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Chapter-3
Indian Society and Inter-caste Marriage
As we all know, inter-caste marriage was considered to be
a severe taboo for Hindus and was considered to be sinful by almost all
castes and there was complete societal ban on such marriages.However
for ruling caste/family it was not considered to be a sinful act. G.S.
Ghurye1, the father of Indian sociology has defined six basic features of
caste which are as under:-
1. Segmental Division of society;
2. Hierarchy;
3. Restriction of feeding and social intercourse;
4. Civil and Religious disabilities and privileges of the
different sections;
5. Lack of unrestricted choice of occupation;
6. Restriction of Marriage.
These are the six characteristics of caste system. As can be seen
from above, restriction of marriage was and is also one of the basic
features of the caste. Not only inter-caste marriages were banned and
prohibited but even inter-varna marriages too were discouraged by the
Hindu scriptures and its ancient, medieval and modern philosophy. In
order to discourage inter-varna or inter-caste marriages, various types
of degradations were laid down for the progeny of such parents who
had violated the societal norms and entered into wedlock with person
of caste which was different than his or her own caste or varna. See the
status of the children of such inter-varna or inter-caste marriages
ascribed by the religious tenets as under2:-
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Table No.3-1
Progeny of caste system
Sr.No. Man’s Varna Woman’s Varna Status or Varna of the child
1 Shudra Brahmin Chandal
2 Shudra Vaishya Ayogav
3 Brahmin Shudra Parashav or Nishad
4 Brahmin Vaishya Ambastha
5 Vaishya Shudra Apasad Shudra
6 Kshatriya Vaishya Apasad
7 Brahmin Kshatriya Apasad
Thus the above down gradation of children is prescribed by the
Hindu religious scriptures in order to discourage such marriages. The
above marriage system not only discourages inter-caste or inter varna
marriages but penalises the innocent children born of such marriages.
The Chandals are invariably described as the offspring of a Shudra father
and a Brahmin mother. The references to the Chandals in the Yajurveda
clearly show them to be a degraded people.3 So a Hindu couple entering
into such marriage will think thousand times before taking such a
decision for such marriage as normally no man and woman would like
to see the degradation of their children. Dr. Ambedkar welcomed the
step of inter-caste marriage as revolutionary as it directly attacks the
most pertinent characteristics of caste that is endogamy on which the
caste stands.
In this study Scholar has tried to see the responses of people of
different caste pertaining to the topic of study. So he has selected
respondents from different castes as under :-
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Table No.3-2
Caste-wise respondents
Sr.No. Cates Urban Rural Total
1 Brahmin 51 7 58
2 Kshatriya 79 11 90
3 Vaishya 59 2 61
4 OBC 80 12 92
5 Patel 60 10 70
6 SC/ST 38 2 40
Total - 367 44 411
Preliminary information about the Respondents:-
It will be appropriate and most pertinent to know about the
background of the respondents so far as their age, education, marital
status, occupation, number of persons in family, whether any inter-caste
marriage has taken place in the family, whether any Governmental
assistance is taken for such marriage, how is their marital life? Whether
they faced any problem at the time of such marriage? The most important
among them all is their own belief or perception as to which caste they
belong to and to examine the Sociologist Srinivas concept of
Sanskritization that means consider them higher than what they really
are and try to gain and garner societal support for their such mindset
and try to adopt the culture of the higher castes in order to raise their
own status and identify themselves with the upper castes of the society.
If we see age-wise distribution of respondents than we find that
quite a large number of them are young respondents from 18 to 30 years
of age i.e. the younger generation, respondents from Brahmins in urban
area is 33.33% and from rural area is 14.28%, Kshatriyas from urban
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area in this age group is 24.05% and from rural area is 27.27%, Vaishyas
from urban area is 37.28% and none of this age group from rural area,
OBCs from urban area is 46.25% and from rural area is 33.33%, Patels
from urban area is 35% and from rural area is 30% and SCs/STs from
urban area is 13.15% and from rural area is nil.
From thirty one to forty years of age - Brahmins from urban area is
59.27% and from rural area is 28.57%, Kshatriyas from urban area is
30.37% and from rural area is 27.27%, Vaishyas from urban area is
27.11% and from rural area is 100%, OBCs from urban area is 30%
and from rural area is 25%, Patels from urban area is 31.66% and from
rural area is 30% and SCs/STs from urban area is 5.26% and from rural
area is nil.
From forty one to fifty years of age - Brahmins from urban area is
17.64% and from rural area is 14.28%, Kshatriyas from urban area is
27.84% and from rural area is 18.18%, Vaishyas from urban area is
20.33% and from rural area is nil, OBCs from urban area is 18.75%
and from rural area is 41.66%, Patels from urban area is 21.66% and
from rural area is 30 % and SCs/STs from urban area is 10.52% and
from rural area is 50%.
From fifty one to sixty years of age - Brahmins from urban area is
1.96% and from rural area is 28.57%, Kshatriyas from urban area is
15.18% and from rural area is 27.27%, Vaishyas from urban area is
15.25% and from rural area is nil, OBCs from urban is 2.5% and from
rural area is nil, Patels from urban area is 10% and from rural area is 10%
and SCs/STs from urban area is 23.68% and from rural area is 50%.
From sixty one to seventy years of age - Brahmins from urban area
is 5.88% and from rural area is 14.28%, Kshatriyas from urban area is
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1.26% and from rural area is nil, Vaishyas and OBCs- none in this
category, Patels from urban is nil and from rural area is 10% and SCs/
STs from urban area is 31.57% and from rural area is nil.
From seventy one to eighty years of age - Brahmins from urban
area is 1.96% and from rural area is nil, Kshatriyas, Vaishyas and OBCs
none in this category, Patels from urban area is 1.16% and from rural
area is nil and SCs/STs from urban area is 13.5% and from rural area is
nil.
From eighty one to ninety years of age – Brahmins, Kshatriyas,
Vaishyas, OBCs and Patels none in this category but 2.63% urban
respondents are there in this category from SCs/STs from urban area
and none from rural area.
From ninety one to hundred years of age - Only one Kshatriya from
urban area is there who constitutes 1.26% and from rural area is it nil
whereas none from rest of the castes i.e. Brahmin, Vaishya, OBC, Patel
and SCs/STs comes in this category.
The above statistics indicate that longevity among SCs/STs is the
highest whereas OBCs and Vaishyas, the same is the lowest as compared
to other castes. The Vaishyas are more or less living a sedentary life in
their occupation, whereas the evil of intoxication among the OBCs is
the highest which tend to shorten their lives.
Let us have a look at respondents’ educational background.
2.63% Scheduled Caste’s respondents have received the highest
educational qualification. There are 13.15% Doctors (MBBS) from
Scheduled Castes whereas in OBCs it is only 2.5%, in Patels it is 3.33%,
in Vaishyas it is 5.08%, in Kshatriyas it is 3.79% and none from Brahmins.
