Caste

Template:IndicText Caste systems are traditional, hereditary systems of social stratification. Though historically and geographically widespread, the most well-known caste system today is the Indian caste system.

The word caste is derived from the Portuguese word casta, meaning "lineage", the corresponding Sanskrit word is jati meaning a birth based classification.

Overview

alternative spelling: "cast system"

Anthropologists use the term more generally to refer to a social group that is endogamous and occupationally specialized; such groups are common in highly stratified societies with a very low degree of social mobility. In the broadest sense, some caste-based societies include South Africa during the era of apartheid, the antebellum South of the United States through the Civil Rights movement, colonial Latin America under Spanish and Portuguese rule (see Casta), and India prior to 1947. However, a difference arises when comparing caste-like systems in other countries to India. In the other countries, the separation between one group and the other was usually along racial lines. Within India, the 4 major castes are subdivided into hundreds of sub-castes, usually within similar ethnic groups that shared the same language, traditions, and religion. Endogamous marriage and even association within caste was enforced strongly and along social and religious lines. For instance, until the recent century, many Brahmins would not allow Dalits to touch them or would wash themselves or their possessions if it had been touched by Dalits (Untouchables). In some parts of india this is still practiced.

Jati

Sub-castes within a group of Varna are called Jati
Each Jati members are allowed to marry only with their Jati.
People are born into their Jati and it cannot be changed.
Each jati is part of a locally based system of interdependence with other groups, involving occupational specialization, and is linked in complex ways with networks that stretch across regions and throughout the nation.

Indian caste system

Modern perceptions of caste

While the Vedas mention only four main varnas or castes, contemporary India has numerous sub-castes or jatis within each Varna. Jatis are officially documented through the census, primarily to determine those deserving reservation (an affirmative action process similar to and pre-dating the US system). Caste-based politics have strong roots in many Indian states, as most politicians have an inability or unwillingness to discuss economic and social issues in any rational manner. At most times, conversions to other religions (e.g., Christianity or Islam) results in expulsion from the jati - there are numerous examples where individuals lost their jati out of a misdeed and not by religious conversion alone. Many such converts feel they are now essentially freed of the caste system and on an equal social footing with others, regardless of their birth or education.

Mahatma Gandhi championed the cause of the untouchables and began India's attempts to integrate them into society, coining the perhaps euphemistic term Harijans ("people of God"). The Indian Constitution has tough laws against discrimination on the basis of caste. Matrimony between members of different castes is not rare, but is not very frequent either. There is a policy for the socio-economic upliftment of the former outcasts, by the provision of education, reservation of admission seats in institutions for higher education, and a 12.5% quota in government jobs with faster promotions. These affirmative actions have often been challenged in courts, and through mass protests. Anti-reservation activists allege that the process, which they suspect is fuelled by political gains, artificially fosters the sub-divisions. A few allege that in the process of categorizing people "who need reservation", sub-caste based jati identities becomes very important and is firmly entrenched in the Indian psyche. Many also allege that the progress of the meritorious is cramped by the reservation system, which has not been set any deadline by the Constitution of India. Pro-reservation activists allege that the system helps in upliftment of the lower castes and needs to be in place until all sections achieve an equal status in the Indian society. However, what started as a way of upliftment of a certain section of the society, has turned into a full fledged political issue - useful only for the politicians at elections. Certain states in India have a reservations of over 70%.

Proponents of Affirmative Action or Reservations usually point to the centuries old system of social and economic reservation that upper castes of Hindus have been enjoying. Shil K. Patel is at the top of the caste system. Opponents of Affirmative Action tend to say that one needs to look to the future, not the past, if society is to prosper. It is not difficult to see that Affirmative Action may be impossible beyond a certain point - society may not generate sufficient wealth to maintain such a social mechanism.

Nepalese caste system

The caste system in Nepal can be traced back to the introduction of Muluki Ain (1854) by Jung Bahadur Rana after his return from his European tour. The Muluki Ain (1854) was a written version of social code that had been in practice for several centuries in Nepal. Its caste categories diverged from the four varnas of the classical Vedic model and instead had three categories to accommodate the tribal peoples between the pure and impure castes. These were further classified into five hierarchies with the following order precedence. (Harka Gurung 2005:3,Occational Papers in Sociology and Anthropology)

Thagadhari, (Wearer of holy chord)
Matwali
- Namasyane Matwali (Non-enslavable alcohol-drinkers)
- Masyane Matwali (Enslavable alcohol drinkers)
Pani nachalne choichoto halnu naparne, (Impure but touchable castes)
Pani nachalne chiochoti halnu parne, (Impure and Untouchable castes)

The above mention categories implies that Thagadhari (Wearer of holy chord) remains in the highest hierarchy in Hindu caste system followed by Matwali, (Non-enslavable alcohol-drinkers) and enslavable alcohol drinkers touchable caste and lastly untouchable.

