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Journal articles on the topic 'Caste, class and agrarian'

Author: Grafiati

Published: 18 May 2024

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1

Kalaiyarasan A. and M. Vijayabaskar. "Why Does the ‘Provincial Propertied Class’ Remain Provincial? Reading the Agrarian Question of Capital Through Caste." Urbanisation 6, no. 1 (May 2021): 16–34. http://dx.doi.org/10.1177/24557471211021506.

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While labour linkages and flows between rural and urban India have been studied, there is little discussion on the implications of the agrarian question of capital for the urban. This is particularly important given the intertwining of caste and capital accumulation in India. If there are caste barriers to entry into accumulation in the urban, what does it mean for pathways of diversification of agrarian capital out of agriculture? In this article, we address this question by comparing the trajectories of capital accumulation in the urban by two agrarian caste groups, the Kongu Vellala Gounders (KVGs) in western Tamil Nadu and the Jats in Haryana. We argue that the dominance of specific caste groups in non-agrarian accumulation erects barriers for transition of agrarian capital into the urban. Such barriers are further aggravated by the increasingly adverse conditions under which capitalist farmers produce in rural India and by new barriers to entry posed by globalising market conditions. Finally, we suggest that differences in subnational politics account for differences in transition pathways between the two agrarian castes. We therefore argue that a caste-based reading is critical to understand how caste intersects with diversification of capital from the rural to the Indian urban.

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2

Saha, Atrayee. "Caste Inequality, Land Relations and Agrarian Distress in Contemporary Agrarian Economy of Bardhaman, West Bengal." Contemporary Voice of Dalit 11, no. 2 (October 7, 2019): 182–93. http://dx.doi.org/10.1177/2455328x19866997.

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The contemporary agrarian economy of rural West Bengal is characterized by distinct division of the farming community along caste and class lines. Unlike the belief that the communist regime in the state has significantly reduced instances of caste and class inequalities, the present article based on a fieldwork in Paarhaati village of Memary II block of Purba Bardhaman district argues in favour of the persistence of such inequalities till date. With the help of narratives collected and instances captured in a year-long fieldwork in the village, the present article attempts to bring forth the existence of domination of economically and politically powerful castes of landowners, deprivation of agricultural and landless labourers, formation of factions at the local party level, lack of initiative from the panchayat and increasing intervention of merchants, traders and middlemen that is hindering social, economic and political developments in these regions. The article argues that the ‘change’ proclaimed by the new regime has done nothing exceptional for the contemporary rural economy than the previous regime.

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3

Behera, Hari Charan. "The Pattern of Landholdings and Emerging Agrarian Relations: A Study in North Chotanagpur Region of India." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (January 2015): 151–75. http://dx.doi.org/10.1177/0972558x1501500112.

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In this paper, the author's attempt is to discuss about emerging landholding pattern, caste wise distribution of landholdings, caste-class relations based on the nature of landholdings, and other social issues concerning agrarian society in north Chotanagpur region of Jharkhand, India through a micro-level study. The focus in the paper is also about agrarian relations in the region through a caste based analysis.

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4

Yadu, C. R. "Some Aspects of Agrarian Change in Kerala." Journal of Land and Rural Studies 5, no. 1 (January 2017): 12–30. http://dx.doi.org/10.1177/2321024916680430.

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This article discusses the important features of the post land reforms agrarian relations in Kerala. The first aspect of contemporary land relations in Kerala is the increasing concentration of land in the hands of the rich. It is also seen that there is a marked decline in the proportion of households who directly depend on agriculture for livelihood. The second aspect of Kerala’s post land reforms agrarian relations is concerned with the land concentration and land grabbing in the plantation sector. Kerala’s big plantations quietly and frequently engage in land grabbing which is similar to the land grabbing happening in Latin American and African continents. The third aspect covered in this article is all about the changing class–caste nexus in Kerala’s occupational structure. Caste is no longer a major determining factor of occupations as was the case in the pre-land reform era. Land reforms could significantly break the traditional caste–class nexus.

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5

Kumar, Satendra. "Class, caste and agrarian change: the making of farmers’ protests." Journal of Peasant Studies 48, no. 7 (November 10, 2021): 1371–79. http://dx.doi.org/10.1080/03066150.2021.1990046.

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6

Lerche, Jens, and Alpa Shah. "Conjugated oppression within contemporary capitalism: class, caste, tribe and agrarian change in India." Journal of Peasant Studies 45, no. 5-6 (September 19, 2018): 927–49. http://dx.doi.org/10.1080/03066150.2018.1463217.

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7

FULLER, C. J. "Anthropologists and Viceroys: Colonial knowledge and policy making in India, 1871–1911." Modern Asian Studies 50, no. 1 (October 13, 2015): 217–58. http://dx.doi.org/10.1017/s0026749x15000037.