All the Doctors are from Urban areas and none from the rural areas.
189
Even 13.15% Scheduled Castes are Post Graduates whereas there is
none from the Vaishyas, Patels and OBCs, whereas only 6.32%
Kshatriyas are Post Graduates, 13.72% Brahmins are Post Graduates
but this is against their total 51 number of respondents. If we workout
percentage as per real number of respondents, again the Scheduled Caste
is on the top. All Post Graduates are from urban areas except one
Kshatriya from the rural area.
If we compare the graduate level of education among all respondents
we find picture as under:-
In the Arts stream, the Scheduled Castes’ education level is the
highest i.e. 39.47% from urban area and 50% from rural area, followed
by Kshatriyas i.e. 16.45% from urban area and 18.18% from rural area,
OBCs 13.75% from urban area and 16.66% from rural area, Vaishyas
11.86% from urban area and none from rural area, Patels 10% from
urban area and 20% from rural areas. Lowest percentage is of Brahmins
i.e. 7.84% from urban and 28.57% from rural areas.
The percentage of Commerce Stream of graduation of all castes is
as under:
The Vaishyas are top in this stream with 30.50% from urban area
and 50% from rural area, next come Brahmins 23.52% from urban area
and 14.28% from rural area, third comes Kshatriyas with 15.18% from
urban area and 9.09% from rural area, fourth comes Patels with 11.66%
from urban and 20% from rural area, fifth comes SCs/STs at 10.52%
from urban area and 50% from rural area and last comes the OBCs with
7.05% from urban and none from the rural areas.
In Science stream, Patels come first with 16.66% from urban and
none from rural areas, second comes Vaishyas with 8.47% from urban
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area and none from rural areas, third comes Brahmins with 7.84% from
urban areas and 14.28% from rural areas, fourth comes OBCs with
6.25 from urban areas and none from rural areas, fifth comes SCs/STs
with 2.63% from urban area and none from rural areas whereas last
come the Kshatriyas with 1.26% from urban area and 18.18% from the
rural area. In rural area, Kshatriyas are the highest in Science graduation
as compared with all other Castes. If we see overall picture of education
among respondents then we find that most of the higher castes (Brahmins)
are in prestigious science stream. It means they will get better opportunity
for development in their life.
None of the respondent is illiterate. In Primary Education category
i.e. Standard one to seven, Brahmins are nil, Kshatriyas 1.26% from
urban and 9.09% from rural, Vaishyas 1.69% from urban and none from
rural, Patels 3.33% from urban and none from rural, OBCs 8.75%
from urban area none from rural area, SCs/STs 2.63% from urban area
and none from rural area.
The respondents who have studied up to SSC/HSC are as under.
Brahmins are 21.56% from urban area and 28.57% from rural area,
Kshatriyas are 46.83% from urban area and 27.27% from rural area,
Vaishyas are 28.81% from urban area and none from rural area, Patels
are 30% from urban area and 50% from rural area, OBCs are 50%
from urban area and 33.33% from rural area, SCs/STs are 13.15%
from urban area and none from rural area.
The Under Graduates are all dropouts and hence higher their
number lower their academic credentials. If we see them in different
stream wise then we find it as under:
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Arts :- Brahmins 15.68% from urban area and 14.28% from rural
area, Kshatriyas 3.79 % from urban area and 9.09% from rural area,
Vaishyas 1.69% from urban area and none from rural area, Patels 6.66%
from urban area and 10% from rural area, OBCs 25% from urban area
and none from rural area, SCs/STs 2.63% from urban area and none
from rural area.
Commerce:- Brahmins 5.88% from urban are and none from rural
area, Kshatriyas 1.26% from urban area and none from rural area,
Vaishyas 5.08% from urban area and 50% from rural area, Patels, OBCs
and SCs/STs – Nil.
Science:- Brahmins 3.92% from urban area and none from rural
area, Kshatriyas 2.53% from urban area and none from rural area,
Vaishyas 5.08% from urban area and none from rural area, Patels 1.69%
from urban area and none from rural area, OBCs 25% from urban area
and none from rural area, SCs/STs – Nil. The science stream of under
graduation is not at all represented by rural area and by candidate
belonging to SCs/STs.
Marital status of respondents:-
82.35% and 85.71% Brahmins respectively in urban and rural
areas are married. The percentage of unmarried Brahmins in urban
area is 17.64% and in rural area it is 14.28%.
87.34% and 100% Kshatriyas respectively in urban and rural
areas are married whereas 12.65% Kshatriyas are unmarried in urban
areas.
83.05% and 100% Vaishyas respectively in urban and rural areas
are married. 16.94% Vaishyas, thus are unmarried in urban areas.
68.75% and 83.33% OBCs respectively from urban and rural areas are
192
married whereas 31.25% OBCs are unmarried in urban areas and 16.66%
OBCs are unmarried in rural areas. 81.66% and 80% Patels respectively
from urban and rural areas are married whereas 18.33% and 20.00%
Patels in urban and rural areas respectively are unmarried.
86.84% SCs/STs are married who hail from urban areas and 100%
of them are married who hail from rural areas whereas 13.15% SCs/
STs from urban area are unmarried. The uneven sex ratio might have
played its role in the unmarried status of above respondents.
Table No.3-3
Caste-wise un-marital status of respondents
Sr.No. Caste Urban Rural
1 OBC 31.25% 16.66%
2 Patel 18.33% 20%
3 Brahmin 17.64% 14.28%
4 Vaishya 16.94% Nil
5 SC/ST 13.15% Nil
6 Kshatriya 12.65% Nil
The percentage of unmarried status in rural areas is less as compared
to the city area. The high percentage of unmarried status of OBCs, Patels,
Brahmins and Vaishyas have their own distinguishable factors which
are not relevant in this study and hence not elaborated. However the
depleting sex ratio with regard to girl/women per one thousand men
may also be one of the factors.
Occupations:-
Dr.Ambedkar viewed caste system as an oppressive system where
individual has no liberty. The Hindu caste-ridden society did not allow
its members to go for an occupation of their choice but they had to
193
pursue only the family and caste occupation to which they belong to. In
such circumstances, the downtrodden castes were forced to engage
themselves in occupations which carried the notions of impurity. If the
individuals who engaged themselves in the so called impure occupations,
then the concept of untouchability based on impurity of the occupation
also used to be attached to such occupations. The occupation aspect in
this study is very important and hence information about respondents’
caste-wise original occupation and their changed occupation, after the
society has undergone numerous social changes in modern times, is
gathered to gauge the extent of change in occupations of the people.