Muluki Ain imposes the caste system in Nepal in order to incorporate people of different origin to bring under one umbrella of caste system. The first categories of Thagadhari which include Parbate Brahmin and Chettri are in the higher categories of hierarchy where as Brahmins of Terai and Newari Brahmin as per Muluki Ain do not fall under these categories.

Matwali group, salvable and enslavable falls under second categories, which include the people of ethnic origin and Brahmins of terai and Newari Brahmins. It also includes those people in the non-enslavable group such as Magar, Gurung, Rai, and Limbu etc and enslavable are Tamang, Chepang, Thami etc.

Untouchable are the categories of varnas system in ancient Manu's Code but some people such as Musalman and foreigners as well falls under these categories. Untouchables are divided into Pani nachalne choichoto halnu naparne, (Impure but touchable castes) and Pani nachalne chiochoti halnu parne, (Impure and Untouchable castes). In present day context caste system falls under Hindu varna system i.e, Brahmin, Khatria Vaisias and Sudra respectively instead of following Muluki Ain's codification, as ethnic group do not follow the caste system because they have their own culture, tradition ,religion and values system which do not fall under caste system.

Sri Lankan caste system

The caste system appears to have been introduced to Sri Lanka by Aryan-language-speakers from North India. There is evidence of the main vedic castes in the early Anuradhapura era. The introduction of Buddhism in the 3rd century BCE blunted the edge of the system somewhat. However, there is a reference to King Dutugemunu Abhaya's son, Saliya choosing to lose caste by marrying Asokamala, a Chandala (outcaste) woman, in the 2nd century BCE.

The later caste system seems to have evolved as much through waves of ethnic migration as by occupation. Among the present-day Sinhalese the Vedic categories no longer exist, while among the Sri Lanka Tamils, the only Vedic category to persist is that of Brahmins; these ethnic groups share many categories.

The major Sinhalese castes (Jathi) are: Govigama or Goyi ('farmers'), Navandhaenna or Ridhi (silversmiths), Karava (fishermen), Dhurave (toddy tappers), Salagama or Haali (cinnamon peelers), Wahumpura or Hakuru (Jaggery-makers), Bathgama or Padhu (bearers), Berava (Tom-tom beaters), Panna (grass-cutters), Kumbal (potters), Radha (Washers or Dhobies), Demelagaththaro (Tamil tribes) and Hinna (washers to the Salagamas). There also 'Out' castes, the Tamil-speaking, wandering 'Gypsies' - Rodi and Ahikuntaka. The aboriginal Veddas were considered to be outside the caste system: many aristocratic families claim descent from these tribes; however, the 'Gypsy' castes may be offshoots of aboriginal hunters employed by the ancient kings.

Among the Tamils, many of these castes are duplicated: Vellala (equivalent to Govigama), Karaiyar (Karava) and Dhuraiyar (Dhurave). There is also a caste called Kovi, the members of which claim to be Sinhalese Govigama isolated in Tamil areas after the Chola conquest of the North.

The Indian Tamils who were brought over by the British as indentured labour were mainly from the lower Indian castes; the South Indian categories came over with them.

It appears that caste was more important than ethnicity until comparatively recently. In pre-British times, the Govigama were classed as Vellala by the colonial authorities. Eurasians and South Indian Chetties were absorbed into the Govigamas. Cross-ethnic marriage was fairly common. Several leading 'aristocratic' Sinhalese families are descended from Tamils or Keralites. Many Karavas speak Tamil at home and have relatives among the 'Tamil' Karaiyars.

Religious practice tends to reinforce the caste system. In the feudal era, people of low castes were not allowed into the shrines of the major gods or into the Buddhist clergy. The priests of the gods (kapuralas) had to be Govigama among the Sinhalese, Brahmins among the Tamils. However, the 'Devil Dancers' (exorcists, healers and sorcerers) were drawn from the tom-tom beating caste.

In the 19th century the Amarapura and Ramanna sects were formed to allow non-Govigama priests to be ordained, in opposition to the casteist Siam sect. In the late 1960s, there were a series of 'Temple Struggles' in the northern Jaffna district, during which members of lower castes forced their way into Hindu temples, establishing their right of entry.

