Journal articles on the topic 'Caste system'
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1
S, Jeevanandam. "Devadasi System and its Caste Dynamics." International Research Journal of Tamil 3, no. 3 (July 26, 2021): 89–96. http://dx.doi.org/10.34256/irjt21312.
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Caste is an ‘integral component’ of Indian society. Almost all the social groups in Indian subcontinent have their specific rites and rituals. It consolidated them within certain compartmentalized caste category. In this context, there was a custom where girl children were used to dedicate to the ‘Hindu’ temples for the religious service to the deity in the name of devadasi. The system became an important cultural element in the medieval Indian society. The system evolved with its unique functionality in the Indian tradition. The dedicated young girls came from different castes and assigned duties accordingly. However, it was not classified as a separate caste. It became an interesting historical question. This particular paper focused on the devadasi custom and its caste dynamics in the historical past.
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Madsen, Berit. "Why Dalit?" Journal of Anthropological Films 1, no. 1 (November 10, 2017): 1323. http://dx.doi.org/10.15845/jaf.v1i1.1323.
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Why do some people consider others "untouchable"? Why do upper caste people sprinkle water to purify themselves when touched by a Dalit?This documentary film explores the caste system in Nepal as it is experienced by lower castes - the Dalit - and upper caste people. Through the words of Dalit, the film reveals many of the paradoxes in the upper caste based discrimination, like: why are the shoes made by the Sarki lower caste people allowed into the house when the person who made the shoes cannot enter?The Dalit are not one homogenous group of people, but a common denominator for a variety of lower caste people living in Nepal. The film moves from the hill regions in West Nepal to the Terai in the south and put focus on different Dalit castes, their living circumstances within the Nepalese caste system and the Dalits' migration from the hill regions to the Terai in the hope of making a better living.In 1990 the practice of caste-based discrimination was declared illegal and punishable by law in Nepal. But the caste system still forms an essential part of the cultural landscape.
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Kumar, Dr Brijesh. "Doings of Caste: An Analysis of Inter-Caste Violence among Dalits in Bama’s Novel, Vanmam: Vendetta." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 158–62. http://dx.doi.org/10.22161/ijels.72.20.
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Caste carries a sort of symbolic value. For those who are at the top in the hierarchical Indian caste system have positive symbolic value of caste and those who remain in the bottom have negative value of it. It is so infectious that everyone in this system wants to assert his supremacy over the next one and this hierarchy goes on till the lowest of the low. Dalits are no exception to this rule. Dalits as a community has been victims of caste-based atrocities since the inception of caste-system but they do not hesitate to apply the same sort of caste rules among themselves. Having been beguiled by the Brahmanical ideologies, Dalits have divided themselves into many castes on the basis of high and low. By doing so, they have unknowingly reinforced their own torture in the hands of their oppressors. Bama is a prolific Dalit writer who has touched upon this very sensitive issue of inter-caste violence among Dalits in her third novel, Vanmam: Vendetta. In the novel, she has underscored how Dalits fight among themselves in the name of high and low caste falling prey to the ideologies of their oppressors. In this researcher paper, a genuine effort has been made to highlight how castebecomes functional in promoting inter caste violence among people of two Dalit castes in a village of Tamilnadu.
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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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Kafle, Dol Raj. "Caste System in Medieval Nepal." Tribhuvan University Journal 36, no. 02 (December 31, 2021): 94–104. http://dx.doi.org/10.3126/tuj.v36i02.46645.
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This article attempts to explore the functioning and dynamics of the caste system that prevailed in medieval Nepal from 879 to 1768 AD. Nepal is a country which has a rich diversity of castes, languages, religions, and cultures. On the one hand, it has long been a matter of pride for Nepal to host such a diverse society and on the other hand, this very diversity has espoused various critical interpretations, particularly when it comes to ethnicity and power relations. While the ancient traditions and culture of the country continue to shape the foundation of the present Nepali society, the influence of the medieval social and caste system is still present today. Irrespective of the socioeconomic implications of the caste system in the Nepali society, what the society practiced in medieval times in terms of different cases has a strong influence on the way Nepali society functions today. Although it cannot be said that the caste system is necessary and useful in all societies, there is evidence that the system was introduced by the kings and subjects of that time to make the medieval Nepali society systematic and dignified in their own ways. Of course, society is always fluid and should continue to change. However, the fact that the medieval caste system continues to survive in today’s Nepal. It is a strong proof that great change has not taken place yet in our society. The medieval caste system is becoming the basis of human identity even today. The co-existence of a diverse group of people in Nepali society has in both way nurtured the caste system by promoting the idea that diversity is good for society and its functioning. While there has been an effect of melting pot concept owing to urbanization and population growth in recent years, the fabric of Nepali society in the medieval period demonstrates a distinct caste system brought to operation from a utilitarian motive. This article aims to analyse this very distinct feature of Nepal’s medieval society wrought in the caste system in its crude form. The article not just explores the functioning of the caste system in medieval Nepali society but also exposes how it remains intact even today. This article uses descriptive and analytical methods. In course of writing, the arguments have been made based on secondary resources.
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Budhathoki, Mahendra Kumar. "Exploring the Representations of Caste and Ethnic Relations in Nepali Short Stories." Cognition 4, no. 1 (January 31, 2022): 65–70. http://dx.doi.org/10.3126/cognition.v4i1.46449.