Occupation of Brahmins :-
The occupation of Brahmins used to be teaching, preaching,
performing religious rites and rituals, astrology, palmistry etc. From
above traditional occupations, after lot of social change in the country
during British rule and after India won Independence there was drastic
change in the occupation of the Brahmins. The 58.82% urban Brahmin
respondents’ traditional occupation was service and none from rural area
was in service. Now there is decline in percentage of Brahmins engaged
in service. The percentage has come down to 52.94% from 58.82%.
Similarly in the traditional Brahminical occupation of astrology, 25.49%
Brahmins from urban area and 71.42% Brahmins from rural area were
engaged in it. Very drastic social change took place which changed this
occupation of Brahmins drastically which can be seen from the 13.72%
urban Brahmins and 28.57% rural Brahmins engaging themselves in
astrology against the 25.49% in urban area and 71.42% in rural areas
earlier. What a drastic reduction in their own so called pure occupation!!!.
9.80% Brahmins from urban areas and 28.57% Brahmins from rural
194
areas had shown “Business” as their occupation of family. Now urban
Brahmins have engaged themselves three times more in business i.e.
29.41% whereas. 28.57% from rural areas Brahmins have engaged
themselves in “Business” as their present occupation of the family. A
surprising social change has taken place on its own, totally disrupting the
traditional occupation of the Brahmins. 1.96% urban Brahmins were
engaged in agriculture as an occupation but now 100% Brahmins have
detached themselves from the agriculture. The Brahmins have given up
agriculture as their occupation now. The Brahmins also now have engaged
themselves in miscellaneous occupations like journalism, art, social
service, freelance teaching (coaching class) etc. The result of social
change is visible in the change of occupation of all castes and the level of
education is also indicative of social change taken place in society.
Occupation of Kshatriyas :-
In the caste based social order of vertical hierarchy, the occupation
of Kshatriyas was military service of the State. War, Defence, Protection
of people and the territory of the kingdom as the case may be was their
main function. Now let us see what social change has come in Kshatriyas’
traditinoaloccupation of the family.
51.89% Kshatriyas from urban area and 72.72% Kshatriyas in
rural area’s traditional occupation of family was agriculture but it has
now respectively come down to 10.12% and 27.27% respectively. This
means that Kshatriyas have largely lost their hold on agricultural land.
What drove them out from their main occupation? Again there are
many factors including the implementation of tenancy laws in the State
which says “land belongs to him who tills it.” In Gujarati language it is
popularly known as “khede teni Jamin.” 51.89% and 72.72% Kshatriyas
195
respectively from urban and rural areas were engaged in agriculture
whereas 44.30% Kshatriyas from the urban area and 27.27% Kshatriyas
from rural areas were engaged in “Service” but now the service occupation
of the Kshatriyas has gone up to 81.01% in urban area and 63.63% in
rural areas respectively. This percentage is higher than the percentage of
Brahmins, Vaishyas, Patels, OBCs and the SCs/STs is really a very
surprising truth that has come out from research. Now this percentage
has gone much high and it has come to 81.01% and 63.63% of Kshatriyas
respectively from urban and rural areas engaged in service which
surpasses all other major communities, castes and varnas of Gujarat.
Some 2.53% Kshatriya from urban area were engaged in business and
trade traditionally, but there is no much change or progress in this
occupation of Kshatriyas as the percentage has only slightly increased
from 2.53% to 3.79% from urban area. 1.26% Kshatriyas from urban
areas were engaged in the stock exchange and same 1.26% Kshatriyas
are still engaged in the same stock exchange business. So there is no
change so far as this occupation of Kshatriyas is concerned. Some
Kshatriyas have engaged themselves in miscellaneous occupations like
courier service, Vakilat i.e .legal practice/transport/tea-stall/paan shops
etc. and some are totally unemployed. This is social change which
democratises the mind-set of rigidly enforced caste-norm in the matter
of occupations of the Indian people.
Occupation of Vaishyas:-
As per Lord Krishna in Gita,4 “Farming, cow protection and
business are the natural work (occupations) for the Vaishyas and for the
Shudras there is labour and service to others.”
196
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ÐçÚ™²æüy}æÜU¢ ÜU}æü àæéÎíS²æçÐ S±|ææ±…}æì JJ
Gita-Chapter-18, Sloka-44
The Vaishyas have given up farming and cow protection. The
Vaishyas took to Jainism giving a go by to the Hindu religion. This new
religion they adopted, advocates complete non-violence. They even take
care to ensure that even by inadvertence, they do not kill even an ant or
an insect and mosquitoes and therefore there is proscription in their
religious tenets not to eat after sun set so that even smallest insects,
through inadvertence, are not killed by them. Agriculture involves lot
of killing of small creatures and insects when land is ploughed and
cultivation is done, crop is harvested etc. and hence the Vaishyas gave
up agriculture and preferred various types of business and wealth-wise
they surpassed all other communities as earning from business is always
higher than earning from agriculture.
The protection of cows was taken over by the Kshatriyas as
Brahmins exhorted them to protect Brahmins and cows. A coined slogan
“Gau Brahmin Pratipalak” for Kshatriyas i.e. the Kshatriyas are the
protectors of the cows and the Brahmins. In past from Mahabharata
times till Moghul times, many battles were fought by the Kshatriyas for
the protection of the cows alone. Such was the sense of duty instilled in
the minds of Kshatriyas by the Brahmins. Even Kshatriyas used to protect
Brahmins at the cost of their own lives and at the cost of their Kingdom
too. Lord Rama’s help was taken by Vishwamitra, Vashishta and others
for their protection against the demons / asuras of those days in which
Lord Rama, His wife Sita and younger brother Laxman suffered crushing
miseries and endless troubles. Thus Kshatriyas truthfully protected cows
197
and Brahmins and just not equally bothered for the protection of rest of
the varnas / castes or other animals except cows.
The percentage of Vaishyas in original occupation “business” of
family is 47.45% in urban areas and in rural areas it is 100%. There is
small decrease as it has come down to 42.37% in urban area now whereas
in rural area business alone has remained the main occupation of the
Vaishyas i.e. 100%.
13.55% Vaishyas were engaged in Goldsmith business in urban
areas whereas in rural areas none was pursuing this occupation. A slight
decrease is also registered in this occupation of the Vaishyas. It has come
down to 11.46% from 13.55%. Thus they are loosing their hold on
business and reasons may be that other castes like migrant Sindhis and
local Patels too are the strong contenders in the field of business now.
Traditionally Vaishyas are business community in India. However,
if we see it in respondents then we found that, Vaishyas engaged in service
as traditional occupation of family in urban area are 32.20% whereas in
rural area such engagement is nil. There is some improvement for
Vaishyas in service sector. From 32.20% in service sector as traditional
occupation of the family, the percentage has now increased and come to
35.59% in urban area and nil in rural area which was nil earlier also. In
money-lending occupation the traditional 3.38% has come down to
1.69% in urban area and not pursued it in rural areas. The new
occupations like medical field (Doctor), legal field (Advocate), freelance
teacning and tution classes etc. have also been accepted and pursued by
the Vaishyas. The religious and economic factors and the change in the
society brought about the changes in occupation of Vaishyas as revealed
above in this study.
198
Occupation of the Other Backward Castes (OBCs):-
As per Hindu Scripture like Gita,5 Manusmriti and other religious
Codes, the OBCs of today were considered to be “Shudras” and were
treated like that only. Their occupation even today will largely show
them involved in such service-occupation to other members of the Hindu
society placed in higher strata in a hierarchical pyramid of caste structure
of people. These castes used to do the menial work without much scope
for better occupation. But now, the occupations of the OBCs are full of
diversities. 36.25% urban and 16.16% rural OBCs were engaged in
service but now with reservation in Government service for the OBCs
and other opportunities in private sector, the percentage in service of the
OBCs has gone up and reached to 48.75% in urban areas and 25% in
rural areas. Agriculture occupation of OBCs in urban area was 11.25%
and in rural area it is 33.33% respectively which has now further gone
down to 6.25% in urban areas and 25% in rural area respectively. People
of these castes are also doing animal husbandry in urban area. It is 1.25%
in urban area and 16.16% in rural area. Now it is 2.5% in urban area.
The OBCs engaged in carpentry was 4.5% in urban area which is also
reduced to 3.75%. In business they were 8.75% in urban area and none
in rural area but the same is now 7.5% and 16.16% in urban and rural
area respectively. Percentage of OBCs engaged in labour activities was
3.75% but now it is 1.25% in urban area. The OBCs are also pursuing
other miscellaneous occupations like paan parlour, hair cutting, tailoring
work, milk trade, pottery, blacksmith, masonry work, domestic help,
doctor etc. Its percentage being very small in each occupation, the same
is therefore not mentioned.
199
Occupation of Patels:-
The Patels too were considered to be Shudra as per the occupation
prescribed for them by the Hindu Scriptures. Patel is a caste which
cannot be called Brahmin, Kshatriya, Vaishya and the last category of
Shudra is the only category left to accommodate Patel and therefore we
will see that Patels are desperately seeking their caste identity by showing
their caste as Kshatriyas sometimes, or Vaishyas on other occasions.
Formerly the Patels were in agriculture. Their proportion in
agriculture in urban and rural areas was 50.00% and 70.00% respectively
which is now 26.26% and 60% respectively. The service occupation of
Patel has taken a quantum jump from 19.66% and 10% from urban and
rural areas respectively has now gone up to 43.33% and 10% i.e. almost
more than the double figure. In business also Patels have made strides
from 20.00% and 20.00% from urban and rural area now the business
has reached to 25.00% and 30.00% respectively from urban and rural
areas.. Miscellaneous figure does not make any special difference like
the field of teaching, learning (students), architect, legal practice, medical
practice, retired personnel etc. so far as respondents of this study are
concerned and hence not elaborated here.
Occupation of the Scheduled Castes / Scheduled Trtibes (SCs/STs):-
Traditionally family occupation of Scheduled Castes, especially
the Vankar Caste from amongst the SCs was weaving. 47.6% from urban
area and nil from rural area, the Vankar respondents were engaged in
business of weaving but the respondent weavers seem to have completely
given a go bye to their family occupation as now none from rural or
urban areas is engaged in weaving so far as respondents of this study are
concerned. The factors responsible for forsaking weaving by the weavers
200
mainly are the industrialization of fabric production by textile Mills and
Factories all over the world and the preference of the people for mill
produced clothes to hand made clothes. The family occupation being
textile labour was 15.78% in urban area is now nil because of closure
of most of the textile mills. Education among SCs enabled them to
secure Government service and jobs in other sectors. Same is the
situation of SC respondents belonging to Chamar Sub-Caste whose
tannery occupation of family was 2.63% has come down to 0.0% as
their occupation is taken over by Caste Hindus in a more refined manner.
The tannery has been developed as full-grown industry and this
occupation has been taken over by the Caste Hindus in urban area as
similarly weaving was taken over by the caste Hindus from the Vankars.
However these trades are not taken over in Rural areas by the Caste
Hindus in their crude form or in any refined form. Miscellaneous labour
5.26% SCs from Urban area were engaged which has come down to
2.63% now. In service sectors 26.31% and 50% SCs from urban and
rural areas respectively were engaged but figures now show tremendous
improvement as 86.84% from urban area and 50% from rural areas
respectively the SCs are engaged in service. The service includes service
in private sectors also besides Government jobs. From urban area 5.26%
SCs have taken up business as their occupation now. Again from urban
area, 2.63% SCs have taken up “Construction” as their occupation which
was not the case earlier. As per data 2.63% SCs have become writers
and adopted ‘writing’ as their main occupation in urban area.
Thus, it can be seen that all castes are breaking the castes’ barriers
placed on the occupations of the individuals and community (caste) by
the caste system. The feature of caste system “Lack of unrestricted choice
201
of occupations” defined by G. S. Ghurye is almost broken now.6 The
restricted choice of occupations has become unrestricted for all citizens
of India. The same occupation that was once the occupation of SCs i.e.
Vankar and Chamar namely weaving and tannery have been taken over
by Caste Hindus in a more refined manner i.e. in the form of textile
mills and shoe companies. Both the occupations now are treated as
more honourable and dignified than ever before.
The size of family of respondents:-
The Vaishyas come first so far as small size of their families is
concerned followed by the Patels, then come SCs/STs and OBCs whereas
the Kshatriyas and Brahmins have large size of the mainly as compared to
Vaishyas, Patels, SCs/STs and OBCs as per data of the respondents. This
again goes counter to the general belief that the lower castes people have
larger families than the higher castes. Maximum numbers of a family of
Kshatriya are 14 members. The maximum number of an OBCs and SCs
family are 12 members in a family. The maximum number of members
in a Brahmin and Patel family are 10 members. In all castes, the maximum
number of members of family is uniformly 4, which proves that the family
planning slogan of Government of India that “We two, ours two - Hum
Do Hamare Do” seems to have gone well with the population. Here again
tremendous social change has swept the earlier concept of large family.
The old blessing “Shat Putravati Bhavah” – “Be the mother of hundred
sons” no longer retains any social acceptability. The “Panch Putravati
Bhavah” – “Be the mother of five sons” also does not hold any water now
in the entirely changed social scenario and social ideology. Imagine how
social change has changed the cultural ethos, belief, and feelings of the
people on unprecedented scale!!!.
202
TAB
LE N
O.
3-4
V
IEW
S R
EG
AR
DIN
G I
NT
ER
-CA
ST
E M
AR
RIA
GE
STA
TU
S O
F M
AR
RIA
GE
AN
YW
HE
TH
ER
UP
RO
AR
BO
TH
PA
RT
IES
SR
.C
AS
TE
&T
OTA
L
GO
VT.
SU
CC
ES
-T
EN
SE
PR
OB
L-
PE
AC
EF
UL
AT T
HE
TIM
ER
EA
SO
NS
/V
ISIT
EA
CH
CA
ST
E O
F S
PO
US
ES
OF
I.C
.MN
OP
ER
CE
NT
AG
EI.C
.M.
AS
ST.
TAK
EN
?S
FU
LE
MAT
ICI.C
.M?
DE
TAIL
S O
FO
TH
ER
’SY
ES
NO
UP
RO
AR
HO
US
E ?
1. M
BR
AH
MIN
2. B
RA
HM
IN3.
BR
AH
MIN
TO
TAL
YE
SN
OY
ES
NO
F
TH
AK
KA
R
JA
IN B
AR
OT
RE
SP
ON
DE
NT
S
U-R
U-R
U-R
U-R
U-R
U-R
U-R
U.R
.T.
1.
BR
AH
MIN
6+0
1+
05
+0
6+
0-
--
2+
04
+0
1. PO
LIC
E C
AS
E6
+0
-
14
1
T
- 6
%1
1.7
6+
1.9
6+
9.8
0+
10
0.0
0+
--
-3
3.0
0+
66
.66
+1.
N
O
EN
TR
Y1
00
.00
+-
00
.00
00
.00
00
.00
00
.00
00
.00
00
.00
IN
KIT
CH
EN
00
.00
51
+7
=5
8
2.
KS
HA
TR
IYA
6+
1-
6+
16
+1
--
1+
0-
6+
1
-6
+1
-1
. M
PR
AJA
PA
TI
2.
P
RA
JAP
ATI
3. M
AR
AT
HI
%7
.59
+-
7.5
9+
10
0.0
0+
--
16
.66
+-
10
0.0
0+
-1
00
.00
+-
F K
SH
ATR
IYA
KS
HAT
RIY
A
GA
DH
VAL
I T
=6
+1
9.0
99
.09
9.0
9-
00
.00
10
0.0
07
9+
11
=9
04
. M
RA
JPU
T5
. BR
AH
MA
N
6.
BA
RA
D
7.
CA
ST
E N
OT
F K
AY
AS
TH
KS
HAT
RIY
A
CH
AVD
A
S
HO
WN
.
3.
VAIS
HY
A9
+1
-9
+1
7+
11
+0
-2
+0
-9
+1
-
7+
11
+0
1.
M S
IKH
2.
VAIS
HN
AV
3.
JAIN
%1
5.2
5+
-1
5.2
5+
77
.77
+1
1.1
1+
-2
2.2
2+
-1
00
.00
+
-7
7.7
7+
11
.11
+ F
C
HR
IST
IAN
BR
AH
MIN
TH
AK
KA
R
50
.00
50
.00
10
0.0
00
0.0
00
0.0
01
00
.00
10
0.0
00
0.0
05
9+
2=
61
4.
M K
AY
AS
TH
5
. JA
IN6
. JA
INF
VA
ISH
NA
V
BR
AH
MIN
RA
JAS
TH
AN
I
7. M
PAT
EL
8.
SO
NI
9. JA
IN
T=
9+1
F
JAIN
P
AN
CH
AL
CA
ST
E N
OT
SH
OW
N-2
4.
OB
C1
+0
-1
+0
--
-1
+0
-1
+0
-1
+0
-1.
M P
ATA
NI
%1
.25
+-
1.2
5+
--
-1
00
.00
-1
00
.00
+-
10
0.0
0+
-
F
PR
AJA
PAT
I
00
.00
00
.00
00
.00
00
.00
00
.00
1+0
=1
-
80
+1
2=
92
5.
PA
TE
L4
+1
-4
+1
3+
1-
-1
+0
1+
03
+1
PA
RE
NT
S O
F4
+1
-1.
M P
ATE
L 2
. M
AR
AT
HI
3.
PA
TE
L
%6
.66
+-
6.6
6+
75
.00
+-
-2
5.0
0+
25
.00
+7
5.0
0+
GIR
L
NO
T1
00
.00
+-
F
AN
GH
AN
IYA
PAT
EL
SH
AH
T=4
+1
10
.00
10
.00
10
0.0
00
0.0
00
0.0
00
0.0
0A
GR
EE
ING
FO
R A
10
0.0
06
0+
10
=7
0C
OU
PLE
OF
MO
NT
HS
4. M
PAT
EL
5.1
PA
TE
L
F
JAIN
CA
ST
E N
OT
SH
OW
N
6.
SC
/ST
8+
03
+0
5+
07
+0
-1
+0
-2
+0
6+
01
.PO
LIC
E P
RO
-7
+0
1+
01
. M
BR
AH
MIN
2
. VA
NK
AR
3.
VA
NK
AR
%2
1.0
5+
37
.5+
62
.5+
87
.5+
-1
2.5
+-
25
.00
+7
5.0
0+
-
TE
CT
ION
TO
87.5
+
DIV
OR
CE
F
VA
NK
AR
V
AN
IK P
ATE
L
00
.00
00
.00
00
.00
00
.00
00
.00
00
.00
00
.00
S.C
.0
0.0
01
2.5
+3
8+
2=
40
2. O
BJE
CT
ION
00
.00
4.
M S
IKH
5.
VAN
KA
R6
. V
AN
KA
R
BY
MAT
ER
NA
L
F
VA
NK
AR
CH
AM
AR
P
ATE
L
UN
CL
E W
HIC
HIS
OV
ER
N
OW
7.
M V
AN
KA
R8
. V
AN
KA
R
F
CH
AM
AR
BR
AH
MIN
T
=8+0
7.
TO
TAL
34
+3
=3
74
+0
=4
30
+3
=3
32
9+
3=
32
1+
0=
11
+0
=1
5+
0=
55
+0
=5
24
+3
=2
7
5
CA
SE
S3
2+
3=
35
2+
0=2
M
35%
F
35
36
7+
44
=4
11
9.2
61
1.7
68
8.2
38
5.2
92
.94
2.9
41
4.7
01
4.7
07
0.5
8
14
.70
94
.11
5.8
8 9
.26
+6
.81
00
.00
10
0.0
01
00
.00
00
.00
00
.00
00
.00
00
.00
10
0.0
01
00
.00
00
.00
6.8
1 =
9.0
09
.00
(1)
U =
Urb
an (
2) R
= R
ural
(3)
I.C
.M.
Inte
r-C
aste
mar
riage
(3)
T
= T
otal
(4)
+ =
Rur
al r
espo
nden
ts a
nd t
heir
perc
enta
ge
203
Above conclusion leads us to believe that how
Constitutional / State law come to play an important role for effective
social change. By law, Government of India and State Governments
directed their employees to restrict the size of their family to two children
only. Government also announced number of incentives to promote
small family norms and lastly Government made law that persons having
more than two children cannot contest local bodies’ election. So the
law, the incentives and the restricting certain Governmental benefits to
persons having larger family, brought down the size of the family and all
the above three aspects played crucial role in the social change about the
concept of size of Indian family. The population explosion and the
difficulty in maintaining larger families due to economic constraints
and the constraints of residential accommodation etc. are also factors
responsible for curtailment of the size of the family.
Inter-caste marriage :-
Here again reference to G.S.Ghurye’s definition laying down six basic
features of caste system becomes necessary.7 G.S. Ghurye has given six basic
features of caste system in India. Let us refer feature of the “Restrictions
on Marriage” as a basic feature of the caste system defined by G.S. Ghurye.
What will happen if this basic feature of caste goes? Then the
regimented caste system will be broken into pieces and drifted away at several
places. The inter-caste marriage will attack on remaining five features of
the caste system and ultimately destroy the oppressive caste system as
mentioned by Dr.B.R. Ambedkar. It will cause disappearance of caste system
feature i.e. caste based Segmental Division of Society. Economic division,
class etc. will remain. Only caste based Segmental Division of Society will
disappear in long run.
204
It will certainly and absolutely annihilate caste system’s feature of
hierarchy. A Brahmin girl married to a Dalit boy will certainly not
consider her higher and the Dalit boy will gradually forget his caste
based low social status. Restriction on feeding and social intercourse
will also go when physical intercourse is acceptable to the high castes,
certainly there cannot be any taboo for social intercourse. So this feature
of the caste system too will crumble totally through inter-caste marriage.
The Caste Hindus and SCs will naturally feed one another, take food
together cooked in the same utensils and in the same kitchen. So caste
restriction on feeding and social intercourse just cannot survive. All
disabilities mentioned by G.S. Ghurye in feature of Civil and Religious
disabilities and privileges of the different sections will also disappear
due to inter-caste marriages between SCs and Caste Hindus. Both the
parents in marriage of opposite caste will equally enjoy all civil and
religious rights equally and they will share privileges equally, if there
are any such privileges in existence. The feature of G.S. Ghurye’s
definition of caste – “Lack of unrestricted choice of occupation” will
also disappear due to inter-caste marriage. In fact inter-caste marriage
will act as facilitator in this regard. Perhaps the inter-caste marriages
will bring all the liberty of the individual which an oppressive caste
system had taken away. Finally the concept of purity and impurity on
the basis of which caste was created and untouchability was born, will
diminish and disappear due to the solid social impact of the inter-caste
marriages.
Dr. Ambedkar had welcomed the step of inter-caste marriage as
revolutionary as it directly attacks the most pertinent characteristic of
caste that is endogamy, on which the caste stands. Once endogamy (i.e.
205
marrying within one’s own tribe or caste) is attacked and destroyed, the
entire fortification of the caste system will crumble and victory over
such a well fortified castle of caste can be very easily won through inter-
caste marriage and that is why Dr. Ambedkar calls it revolutionary. Inter-
caste marriages will remove untouchability ipso facto which is called a
blot on Hinduism by Gandhiji. There is no other efficacious remedy
available for removing the blot of untouchability except inter-caste
marriages. Dr. Ambedkar had said that “Caste is a mental state therefore
it cannot be eradicated through constitutional measures alone”. The
inter-caste marriage takes place only when persons completely remove
their biases, prejudices, untouchability, idea of high and low and all
discriminatory concepts based on caste from his mind. The inter-caste
marriage is thus the product of mental state of the individuals who have
risen above all such pettiness of life. The parties enter into inter-caste
marriage, wedlock are, thus mentally clean before they decide to go for
such a marital union.
There is general belief that inter-caste marriages are not successful.
The media mostly controlled by the Caste Hindus may perhaps be
propagating such theory which is completely disproved in this study on
the basis of findings arrived at after empirical research.
Inter-Caste marriage and Brahmins:-
As per data, the Brahmins have entered into six inter-caste marriages
in urban areas. No Brahmin entered into inter-caste marriage in rural
area. The percentage of inter-caste marriage in Brahmins come to
11.76%. Only in one case they had taken Government assistance for
inter-caste marriage which is offered by the Government for such
marriage as incentive to promote inter-caste marriage. The ratio of
206
success of inter-caste marriage of Brahmins is 100%. Though there
was initial objections and in two inter-caste marriages, police cases were
done but subsequently everything just became normal with a happy
ending. In one case the newly married bride was not permitted to enter in
the kitchen of the Brahmin family as she was not Brahmin but
subsequently they relented and permitted her entry into their kitchen. In
another such inter-caste marriage, a police case was registered but finally
conciliation was done. Both parties in all six inter-caste marriages visit
each others parent’s house and none has any problem now about inter-
caste marriage. The composition of married couple is as under:-
Table No.3-5
Inter caste marriage of Brahmin
Caste of Brahmin Brahmin Brahmin Total
male ✒ ✒ ✒ ✒ ✒
Caste of Thakkar Jain Barot -
Female ✒✒✒✒✒
- 1 4 1 6
All bridegrooms are Brahmins but the brides are from Thakkar,
Jain and Barot castes which are considered to be lower in caste hierarchy.
Inter-Caste marriage and Kshatriyas:-
Total seven inter-caste marriages in Kshatriyas’ community have
taken place which comes to 7.59% in urban area and 9.09% in rural
area. Government assistance is not taken in any case. 100% inter-caste
marriages in Kshatriyas are successful and peaceful. No uproar at the
time of marriage had taken place in any of the above marriages. All
parties to the marriage visit each others parent’s house. The composition
of married couple is as under:-
207
Table No.3-6
Inter-Caste marriage of Kshatriya
Male Prajapati Marathi Rajput Brahmin Barad Caste not shown
Female Kshatriya Gadwali Kayastha Kshatriya Chavda -
- 2 1 1 1 1 1
Inter-Caste marriage and Vaishyas:-
Number of inter-caste marriages taken place in Vaishyas are 9+1
i.e. 9 from urban areas and 1 from rural area. In urban area it comes to
15.25% and in rural area it comes to 50%. No one has taken Government
assistance in the marriages. 100% inter-caste marriages in urban area
are successful and peaceful whereas in one case in rural area the marriage
is tense but not unsuccessful. There was no uproar at the time of the
marriage in any of the above cases. The parties at marriages visit each
others house in 77.77% in urban area and 100% in rural area respectively.
Only in one case parties are not visiting each others houses. The caste,
community and religion-wise composition of married couple is as
under:-
Table No.3-7
Inter-Caste marriage of Vaishyas
Male Sikh Vaishnav Jain Kayastha Jain Jain
Female Christian Brahmin Thakkar Vaishnav Brahmin Rajasthani
- 1 1 1 1 1 1
Male Patel Soni Jain
Female Jain Panchal Caste not shown
- 1 1 2
208
The highest number of Vaishyas have entered into inter-caste
marriages so far as this study is concerned.
Inter-Caste marriage and OBCs:-
The record of inter-caste marriage in OBCs is the lowest among
all the castes. There is only one inter-caste marriage in OBCs, that too
in urban area and in rural area it is zero. It comes to 1.26%. No
Government assistance is taken in the marriage. The marriage is 100%
peaceful and successful, no uproar took place at the time of marriage.
Both parties visit each other’s house. The caste, community and religion-
wise composition of married couple is as under:-
Table No.3-8
Inter-Caste marriage of OBCs
Male Pathan
Female Prajapati
- 1
This can even be called inter religious marriage with no uproar
from any quarters.
One principle emerges from the only one inter-caste marriage from
amongst the highest number of respondents in OBCs in this study is this
– Less the education, lesser the number of inter-caste marriages, and
stronger the bond of caste system in the communities.
Inter-Caste marriage and Patels :-
6.66% Patels entered into inter-caste marriage in urban area and
10% Patel entered into inter-caste marriage in rural areas. 4 Patels from
urban and 1 Patel from rural areas have done inter-caste marriages. No
Government assistance was taken. 100% inter-caste marriages in Patels
are successful and peaceful. In one case in urban area, the parents of the
209
girl were not agreeing initially for a couple of months for inter-caste
marriage but subsequently they relented. 100% couples in inter-caste
marriage and their relatives visit each others house. That means that,
there is complete acceptance of inter-caste marriage. The caste and
community-wise composition of married couple is as under:-
Table No3-9
Inter-Caste marriage of Patels
Male Patel Marathi Patel Patel Patel
Female Anghania Patel Shah Jain Caste not shown
- 1 1 1 1 1
Inter-Caste marriage and Scheduled Castes :-
The highest number of inter-caste marriages have taken place in
Scheduled Castes after the Vaishyas which is 21.05%. All inter-caste
marriages have taken place in the urban areas and none in the rural areas.
If in rural area, a Scheduled Caste gets into the marriage with an upper
caste girl, this then will surely lead to his death by the assault of the
Caste Hindus because the village people yet cannot digest the idea of
inter-caste marriage of a Scheduled Caste boy with a Caste Hindu girl.
This can be seen from number of cases of honour killing taking place in
India in connection with inter-caste marriages.
37.50% Scheduled Castes have received Government assistance
for inter-caste marriage while majority of them i.e. 62.5% Scheduled
Castes have not taken Government assistance for inter-caste marriage.
87.50% inter-caste marriages in Scheduled Caste are successful.
12.50% inter-caste marriages are problematic. The problems have been
created not by the Scheduled Castes but the Caste Hindus. If Caste
210
Hindus behave properly and do not create problems for such marriage,
100% inter-caste marriages will be successful so far as such marriages
in the Schedule Castes are concerned. In 25% inter-caste marriages of
Scheduled Castes, an uproar was created by the Caste Hindus whereas
in all inter-caste marriages of Caste Hindus, no uproar was created by
anyone as can be seen from the data. In 75% inter-caste marriages in
Scheduled Castes no uproar was created and thus, the Caste Hindus are
slowly and gradually accepting the ground reality of social change in
connection with the inter-caste marriages.
In one case of inter-caste marriage by a Scheduled Caste boy with a
Patel girl, the Patels threatened and intimidated the Scheduled Caste boy
and anyhow took away the married girl back and got her divorced from the
Scheduled Caste boy in Ahmedabad City even though the boy was closely
related to a very high ranking Dalit IPS Police Officer. Police protection
was also provided to the boy. In another case, there was objection to the
inter-caste marriage by the maternal uncle of the bride which was over by
the passage of time. 87.50% parents now visit each others house but at
the time of marriage of both bride and bride-groom they had grudge for
such inter-caste marriage but subsequently they reconciled with the situation
and now visit each others house which shows the emerging trends of
acceptability of the inter-caste marriage on a very large scale. The caste,
community and region-wise composition of married couple is as under:-
Table No. 3-10
Inter-Caste marriage of Scheduled Castes
Male Brahmin Vankar Vankar Sikh Vankar Vankar Vankar Vankar
Female Vankar Vanik (Vania) Patel Vankar Chamar Patel Chamar Brahmin
- 1 1 1 1 1 1 1 1
211
SR
.C
AS
TE
&U
SIN
G L
AW A
SP
ER
SU
AS
ION
BY
CO
MP.
AN
Y O
TH
ER
WAY
TOTA
LN
O.
PE
RC
EN
TAG
EA
N IN
ST
RU
ME
NT
I.C.M
. *Y
OU
KN
OW
RE
SP
ON
DE
NT
SU
-RU
-RU
-RU
-RU
-R-T
1.B
RA
HM
IN7
+0
37
+7
5+
01
+0
51
+7
=5
8%
13
.72
+0
0.0
07
2.5
4+
10
0.0
09
.80
+0
0.0
01
.96
+0
0.0
0
2.K
SH
AT
RIY
A1
0+
36
7+
8-
2+
0(B
Y T
HO
UG
HT
)7
9+
11
=9
0%
12
.65
+2
7.2
78
4.8
4+
72
.72
-2
.53
+0
0.0
0
3.VA
ISH
YA2
0+
03
6+
21
+0
2+
05
9+
2=
61
%3
3.8
9+
00
.00
61
.01
+1
00
.00
%1
.69
+0
0.0
03
.38
+0
0.0
0
4.O
BC
18
+1
51
+1
18
+0
3+
08
0+
12
=9
2%
22
.5+
8.3
36
3.7
5+
91
.66
10
.00
+0
0.0
03
.75
+0
0.0
0
5.P
AT
EL
29
+0
26
+9
1+
04
+1
60
+1
0=
70
%4
8.3
3+
00
.00
43
.33
+9
0.0
01
.66
+0
0.0
06
.66
+1
0.0
0
6.S
C/S
T2
3+
11
2+
18
+0
-3
8+
2=
40
%6
0.5
2+
50
.00
31
.51
+5
0.0
02
1.5
+0
0.0
0-
BY
RE
NO
UN
CIN
GH
IND
UIS
M
7.T
OT
AL
--
--
36
7+
44
=4
11
RE
SP
ON
DE
NT
S
NO
TE
:- I.
C.M
. = I
NT
ER
-CA
ST
E M
AR
RIA
GE
(1)
U =
Urb
an (
2) R
= R
ural
(3)
T =
Tot
al (
4) +
= R
ural
res
pond
ents
and
the
ir pe
rcen
tage
TAB
LE N
O.
3-11
SU
GG
ES
TIO
N/O
PIN
ION
AB
OU
TA
BO
LIT
ION
OF
CA
ST
E-B
AS
ED
DIS
CR
IMIN
AT
ION
212
SR
.C
AS
TE
&IT
WIL
L S
TR
EN
GT
HE
NIT
W
ILL
CR
EAT
EIT
W
ILL
PR
OD
UC
EIT
WIL
L LE
AD
TO
TOTA
LN
O.
PE
RC
EN
TAG
ES
OC
IAL
& N
AT
ION
AL
BIT
TE
RN
ES
S IN
CR
OS
S-B
RE
ED
PE
OP
LED
ES
TR
UC
TIO
N &
DO
WN
FALL
OF
RE
SP
ON
DE
NT
SU
NIT
YS
OC
IET
YS
OC
IET
YU
-RU
-RU
-RU
-RU
-R-T
1.B
RA
HM
IN3
0+
21
4+
3
6+
11
+1
51
+7
=5
8
%5
8.8
2+
28
.53
27
.45
+4
2.8
5
11
.76
+1
4.2
81
.96
+1
4.2
8
2.K
SH
AT
RIY
A5
5+
82
1+
11
+1
2+
17
9+
11
=9
0%
69
.62
+7
2.7
22
6.5
8+
9.0
61
.26
+9
.06
2.5
3+
0.0
6
3.VA
ISH
YA4
9+
18
+1
1+
01
+0
59
+2
=6
1
%5
9.0
0+
50
.00
13
.55
+5
0.0
01
.69
+0
0.0
01
.69
+0
0.0
0
4.O
BC
49
+5
20
+4
8+
13
+2
80
+1
2=
92
%6
1.2
5+
41
.66
25
.00
+3
3.3
31
0.0
0+
8.3
33
.75
+1
6.6
6
5.P
AT
EL
38
+6
17
+2
4+
21
+0
60
+1
0=
70
%6
3.3
3+
60
.00
28
.33
+2
0.0
06
.66
+2
0.0
01
.66
+0
0.0
0
6.S
C/S
T3
7+
21
+0
--
38
+2
=4
0%
97
.36
+1
00
.00
2.6
3+
00
.00
--
7.T
OT
AL
--
--
367+
44=4
11R
ES
PO
ND
EN
TS
TAB
LE N
O. 3
-12
VIE
WS
RE
GA
RD
ING
CH
AN
GE
DU
E T
O I
NT
ER
-CA
ST
E
MA
RR
IAG
E
(1)
U =
Urb
an (
2) R
= R
ural
(3)
I.C
.M.
= I
nter
-Cas
te m
arrig
e (4
) T
= T
otal
(5)
+ =
Rur
al r
espo
nden
ts a
nd t
heir
perc
enta
ge
213
Thus total 411 respondents are there and out of it, 37 respondents
have entered into inter-caste marriages and its total percentage comes to
9%. Out of 411 respondents, 367 are from urban area i.e. Ahmedabad
City. From 367 urban respondents, 34 respondents have done inter-caste
marriage and the percentage of this come to 9.26%. Total 44 respondents
are from rural areas i.e. Ahmedabad Rural district and the percentage of
inter-caste marriage in rural area is 6.81% as only 3 persons from rural
area have done inter-caste marriage. In above analysis, it can be seen that
Brahmin bridegroom has accepted a Dalit bride and a Sikh bridegroom
has also accepted Dalit bride. Among the Dalits, the Vankar bridegrooms
have accepted Chamar brides. This is also revolutionary as the same
was not being done in the past and even at present there is lot of hesitation
for such marriages within these two communities.
In responses to how caste based discrimination can be abolished.
9.80% Brahmins from urban area said that by compulsory inter-caste
marriages, 1.69% Vaishyas also gave this answer, 10% OBCs also gave
the same reply. 1.66% Patels also gave the same reply, 21.5% Scheduled
Caste gave the same reply that the caste based discrimination can be
abolished by compulsory inter-caste marriages. Thus SC 21.5%, OBCs
10%, Brahmins 9.8%, Vaishyas 1.69% and Patels 1.66% total 44.65%
people thought that compulsory inter-caste marriage is the only viable
solution for abolition of the caste based discrimination. This is same
thing what Dr. Ambedkar had thought and called inter-caste marriages
as “revolutionary” capable of removing caste problem.
Another interesting revelation about inter-caste marriage comes with
regard to – “What do you think / believe about inter-caste marriage?”
214
The amazing awareness is seen on the part of the respondents from all
castes about the importance of the inter-caste marriages.
58.82% Brahmins from urban area and 28.53% Brahmins from rural
area felt that inter-caste marriages will strengthen social and national unity.
Similar was the views of 69.62% Kshatriyas from urban area and 72.72%
Kshatriyas from rural areas. 59% Vaishyas from urban area and 50%
Vaishyas from rural area believed in the same thing. 61.25% OBCs from
urban area and 41.66% OBCs from rural area also believed in the same
thing. 63.33% Patels from urban area and 60% Patels from rural area also
responded accordingly whereas 97.36% Scheduled castes from urban area
and 100% Scheduled Castes from rural area also believed that inter-caste
marriages will strengthen social and national unity. Let us take it as
progressive thoughts:-
Table No. 3-13
Inter-caste marriage will strengthen social and national unity.
Sr.No. Caste Urban Rural
1 SC/ST 97.36% 100.00%
2 Kshatriya 69.62% 72.72%
3 Patel 63.33% 60.00%
4 OBC 61.25% 41.66%
5 Vaishyas 59% 50.00%
6 Brahmin 58.82% 28.53%
Average% - 68.23% 58.81%
The Brahmins are thus seen to be less dynamic and progressive as
compared to SCs/STs, Kshatriyas, Patels, OBCs and Vaishyas. From
above picture it seems that social awakening so far change is concerned
215
is highest so far as SCs are concerned followed by the Kshatriyas and
the Patels whereas Brahmins are found most conservative and their place
is in the bottom so far as social change related to inter-caste marriage is
concerned. 68.23% and 58.81% people respectively from urban and
rural areas believe that inter-caste marriages will strengthen social and
national unity.
Will inter-caste marriages create bitterness in society? Let us see
and examine the responses from our respondents which are as under:-
Table No. 3-14
Inter-caste marriages will create bitterness in the society.
Sr.No. Caste Urban Rural
1 SC/ST 2.63% Nil
2 Vaishya 13.55% 50.00%
3 OBC 25.00% 33.33%
4 Kshatriya 26.58% 09.06%
5 Brahmin 27.45% 42.85%
6 Patel 28.33% 20.00%
Average% - 20.59% 25.87%
Only 2.63% SCs/STs from urban area believes that it will create
bitterness while none from rural area believes so. The attitudinal change
in SCs/STs has reached to the top in the matter of social change whereas
in Kshatriyas, