Ezhur Chetty Caste system in India List of Indian castes Scheduled castes and scheduled tribes List of Scheduled

Tribes in India 2011 census of India

Ezhur Chetty
Elur Chetty (also called Elur Chettu or Ezhur Chetty or Ezhoor Chetty) is a Tamilspeaking Hindu community in South India. They are said to have migrated from Kaveripoompattanam in Thanjavur District and settled in Kanyakumari District. They come under the common name of Chetty which includes other communities such as Kottar Chetty, Parakka Chetty, Vellalar Chetty, Pathira Chetty, Valayal Chetty, Pudukottai Chetty, Nattukkottai Chetty etc. They were once a trading community and were distinct from the other Chetty communities. The name is derived from "Ezhu ooru" meaning "seven towns". The seven towns were in and around the Kanyakumari District in South Tamilnadu, India: Eraniel, Thiruvithancode, Padmanabhapuram, Colachel,Ganapathipuram, Midalam, and Parakkai. They are called Keezhatheru Chetty. Later Kottar, Thiruvananthapuram, Therusanamkoppu, Nagercoil, Chennai, Thalakkulam, Eraniel (Melatheru), Chennai (Melatheru) were added. The members are spread all over India and the world. They have also diversified their profession and is not limited to trading. Elur Chetty Sangham was started as a registered association in 1952 with its office in Eraniel. The association was originally started as All TravancoreEzhur Chettu Samudhaya Central Association in 1935 (1100 Vaikasi 29). Elur Chetty was classified as Backward Class (OBC) in Tamilnadu and Kerala in 1993 as per Mandal Commission considering the social and financial backwardness of the community.

Ezhur Chetty

India Languages Tamil, Malayalam Religion Hinduism

~22,000

Related ethnic groups Total population ~22,000 Regions with significant populations Tamil people, Dravidian people

Contents

1 Surname 2 History 3 Legends o 3.1 Version 1 as told by Saverier Pillai o 3.2 Version 2 o 3.3 Version 3 as found in Chetty Nadu and Chenthamizh, page 481 4 Odupparai Nagaramman Temple 5 Odupparai Kozhukkattai (offering) ingredients 6 List of Elur Chetty Temples 7 Association presidents 8 Community halls 9 References 10 External links

Surname
The most common surname found in this community is Pillai / Chettiar. This surname Pillai is shared by many other communities including Sozhiya Vellalar and Kerala Nair community.

There are two majority subcastes in this community which are called Melatheru and Keezhatheru. However, among the subdivisions, the surname is almost common. Time has had its influences on the community and among other changes, the current generation seldom uses this surname.

History
Ezhur Chetty community were originally residents of Kaveripoompattinam, part of the Chola empire, and were an affluent community involved in sea trade.[1] This ancient town was destroyed by tsunami around AD 79 August 23/24[3] and the community members started migrating to other areas after this event.[2] The trading community left their properties and wealthy life, took their family deities' (Vinayaka & Nagaramman) idols, left the Chola empire and migrated to the Pandiya and Chera Empires across the river Cauveri. Some of the migrated people settled in around 93 places including Karaikudi, Devakkottai, Thiruppur, Kovilpatti, Thazhayoothu, Valliyur and Kottar. The people who reached Kottar did pooja for the Vinayaka idol. After the pooja, when they tried to remove the idol, they were unsuccessful. People who stayed back in Kottar are called Kottar Chetty. Later the Kottar Pillayar Temple was built there. The rest of them reached Eraniel (formerly Hiranyasimhanallur) near the shore of Valli river. That day was the last Sunday of Chithirai month of the Tamil calendar during the day of aayilyam nakshatra. They placed the Nagaramman (the snake goddess) idol and idols for Thangammai and Thayammai there. On that night, They made nivedyam (a sweet offering for God) from a mixture of raw rice flour, banana (matty) fruit, cardamom, dried ginger, coconut and jaggery. This mixture was pressed to form a solid rectangular shape (like a brick), which was then covered using banana and coconut leaves and tied using kaithai (a plant which produces a very fragrant flower) root. This was baked using coconut husk and served to the god. This came to be known as the 'Odupparai Kolukkattai'. Since then, the Odupparai Nagaramman Temple celebrations are being held to this day and the family and community meet together.

Arulmigu Thangammai-Thayammai The community members then met the Chera King and sought permission to conduct trade. Trading then commenced, with Eraniel as the base, covering Ganapathipuram (Pazhaya Kadai), Parakkai, Colachel, Midalam, Thiruvithancode and Padmanabhapuram. Hence they were called Ezhur (meaning '7 towns') Chetty community. The earliest known people from the community who settled in Eraniel were Umayammai and Pitcha Pillai (descendent of Unnaamalai). Their offspring are Kolappa Pillai, Subramonia Pillai and Sivathanu Pillai. These names can be found used by generations. References to these can be found in the rock scripts in Odupparai Temple.

Legends
Version 1 as told by Saverier Pillai
The King of Kaveripoompattanam, was on his daily rounds. On the way, he saw two girls named Thangammai and Thayammai knitting flowers on their house verandah. The king, attracted by the beauty of the sisters, ordered their parents to bring their daughters to his palace. The community members discussed this and decided not to give the daughters to the king. They sought 40 days time and migrated further south across the Cauvery river. The legend further says that to preserve their dignity, the girls were buried in a well.

Version 2
During the rule of the King of Kaveripoompattinam, a member of his court brought him a bagful of rare and beautiful pearls known then as "Kunni Muthu" (Abrus precatorius). These pearls were so beautiful, they were unlike any other the king had seen before. They were red on the one side and black on the other. On seeing these pearls, the king wished to make a beautiful necklace out of it for his queen. However, there was one big problem. These pearls were so tiny it was impossible to make holes to thread the pearls together. Several skillful jewelers tried their luck and ended up failing. The king was quite saddened and disappointed

by this. The king's chief trade adviser offered to help. The adviser took the pearls home and gave them to his two beautiful daughters, Thangammai and Thayammai, and asked them if they could help with this seemingly impossible task. Both girls, being quite clever, came up quickly with an ingenious solution. They took each pearl and stuck a grain of sugar on two opposite ends of it and arranged each pearl closer to one other in a straight line. They then took a thread and attached one end of it to the pearl on the top end. They did this and went to their beds. The next morning, the pearls were neatly threaded for them. The girls father was very surprised to see this. He later found out that it was the work of the ants that had followed the trail of food and drilled holes inside the pearls. The king was extremely delighted to see the necklace made so quickly. He came to know that this was the work and creativity of his adviser's young daughters. He asked the adviser to bring his daughters to him, so he can thank them and reward them personally. The daughters were brought before the king. The king thanked them both and rewarded them well. He then got immensely attracted by the beauty of the two girls. He immediately wished to have them as his wives. The adviser was displeased with the king's wishes. He couldn't agree with the king and give away his daughters; at the same time he couldn't dare disobey the king. The adviser discussed the issue with his other 6 siblings and they together came to a conclusion not to give away the daughters. The legend goes that the girls were said to have been buried in a well and the family with all 7 siblings immediately fled to the south along with their belongings and deities' idols.

Version 3 as found in Chetty Nadu and Chenthamizh, page 481

During the Kaliyuga year 4389 (1288 AD) there was trouble and Ariyurpattinam was demolished. The 64 Vaishya families who stayed there escaped to the Malayala kingdom (Kerela) and started living near the River Korattar. They built a temple for Maragatha Vinayagar and continued the prayers.[1]

Odupparai Nagaramman Temple Odupparai Nagaramman Temple is the Elur Chetty community temple. It is near Eraniel (Hiranyasimha nallur). Monthly poojas are carried out on the last Sunday of the Tamil calendar. The date is conformed with the help of Tamil-panchangam. Odupparai Temple Kozhukkattai Nivethya celebration years:

Oduppurai Nagaramman Temple

1941 May 4 - [1116 (Vrusha varsham) Chithirai 22] 1944 Apr 30 - [1119 (Dharuna varsham) Chithirai 18] 1951 May 13 - [1126 (Kara varsham) Chithirai 30] 1954 May 9 - [1129 (Jaya varsham) Chithirai 26] 1958 Apr 27 - [1133 (Vilambi varsham) Chithirai 14] 1961 Apr 23 - [1136 (Plava varsham) Chithirai 11] 1966 May 8 - [1141 (Parabava varsham) Chithirai 25] 1971 May 2 - [1146 (Virodhikruth varsham) Chithirai 19] 1978 May 14 - [1153 (Kalyukta varsham) Chithirai 31] 1981 May 10 - [1156 (Dhurmathi varsham) Chithirai 27] 1985 Apr 28 - [1160 (Krodhana varsham) Chithirai 15] 11 May 2008 - [1183 (Sarvadhari varsham) Chithirai 29]

Odupparai Kozhukkattai (offering) ingredients

During the Kozhukkattai celebration, offering to God is submitted as performed during the earlier days. The detailed measurement of ingredients and the procedure to prepare can be found at Elur Chetty Blog.

List of Elur Chetty Temples

Eraniel Singa Reksha Vinayakar Devasthanam Pillayar Temple.

Eraniel Mutharamman Temple. Chettu samuthaya arulmigu Odupparai Nagaramman Temple, Eraniel. Thiruvithancode Umayorupakam Pillayar Temple. Thiruvithancode Chudalai Maadan Temple. Thiruvithancode Muthu Vayiravar Amman Temple. Midalam Dhaiva Vinayagar-Mutharamman Temple. Midalam shivan Temple. Midalam Nagaramman Temple. Padmanabhapuram Mutharamman Temple. Padmanabhapuram Pillayar Temple. Padmanabhapuram Maadan Temple. Padmanabhapuram Bhoothathan Temple. Kattalai Nagaramman Temple Colachal Mutharamman Temple. Colachal Desiga Vinayagar Temple. Colachal Nagaramman Temple. Kottar Nayanar Desika Vinayakar Temple. Kottar Mutharamman Temple. Therisanamkoppu Sivan Temple and Amman Temple. Ganapathipuram AnnaVinayagar Temple. Ganapathipuram Vandimalachi Amman Temple. Parakkai Madhusuthana Perumal Temple. Parakkai Chudalamadan Temple. Parakkai Muthu Vinayagar Temple. Parakkai Keelatheru mutharamman Temple. Parakkai Chettitheru Mutharamman Temple. Thiruvananthapuram Nandavanam Nagaramman Temple.

Odupparai Thayammai Thangammai Sannithy.

Thiruvithancode Amman Temple.

Kattalai Amman Temple.

Thiruvithancode Chudalamadan Temple.

Kattalai Amman Temple.

Thiruvithancode Pillayar Temple.

Kattalai fresh water well.

Thiruvithancode Temple Pond.

Eraniel Pillayar Temple.

Padi Kinaru - The only fresh water well in Thiruvithancode. Eraniel Amman Temple.

Padmanabhapuram Mutharamman Temple. Kottar Mutharamman Temple.

Parakkai Chettytheru Mutharamman Padmanabhapuram MadanIshakkiamman Temple.

Temple

Parakkai Kilatheru Mutharamman Temple. Padmanabhapuram Bhuththan Temple.jpg

Colachel Thesiga Vinayakar Temple.

Kottar Nayanar Desiga Vinayagar Temple.

Colachal Mutharamman Temple.

Colachal Nagaramman sannithy.

Thiruvananthapuram Nagaramman Temple.

Midalam Shivan Temple.

Ganapathipuram AnnaVinayagar Temple. Midalam Nagaramman Sannithy.

Midalam Daiva vinayagar Mutharamman Temple. Vandimalachi Amman Temple.

Association presidents

B. Sivagurunathan Chettiar B.A., B.L., Kottar (19441948, 19651968) K. Padmanabha Pillai B.A.L.T, Ganapathipuram (19561959) C.N. Sivathanu Pillai, Colachel (19531956, 19591962) R. Kumaraswamy Chettiar, Kottar (19621965)

Vidwan P. Nataraja Pillai, Midalam (19681972) C. Subramonia Pillai B.A., Colachel (19731984) K. Vinayakamoorthy M.A., M.Phil., Kottar (19841991) P. Sivathanu B.E., M.Sc., Nagercoil (1991-

Community halls

Community Hall, Kottar. Samudaya Mandapam, Padmanabhapuram. C.S.S. Hall, Killipalam, Thiruvananthapuram. Samudaya Mandapam, Oduppurai. Melatheru Chetty Samudhaya Kalyana Mandapam, Eraniel. Melatheru Chetty Samudhaya Kalyana Mandapam, Thalakulam. Kottar Community Hall.

Oduppurai Community Hall

Kottar Temple Trust Office.

Padmanabhapuram Hall.

CSS Hall Thiruvananthapuram.

Ezhoor chetty sangam limited.jpg

Ezhoor Chettu Sangam Limited Office, Nagercoil.