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AbstractThe anthropology of caste was a pivotal part of colonial knowledge in British India in the late nineteenth and early twentieth centuries. Denzil Ibbetson and Herbert Risley, then the two leading official anthropologists, both made major contributions to the study of caste, which this article discusses. Ibbetson and Risley assumed high office in the imperial government in 1902 and played important roles in policy making during the partition of Bengal (1903–5) and the Morley-Minto legislative councils reforms (1906–9); Ibbetson was also influential in deciding Punjab land policy in the 1890s. Contemporary policy documents, which this article examines, show that the two men's anthropological knowledge had limited influence on their deliberations. Moreover, caste was irrelevant to their thinking about agrarian policy, the promotion of Muslim interests, and the urban, educated middle class, whose growing nationalism was challenging British rule. No ethnographic information was collected about this class, because the scope of anthropology was restricted to ‘traditional’ rural society. At the turn of the twentieth century, colonial anthropological knowledge, especially about caste, had little value for the imperial government confronting Indian nationalism, and was less critical in constituting the Indian colonial state than it previously had been.

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8

Srinivasulu, K. "Green Revolution Model and Agrarian Crisis: Towards a Perspectival Critique." Indian Journal of Public Administration 64, no. 2 (March 27, 2018): 193–204. http://dx.doi.org/10.1177/0019556117750898.

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In the dominant interpretation, the agrarian crisis and farmers’ suicides have been viewed either as outcomes of individual decisions/actions of the farmers or as caused by vagaries of nature or certain policies. The present study views them as symptomatic of a deeper systemic crisis in agriculture in the post-Green Revolution and post-economic reform period. By examining the transformation of the agrarian question, especially consequent upon the generalisation of the Green Revolution model, this article highlights the importance of the changing dynamics between farm and non-farm sector in terms of accumulation and interaction and the changes in the class–caste relations internal to the rural society as the causes of the crisis.

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9

Gupta, Priyanshu, and Manish Thakur. "The Changing Rural-agrarian Dominance: A Conceptual Excursus." Sociological Bulletin 66, no. 1 (April 2017): 42–57. http://dx.doi.org/10.1177/0038022916687062.

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Based on a review of extant literature, this article entreats for thorough-going empirical investigation of rural-agrarian dominance in the context of the fundamental transformation of the ‘village’ from the spatial habitat of the traditionally ‘dominant’ to the ‘waiting room’ for the aspiring and the despairing. 1 Against the backdrop of the cultural devaluation of agriculture as an unrewarding profession and the village as the dark underbelly of a shining India, it underlines the need to revisit the conventional political economy models of rural-agrarian dominance. We argue that the triad of caste, land and political power does not exhaust the emergent constituents of rural-agrarian dominance. The aspirational surge towards middle-classisation, even among the village dominants, has unleashed forces and processes whose ramifications have to be meticulously thought through. The three-class dominant social coalition model prevalent in the political economy literature largely fails to take into account the inherent dynamism of the village dominants and their deep-seated propensity for middle-classisation.

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10

Lerche, Jens. "The farm laws struggle 2020–2021: class-caste alliances and bypassed agrarian transition in neoliberal India." Journal of Peasant Studies 48, no. 7 (October 28, 2021): 1380–96. http://dx.doi.org/10.1080/03066150.2021.1986013.

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11

Chari, Sharad. "Provincializing Capital: The Work of an Agrarian Past in South Indian Industry." Comparative Studies in Society and History 46, no. 4 (October 2004): 760–85. http://dx.doi.org/10.1017/s0010417504000350.

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During the last two decades of the twentieth century, Tiruppur town in Tamilnadu state became India's centerpiece in the export of cotton knitted garments. Between 1986 and 1997, Tiruppur's export earnings skyrocketed from $25 million to $636 million, the number of garments exported increased more than nine-fold, and Tiruppur shifted from basic T-shirts to diversified multi-product exports of fashion garments. This industrial boom has been organized through networks of small firms integrated through intricate subcontracting arrangements controlled by local capital of the Gounder caste from modest agrarian and working-class origins. In effect the whole town works like a decentralized factory for the global economy, but with local capital of peasant-worker origins at the helm. What is more, these self-made men hinge their retrospective narratives of class mobility and industrial success on their propensity to ‘toil’: the word ulaippu is distinct from the conventional Tamil word for work. How did Gounder peasant-workers remake the dynamics of work through their toil, to make Tiruppur a powerhouse of global production?

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12

Trivedi, Prashant K. "Revisiting Senapur: Reflections on Agrarian Changes in North India." Social Change 47, no. 4 (November 21, 2017): 509–25. http://dx.doi.org/10.1177/0049085717730248.

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Through a revisit study in 2013, this article attempts to explore agrarian relations in Senapur, a village located in eastern Uttar Pradesh. Research reveals that landlessness remains concentrated amongst dalits as does the continuing hold of ‘upper castes’ on land. When inheritance acts as the primary mode of transfer of landed property in the absence of market-mediated and state-mediated transactions, two results are evident: a decrease in the size of holdings due to the subdivision of property and simultaneously the land remains with the original group of land owners resulting in continuing group inequalities. Given this skewed landownership pattern, one-fifth of the total input cost in cultivation by the landless class is usurped by the landed class in the form of land rent. Another interesting feature of agrarian relations that is observed is the occasional rise in cash agricultural wages which accompany falling incomes from agricultural labour wages. The study also reveals that the ‘eradication of the small farmers’ is not a perceptible phenomenon in Senapur with farming families augmenting their income from other sources to keep their small farms going. The biggest change appears in the composition of the labour force marked by a massive movement from agriculture to construction in the last one decade.

