CASTE SYSTEM: A BLISS or A Curse

Project submitted to:-

Mr. Uttam Kumar Panda
(Faculty of Sociology)

Submitted by:
Shubhannkar Thakur
Section C (Pol. Sci. major)
ROLL NO. 149
SEMESTER-IIIrd

Hidayatullah National Law University

Raipur, Chhattisgarh

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 TABLE OF CONTENTS

TABLE OF CONTENTS

 Declaration……………………………………………………….3
 Acknowledgements…………………………………………….….…..4
 Introduction
 Concept Of Caste
 Definition
 Objectives of the project………………………………………….…..5
 Research methodology
1. Introduction………………………………………..6
2. History Of Caste System……………………………10
3. Present Position……………………………………..15
4. Demerits of Caste System…………………………..18
 Conclusion………………………………………..20
 References………………………………………..22

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 Declaration

I, Shubhankar Thakur, hereby declare that, the project work entitled, ‘‘THE CASTE
SYSTEM: A BLISS OR A CURSE’ is submitted to the subject teacher Dr. Uttam Kumar
Panda ( Faculty of Indian Society & Structure) at H.N.L.U., Raipur is record of an original
work done by me.

Shubhankar Thakur

Roll No. 149

Section C

Batch XIII

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 ACKNOWLEDGEMENTS

First & foremost, I take this opportunity to thank Dr. Uttam Kumar Panda, Faculty member
of Faculty of Indian Society & Structure, HNLU, for allotting me this interesting topic to
work on.

I would also like to thank my dear colleagues and friends of the University, who have helped
me with ideas about this work. Last, but not the least I would thanks the University
Administration for providing us an opportunity to clear our backlog papers at this global
pandemic stage without which, no doubt this work would not have taken this shape in correct
time.

Shubhankar Thakur
Batch-XIII
Roll no- 149

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OBJECTIVES
1. To study the Cast System in India

2. To understand the concept of purity and pollution.

3. To understand the history of Cast System in India.

4. To Explain the Present Position of Cast System

5. To Explain It’s Legal and Social Premisis.

6. To Analyze it’s Social legitimacy.

RESEARCH METHODOLOGY

1. This project has been pursued on the basis secondary sources of information. This
includes books, textbooks, and articles from newspapers and downloaded from
WebPages.
2. The project is based on analytical and descriptive study.

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 INTRODUCTION

“I have no colour prejudices nor caste prejudices nor creed prejudices. All I care to know is
that a man is a human being, and that is enough for me; he can't be any worse.”1

Caste system hierarchically divides the society. A sense of highness and lowness or
superiority and inferiority is associated with this gradation or ranking. The Brahmins are
placed at the top of the hierarchy and are regarded as pure or supreme. The degraded caste or
the untouchables have occupied the other end of the hierarchy.

In Indian society the group comes first, unlike our own society that gives so much importance
to the individual personality. After a person’s family, the caste commands an individual’s
major loyalty. The status of an individual is determined by his birth and not by selection nor
by accomplishments. Each caste has its own customs, traditions practices and rituals. It has
its own informal rules, regulations and procedures. Indians still often identify themselves by
the community they belong to and caste is still a factor in marriage selection.

The caste panchayats or the caste councils regulate the conduct of members. The caste system
has imposed certain restrictions on the food habitats of the members these differ from caste to
caste. In North India Brahmin would accept pakka food only from some castes lower than his
own. But he would not accept kachcha food prepared with the use of water at the hands of no
other caste except his own. As a matter of rule and practice no individual would accept
kachcha food prepared by an inferior caste man.

The caste system put restriction on the range of social relations also. The idea of pollution
means a touch of lower caste man would pollute or defile a man of higher caste. Even his
shadow is considered enough to pollute a higher caste man. The lower caste people suffered
from certain socio-religious disabilities. The impure castes are made to live on the outskirts
of the city and they are not allowed to draw water from the public wells. In earlier times
entrance to temples and other places of religious importance were forbidden to them.
Educational facilities, legal rights and political representation were denied to them for a very

1
www.wisegeek.com/what-is-a-caste-system.htm, Last updated on 26september,2010

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long time. If the lower castes suffer from certain disabilities some higher caste like the
Brahmins enjoys certain privileges like conducting prayers in the temples etc.

