Caste system in India

Indian society has consisted since ancient times, of several thousands of tribal and occupational groups, castes or communities called Jti. The phrase "Hindu Caste System" mixes up two different schemes - the Varna (class/group), theoretical scheme based on idealized Brahminical traditions and some medieval codes, and the Jti system prevalent in Indian society since historical times. Faced with a bewildering array of thousands of autonomous and hierarchically fluid communities (Jatis), the late 19th century British colonial administration decided to categorise and rank the entire Hindu population of India by placing each of the Jatis within the theoretical Varna scheme for the purposes of the decennial Census, and ostensibly for eventual administrative convenience. The 1901 Census was led by Herbert Hope Risley, an ICS officer with strong pet racial beliefs about the Indian population. Simultaneous with this first ever codification into secular law of Varna-based caste identities during the British empire, communities (Jatis) sought to place themselves on higher levels of Varna categories. On the other hand, most of the Jatis grouped into the lower caste categories rejected the Varna categories as they found this arbitrary classification unreasonable, unfair and unacceptable, as it did not reflect the reality. This newly frozen materialization of caste created a growing resentment firstly against the system itself and secondly against the Brahmins, who were seen to be the beneficiaries of the arrangement which now officially anointed their place at the top of the social hierarchy. The revolt of the Justice Party and Periyar in the south, by the Maharaja of Kolhapur and the outstanding scholar Dr Ambedkar in western India against this, in the early decades of the twentieth century, has had a profound, long-lasting impact on the Indian society and politics, which continues to this date. The British Colonial melding of the ubiquitous and fluid Jati with the theoretical and rigid Varna scheme starting from the 1901 Census has resulted in many people erroneously assuming that the entire Hindu society was organized according to the Varna scheme since ancient times. In fact, India's diverse population viewed the artificially rigid scheme as unjust and arbitrary. Modern Indian society has struggled with this flawed, inflexible imposition of caste implemented by the British since the 1901 Census. Some activists, most prominently at the UN conference at Durban, have asserted that the caste is a form of racial discrimination. This view has been disputed by some sociologists such as Andre Bteille, who writes that treating caste as a form of racism is "politically mischievous" and worse, "scientifically nonsense" since there is no discernible difference in the racial characteristics between Brahmins and Scheduled Castes such as the Jatav. He writes that "Every social group cannot be regarded as a race simply because we want to protect it against prejudice and discrimination." The Indian government, too, has denied the claims of equivalence between caste and racial discrimination, pointing out that the issues of social status is essentially intra-racial and intra-cultural. The view of the caste system as "static and unchanging" has also been disputed. The Indian government has been working towards creating equality between castes with guaranteed seats in educational institutions, government jobs (and promotions) and even in the parliament for those of the Scheduled Untouchable castes and tribes. Scholarships have also been available to all of these groups, so that they can go on to further education more easily and this has raised their social status. Sociologists describe how the perception of the caste system as a static and textual stratification has given way to the perception of the caste system as a more processional, empirical and contextual stratification. Others have applied theoretical models to explain mobility and flexibility in the caste system in India. According to these scholars, groups of lower-caste individuals could seek to elevate the status of their caste by attempting to emulate the practices of higher castes. The eminent Socio-anthropologist. N. Srinivas has also questioned the rigidity of caste and introduced the concept of Sanskritisation.

In any event, now in modern India, with rapid urbanization and large scale migration, the ensuing crowded living arrangements and public transport, and the broad-based mix of workplace colleagues, there has been a significant change in social attitudes, at least in the larger towns and certainly in the metros. Associations of occupations with caste have also been changing, especially as new occupations are developing.