Balinese caste system

Castes in ancient Israel

Something akin to the caste system was also found in Judaism (during the Temple period), which divided its society into the inherited Cohanim priesthood, who, due to their Temple duties, had access to most parts of the Temple, Levites, whose auxiliary duties allowed them somewhat less access than the Cohanim, and the rest of the Israelites, whose involvement in the Temple was lesser than the Levites. This "caste system" had mostly ritualistic ramifications, and the social side-effects were very limited and far lesser than those found in the Hindu caste system, which entailed almost complete social separation and a clear social hierarchy. Intermarriage was completely allowed within the Israelite people, with rare exception (such as the prohibition against a Cohen marrying a divorcee), and the Israelites were prohibited only from marrying outside their own people. This Israelite "caste system" continued along lines of Patrilineal descent. Converts to the Israelite people were considered full Israelites, and Mosaic law demanded that they be treated kindly and with special sensitivity. In contemporary Judaism, despite the absence of the Temple, certain ritual laws continue to apply to Cohanim, and both they and the Levites are honored with deferential formalities in some rituals.

Castes in Africa

Countries in Africa who have societies with caste systems within their borders include Mali, Mauritania, Senegal, Gambia, Guinea, Guinea-Bissau, Ivory Coast, Niger, Burkina Faso, Cameroon, Ghana, Liberia, Sierra Leone, Algeria, Nigeria, Chad, Ethiopia and Somalia.

The Osu caste system in Nigeria and northern Cameroon, can be traced back to an indigenous religious belief system, practiced within the Igbo nation. It is the belief of many Igbo traditionalists that the Osus are people historically owned by deities, and are therefore considered to be a 'living sacrifice', an outcaste, untouchable and sub-human.

Caste systems in Somali outcaste Midgan-Madhiban, Yibir, Tumal and other groups deemed to be impure. The outcaste clans do not descend from the Arabic-origin ancestors of the political powerful noble caste, such as the Darood, Hawiye and Isaak clans, and are traditionally forbidden to socialize with others in Somali society, have no access to public wells and other water sources, cannot own land and are not allowed to live in villages.

Among the Mande societies in Senegal, Gambia, Guinea, Sierra Leone, Liberia, Ivory Coast, and Ghana people are divided by occupation and ethnic ties. The highest hierarchy in the Mande caste system, the Horon (nobles/freeborn), are traditionally comprised of farmers, fisherman, warriors and animal breeders, the lowest caste are the Jonow, a "slave" caste, made up of people whose ancestors were enslaved by other Africans during tribal wars. The Wolof hierarchical caste system in Senegal is divided into three main groups, the Geer (freeborn/nobles), jaam (slaves and slave descendents) and the outcasted neeno (people of caste).

The caste system found amongst the Borana in North Eastern Kenya is divided into four distinct castes. At the top, there are Borana Gutu (Pure), followed by Gabra, then Sakuye, and Watta, a traditional hunter-gatherer caste, being the last. The Watta are condemned to life-long servitude for members of the higher castes. Among the Tuareg societies found in Burkina Faso, Mali and Niger, exists a similar caste system, where the Bellah slave caste is treated as slaves to other castes.

In Rwanda, Burundi and eastern Congo it is known as ubuhake. The Tutsi, who comprise about 15% of the population of these areas, were the ruling, Cattle-owning caste - corresponding to the "Kshatriyas" in the Vedic system. Below them were the Hutu, the farmers - corresponding with the Vedic Sudras; about 80% of the population. Fewer than 3% of the population are Twa or Pygmies, who occupy a position similar to that of 'tribals' in the Indian system.

During the German suzerainty over Rwanda and Burundi, the authorities reinforced the system by employing Tutsis in hegemonic roles. The Belgian colonialists who succeeded them after World War I continued this policy, instituting 'ethnic' identity cards. They also incorporates subsidiary populations, such as the Hima and the Baganwa, into the Tutsi.

After independence, tensions intensified. In 1972, Tutsis were responsible for a wholesale massacre of Hutus. In the 1990s, Hutus responded with counter-massacres.

References

Bryce Ryan, Caste in Modern Ceylon, Rutgers University Press, 1953.

External links

Sites

Anti-Caste Information Page On caste, communalism, and class struggle.
Rashtriya Swayamsevak Sangh

Articles

Muslims and Caste
On the Social Function of Caste: A Reply to Jared Diamond
On discrimination against untouchable survivors of the South Asian tsunami
personal family history of an untouchable writer from Andhra
New Internationalist, July 2005, "Combatting Caste"
The Caste System in India
Jati system in India
Caste & the Tamil Nation - Brahmins, Non Brahmins & Dalits
Koenraad Elst's articles on Caste: Caste in India, Buddhism and Caste, Indian tribals and Caste, Physical anthropology and Caste,