There is gradation of occupations also. Some occupations are considered superior and sacred
while certain others degrading and inferior. For a long time, occupations were very much
associated with the caste system. Each caste had its own specific occupations which were
almost hereditary. There was no scope for individual talent, aptitude, enterprise or abilities.
The caste system imposes restrictions on marriage also. Caste is an endogamous group. Each
caste is subdivided into certain sub castes which are again endogamous. Inter-caste marriages
are still looked down upon in the traditional Indian society.

Caste system in India is primarily associated with Hinduism but also exist among other
Indian religious groups. Muslims sometimes expressly deny that they have castes, they state
that all Muslims are brothers under God--but observation of Muslim life in various parts of
India reveals the existence of caste like groups and clear concern with social hierarchy.
Among Indian Christians, too, differences in caste are acknowledged and maintained.

Definition: -

Bougle: He explained “caste as hereditarily specialized and hierarchically arranged groups”.

 Kroeber: He defined caste as “an endogamous and hereditary sub-division of an ethnic unit
occupying a position of superior or inferior rank or social esteem in comparison with other
such sub-divisions”.2

Caste as a System

Caste can be viewed both as a unit and as a system. It can also be looked upon as a structural
phenomenon as well as a cultural phenomenon. Caste can be defined as a ‘closed rank status
group’, that is, a group in which the status of the members, their occupation, the field of
mate-selection, and interaction with others is fixed.

In viewing caste as a system, there is a presupposition that no caste can exist in isolation and
that each caste is closely involved with other castes in the network of economic, political and
ritual relationships. As a cultural phenomenon caste may be viewed as a “set of values,
beliefs and practices”. Most of the scholars have viewed caste as solidarity and not as a set
of values and attitudes.

2
David G. Madelbaun : Society In India Vol:1

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Caste system, as Berreman discusses the concept, is one that is composed of ranked groups.
Membership in a group is only through birth. The groups are exhaustive, exclusive, and
discrete; that is, every person is a member of such a group and of only one; he is clearly
recognized by others as a member of his separate group. Membership in his group influences
most of his roles and activities; there is a high degree of “role summation”. No one should try
to change his inherited membership and any attempts by individuals to shift themselves to a
higher group are strongly disapproved.

Relative ranks affect almost all social relations. Most interaction among people of different
groups involves considerations of superiority and inferiority, and superiority means greater
privileges, precedence and a larger share of the good things in life. Each group is a firm
entity, named, bounded self-aware, culturally homogeneous. Because interaction between
people of different groups is limited and that within a group is more intense, the members of
a group tend to share distinctive cultural characteristics.

The groups are interdependent, each needs the services or goods provided by others. But they
are held together by an agreement about mutual needs and purposes than by the coercive
power wielded by the superior groups.

A general concomitant of such a system, Berreman notes, is that the higher groups explain
their superiority in terms of a moral evaluation that shows why they are intrinsically worthier.
They take a paternalistic attitude towards the lower people, considering them to be childlike,
irresponsible, and incapable of finer feelings or higher achievements. The lower do not share
these views but adjust to the superior power by avoiding conflict, by apathy and psychic
withdrawal, or by over compliance. Other concomitants are the restrictions on relations
between people of different groups. Eating and sitting together, marriage and sex relations are
rigidly controlled or are forbidden.

The higher, privileged groups hold that the social order is static; the lower strive to improve
their status. The caste system, as it actually works in India is called “jati”. The term jati
appears in almost all Indian languages and is related to the idea of lineage or kinship group.
There are perhaps more than 3000 jatis in India and there is no one system of ranking them in
order of status. Yet in each local area jati ranking exists and is very much related to purity
and pollution. Each jati has some unique job, but not everyone in the jati performs it. Thus,
there are barbers who do not shave, carpenters who do not build, and Brahmins who do not
act as priests. A jati is identified in a local setting by whom its members will accept food and

8
water from and to which jatis its members will give food and water. People will try to marry
their sons and daughters to members of their same jati and will give their major loyalty to
their jati. A jati will usually be organized into a biradari (a brotherhood), and this
organization carries out the business and oversees the working of the jati and has the power to
exclude an offender from the jati.

The jati system is not static in which all groups stay in the same position. There is mobility in
the system and jatis have changed their position over the centuries of Indian history.
However, the jati moves up the social scale as a group and not as individuals. A jati can
improve its position in the class system by advancing economically and emulating social
groups with money and power. At the same time, a jati can also move up in the caste
hierarchy. Mobility in the caste system has been termed “Sanskritization” by the scholar
M.N. Srinivas. To gain position in this process, a lower jati copies the habits and behavior
patterns of the dominant jati in the area. This may mean a lower jati will change its name to
one of a higher jati, adopt vegetarianism, observe more orthodox religious practices, build a
temple, and treat its women in a more conservative way.