Caste Structure In Rural Set Up

The institution of caste represents the entire system by which the whole society is organized into different groups their interrelationships are determined, division of labor and exchange of goods and services are carried on the social roles and obligations of the individuals are prescribed. Risley defined caste as a collection of families or group of families bearing a common name claiming a common descent from a mythical ancestor, human or divine, professing to follow the same hereditary calling and forming a single homogeneous community. According to M.N Srinivas the features of caste prevailing through the past centuries may be described under 9 heads: hierarchy, restriction on food, drink and smoking; distinction in custom, dress and speech; pollution, ritual and other privileges and disabilities; caste organization and caste mobility. a) Hierarchical division of society- Caste brings an element of hierarchy in society by dividing it into different strata, Brahmin, Kshatriya, Vaisya and Sudra on the basis of relative ritual purity. These major groups are again subdivided into a number of small groups which are also graded into various positions in terms of high or low. According to Bottomore in modern India there are perhaps some 2500 jatis in each major region.Ghurye also finds that in each linguistic region there are about 200 caste groups which are further subdivided into about 3000 smaller units each of which is endogamous and constitutes the area of effective social life for the individual. b) Hereditary-Each caste is a hereditary group. The membership of the caste is confined to those who are born into it by an endogamous marriage relation. The status of an individual is determined by virtue of his birth. Each caste has a traditional occupation and all the members strictly follow this occupation to earn their livelihood. c) Endogamy-Every caste is an endogamous group. This endogamous character is maintained by the rules and regulation of marriage. However gotra exogamy is maintained in each caste. Every caste is subdivided into different small units on the basis of gotra.The members of one gotra are believed to be successors of a common ancestor-hence prohibition of marriage within the same gotra. d) Unique culture- Ghurye says that castes are small and complete social worlds in themselves marked differently from one another though subsisting within the larger society. Every caste has a distinct culture, traditions and customs which distinguish it from those of the other groups. The behavioral pattern, food habits etc is prescribed by the caste rules. e) Closed group- Endogamy, unique culture and heredity combined together to make caste a closed group. No person can enter into a particular caste except by birth.Srinivas talks about process of Sanskritisation which takes place with in Indian society. f) Organization- Every caste has its own organizational structure known as caste panchayat which lays down rules and regulations that have to be obeyed by the members of that caste. The internal differences and conflicts are settled in the caste panchayat which serves as a judicial system. Socially every caste group is an

autonomous body having judiciary, executive and financial power of its own which it exercises over the members of that caste in the interests of the caste as a whole. g) Rights and Privileges-These vary from caste to caste. Generally the Brahmins enjoy the most privileged position and have extensive rights which they can exercise over the members of other castes. They have a dominant position in social, political and economic fields of rural life. Such rights and privileges decrease as one descends the caste hierarchy.

Role of caste in Rural Society

Caste stands as a pivot of rural social structure. It acts as the most powerful determinant of individual behavior and social order in rural unity. Caste is the determinant of individual status and role. It determines the status of the individual as soon as he takes birth. Hutton says that the system provides him from birth a fixed social milieu from which neither wealth nor property, success nor disaster can remove him unless of course he so violates standards of behavior lay down by the caste. Caste also guides the behavior of an individual in his conduct, his association and interaction. It has helped maintain the continuity of social order by preserving its pattern of culture and traditions. It plays a vital role in the process of socialization by teaching individuals the culture and traditions, values and norms of their society. It unifies society in a chain by assigning different places and positions to different groups. It works as the basis of division of labor in society which keeps society away from tensions and conflicts arising out of competition for occupation, power and prestige. Caste also has a deep influence in the religious lives of rural people. The notion of karma and dharma kept social and economic system intact. Performance of rituals, worshipping of different kinds of Gods and Goddesses and celebration of festivals are determined by the caste system. There are some negative aspects according to P.N Bose the caste system has acted essentially to impose that attitude of mind, needed to raise men from savagery but to stop them half way on progress. Caste acts as a barrier to modernization. Modernization essentially needs a change in outlook and mentality along with socioeconomic development. It has hindered development as it imposes strict rules regarding occupation of different people. The society characterized by the caste system is a closed one permitting very little or no social mobility. It acts as a perpetuating force of social inequality and untouchability.It is based on inequality of status and opportunities which often creates conflict and tension in the society.

Jajmani System in Rural Society

The notion of the jajmani system was popularized by colonial ethnography. It tended to conceptualize agrarian social structure in the framework of exchange relations. In its classical construct, different caste groups specialized in specific occupations and exchanged their services through an elaborate system of division of labor. Though asymmetry in position of various caste groups was recognized what it emphasized was not inequality in rights over land but the spirit of community. Wiser argued, each served the other. Each in turn was master. Each in turn was servant. This system of inter relatedness in service within Hindu community was called the Jajmani system. Central to such a construction of exchange is the idea of reciprocity (Gouldner) with the assumption that it was a non-exploitative system where mutual gratification was supposed to be the outcome of the reciprocal exchange.

