CASTE SYSTEM IN INDIA

Project submitted to:-

Dr. Uttam Kumar Panda
(Faculty of Sociology)

Submitted by:
Anant Ekka
Section A
ROLL NO. 26
SEMESTER-IIIrd

Hidayatullah National Law University

Raipur, Chhattisgarh

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 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
 Conclusion…………………………………………………...…..14

 References

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 ACKNOWLEDGEMENTS

At the outset, I would like to express my heartfelt gratitude and thank my teacher, Dr. 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.

Anant Ekka

Sem. - III

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OBJECTIVES
1. To study the Cast System in India
2. To understand the concept of purity and pollution.
3. To understand the history of Cast System In India
4. To Explain The present Position Of Cast System
5. To Explain It’s Legal And Social Premisis.
6. To Analyze it’s Social legitimacy.

RESEARCH METHODOLOGY
1. This project has been pursued on the basis of secondary sources of information. This
includes books, textbooks, and articles 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”.

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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

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 high-
ranking Brahman or priestly caste is born with more inherent purity than a member of a low-
ranking 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
1
David G. Madelbaun : Society In India Vol:1

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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
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 lower-
ranking 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 low-
caste people, or even deliberately set out to marry someone from a significantly lower caste or a

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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

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

2
Foundations of Indian Culture, G.C.Pande vol II

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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

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

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Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology,

9
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.

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 non-
exploitation 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

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major stumbling block to national integration, economic development, and moral regeneration of
Indian society4.

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

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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.

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

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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Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology

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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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