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13

M, Rama Devi. "Changed Struggles and Unchanged Wars in Congregation Literature." International Research Journal of Tamil 4, S-3 (July 16, 2022): 170–75. http://dx.doi.org/10.34256/irjt22s326.

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The struggles we face in contemporary times are numerous. These are also the reaction of social changes. Today's society is witnessing the struggles of life such as the turmoil of urban life, atrocities against women, the plight of migrants due to declining agricultural production, caste - based social inequalities, the use of agricultural land to set up factories, the plight of people living in economically backward margins, unemployment and the problems of labor. It is time for everyone to consider that the struggle of the peasantry is questioning the future of the world. The history of yaanaikattiporadikkum by our ancient Tamil people will show the world about the prosperity of our country. The farmers who once offered food for the whole village are forced to beg for the next meal because the monsoon is gone and the value of the products, they produce is low. Due to the shortage of paddy, the expansion of roads, the setting up of factories and the exploitation of their lands, farmers have lost their livelihood and are in danger of migrating from where they live today. Although the battlefields faced by the agrarian elites in each period are different, the struggles remained the same no matter what. This article researches on the contemporary novels which deals with the plight of peasants who lost their lives at the hands of the ruling class.

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14

Alekseeva, Nina N. "THE ROLE OF DHARMIC IDEOLOGY IN THE FORMATION OF SOUTH ASIAN MODEL OF NATURE MANAGEMENT." Journal of the Institute of Oriental Studies RAS, no. 4 (26) (2023): 20–31. http://dx.doi.org/10.31696/2618-7302-2023-4-020-031.

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South Asia is the place where Dharmic religious and philosophical views (Hinduism, Buddhism and Jainism) originated and flourished. In ethnic ecology they are classified as ecophilic (friendly to the natural environment). The understanding of nature as a ‘living being’, in contrast to the Abrahamic religions, even at the early historical stages determined the originality of nature management systems in India and their relative social and environmental sustainability. Since the Painted Grey Ware culture, when the role of cattle breeding decreased, agriculture got a predominantly crop orientation. Under agrarian overpopulation, in order to avoid crises, it was necessary to somehow limit the consumption of natural resources, especially land. The social and cultural institutions that originated in the depths of dharmic views were the best way to reduce the load on natural life supporting systems. The class hierarchy of varnas, the laws of Manu with the rule ‘the hand of the artisan is always pure’, the development of a hierarchical caste structure, a rural community with a system of mutual exchange, and other institutions can be interpreted as a response to the socio-ecological crisis in a densely populated society under a relative shortage of natural resources in the main agricultural areas of South Asia. The article focuses on the formation and influence of traditional Hindu-Buddhist views on the economic and cultural patterns of South Asia, considers the ecological functions of culture, including the sacralization of natural objects. Many of the considered cultural phenomena are confirmed from the positions of present-day ecology.

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15

P.M, Suresh Kumar. "Conflicts in Modern Society." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 7 (July 15, 2023): 21–25. http://dx.doi.org/10.31305/rrijm.2023.v08.n07.004.

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Conflicts are inherent in any society. They are products of social life and unavoidable. Where people live collectively conflicts arise both inter-personal and inter-group, although people are mutually dependent and live together for the common good. Conflict could be traced to the time of ancient feudal society down to agricultural and further to industrial society. However, the factors contributing to it differ and the way it is manifested also varies. Conflicts arise from structural inequalities and resulting differential distribution of power and resources. Inequalities give way to competition and competition results in conflict. In ancient feudal societies huge concentration of land in the hands of a few led to subservience by the serfs and vassals before the landlords. In agrarian societies, the utilization of land and evolving relations determined social life. Combined with the complex nature of the caste system it became an oppressive instrument to establish the supremacy of the land-owning class. This battle kept the groups in constant confrontation. In industrial societies capital and mode of production divided society into two opposing classes always conflicting with each other. Slowly a pattern of urban social life evolved that command time, speed, and quality of life. These became a key concern, ushering in a new social order of the modern era. Nevertheless, the undercurrents of conflict that pervaded throughout continued to induce change as well as restore stability. Conflicts in modern society are displayed at work and workplace as well as between hierarchies of professions and political processes. Institutions keep constantly struggling for securing power, gaining interest, or establish ideology. The present study aims to analyze the dimensions of conflict in modern society and its implications. Three forms of conflict namely power conflict, interest conflict, and conflict of ideologies are discussed as they apply to various groups or institutions.

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16

Leder, Stephanie, Gitta Shrestha, and Dipika Das. "Transformative Engagements with Gender Relations in Agriculture and Water Governance." New Angle: Nepal journal of social science and public policy 5, no. 1 (August 17, 2020): 128–58. http://dx.doi.org/10.53037/na.v5i1.50.