The concept of Jajmani system

Inter-caste relations at the village level constitute vertical ties. They may be classified into economic, ritual, political and civic ties. The castes living in a village are bound together by economic ties. Generally peasant castes are numerically preponderant in villages and they need the carpenter, blacksmith and leather worker castes to perform agricultural work. Servicing castes such as priest, barber, and washerman and water carrier cater to the needs of everyone except the Harijans.Artisan castes produce goods which are wanted by

everyone. Most Indian villages do not have more than a few of the essential castes and depend on neighboring villages for certain services, skills and goods. In rural India with its largely subsistence and not fully monetized economy the relationship between the different caste groups in a village takes a particular form. The essential artisan and servicing castes are paid annually in grain at harvest time. In some parts of India the artisan and servicing castes are also provided with free food, clothing, fodder and residential site. On such occasions as birth, marriage and death, these castes perform extra duties for which they are paid customary money and some gifts in kind. This type of relationship is found all over India and is called by different names-jajmani in north,bara batute in Maharashtra,mirasi in Tamil Nadu and adade in Karnataka. Oscar Lewis defined jajmani system as that under which each caste group within a village is expected to give certain standardized services to the families of other castes.Jajmani is more than a relationship between families than between castes.Jajmani is sort of mutual give and take form of relationship in which one family is hereditarily entitled to supply goods and render services to the other in exchange of the same. The person rendering the services or supplying the goods is known as kameen or prajan and the person to whom the services are rendered is called a jajman.Thus under jajmani system a permanent informal bond is made between jajman and kameen to meet each other's need for goods and services.

Main features of Jajmani System

The jajmani system is characterized by the following features:
Unbroken relationship- Under the jajmani system the kameen remains obliged to render the services throughout his life to a particular jajman and the jajman in turn has the responsibility of hiring services of a kameen. Hereditary relationship- Jajmani rights are enjoyed hereditarily. After the death of a man his son is entitled to work as kameen for the same jajman family of families. The son of a jajman also accepts the son of the kameen as his kameen. Multidimensional relationship- Due to the permanency of relationship both the jajman and kameen families become mutually dependent on each other. The relationship becomes very deep. They often take part in the personal and family affairs,family rituals and ceremonies. Barter exchange-Under jajmani system the payments are made mainly in terms of goods and commodities. The kameen gets his necessities from the jajman in return of his services.

The jajmani system has gradually decayed in modern society. There are many reasons responsible for it. Modern economic system that measures everything in terms of its monetary value. The decline of belief in caste system and hereditary occupation has given a strong blow to the system. Growth of better employment opportunities outside the village and introduction of new transport options.

Varna
Early Indian texts like the Manusmriti and the Puranas speak of 'Varna,' which means order, category, type, colour (of things), and groups the society into four main types as follows. Brahmins (scholar, teacher, priest) Kshatriyas (warrior, king), [Soldiers]) Vaishyas (merchant, agriculturist) Shudras (worker, service provider) All others who did not subscribe to the norms of this Hindu society, including foreigners, tribals and nomads, or even those who had been excommunicated, were called Mlechhas or "Anaryas" and were to be treated as contagious and untouchables. The fear of banishment from the society was seen as a major disincentive against violating its norms by its members. A late section of the Shanti Parva of the Mahabharata suggests an