The type of emulation will depend on the habits of the dominant jati being copied. If the jati
can gain acceptance for its new name, new history, and new status, it will then marry its
daughters to members of the jati in which it is seeking to gain membership. In due time the
new position on the social scale will be solidified and accepted by other jatis. In your own
community you could probably identify the most prestigious group of people and observe
other members of the community copying their behaviour.

The principal functions of a caste system are t perpetuate social and cultural diversities, and
to enforce and articulate them. These functions are highly dysfunctional in the modern world,
irrelevant to human welfare and sources of unnecessary conflict and suffering. Social and
cultural diversities have to be articulated in all societies; each separate group tends to seek
some privileges and power for its members. These processes are inherent in a complex
society.

Caste system helps us to understand the systems of Indian society as part of the human
continuum, as special phrasings and configurations of social processes are common among
mankind. It is especially important to understand the dynamic nature of the Indian systems,
because they have so often been depicted as static in Hindu scripture and in villagers’
concepts, as well as in much of the writing on the subject.

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History of caste system in India

Vedic period: The development of the caste system in India never seems to be have any
universally accepted history as such. Though there is a general speculative faith that the
earliest settlers to this land, the Indo-Aryans might have actually established the caste system,
gradually placing them in the higher ladder of the society. There is a whole lot of controversy
regarding the theory of the Indo-Aryan migration. The Vedas or the most ancient `shruti`
texts emphasis very less on the caste system. Later scriptures like Bhagavad Gita and Manu
Smriti propounds four Varnas, to be God`s creation. There is a general idea believed by
scholars that may be in the initial phases the caste system was a bit flexible. Migration from
one caste to the other was possible by switching jobs. Various passages from Manu Smriti
and other scriptures emphasize that the caste system in India was originally non-hereditary.
Therefore, through these facts one gets an impression how the caste system developed.

Colonial India: The castes did not constitute a rigid description of occupation or the social
status but the Britisher’s attempted to equate the Indian Caste System to their own colonial
caste system since the British society was divided by class. Britisher’s further codified the
caste system in India and made it more rigid. So, the caste system played an important role in
shaping economic activities in Indian society. The fluidity of caste system was affected by
the arrival of British policy of divide and rule. Rigid categorization of population also
contributed towards the hardening of caste identities.

Post -independence: In semi-rural areas and small towns the caste system is still very rigid.
Caste is also a very important factor in the politics of India. After independence, the
government has officially documented castes and sub-castes, primarily to determine
reservation in education and jobs through census. The Indian reservation system relies
entirely on quotas for scheduled castes, scheduled tribes and other backward castes. This
system has been fairly successful in bringing the backward castes into the mainstream.
However, the caste-based reservations in India has also led to widespread protests due to
reverse discrimination against the upper caste. Also, the caste-based politics in India has
created various undue tensions amongst the social forces. With a passage of six-decades after
independence the caste-based discrimination in our country has been addressed to some
extent but there is still enough scope to bridge the inter-caste gaps in the society. The

10
economic and social equality, globalization, extensive education, youth empowerment and
social organizations have contributed a great deal in mellowing down the deeply rooted caste-
based discrimination in our country.

Relevance of caste system in India:

Although India is a political democracy, the hierarchical caste system is deeply rooted into
the society, whether it is North or South, Hindu’s or Muslim’s and cities or villages. This
system of discrimination, between the high and low castes exists, almost in every community.
The caste system was evolved when India’s ancient civilizations, absorbed the nomadic
Aryan population who crossed central Asia to enter northern India. The four castes developed
out of necessity of its own social order and moral and ritual quotes. The word caste comes
from Portuguese word ‘Casta’ (breed or race). The Sanskrit word that applied to the
groupings was ‘Varna’, which is often interpreted as colour. However as per ‘Mahabharata’,
if different colors indicate different castes the all castes are mixed castes. The Hindus also
believed that the ‘Varna’ of a man is determined by his profession and deeds rather than his
birth. Traditionally, the political power rested with kshatriyas and Brahmins were custodian
of dharma. The Vaishyas were the traders and running the economy whereas, Shudras were
service providers.

Functions of caste system:-The caste system is credited to ensure the continuity of the
traditional social organization of India. It has accommodated multiple communities including
invading tribes in the Indian society. The knowledge and skills of the occupations have
passed down from one generation to the next. Through subsystems like Jajmani system, the
caste system promoted interdependent interaction between various castes and communities
with in a village. The rituals and traditions promoted cooperation and unity between members
of the different castes.

