Brycen Waters Professor Huang History of India April 30, 2012 Research Paper

History of India Research Paper: Indian Caste System

Throughout Indian history, many things have come to define the culture of this vast subcontinent. Having such an expansive history, there are allot of factors and contributors that have come to define India history and culture. Some could argue that one of the most important forces behind defining Indian culture was the caste system. The Caste system has labeled and defined peoples in very distinct groups for centuries and might be a major catalyst for the political difficulties that India has experienced. One could argue that due to the rigid structure of the Indian Caste system, India has struggled throughout history for political and social change and not until modern day have major changes really been made. The Indian Caste system; though not a unique structure to Indian society and culture (Caste systems have been found in many ancient societys and civilizations throughout history), has an extremely rigid structure which has left a permanent mark on the Indian people. It has been argued by some historians that the influence of Western culture solidified the rigidity of the Indian Caste System. If it werent for these influences, this hierarchical/ discriminatory practice might not have taken on as dominant of a presence in Indias culture. Some have also argued that the Caste system gave structure to India when it was lacking any sense of unity. By labeling and defining each persons individual place in society, the rural and sometimes backward sub-continent was able to maintain a sense of rule and order over her people. Finally others have argued that this system has kept India in the dark for centuries and is the reason for the struggles the country faces today. This research paper will focus on and explore the origins of the Caste system, due to the influences of Hinduism and Hindu text, the Indian government, and how it would be changed by the British Colonialism. It will also take a detailed look at how the Caste System has influenced Indian politics and how modern/contemporary India has been influenced by its rigid and structured past.

Before exploring the origins of the Indian Caste System, one must have a thorough understanding of what exactly it is in order to understand the influence it has had on the Indian people. For the most part, ones Caste is determined at birth and is ones socially stratified group for their entire life with little to no chance for mobility.1 This system has served as a basis for social stratification, social restriction, and a basis for affirmative action (sometimes referred to as reservation) in Indian history.2 There are a number of Caste groups, or Jtis, that a person can belong to, determined in large part ones occupation or profession and how society views them (this has changed over time, however). Ones Caste is hereditary and Hindus and Indians alike strive to move on to a higher Caste in lives to come. The Jtis are part of a larger system of Caste categories, known as the Varnas, including the Brahmins(teachers, scholars, and priests), Kshatriyas (kings and warriors),Vaishyas (traders or merchants), and Shudras (agriculturalists, service providers, and some artisan groups).3 There is even a group that is considered below all of the Varnas, thus supporting the fact that they are not deemed worthy of recognition by society. This group is called the Dalits (the untouchables). This system has come to dominate and shape Indian history for centuries. Caste is commonly thought of to have originated and belonged to the Hindu way of life; however, one will see later in this research paper that the Caste System would come to take on the well known rigid structure under the British colonial rule due to the influence the royal government would have on the colonized. Since the 1950s, the Indian government would come to enact laws and regulations relating to the Caste System. Treatment

Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154. 2 Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154. 3 Michael Moffatt, An Untouchable Community in South India, (Princeton, New Jersey: Princeton University Press, 1979), 32-270.

and discrimination were the main issues that needed to be grappled with in the early years of Indias independence from the British Crown. As mentioned, the British Crown would come to influence the Indian Caste System and help to solidify the rigid structure that it has come to be known for in Indian history. Despite this; however, it has been prevalent and influential in Indian society for centuries. Dating back to the origins of Hinduism in 2000 BCE in ancient India, there were signs of simple division of society that would come to provide the framework for the modern Caste System.4 As stated, the Caste System originated with Hinduism; however, it would come to affect the entire Indian society, even including other religious groups. There are three main theories that focus on the origins of the Indian Caste System, including a religious-mystical theory, a biological theory, and a sociohistorical theory, which will be explored now. The religious theory is the most simplistic of the three theories. It explains how the four Varnas were founded and outlined their specifications for membership of this group. The Rig Veda, one of the ancient Hindu holy books, states that a primal man named Purush destroyed himself to create a human society full of living people and beings.5 The different parts of his body were then transformed into the Varnas, thus creating the first Caste System. From his head, the Brahmans were created; from his hands, the Kshatrias; from his thighs, the Vaishiasa; and finally from his feet, the Sudras were created. The hierarchy system that organized the Caste System was established from the order in which the Varnas were created from Purushs destroyed body. A major flaw of this theory is that it does not explain how neither the Jtis nor the Dalits or Untouchables were created. This theory has been changed over time to state that the
4

Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154. 5 Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154.

