a particular profession, theory of Karma, conquests of one army by the other, geographical location and isolation. However, this theory has failed to provide a correct explanation for the origin of the caste system, for, though the same condition existed in other parts of the World, caste system did not evolve there. Thus a multiplicity of theories has been advanced from time to time, explaining the origin of caste system. But no theory has been completely convincing. This is due to the complexity and fluidity in the caste system. Hence, it is safe to conclude that the Indian caste system cannot be explained through mono causal theories. It is the natural result of the interaction of geographical, social, political, economic and religious factors. Principle or features of caste system Generally speaking, castes are mutually exclusive, often localized groups into which individuals are born. These represent minutely graded levels of social distance and a way of life influenced by a tradition of customs and taboos. Castes have been evolving over the years. Legal changes, education, new employment opportunities, urbanization etc. have transformed many features of caste system The most commonly cited defining features of caste system are as follows:  The Concept of Purity and Pollution: The higher castes claimed to have ritual, spiritual and racial purity which they maintained by keeping the lower castes away through the notion of pollution. The idea of pollution means a touch of lower caste man would pollute or defile a man of higher caste. Even his shadow is considered enough to pollute a higher caste man.  Segmental Division of Society: The society is divided into various small social groups called castes. Each of these castes is a well-developed social group, the membership of which is determined by the consideration of birth.

 Civil and religious disabilities: The people belonging to lower castes suffer from a set of civil, social and religious disabilities. Generally, the impure castes are made to live in the outskirts of villages. They are forbidden to make use of places of worship, cremation grounds, schools, public roads, hotels etc. The very touch and sometimes even the shadows of the members of the lower caste are enough to defile an individual of a high caste. In Kerala a Nambudiri Brahmin is defiled by the touch of a Nayar, but in the case of a member of Thiya caste a distance of thirty- six feet must be kept to avoid being defiled and in the case of member of the Pulyan caste the distance must be ninety-six feet.  A particular name: Every caste has a particular name. Generally, the occupation of a caste is known with the help of the name of the caste.  The Caste Panchayat: The Caste Panchayat is concerned with all matters belonging to the code and discipline of the caste. Matters such as breaking the marriage promise, adultery by the wife, having illicit sex relations with people of another caste, killing cows, insulting Brahmins, non-payment of debt etc. are dealt with by the Caste Council. The Caste Panchayat inflicts punishment on the erring members of the caste. The punishment varies from arranging dinner party for the fellow caste-men or giving fine to going through purification ceremonies, doing pilgrimage or suffering segregation.  Taboo: Another important characteristic of the caste system is the taboo (prohibition) by which the superior castes try to preserve their ceremonial purity and endeavour to neutralize the potentialities for evils believed to exist in every person. These potentialities are supposed to be more active and harmful to others at certain crises of life. The most current taboos whose observance by the orthodox Hindus often entailed a number of cumbersome observances are the following: the food taboo, which prescribes the kinds of food that a man may eat. Caste System in India: Functions and Dysfunctions of Caste System Functions of Caste System: All the functions of caste system can be categorized under two: (a) From Individual Point of View (b) From Social Point of View

From the individual’s point of view From the individual’s point of view caste provides opportunities to the individual to develop in the society.

1. Caste Provides Social Recognition: All the caste categories are based on the principle of purity and pollution. The pure castes get high social status without any achievement. By ascription, a Brahmin gets high status. 2. Provides Social Security: If any individual faces the problem of getting security from the family, caste protects the person. For example, if a child becomes orphan and nobody is there to look after the child, then the caste/sub-caste takes the responsibility of child. 3. It Solves Economic Problem: As each and every caste is attached with an occupation, and as it is hereditary in nature, one can follow his traditional occupation. Through his specialized occupation one can solve his economic problem. 4. It helps in Socialization: Each caste has its own rules and regulations to control the behaviour of its members. Through these, caste can guide the individual behaviour. A caste introduces its members in the wider social circle. The pattern of taking food, wearing dress, keeping relations with other castes etc. gives the individual an identity in the society.

Dysfunctions of Caste System:

Caste system has also many demerits. Hindu society is facing various problems due to caste system.

1. Creates Social Obstacles: Caste system divides society into- many groups. Each group is attached to rigid social norms and values, because of which normal interaction among the categories is not possible. So, it is a hindrance to social progress. 2. Slow Social Change: All the caste groups have to follow certain fixed and rigid rules and regulations. The basis of these rules and regulation is the principle of ‘Purity and Pollution’. One has to conform the traditional norms and values to maintain the principle. So, the change occurs in the society is very slow. 3. Hinders Economic Progress: Three things are responsible for creating economic hindrance in connection to caste system. Firstly, caste system is based on the unequal distribution of wealth. Secondly, low caste people are allotted occupations which give them low income. Thirdly, it denies social and occupational mobility. 4. Creates Social Disorganization: When caste was originated the main objective was to unify the society. But now Hindu society is divided into so many castes and sub-castes. Caste conflict, caste tension and caste rivalry are very common in the society. So, it is not serving its purpose rather it is dividing the society and creating the situation of social disorganization. 5. Political Conflict: Caste system also breeds political conflict. Involvement of caste in democratic system creates conflicting situation in the political field. Political parties are using caste as their means to get vote. 6. Low Status of Women: Caste system is related with child marriage, prohibition of widow remarriage, sati system etc. Caste system gives low status to women by denying education and also they were denied to perform priestly functions. 7. Untouchability: Only caste system is responsible for the suffering of a particular section of the society who is known as untouchable. They are suppressed and exploited by the high caste groups.