Provisions for backward castes in Indian Constitution:

The vision of the formulators of the Indian Constitution was to develop India into a socialist
state. A socialist state is the one that protects and uplifts its weaker sections. It strives to
reduce the social and economical inequality between the people. To achieve this goal, our
constitution has incorporated several provisions that are in the benefit of the weaker sections

11
of the society. Based on these provisions the central and state governments implement plans
or frame laws to turn this vision into reality.

Due to the caste system prevailing in India, the sudras have been exploited for the ages. They
were denied the right to education and thus were left languishing behind, socially and
economically. Such people have been categorized into Scheduled Castes. Tribal
communities, who never mixed with the main society, are similarly challenged and are
categorized into ST. The constitution does not define the term backward classes. It is up to
the center and the states to specify the classes that belong to this group. However, it is
understood that classes that are not represented adequately in the services of the state can be
termed backward classes. Further, the President can, under Art. 340, can constitute a
commission to investigate the condition of socially and educationally backward classes.
Based on this report, the president may specify the backward classes.

Clause 4 of article 15 is the fountain head of all provisions regarding compensatory

discrimination for SCs/STs. This clause was added in the first amendment to the constitution
in 1951 after the SC judgement in the case of Champakam Dorairajan vs State of Madras3. It
says thus, "Nothing in this article or in Article 29(2) shall prevent the state from making any
provisions for the advancement of any socially and economically backward classes of citizens
or for Scheduled Castes and Scheduled Tribes." This clause started the era of reservations in
India. In the case of Balaji vs State of Mysore, the SC held that reservation cannot be more
than 50%. Art. 15(4) talks about backward classes and not backward castes thus caste is not
the only criterion for backwardness and other criteria must also be considered. Finally, in the
case of Indra Sawhney vs Union of India, SC upheld the decision given under Balaji vs State
of Mysore that reservation should not exceed 50% except only in special circumstances. Art.
15 (5) clause was added in 93rd amendment in 2005 and allows the state to make special
provisions for backward classes or SCs or STs for admissions in private educational
institutions, aided or unaided. Art. 16(4) clause allows the state to reserve vacancies in public
service for any backward classes of the state that are not adequately represented in the public
services. Art. 16 (4A) allows the state to implement reservation in the matter of promotion for
SCs and STs. Art. 16(4B) allows the state to consider unfilled vacancies reserved for
backward classes as a separate class of vacancies not subject to a limit of 50% reservation.
Art. 17 abolish untouchability and its practice in any form. Although the term untouchability
has not been defined in the constitution or in any act but its meaning is to be understood not
3
1951 AIR 226

12
in a literal sense but in the context of Indian society. Due to the varna system, some people
were relegated to do menial jobs such as cleaning toilets. Such people were not to be touched
and it was considered a sin to even touch their shadow. They were not even allowed to enter
public places such as temples and shops. The constitution strives to remove this abhorring
practice by not only making the provision a fundamental right but also allows punishment to
whoever practices or abets it in any form. Towards this end, Protection of Civil Rights Act
1955 was enacted. Art. 40 Provides reservation in 1/3 seats in Panchayats to SC/ST.

Art. 164 Appoint special minister for tribal welfare in the states of MP, Bihar, and Odisha.
Art. 275 Allows special grant in aids to states for tribal welfare. Art. 330 and 332 allow
reservation of seats for SC/ST in the parliament as well as in state legislatures. Art. 335
Allows relaxation in qualifying marks for admission in educational institutes or promotions
for SCs/STs. Art. 340: Allows the president to appoint a commission to investigate the
condition of socially and economically backward classes and table the report in the
parliament.

Reservations:

Indian constitution envisages a state where everybody is treated equally. Even in the
preamble, the constitution strives to provide equality in opportunity. Further, the constitution
adopts the concept of "like should be treated alike" as the basis of equality. Thus, it is very
clear that the constitution guarantees special provisions to be made for the betterment of
special classes of citizens. In Part XVI, the constitution has laid down several articles that
provide preferential treatment to backward classes.

There can be several ways through which the condition of backward classed can be improved
and reservation is one such way. So it can be safely said that although reservation is not
guaranteed by the constitution or it is not a constitutional right but it is certainly protected by
the constitution as a mechanism to uplift the underprivileged classes.