References
1. ^ About Nagarathar

External links

Ezhur Chetty Samudhayam Website Ezhur Chetty Samudhayam News Chennai Ezhur Chettu Samudayam SSVRD - Eraniel Ezhur Chettu Samudhayam Ezhur Chettu Society Golden Jubilee Publication, 1993 Tamil-panchangam Studies in the History of India with special reference to Tamil Nadu (page 520) Chetty in Hobson-Jobson dictionary Tamilnadu Government List of Backward Classes Kerala Government List of Other Backward Classes India Government List of Other Backward Classes TN Health Department List Kattalai Temple Nagarathar History Kunni Muthu, botanical name is Abrus Pecatorus a medicinal value plant.Another reference

Caste system in India

The Indian caste system is a system of social stratification and social restriction in India in which communities are defined by thousands of endogamous hereditary groups called Jtis. The Jtis were hypothetically and formally grouped by the Brahminical texts under the four well known categories (the varnas): viz Brahmins (priests), Kshatriyas (kings, warriors, law enforcers,

administrators), Vaishyas (traders, bankers[1][2]), and Shudras (Artisans,labourers,agriculturists,cattle raisers,craftsmen, service providers). Certain people like foreigners, nomads, forest tribes and the chandalas (who dealt with disposal of the dead) were excluded altogether and treated as untouchables. Although identified with Hinduism, in the past (1883 year data)[3][Full citation needed] the caste-like systems were also observed among followers of other religions in the Indian subcontinent, including some groups of Muslims and Christians, most likely due to common cultural elements. Theoretically, all foreigners are considered to be casteless; in the 18th century, the high-caste Brahmins avoided undertaking sea trips, as they considered the European merchants as untouchable.[4]
Contents
[hide]

1 History o 1.1 Caste and social status o 1.2 Reforms o 1.3 British rule 2 Modern status of the caste system 3 Caste systems among non-Hindus 4 Caste-related violence 5 Caste politics 6 Criticism o 6.1 Historical criticism o 6.2 Contemporary criticism 6.2.1 Caste and race 7 Genetic analysis 8 In popular culture 9 See also 10 Notes 11 References 12 Further reading 13 External links

History
Main article: History of the Indian caste system There is no universally accepted theory about the origins of the Indian caste system. The Indian classes and Iranian classes ("pistras") show similarity,[5] wherein the priests are Brahmins, the warriors are Kshatriya, the merchants are Vaishya, and the artisans are Shudras.[6][7]

Nair soldiers attending the King of Cochin: A 16th Century European portrait.

From the Bhakti school, the view is that the four divisions were originally created by Krishna. "According to the three modes of material nature and the work associated with them, the four divisions of human society were created."[8] Criticisms of these understandings of the caste system point out that Varna itself means a complexion, and these Varnas are nothing more than a social classification based on the activities that the individual is involved in. Restrictions to performing religious rites were more related to the profession rather than the caste in which the person is born. i.e., an individual born in a Brahmin family involved in sweeping houses would be considered a Shudra, even though a Brahmin by birth.[citation needed] Such an individual would have to go through a 'shuddhikaran' (purification), a bath in the Ganges or an equivalent procedure before being eligible to enter a temple.[citation needed] There are instances in the Hindu religious tales illustrating birth not determining religious restrictions (Shabri, Valmiki, and others).[citation needed] However, there are

also instances showing birth determining religious restrictions (Shambuka, Ekalavya, and others).

Caste and social status

Traditionally, in north Indian society, the political power usually lay with the Kshatriyas, the economic power with the Vaishyas and Shudras, while the Brahmins, as custodians and interpreters of Dharma, enjoyed much prestige and were given many advantages by society, even though they were economically poor. Practising Brahmins, were in fact prohibited from owning wealth. [9] Fa Xian, a Buddhist pilgrim from China, visited India around 400 AD. "Only the lot of the Chandals he found unenviable; outcastes by reason of their degrading work as disposers of dead, they were universally shunned... But no other section of the population were notably disadvantaged, no other caste distinctions attracted comment from the Chinese pilgrim, and no oppressive caste 'system' drew forth his surprised censure."[10] In this period kings of Sudra and Brahmin origin were as common as those of Kshatriya Varna and caste system was not wholly prohibitive and repressive.[11]

A page from the manuscript Seventy-two Specimens of Castes in India, which consists of 72 full-color hand-painted images of men and women of the various castes and religious and ethnic groups found in Madurai, India in 1837.[12]

The castes did not constitute a rigid description of the occupation or the social status of a group. Since British society was divided by class, the British attempted to equate the Indian caste system to their own social

class system.[citation needed] They saw caste as an indicator of occupation, social standing, and intellectual ability.[13] Intentionally or unintentionally, the caste system became more rigid during the British Raj, when the British started to enumerate castes during the ten-year census and codified the system under their rule.[citation needed] The Harijans, the people outside the caste system, had the lowest social status. The Harijans, earlier referred to as untouchables by some, worked in what were seen as unhealthy, unpleasant or polluting jobs. In the past, the Harijans suffered from social segregation and restrictions, in addition to extreme poverty. They were not allowed temple worship with others, nor water from the same sources. Persons of higher castes would not interact with them. If somehow a member of a higher caste came into physical or social contact with an untouchable, the member of the higher caste was defiled and had to bathe thoroughly to purge him or herself of the impurity. Social discrimination developed even among the Harijans; sub-castes among Harijans, such as the dhobi and nai, would not interact with lower-order Bhangis, who were described as "outcastes even among outcastes." Sociologists have commented on the historical advantages offered by a rigid social structure as well as its drawbacks. While caste is now seen as anachronistic, in its original form the caste system served as an instrument of order in a society where mutual consent rather than compulsion ruled;[14] where the ritual rights and the economic obligations of members of one caste or sub-caste were strictly circumscribed in relation to those of any other caste or sub-caste; where one was born into one's caste and retained one's station in society for life; where merit was inherited, where equality existed within the caste, but inter-caste relations were dynamic often unequal and hierarchical. A well-defined system of mutual interdependence through a division of labour created security within a community.[14][15] In addition, the division of labour on the basis of ethnicity allowed immigrants and foreigners to quickly integrate into their own caste niches.[16]

The caste system played an influential role in shaping economic activities,[17] where it functioned much like medieval European guilds, ensuring the division of labour, providing for the training of apprentices, development and protection of intellectual property and, in some cases, allowing manufacturers to achieve narrow specialisation and global monopoly. For instance, producing each variety of cloth was the specialty of a particular sub-caste, but the weavers of Dhaka produced the renowned muslin that was in demand internationally. It has been suggested that the majority of people tend to be comfortable in stratified endogamous groups, as they have always been, since ancient times.[18][not in citation given (See discussion.)]

Seventy-two Specimens of Castes in India, 1837.

Before the British use of Varna categories for enumerating and ranking the Jatis in the decennial census, the relative ranking of the Jatis and castes was fluid and differed from one place to another, based on their political and economic power.[19] Sociologists such as Bernard Buber and Marriott McKim 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 processual, empirical and contextual stratification. Other sociologists such as Y.B. Damle have applied theoretical models to explain mobility and flexibility in the caste system in India.[20] 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. Flexibility in caste laws permitted very low-

caste religious clerics such as Valmiki to compose the Ramayana, which became a central work of Hindu scripture. There is also precedent of certain Shudra families within the temples of the Sri Vaishnava sect in South India elevating their caste.[20] The following is a list of changes in varna cited in Hindu texts:

Manu eldest son [Priyavrata] became king, a Kshatriya. Out of his ten sons, seven became kings while three became Brahman. Their names were Mahavira, Kavi and Savana. (Ref bhagwat puran chap.5) Kavash Ailush was born to a Sudra and attained the varna of a Rishi. He became mantra-drashta to numerous Vedic mantras in Rig-Veda 10th Mandal. Jabalas son [Satyakama] born from unknown father became Rishi by his qualities. [Matanga] became a Rishi after his birth in low Varna.

According to some psychologists, mobility across broad caste lines may have been "minimal", though sub-castes (jatis) may have changed their social status over the generations by fission, re-location, and adoption of new rituals.[21]

Seventy-two Specimens of Castes in India, 1837.

Sociologist M. N. Srinivas has also debated the question of rigidity in caste. In an ethnographic study of the Coorgs of Karnataka, he observed considerable flexibility and mobility in their caste hierarchies.[22][23] He asserts that the caste system is far from rigid in which the position of

each component caste is fixed for all time; instead, movement has always been possible, especially in the middle regions of the hierarchy. It was always possible for groups born into a lower caste to "rise to a higher position by adopting vegetarianism and teetotalism," i.e., adopt the customs of the higher castes. While theoretically "forbidden," the process was not uncommon in practice. The concept of sanskritization (the adoption of upper-caste norms by the lower castes) addressed the complexity and fluidity of caste relations. The fact that many of the dynasties were of obscure origin suggests some social mobility: A person of any caste, having once acquired political power, could also acquire a genealogy connecting him with the traditional lineages and conferring Kshatriya status. A number of new castes, such as the Kayasthas (scribes) and Khatris (traders), are mentioned in the sources of this period. According to the Brahmanic sources, they originated from intercaste marriages, but this is clearly an attempt at rationalizing their rank in the hierarchy. Khatri appears to be unquestionably a Prakritisedform of the Sanskrit Kshatriya.[24] Many of these new castes played a major role in society. The hierarchy of castes did not have a uniform distribution throughout the country.[25]

Reforms

Gandhi collecting money for Dalits, 1930s.

There have been challenges to the caste system from the time of Buddha,[26] Mahavira and Makkhali Gosala. Opposition to the system of vara is regularly asserted in the Yoga Upaniad-s and is a constant feature of Cna-cra tantrism, a Chinese-derived movement in Asom; both date to the medieval era. TheNtha system, which was founded by

Matsya-indra Ntha and Go-raka Ntha in the same era and spread throughout India, has likewise been consistently opposed to the system of varna. Many Bhakti period saints rejected the caste discriminations and accepted all castes , including untouchables, into their fold. During the British Raj, this sentiment gathered steam, and many Hindu reform movements such as Brahmo Samaj and Arya Samaj renounced castebased discrimination. The inclusion of so-called untouchables (Many untouchables converted to Buddhism) into the mainstream was argued for by many social reformers (see Historical criticism, below). Mahatma Gandhi called them "Harijans" (children of God) although that term is now considered patronizing and the term Dalit (downtrodden) is the more commonly used. Gandhi's contribution toward the emancipation of the untouchables is still debated, especially in the commentary of his contemporary Dr. B.R. Ambedkar, an untouchable who frequently saw Gandhi's activities as detrimental to the cause of upliftment of his people.[citation needed] In the south, Periyar E.V. Ramasamy had significantly contributed to social and caste reforms. The practice of untouchability was formally outlawed by the Constitution of India in 1950, and has declined significantly since then, to the point of a society allowing former untouchables to take high political office, like former President K. R. Narayanan, who took office in 1997,[27] and former Chief Justice K. G. Balakrishnan.[28]

British rule
The fluidity of the caste system was affected by the arrival of the British. Prior to that, the relative ranking of castes differed from one place to another.[19] The castes did not constitute a rigid description of the occupation or the social status of a group.[citation needed] The British attempted to equate the Indian caste system to their own class system, viewing caste as an indicator of occupation, social standing, and intellectual ability.[13] During the initial days of the British East India

Company's rule, caste differences and customs were accepted, if not encouraged,[29] but the British law courts disagreed with the discrimination against the lower castes. However, British policies of divide and rule as well as enumeration of the population into rigid categories during the 10 year census contributed towards the hardening of caste identities.[30]

Modern status of the caste system

**NFHS Survey estimated only Hindu OBC population. Total OBC population derived by assuming Muslim OBC population in same proportion as Hindu OBC population)