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Hindu society has different castes although the exact date of the origin of caste system is not known. Literary writers depict characters of different castes representing a Hindu society. This paper explored the representations of castes and ethnic relations in Hindu society presented in Nepali short stories. The writers have not prioritized more on the themes of castes, but depicted the interactions and interdependence of various castes to expose the other themes. To explore the representations of castes in Nepali short stories, a few representative short stories translated into English are randomly selected; the qualitative descriptive method was exploited to discuss the stories. The findings of the study are that the interactions and interdependence of characters from different castes produce the distinctive themes of the stories. The writers gave good names like Deviraman, Sitaram Pandit, Padmanidhi Lamichhane to upper caste characters, but exotic names like Chame, Juthe, Lukhure, etc. to so-called lower. Upper caste the Dware exploits a lower caste person Lukhure. The upper caste characters dominate the lower castes. Thus different castes are portrayed in the stories to squeeze the themes. Understanding the representations of castes in literature aids to analyse the condition of castes in the Hindu society.
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Jogdand, Yashpal A., Sammyh S. Khan, and Arvind Kumar Mishra. "Understanding the persistence of caste: A commentary on Cotterill, Sidanius, Bhardwaj and Kumar (2014)." Journal of Social and Political Psychology 4, no. 2 (August 18, 2016): 554–70. http://dx.doi.org/10.5964/jspp.v4i2.603.
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We contextualise Cotterill, Sidanius, Bhardwaj, and Kumar’s (2014) paper within a broader literature on caste and collective mobilisation. Cotterill and colleagues’ paper represents a fresh and timely attempt to make sense of the persistence of caste from the perspective of Social Dominance Theory. Cotterill and colleagues, however, do not examine caste differences in the endorsement of karma, and take behavioural asymmetry among lower castes for granted. Cotterill and colleagues also adhere to a Varna model of the caste system that arguably is simplistic and benefits the upper castes of Indian society. We caution that emphasising behavioural asymmetry and endorsing the Varna model might further stigmatise lower castes, especially Dalits, and feed into a conformity bias already predominant in caste-related psychological research. We argue that the conceptualisation and operationalisation of Right-Wing Authoritarianism, Social Dominance Orientation and legitimising myths in the Indian context needs to take into account the particular meaning and functions of these constructs in specific intergroup contexts, and for identity positions salient within these contexts. We contend that any examination aimed at better understanding the nature of social hierarchy and oppression within the caste system and Indian society in general remains inconclusive without including a focus on the construction and contestation of social categories and social identities.
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Shekhar Upadhyay, Dr Indu, and Dr Veena Upadhyay. "Changes in The Nature of social and cultural values; (District Sultanpur,U.P.) INDIA." American Research Journal of Humanities and Social Sciences 7, no. 1 (May 22, 2021): 1–4. http://dx.doi.org/10.21694/2378-7031.21009.
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Caste system is most important for Indian society. The castes found in Sultanpur district are determined on the basis of lineage and karma. The caste system is an important institution of Indian society. It is found not only in Hindu society, but also in Muslim and Christian societies. Intercaste marriage is also slowly becoming prevalent in the society. The caste system provides the basis for various work in the village or local village groups, which is necessary for social life.
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Mehta, Shreya, Zaid Khan, Syed Danish, Abhay Ankur, Natasha Nupur, and Dr Arpita Mitra. "Atrocities Against The Schedule Caste In India." Asian Journal of Multidisciplinary Research & Review 03, no. 04 (2022): 01–27. http://dx.doi.org/10.55662/ajmrr.2022.3401.
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Atrocities against Schedule caste is the scope and subject matter of this paper. Moreover, in this paper we will be discussing in detail the atrocities against the scheduled caste in India with special reference to the type, causes for the crimes and the impact it has on the people of the scheduled caste and tribes. The atrocities against these marginalized castes can be traced back by their historical background which depicts the emergence of crime and ill treatment against these castes which is too painful to be forgotten. The critical analysis of the crime rate against the schedule caste across the decade made us acknowledge the fact that even after achieving freedom in 1947, India is still captured by the clutches of brutal caste system due to which the atrocities have been suffered by these schedule caste and tribe in the era of modernity and technological development. Even the legislative support provided in the Indian Constitution and various special laws for schedule caste by various jurist have not been able to prevent them the way they should be due to various lacuna in the implementation procedure as well as lacuna in the administration system. This paper further elaborates the research methodology and findings of various research work.
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Mitra, Subrata K. "Caste, Democracy and the Politics of Community Formation in India." Sociological Review 41, no. 1_suppl (May 1993): 49–71. http://dx.doi.org/10.1111/j.1467-954x.1993.tb03400.x.
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This chapter examines debates about the survival of caste in India today. It argues that caste is an institution which has both ‘traditional’ and ‘modern’ aspects, both ‘primordial’ and instrumental dimensions as, indeed, it probably always had. Mitra rejects the view of modernisation theorists, and of secular Indian intellectuals, who consider that caste is just a hangover from a discredited past. Arguing in favour of an instrumentalist, rather than essentialist, view of caste, he suggests that castes may have a useful role in the formation of identity and, as such, may help in the formation of the nation and state. Castes are resources that actors use to promote their own interests. Caste consciousness destroys those very aspects of the caste system which the essentialist view presented as immutable. The continuation of an essentialist perception of caste serves only to drive a wedge between the state and society. It gives rise to the stigma which prevents the law, bureaucracy and media from doing those things that would help transform castes into social organisations available for the creation of a plural and multi-cultural nation. Mitra develops his argument by focusing on three empirical areas: competitive politics, positive discrimination and the market economy.
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Ghadage, Tushar. "Ambedkarites in Making: The Process of Awakening and Conversion to Buddhism among Non-Mahar Communities in Maharashtra." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 107–20. http://dx.doi.org/10.26812/caste.v1i2.220.