Critical Analysis and Personal view:

In my view, reservation, in principle, is an effective means of improving the condition of

socially and economically backward classes. Further, since wrongs were done against SC/STs
in the name of caste system, I believe that they should be meaningfully compensated.
However, it must be alienated from politics for truly benefiting these classes. It must be

13
ensured that this benefit goes to the really deserving people and not to those who have
already availed its benefit. The objective of reservation should be to bring an end to
reservation itself by uplifting every one of the backward classes.

Therefore, I think that the judgement delivered in the case of Indra Sawhney vs Union of
India4 by the SC in 1993 is a very fair one because it balances the amount of compensation
with general efficiency of administration by capping reservation to 50%. It also ensures that
the benefits are not hogged by the already empowered people (exclusion of creamy layer).

Caste system: An impediment to national growth

If there is one thing that is a characteristic of an Indian, irrespective of his region, his
language and even his religion, then it is his or her caste. India has a long history of a society
divided in different castes and Jaats, which goes beyond 2500 years. There are mentions of a
society based on varnas (class) that are decided by the occupation or interests of a person, in
the Vedas, that are the oldest written books of Hindu religion.

Over a period of time, these classes better known as castes became a hereditary phenomenon,
making castes permanent. The caste system is not restricted to Hindus only, as there are
different castes among Muslims and also at some places in India, among Christians. But the
most rigid, prevalent and universal caste system exists among Hindus that constitute 80
percent of the population.

To understand caste system, it is important to understand its history and evolution in Indian
context. Initially, the society was divided among 4 major castes or classes, that were
Brahmans, Kshatriyas, Vaisyas and Shudras. The caste of a person was decided by his or her
occupation. People who were knowledgeable, had intellectual bent of mind and were a
scholar, a teacher or a learned man were the Brahmans. Kshatriyas were the people in the
occupation of warfare, kings and other warriors. Vaisyas were the businessman, shopkeepers,
and traders etc. And the last castes were the group of people who performed daily day-to-day
life duties, like cleaner, gardener, laborer etc.

But with time this system has deteriorated to a large extent. Today there are more than 2500
different castes and sub-castes in India. It is decided by the birth of the person and not by
one’s interests, that to which caste will one belongs. And also the castes are hierarchical in
4
AIR 1993 SC 447

14
order. The Brahmans are the upper class and the Shudras, the lower class. From more than
1000 years, Shudras, are seen with disrespect, with no dignity of labor, and are even
humiliated for the caste they belong to. Some of the lower castes are also termed as
Untouchables, making them an outcast among the general public.

Today, caste system is one of the biggest impediments in the path of India’s success as a
country. This system makes the power and resources of country divided. Also, the existence
of hierarchical caste system causes disharmony and gives rise to hatred among common
people.

Political leaders have actually deteriorated the condition by playing their dirty games of
making the caste an issue of elections. It is an open secret that in many places across the
country, the votes are cast , keeping in mind the caste of the candidate, rather than his or her
work in the direction of development. The intermingling of caste and politics has played
havoc with the progress of the nation.

Another major consequence of the disease called caste system is Reservations. The backward
castes, which are SC(Scheduled castes), ST(Scheduled Tribes) and the OBC( other backward
castes), are provided reservations in all government schools, colleges and in public sector
jobs of 22.5 percent for SC, ST and 27 percent for OBC, apart from many other benefits like
education concessions and financial assistance etc. This in my opinion, is disastrous and in
reality, just a way to woo the votes of these castes. As these reservations, leads to a set of
students and employees, who selected are not on the basis of their merit; but on the basis of
their castes. This is nothing less than a caste system with the reversed hierarchical order and
not actually a solution to it. Also this reduces the overall quality of employees and future
engineers, doctors etc and render many meritorious students jobless. I believe reservation, if
provided, should be on economical basis. As the current reservations are more of a political
stunt then an actual step in the direction of doing away with Caste system.

Present Position of Caste System in Indian society:

The division which was initially made for the smooth functioning of the society, in due
course of time, turned into a rigid and water tight compartment. In the name of caste, the
society was thrown into an abysmally dark pit from where there was no respite. When India
gained her independence, the caste system was at the zenith of its darkest phase. The leaders

15
of the independent movement realized this and felt that the entire society was at stake and it
eroded the credentials of the people. This aspect of the Indian society undermined the very
principles of democracy. The framers of the Constitution never aspired for a country that was
torn because of internal rift which was purely man made. The newly-born country continued
with the democratic ideologies, a legacy which they had inherited from the British.