Varnas were created from the body organs of Brahma, who would come to be known as the creator of the world and its people.6 The biological theory takes a different approach to understanding the origin of the Caste System. This theory claims that all things in the world, whether they are animate or inanimate, inherit three qualities in different apportionments. The first quality is Sattva which includes wisdom, intelligence, honesty, goodness, and many other positive qualities. The second quality is Rajas which includes passion, pride, valor and many other passionate qualities. Finally, the third quality is Tamas which includes dullness, stupidity, and lack of creativity along with many other negative qualities.7 The amount of each quality one possesses is what determines what their occupation in life will be. By this theories rational, the Brahmans posses more Sattva qualities, Kshatrias and Vaisias posses more Rajas qualities, and Sudras posses more Tamas qualities. As mentioned, animate and inanimate objects also inherit different amounts of these qualities. For example, food also inherits a certain level of the each quality which intern affects the consumers intelligence. The Brahmans and Vaisias, would be the most intelligent; one because of their occupation, and because they would be eating foods such as fruits, milk, honey, roots, and vegetables which belong to the Sattvic quality.8 Foods such as meats are considered to be more Tamasic than other foods, and thus would be eaten more by the Sudras.9 A major flaw of this theory is that in different parts of India, the same foods are recognized to have different amounts of each quality; there being no exact measure for the dosages in ancient India. Another,
6

Balmurli Natrajan, "Cast, Class, and Community in India: An Ethnographic Approach, Ethnology , 44, no. 3 (2005): 250-288. 7 Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154. 8 Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154. 9 Frederick Russell Hoare, Eight Decisive Books of Antiquity, (Freeport, New York: Books for Libraries Press, 1969), 131-154.

drawback is that this theory, much like the religious theory, does not recognize the Dalits or Untouchable Class. The final theory is the socio-historical theory which is also a different approach to understanding the origins of the Caste System. It is also the most relevant of the theories to the understanding the origins. Unlike the other two theories, this one explains the origins of the Varnas, the Jtis, and the Dalits or Untouchables. This theory states that the arrival of the Aryans into the Indian sub-continent around 1500 BCE marked the beginning of the practice of the Caste System.10 When the Aryans arrived in India, there were already many communities of people living and established. Among these communities were groups such as the Dravidians, the Austroloids, Mongoloids, and more. The Aryans were conquerors and disregarded local cultures as they began taking control of various regions in northern India and present day Pakistan. The Aryans organized amongst themselves in three major groups including the Rajayanas (the warrior class which was later renamed the Kshatria class), the Brahmans (the priest class), and the Vaisias (the farmers and craftsmen).11 The first two groups were constantly in competition with one another and through their struggles, the Brahmans were established as the leaders of the Aryan Society. Something very important to understand about the Aryan conquests was that when land and people were taken under control by the Aryan warriors, the local people were made into the servants of the Vaisia class. This is particularly important with regard to the formation of the outcast group. The Maharashtra people were from West India and would become the most well known case of servitude to the Aryan people. It has been argued that the Maharashtra people recieved
10 11

Stanley. Wolpert, A New History of India, (New York: Oxford University Press, 2009), Stanley. Wolpert, A New History of India, (New York: Oxford University Press, 2009),

their name from the Jti Mahar which represented the dark skinned people from this region.12 These people were considered to be the outcasts of the Aryan society due mainly in part to the color of their skin (the word Varna translated not to class but to skin color.13). At this point in history, it was strongly believed that disease or sickness could be spread through the air and even through physically touching someone, which could possibly explain why untouchables were not allowed to touch or even be near someone of a higher Caste, thus receiving the title, Untouchable.14 As mentioned, ones Caste was something that was hereditary and was carried on from generation to generation. This started with Aryan society in which as a son got older, he would inherit his fathers profession or occupation. By continuing his fathers legacy he would then pass it on to his son, and so on down the line, thus establishing the family Caste. As time would progress, families practicing the same hereditary traditions would establish communities called Jtis in which different families that all possessed the same profession would socially interact with each other.15 As time progressed, the Aryans would come to adjust their Caste System to include nonAryans in the different Jtis. Other foreign invaders of the Indian sub-continent including the Greeks, Huns, and others, would take advantage of this organized system and become members of the warrior Caste in different Jtis. It was probably never the intention of the Aryans to allow

