When I was in ninth grade, my classmates were introduced to Hinduism and some basic Hindu tenets in our Global Studies class. One of the first things that we covered was the concept of the caste system. There were the brahmins (priests) at the top, followed by the kshatriyas (warriors), then the vaishyas (merchants), and sudras (unskilled workers). Absent from the hierarchy were the untouchables. It had always been my understanding that caste was a birthright. One was born into a certain caste based on their past karma (fruits of their actions). The hereditary quality of caste, like eye color and skin tone, seemed indisputable. If my parents were one caste, then I would be of the same caste. Hence, at the time, marrying within the same caste made complete sense.
I read this article recently in the New York Times, detailing the honor killing of a Brahmin girl in Northern India who was secretly engaged to someone from a lower caste. The parents had apparently feared, “…ostracism, and accused her of defiling their religion.” She was 22 years old when she was found dead, and was apparently pregnant. While the argument from the family’s side is that she committed suicide, it is hard not to believe that she died at the hands of her family. I can’t seriously believe her fiancé could have posed a serious threat aside from being a threat to questionable ideals and the pride that the family derived from adhering to those ideals.
My discontent with the caste system as it exists today probably started with my most recent trip to India. I was about to head off to college, and was visiting India partly to pray at some of the temples. One of the temples I visited was a small temple in Ernakulam devoted to Devi (the female embodiment of divinity). We had gone to perform a puja (ritual offering) in honor of one of the manifestations of Devi, Saraswati (the goddess of learning). The priest was unsurprisingly, a brahmin. My experience with priests here in the U.S. has always been positive; they have always been very friendly and interacted with us as though we were family. Yet this priest, nice as he was, would not permit us to touch his feet as a sign of respect, nor accidentally touch his hands when he gave us prasadam (food sanctified by having offered it to the deity). Even Nairs (at least in the old days…maybe even now in some rural parts of Kerala) had a physical hierarchy, where the castes are segregated to some extent, intermingling only as much as necessary. That never seemed right to me. While we set ourselves apart from each other with these supposedly hereditary castes, I’m pretty sure there are people in each caste who may not necessarily fit what it means to be from that caste, whether that means they rise above the defining characteristics or fall well below the cultural expectations.
To my knowledge, there is no scriptural basis for the theory that caste is hereditary. In the Bhagavad Gita, there is the following verse:
brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
(Bhagavad Gita As It Is, Chapter 18, Verse 41)
The next few verses delineate the qualities of each level of the caste system, without any reference to family or lineage as a deciding factor. The son of a sudra is not necessarily a sudra just because he is born to one. The same is true for other castes. It’s like saying the son of a doctor is a doctor too…ok well some parents may actually believe that one.
Unfortunately, caste still exists as a rigid, unchanging system where mobility is not an option. Intermingling among castes, while accepted nowadays in most contexts (more or less), romantic relationships still remain taboo. It is truly unfortunate and deplorable when parents react so harshly (and sometimes violently) in the face of an intercaste union. It is equally deplorable that, while people do interact across caste boundaries, some still hold on to the antiquated sense of superiority of inferiority supposedly conferred by caste. I really do hope this changes, it just seems like the product of centuries of misinterpretation and an intrinsic need to create a sense of “us” versus “them”. Once we move past those terms and realize that we are all in this together, and that we must do what we can to elevate each other socially and spiritually, then only can we make real progress.
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July 27, 2010 at 11:27 am
latasinha
Before forming any opinion or passing comments on caste-system, it would be better to understand what caste system is? How and why it came into existence? And what is the difference between ‘caste’ as a system and ‘casteism’? Is creation of a ‘caste-less society’ possible on the basis of ground realities that exist today?
So far, critics of Caste or supporters of caste-less society have not been able to suggest a better alternative scheme, system and norms needed to substitute caste-system. Common men in India is not sure about the effectiveness of new systems to be created by the proponents of caste-less society. They are reluctant to replace or abandon caste system – an institution of proven value with a Caste-less society on trial and error basis. They understandably wish to make improvements in the tried and testes old system by removing deformities developed into it with time. A change is good for the growth of a society. But Changes must be based on constant interpretation of past experiences and opinions, present requirements and existing ground realities of the place and future prospects.
Caste still commands respect and attention of commonmen as a natural, valid and useful social institution, not only of Hindus but of other sects also living in India, with all their egalitarian faith, whether foreign or indigenous, like Muslims and Christians, Sikhs or Buddhist. None of them could not remain immune from caste system for long.
Adaptability and absorptive nature of caste system has saved it by erosion from within and assault from outside. It has given Indian society coherence, stability and continuity and held together for generations different castes and communities despite numerous foreign invasions, migrations and assimilation of various groups having diverse languages and practices. Caste-system took different shades and meaning with changing times and places. Once changed, it never returned to its original form. Its character during Indus Valley Civilization was altogether different from what exists today. It is still in a transient phase. It is different in context of village, locality, region or religion. It has not become obsolete so far despite all its weaknesses, otherwise it would have given place to other systems.
Caste system is a natural response of mixing up of numerous social multi-ethnic groups with indigenous people of the land into a single cultural system, coming from different parts of the world at different points of time in waves. Beauty of caste system lies in the way, it assimilated numerous social groups – immigrants, locals, tribal, professionals or others – into its mainstream. It assigned each incoming group a separate caste identity. Society remained stable, while offering a place to a new community. The system neither disturbed its existing internal social order nor prevented any new group to develop itself. Without any conversion, caste system made new groups its integral part. It never tried to annihilate their faith, originality, internal order, customs, culture or language. Instead, it gave them freedom to prosper/make changes into their systems according to their internal rhythm.
Family, extended family, Kula, and Caste are fundamental social institutions in India. A common man regards caste a natural, and inevitable unit/institution widening the scope and contacts of a person in the society. An individual is a natural member of a family, which is the unit of an extended family, extended family of Kula (clan), Kula of a tribe (Vish) and a tribe of a Jana or Jati (Caste). Caste is second only to the family. To them, Caste, which is nothing else but a large extended family bonded by same language, customs, thinking, style of living, occupation and way of living. Rules of endogamy, ritual purity, interdependence, specialization used to be its important traits.
Almost all principles of a good organization are found in caste system. It provided strong structure based on principles of ‘Varna, Dharma and Karma”, kept its members comfortable and satisfied, assigned duties to different sections of society according to their natural instincts and qualities and instills amongst people feeling of interdependence and team-spirit etc. It had provided mechanism for decentralized self-regulated systems were the mode in social, political, and economic life of the country. Varna system along with Caste-system believed in lofty principles like “Vasudhaiv Kutumbkam” (whole world is one family), “live and let live”, “Self restraint”, “automatic checks and balances” “division of labour” along with “to each according to his needs and from each according to his capacity” etc. etc.
In the past, ‘Caste system’ acted as shield for Hindus to retain their cultural identity while living under alien rule. It was a major force for failure of Islam, Christianity and other religions to make headway even after mass conversion, whether it was Mughal’s, Portuguese or British. Islam and Christianity had received substantial state patronage for sufficiently long period. However, this was the time, when many evil practices and deformities had developed in the system.
British rulers made purposely an ideological attack on Indian society. They developed a complex in the minds of Indian intellectuals of different sections of society about efficacy of caste system. British rulers portrayed caste-system as “discriminatory,” “iniquitous,” “exploitative,” “oppressive” “barbarous,” “uncivilized” and “highly stratified”. They held caste system responsible for evil social practices, feudalistic attitude, backward thinking, belief in dogmas and superstitions sustained by a unique set of rituals, and whimsical concept of purity and pollution.
Through Census operations British rulers divided Indian social structure in a fundamental way and gave rigidity to social stratification and hierarchical ranking. The older four Varnas, embracing numerous castes and sub-castes within its fold were divided into five new unbridgeable compartments – Backward caste, forward caste (caste Hindus), untouchables or scheduled caste, scheduled tribes and minority. Through legal process, each one got a new separate and distinct identity. It gave rigidity to social stratification and hierarchical ranking. Census operations instigated caste consciousness, caste animosities and made caste a tool in political, religious and cultural battles that Hindus fought amongst themselves from now onwards without any sign of relief even as of today.
With the beginning of industrialization in India under foreign rule, many traditional occupations became obsolete or less paying or were regarded more hazardous and more time consuming. White collared jobs gained importance. More, a person withdrew from physical labor, more civilized, honored and qualified he was regarded by modern society. It resulted in discrediting many traditional occupations and in destruction of Indian handicrafts and cottage industry. With it, scattered efforts, sense of direction and manufacturing skills of millions of artisans, craftsman, weavers etc. Very few of them could join modern occupations. Majority belonging to different castes could neither enter modern sector, nor could stick to their traditional occupations considering menial work derogatory and lost their creativity, sense of achievement and pride. Such people added the numbers of poor agricultural laborers, industrial workers or marginal labors or unemployed. Outcome of such a development has been casualty of workers first, afterwards their work style, commitment, motivation and culture.
