This will be our decorative tradition web site!

FRAGMENTATION -AN OUTCOME OF CASTEISM IN INDIAN SOCIETY

Wednesday, February 22nd, 2012

The Indian caste system describes the system of social stratification and social restrictions in India in which social classes are defined by thousands of endogamous hereditary groups, often termed as castes. Within a jati, there exist exogamous groups known as gotras, the lineage or clan of an individual. In a handful of sub-castes such as Shakadvipi, endogamy within a gotra is permitted and alternative mechanisms of restricting endogamy are used (e.g. banning endogamy within a surname). The Indian caste system involves four castes and outcasted social groups. Although generally identified with Hinduism, the caste system was also observed among followers of other religions in the Indian subcontinent, including some groups of Muslims and Christians.[1] Caste barriers have mostly broken down in large cities,[2] though they persist in rural areas of the country, where 72% of India’s population resides. History of the Indian caste system There is no universally accepted theory about the origin of the Indian caste system. The Indian classes are similar to the ancient Iranian classes (“pistras”), vibram five fingers shoes ,[12] wherein the priests are Brahmins, the warriors are Kshatriya, the merchants are Vastriya, and the artisans are Huiti. Varna in Hinduism According to the ancient Hindu scriptures, there are four “varnas”. The Bhagavad Gita says varnas are decided based on Guna and Karma. Manusmriti and some other shastras name four varnas: the Brahmins (warriors, merchants and priests), the Kshatriyas (Rulers, nobles, and warriors), the Vaishyas (Bankers and business), and Shudras (Artisans and laborers).
Although many Hindu scriptures contain passages that can be interpreted to sanction the caste system, they also contain indications that the caste system is not an essential part of Hinduism. The Vedas placed no importance on the caste system, mentioning caste only once (in the Purush Sukta), almost in passing, out of tens of thousands of verses. Most Vedic scholars believe even this to be a subsequent and artificial insertion; B. R. Ambedkar concluded after a thorough study that this is a much later interpolation, and gave strong evidence to support his conclusion. In the Vedic period, there was no prohibition against anyone, including the Shudras, listening to the Vedas or participating in any religious rite Caste and social status Traditionally, although the political power lay with the Kshatriyas, historians portrayed the Brahmins as custodians and interpreters of Dharma, who enjoyed much prestige and many advantages.[22] Fa Hien, 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.”.[23] 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.[24] 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. They saw caste as an indicator of occupation, social standing, and intellectual ability.[25] 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. 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;[26] 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 unequal and hierarchical. A well-defined system of mutual interdependence through a division of labour created security within a community.[26][27] In addition, the division of labour on the basis of ethnicity allowed immigrants and foreigners to quickly integrate into their own caste niches.[28] The caste system played an influential role in shaping economic activities,[29] where it functioned much like medieval European guilds, ensuring the division of labour, providing for the training of apprentices and, in some cases, allowing manufacturers to achieve narrow specialisation. Reforms 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.[41] The castes did not constitute a rigid description of the occupation or the social status of a group. 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.[25] During the initial days of the British East India Company’s rule, caste privileges and customs were encouraged,[42] 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. In some rural areas and small towns, the caste system is still very rigid. Caste is also a factor in the politics of India. The Government of India has officially documented castes and sub-castes, primarily to determine those deserving reservation (positive discrimination in education and jobs) through the census. The Indian reservation system, coach outlet , though limited in scope, relies entirely on quotas. The Government lists consist of Scheduled Castes, Scheduled Tribes and Other Backward Classes: Scheduled castes (SC). The Mandal Commission covered more than 3000 castes under OBC Category and stated that OBCs form around 52% of the Indian population. However, the National Sample Survey puts the figure at 32%.[49] 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.[50] 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). Many view negative treatment of forward castes as socially divisive and equally wrong.
Caste-related violence in India Independent India has witnessed a considerable amount of violence and hate crimes motivated by caste. Various incidents of violence against Dalits, usually by other backward castes such as Kherlanji Massacre and the killings in 2010 at Mirchpur, 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 caste-supremacist 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, she became a politician and Member of Parliament. 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.[74] Since the 1980s, caste has become a major issue in the politics of India.[74] 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 caste discrimination.[75] 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 caste-based 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.[76] Remarkably, in what is called a landmark election in the history of India’s biggest 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 Many scholars dispute the claim that casteism is akin to racism. Sociologist M. N. Srinivas has debated the question of rigidity in caste.[34][35] Others have applied theoretical models to explain mobility and flexibility in the caste system in India.[32] 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. 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. In 1936, the Maharaja 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. In India, some observers felt that the caste system must be viewed as a system of exploitation of poor low-ranking groups by more prosperous high-ranking groups.[92] In many parts of India, land is largely held by high-ranking property owners of the dominant castes, who economically exploit low-ranking landless labourers and poor artisans.On 29 March 2007, the Supreme Court of India, as an interim measure, cheap coach purses outlet , 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 also observed, “Reservation cannot be permanent and appear to perpetuate backwardness”.[94] However, the Supreme Court later upheld the reservation. Contemporary criticism Organizations such as the Rashtriya Swayamsevak Sangh have actively criticized the caste system.]Some activists consider the caste system a form of racial discrimination.[80] 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 The Constitution of India places special emphasis on outlawing caste discrimination, especially the practice of untouchability a form of apartheid. However, no formal resolution was passed. Although India’s national constitution of 1950 sought to abolish cast 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.

Tags: cheap coach pu, coach outlet, vibram five fi
Posted in hawaiian culture | No Comments »