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Despite frequent calls for transformative approaches for engaging in agrarian change and water governance, we observe little change in everyday development and research praxis. Empirical studies on transformative engagements with gender relations among smallscale or tenant farmers and water user groups are particularly rare. We explore transformative engagements through an approach based on critical pedagogy (Freire, 1996) and transformative practice (Leder, 2018). We examine opportunities to promote empathy and critical consciousness on gender norms, roles and relations in agriculture and resource management. We developed and piloted an innovative “Participatory Gender Training for Community Groups” as part of two internationally funded water security projects. The training consists of three activities and three discussions to reflect on gender roles in families, communities and agriculture, to discuss the gendered division of labour and changing gender relations over time and space, and to create empathy and resolve conflicts through a bargaining role play with switched genders. The approach was implemented in twelve villages across four districts in Nepal and India (Bihar, West Bengal). Our results show how the training methods can provide an open space to discuss local gender roles within households, agriculture and natural resource management. Discussing own gender norms promotes critical consciousness that gender norms are socially constructed and change with age, class, caste and material and structural constraints such as limited access to water and land. The activities stimulated enthusiasm and inspiration to reflect on possible change towards more equal labor division and empathy towards those with weaker bargaining power. Facilitators have the most important role in transformative engagements and need to be trained to reinterpret training principles in local contexts, and to apply facilitation skills to focus on transforming rather than reproducing gender norms. We argue that the gender training methods can initiate transformative practice with the gender-water-agriculture nexus by raising critical consciousness of farmers, community mobilisers, and project staff on possibilities of social change “in situ”.

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17

Upadhya, Carol. "Recasting Land: Agrarian Urbanism in Amaravati." Urbanisation 6, no. 1 (May 2021): 82–103. http://dx.doi.org/10.1177/24557471211018304.

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The article explores how the unfolding of the Amaravati project in Andhra Pradesh, India, was shaped by the region’s caste-based agrarian social and political formation. It shows how caste structures not only access to land, resources and power, but also the agrarian land transition in the context of a ‘new city’ project. In particular, caste structured the process of land pooling as well as the land market due to the historical embedding of caste in the land governance system. The article outlines two major ways in which caste inequalities and tensions were reproduced and sharpened—the rapid dispossession of Dalits by the unleashing of a speculative land market, and their marginalisation in the land pooling process. These processes are attributed to the institutionalisation of caste within the land revenue bureaucracy and the entrenchment of caste power and ideology within and beyond the state in the Coastal Andhra region, leading to a caste-based ‘land grab’. In response, Dalits mounted opposition to their marginalisation by framing unequal compensation for assigned lands and the alienation of assigned lands as manifestations of caste oppression. The eruption of caste struggles around land in what was supposed to become India’s first ‘fully planned’ city illustrates a key dimension of ‘agrarian urbanisation’ in contemporary India.

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18

Jodhka, Surinder S. "Agrarian Studies and the Caste Conundrum." Agrarian South: Journal of Political Economy: A triannual Journal of Agrarian South Network and CARES 11, no. 1 (December 26, 2021): 14–36. http://dx.doi.org/10.1177/22779760211068254.

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The article calls for a recognition of caste as a structuring reality of agrarian life in South Asia. Such a recognition may also have a larger and comparative bearing beyond India. The article also argues for a simultaneous recognition of the serious problems with the almost universally accepted “idealistic” conceptualizations of caste. Further, approaching caste as an aspect of land relations and the realities of economic processes would significantly enhance our understanding of its obvious materiality, which makes it persist in contemporary times. A widespread “blindness” towards caste in the agrarian studies and, likewise, the imaginations of caste primarily as a “religious” phenomenon have broader academic and political implications. Bringing them together would thus require a recognition and opening-up of this academic conundrum. A critical engagement with the disciplinary framings of agrarian studies and, perhaps more importantly, of caste studies is thus called for.

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19

Rathi, Ankita. "Deras Beyond Caste: Remedies for Developmental Pressures." South Asia Research 40, no. 3 (September 1, 2020): 416–33. http://dx.doi.org/10.1177/0262728020944785.

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In the northern regions of India, the rising popularity of alternative religious sects, prominently Deras, has sparked much interest in explaining this phenomenon. Current literature, based on case studies of specific Dalit Deras, relates the emergence of these religious sects to caste-based social discrimination and exclusion of lower castes by the mainstream Sikh religion. This article presents a case study of a small town, Patran, in the state of Punjab. Confirming the popularity of these alternative religious sects for upper and lower castes in the town, the article argues that the contemporary attractiveness of Deras needs to be understood also as a result of localised agrarian dynamics and related social pressures engendered by the process of rural to urban and agrarian to non-agrarian transition.

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20

Nandwani, Bharti. "Caste and Class." Review of Market Integration 8, no. 3 (December 2016): 135–51. http://dx.doi.org/10.1177/0974929217706807.