The massive 2006 Indian anti-reservation protests by higher-caste Hindus

The caste system is still socially relevant in India, even when the topic is avoided by general rhetoric. Caste has become (seeCaste politics in India) an important factor in the politics of rural India, although elections

in the first decade of the 21st century seem to have diminished a hold that was very much evident in the previous few decades. The Government of India has officially documented castes and subcastes, primarily to determine those deserving reservation(positive discrimination in education and jobs) through the census. The Indian reservation system, though limited in scope, relies entirely on quotas. The Government lists consist of Scheduled Castes, Scheduled Tribes and Other Backward Classes: Scheduled castes (SC) Scheduled castes generally consist of "Dalit". The present population is 16% of the total population of India (around 160 million). For example, the Delhi state has 49 castes listed as SC.[31] Scheduled tribes (ST) Scheduled tribes generally consist of tribal groups. The present population is 7% of the total population of India i.e. around 70 million. Other Backward Classes (OBC) The Mandal Commission covered more than 3000 castes under OBC Category, regardless of their affluence or economic status and stated that OBCs form around 52% of the Indian population. However, the National Sample Survey puts the figure at 32%.[32] There is substantial debate over the exact number of OBCs in India; it is generally estimated to be sizable, but many believe that it is lower than the figures quoted by either the Mandal Commission or the National Sample Survey.[33] The caste-based reservations in India have led to widespread protests, such as the 2006 Indian anti-reservation protests, with many complaining of reverse discrimination against the forward castes (the castes that do not qualify for the reservation). The government is carrying out caste census for 2011.[34] It will help in verifying the claims and counterclaims by various sections of the society about their actual numbers. It would also help the government to re-examine and even undo some of the policies which were formed in haste like Mandal

commission and bring more objectivity to the policies with contemporary realities.[35] Others believe that there is actually no social stigma at all associated with belonging to abackward caste, and that because of the huge constitutional incentives, in the form of educational and job reservations, a large number of people will falsely declare themselves to be from a backward caste, to avail of the benefits. This will not only result in a marked inflation of the backward castes numbers, but also lead to enormous administrative and judicial resources being devoted to social unrest and litigation, if such dubious caste declarations are challenged.[citation needed]

Caste systems among non-Hindus

Main articles: Caste system among South Asian Muslims and Caste system among Indian Christians Christians In some parts of India, Christians are stratified by sect, location, and the castes of their predecessors,[36] usually in reference to upper class Syrian Malabar Nasranis. Christians in Kerala are divided into several communities, including Syrian Christians and the so-called "Latin" or "New Rite" Christians. Kerala Syrian Christians derive status within the caste system from the tradition that they are converted High caste Hindus such as Namboodiris, Nairs and Jews (Israelites), who were evangelized by St. Thomas.[37] Writers Arundhati Roy and Anand Kurian have written personal accounts of the caste system at work in their community.[38][39][40][41][42] Syrian Christians, especially Knanaya Christians, tend to be endogamous and not intermarry with other Christian castes.[38] This is because they wish to preserve their Jewish heritage.

The Latin Rite Christians were among the scheduled castes in the coastal belt of Kerala, where fishing was the primary occupation. They were actively converted by missionaries in the 16th and 19th centuries. These missionary activities were carried out by Western Latin Rite missionaries who did not understand the significance of the caste system in India; none of the Syrian churches had participated in such activities among the scheduled castes of India because they were aware of the prejudices of the caste system.[citation needed] The government of India later granted this group OBC status. Very rarely are there intermarriages between Syrian Christians and Latin Rite Christians. Anthropologists have noted that the caste hierarchy among Christians in Kerala is much more polarized than the Hindu practices in the surrounding areas, due to a lack of jatis. Also, the caste status is kept even if the sect allegiance is switched (i.e. from Syrian Catholic to Syrian Orthodox).[43] Goa In the Indian state of Goa, mass conversions were carried out by Portuguese Latin missionaries from the 16th century onwards. The Hindu converts retained their caste practices. The continued maintenance of the caste system among the Christians in Goa is attributed to the nature of mass conversions of entire villages, as a result of which existing social stratification was not affected. The Portuguese colonists, even during the Goan Inquisition, did not do anything to change the caste system. Thus, the original Hindu Brahmins in Goa now became Christian Bamonns and the Kshatriyabecame Christian noblemen called Chardos. The Christian clergy became almost exclusively Bamon. Vaishyas who converted to Christianity became Gauddos, and Shudras became Sudirs. Finally, the Dalits or "Untouchables" who converted to

Christianity became Maharas and Chamars, the latter an appellation of the anti-Dalit ethnic slur Chamaar. Muslims Despite Islam's clear prohibitions against a caste-like system, units of social stratification have developed among Muslims in some parts of South Asia.[44][45] Sources indicate that the castes among Muslims developed as the result of close contact with Hindu culture and Hindu converts to Islam.[44][45][46][47] The Sachar Committee's report commissioned by the government of India and released in 2006 documents the continued stratification in Muslim society, though stratification is not as rigid as the Hindu system, nor is it condoned by Islam. Among Muslims, those who are referred to as Ashrafs are presumed to have a superior status derived from their foreign Arab ancestry,[48][49] while the Ajlafs are assumed to be converts from Hinduism, and have a lower status. However, this may be more accurately described as ethnocentrism, since no prohibitions or rules are imposed on Aljafs, or their mingling with Ashrafs. In addition, the Arzal caste among Muslims was regarded by anti-caste activists like Ambedkar as the equivalent of untouchables, due to their low socioeconomic status.[50][51] In the Bengal region of India, some Muslims stratify their society according to 'Quoms,' though this is a description of their menial labour, and is not a rigid strata of society in strictly the same manner as a caste.[52] While many scholars have asserted that the Muslim "castes" are not as acute in their discrimination as those of the Hindus,[47][53] some like Ambedkar argued that the social evils in Sub-continental Muslim society were "worse than those seen in Hindu society", which maybe due to the influence of Hindu society in which they dwell.[50][51] Sikh

The Sikh Gurus criticized the hierarchy of the caste system. While some castes were widely perceived as being better or higher than others, they preached that all sections of society were valuable and that merit and hard-work were essential aspects of life. In the Shiromani Gurdwara Prabandhak Committee, out of 140 seats, 20 are reserved for low caste Sikhs. However, the quota system has attracted much criticism due to the lack of meritocracy, since merit is considered the single most important component of winning a seat.[54] Buddhists The Buddha specifically denounced the caste system and there was no practice of caste amongst his immediate followers. So the rest of this section has a questionable status. The Buddhists also had a caste system. In Sri Lanka, the Rodis might have been outcast by the Sri Lankan Buddhists due to the absence of ahimsa (non-violence), a central tenet of Buddhism, among their beliefs. The writer Raghavan notes, "That a form of worship in which human offerings formed the essential ritual would have been anathema to the Buddhist way of life goes without saying; and it needs no stretch of imagination that any class of people in whom the cult prevailed or survived even in an attenuated form would have been pronounced by the sangha (i.e. the Buddhist clergy) as exiles from the social order." Savarkar believed that the status of the backward castes (e.g. Chamar) that performed nonviolence[clarification needed] only worsened.[55] When Ywan Chwang traveled to South India after the period of the Chalukyan Empire, he noticed that the caste system had existed among the Buddhists and Jains.[56] Jains Jains also had castes in places such as Bihar. For example, in the village of Bundela, there were several "jaats" (groups) amongst the Jains. A person of one "jaat" cannot intermingle

with a Jain or another "jaat". They also could not eat with the members of other "jaats".[57] Baha'i The Baha'i Faith has grown to prominence in India, since its philosophy of the unity of humanity attracted many of the lower castes.[58]

Caste-related violence
Main article: Caste-related violence in India Independent India has witnessed a considerable amount of violence and hate crimes motivated by caste. According to a UN report, approximately 110,000 cases of violent acts committed againstDalits were reported in 2005.[59] Various incidents of violence against Dalits such as Kunbis Kherlanji Massacre and Jats Mirchpur killings in 2010, have been reported from many parts of India. Many violent protests by Dalits, such as the 2006 Dalit protests in Maharashtra, have also been reported. An exception to the norm is the Ranvir Sena, a castesupremacist fringe paramilitary group based in Bihar, which committed violent acts against Dalits. Phoolan Devi, who belonged to the Mallah lower caste, was mistreated and raped by upper-caste Thakurs at a young age. She became a bandit and carried out violent robberies against upper-caste people. In 1981, her gang massacred twenty-two Thakurs, most of whom were not involved in her kidnapping or rape. Later, after an amnesty scheme, she became a politician and Member of Parliament.

Caste politics
Main article: Caste politics in India

B. R. Ambedkar and Jawaharlal Nehru had radically different approaches to caste, especially concerning constitutional politics and the status of untouchables.[60] Since the 1980s, caste has become a major issue in the politics of India.[60] The Mandal Commission was established in 1979 to "identify the socially or educationally backward" and to consider the question of seat reservations and quotas for people to redress castediscrimination.[61] In 1980, the commission's report affirmed the affirmative action practice under Indian law, whereby additional members of lower castes - the other backward classes - were given exclusive access to another 27 percent of government jobs and slots in public universities, in addition to the 23 percent already reserved for the Dalits and Tribals. When V. P. Singh's administration tried to implement the recommendations of the Mandal Commission in 1989, massive protests were held in the country. Many alleged that the politicians were trying to cash in on caste-based reservations for purely pragmatic electoral purposes. Many political parties in India have openly indulged in castebased votebank politics. Parties such as Bahujan Samaj Party (BSP), the Samajwadi Party and the Janata Dal claim that they are representing the backward castes, and rely on OBC support, often in alliance with Dalit and Muslim support, to win elections.[62] Remarkably, in what is called a landmark election in the history of India's most populated state of Uttar Pradesh,[by whom?] the Bahujan Samaj Party was able to garner a majority in the state assembly elections with the support of the high caste Brahmin community.

Criticism
There has been criticism of the caste system from both within and outside of India.[63] Criticism of the Caste system in Hindu society came both from the Hindu fold and without.

Historical criticism
Both Buddha and Mahavira preached people to break the bonds of the caste system, and severely criticised untouchability, that was prevalent throughout the society. Many bhakti period saints, including Meerabai, Guru Nanak, Kabir, Chaitanya, Dnyaneshwar, Eknath, Subramanya Bharathi, Ramanujan and Tukaram, rejected all caste-based discrimination and accepted disciples from all the castes. Many Hindu reformers such as Swami Vivekananda believe that there is no place for the caste system in Hinduism. The 15th century saint Ramananda accepted all castes, including untouchables, into his fold. Most of these saints subscribed to the Bhakti movements in Hinduism during the medieval period that rejected casteism. Nandanar, a low-caste Hindu cleric, also rejected casteism and accepted Dalits.[64] Some other movements in Hinduism have also welcomed lower-castes into their fold, the earliest being the Bhakti movements of the medieval period. Dalit politics involved many reform movements; these arose primarily as a reaction to the advent of Christian missionaries in India and their attempts to convert Dalits, who were attracted to the prospect of escaping the caste system.

Untouchables of Malabar, Kerala (1906)

In the 19th Century, the Brahmo Samaj under Raja Ram Mohan Roy actively campaigned against untouchability and casteism. The Arya Samaj founded bySwami Dayanand also

renounced discrimination against Dalits. Sri Ramakrishna Paramahamsa and his disciple Swami Vivekananda founded theRamakrishna Mission that participated in the emancipation of Dalits. Upper-caste Hindus such as Mannathu Padmanabhan participated in movements to abolish untouchability against Dalits; Padmanabhan opened his family temple to Dalits for worship. Narayana Guru, a pious Hindu and an authority on theVedas, also criticized casteism and campaigned for the rights of lower-caste Hindus within the context of Hinduism. The first upper-caste temple to openly welcome Dalits into their fold was the Sri Padmanabhaswamy temple in Thiruvananthapuram, erstwhile Travancore in the year 1936; the move was spearheaded by social reformer Ayyankali. In 1936, the Maharaja of Travancore proclaimed that "outcastes should not be denied the consolations and the solace of the Hindu faith". Even today, the Sri Padmanabhaswamy temple that first welcomed Dalits in the state of Kerala is revered by the Dalit Hindu community. The caste system has also been criticized by many Indian social reformers. Some reformers, such as Jyotirao Phule and Iyothee Thass, argued that the lower caste people were the original inhabitants of India, who had been conquered in the ancient past by "Brahmin invaders." Mahatma Gandhi coined the term Harijan, a euphemistic word for untouchable, literally meaning Sons of God. B. R. Ambedkar, born in Hindu Dalit community, was a heavy critic of the caste system. He pioneered the Dalit Buddhist movement in India, and asked his followers to leave Hinduism, and convert to Buddhism. India's first Prime Minister, Jawaharlal Nehru, based on his own relationship with Dalit reformer.Ambedkar, supported the eradication of untouchability for the benefit of the Dalit community.

Contemporary criticism
Organizations such as the Rashtriya Swayamsevak Sangh have actively criticized the caste system.[65] Some activists consider the caste system a form of racial discrimination.[66] At the United Nations Conference Against Racism in Durban, South Africa in March 2001, participants condemned discrimination based on the caste system and tried to pass a resolution declaring caste as a basis for segregation and oppression a form of apartheid. However, no formal resolution was passed.[67]

Threshing/winnowing people in a Dalitvillage near Madurai, Tamil Nadu, India.