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Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people coming from different social backgrounds belonging to non-Mahar castes have adopted Buddhism. Now it has become the collective discourse of protest of different castes and tribes. This paper, an outcome of my anthropological study concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. As the Brahmanical patriarchy is the basis of the nourishment of the caste system and hence the root of women’s oppression, women’s assertion for gender-equal society and its actual implementation on the ground constitutes a major part of the anti-caste movement. Therefore, this study would also seek the answer to the question of how Buddhism helps to rupture the caste patriarchy and its rigid structure. This can be precisely seen through how women are breaking those boundaries of castes. Therefore, this paper will also address the issue of women's emancipation through Buddhism and how it challenges the Brahmanical patriarchy and liberates its women followers from oppression.
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Dayanandan, Ajit, Han Donker, John Nofsinger, and Rashmi Prasad. "Caste Primacy of Auditor Choice and Independence." International Journal of Accounting 55, no. 04 (October 30, 2020): 2050017. http://dx.doi.org/10.1142/s1094406020500171.
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We examine the caste affiliation of the auditor selected by the corporate boards of directors of Indian firms. The history of the caste system in India is one of discrimination and inequity. The constitutionally mandated quota system in the public sector has shown improvements, but has not trickled into private sector leadership. We find that nearly 96% of Indian corporate boards are dominated by a single caste. The auditing firms are also dominated by the forward castes. Lastly, we find that when boards are dominated by one caste, they select an auditing firm that is also affiliated with that same caste. We examine the board and auditor relationship because they both play an important monitoring role in corporate governance. However, auditor effectiveness can be undermined when there is a lack of independence between them and the firm. The existence of a strong shared social network like caste affiliation compromises that independence.
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Hemphill, Brian E., John R. Lukacs, and Subhash R. Walimbe. "Ethnic identity, biological history and dental morphology: evaluating the indigenous status of Maharashtra's Mahars." Antiquity 74, no. 285 (September 2000): 671–81. http://dx.doi.org/10.1017/s0003598x00060051.
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The idea of indigenous people in South Asia is more complex than elsewhere, in part because it involves longstanding and intimate contact between ‘tribal’ and non-tribal peoples (Béteille 1998; Gardner 1985; Lukacs in press). Additional complications arise from the hierarchal and endogamous structure of Hindu social and ritual organization, including the plight of people who occupy the lowest stratum of the hierarchy — ‘untouchables’ (Charsley 1996; Delikge 1992; 1993). Because the system of socioreligious stratification known as caste does not encourage social mobility, new ethnic identity is often sought by groups whose position in the hierarchy is low (Dumont 1980; Klass 1980; Kolinda 1978). Biological anthropologists are interested in the caste system for the opportunities it offers to understand the interaction of cultural behaviour with the biological patterning of human genetic and phenotypic diversity (Majumder 1998; Majumder et al. 1990; Malhotra 1974). Although most Westerners perceive caste as an immutable category, in which membership is ascribed, and hierarchal rank is forever fixed, many accounts of castes changing their occupational and ritual status have been documented (Silverberg 1968). Some castes seek to elevate their ritual or economic position by claiming higher status and adopting an appropriate new caste name, while others lay claim to indigenous origins seeking to benefit from rights and privileges that accompany autochthonous status. Such claims often involve adopting new or different patterns of behaviour commonly associated with the new social, religious, indigenous or occupational position claimed. This process is sufficiently common in India to be labelled ‘Sanskritization’ when a Hindu caste emulates higher castes (Srinivas 1968), ‘Hinduization’ when tribal or non-caste groups emulate Hindu castes, or more generally, ‘elite-emulation’ (Lynch 1969).
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Wenseleers, Tom, Francis L. W. Ratnieks, Marcia de F. Ribeiro, Denise de A. Alves, and Vera-Lucia Imperatriz-Fonseca. "Working-class royalty: bees beat the caste system." Biology Letters 1, no. 2 (May 24, 2005): 125–28. http://dx.doi.org/10.1098/rsbl.2004.0281.
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The struggle among social classes or castes is well known in humans. Here, we show that caste inequality similarly affects societies of ants, bees and wasps, where castes are morphologically distinct and workers have greatly reduced reproductive potential compared with queens. In social insects, an individual normally has no control over its own fate, whether queen or worker, as this is socially determined during rearing. Here, for the first time, we quantify a strategy for overcoming social control. In the stingless bee Schwarziana quadripunctata , some individuals reared in worker cells avoid a worker fate by developing into fully functional dwarf queens.
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R. S, Medhe, and Archana Kujur. "A REVIEW ON DIVERSE ASPECTS OF SCHEDULE CASTES OF INDIA." JOURNAL OF SOCIAL SCIENCE RESEARCH 10, no. 1 (March 30, 2016): 2000–2002. http://dx.doi.org/10.24297/jssr.v10i1.4670.
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This paper giving review of diverse aspects of scheduled castes in India. A brief overview of the caste system and discusses the types of groups and their social, economic, political, educational and cultural aspects too. This paper try to show the variation between developments of various group of scheduled castes. Through this paper we can say that there is region wise and caste wise variation in the process of development. Religion conversion from Hindu to other is also important factor in the process of development of scheduled castes
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Bamshad, Michael, Toomas Kivisild, W. Scott Watkins, Mary E. Dixon, Chris E. Ricker, Baskara B. Rao, J. Mastan Naidu, et al. "Genetic Evidence on the Origins of Indian Caste Populations." Genome Research 11, no. 6 (May 8, 2001): 994–1004. http://dx.doi.org/10.1101/gr.173301.