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This article revisits the question of intersection of caste and class in India by employing the concept of cross-cuttingness. Using five rounds of the National Sample Survey, we find that disadvantaged groups are heavily concentrated in the lower economic class category and this pattern has changed only marginally over time. Results also show that disadvantaged castes possess smaller landholdings and mainly reside in rural areas, which offer less economic opportunities as compared to urban. These findings point that for some caste groups in India access to economic opportunities is still correlated with their caste, even after decades of affirmative action. However, an encouraging finding is that the impact of caste on education outcomes is progressively falling over time. This has the potential to lower the influence of caste on the attainment of future economic opportunities.

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21

Singh, Surinder, and Jasbir Singh. "Deras, Dalit Assertion and Resistance: A Case Study of Dera Baba Bhure Shah Sappanwala." Contemporary Voice of Dalit 9, no. 2 (September 4, 2017): 148–58. http://dx.doi.org/10.1177/2455328x17721548.

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The article argues that in Punjab several Deras are facilitating the elevation of the socio-economic conditions of Dalits through didactics and commandments. It further challenges the varying inimitable dominant agrarian structure of the village/rural society. The dominant strata/caste(s) of the society, however, resists this Dalit assertion by using socio-religious, economic and political forces to maintain the status quo. The present study explores such type of Dalit assertion through a Dera and resistance they encounter from the dominant agrarian caste, Jat Sikhs, of the village. The article employs the political economy approach to analyse the Deras of Punjab, by focusing on Dera Baba Bhure Shah Sappanwala as its critical reference point.

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22

Ramesh, Hari. "Caste, Race, and Class." Dissent 68, no. 1 (2021): 151–56. http://dx.doi.org/10.1353/dss.2021.0020.

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Ramesh, Hari. "Caste, Race, and Class." Dissent 68, no. 1 (2021): 151–56. http://dx.doi.org/10.1353/dss.2021.0020.

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24

SEN, DWAIPAYAN. "Representation, Education and Agrarian Reform: Jogendranath Mandal and the nature of Scheduled Caste politics, 1937–1943." Modern Asian Studies 48, no. 1 (February 21, 2013): 77–119. http://dx.doi.org/10.1017/s0026749x12000601.

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AbstractThis paper focusses on the Namasudra leader Jogendranath Mandal (1904–1968), and presents a study of the principal demands submitted by Scheduled Caste legislators over the course of the first half-decade of the Bengal legislative assembly. It seeks to understand these demands and why they were frustrated. It also traces and attempts to explain the withering away of Mandal's initial association with and favourable disposition towards the Congress. In contrast to accepted historiography, it argues that Scheduled Caste politics encompassed demands for representation, education and agrarian reform. It documents how their implementation (particularly the demand for representation) was compromised largely as a consequence of caste Hindu misrecognition.

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25

Sahay, Gaurang R. "Caste and Agrarian Economic Structure - A Study of Rural Bihar." Sociological Bulletin 51, no. 2 (September 2002): 195–217. http://dx.doi.org/10.1177/0038022920020203.

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26

Forbath, William E. "Caste, Class, and Equal Citizenship." Michigan Law Review 98, no. 1 (October 1999): 1. http://dx.doi.org/10.2307/1290195.

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27

Taylor, Yvette. "Book Review: Class, Caste, Gender." Sociology 39, no. 5 (December 2005): 1032–34. http://dx.doi.org/10.1177/003803850503900517.

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28

Darity, William. "Race, Caste, Class, and Subalternity." Journal of Asian Studies 73, no. 4 (November 2014): 1085–90. http://dx.doi.org/10.1017/s0021911814001545.

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29

Lama, Anupama, and Marlène Buchy. "Gender, Class, Caste and Participation." Indian Journal of Gender Studies 9, no. 1 (March 2002): 27–41. http://dx.doi.org/10.1177/097152150200900102.

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Based on an extensive literature and illustrated by a field survey of two Forest User Groups in Nepal, this paper explores how participation in community forestry is affected by social status and more so by gender. Looking more specifically at gender differences, the paper presents the reasons and the ways in which women, despite the current rhetoric, remain excluded from any meaningful participatory process.

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30

Reisenbichler, Alexander, and Gaikwad John S. "Caste in Goa: Glimpses of Transition from Caste to Class." Iranian Journal of Educational Sociology 6, no. 3 (December 1, 2023): 1–10. http://dx.doi.org/10.61186/ijes.6.3.1.

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31

Majumder, Sarasij, and Shubhra Gururani. "Land as an Intermittent Commodity: Ethnographic Insights from India’s Urban–Agrarian Frontiers." Urbanisation 6, no. 1 (May 2021): 49–63. http://dx.doi.org/10.1177/24557471211021507.