12

Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50. 13 Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50. 14 Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50. 15 K.L. Sharma, "Stresses in Cast Stratification: A Study of Six Villages in Rajasthan," Economic and Political Weekly, 4, no. 1 (1969): 50-96.

so many other non-Aryans into their Caste System; however, more and more people would come to be added. As mentioned, the Indian Caste System has been in practice for centuries; however, as seen through these theories, the rigid structure of this system was not prevalent. It was not until the arrival of colonial powers such as the British and the influences of the West did the Indian Caste System become known as the strict, binding, and degrading practice that it has come to be known as today. However, as time would go on, the British would come to have a tremendous influence in bringing about the crumbling of the Caste System. The origins of this change in the system will be explored now. The very term Caste itself was coined by the British Crown, who ruled India until 1947.16 When the British arrived in India in the 18th century, they came into contact with an entirely new culture and civilization that they had never come into contact with before. With a population somewhere around 200 million people, 5 major religions, and hundreds of thousands of agrarian villages and communities; all established by the British colonial government, who vigorously divided these people into numerous rigid caste groups.17 In an effort to organize the people in which they were conquering, the British created lists or a national census system that encompassed the various communities that were established in India by separating the people based on qualifications such as race, religion, occupation, and more. These lists would be used later on by the Indian government in terms of positive discrimination of the various Caste

16

David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265. 17 David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265.

groups.18As stated, these communities became the basis for what the Caste System would become and the British recognized this. The terms Caste and Tribes were used by the British to organize the different Jtis and Varnas along with the various indigenous peoples of the jungles of central India.19 Since their very arrival to India, the Caste System was something of amazement and fascination to the British people. Coming from a country highly influenced by the class system, the British sought to organize their new territorial acquisition in a similar fashion.20 As mentioned, lists were made by the British that became the Castes as we know them today. A major difference between the Caste System and the Class System is that Class is based on political and economic factors, which Caste is not. This is something that the British did not recognize. Professor T. C. Hodgson, wrote during the times of the Colonial India project that, "Class and caste stand to each other in the relation of family to species. The general classification is by classes, the detailed one by castes. The former represents the external, the latter the internal view of the social organization."21 The British peoples failure to recognize the differences between these two systems would come to set the stage for the racial segregation and discrimination that would come to plague the Indian Caste System. Organizing the Indian people into their Castes was seen as way to solve the issue of having a large population to deal with. By breaking them down into specific groups, they were easier to manage in the eyes of the British Crown.
18

David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265. 19 David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265. 20 David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265. 21 David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265.

As mentioned, the census system was established in which the communities of India people were organized into their individual Castes. A major reason for this was it was a way for the British government to indicate the occupation, social standing, and intellectual ability of the Indian people to use their skills for the betterment of the British Empire.22 Through these efforts the idea of racial superiority became interwoven into the fabric of Indian culture. The Western idea of superiority in terms of occupation, social standing, and intellectual ability was now beginning to plague Indian society and the Caste System as a whole. One can argue that the British exploited this Hindu tradition by making it into a strict and rigid social hierarchy simply for their own personal benefit and reward. Without the influence of Western culture, it is hard to judge whether or not the system would come to take on the form it is known for today. However, in their attempt to organize the people of this vast sub-continent, they; without wanting to, triggered fundamental social and cultural changes to occur in India and the beginning of the modern era for Indian politics. The changes began to occur with regard to the individual Caste occupations. Soon Brahmins were leaving there religious occupations and taking on more menial jobs including becoming policemen and farmers. Next, lower Caste members were becoming officials in the Indian Government; which became the case with Bhimrao Ramji Ambedkar who would become a key person in drafting the modern Indian Constitution in the 1940s.23 Ambedkar was born into a caste that was traditionally regarded as being untouchable, but through his own personal efforts in terms of the human rights movement in India, he was able to rise up to a position of great authority.
22

David Kopf, British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 17731835, (Los Angeles, California: University of California Press, 1969), 145-265. 23 Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50.