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The origins and affinities of the ∼1 billion people living on the subcontinent of India have long been contested. This is owing, in part, to the many different waves of immigrants that have influenced the genetic structure of India. In the most recent of these waves, Indo-European-speaking people from West Eurasia entered India from the Northwest and diffused throughout the subcontinent. They purportedly admixed with or displaced indigenous Dravidic-speaking populations. Subsequently they may have established the Hindu caste system and placed themselves primarily in castes of higher rank. To explore the impact of West Eurasians on contemporary Indian caste populations, we compared mtDNA (400 bp of hypervariable region 1 and 14 restriction site polymorphisms) and Y-chromosome (20 biallelic polymorphisms and 5 short tandem repeats) variation in ∼265 males from eight castes of different rank to ∼750 Africans, Asians, Europeans, and other Indians. For maternally inherited mtDNA, each caste is most similar to Asians. However, 20%–30% of Indian mtDNA haplotypes belong to West Eurasian haplogroups, and the frequency of these haplotypes is proportional to caste rank, the highest frequency of West Eurasian haplotypes being found in the upper castes. In contrast, for paternally inherited Y-chromosome variation each caste is more similar to Europeans than to Asians. Moreover, the affinity to Europeans is proportionate to caste rank, the upper castes being most similar to Europeans, particularly East Europeans. These findings are consistent with greater West Eurasian male admixture with castes of higher rank. Nevertheless, the mitochondrial genome and the Y chromosome each represents only a single haploid locus and is more susceptible to large stochastic variation, bottlenecks, and selective sweeps. Thus, to increase the power of our analysis, we assayed 40 independent, biparentally inherited autosomal loci (1 LINE-1 and 39 Aluelements) in all of the caste and continental populations (∼600 individuals). Analysis of these data demonstrated that the upper castes have a higher affinity to Europeans than to Asians, and the upper castes are significantly more similar to Europeans than are the lower castes. Collectively, all five datasets show a trend toward upper castes being more similar to Europeans, whereas lower castes are more similar to Asians. We conclude that Indian castes are most likely to be of proto-Asian origin with West Eurasian admixture resulting in rank-related and sex-specific differences in the genetic affinities of castes to Asians and Europeans.
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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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Deshpande, Ashwini. "How India’s Caste Inequality Has Persisted—and Deepened in the Pandemic." Current History 120, no. 825 (April 1, 2021): 127–32. http://dx.doi.org/10.1525/curh.2021.120.825.127.
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The economic impact of COVID-19 has been much harder on those at the bottom of the caste ladder in India, reflecting the persistence of a system of social stigmatization that many Indians believe is a thing of the past. Untouchability has been outlawed since 1947, and an affirmative action program has lowered some barriers for stigmatized caste groups. But during the pandemic, members of lower castes suffered heavier job losses due to their higher representation in precarious daily wage jobs and their lower levels of education. Lower caste families are less able to help their children with remote learning, which threatens to worsen labor market inequality in India. But Dalits, at the bottom of the caste ladder, have recently.
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Taruk, Elim Wilsen. "INTERCASTE MARRIAGE IN THE CONTEXT OF TORAJA: Towards Contextual Theology Of Intercaste Marriage In Toraja." QUAERENS: Journal of Theology and Christianity Studies 3, no. 2 (January 2, 2022): 155–71. http://dx.doi.org/10.46362/quaerens.v3i2.76.
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Intercaste marriage has been a perpetual problem faced by many, especially those who are coming from the hindus areas like India, where caste system has been part of the society. Hence, the term caste used here may not be familiar for the Toraja people, as in Toraja it is known as Tana’, a term that literally means stick or peg, actually used to mark a boundary in the rice field or of a land. However, it is also used metaphorically, that is to divide layers in society according to the appropriate level.[1] According to the Encyclopedia of Anthropology, the term caste comes from the Portugese casta (bread, lineage), and was coined by Portugese travellers to India in reference to the social, economic and religious systems they witnessed.[2] Meanwhile, according to Oxford Dictionary, the term refers to any of the Hindu social classes, a social system based on differences in family origin, rank, wealth, etc., Therefore, I insist to use it here for its parity when used in Toraja context (with its differences in society).
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Kadel, Bhanubhakta Sharma. "Caste: A Socio-political Institution in Hindu Society." Janapriya Journal of Interdisciplinary Studies 3 (July 31, 2017): 9–15. http://dx.doi.org/10.3126/jjis.v3i0.17892.
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Caste has been a form of social stratification characterized by endogamy, hereditary transmission of a lifestyle, which often includes an occupation, ritual status in a hierarchy and customary social interaction and exclusion based on cultural notions of purity and pollution. Hierarchy, commensality, repulsion and hereditary membership and specialization are the major characteristics of caste system. It is assumed that castes arose from differences in family ritual practices, racial distinctions, and occupational differentiation and specialization but it is socio-political institution mainly characterized by domination and subjugation. APA model has been applied to this research work. The theory of origin of caste and its orientation has been of great use in preparing the article. The readers will be aware of the implicit intention of the writer that the caste system that pervades the South Asian region is not the product of religio-cultural institution nor it has any relation with the Brahminical scripture like the Vedas but it has socio-political orientation.Janapriya Journal of Interdisciplinary Studies, Vol. III (December 2014), page: 9-15
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Berg, Dag-Erik. "Foregrounding contingency in caste-based dominance." Philosophy & Social Criticism 44, no. 8 (February 18, 2018): 843–64. http://dx.doi.org/10.1177/0191453717744007.
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This paper focuses on how revolts against caste-based oppression in India have been made invisible due to conceptual legacies in European social and political theory. Weber’s and Arendt’s conceptualization of Pariah agency is a case in point. Arendt’s main understanding of Pariah agency is individualized and inadequate to study freedom struggles among untouchable castes. This article argues that one not only needs to move away from analyzing individual to collective action, but it is also crucial to foreground how collective mobilization among excluded groups has focused on contingencies that embed a system of domination. Dr. Bhimrao Ambedkar’s critique of caste-based domination in India is noteworthy in this regard; he foregrounds how the distinction between “Touchables” and “Untouchables” in the caste system is both embedded and contingent. Focusing on untouchability in India, Ambedkar offers insights into hegemonic analyses of social exclusion, human rights articulations before the Universal Declaration of Human Rights, and add value to current debates in post-foundational thought and transnational analysis.
