JANERIE MAE M.

SAGUN
HUMSS- OPTIMISTIC

CASTE SYSTEM IN INDIA

(INTRODUCTION)

India's caste system is among the world's oldest forms of surviving social stratification. There are different theories
about the establishment of the caste system. Caste is present in a massive way in most of India and caste-based
discrimination and violence takes place across the nation. Now, how is this affecting India? Does it still exist today?
How does this caste system works?

(BODY)

The caste system is arguably the most distinctive feature of Indian society. The Indian population is divided into four
hierarchical classes, or varnas, with a large sub-population of untouchables excluded entirely from the system. Within
each of these classes, and among the untouchables, are thousands of castes, or jatis. Members of “higher” castes
have a greater social status than individuals of a “lower” caste, in which they are called or considered as
“supercastes”. Indian law prohibits discrimination by caste, although caste identities remain of great significance at
the local level, especially in relation to marriage. The Brahmins is the higher or at the top of the hierarchy who were
mainly teachers and intellectuals and are believed to have come from Brahma's head. Then came the Kshatriyas, or
the warriors and rulers, supposedly from his arms. Then went to the Vaishyas, or the traders, who were created from
his thighs. And lastly, the bottom of the heap were the Shudras, who came from Brahma's feet and did all the menial
jobs.

For centuries, caste has dictated almost every aspect of Hindu religious and social life, with each group occupying a
specific place in this complex hierarchy. Rural communities in India have long been arranged on the basis of castes,
the upper and lower castes almost always lived in segregated colonies, the water wells were not shared, Brahmins
would not accept food or drink from the Shudras, and one could marry only within one's caste. The system bestowed
many privileges on the upper castes while sanctioning repression of the lower castes by privileged groups. It is often
criticised for being unjust and regressive, it remained virtually unchanged for centuries, trapping people into fixed
social orders from which it was impossible to escape.

Practices associated with caste varied through time and across India, but all shared some common features. The
three key areas of life historically dominated by caste were marriage, meals, and religious worship. The marriage
across caste lines was strictly forbidden. Most people even married within their own sub-caste or jati. At mealtimes,
anyone could accept food from the hands of a Brahmin, but a Brahmin would be polluted if he or she took certain
types of food from a lower caste person. In religious worship, Brahmins, as the priestly class, presided over rituals
and services including preparation for festivals and holidays, as well as marriages and funerals. The Kshatriya and
Vaisya castes had full rights to worship, but in some places, Shudras (the servant caste) were not allowed to offer
sacrifices to the gods.

The exploitation, prejudice, and discrimination that are associated with the hierarchical aspect of the caste system
would have
 JANERIE MAE M. SAGUN

stifled mobility among the lower castes. It is certainly true that the lower castes remained locked in unskilled, low-
paying occupations for centuries in the traditional economy.

Spatial segregation on caste lines within the village results in a high degree of local social connectedness, with caste
clusters in distant villages and select urban locations linked to each other through ties of marriage over many
generations. This unique social structure has remained in place 70 years after Independence, in one of the world’s
most dynamic economies.

(CONCLUSION)

But religion remains a justification and explanation for the atrocities of caste. The specific trap that caste locks one in
is enforced by the Hindu idea of karma, which states that what you have done in your past life is responsible for your
fate today, and your actions in this life will affect your birth in the next. If you’re born as Dalit or Shudra, it is believed
it’s because of crimes in your previous life. And if you rebel or misbehave now, you’ll be born in a lower caste in your
next life.

And therefore I could conclude that the change that is occurring within the cultural life of the village community in
rural India is creating a new social order based on a restructuring of power and authority. The forces and processes of
urban migration, education, and mass communication are all contributing factors to this process. Though caste
remains a clear feature of village life, the caste system is undergoing notable changes, especially with regards to its
traditional ability to structure power and authority within communities. The view that caste continues to have a
complete and firm grip on rural life has become untenable and reflects an oversimplified view of a complex socio-
political reality.

And yes it may have been reduced from the public life, but it still exists in the minds of people. It may be dormant
now, but it erupts often during discussions of reservation, whether people of lower caste must be allowed as priests in
the temple and many more.