The alleged maltreatment of Dalits in India has been described by some authors as "India's hidden apartheid".[68][69] Critics of the accusations point to substantial improvements in the position of Dalits in post-independence India, consequent to the strict implementation of the rights and privileges enshrined in the Constitution of India, as implemented by the Protection of Civil rights Act, 1955.[70] They also note that India has had a Dalit president, K.R. Narayanan, and argue that the practise had disappeared in urban public life.[71] According to William A. Haviland, however: Although India's national constitution of 1950 sought to abolish caste discrimination and the practice of untouchability, the caste system remains deeply entrenched in Hindu culture and is still widespread throughout southern Asia, especially in rural India. In what has been called India's "hidden apartheid", entire

villages in many Indian states remain completely segregated by caste. Representing about 15 percent of India's populationor some 160 million peoplethe widely scattered Dalits endure near complete social isolation, humiliation, and discrimination based exclusively on their birth status. Even a Dalit's shadow is believed to pollute the upper classes. They may not cross the line dividing their part of the village from that occupied by higher castes, drink water from public wells, or visit the same temples as the higher castes. Dalit children are still often made to sit in the back of classrooms.[72] Sociologists Kevin Reilly, Stephen Kaufman and Angela Bodino, while critical of casteism, conclude that modern India does not practice apartheid since there is no state-sanctioned discrimination.[73]They write that casteism in India is presently "not apartheid. In fact, untouchables, as well as tribal people and members of the lowest castes in India benefit from broad affirmative action programmes and are enjoying greater political power." The Constitution of India places special emphasis on outlawing caste discrimination, especially the practice of untouchability.[74]

Caste and race

Allegations that caste amounts to race were addressed and rejected by B.R. Ambedkar, an advocate for Dalit rights and critic of untouchability. He wrote that "The Brahmin of Punjab is racially of the same stock as the Chamar of Punjab. The Caste system does not demarcate racial division. The Caste system is a social division of people of the same race",[75] Such allegations have also been rejected by Indian sociologists such as Andre Bteille, who writes that treating caste as a form of racism is "politically mischievous" and worse, "scientifically nonsensical" since there is no discernible difference in the racial characteristics between Brahmins and Scheduled Castes. He states, "Every social group cannot be regarded as

a race simply because we want to protect it against prejudice and discrimination".[76] The Indian government also rejects the claims of equivalency between caste and racial discrimination, pointing out that the caste issues are essentially intra-racial and intra-cultural. Indian Attorney General Soli Sorabjee insisted that "[t]he only reason India wants caste discrimination kept off the agenda is that it will distract participants from the main topic: racism. Caste discrimination in India is undeniable but caste and race are entirely distinct".[66] Many scholars dispute the claim that casteism is akin to racism. Sociologist M. N. Srinivas has debated the question of rigidity in caste.[22][23] Others have applied theoretical models to explain mobility and flexibility in the caste system in India.[20] 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. In her book Democracy and Authoritarianism in South Asia, Pakistani-American sociologist Ayesha Jalal writes, "As for Hinduism, the hierarchical principles of the Brahmanical social order have always been contested from within Hindu society, suggesting that equality has been and continues to be both valued and practiced."[77] In India, some observers have concluded that the caste system must be viewed as a system of exploitation of poor low-ranking groups by more prosperous high-ranking groups.[78] In many parts of India, land is largely held by high-ranking property owners of the dominant castes, including the politically privileged other backward classes (OBCs), who economically exploit low-ranking landless labourers and poor artisans.[citation
needed]

Matt Cherry claims[weasel words] that karma underpins the caste system, which traditionally determines the position and role of every member of Hindu society. Caste determines an individual's place in society, the work he or she may carry out, and who he or she may marry and meet. He states that Hindus believe that the karma of previous life will determine the caste an individual will be (re)born into.[79] Also see Karma in Hinduism. On 29 March 2007, the Supreme Court of India, as an interim measure, stayed the law providing for 27% reservation for Other Backward Classes in educational institutions. This was done in response to a public interest litigation Ashoka Kumar Thakur vs. Union of India. The Court held that the 1931 census could not be a determinative factor for identifying the OBCs for the purpose of providing reservation. The court also observed, "Reservation cannot be permanent and appear to perpetuate backwardness".[80] However, the Supreme Court later upheld the reservation.[81]

Genetic analysis
There have been several studies examining caste members as discrete populations, examining the hypothesis that their ancestors have different origins. A 200203 study by T. Kivisild et al. concluded that the "Indian tribal and caste populations derive largely from the same genetic heritage of Pleistocene southern and western Asians and have received limited gene flow from external regions since the Holocene."[82] Some studies point to the various Indian caste groups having similar genetic origins[83] and having negligible genetic input from outside south Asia.[83] Because the Indian samples for this study[clarification needed] were taken from a single geographical area, it remains to be investigated whether its findings can be safely generalized.[84]

An earlier 1995 study by Joanna L. Mountain et al. of Stanford University had concluded that there was "no clear separation into three genetically distinct groups along caste lines", although "an inferred tree revealed some clustering according to caste affiliation".[85] A 2006 study by Ismail Thanseem et al. of Centre for Cellular and Molecular Biology (India) concluded that the "lower caste groups might have originated with the hierarchical divisions that arose within the tribal groups with the spread of Neolithic agriculturalists, much earlier than the arrival of Aryan speakers", and "the Indo-Europeans established themselves as upper castes among this already developed caste-like class structure within the tribes."[86] The study indicated that the Indian caste system may have its roots long before the arrival of the Indo-Aryans; a rudimentary version of the caste system may have emerged with the shift towards cultivation and settlements, and the divisions may have become more well-defined and intensified with the arrival of Indo-Aryans.[87] A 2001 study (published in Genome Research) by researchers from India, Europe, and the U.S. found that "Analysis of these data demonstrated that the upper castes have a higher affinity to Europeans than to Asians, and the upper castes are significantly more similar to Europeans than are the lower castes" [88] In other words, members of higher castes are more closely related to Europeans than are the lower castes.[89][90] According to the The Indian Genome Variation Consortium (2005),[91] the population of the subcontinent can be divided into four morphological types: Caucasoids in the north, Mongoloids in the northeast, Australoids in the south and Negritos largely restricted to the Andaman Islands; however, these groups tend to overlap because of admixture. The majority of genetic differences among Indians appears to be distributed along caste lines, rather than along ethnic lines,

although genetic differences do exist between predominantly Indo-European-speaking northern and predominantly Dravidian-speaking southern Indian populations, as was also observed by Reich in a recent 2009 study.[92] In 2008, the Indian Genome Variation Consortium produced another study, this time emphasizing the significant genetic differentiation which exists between Dravidian-speaking, IndoEuropean-speaking, Tibeto-Burman-speaking and AustroAsiatic-speaking populations. The researchers write: "Thus, although there are no clear geographical grouping of populations, ethnicity (tribal/nontribal) and language seem to be the major determinants of genetic affinities between the populations of India. This is concordant with an earlier nding based on allele frequencies at blood group, serum protein and enzyme loci (Piazza et al. 1980)." The authors further observe that "it is contended that the Dravidian speakers, now geographically conned to southern India, were more widespread throughout India prior to the arrival of the Indo European speakers (Thapar 1966). They, possibly after a period of social and genetic admixture with the Indo Europeans, retreated to southern India, a hypothesis that has been supported by mitochondrial DNA analyses (Basu et al. 2003). Our results showing genetic heterogeneity among the Dravidian speakers further supports the above hypothesis. The IndoEuropean speakers also exhibit a similar or higher degree of genetic heterogeneity possibly because of different extents of admixture with the indigenous populations over different time periods after their entry into India. It is surprising that in spite of such a high levels of admixtures, the contemporary ethnic groups of India still exhibit high levels of genetic differentiation and substructuring."[93] A 2009 genetic study published by David Reich et al. analyzed half a million genetic markers across the genomes of 132

individuals from 25 ethnic groups from 13 states in India across multiple caste groups. This 2009 study, based on the the presupposition that the modern Indian population was descended from two ancient lineages, Ancestral North Indians (ANI), who are most related genetically to Central and West Eurasian populations, and Ancestral South Indians (ASI), who are most related to the Negritos of the Andaman islands, concluded that: "By introducing methods that can estimate ancestry without accurate ancestral populations, we show that ANI ancestry ranges from 39-71% in India, and is higher in traditionally upper caste and Indo-European speakers." The study authors further note that: "ANI ancestry is significantly higher in Indo-European than Dravidian speakers (P=0.013 by a 1-sided test), suggesting that the ancestral ASI may have spoken a Dravidian language before mixing with the ANI. We also find significantly more ANI ancestry in traditionally upper than lower or middle caste groups (P=0.0025), and find that traditional caste level is significantly correlated to ANI ancestry even after controlling for language (P=0.0048), suggesting a relationship between the history of caste formation in India and ANI-ASI mixture."[94] Genetic variations with phenotypic effects are seen between castes. For example, many members of the Arya Vaisya Chettiyar clan are fatally allergic to some anaesthetics such as Suxamethonium, also known as Scoline.[95]

In popular culture
Mulk Raj Anand's debut novel, Untouchable (1935) based on the theme of untouchability. Hindi film, Achhoot Kanya (Untouchable Maiden, 1936) starring Ashok Kumar and Devika Rani was an early reformist film. The debut novel of Arundhati Roy, The God of Small Things (1997) also has themes surrounding the caste system. The novel became

controversial over a scene in which an untouchable and a touchable have an affair with eachother, despite the fact that the novel also features incest and molestation of a young child.[96]

List of Indian castes

A list of Indian castes:

Brahmin Or Aiyar

Aruvela Niyogi Brahmins Maharashtrian Smartha (Advaitic) Brahmins

Shrimali Brahmins Audichya Brahmins Smartha or Advaitic Brahmins South Indian Smartha (Advaitic) Brahmins

Karhade Deshastha Konkanastha or Chitpavan Maharashtrian Devrukhe Brahmins Sarola Brahmins Hatwal Saraswat Brahmins Gaud Saraswat Brahmins Chitrapur Saraswat Brahmins Daivadnya Sri Vaishnava or Sri Sampradaya Iyengar or Vishishtadvaitic Brahmins Vadagalai Tengalai Hebbar Mysore Mandyam Madhva or Dvaitic Brahmins Madhva Deshasta Shivalli Madhwa Brahmin

Vaidiki Brahmins Vaidiki Kasalanadu Vaidiki Mulukanadu Vaidiki Velanadu Vaidiki Veginadu Vaidiki Telanganya Namboothiri Badaganadu Hoysala Karnataka Sthanika Brahmins Havyaka Shivalli Smartha Brahmins Koti Brahmin Babboor Kamme Assamese Brahmins Kamrupi Brahmins Ambalavasi Brahmins

Madhva Kannada Brahmins Telugu Madhwa Brahmin Anavil Brahmin Bhumihar Brahmin Tyagi Brahmin Audichya Brahmin Maithil Brahmin Bengali Brahmin Bengali Vaid Brahmin Kanyakubja Brahmin Shivalli Brahmins

Slathia Kamboj | Kambojas | Kamboh Khash | Khasas Pahlav Yadavs | Yadavas Ahluwalia | Walia | Paul | Kalal Arain Arora

Gera

Arya Vysyas Awan Bahi Balija Naidu Boyar caste

Mukkolathur

Kallar Servai Thevar Maravar Pillai Thodaiman Kongu Vellalar

Boyar/Boya/Boyan Boya Naidu/Boya Nayak Talwar Boya/Taliari Boya/Talari Boya Nayaka Boya Palegar/Boya Palaigarar

Vanniyar

Bania

Padayatchi Gounder Pallar Mudalayar Nadar

Agarwal Barnwal Garg[disambiguation needed Gupta Bhurji / Bharbhunja (Hindu)/Bhojwal/Bhuj

]

Bhuiyar / Bhuyiar (Bhainyar Julaha, Kabir panthi, Kori, Koli)

Sahu Vaishya Mahuri Maheshwari

Mala Madiga Adi Karnataka Kshatriya or Rajputs Ahirs | Abhiras

Rajbhar Bahti Caste Baurias Bhandari Bhatia Billava Bunt

Dhangar

Dhobi Saini Ayyaraka Pathrulu

Chandraseniya Kayastha Prabhu Charan Chamar | Ravidasia Chambhar (Marathi cobbler caste) Chettiar Chhimba Chuhra Dalit (outcaste) Devendrar Dhangar Ediga Araya Ezhava Goud GangaPutra Irani Jambavas Jats jamwal Kapu (caste) Kalal Konar Koiry Kharwar(kharagvanshi kshatriya) Khangar(Arkawanshi kshatriya) Kumhar | Prajapati Kumbhar Marathi potter caste Kurmi | Kanbi | Kumbi | Kunbi | Kudumbis Kurni[disambiguation needed Kamma (caste) Kir/keer Kayastha Khatris | Mahajan | Lala | Shahs(jaggi)
]

Rajus

Kuravar Kori | Koli (Bhuiyar, Kabir Panthi, Hindu Julaha)

Kuruba Gowda | Kuruman | Kurumbar | Kurumar | kurumba | kurichan | kurumba gounder