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Drawing on their respective ethnographies of urbanisation in Gurgaon (now known as Gurugram) and thwarted industrialisation in Singur, the authors argue that plots of land owned by smallholders are intermittent commodities. Following Igor Kopytoff’s lead, they focus on commoditisation as a process and adopt a biographical approach to consider the social life of land. The article contends that individually owned plots potentially go in and out of circulation but never get fully commodified, nor do they remain fully non-commodified. With the rising speculative value of land, neither market price nor monetary compensation fully substitutes land ownership. Hence, the landholders express regret and even resentment on having to part with their land. The ambivalence speaks, in part, to the complex attributes of land and the relations of authority, distinction and status associated with it. To maintain their caste-based status, the landowners use land as leverage. They hold on to land or demand better compensation to reiterate the land–caste–power nexus spatially.

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32

Jayanth, Malarvizhi. "Struggling for Freedom from Caste in Colonial India: The Story of Rettaimalai Srinivasan." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 2022): 147–62. http://dx.doi.org/10.26812/caste.v3i1.352.

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Rettaimalai Srinivasan (1860–1945), a Dalit leader in colonial India, argued that there were two kinds of freedom struggles being waged in the region–one against the British and the other against caste. His autobiography, published in Tamil in 1938, is likely the first Dalit autobiography, and along with his other papers, pamphlets, and speeches comprises a potent anti-caste archive that is yet to be studied. In these texts, Srinivasan defined untouchability as a complex of social and economic practices and emphasized the role of Dalit leadership in undoing these practices. As his work indicates, the freedom struggle against caste required a re-signification of caste names and untouchability itself and an increased representation of Dalit groups within governance. By seeking to turn the name of the Pariah caste into one that could be used with pride, he continuously grappled with the question of self-representation and an appropriate vocabulary to do so. His definition of untouchability as intimately linked with agrarian labour lies at the heart of his emphasis on the importance of Dalit representatives governing and leading people from these communities towards freedom.

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33

Vaid, Divya. "The Caste-Class Association in India." Asian Survey 52, no. 2 (March 2012): 395–422. http://dx.doi.org/10.1525/as.2012.52.2.395.

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Abstract This paper empirically analyzes the association between caste and class in India. I find a tentative congruence between castes and classes at the extremes of the caste system and a slight weakening in this association over time. Although Scheduled Castes have low upward mobility, higher castes are not entirely protected from downward mobility.

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Watts, Michael. "Class dynamics of agrarian change." Journal of Peasant Studies 39, no. 1 (January 2012): 199–204. http://dx.doi.org/10.1080/03066150.2012.656235.

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Healey, Susan. "Class dynamics of agrarian change." Canadian Journal of Development Studies/Revue canadienne d'études du développement 33, no. 3 (September 2012): 393–95. http://dx.doi.org/10.1080/02255189.2012.707976.

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Breman, Jan. "Neo-Bondage: A Fieldwork-Based Account." International Labor and Working-Class History 78, no. 1 (2010): 48–62. http://dx.doi.org/10.1017/s0147547910000116.

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AbstractOn the basis of anthropological fieldwork carried out in South Gujarat in the early 1960s, I described and analyzed a system of bonded labor that dominated the relationship between low-caste farm servants and high-caste landowners (Patronage and Exploitation: Changing Agrarian Relations in South Gujarat, India, 1974). More recently, I have gone back to the study of agrarian bondage of the past in order to explore in greater detail the emergence of unfree labor in the precolonial era and comment on its demise as a result of efforts made by the colonial state, the nationalist movement, and peasant activists (Labour Bondage in West India from Past to Present, 2007). A recurrent research theme during my fieldwork in the last few decades has been drawing attention to practices of neo-bondage (neo because the relationship between bosses and workers is less personalized, of shorter duration, more contractual, and monetized) at the bottom of India's informal-sector economy. Additionally, the elements of patronage that offered a modicum of protection and security to bonded clients in the past have disappeared while the transition to a capitalist mode of production accelerated.

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Cunningham, Clark D., and N. R. Madhava Menon. "Race, Class, Caste...? Rethinking Affirmative Action." Michigan Law Review 97, no. 5 (March 1999): 1296. http://dx.doi.org/10.2307/1290285.

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Lieten, G. K. "Hindu communalism: Between caste and class." Journal of Contemporary Asia 26, no. 2 (January 1996): 236–52. http://dx.doi.org/10.1080/00472339680000151.

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Ferris, William R., and John Dollard. "John Dollard: Caste and Class Revisited." Southern Cultures 10, no. 2 (2004): 7–18. http://dx.doi.org/10.1353/scu.2004.0024.

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Churiyana, Priya Bharti. "A Review of the Similarities and Differences in the Perspectives on Caste Adopted by Louis Dumont and B.R. Ambedkar." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 6, no. 2 (March 3, 2017): 260. http://dx.doi.org/10.21013/jmss.v6.n2.p9.