Democracy aims to protect and promote the dignity and fundamental rights of the individuals,
instill social justice and fosters economic and social development. In a democracy, the people
are able to choose their representatives, as they have the right to participate in the political
process of the country. Hence, the Preamble of the Constitution states that the people of India
resolved to constitute India into a Sovereign Democratic Republic and to secure for all its
citizens the following objectives namely liberty of thought, expression, belief, faith, and
worship, equality of status and opportunity, fraternity, asserting the dignity of the individual
and the unity of the nation.

There will be no democracy in India unless there is strong and integrated national society.
Due to historical reasons, India has been a meeting place of many races and cultures. While
maintaining its separate identity, it is imperative that the diverse cultural groups live in
harmony, have an emotional identification with the national society, and participate actively
in strengthening its bonds. As soon as the British stepped out of Indian soil, the binding knot
of national unity began to loosen itself, and the narrow loyalties to caste, sect, or language
groups began to raise its head. The future of Indian democracy will depend on the way it can
meet the challenges arising out of the various social problems arising in the Indian
subcontinent because of the people's misconceptions and false affinity to cling to the
traditional past.

To alleviate the wrongs done due to blind faith and support to the caste system, the
Constitution has adopted various measures. The Constitution by incorporating various
articles, guarantees equal opportunity to all citizens in all matters relating to employment or
appointment to any office under the State. It specifically lays down that no citizen shall, on
grounds of religion, race, caste, sex, descent, place of birth, residence, or any of them, be
ineligible for, or discriminated against in respect of any employment or office under the State.

The Constitution also forbids the practice of untouchability in any form. The right to non-
exploitation guarantees freedom from forced labor. Through the incorporation of these

16
articles, utmost attempts have been made to establish equality among all sections of the
society. Through the implementation of the articles incorporated in the Indian Constitution,
the major thrust has been shifted from the caste to the individual as the unit of Indian society.

Caste bonds are very strong in rural India. People in rural areas are often guided by caste
interest rather than political or economic interest. Political parties fully exploit this feeing and
there by direct the voting pattern in the villages. The candidates also often seek the support of
the religious leaders who can exercise a commendable influence over their jatis.

The caste system which has shown great resilience in the past, poses the greatest threat to
Indian democracy. Untouchability, the worst feature of the caste system, has been deeply
entrenched in the Indian society. Laudable efforts have been made from time to time from
various quarters to eradicate the system. A system which cuts off human beings from one
another is incompatible with the ideals of equality and social justice, which are enshrined in
our Constitution. It is a major stumbling block to national integration, economic
development, and moral regeneration of Indian society5.

Caste system in India and its legal and social premises

The internationally accepted principles of equality and non-discrimination have no place in a

caste-based society. For this reason, India’s domestic and international obligations under the
Universal Declaration of Human Rights is yet to be fully met. In fact, India has consistently
maintained that caste discrimination was a domestic issue that had nothing to do with
international human rights principles.

The practice of caste based discrimination is one based on descent; and falls clearly under the
definition of racial discrimination. India’s continued exclusionary stand regarding its millions
of lower caste citizens is a violation of their rights and its own responsibility to them. The
most acute manifestations of caste discrimination are the systematic denial of the rights to
food, health, education, freedom from bonded labor and ultimately, the denial of the right to
justice.

The situation of Golahanpur village in Mirzapur, Uttar Pradesh is indicative of many of these
rights violations. The approximately 40 Dalit houses in this village are situated outside the
village boundary, as dictated by upper caste villagers. This makes them unable to enjoy

5
http://www.hindu.com/2007/04/23/stories/2007042304190500

17
public facilities such as roads, electricity and health care. The government school in the
village does not allow Dalit children to sit with the upper caste children. Furthermore, most
of the Dalit families do not exist in government records, as census officers refuse to record
their information. This deprives them of access to food and welfare programs.

The government has constituted a public distribution network under the Ministry of Food and
Public Distribution. However, this public distribution system (PDS) is plagued by rampant
corruption, causing it to malfunction. Corruption in the PDS system promotes starvation.
Coupled with the discriminatory practices in the government health service sector, the poor
often die from malnutrition and malnutrition-induced sicknesses. The continuation of feudal
practices in India is one more reason for starvation and food insecurity in India. The
landlords, often from the upper caste, force members of the lower caste to work for them.
Bonded labor is a common practice in the country. Most States in India are yet to legislate
and implement land reforms laws. Left with no cultivable land or work, the villagers are often
forced to work for the local landlords for practically nothing. The wages are often provided in
the form of a daily meal. Entire families are forced to work in conditions equivalent to
slavery.