Laheri/Lahiri Leva Patil Labana Lingayat Lohana Lohar Mahadiga Madiga Mogaveera Madar Maher Mahar, Meharaa,Taral, Dhegu-Megu Mang Mangali (Mangali/Nayee/Nayibrahmin/hajjam)

Garudi (Marathi snake charmer caste) Kolhati (Marathi caste) Mali (phul) (Marathi gardener caste) Maratha (Kshatriyas) Mazabhi Mers (Kshatriyas) Mistry Nadar caste Naidu Nai Nair Ontari Padmashali Parkavakulam

Rajputs Lonia / Lonia Rajput / Luni Lodhi Rajput / Lodha / Lodh

Parekh Prajapati (Kshatriya Kumhar) Sandip Sunil Prajapati Paravas or Bharathar or Fernandos Rais Reddiar Gavara Reddy Phool Mali Ror Maratha also known as Maratha Shivajyothi Sagar Sansi Sekhri Sengunthar Shettigar Sourashtra Somvanshi Kshatriya Pathare Prabhu Sonar (Marathi Goldsmith caste) Sonjhari (Marathi caste associated with collecting gold dust from river beds)

Teli Tili Satgope Tigala Twashta Kansar/Tambat Vaishya Valmiki Velama

Koppala Velama Padmanayaka Velama

Vishwakarma Kannada Vaishya Vokkaliga Yerukala Yadav Gangwar Gujjar (or Gurjaras) Gondhali Gadariya Kacher Uppara Uniyal (Brahmin jati of Garhwal)(Gotra: Kashyap and Bhardwaj)

Suryavanshi Aare Katika Suthar (carpenter caste in Rajasthan and Gujarat) / Sutar (Marathi carpenter caste)

Shimpi (Marathi tailor caste) Swakula Sali (Marathi weaver caste) Vada Balija Tarkhan Telaga Nayudu

Ghardhora Adi Dravida

Arunthathiyar Chakkili Paraiah

These are the Hindu castes, which form the root of Indian society. The Christian, Muslim and castes in other religions in India, are a result of the extension of the Hindu caste system into the society of the people of these religions even after conversion. An example of non-Hindu caste system, is the caste system in Kerala, among the Christians, which is considered to be more highly polarized than that of Hindus, due to the absence of jatis. Examples of endogamous ethno-religious castes among Christians, are the Syrian Malabar Nasranis, who are of Jewish origin, and the Latin-rite Catholics, who are a scheduled caste, i.e., a lower caste.

Scheduled castes and scheduled tribes

The Scheduled Castes (SCs), also known as the Dalit, and the Scheduled Tribes (STs) are two groupings of historically disadvantaged people that are given express recognition in the Constitution of India. During the period of British rule in the Indian sub-continent they were known as the Depressed Classes. The Scheduled Castes and Scheduled Tribes make up around 15% and 7.5% respectively of the population of India, or around 24% altogether, according to the 2001 Census.[1] The proportion of Scheduled Castes and Scheduled Tribes in the country's population has steadily risen since independence in 1947. The Constitution (Scheduled Castes) Order, 1950 lists 1,108 castes across 25 states in its First Schedule,[2] while the Constitution (Scheduled Tribes) Order, 1950 lists 744 tribes across 22 states in its First Schedule.[3] Since Independence, the Scheduled Castes have benefited by the "Reservation" policy. This policy was made an integral part of the Constitution by the efforts of Dr. Bhimrao Ambedkar, regarded as the father of the Indian constitution, who participated in Round Table Conferences and fought for the rights of the Depressed Classes. The Constitution lays down general principles for the policy of affirmative action for the SCs and STs.

Contents

1 History 2 Constitutional framework for safeguarding of interests

o

2.1 National commissions

2.1.1 History

3 Distribution 4 Scheduled Caste Sub-Plan 5 Prominent Personalities of SC/STs Community 6 See also 7 Notes 8 External links

History
From the 1850s these communities were loosely referred to as the "Depressed Classes". The early part of the 20th century saw a flurry of activity in the British Raj to assess the feasibility of responsible selfgovernment for India. The Morley-Minto Reforms Report, MontaguChelmsford Reforms Report, and the Simon Commission were some of the initiatives that happened in this context. One of the hotly

contested issues in the proposed reforms was the topic of reservation of seats for the "Depressed" Classes in provincial and central legislatures. In 1935 the British passed the Government of India Act 1935, designed to give Indian provinces greater self-rule and set up a national federal structure. Reservation of seats for the Depressed Classes was incorporated into the act, which came into force in 1937. The Act brought the term "Scheduled Castes" into use, and defined the group as including "such castes, races or tribes or parts of groups within castes, races or tribes, which appear to His Majesty in Council to correspond to the classes of persons formerly known as the 'Depressed Classes', as His Majesty in Council may prefer". This discretionary definition was clarified in The Government of India (Scheduled Castes) Order, 1936 which contained a list, or Schedule, of castes throughout the British administered provinces. After independence, the Constituent Assembly continued the prevailing definition of Scheduled Castes and Tribes, and gave (via articles 341, 342) the President of India and Governors of states responsibility to compile a full listing of castes and tribes, and also the power to edit it later as required. The actual complete listing of castes and tribes was made via two orders The Constitution (Scheduled Castes) Order, 1950,[4] and The Constitution (Scheduled Tribes) Order, 1950[5] respectively.

Constitutional framework for safeguarding of interests

The Constitution provides a framework with a three pronged strategy [6] to improve the situation of SCs and STs. 1. Protective Arrangements - Such measures as are required to enforce equality, to provide punitive measures for transgressions, to eliminate established practices that perpetuate inequities, etc. A number of laws were enacted to operationalize the provisions in the Constitution. Examples of such laws include The Untouchability Practices Act, 1955, Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989, The Employment of Manual scavengers and Construction of Dry Latrines (Prohibition) Act, 1993, etc. 2. Affirmative action - provide positive preferential treatment in allotment of jobs and access to higher education, as a means to accelerate the integration of the SCs and STs with mainstream society. Affirmative action is also popularly referred to as Reservation. 3. Development - Provide for resources and benefits to bridge the wide gap in social and economic condition between the SCs/STs and other communities.

National commissions
To effectively implement the various safeguards built into the Constitution and other legislations, the Constitution, under Articles 338 and 338A, provides for two statutory commissions - the National Commission for Scheduled Castes, and National Commission for Scheduled Tribes.

History
In the original Constitution, Article 338 provided for a Special Officer, called the Commissioner for SCs and STs, to have the responsibility of monitoring the effective implementation of various safeguards for SCs/STs in the Constitution as well as other related legislations and to report to the President. To enable efficient discharge of duties, 17 regional offices of the Commissioner were set up all over the country. In the meanwhile there was persistent representation for a replacement of the Commissioner with a multimember committee. It was proposed that the 48th Amendment to the Constitution be made to alter Article 338 to enable said proposal. While the amendment was being debated, the Ministry of Welfare issued an administrative decision to establish the Commission for SCs/STs as a multi-member committee to discharge the same functions as that of the Commissioner of SCs/STs. The first commission came into being in August 1978. The functions of the commission were modified in September 1987 to advise Government on broad policy issues and levels of development of SCs/STs. In 1990 that the Article 338 was amended to give birth to the statutory National Commission for SCs and STs via the Constitution (Sixty fifth Amendment) Bill, 1990.[7] The first Commission under the 65th Amendment was constituted in March 1992 replacing the Commissioner for Scheduled Castes and Scheduled Tribes and the Commission set up under the Ministry of Welfare's Resolution of 1989. In 2002, the Constitution was again amended to split the National Commission for Scheduled Castes and Scheduled Tribes into two separate commissions - the National Commission for Scheduled Castes and the National Commission for Scheduled Tribes.

Distribution
According to the 61st Round Survey of the NSSO, almost nine-tenths of Buddhists in India belonged to scheduled castes of the Constitution while one-third of Christians belonged to scheduled tribes. Major part of scheduled castes were Hindus by religion but belonged to castes and tribes having low population. The Sachar Committee report of 2006 also confirmed that members of scheduled castes and tribes of India are not exclusively adherents of Hinduism.
Scheduled Scheduled Caste Tribe

Religion

Buddhism

89.50%

7.40%

Christianity 9.00%

32.80%

Sikhism

17.0%

0.90%

Hinduism

22.20%

9.10%

Gond

15.90%

Jainism

2.60%

Islam

0.80%

0.50%

Scheduled Caste Sub-Plan

The strategy of Scheduled Castes Sub-Plan (SCSP) which was evolved in 1979 is one of the most important interventions through the planning process for social, economic and educational development of Scheduled Castes and for improvement in their working and living conditions. It is an umbrella strategy to ensure flow of targeted financial and physical benefits from all the general sectors of development for the benefit of Scheduled Castes. Under this strategy, population.[8] It entails targeted flow of funds and associated benefits from the annual plan of States / Union Territories (UTs) at least in proportion to the SC population i.e. 16 % in the total population of the country / the particular state. Presently, 27 States / UTs having sizeable SC populations are implementing Scheduled Castes Sub-Plan. Although the Scheduled Castes population, according to 2001 Census, was 16.66 crores constituting 16.23% of the total population of India, the allocations made through SCSP in recent years have been much lower than the population proportion. Table hereafter provides the details of total State Plan Outlay, flow to Scheduled Castes Sub-Plan (SCSP) as reported by the State / UT Governments for the last few years especially since the present UPA government is in power at the

20042005 108788.9 17656 2065.38 11.06 68.3 5591 20052006 136234.5 22111 16422.63 12.05 74.3 5688 20062007 152088 24684 21461.12 14.11 86.9 3223 2007-2008* 155013.2 25159 22939.99 14.80 91.2 2219

Information in respect of 14 States/UTs only and as on 31-12- 2007

Source: Network for Social Accountability (NSA) http://nsa.org.in

Prominent Personalities of SC/STs Community

Guru Ravidas,North Indian Sant mystic of the bhakti movement

K. R. Narayanan, tenth President of India H. D. Deve Gowda, former Prime Minister of India Babu Jagjivan Ram, former Deputy Prime Minister of India B. R. Ambedkar, jurist, political leader, writer, father of Indian Constitution K. G. Balakrishnan, former Chief Justice of India Sushilkumar Shinde, Current Cabinet Minister for Power Mayavati, Chief Minister of Uttar Pradesh. Birsa Munda, Indian independence advocate, tribal leader and folk hero Damodaram Sanjivayya (19211972) (First dalit Chief Minister of a state in India and first dalit President of Indian National Congress party)

Kanshi Ram, founder of Bahujan Samaj Party D.Raja, Member of Rajyasabha,National Secratory for Communist Party of India G. M. C. Balayogi, dalit speaker, Lok Sabha, Ajit Jogi, first chief minister of the state of Chhattisgarh, India Shibu Soren, current Chief Minister of Jharkhand state in India Meira Kumar, Indian politician and Member of Parliament, Speaker of Lok Sabha S. Ashok Kumar, Judge Madras High Court and High Court of Andhra Pradesh Ram Vilas Paswan, the president of the Lok Janshakti Party, political party Bangaru Laxman, former President of Bharatiya Janata Party (BJP) Lala Ram Ken, Member of Parliament (7th and 8th), India Mahendra Singh Dhoni, Indian cricketer Harbhajan Singh, Indian cricketer Vinod Kambli, Indian cricketer Vinoo Mankad, Indian cricketer, He played in 44 Tests for India Thol. Thirumavalavan, Member of Parliament, The founder president of Viduthalai Chiruthaikal Katchi, Tamilnadu

Ilaiyaraaja, a noted music director and composer, Ilaiyaraaja is also a instrumentalist, conductor, and a songwriter

E. Ponnuswamy, former M.O.S. Petroleum India. M.E.Loganathan, Municipal Commissioner, Government of Tamil Nadu. Damodar Raja Narasimha - Deputy Chief Minister of Andhra Pradesh Dr. J. Geeta Reddy - Leader of the House in the Legislative Assembly AP Amarjeet Bhagat MLA Sitapur Faguni Ram, Member of Parliament and Minister of State K. S. R. Murthy IAS, Former MP, Lok Sabha Prem Singh - MLA

Late Lahori Ram Economic Development Commissioner California State and Founder member Guru Ravidass Sikh Gurdwara ,Pittusburg

Ram Lakha Former Mayor of Coventry Sardar Lakhbir Singh First Sikh Mayor Of Luton Giani Ditt Singh Ji Founder of Singh Sabha Movement Dr. Baldev Singh Sher First Dalit (Ravidasia/Ramdasia Sikh) Medical Graduate from Glasgow in 1910 and son of Giani Ditt Singh Ji

Shaeed Baba Sangat Singh Ji Martyr in the Battle of Chamkaur Sahib Johnny Lever (Janumala John Prakasa Rao) - Famous Bollywood comedian, born in Vusullapalli near Kanigiri, Prakasm dt[clarification needed], AP[clarification needed].