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Timilsina, Kailash, Yothin Sawangdee, Pojjana Hunchangsith, and Jongjit Rittirong. "Female labor force participation, paid maternity, caste system and under-5 mortality in Nepal." Journal of Health Research 33, no. 1 (January 21, 2019): 57–67. http://dx.doi.org/10.1108/jhr-06-2018-0023.
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Purpose The under-5 mortality rate in Nepal remains high in comparison to neighboring countries and developed nations. The result of this problem on Nepal’s social, economic, political and cultural development makes it an urgent priority requiring the Nepalese Government to address this issue. The purpose of this paper is to find out if Nepal’s high female labor force participation (FLFP), the caste system and no paid maternity leave are contributing factors to under-5 deaths in Nepal. Design/methodology/approach Data for this study were taken from Nepal’s cross-sectional demographic health survey 2016–2017. The study sample included 5,060 children born to 3,074 mothers in the five years preceding the survey. Data were collected by interviewing respondents via a structured questionnaire selected through stratified random sampling methods. Findings The study found that the hazard ratio for FLFP, the caste of the mother and paid maternity were 1.145, 1.485 and 0.556, respectively, with a p-value <0.001. Therefore, the risk of death in children under-5 years for a working mother, a Terai caste mother and a mother who did not get paid maternity was 14, 45 and 48 percent, respectively, higher than for non-working mothers, mothers from other castes and mothers who got paid maternity. Originality/value This research demonstrated that FLFP, the caste of the mother and paid maternity leave are important factors for determining the risk of death in children under the age of 5.
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Scott, Daniel. "Deconstructing the academic caste system." Science 363, no. 6434 (March 28, 2019): 1404.1–1404. http://dx.doi.org/10.1126/science.aaw8664.
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Misra, Mira. "Women and the Perpetuation of Caste System in Nepal." Dhaulagiri Journal of Sociology and Anthropology 13 (December 29, 2019): 11–19. http://dx.doi.org/10.3126/dsaj.v13i0.26183.
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South Asian feminist scholars have attempted to comprehend both the nature of interconnections between caste and gender relations and women’s complicity in sustaining patriarchy and caste system. This presentation seeks to answer a few key questions regarding the interconnection between caste and gender. It also seeks to answer the question regarding how and why women in Nepal wittingly and unwittingly help maintain the caste system that underlies their own subordination. The answers are framed within the ongoing dynamics of society in Nepal.
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Dhanda, Meena. "IV—Philosophical Foundations of Anti-Casteism." Proceedings of the Aristotelian Society 120, no. 1 (April 1, 2020): 71–96. http://dx.doi.org/10.1093/arisoc/aoaa006.
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Abstract The paper begins from a working definition of caste as a contentious form of social belonging and a consideration of casteism as a form of inferiorization. It takes anti-casteism as an ideological critique aimed at unmasking the unethical operations of caste, drawing upon B. R. Ambedkar’s notion of caste as ‘graded inequality’. The politico-legal context of the unfinished trajectory of instituting protection against caste discrimination in Britain provides the backdrop for thinking through the philosophical foundations of anti-casteism. The peculiar religio-discursive aspect of ‘emergent vulnerability’ is noted, which explains the recent introduction of the trope of ‘institutional casteism’ used as a shield by deniers of caste against accusations of casteism. The language of protest historically introduced by anti-racists is thus usurped and inverted in a simulated language of anti-colonialism. It is suggested that the stymieing of the UK legislation on caste is an effect of collective hypocrisies, the refusal to acknowledge caste privilege, and the continuity of an agonistic intellectual inheritance, exemplified in the deep differences between Ambedkar and Gandhi in the Indian nationalist discourse on caste. The paper argues that for a modern anti-casteism to develop, at stake is the possibility of an ethical social solidarity. Following Ambedkar, this expansive solidarity can only be found through our willingness to subject received opinions and traditions to critical scrutiny. Since opposed groups ‘make sense’ of their worlds in ways that might generate collective hypocrisies of denial of caste effects, anti-casteism must be geared to expose the lie that caste as the system of graded inequality is benign and seamlessly self-perpetuating, when it is everywhere enforced through penalties for transgression of local caste norms with the complicity of the privileged castes. The ideal for modern anti-casteism is Maitri (friendship) formed through praxis, eschewing birth-ascribed caste status and loyalties.
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FULLER, C. J. "Colonial Anthropology and the Decline of the Raj: Caste, Religion and Political Change in India in the Early Twentieth Century." Journal of the Royal Asiatic Society 26, no. 3 (September 15, 2015): 463–86. http://dx.doi.org/10.1017/s1356186315000486.
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AbstractIn the colonial anthropology of India developed in connection with the decennial censuses in the late nineteenth century, caste and religion were major topics of enquiry, although caste was particularly important. Official anthropologists, mostly members of the Indian Civil Service, reified castes and religious communities as separate ‘things’ to be counted and classified. In the 1911 and later censuses, less attention was paid to caste, but three officials – E. A. Gait, E. A. H. Blunt and L. S. S. O'Malley – made significant progress in understanding the caste system by recognising and partly overcoming the problems of reification. In this period, however, there was less progress in understanding popular religion. The Morley-Minto reforms established separate Muslim electorates in 1909; communal representation was extended in 1921 by the Montagu-Chelmsford reforms and again by the 1935 Government of India Act, which also introduced reservations for the Untouchable Scheduled Castes. Gait and Blunt were involved in the Montagu-Chelmsford debates, and Blunt in those preceding the 1935 Act. In the twentieth century, the imperial government's most serious problems were the nationalist movement, mainly supported by the middle class, and religious communalism. But there were no ethnographic data on the middle class, while the data on popular religion showed that Hindus and Muslims generally did not belong to separate communities; anthropological enquiry also failed to identify the Untouchable castes satisfactorily. Thus, official anthropology became increasingly irrelevant to policy making and could no longer strengthen the colonial state.