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<p><em>Dumont's perspective on caste system was primarily concerned with the ideology of the caste system. His understanding of caste lays emphasis on attributes of caste that is why his approach is called attributional approach to the caste system. For him caste is set of relationships of economic, political and kinship systems, sustained by certain values which are mostly religious in nature. Hierarchy in modern western sense has been replaced by the term social stratification which itself proves to be hindrance in the understanding of the peculiarities of caste system in India. Caste is not a form of social stratification, the ideology of caste system is directly contradicted to egalitarian theory of west. Dumont argues that if caste is a social stratification than caste and social class are phenomena of same nature, (2) that hierarchy is incomprehensible, (3) that in the Indian system the separation and the interdependence of groups are subordinated to this sort of obscure or shamefaced hierarchy (hierarchy itself is shame faced) caste is a limiting case of social class in modern sense of the term.</em></p>

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Sivaramakrishnan, K. "Social Structures and Spatial Alignments of Agrarian Urbanisation." Urbanisation 6, no. 1 (May 2021): 113–22. http://dx.doi.org/10.1177/24557471211016597.

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Agrarian urbanisation has gathered pace and intensity in the last few decades after economic liberalisation in India. A faster rate of economic growth has exacerbated the extraction of rural natural resources to supply increased urban demands. At the same time, rural landscapes have been transformed by expanded infrastructure, new industrial ventures, conservation projects and urban sprawl. These processes have been mediated by shifting patterns of caste power and political mobilisation. However, they also seem to have exacerbated social inequality while making historically marginalised groups such as Dalits and Adivasis suffer greater dispossession and livelihood precarity. Case studies from different regions of India reveal both the socio-economic dynamics of regional variation in these broad outcomes of agrarian urbanism, and the cross-regional patterns of environmental degradation, exacerbated inequality and difficulties faced by agrarian society in reproducing itself as an integral part of Indian prosperity and progress.

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Bharadwaj, Dr Purnima, and Mr Dilkesh. "Depiction of Caste Annihilation and Class Abrogation in Mulk Raj Anand’s UNTOUCHABLE and COOLIE." International Journal of English Literature and Social Sciences 8, no. 4 (2023): 110–13. http://dx.doi.org/10.22161/ijels.84.18.

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Since civilization has started caste system based on profession not by birth. Later on it turns into a power game and the whole human society were divided into four varnas. Manusmriti, widely regarded to be the important and authoritative book on Hindu law and dating back to at least 1000 years before Christ was born ‘‘acknowledges and justifies the caste system as the basis of order and regularity of society .’’(Web ) The caste divides Hindu into four main categories – Brahmins, Kshatriyas, Vaishyas and Shudras. Many believe that the groups originated from Brahma , The Hindu God of Creation. They are classified according to occupation and determine access to wealth , power and privilege. In recent years Violence has become a common phenomenon in India. It has engulfed the entire political, social, economic, cultural and even our personal lives. Violence of social justice and caste discriminations of complex characters have added additional burden to our society whereas we Indians have been specially advised to practice “non-violence”. The growing trend in violence thus provokes us to talk about non-violence and identify the roots of violence in India. Caste Violence is perhaps one of the most hazardous forms of violence in India. It often intermingles with the most political, social, cultural, and class atrocity. So caste discriminations and atrocities against the socially weaker sections with age- old traditional and unconventional norms deserve a careful historical investigation. Indian Caste system is the most widely discussed subject all over the world. Caste system is a social evil in which the higher caste people exploits and persecutes the lower caste people and forced them to live sub-human lives like beasts. This paper is based on caste and vulgarism of ‘Untouchable’ and ‘Coolie’ poignantly portrayed by M R Anand. It is an attempt to explore its origin, nature, gravity, and deprivation.

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Shyam Mishra, Radhe, Harihar Sahoo, and Bedanga Talukdar. "Health disparity along the social class gradient of elderly in India." MOJ Public Health 10, no. 1 (February 18, 2021): 16–21. http://dx.doi.org/10.15406/mojph.2021.10.00353.

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Background: Present study attempts to quantify caste-based differentiation in health among elderly individuals in India and role played by social cast the gradient on elderly health. Social classes are detrimental to the health status of the elderly in any society, especially when society is diverse, multicultural, overpopulated, and undergoing rapid unequal economic growth. Data from the Study on global aging and adult health survey (SAGE) is used for the analysis. Methods: Logistic regression, adjusted and unadjusted models are carried out to assess the health disparity among social groups with and without selected background characteristics. The outcome in logistic regression analysis is often coded as 0 and 1, where 1 indicates that the outcome of interest is present, and 0 indicates that the outcome of interest is absent. Results: Other backward caste experience the highest incidence of arthritis followed by other cast group and ST were found lowest, Hypertension is elevated in female and non-educated elderly. Diabetes is prevalent among higher age. Breathing was high in the SC caste, and it was positively related to increases in age while negatively associated with wealth. Conclusion: The result reveals the health status among the elderly in India differs from distinct caste groups. Lower Caste groups experience marginally higher diseases due to their association with manual jobs and lower occupational status. It also shows that health care services do not significantly differ by the caste groups in India. The socio-economic condition is the most critical predictor of influencing health inequality among caste groups in elderly people.

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Sahai, Nandita. "Crafts in Eighteenth-Century Jodhpur: Questions of Class, Caste and Community Identities." Journal of the Economic and Social History of the Orient 48, no. 4 (2005): 524–51. http://dx.doi.org/10.1163/156852005774918822.