Betha Sudhakar ("Pichha kottudu sudhakar") - Popular Comedian & Character Artist in Tollywood Lankapalli Bullayya(19181992), former VC Andhra University(196874); first dalit to become the Vice-Chancellor of a university in India

Late Shri Ram Ratan Ram Member of Parliament (1984-1989) Dr.M.Velusamy (1973) is well known Social Science Scholar from Tamil Nadu. First Dalit Scholar Who has awarded his PhD at Madras Institute of Development Studies (MIDS), Chennai. His thesis entitled on Indian Constitution and Dalit Welfare : A Study of Tamil Nadu, 1950-2005. Published books on topic related to Dalits Periyar Dravidian Politics in Tamil Nadu.

Jwala Prasad Kureel- MP of 6th Lok Sabha, Affiliated to Janata Party serving Ghatampur (UP) Lok Sabha Constituency

Arun Anand- Former Scholar BTech Mech, MBA IIT Delhi, Social Worker, Running NGO for Dalit and poor in bangalore

List of Scheduled Tribes in India

This is a full list of Scheduled Tribes in India, as recognised in India's Constitution; a total of 645 district tribes. The term "Scheduled Tribes" refers to specific indigenous peoples whose status is acknowledged to some formal degree by national legislation. A collective term in use locally to describe most of these peoples is "Upajati" (literally "clans/tribes/groups").

Contents

1 Andhra Pradesh 2 Arunachal Pradesh 3 Assam

o o

3.1 Autonomous Districts 3.2 Non-autonomous Assam districts

4 Bihar 5 Chhattisgarh 6 Goa 7 Gujarat 8 Himachal Pradesh 9 Jharkhand 10 Karnataka 11 Kerala 12 Madhya Pradesh 13 Maharashtra 14 Manipur 15 Meghalaya 16 Mizoram 17 Nagaland 18 Orissa 19 Rajasthan 20 Sikkim 21 Tamil Nadu 22 Tripura 23 Uttarakhand 24 West Bengal 25 See also 26 External links

Andhra Pradesh

1. Andh 2. Bagata 3. Bhil

4. Chenchu, Chenchwar 5. Gadabas 6. Gond Naikpod, Rajgond 7. Goudu (in the Agency tracts) 8. Hill Reddis 9. Jatapus 10. Kammara 11. Kattunayakan 12. Kolam, Mannervarlu 13. Konda Dhoras 14. Konda Kapus 15. Kondareddis 16. Kondhs, Kodi, Kodhu, Desaya Kondhs, Dongria Kondhs, Kuttiya Kondhs, Jhonda,Tikiria Kondhs, Yenity Kondhs

17. Kotia, Bentho Oriya, Bartika, Dhulia, Dulia, Holva, Paiko, Putiya, Sanrona, Sidhopaiko 18. Koya, Rajah, Rasha Koya, Lingadhari Koya (ordinary), Kottu Koya, Bhine Koya, Rajkoya 20. Malis (excluding Adilabad, Hyderabad, Karimnagar, Khammam, Mahbubnagar, Medak, Nalgonda, Nizamabad and Warangal districts)

21. Manna Dhora 22. Mukha Dhora, Nooka Dhora 23. Nayaks-bandaru (in the Agency tracts) 24. Pardhan 25. Porja, Parangiperja 26. Reddi Dhoras 27. Rona, Rena 28. Savaras, Kapu Savaras, Maliya Savaras, Khutto Savaras 29. Sugalis, Lambadis 30. Thoti (in Adilabad, Hyderabad, Karimnagar, Khammam, Mahbubnagar, Medak, Nalgonda, Nizamabad and Warangal districts)

31. Valmiki (in the Agency tracts) 32. Yenadis 33. Yerukulas. 34. Banjaras ( in Khammam, warangal, karimnagar, medak, Ranga reddy, Adilabad, Nalgonda ) 35. padmashali

Arunachal Pradesh
All tribes in the State including: 1. Abor 2. Aka 3. Apatani 4. Dafla 5. Galong 6. Khampti 7. Khowa 8. Mishmi 9. Monpa 10. Tangsa 11. Sherdukpen 12. Singpho 13. Phake 14. Yobin / Lisu 15. Nocte 16. Sherdukpen

Assam
Autonomous Districts

1. Chakma 2. Dimasa, Kachari 3. Garo 4. Hmar 5. Khasi, Jaintia, Synteng, Pnar, War, Bhoi, Lyngngam

(xvi) Khawchung (xvii) Khawathlang, Khothalong (xviii) Khelma (xvix) Kholhou (xx) Kipgen (xxi) Kuki (xxii) Lengthang (xxiii) Lhangum (xxiv) Lhoujem (xxv) Lhouvun (xxvi) Lupheng (xxvii) Mangjel (xxviii) Misao [xxviiib] Negrito (xxix) Riang (xxx) Sairhem (xxxi) Selnam (xxxii) Singson (xxxiii) Sithou (xxxiv) Sukte (xxxv) Thado (xxxvi) Thangngeu

6. Any Kuki tribes including:

(i) Biate, Biete (ii) Changsan (iii) Chongloi (iv) Darlong (v) Doungel (vi) Gamalhou (vii) Gangte (viii) Guite (ix) Hanneng (x) Haokip, Haupit (xi) Haolai (xii) Hengna (xiii) Hongsung (xiv) Harangkhwal, Rangkhol (xv) Jongbe

(xxxvii) Uibuh (xxxviii) Vaiphei

11. Mikir 12. Any Naga tribes 13. Pawi 14. Syntheng 15 Burya Sikh 16. Thengal Kachari

7. Hajong 8. Lakher 9. Man (Tai speaking) 10. Any Mizo (Lushai) tribes

Non-autonomous Assam districts

1. Barmans in Cachar 2. Bodo 3. Deori 4. Hojai 5. Sonowal 6. Lalung

7. Mech 8. Mising 9. Rabha 10.-bandaru 11. borokachari

Bihar
1. Santals 2. kharia 3. [nunia, nonia] 1 Asur 2 Baiga 3 Banjara 4 Bathudi 5 Bedia 6 Bhumij (in North Chotanagpur and South Chotanagpur divisions and Santal Parganas district)a 7 Binjhia 8 Birhor 9 Birjia 10 Chero 11 Chik Baraik 12 Gond 13Gorait 14 Ho 15 Karmali 16 Kharia 17 Kharwar 18 Khond 19 Kisan 20 Kora 21 Korwa 22 Lohara, Lohra 23 Mahli 24 Mal Paharia 25 Munda 26 Oraon 27 Parhaiya 28 Santal 29 Sauria Paharia 30 Savar 31 Nunia, Nonia 4. [gond] 5. [ Lohara, Lohra ]

Chhattisgarh
1. Agariya 2. Andh 3. Baiga 4. Bastar 5. Bhaina 6. Bharia Bhumia, Bhuinhar Bhumia, Bhumiya, Bharia, Paliha, Pando 7. Bhattra 8. Bhil, Bhilala, Barela, Patelia 9. Bhil Meena 10. Bhunjia 11. Biar, Biyar 12. Binjhwar 13. Birhor, Birhor 14. Damor, Damaria 15. Dhanwar 16. Gadaba, Gadba 17. Gond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria, Bhatola, Bhimma, Bhuta, Koilabhuta, Kolibhuti, Bhar, Bisonhorn Maria, Chota Maria, Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla,

Gaiki, Gatta, Gatti, Gaita, Gond, Gowari Hill Maria, Kandra, Kalanga, Khatola, Koitar, Koya, Khirwar, Khirwara, Kucha Maria, Kuchaki Maria, Madia, Maria, Mana,, Mannewar, Moghya, Mogia, Monghya, Mudia, Muria, Nagarchi, Nagwanshi, Ojha, Raj Gond, Sonjhari, Jhareka, Thatia, Thotya, Wade Maria, Vade Maria, Daroi. 18. Halba, Halbi 19. Kamar 20. Karku 21. Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri 22. Khairwar, Kondar 23. Kharia 24. Kondh, Khond, Kandh 25. Kol 26. Kolam 27. Korku, Bopchi, Mouasi, Nihar, Nahul, Bondhi, Bondeya 28. Korwa, Kodaku 29. Majhi 30. Majhwar 31. Mawasi 32. Munda 33. Nagesia, Nagasia 34. Oraon, Hatkar, Dhangar, Dhanka, Dhangad

35. Pao 36. Pardhan, Pathari, Saroti 37. Pardhi, Bahelia, Bahellia, Chita Pardhi, Langoli Pardhi, Phans Pardhi, Shikari, Takankar, Takia [in (i) Bastar, Dantewara, Kanker, Raigarh, Jashpurnagar, Surguja and Koria district, (ii) Katghora, Pali, Kartala and Korba tahsils of Korba tahsils of Korba district, (iii) Bilaspur, Pendra, Kota and Takhatpur tahsils of Bilaspur district, (iv) Durg, Patan, Gunderdehi, Dhamdha, Balod, Gurur and Dondilohar tahsils of Durg district, (v) Chowki, Manpur and Mohala Revenue Inspector Circles of Rajnandgon district, (vi) Mahasamund, Saraipali and Basna tahsils of Mahasamund district, (vii) BindraNavagarh, Rajim and Deobhog tahsils of Raipur district, and (viii) Dhamtari, Kurud and Sihava tahsils of Dhamtari district] 38. Parja 39. Sahariya, Saharia, Seharia, Sehria, Sosia, Sor 40. Saonta, Saunta 41. Saur 42. Sawar, Sawara 43. Sonr

Goa

1 Velip 2 Gawada /Gawli /Hatkar

3 Gondi gawala

golla in karnatka st tribe

Gujarat

1. Barda 2. Bavacha, Bamcha

3. Bharwad (in the Nesses of the forest of Alech, Barada and Gir) 4. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava, Vasave

5. Charan (in the Nesses of the forests of Alech, Barada and Gir) 6. Chaudhari (in Surat and Valsad districts) 7. Chodhara 8. Dhanka, Tadvi, Tetaria, Valvi 9. Dhodia 10. Dubla, Talavia, Halpati 11. Gamit, Gamta, Gavit, Mavchi, Padvi 12. Gond, Rajgond 13. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son Katkari 14. Kokna, Kokni, Kukna 15. Koli (in Kutch district) 16. Koli Dhor, Tokre Koli, Kolcha, Kolgha 17. Kunbi (in the Dangs district) 18. Naikda, Nayak, Cholivala Nayak, Kapadra Nayak, Mota Nayak, Nana Nayak 19. Padhar 20. Paradhi (in Kutch district) 31. Pateliya in dahod district 21. Pardhi, Advichincher, Phase Pardhi (excluding Amreli, Bhavnagar, Jamnagar, Junagadh, Kutch, Rajkot and Surendranagar districts)

22. Pomla 23. Rabari (in the Nesses of the forests of Alech, Barada and Gir) 24. Rathwa 25. Siddi (in Amreli, Bhavnagar, Jamnagar, Junagadh, Rajkot and Surendranagar districts) 26. Vaghri (in Kutch district) 27. Varli 28. Vitolia, Kotwalia, Barodia. 29. Dhed 30. Khant 31. Bhangi, Mehtar 32. Balahi, Balai 33. Chamar 34. Chikva, Chikvi 35. Koli, Kori

36. Kotwal. 37. Vaghri (Patadi,Dasada,Mandal ,Gujarat)

Himachal Pradesh

1. Bhot, Bodh 2. Gaddi and Shippis

3. Kanauwra. 4. Muslim Van Gujjar

Jharkhand
1. Asur 2. Baiga 3. Banjara (Kora) 4. Bathudi 5. Bedia 6. Binjhia 7. Birhor 8. Birjia 9. Chero 10. Chick Baraik 11. Gond 12. Gorait 13. Ho 14. Karmali 15. Kharia 16. Kharwar 17. Kondh 18. Kisan 19. Korwa 20. Lohra 21. Mahli 22. Mal Pahariya 23. Munda 24. Oraon Hatkar Dhangar 25. Parhaiya 26. Santhal 27. Sauria Paharia 28. Savar 29. Bhumij 30. Sinlung

Karnataka

1. Adiyan 2. Barda 3. Bavacha, Bamcha 4. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava, Vasave

10. Gowdalu 11. Hakkipikki 12. Hasalaru 13. Irular 14. Iruliga 15. Jenu Kuruba 16. Kadu Kurua 17. Kammara (in South Kanara district and Kollegal taluk of Mysore district)

5. Chenchu, Chenchwar 6. Chodhara 7. Dubla, Talavia, Halpati 8. Gamit, Gamta, Gavit, Mavchi, Padvi, Valvi 9. Gond, Naikpod, Rajgond

18. Kanivan, Kanyan (in Kollegal taluk of Mysore district)

19. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son Katkari

cals Kshatriya Maratha)are agriculturists arey means agriculture they are not belongs to royal family they are the followers of royal family those cals Marati in south canara are the96 kuli Marathas they are the real Kshatriya clan [Marati=Marathi=Maratha]

20. Kattunayakan 21. Kokna, Kokni, Kukna 22. Koli Dhor, Tokre Koli, Kolcha, Kolgha 23. Konda Kapus 24. Koraga 25. Kota 26. Koya, Bhine Koya, Rajkova 27. Kudiya, Melakudi 28. Kuruba (in Coorg) 29. Kurumanas, Kumbara 30. Maha Malasar 31. Malaikudi 32. Malasar 33. Malayekandi 34. Maleru 35. Maratha (in Coorg District)[The same Maratha cast people calls Marathi in south kanara( undivided) and also included in s t list]

37. Meda 38. Naikda, Nayak, Chollivala Nayak, Kapadia Nayak, Mota Nayak, Nana Nayak, Naika, Nayaka, Beda, Bedar & Valmiki].