Ambedkar was a writer who passionately fought and sought to educate the masses about the traumas and tragic effects of the Indian Caste System. He did not feel that it was acceptable for the Untouchables to be ostracized by society and the various communities that they live in and share with the rest of the population, when they observe the same laws, belong to the same religions, and are a part of the same culture.24 Ambedkar recognized that social mobility was very limited for someone in his Caste and position and truly found it to be an irrational system. A quote supporting just how irrational the Caste System seemed to him states [Paraiyans] (a particular group of untouchables) are prohibited from drawing water from the wells of other cases; but have particular wells of their own near their inhabitiations, round which they place the bones of animals, that they may be known and avoided. When an Indian of any other caste permits a Paraiya to speak to him, this unfortunate being is obliged to hold his hands before his mouth, lest the Indian may be contaminated with his breath. The Brahmins cannot behold them, and they are obliged to fly when they appear [].25 According to Ambedkar, the Caste System was responsible for the isolating of various peoples all across India, created a sense of inferiority among people of the same nationality and race that happened to belong to different Castes, and simply divided humanity amongst itself. This system prevented India from developing and growing, at a time when most of the world had already done so in terms of technology, scientific advances, and education.26 Ambedkar is even quoted in saying, The Out-caste is a by-product of the Caste system. There will be outcastes as long as there are castes. Nothing can emancipate the Out-Caste except the destruction of the Caste system. Nothing can help to save Hindus and ensure their survival in the coming struggle except the purging of the Hindu Faith of this odious and vicious dogma.27

24

Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50. 25 Michael Moffatt, An Untouchable Community in South India, (Princeton, New Jersey: Princeton University Press, 1979), 32-270. 26 Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50. 27 Gandhi, and Mahadev H. Desai. 1933. Harijan. New York: Garland Pub.

Through protesting efforts and his own determination, Ambedkar was able to leave behind his Caste binding background and have an active role in politics and as mentioned have a major part in the formation of the Indian Constitution. Since the times of Ambedkar, the Caste System has had a major place in terms of Indian politics. As mentioned, he had a major role in forming the Indian Constitution and his opinions on matters such as caste discrimination and mistreatment were kept into consideration when drafting. For example, Article 15 outright prohibits discrimination based on Caste and makes untouchability an illegal practice in India mandatorily enforced by the law.28 The Constitution was a major achievement in terms of human rights and equal opportunities in India. Another major achievement towards the problems of the Caste System are in terms of the of the reservation system (affirmative action). Affirmative action is defined as an action or policy favoring those who tend to suffer from discrimination, esp. in relation to employment or education; positive discrimination.29What this means is a conscious effort is made to provide opportunities in the government, workforce, or elsewhere, where due to past discriminatory practices would not normally have those options. This occurred in India in the years following the 1950s as a way of giving opportunities to people from the lower Castes. It became known as the Scheduled system in which there were three categories; Scheduled Castes (the Dalits or Untouchables), Scheduled Tribes (the people that lived in the jungles, forests and mountains of India), and the Other Backward Classes (criminals or nomadic people).30 Certain political seats along with opportunities were specifically given to peoples in these Schedules. Criticism of this
28

Jeffrey , Craig. Caste, Class, and Clientelism: A Political Economy of Everyday Corruption in Rural North India, Ethnology Economic Geography . 78. no. 1 (2002): 116-130. 29 ("Affirmative Action" ) 30 Dipankar Gupta, "Caste and Politics: Identity over System," Annual Review of Anthoropology , 34, no. 1 (2005): 18-50.