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AbstractThrough a case study of the artisanate in eighteenth-century Jodhpur, this paper explores the multiple identities among craft groups. It probes the matrix of factors that crystallised caste rather than class identities and solidarities, and enabled collective actions by craft castes in defence of their interests. It displays, however, that different contexts brought forth diverse forms of caste politics, and that behaving as unified blocs was as common as occasions that demonstrated fissures in caste identities. It therefore argues that multiple identities of individual craftsmen resulted in their perusal of heterogeneous competing agendas crosscutting caste and class affiliations. The paper thereby points to the contested character of all such aggregations. Cet article analyse la matrice des facteurs ayant permis la cristallisation des identités et des solidarités de la caste au lieu de la classe, ainsi que l'action collective des castes artisanales pour la défense de leurs intérêts à travers l'exemple de l'artisanat du Jodhpur au 18e siècle. Il met en lumière le fait que différents contextes engendrant différentes formes de politique des castes, les castes artisanales ne se comportaient pas comme un bloc unifié mais étaient aussi traversées par des fissures. Dès lors, les identités multiples portées par les artisans ont engendré des luttes politiques hétérogènes traversant les affiliations de caste et de classe. Cet article vise donc à mettre l'accent sur le caractère contesté de ces catégories.

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Burt, Zachary, C. S. Sharada Prasad, Pay Drechsel, and Isha Ray. "The cultural economy of human waste reuse: perspectives from peri-urban Karnataka, India." Journal of Water, Sanitation and Hygiene for Development 11, no. 3 (March 1, 2021): 386–97. http://dx.doi.org/10.2166/washdev.2021.196.

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Abstract Safely managed waste reuse may be a sustainable way to protect human health and livelihoods in agrarian-based countries without adequate sewerage. The safe recovery and reuse of fecal sludge-derived fertilizer (FSF) has become an important policy discussion in low-income economies as a way to manage urban sanitation to benefit peri-urban agriculture. But what drives the user acceptance of composted fecal sludge? We develop a preference-ranking model to understand the attributes of FSF that contribute to its acceptance in Karnataka, India. We use this traditionally economic modeling method to uncover cultural practices and power disparities underlying the waste economy. We model farmowners and farmworkers separately, as the choice to use FSF as an employer versus as an employee is fundamentally different. We find that farmers who are willing to use FSF prefer to conceal its origins from their workers and from their own caste group. This is particularly the case for caste-adhering, vegetarian farmowners. We find that workers are open to using FSF if its attributes resemble cow manure, which they are comfortable handling. The waste economy in rural India remains shaped by caste hierarchies and practices, but these remain unacknowledged in policies promoting sustainable ‘business’ models for safe reuse. Current efforts under consideration toward formalizing the reuse sector should explicitly acknowledge caste practices in the waste economy, or they may perpetuate the size and scope of the caste-based informal sector.

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Guerrero, Vladimir. "Caste, Race, and Class in Spanish California." Southern California Quarterly 92, no. 1 (2010): 1–18. http://dx.doi.org/10.2307/41172505.

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By comparing how three Spanish documents employ terms such as españoles, gente de razón, and various racial designators, Vladimir Guerrero establishes a base from which succeeding scholars can more accurately evaluate political realities, social fluidity, and racial meaning in the Spanish borderland of Alta California.

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Laungani, Pittu. "Caste, class and culture: A case study." Counselling Psychology Quarterly 18, no. 1 (March 2005): 61–71. http://dx.doi.org/10.1080/09515070500099546.

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Katz, Jack. "Caste, Class, and Counsel for the Poor." American Bar Foundation Research Journal 10, no. 2 (1985): 251–91. http://dx.doi.org/10.1111/j.1747-4469.1985.tb00909.x.

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In modern society, poverty has been defined not only by quantitative measures of well-being but as a morally distinct category. In turn, the moral status of poverty has frequently been associated with primordial characteristics of race, ethnicity, national origin, or religion. In these moral and ascriptive respects, the social structure of poverty has been related systematically to the thrust of civil legal assistance on behalf of the poor.Cyclically over the past century in the industrialized West, the poor have been organized into a social status with castelike features. In alternating historical periods, not only have the poor been culturally differentiated as an inherently different status group, their qualitative distinction has been institutionally constructed by practices of segregation legally sanctioned by the state. By noting the historically fluctuating phases in the construction of a modern caste of the poor, we may better understand the sociological significance of providing counseling to the poor on their civil legal problems. Modern law quite generally and civil legal assistance to the poor in some narrow but notable ways have significantly promoted the structuring of poverty into caste forms. And the caste status of poverty has shaped the role of lawyers for the poor in several important respects.

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Heredia, Rudolf C. "Subaltern alternatives on caste, class and ethnicity." Contributions to Indian Sociology 34, no. 1 (February 2000): 37–62. http://dx.doi.org/10.1177/006996670003400102.

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Harriss, John. "Caste and class and the urban poor." Contemporary South Asia 24, no. 4 (October 2016): 451–53. http://dx.doi.org/10.1080/09584935.2016.1238876.

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