39. Palliyan 40. Paniyan 41. Pardhi, Advichincher, Phanse Pardhi 42. Petelia 43. Rathawa 44. Sholaga 45. Siddi 46. Soligaru 47. Toda 48. Varli 49. Vitolia, Kotwalia, Barodia 50. Yerava

36. Marathi[In south kanara (undivided) [This marathas are 96kuli Marathas in undivieded dakshina Kannada dist.The areys(now they

Kerala

1. Adiyan 2. Arandan/ Ernadan 3. Eravallan 4. Hill Pulaya 5. Irular, Irulan 6. Kadar 7. Kammara (in the areas comprising the Malabar district as specified by sub-section (2) of section 5 of the States Reorganisation Act 1956 (37 of 1956))

8. Kanikaran, Kanikkar 9. Kattunayakan 10. Kochu Velan 11. Konda kapus 12. Kondareddis 13. Koraga 14. Kota 15. Kudiya, Melakudi 16. Kurichchan

17. Kurumans 18. Kurumbas 19. Maha Malasar 20. Malai Arayan 21. Malai Pandaram 22. Malai Vedan 23. Malakkuravan 24.[Malasar 25. Malayan (excluding the areas comprising the Malabar district as specified by subsection (2) of section 5 of the States Reorganisation Act, 1956 (37 of 1956)

30. Mudugar 31. Muduvan, Muthuvan, Muduvan, Muthuvan

32. Paliyan, (Palleyan), (Palliyar), Paanan 33. Paniyan, Parayan 34. Ulladan 35. Uraly 36. Cholanaickan (In the Reserve Forests of Nilambur South and North Forest Divisions of Malppuram Districts)

37. Kattunaickan (In the Reserve Forests of Nilambur South and North Forest Divisions of Malppuram Districts)

26. Malayarayar 27. Mannan 29. Muthan 38.

Madhya Pradesh

1. Agariya 2. Andh 3. Baiga 4. Bhaina 5. Bharia Bhumia, Bhuinhar Bhumia, Bhumiya, Bharia, Paliha, Pando 6. Bhattra 7. Bhil, Bhilala, Barela, Patelia 8. Bhil 9. Bhunjia 10. Biar, Biyar 11. Binjhwar 12. Birhul, Birhor 13. Damor, Damaria 14. Dhanwar 15. Gadaba, Gadba 16. Gond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria, Bhatola, Bhimma, Bhuta, Koilabhuta, Koliabhuti, Bhar, Bisonhorn Maria, Chota Maria, Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla, Gaiki, Gatta, Gatti, Gaita, Gond, Gowari, Hill Maria, Kandra, Kalanga, Khatola, Koitar, Koya, Khirwar, Khirwara, Kucha Maria, Kuchki Maria, Madia, Maria, Mana, Mannewar, Moghya, Mogia,

Monghya, Mudia, Muria, Nagarchi, Nagwanshi, Ojha, Parste,Raj Gond, Sonjhari, Jhareka, Thatia, Thotya, Wade Maria, Vade Maria, Daroi

16. indore 17. Halba, Halbi 18. Kamar 19. Karku 20. Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri 21. Keer (in Bhopal, Raisen and Sehore districts) 22. Khairwar, Kondar 23. Kharia 24. Kondh, Khond, Khand 25. Kol 26. Kolam 27. Korku, Bopchi, Mouasi, Nihar, Nahul, Bhodhi, Bondeya 28. Kori, Korwa, Kodaku 29. Manjhi 30. Majhwar 31. Mawasi 32. Meena (in Sironj Sub-Division of Vidisha District) 33. Mundra 34. Nagesia, nagasia 35. Oraon, Dhanka,Hatkardhangar,Dhangar Dhangad , 36. Panika [in (i) Chhatarpur, Panna, Rewa, Satna, Shahdol, Umaria, Sidhi and Tikamgarh districts, and (ii) Sevda and Datia tehsils of Datia district)]

37. Pao 38. Pardhan, Pathari, Saroti 39. Pardhi (in Bhopal, Raisen and Sehore districts) 40. Pardhi, Bahelia, Bahellia, Chita Pardhi, Langoli Pardhi, Phans Pardhi, Shikari, Takankar, Takia [in (i) Chhindwara, Mandla, Dindori and Seoni districts, (ii) Baihar tehsil of Balaghat district, (iii) Betual, Bhainsdehi and Shahpur tahsils of Betul district, (iv) Patan tahsil and Sihora and Majholi blocks of Jabalpur district, (v) Katni (Murwara) and Vijaya Raghogarh tahsils and Bahoriband and Dhemerkheda blocks of Katni district, (vi) Hoshangabad, Babai, Sohagpur, Pipariya and Bankhedi tahsils and Kesla block of Hoshangabad district, (vii) Narsinghpur district, and (viii) Harsud tahsil of Khandwa district]

41. Parja 42. Sahariya, Saharia, Seharia, Sehria, Sosia, Sor 43. Saonta, Saunta

44. Saur 45. Sawar, Sawara 46. Sonr

1. Omitted and inserted by Act 28 of 2000, s. 20 and the Fourth Sch. (w.e.f. 1.11.2000)

Maharashtra

1. Andh 2. Baiga 3. Barda 4. Bavacha, Bamcha. 5. Baki 6. Bharia Bhumia, Bhuinhar Bhumia, Pando 7. Bhattra 8. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala Pawara, Vasava, Vasave

9. Bhunjia 10. Binjhwar 11. Birhul, Borjee 12. Chodhara (excluding Akola, Amravati, Bhandara, Buldana Chandrapur, Nagpur, Wardha, Yavatmal, Aurangabad, Beed, Nanded, Osmanabad and Parbhani districts)

13. Dhanka, Tadvi, Tetaria Valvi 14. Dhanwar 15. Dhodia 16. Dubla, Talavia, Halpati 17. Gamit, Gamta, Gavit, Mavchi, Padvi 18. Gond, Rajgond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria, Bhatola, Bhimma, Bhuta, Koilabhuta, Koilabhuti, Bhar, Bisonhorn Maria, Chota Maria, Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla, Kaiki; Gatta, Gatti, Gaita, Gond Gowari, Hill Maria, Kandra, Kalanga, Khatola, Koitar, Koya, Khirwar, Khirwara,Korku, Kucha Maria, Kuchaki Maria, Madia, Maria, Mana, Mannewar, Moghya, Mogia, Monghya Mudia, Muria, Nagarchi, Naikpod, Nagwanshi, Ojha, Raj, Sonjhari Jhareka, Thatia, Thotya, Wade Maria, Vade Maria

19. Halba, Halbi 20. Kamar 21. Kathodi, Katkari, Dhor Kathodi, Dhor Kathkari Son Kathodi, Son Katkari 22. Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri 23. Khairwar

24. Kharia 25. Kokna, Kokni, Kukna 26. Kol 27. Kolam, Mannervarlu 28. Koli Dhor, Tokre Koli, Kolcha, Kolkha 29. Koli Mahadev, Dongar Koli 30. Koli Malhar 31. Kondh, Khond, Kandh 32. Korku, Bopchi, Mouasi, Nihal, Nahul, Bondhi, Bondeya 33. Koya, Bhine Koya, Rajkoya 34. Nagesia, Nagasia 35. Naikda, Nayak, Cholivala Nayak, Kapadia Nayak, Mota Nayak, Nana Nayak 36. Oraon, Dhangad|Dhangar Hatkar 37. Pardhan, Pathari, Saroti 38. Pardhi, Advichincher, Phans Pardhi, Phanse Pardhi, Langoli Pardhi, Bahelia, Bahellia, Chita Pardhi, Shikari, Takankar, Takia

39. Parja 40. Patelia 41. Pillewan 42. Pomla 43. Rathwa 44. Sawar, Sawara, 45. Thakur, Thakar, Ka Thakur, Ka Thakar, Ma Thakur, Ma Thakar 46. Thoti (in Aurangabad, Bhir, Nanded, Osmanabad and Parbhani districts and Rajura tahsil of Chandrapur district)

47. Warli (Thane District) 48. Vitolia, Kotwalia, Barodia.

Manipur

1. Aimol 2. Anal 3. Angami Naga (Angami Naga in the state of Nagaland)

7. Gangte 8. Hmar 9. Kabui 10. Kecha Naga (Liangmai and Zeme) 11. Koirao 12. Koireng (Koren) 13. Kom

4. Any Kuki Tribes 5. Chiru 6. Chothe

14. Lamgang 15. Mao 16. Maram 17. Maring 18. Any Mizo (Lushai) tribes 19. Monsang 20. Moyon 21. Paite 22. Purum 23. Ralte

24. Sema (Sema was renamed to original name "Smi", a decade ago. This tribe is in the state of Nagaland)

25. Simte 26. Suhte 27. Tangkhul 28. Thadou 29. Vaiphei 30. Zou

Meghalaya

1. Chakma 2. Dimasa, Kachari 3. Garo 4. Hajong 5. Hmar 6. Khasi (also known as Khynriam), Jaintia (also known as Syteng or Pnar), War, Bhoi, Lyngngam (collectively all these tribes are called Hynniewtrep)

(xv) Jongbe (xvi) Khawchung (xvii) Khawthlang, Khothalong (xviii) Khelma (xvix) Kholhou (xx) Kipgen (xxi) Kuki (xxii) Lengthang (xxiii) Lhangum (xxiv) Lhoujen (xxv) Lhouvun (xxvi) Lupheng (xxvii) Mangjel (xxviii) Misao (xxvix) Riang (xxx) Sairhem (xxxi) Selnam (xxxii) Singson (xxxiii) Sitlhou (xxxiv) Sukte (xxxv) Thado (xxxvi) Thangngeu (xxxvii) Uibuh (xxxviii) Vaiphei

7. Any Chin-Kuki-Mizo Tribes including.-

(i) Biate, Biete (ii) Changsan (iii) Chongloi (iv) Darlong (v) Doungel (vi) Gamalhou (vii) Gangte (viii) Guite (ix) Hanneng (x) Haokip, Haupit (xi) Haolai (xii) Hengna (xiii) Hongsungh (xiv) Hrangkhawl, Rangkhol

8. Lakher 9. Man (Tai speaking) 10. Any Mizo (Lushai) Tribes 11. Mikir 12.Any Naga tribes

13. Pawi 14. Boro Kacharis (inserted by Act 43 of 1987, s. 2 (w.e.f. 19-9-1987).)

15. Koch 16. Raba, Rava

Mizoram
(Inserted by Act 34 of 1986, s. 14 and Third Sch. (w.e.f. 20-2-1987).)