system states that this is a form of reverse discrimination in which the higher Castes now feel discriminated and it has caused some tension between the Castes, even today. Many other reform efforts have been made in India up to and including today in terms of the Caste System. As seen, the Schedule or Reservation systems have given opportunities to the lower Castes that they would not have previously experienced. This has given them more a chance at economic and social prosperity in Indian society and culture. Efforts have also been made in terms of modern educational improvements for these people. In the late 20th century and the early 21st centuries, it has been found that there is a rapid increase in the number of Indians of the lower Castes attending and completing primary school.31 Statistics also show that Untouchable students have a higher rate of attending and completing middle school, high school, and even in some cases college level educations.32Finally, according to a survey conducted by the World Bank on Indian education, 80% of children from the traditionally discriminated Castes were attending school as of 2007.33 Due to the clear increase in education, literacy rates have also increased along with a decrease in poverty levels for the lower Castes of India. One can clearly see that advances have been made towards creating a more equal state and society for India. Despite these many advances, India is still a long way from obtaining this goal. The positive discrimination efforts have created a further divide between the Castes and acceptance of one another does not seem to be in the near future. Most of the communities where low Caste members affiliate remain low in social order, even today and the opposite can be said for those in higher Castes.
31

Parkin Robert, "Proving "Indigenity," Exploiting Modernity: Modalities of Identity Construction in Middle India," Anthropos , 95, no. 1 (2000): 49-63. 32 Parkin Robert, "Proving "Indigenity," Exploiting Modernity: Modalities of Identity Construction in Middle India," Anthropos , 95, no. 1 (2000): 49-63. 33 F. Ram, and S.K. Mohanty, "LIFE EXPECTANCY AT BIRTH AMONG SOCIAL AND ECONOMIC GROUPS IN INDIA," IIPS Research Brief, 13, no. 1 (2010): 1-2,

Throughout Indian history, many things have come to define the culture of this vast subcontinent including religion, colonialism and many more. One could argue that one of the most important forces behind defining Indian culture was the caste system. The Caste system has labeled and defined peoples in very distinct groups for centuries and this paper argues that it is a major catalyst for the political and social difficulties that India has experienced. The thesis arguing that due to the rigid structure of the Indian Caste system, India has struggled throughout history for political and social change and not until modern day have major changes really been made, can clearly be defended by this paper. The Indian Caste system has come to leave a permanent mark on the Indian people and it has been argued by some historians that the influence of Western culture solidified the rigidity of the Indian Caste System. Despite this; however, the British can be credited with unintentionally causing the crumbling of the centuries old Caste System which lead to advances in equality and human rights for modern India.

Bibliography Balmurli Natrajan, Cast, Class, and Community in India: An Ethnographic Approach, Ethnology Vol. 44 (2005): No. 3, accessed March 20th, 2012. Craig Jeffrey, Caste, Class, and Clientelism: A Political Economy of Everyday Corruption in Rural North India, Economic Geography Vol. 78 (2002): No. 1, accessed March 20th, 2012. Dictionary.com. "Affirmative Action." http://dictionary.reference.com/browse/affirmative action?s=t (accessed May 2, 2012). Dipankar Gupta, Caste and Politics: Identity over System, Annual Review of Anthoropology Vol. 34 (2005): accessed March 20th, 2012. Gandhi, and Mahadev H. Desai. Harijan. New York: Garland Pub, 1933. Grim, John A. Indigenous Traditions and Ecology. Cambridge: Harvard University Press, 2001. Hoare, Frederick Russell. Eight Decisive Books of Antiquity. Freeport, New York: Books for Libraries Press, 1969. K L Sharma, Stresses in Cast Stratification: A Study of Six Villages in Rajasthan, Economic and Political Weekly Vol. 4(1969): No. 3, accessed March 20th, 2012. Kopf, David. British Orientalism and the Bengal Renasissance: The Dynamics of Indian Modernization 1773-1835. Los Angeles, California: University of California Press, 1969. Lewis, Oscar. Anthropological Essays. New York: Random House, 1970.

Moffatt, Michael. An Untouchable Community in South India. Princeton, New Jersey: Princeton University Press, 1979. Ram, F., and S.K. Mohanty. "Life Expectancy at Birth Among Social and Economic Groups in India." IIPS Research Brief. 13. no. 1 (2010): 1-2. Robert, Parkin. "Proving "Indigenity," Exploiting Modernity: Modalities of Identity Construction in Middle India."Anthropos . 95. no. 1 (2000): 49-63. Wolpert, Stanley. A New History of India. New York: Oxford University Press, 2009.