origin of this practice: " He who becomes harsh in speech, or violent in temper, he who seduces or abducts other people's women or robs the wealth that belongs to others, should be cast off by us". The Varna system being a Utopian scheme should however be differentiated from the ubiquitous sociocultural Jati-caste-system pervasive throughout India since ancient times. According to the Varna system, Brahmins are enjoined to live in poverty and their primary vocation was to learn the Vedas, sacred texts and secular subjects, teach others and pray for the well-being of all. The Kshatriya's chief occupation was martial skills and kingship. The Vaishyas were those occupied with trade and agrarian activities including cattle raising, while the Sudras were workers and service providers of all types. All the Varnas were urged, without exception, to inculcate non-possessiveness, non-stealing, truthfulness, non-violence and benevolence. These too were the very attributes propounded by the Jain and Buddhist doctrines. As the historian Romila Thapar has pointed out in her 'The Past and Prejudice': "The dynamic of Indian society was the juxtaposition of precept to practice, of the organisation of life as it should be, to the organisation of life as it is. For every aspect of life, from the most mundane to the most exhilarating, there was a theory of functioning which did not necessarily reflect the reality. The theory was the ideal image.....The resulting dichotomies were not forced into confrontation but were adjusted...Such adjustments seem easier in pre-industrial societies whose cultures invariably appear to be more gentle, meditative and less competitive,..". It may also be noted that although Brahmins have usually been described as the priestly class, this is not entirely accurate, as a temple priest need not have been a Brahmin, in fact very few could have been, given the vast number of temples and the sparse population of Brahmins; however, the performers of a Vedic Yajna for others or a public Yajna fire sacrifice usually were Brahmins. All the Dvija (Twice Born) ie Brahmins, Kshatriyas and Vaishyas could and did perform the Homa fire sacrifice for themselves. Even this has not always been followed by all sects within Hinduism - for example, in the Arya Samaj, all castes including Shudras can perform the fire sacrifice. There were several categories among the Brahmins and temple priests were usually at the lower end of the Brahmin social scale. The ancient Greeks, e.g., Megasthenes in his Indika, and the Muslims, e.g. Alberuni (1030 CE) described Brahmins as philosophers. Megasthenes calls them Brachmanes and characterizes them thus: "The philosophers are first in rank, but form the smallest class in point of number. Their services are employed privately by persons who wish to offer sacrifices or perform other sacred rites, and also publicly by the kings at what is called the Great Synod, wherein at the beginning of the new year all the philosophers are gathered together before the king at the gates, when any philosopher who may have committed any useful suggestion to writing, or observed any means for improving the crops and the cattle, or for promoting the public interests, declares it publicly." According to some researchers, by the 4th century AD, and certainly by the 7th century AD, there were people excluded from society altogether - the group of outcastes now referred to by themselves as Dalits or the "downtrodden." Thus, an untouchable, or an "outcaste", was a person who was deemed to not have any "Varna by those who claimed to possess it."

Jatis
Professor Madhav Gadgil (1983) has described the reality of castes, which are called Jatis, in India, based on his research in rural Maharashtra: "The Indian society is even today an agglomeration of numerous castes, tribes and religious communities. The tribal and caste groups are endogamous, reproductively isolated populations traditionally distributed over a restricted geographical range. The different caste populations, unlike tribes, have extensive geographical overlap and members of several castes generally constitute the