Changes in caste system “ Or ” Caste system in contemporary India Due to various factors such as modern education, industrialization, urbanization, Indian constitution etc. the society is experiencing different changes in the caste system. These changes are as follows; At first, the relative position of different castes in the hierarchy is difficult to pinpoint. In the past, each caste had its own fixed position in the hierarchy and accordingly they followed their own way of life. But now the low caste people by following the way of life of the high caste people are trying to change their positions. Sanskritization is one of the most important factors for it. Secondly, there is decline in the supremacy of Brahmins. Brahmins were considered as the representatives of supreme power and they were utmost importance in the society. All other categories were paying respect to the Brahmins. But, now the situation has been changed. Even in rural India, the dominant caste is from a lower caste group, it has power to command over Brahmins. Thirdly, there is growing dissociation between caste and hereditary occupation. No longer can one deduce a person’s caste by looking at his occupation. A person who is working in a salon may not be a barber. It is because of decline in the institute of Caste Panchayat. Caste Panchayat was regulating the behaviour of the caste people with regard to their occupation. But now it has lost its power. Fourthly, there is improvement in the socio-economic conditions of lower caste people. They are protected by the different policies by the government. They have given importance in the political field as well. They get equal power with other caste categories in expressing their decision in nation building. Fifthly, there is a change in the caste identity. People are no more identified according to their caste identity or ascribed status; rather they are identified by their achieved status. Educational qualification, occupational position, income etc. are the bases of identification of the individual. Sixthly, now Indian society is more tolerant of inter-caste marriage. The number of inter-caste marriage is increasing day by day. Nowadays, caste barriers are being crossed, particularly by the urbanized and educated group of each caste. Different act such as the Special Marriage Act, the Hindu Marriage Act removed caste restrictions on inter-caste marriage.

Equality Before Law Equality before law is well defined under the Article 14 of the Constitution which ensures that every citizen shall be likewise protected by the laws of the country. It means that the State will not distinguish any of the Indian citizens on the basis of their gender, caste, creed, religion or even the place of birth. The state cannot refuse equality before the law and equal defense of the law to any person within the territory of India. In other words, this means that no person or groups of people can demand for any special privileges. This right not only applies to the citizens of India but also to all the people within the territory of India. Social Equality and Equal Access to Public Areas: The right of Social Equality and Equal Access to Public Areas is clearly mentioned under the Article 15 of the Constitution of India stating that no person shall be shown favoritism on the basis of color, caste, creed language, etc. Every person shall have equal admittance to public places like public wells, bathing ghats, museums, temples etc. However, the State has the right to make any special arrangement for women and children or for the development of any socially or educationally backward class or scheduled castes or scheduled tribes. This article applies only to citizens of India. Equality in Matters of Public Employment Article 16 of the Constitution of India clearly mentions that the State shall treat everyone equally in the matters of employment. No citizen shall be discriminated on the basis of race, caste, religion, creed, descent or place of birth in respect of any employment or office under the State. Every citizen of India can apply for government jobs. However, there are some exceptions to this right. The Parliament may pass a law mentioning that specific jobs can only be filled by candidates who are residing in a particular area. This requirement is mainly for those posts that necessitate the knowledge of the locality and language of the area. Apart from this, the State may also set aside some posts for members of backward classes, scheduled castes or scheduled tribes which are not properly represented in the services under the State to uplift the weaker sections of the society. Also, a law may be passed which may entail that the holder of an office of any religious institution shall also be a person professing that specific religion. Though, this right shall not be granted to the overseas citizens of India as directed by the Citizenship (Amendment) Bill, 2003. Abolition of Untouchability Article 17 of the Constitution of India abolishes the practice of untouchability in India. Practice of untouchability is declared as a crime and anyone doing so is punishable by law. The Untouchability Offences Act of 1955 (and now Protection of Civil Rights Act in 1976) states punishments for not allowing a person to enter a place of worship or from taking water from a well or tank.

Abolition of Titles Article 18 of the Constitution of India prohibits the State from granting any titles. Citizens of India are not allowed to accept titles from a foreign State. Titles like Rai Bahadurs and Khan Bahadurs given by the British government have also been abolished. Nevertheless, academic and military distinctions can be conferred upon the citizens of India. The awards of ‘Bharat Ratna’ and ‘Padma Vibhushan’ cannot be used by the beneficiary as a title and is not prohibited by the Constitution of India. From 15 December 1995, the Supreme Court has sustained the validity of such awards. Conclusion: ‘Right to Equality’ should not only remain on papers. This right should be properly exercised; otherwise it will lose its essence if all the citizens of India, especially the weaker and backward classes do not have equal rights and equality before law.