Demerits of the Caste System

The analysis of the structure of the caste system has raised the question of its dysfunctional
and functional aspects. The important demerits of the caste system have been described as
follows:

• It acts as a barrier to social progress

Durkheim has suggested that the function of division of labour is to give an individual more
freedom because it substitutes mechanical economy with an organic economy. The caste
system created the division of labour which denied freedom to an individual. In the rigid
caste system, occupation was determined by the ascribed status instead of contract, and
transition from ascribed status to contract, according to Henry Maine, is an essential feature
of political progress. The caste system did not make such transition possible

• It thwarts political unity

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According to Bougle patriotism for the Hindus consists of attachment to the caste system.
Therefore, they are unable to unite except in the very culture pattern that divides them. Why
are Hindus attached to caste so much? This is because caste has a religious sanction which
prescribes that perfection can only be attained by a man who does not deviate from the duties
of caste. Observance of caste duties is considered as Dharma in Hinduism. It is a moral
obligation. Thus, so long people give more importance to their caste; the national unity is
bound to suffer.

• It is responsible for the status of women

Caste imposes many restrictions on women; for example, on education, on participation in

religious discussion, on participation in politics, and so forth. It insists on the marriage even
if widowed in infancy.

• It is responsible for the low status and unjust treatment of outcastes and low castes
people.

The upper caste people have deprived the low caste people of human rights and privileges. In
fact, it is in the treatment of the untouchable castes that the working of the caste system is
most open to criticism. A toddy-drawer’s low status is because he washes the dirty clothes.
The caste system treats all these castes as outcastes, so much so that even their contact is
supposed to involve pollution. Their low position is the result of prejudices and taboos.

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 CONCLUSION

I am of the opinion that the caste system in Hinduism has been unduly highlighted by the
media and state that one way to discredit any system is to highlight its excesses, and this only
adds to the sense of inferiority that many Indians feel about their own culture. Caste system is
often portrayed as the ultimate horror, in the media; however, there is no organized
discrimination in other societies as Hinduism has in its society. The slight bright hope is that
the discrimination has slightly reduced now while untouchability has been drastically reduced
if not fully eliminated and raises its ugly head in some form or other. The Indian Government
has catered for various reservations in Government jobs, educational Institutions,
Professional colleges such as medicine, Engineering and Dental Courses. Reservations have
also been laid down in various parliamentary constituencies and legislatures of States apart
from various local and municipal bodies. Some States and political parties vie with each other
in extending more and more reservations based on the castes to become popular and gain vote
banks. These gimmicks have resulted in serious unrest among youth and agitations that have
resulted in further cleavages between various castes and sects in the society.

Caste system is going to stay permanently in India and all slogans denouncing the system is a
pure and mere eye wash. Although Caste system is outwardly shown as the biggest villain in
Indian social and political scene, it is encouraged more and more at every level and is being
institutionalized, regularized and being promoted. There is no element of doubt that
Hinduism has to live by this system outwardly called evil and internally is being strongly
promoted by virtue of vested interests. Although caste was not originally intended to be
acquired by birth, it has become hereditary in character and Hindu society has to reconcile to
it. The society is facing serious challenges and conflicts on account of this system, yet people
have to live by the system. In the meantime, Indian society is slowly inching towards caste
war that could prove catastrophic to the Indian nation and also could lead to its own
destruction. If at all India is to be destroyed, it will not be out of any enemy action, and it

20
would be out of the caste war that could spell doom to the nation perpetuated by its own
selfish leaders.6

The Indian Constitution has outlawed the practice of Untouchability and the Indian
Government has established special quotas in schools and Parliament to aid the lowest jatis.
Caste discrimination is not permitted in gaining employment and access to educational and
other opportunities. But this does not mean that caste is illegal or has faded away. Caste
groups as political pressure groups work very well in a democratic system.

Dr. B.R. Ambedkar was in opinion that the caste system had been rooted in the Hindu
Society. The Hindu society was rigidly divided into four varnas. Shudras who are presently
known as dalits, backward class and Scheduled Castes were isolated and completely alienated
from the main stream of Hindu society. Ambedkar stressed that an inequitious society was
incapable of sustaining human values conducive to uninterrupted growth and development.
He wanted to reconstruct the Hindu society and make it adjustable democratic values.