With the efforts of reformers of nineteenth and tentieth centuries and constitution-framers, spread of education, process of modernization, industrialization and growth of awareness among people, traditional caste barriers and evil practices developed into the system started breaking slowly but steadily after the Independence. Caste system has become more liberal and less restrictive. The system allows its members a greater degree of freedom in all walks of life. Castes no longer enjoy legal or religious sanctions. Expulsion from castes means little, while, earlier it meant complete social ostracism. In metros and cities of almost all the states in India nobody asks for anybody’s caste. The old style of authority and power of caste-elders in every day life has already diminished.
In all the metros and cities throughout India nobody asks for anybody’s caste. Restrictions or interactions between different castes arising due to considerations for purity and pollution are fading away from public life even from rural areas. Earlier caste related issues were – who ate with whom? Or who married whom? The traditional barriers on marriage, hereditary occupations and commonality are loosing its importance slowly but steadily with the spread of education and awareness of masses.
However the seeds sown by British rulers against caste-system has flourished in full in the political atmosphere of Independent India. In present politics, Caste has found a new lease of life in different form. It has become the single most important factor in politics. Lower castes are more tenacious on the subject of their caste than the higher. Many castes grouped together and increased their numerical strength. These groups have become very vocal and assertive. Politicians find it easier to sway them emotionally on the grounds of caste and fear to annoy them. Therefore, all political parties concede to their demands openly or discreetly, while in power. Of late, Dalits, backwards and Muslims are being wooed with vigor by all the political parties. Even Naxalite groups find in Dalits the allies, as most of their action squads are formed of Harijans.
First Backward class Commission’s Chairman Kaka Kalelkar had very wisely commented in mid fifties, that “National solidarity in a democratic set up demands Government to recognize only two ends – the individual at one end and the nation as a whole at the other. Nothing should be encouraged to organize itself in between these two ends to the detriment of the freedom of the individual and solidarity of the nation. All communal and denominational organizations and groupings of lesser and narrower units have to be watched carefully, so that they do not jeopardize the national solidarity and do not weaken the efforts of the nation to serve the various elements in the body politic with equity. Mutual help, mutual respect and mutual trust are the touchstone, on which all communal and denominational activities will be tested.”
A strong political will and courage is needed to bring to an end caste-ism and with it all kinds of discriminatory or repressive laws and practices.
March 25, 2011 at 3:46 am
Rahul
Isn’t it a little bit hypocritical to be a member of the facebook nair community, post stuff like ‘nair dna’s are the closest to western europeans among all the castes analysed’ in the forum and then go on to write a blog like this?
March 25, 2011 at 10:56 am
sospokesaroj
I am a Nair, it’s my identity, and an unchangeable part of me. I am proud to call myself a Nair, just as others are proud to call themselves Nairs, Nambuthiris, Ezhavas, Gujaratis, Punjabis, Irish, Italian, or whatever else. I have been participating in Nair events in the NY metropolitan area since I was a child. Yet I have never in my life used my identity as a Nair to declare myself somehow better than another person, because that would be wrong and foolish. I know people that have discriminated on the basis of caste, even in the US, and it’s reprehensible. I am certainly not one of them.
That paper on the origins of selected crypto-Dravidian peoples in Kerala is a scientific paper published in a peer-reviewed journal. One of the results happened to be that Nairs shared some genetic similarities with western Europeans. I was reporting the results just as is, without any sort of slant. Does the fact that Nairs are supposedly similar to western Europeans make Nairs better than the other castes? Hardly! You are assuming that I somehow equate it with some inherent superiority, which is utterly ridiculous. I am the last person to ascribe any sort of higher status to any other group of people, let alone western Europeans. I found the paper cool because it’s just another piece of the anthropological puzzle, a little insight into potential migration patterns that brought our ancestors to India. Up until that point, I had believed that Nair roots were closer to the Newars, who hail from present-day Nepal, so it was an eye-opener for me. I don’t care where any of us fall on this stupid totem pole that people feel they need to produce to give themselves a sense of greatness relative to another group of people. Ultimately we’re all human at the end of the day, plain and simple.
To be a Nair for me is about honoring and abiding by the cultural aspects that make us unique, but eschewing the repressive social practices that are frankly misguided. I hate caste, as the proverbial barbed wire fence to keep peoples apart. Even though I am going with an arranged marriage, I see nothing wrong with intercaste unions, because I never believed that caste is something that is heritable and can only be propagated by unions within the same caste. The reason I am going along with the arranged marriage thing is out of respect for my elders, not because I ascribe to the idea that marrying a Nair is better than marrying some other caste. However, my children will not be subjected to any caste restrictions.
I see no hypocrisy in any of this.
March 26, 2011 at 11:42 am
Rahul
[I am a Nair, it’s my identity, and an unchangeable part of me. I am proud to call myself a Nair, just as others are proud to call themselves Nairs, Nambuthiris, Ezhavas, Gujaratis, Punjabis, Irish, Italian, or whatever else.]
Alright. Nair as an identity.
[You are assuming that I somehow equate it with some inherent superiority, which is utterly ridiculous.]
Yes, I assumed. But, hell no, it is not ridiculous. I have seen umpteen chat wars where people try to establish themselves as being closer to western europeans than others. It was quite a valid assumption.
[ I had believed that Nair roots were closer to the Newars,]
Nah, never.
[ The reason I am going along with the arranged marriage thing is out of respect for my elders]
People wear burkhas out of respect for their elders.
People go to temples out of respect for their elders.
People shoot others out of respect for their elders.
People hide their orientation out of respect for their elders.
Pretty lame, I would say
[I see no hypocrisy in any of this.}
Okay, lets go through it again. You are against caste system which is hereditary and you qoute verses which prove that caste system is not hereditary. Then you say that you are proud of belonging to nair caste which is strongly a hereditary caste. The same caste which opposes non-brahmins from being temple priests even now. Then you say that you will marry only a nair, which again sounds like the hereditary way of doing things. But your children are free to marry non-nairs. Well, I will let you decide on this one.
March 26, 2011 at 1:12 pm
sospokesaroj
You need to understand that I live in the US, I’m surrounded by people who don’t look like me, most of whom are in fact from western European backgrounds. I have been subject to acts of racism on account of the fact that I’m Hindu, and I’m Indian. All those experiences have made me more resolute about my identity, I don’t care to change to fit their ideals. If way back in history, my ancestors were similar to Western Europeans owing to migration patterns or whatever else, fine. It’s not something I hang my hat on, but rather something that makes the history of my people a bit clearer.
I think you clearly overlooked this part of my comment:
“To be a Nair for me is about honoring and abiding by the cultural aspects that make us unique, but eschewing the repressive social practices that are frankly misguided”
Therefore, I don’t at all support the idea that only brahmins can serve as temple priests. I also don’t think being part of a certain caste is hereditary, but rather, more a function of temperament, inherent proclivities, and outlook. There are brahmins who are ignorant and sudras who are spiritual and scholarly. Clearly it doesn’t fit into a hereditary model.
Seriously, I don’t see the point of you questioning my rationale for respecting my elders, or thinking that it’s somehow lame. Ultimately while I am doing it out of respect for them, who I end up with is my own decision at the end of the day. They don’t make the final call, but I am allowed to factor in some of their desires. The choice to marry a Nair is not because I follow the idea that caste is hereditary, but rather, because if I want to effectively raise my kids in the culture, it makes sense to marry another Nair. Yea I could marry another Indian who’s not a Nair, but I personally feel that marrying a Nair would bring another set of experiences being raised as a Nair, and give our children a stronger perspective on what Nair culture is all about as we both have experienced it. That is my decision regarding my choice of partner and how I’m raising my children. My children are free to make their own decisions regarding their romantic partners and how they raise their children, if they choose to have children.
March 25, 2011 at 11:21 am
Jerin Philip
There’s a legitimate difference between feeling a sense of belonging and pride in your ethnic community and using that as an excuse to put other people down
Being tolerant doesn’t mean not caring about one’s background and history. It doesn’t mean ignoring the diveristy of human cultures, as if acknowledging that was so somehow racist in and of itself. I think bringing up the Western European/Nair genetic analysis revealed more about the commenter’s prejudice than the original poster’s.
March 26, 2011 at 11:52 am
Rahul
[I think bringing up the Western European/Nair genetic analysis revealed more about the commenter’s prejudice than the original poster’s.]
Wow, that was fast. Even before looking at the post in question and the related article. Talk about prejudices. Mr./Miss./Mrs. Poker-buddy-of-the-unprejudiced-poster, the article about nair dna’s clearly tells us that nairs are closest to dravidians(crypto-Dravidian). Then it says that nairs are closer to north Indians than other groups tested. Then it says that in the case of a few genes they are closer to western europeans. The poster selectively took out this information and posted it. I wonder why? She says that she does not subscribe to the superiority of western europeans. But the question remains.
January 22, 2012 at 3:54 pm
rohan
I`d say 2/3 of Indian population African lineage and in genetic terma equivalnece 99.5% similar irrespective of caste so whats the fuss??