complex village society. In such a village society, each caste, traditionally self regulated by a caste council, used to lead a relatively autonomous existence. Each caste used to pursue a hereditarily prescribed occupation; this was particularly true of the artisan and service castes and the pastoral and nomadic castes. The several castes were linked to each other through a traditionally determined barter of services and produce (Ghurye 1961, Karve 1961). These caste groups retained their identity even after conversion to Islam or Christianity. Each of the caste groups was thus the unit within which cultural and perhaps genetic evolution occurred, at least for the last 1500 years when the system was fully crystallized and probably much longer. Over this period the various castes had come to exhibit striking differences in cultural traits like skills possessed, food habits, dress, language, religious observances, as well as in a number of genetic traits." In "A New History of India," Stanley Wolpert states," a process of expansion, settled agricultural production, and pluralistic integration of new people led to the development of India's uniquely complex system of social organization by occupation...." Under the Jati system, a person is born into a Jati with ascribed social roles and endogamy, i.e. marriages take place only within that Jati. The Jati provided identity, security and status and has historically been open to change based on economic, social and political influences (see Sanskritization). In the course of early Indian history, various tribal, economic, political and social factors led to a continuous closing, consolidation and variation in the prevailing social ranks which tended to become traditional, hereditary system of social structuring. This system of thousands of exclusive, endogamous groups, is called Jti. Though there were several kinds of variations across the breadth of India, the Jati was the effective community within which one married and spent most of one's personal life. Often it was the community (Jati) which one turned to for support, for resolution of disputes and it was also the community which one sought to promote. The Untouchables - Pariahs or Antyajas, were at the bottom of the social scale and even now perform the jobs nobody else wants such as raw sewage handling, killing animals or execution of criminals; They lived in special areas and were not allowed to read holy books. It is, however, rather interesting that people of all Jatis across the spectrum, from the so-called upper castes to the lowest of castes, including the Untouchables, tended to avoid intermarriage, sharing of food and drinks, or even close social interaction with a Jati other than their own. Indeed, most of the Jati castes did not see themselves as socially inferior to the others in any way. If at all, it was the other way round and most of them had folk narratives, traditions, myths and legends to bolster their sense of identity and cultural uniqueness. An interesting perspective on ancient North Indian society is provided by the Greek Megasthenes, who, in his Indika, described the society as being made up of "seven classes": "The whole population of India is divided into seven classes, of which the first is formed by the collective body of the Philosophers, which in point of number is inferior to the other classes, but in point of dignity preeminent over all. For the philosophers, being exempted from all public duties, are neither the masters nor the servants of others. They are, however, engaged by private persons to offer the sacrifices due in lifetime, and to celebrate the obsequies of the dead: for they are believed to be most dear to the gods, and to be the most conversant with matters pertaining to Hades. In requital of such services they receive valuable gifts and privileges. To the people of India at large they also render great benefits, when, gathered together at the beginning of the year, they forewarn the assembled multitudes about droughts and wet weather, and also about propitious winds, and diseases, and other topics capable of profiting-the hearers. Thus the people and the sovereign, learning beforehand what is to happen, always make adequate provision against a coming deficiency, and never fail to prepare beforehand what will help in a time of need. The philosopher who errs in his predictions incurs no other penalty than obloquy, and he then observes silence for the rest of his life."

The other classes are also described by Arrian, in The Anabasis Alexandrae, Book VIII: Indica (2nd c. CE) relying on the account of Megasthenes: "Then next to these come the farmers, these being the most numerous class of Indians; they have no use for warlike arms or warlike deeds, but they till the land; and they pay the taxes to the kings and to the cities, such as are self-governing; and if there is internal war among the Indians, they may not touch these workers, and not even devastate the land itself; but some are making war and slaying all comers, and others close by are peacefully ploughing or gathering the fruits or shaking down apples or harvesting. The third class of Indians are the herdsmen, pasturers of sheep and cattle, and these dwell neither by cities nor in the villages. They are nomads and get their living on the hillsides, and they pay taxes from their animals; they hunt also birds and wild game in the country. The fourth class is of artisans and shopkeepers; these are workers, and pay tribute from their works, save such as make weapons of war; these are paid by the community. In this class are the shipwrights and sailors, who navigate the rivers. The fifth class of Indians is the soldiers' class, next after the farmers in number; these have the greatest freedom and the most spirit. They practise military pursuits only. Their weapons others forge for them, and again others provide horses; others too serve in the camps, those who groom their horses and polish their weapons, guide the elephants, and keep in order and drive the chariots. They themselves, when there is need of war, go to war, but in time of peace they make merry; and they receive so much pay from the community that they can easily from their pay support others. The sixth class of Indians are those called overlookers. They oversee everything that goes on in the country or in the cities; and this they report to the King, where the Indians are governed by kings, or to the authorities, where they are independent. To these it is illegal to make any false report; nor was any Indian ever accused of such falsification. The seventh class is those who deliberate about the community together with the King, or, in such cities as are self-governing, with the authorities. In number this class is small, but in wisdom and uprightness it bears the palm from all others; from this class are selected their governors, district governors, and deputies, custodians of the treasures, officers of army and navy, financial officers, and overseers of agricultural works. To marry out of any class is unlawful -- as, for instance, into the farmer class from the artisans, or the other way; nor must the same man practise two pursuits; nor change from one class into another, as to turn farmer from shepherd, or shepherd from artisan. It is only permitted to join the wise men out of any class; for their business is not an easy one, but of all most laborious."