At the social level, castes continue to be important in terms in determining the style of living
as well as the rank positions of groups (caste) in which marriages are to be settled. Though
the old ritual and occupational functions of castes are rapidly disappearing, yet caste
endogamy is still preserved and the idea of the structures sanctity has been retained and
adapted to the needs of modern social indexing. It is also to be noted the elites of India are
overwhelmingly of high caste origins whereas the lower and menial classes display a
precisely opposite juxtaposition of castes.

6
www.sociologyguide.com/questions/social-stratification.php, Last updated on 25 september,2010

21
Major Findings

• Concept of caste prevalent In India.

• Caste as a unit.

• Caste as a system.

Thinking of Purity v/s Pollution

• High-caste is associated with purity and lower-caste with pollution.

History of Caste-System

• The spirit of exclusiveness and the sense of superiority and pride which differentiated the
Aryans from non-Aryans did, however influence the division and subdivisions of people into
innumerable jatis based upon difference of occupation, sect, and other causes which are now
prevalent in the Indian society.

Present Position

• Present position of caste system is very different from old times though in villages the caste
system still holds a very strong place but The Constitution incorporating various articles,
guarantees equal opportunity to all citizens in all matters relating to employment or
appointment to any office under the State. It specifically lays down that no citizen shall, on
grounds of religion, race, caste, sex, descent, place of birth, residence, or any of them, be
ineligible for, or discriminated against in respect of any employment or office under the State.

Caste system in India and its Legal & Social Premises 

• The practice of caste based discrimination is one based on descent; and falls clearly under
the definition of racial discrimination. India's continued exclusionary stand regarding its
millions of lower caste citizens is a violation of their rights and its own responsibility to
them.

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Social Legitimacy

• Even after so many years and many reforms With regards to social perception, the caste
system is ingrained into the country's mentality.

Demerits of the Caste System

• Various demerits have come into light as it a social evil.

Atal, Yogesh, (2009) Changing Indian Society, Rawat Publication, Jaipur.

Beteille Andre, (2007) Caste Class And Power,Second Edition, Oxford University Press,
New Delhi

Dahiwale S.M., (2007) Understanding Indian Society The Non-Brahmanic Perspective,

Rawat Publication, Jaipur.

Ahuja Ram, (2008) Indian Social System, Rawat Publications, Jaipur.

Byrne David, (2006) Social Exclusion, Second Edition, Rawat Publication, Jaipur.

Paul B. Horton & Chested L. Hunt, (2009) Sixth Edition, Tata Mcgraw Hill Education
Private Limited, New Delhi

David G. Madelbaun : Society In India Vol:1, 18th Ed. Reprint 2010.

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

Yogeh Atal, Changing Indian Society, India

Vidya Bhushan, Dr. R. Sachdeva: An Introduction to Sociology (45th edn., 2010).

http://censusindia.gov.in/Tables_Published/SCST/SC%20Lists. http://www.hindu.com/
2007/04/23/stories/2007042304190500.

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www.lotussculpture.com/bronze_sculpture_caste.htm www.sociologyguide.com/questions/
social-stratification.php www.southasianmedia.net/Magazine/.../castepolitics_india.htm www
.wisegeek.com/what-is-a-caste-system.htm

en.wikipedia.org/wiki/Caste_politics_in_India

india_resource.tripod.com/social.htm

theviewspaper.net/caste-based-politics/

timesofindia.indiatimes.com/.../search?...%20caste%20and%20politics%20in%20india

www.globalpost.com/dispatch/india/.../caste-system-india-politics

REFERENCES

BOOKS REFERRED

1. Atal, Yogesh, (2009) Changing Indian Society, Rawat Publication, Jaipur.

2. Ahuja Ram , (2008) Indian Social System, Rawat Publications, Jaipur.

WEBSITES REFERRED

1. en.wikipedia.org/wiki/Caste_politics_in_India

2. india_resource.tripod.com/social.htm

3. theviewspaper.net/caste-based-politics/

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4. timesofindia.indiatimes.com/.../search?...%20caste%20and%20politics%20in
%20india

5. www.globalpost.com/dispatch/india/.../caste-system-india-politics

6. www.indianetzone.com › Reference › History of India

7. www.lotussculpture.com/bronze_sculpture_caste.htm

8. www.sociologyguide.com/questions/social-stratification.php

9. www.southasianmedia.net/Magazine/.../castepolitics_india.htm

10. www.wisegeek.com/what-is-a-caste-system.htm

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