1. Lusai 2. Chakma 3. Dimasa (Kachari) 4. Garo 5. Hajong 6. Hmar 7. Khasi and Jaintia, (including Khasi, Synteng or Pnar, War, Bhoi or Lyngngam)

(xix) Kholhou (xx) Kipgen (xxi) Kuki (xxii) Lengthang (xxiii) Lhangum (xxiv) Lhoujem (xxv) Lhouvun (xxvi) Lupheng (xxvii) Mangjel (xxviii) Missao (xxix) Riang (xxx) Sairhem (xxxi) Selnam (xxxii) Singson (xxxiii) Sitlhou (xxxiv) Sukte (xxxv) Thado (xxxvi) Thangngeu (xxxvii) Uibuh (xxxviii) Vaiphei

8. Any Kuki tribes, including,--

(i) Baite or Biete (ii) Changsan (iii) Chongloi (iv) Darlong (v) Doungel (vi) Gamalhou (vii) Gangte (viii) Guite (ix) Hanneng (x) Haokip or Haupit (xi) Haolai (xii) Hengna (xiii) Hongsungh (xiv) Hrangkhawl or Rangkhol (xv) Jongbe (xvi) Khawchung (xvii) Khawathlang or Khothalong (xviii) Khelma

9. Lakher or Mara (Lakher was changed to Mara in 1988)

10. Man (Tai-speaking) 11. Any Mizo (Lushai) tribes 12. Mikir 13. Any Naga tribes 14. Pawi

Nagaland
(a list of the major tribes of Nagaland)

1. Angami 2. Ao 3. Chakhesang 4. Chang 5. Khiamniungan 6. Kachari 7. Konyak 8. Kuki 9. Lotha 10. Phom

11. Pochury 12. Rengma 13. Smi / Sema (reverted back to their original name Smi. British called them Sema, the Angami name for them)

14. Sangtam 15.Yimchunger 16.zeliang 17.garos

See also: List of Naga tribes

Orissa

1. Bagata 2. Baiga 3. Banjara, Banjari 4. Bathudi 5. Bhottada, Dhotada 6. Bhuiya, Bhuyan 7. Bhumia 8. Bhumij 9. Bhunjia 10. Binjhal 11. Binjhia, Binjhoa 12. Birhor 13. Bonda, Bondo Poraja 14. Chenchu 15. Dal 16. Desua Bhumji 17. Dharua 18. Didayi 19. Gadaba 20. Gandia

21. Ghara 22. Gond, Gondo 23. Ho 24. Holva 25. Jatapu 26. Juang 27. Kandha Gauda 28. Kawar 29. Kharia, Kharian 30. Kharwar 31. Khond, Kond, Kandha, Nanguli Kandha, Sitha Kandha

32. Kisan Tribe 33. Kol 34. Kolah Loharas, Kol Loharas 35. Kolha 36. Koli, Malhar 37. Kondadora 38. Kora 39. Korua

40. Kotia 41. Koya 42. Kulis 43. Lodha, Shabar 44. Madia 45. Mahali 46. Mankidi 47. Mankirdia 48. Matya 49. Mirdha 50. Munda, Munda Lohara, Munda Mahalis 51. Omanatya

52. Oraon Hatkar/Dhangar/Dhangad 53. Parenga 54. Paroja 55. Pentia 56. Rajuar 57. Santal 58. Saora, Savar, Saura, Sahara 59. Sounti 60. Tharua 61. Sahu 62. Besra

Rajasthan

1. Bhil, Bheel, Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia,Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava, Vasave

2. Mina 3. Bhil Mina 4. Damor, Damaria 5. Dhanka Tadvi, Tetaria, Valvi 6. Garasia (excluding Rajput Garasia) 7. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son Katkari 8. Kokna,kokni,kukna 9. Koli Dhor,Tokre koli,Kolcha,Kolgha 10. Naikda,Nayak, Cholivala Nayak, Kapadia Nayak, Mota Nayak, Nana Nayak[ Nayak also called as Nayaka in local rajasthani]

11. Pateliya 12. Seharia, Sahariya

Sikkim

1. Lepcha 2. Bhutia (including Chumbisa, Dopthapa, Dukpa, Kagatay, Sherpa, Tibetan, Tromopa, Yolmo 3. Limbu (Subba) 4. Tamang

Lepcha and Bhutia are also included under a special category known as the BL(Bhutia-Lepcha) Group which is quite different from the Tribal Status but it is a constitutional right safeguarding the interest of the two ethnic groups of the state

Tamil Nadu

1. Adiyan 2. Aranadan 3. Eravallan 4. Irular 5. Kadar 6. Kammara (excluding Kanyakumari district and Shencottah taluk of Tirunelveli district)

19.Maha Malasar 20.Malai Arayan 21.Malai Pandaram 22.Malai Vedan 23.Malakkuravan 24.Malasar 25. Malayali (in Dharmapuri, Pudukottai, Salem, Tiruchi districts and North and South Arcot regions)

7. Kanikaran, Kanikkar (in Kanyakumari district and Shencottah taluk of Tirunelveli district)

26. Malayekandi 27. Mannan 28. Mudugar, Muduvan 29. Muthuvan 30. Palleyan 31. Palliyan 32. Palliyar 33. Paniyan 34. Sholaga 35. Toda (excluding Kanyakumari district and Shencottah taluk of Tirunelveli district)

8. Kaniyan, Kanyan 9. Kattunayakan 10.Kochu Velan 11.Konda Kapus 12.Kondareddis(kabu) 13.Koraga 14.Kota (excluding Kanyakumari district and Shencottah taluk of Tirunelveli district)

15.Kudiya, Melakudi 16.Kurichchan 17.Kurumbas (in the Nilgiris district) 18.Kurumans

36. Uraly 38 lai

Tripura

Darlong [1] Tipra Riang Jamatia Chakma

Halam (Like, Hrangkhawl, Molsom, Bongcher, etc.)

Noatia Mog Kuki Garo

Munda Lushai OraonHatkar Dhangar Dhangad Santal Uchai

Bhil Lepcha Bhutia Chaimal

Uttarakhand
1. Bhotia 2. Buksa 3. Jaunsari 4. Raji 5. Tharu 6. Van Rawat Hatkar Dhangar Dhangad

West Bengal

1. Asur 2. Adhikari 3. Badia, Bediya 4. Bhumij 5. Bhutia, Sherpa, Toto, Dukpa, Kagatay, Tibetan, Yolmo

21. Korwa 22. Lepcha 23. Lodha, Kheria, Kharia 24. Lohara, Lohra 25. Magh 26. Mahali 27. Mahli 28. Mal Pahariya 29. Mech 30. Mru 31. Munda 32. Nagesia 33. Oraon Hatkar Dhangar Dhangad 34. Parhaiya 35. Rabha 36. Santal 37. Sauria Paharia 38. Savar 39. Tamang 40. Subba 41. Mayank

6. Birhor 7. Birjia 8. Chakma 9. Chero 10. Chik Baraik 11. Garo 12. Gond 13. Gorait 14. Hajang 15. Ho 16. Karmali 17. Kharwar 18. Khond 29. Kisan 20. Kora

2011 census of India

A sticker pasted at a house to mark it "counted" in the 2011 census of India. More than 500 million similar stickers were printed and pasted at houses to mark them as "counted".
The 15th Indian National census was conducted in two phases, houselisting and population enumeration. Houselisting phase began on April 1, 2010 and involved collection of information about all buildings. Information for National Population Register was also collected in the first phase, which will be used to issue a 12-digit unique identification number to all registered Indians by Unique Identification Authority of India. The second population enumeration phase was conducted between 9 to 28 February 2011. Census has been conducted in India since 1872 and 2011 marks the first time biometric information was collected. According to the provisional reports released on March 31, 2011, the Indian population increased to 1.21 billion with a decadal growth of 17.64%. Adult literacy rate increased to 74.04% with a decadal growth of 9.21%.

Contents

1 Scope and process 2 Inclusion of caste 3 Census

o o

3.1 Houselisting 3.2 Population enumeration

4 National Population Register 5 Census report 6 Population 7 Literacy 8 See also 9 References 10 External links

Scope and process

Spread across 35 states and union territories, the Census covered 640 districts, 5767 tehsils, 7742 towns and more than 6 lac villages. 2.7 million officials visited households in 7,935 towns and 6,40,867 villages,

classifying the population according to gender, religion, education and occupation. [1] The cost of the exercise was approximately 2,200 crore (US$418 million) this comes to less than $ 0.5 per person, well

below the estimated world average of $4.6 per person.[1] Conducted every 10 years,this census faced big challenges considering India's vast area and diversity of cultures and opposition from the manpower involved.

Inclusion of caste
Information on castes was included in the census following demands from several ruling coalition leaders including Lalu Prasad Yadav, Sharad Yadav and Mulayam Singh Yadav supported by opposition parties Bharatiya Janata Party, Akali Dal, Shiv Sena and Anna Dravida Munnetra Kazhagam.[2] Information on caste was last collected during the British Raj in 1931. During the early census, people often exaggerated their caste status to garner social status and it is expected that people downgrade it now in the expectation of gaining government benefits.[3] There is only one instance of a caste-count in post-independence India. It was conducted in Kerala in 1968 by the Communist government under E. M. S. Namboodiripad to assess the social and economic backwardness of various lower castes. The census was termed Socio-Economic Survey of 1968 and the results were published in the Gazetteer of Kerala, 1971.[4]

Census
The census was conducted in two phases. The first houselisting phase began on April 1, 2010 and involved collection of data about all the buildings and census houses.[5] Information for National population register was also collected in the first phase. The second population enumeration phase was conducted from 28February 2011 all over the country.

Houselisting
Houselisting' Schedule contained 35 questions.[6]
Ownership status of the house Number of dwelling rooms Number of married couple the household Main source of drinking water Availability of drinking water source Main source of lighting Latrine within the premises Type of latrine facility Waste water outlet connection Bathing facility within the premises Availability of kitchen Fuel used for cooking Radio/Transistor Television Computer/Laptop Telephone/Mobile phone Bicycle Scooter/Motor cycle/Moped Car/Jeep/Van Availing Banking services

Building number Census house number Predominant material of floor, wall and roof of the census house Ascertain use of actual house Condition of the census house Household number Total number of persons in the household Name of the head of the household Sex of the head Caste status (SC or ST or others)

Population enumeration
Population enumeration schedule contained 29 questions.[7][8]
Other languages known Literacy status Status of attendance (Education) Highest educational level attained Working any time during last year Category of economic activity Occupation Nature of industry Trade or service Class of worker Non economic activity

Name of the person Relationship to head Sex Date of birth and age Current marital status Age at marriage Religion Scheduled Caste/Scheduled Tribe Disability Mother tongue

Seeking or available for work Travel to place of work Birth place Place of last residence Reason for migration Duration of stay in in the place of migration Children surviving Children ever born Number of children born alive during last one year

National Population Register

National Population Register Household schedule contained 9 questions.[9]
Name of the person and resident status Name of the person as should appear in the population register Relationship to head Sex Date of birth Marital status Educational qualification Occupation/Activity Names of father, mother and spouse

Once the information will be collected and digitalised, fingerprints and photos will be collected. Unique Identification Authority of India will issue a 12-digit identification number to all individuals and the first ID is expected to be issued in 2011.[10][11][12]

Census report

Decadal growth of Indian population (1901-2011).

Provisional data from the census was released on March 31, 2011. Complete results are expected to be released in 2012.[13]
Population Total 1,210,193,422

Males

623,724,248

Females

586,469,174

Literacy

Total

74.04%

Males

82.14%

Females

65.46%

Density of population

per km2

382

Sex ratio

per 1000 males

940 females

Child Sex ratio (0-6 age group) per 1000 males

914 females

Population
The population of India at 0:00 hours of 1 March 2011 was 1,210,193,422. India added 181 million to its population since 2001, slightly lower than the population of Brazil. India with 2.4% of the world's surface area accounts for 17.5 % of its population. Uttar Pradesh is the most populous state with roughly 200 million people. About 5 out of 10 Indians live in the five states of Uttar Pradesh, Maharashtra, Bihar, West Bengal, Andhra Pradesh. [14] Religion returns in Indian census provide a wonderful kaleidoscope of the country s rich social composition, as many religions have originated in the country and few religions of foreign origin have also flourished here. India has the distinction of being the land from where important religions namely Hinduism, Buddhism, Sikhism and Jainism have originated at the same time the country is home to several indigenous faiths tribal religions which have survived the influence of major religions for centuries and are holding the ground firmly Regional con-existence of diverse religious groups in the country makes it really unique and the epithet unity in diversity is brought out clearly in the Indian Census.

Ever since its inception, the Census of India has been collecting and publishing information about the religious affiliations as expressed by the people of India. In fact, population census has the rate distinction of being the only instrument that collets the information son this diverse and important characteristic of the Indian population.

Literacy
Any one above age 7 who can read and write in any language with an ability to understand was considered a literate. In censuses before 1991, children below the age 5 were treated as illiterates. The literacy rate taking the entire population into account is termed as "crude literacy rate", and taking the population from age 7 and above into account is termed as "effective literacy rate". Effective literacy rate increased to a total of 74.04% with 82.14% of the males and 65.46% of the females being literate.[15]
Census year 1901 1911 1921 1931 1941 1951 1961 1971 1981 1991 2001 2011 Total (%) 5.35 5.92 7.16 9.5 16.1 16.67 24.02 29.45 36.23 42.84 64.83 74.04 Male (%) 9.83 10.56 12.21 15.59 24.9 24.95 34.44 39.45 46.89 52.74 75.26 82.14 Female (%) 0.60 1.05 1.81 2.93 7.3 9.45 12.95 18.69 24.82 32.17 53.67 65.46

The table lists the "crude literacy rate" in India from 1901 to 2011.

http://www.hotathrandom.com/IndianHistory001.htm