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Singh, Mayengbam Nandakishwor. "Revisiting Caste in the Philosophy of Swami Vivekananda." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 1–9. http://dx.doi.org/10.1177/2455328x17744628.
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Caste still continues to be the most intriguing, yet fascinating, phenomenon which has not ceased to fascinate hordes of thinkers and intellectuals. Scholarships, amidst all those that abhor caste, appear to be overwhelming in the contemporary discourses. In the light of some theories which profess deep abomination against the caste system in India, Vivekananda’s own elucidation on caste no longer necessitates to be placed into oblivion, even if most of the literatures on caste today appear not to take cognizance of it. Swami Vivekananda’s interpretation of caste presents itself as a powerful defence of the caste system in India. Vivekananda does not bluntly promote the goodness of caste, for Vivekananda’s defence of caste is precisely located on certain philosophical underpinnings which are largely bolstered by the historical trajectory of India related to caste. While reflecting on the brighter side of caste system, Vivekananda unravels the unique cultural and historical narratives of India. This article seeks to examine Vivekananda’s own viewpoints on the question of caste in India, both in its original pristine form and in its modern caste practices. It further attempts to explore how far Vivekananda’s statement on the inherent merits of caste system clashes with some of the rival theories.
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Sihombing, Lambok Hermanto. "The Significance of the Caste System of Balinese in the Modern Era: A Discourse of Cultural Communication." Komunitas 14, no. 2 (September 28, 2022): 146–56. http://dx.doi.org/10.15294/komunitas.v14i2.35985.
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Bali is an island and a province with a beautiful culture. Most Balinese are Hinduism. Like in any other country, Balinese Hinduism also adopts the caste system. The caste system in Hinduism means that people are classified based on their social status. Balinese people live in a complex caste system relationship that has continued to exist since the days of the kingdom in Indonesia. This research aims to know the perception of the Balinese local people against the caste system in the modern era. The method used in this research is by interviewing one local Balinese person from each caste who might be related and an expert from each caste, analyzed uy using the perspective of Arjun Appadurai. This research finds that the caste system is no longer a determinant of success in the modern era. However, the caste system still affects the way of communication among the people of Bali, and the imprints can still be found in the daily life of the locals.
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P.M, Rejimon, and Smitha R. "HUMAN RESOURCE THROUGH EDUCATION OF SCHEDULED CASTE IN KERALA." International Journal of Advanced Research 8, no. 12 (December 31, 2020): 116–21. http://dx.doi.org/10.21474/ijar01/12131.
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This paper analyses the policy of reservation for Scheduled castes in Kerala. The paper provides a brief overview of the caste system and discusses the types of groups that are eligible for reservation, based on data from government reports. The stance of this paper is that affirmative action has not benefited the lower castes due to contextual factors like low school enrolment and completion rates, and high dropout and failure rates. Also, continuous addition of more and more castes to the fold of reserved categories has diluted the positive impact of the reservation policy. This paper suggests that under-representation of any social group in educational institutions should be assessed with reference to sub-populations of secondary school completers and argues that, unlike Scheduled Castes and Tribes, Other Backward Castes are not markedly under-represented. Hence, the 27% quota declared by the government recently is not justified. The paper also highlights the human resources through the education social, pedagogic, psychological and political issues involved in the policy of reservation, and suggests that quotas should be based on economic criteria rather than on caste considerations.
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Glastad, Karl M., Linyang Ju, and Shelley L. Berger. "Tramtrack acts during late pupal development to direct ant caste identity." PLOS Genetics 17, no. 9 (September 22, 2021): e1009801. http://dx.doi.org/10.1371/journal.pgen.1009801.
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A key question in the rising field of neuroepigenetics is how behavioral plasticity is established and maintained in the developing CNS of multicellular organisms. Behavior is controlled through systemic changes in hormonal signaling, cell-specific regulation of gene expression, and changes in neuronal connections in the nervous system, however the link between these pathways is unclear. In the ant Camponotus floridanus, the epigenetic corepressor CoREST is a central player in experimentally-induced reprogramming of caste-specific behavior, from soldier (Major worker) to forager (Minor worker). Here, we show this pathway is engaged naturally on a large genomic scale during late pupal development targeting multiple genes differentially expressed between castes, and central to this mechanism is the protein tramtrack (ttk), a DNA binding partner of CoREST. Caste-specific differences in DNA binding of ttk co-binding with CoREST correlate with caste-biased gene expression both in the late pupal stage and immediately after eclosion. However, we find a unique set of exclusive Minor-bound genes that show ttk pre-binding in the late pupal stage preceding CoREST binding, followed by caste-specific gene repression on the first day of eclosion. In addition, we show that ttk binding correlates with neurogenic Notch signaling, and that specific ttk binding between castes is enriched for regulatory sites associated with hormonal function. Overall our findings elucidate a pathway of transcription factor binding leading to a repressive epigenetic axis that lies at the crux of development and hormonal signaling to define worker caste identity in C. floridanus.
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Herrenschmidt, Olivier. "Violences d’un autre âge dans les villages indiens. Actualités d’Ambedkar." European Journal of Sociology 55, no. 1 (April 2014): 59–81. http://dx.doi.org/10.1017/s0003975614000034.
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AbstractIn many Indian villages, the Dalits (Scheduled Castes or former Untouchables) are victims of daily atrocities at the hands of the dominant castes. With respect to the 2006 murder of a family of Dalits by their village’s ruling caste, we show how the police, the medical profession, the courts, and the authorities combined to deny them justice and obstruct the enforcement of laws that are aimed at protecting them – with the involvement of many Dalit officials. In conclusion, it would seem that none of the options or strategies pursued by researchers or activists is likely to improve conditions for the Dalits in the near future: a caste system that is highly adapted to globalisation is far from disappearing; nor is the "practice of untouchability" prohibited by the Constitution (1950).
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N, Prajwal. "Cultural Differences and Negotiations in Inter-Caste Marriages: A Study in Bengaluru." Artha - Journal of Social Sciences 17, no. 2 (April 1, 2018): 1–20. http://dx.doi.org/10.12724/ajss.45.1.
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B R Ambedkar (1936) had suggested inter-caste marriages as one of the potential remedies to annihilate caste system. He later contradicted this stance in the latter half of his academic journey by comparing inter-caste marriages to „force-feeding and artificial ways. 'Even after 80 years, the society is still divided between the effects of inter-caste marriages on the centuries-old caste system. Inter-caste marriage in the country was not a very common event till the 2000s after which its instances have been steadily increasing as per the reports from both the IHDS (2011) and NFHS (2005-2006). The more critical aspect of this uptrend of inter-caste marriage should be the interaction and negotiation of cultural differences among couples during the process of union. This qualitative study among 20 individuals (10 couples) in Bengaluru, looks into the various ways in which the inter-caste couples adjust their lifestyles, make decisions about their cultural practices and their children‟s socialization. The assumptions are laid in the backdrop of B. R. Ambedkar‟s work on the caste system and the study attempted to understand the subtle evolution of caste in the exogamous marriages. The study has also attempted to preempt the variety of bearings such inter-caste marriages can have on the future of caste system.
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Mahima, K. V., P. P. Anand, S. Seena, K. Shameema, E. M. Manogem, and Y. Shibu Vardhanan. "Caste-specific phenotypic plasticity of Asian weaver ants: Revealing the allometric and non-allometric component of female caste system of Oecophylla smaragdina (Hymenoptera: Formicidae) by using geometric morphometrics." Sociobiology 68, no. 2 (May 31, 2021): 5941. http://dx.doi.org/10.13102/sociobiology.v68i2.5941.
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In eusocial insects, particularly in ants, caste differentiation is extremely complicated when we rely on traditional taxonomy. In most species, the worker caste does not display any distinct morphological characters neither the caste’s central division according to their morphological size variations. We used a landmark-based geometric morphometric approach to quantify the morphological characteristics of female caste systems (queen, major and minor worker ant) of Oecophylla smaragdina. Our findings suggested that each caste has its unique shape and size. Especially in the worker caste, apart from the size variations, we can use the shape as a prominent tool for distinguishing between them. The O. smaragdina exhibits a triphasic allometry pattern. Studying the allometry and non-allometry components of each caste system revealed a highly complex size and shape relationship in the female caste systems. From the allometric and non-allometric analysis, we concluded that the major worker ants showed a closer relationship with the queen than the minor worker ant. This outcome demonstrated that Asian weaver ant exhibits complex shape variations related to size and is correlated to their functional modular characters. This research sheds new light on caste systems’ taxonomic uncertainties for eusocial hymenopteran groups, especially ants.
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Barreto Xavier, Ângela. "Languages of Difference in the Early Modern Portuguese Empire. The Spread of “Caste” in the Indian World." Anuario Colombiano de Historia Social y de la Cultura 43, no. 2 (July 1, 2016): 89. http://dx.doi.org/10.15446/achsc.v43n2.59071.
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This essay discusses the circulation of the language of caste in the Indian world in the context of the Portuguese empire. Caste is an inevitable word in the moment of considering the Indian social system, as well as to compare it with European/Western societies. Since it was a word initially brought by the Portuguese to the Indian world, it is relevant to ask whether the Portuguese played an important role in its transformation into such a relevant social category. Six of the most important sixteenth-century narratives about the Portuguese presence in India, as well as treatises, letters, legal documents, vocabularies and dictionaries of the early-modern period will be under scrutiny in order to identify the variations of the word “casta”, its circulation in Estado da Índia, and beyond it. The analysis of these sources will also permit to understand how Portuguese colonial experience shaped the future meanings of “casta”, and therefore, the ways “casta” shaped Indian society (and not only).
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Tait, Sam Ira. "Social Stratification and the Distribution of Capital in Kerala, India: Applying Bourdieu to the Centre for Research and Education for Social Transformation." NEXUS: The Canadian Student Journal of Anthropology 24, no. 1 (December 5, 2016): 35–49. http://dx.doi.org/10.15173/nexus.v24i1.1114.
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Long heralded as an oasis of caste consciousness and political mobilization against the formalized caste system in India (Devika, 2010; Steur, 2009), in truth, structural inequality arranged across caste lines persists in the state of Kerala (Mosse, 2010; Nampoothiri, 2009; Isac, 2011). In Kerala, and in India more broadly, inequality is maintained through social categorization; social networks emerging from and mirroring the divisions between castes impart dis/advantages to their members. In the midst of India’s economic liberalization, neoliberal trends including the privatization of education have ossified structures of access to higher education and, as such, competitive employment opportunities (Nampoothiri, 2009). Members of the dominant or ‘upper’ castes continue to be awarded disproportionate access to that which their society values and the tools necessary to succeed while Scheduled Caste (SC) and Scheduled Tribe (ST) communities operate at a structural disadvantage. This systemic unequal access is precisely what the Centre for Research and Education for Social Transformation (CREST) - an autonomous institution that seeks to enhance the employability of ST, SC and other eligible communities in Kerala - aims to address. I situate the ethnographic fieldwork I conducted at CREST within the theoretical framework outlined in Bourdieu’s (1986) seminal work The Forms of Capital. This approach elucidates the mechanisms through which CREST prepares ST, SC and other eligible communities’ graduates to succeed in contemporary Kerala’s competitive job market. I demonstrate how CREST facilitates the cultivation, adoption and transmission of cultural and social capital among its students and their communities, effectively increasing their capacity for socio-economic mobility. Furthermore, I discuss the potential of CREST to encourage its students’ development of critical perspectives on caste-disparity in their home state.
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Deliege, Robert. "The Hindu System of Caste Supremacy." Journal of Blacks in Higher Education, no. 26 (1999): 135. http://dx.doi.org/10.2307/2999186.
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NISHIYAMA, Ryo. "Avalokitavrata on the Hindu Caste System." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 3 (2012): 1237–41. http://dx.doi.org/10.4259/ibk.60.3_1237.
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Mandal, Samar Kumar. "Caste System and the Present Society." Contemporary Voice of Dalit 5, no. 2 (July 2012): 193–200. http://dx.doi.org/10.1177/0974354520120206.
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Sharma, Arvind. "The Caste System: A Documentary Examination*." Australian Journal of Politics & History 35, no. 3 (June 28, 2008): 396–406. http://dx.doi.org/10.1111/j.1467-8497.1989.tb01300.x.
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Pollitt, David. "Toyota falls foul of caste system." Human Resource Management International Digest 22, no. 7 (October 13, 2014): 5–7. http://dx.doi.org/10.1108/hrmid-10-2014-0132.
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Purpose – The paper aims to analyze the cross-cultural reasons underlying the extreme industrial unrest experienced during the first seven years of Toyota’s operations in India. Design/methodology/approach – It draws on information obtained from 30 personal interviews, field notes, observations and Internet media sources. Findings – It reports how Toyotism shares three common features with Brahminism – renunciation, performance and perfection – and how antipathy toward the manner in which these features were implemented in India caused significant resistance among the production workforce. Practical implications – It suggests that management seeking to implement lean manufacturing in India should concentrate on minimizing the antipathy by production workers. Social implications – It helps to show how employee relations, unrest and antagonism toward lean-manufacturing practices are closely related to cross-cultural issues prevalent in host countries. Originality/value – It considers that the concept of Brahmanism in Indian employee relations is under-researched in comparison with other aspects of Indian culture, and antipathy toward the concept as a source of resistance to the implementation of lean systems needs to be better understood.
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Gupta, Dipankar. "CASTE AND POLITICS: Identity Over System." Annual Review of Anthropology 34, no. 1 (October 2005): 409–27. http://dx.doi.org/10.1146/annurev.anthro.34.081804.120649.
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Kumar, Sanjay. "India rules against caste-system bias." Lancet 354, no. 9179 (August 1999): 659. http://dx.doi.org/10.1016/s0140-6736(05)77647-9.
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Jayaraman, K. S. "Indian anger at promotion ‘caste system’." Nature 396, no. 6709 (November 1998): 299. http://dx.doi.org/10.1038/24466.
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Raj, Ebenezer Sunder. "The Origins of the Caste System." Transformation: An International Journal of Holistic Mission Studies 2, no. 2 (April 1985): 10–14. http://dx.doi.org/10.1177/026537888500200204.
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Pandey, A. "Genetic investigations into India's caste system." Trends in Genetics 17, no. 7 (July 1, 2001): 381. http://dx.doi.org/10.1016/s0168-9525(01)02399-x.
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Kowal, Paul, and Sara Afshar. "Health and the Indian caste system." Lancet 385, no. 9966 (January 2015): 415–16. http://dx.doi.org/10.1016/s0140-6736(15)60147-7.
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Radhamanohar, Macherla. "Health and the Indian caste system." Lancet 385, no. 9966 (January 2015): 416. http://dx.doi.org/10.1016/s0140-6736(15)60148-9.
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Bawaskar, Himmatrao Saluba, Parag Himmatrao Bawaskar, and Pramodini Himmatrao Bawaskar. "Health and the Indian caste system." Lancet 385, no. 9966 (January 2015): 416. http://dx.doi.org/10.1016/s0140-6736(15)60149-0.
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Deliège, Robert. "Arockyai Mary, gardienne du village chez les Parayars de l'Inde du Sud." Social Compass 33, no. 1 (February 1986): 75–89. http://dx.doi.org/10.1177/003776868603300106.
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In India, Christianity does not theoretically acknowledge untouchability. In actual fact, it has however made use of the caste system to establish itself. The Church structures quickly reflected this and the discrimination between Catholic castes was identical to that between Hindu classes. Consequently, the untouchables were marginalized within the Church.
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GC, Ram. "Influence of Casteism in Modern Nepal: A Sociological Perspective." Marsyangdi Journal 3, no. 1 (September 2, 2022): 122–27. http://dx.doi.org/10.3126/mj.v3i1.47961.
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Casteism is a hierarchical phenomenon where prejudice occurs on the basis of caste superiority. It occurs disparity and injustice among human beings. So, the New Civil Code declared the practice of untouchability illegal. But the practice of caste discrimination is still existed in the various spheres of life in Hindu society. In this article, I have tried to present the structure of the caste system as it is manifested in the context of Nepal and discussed the pattern of social discrimination faced by the people. The objective of this paper is to analyze these practices as they occur in the domestic domain and community life. Casteism is still practiced especially in the rural communities of Nepal despite the law declaring it illegal in the New Civil Code in 1963. More specifically, this paper is intent on deepening an understanding of the factors of casteism so people of touchable castes perceive that they or their objects become polluted if touched by a member of Dalit. Given this context, this article also attempts to highlight the role played by society in shaping the contents and structure of caste-based relations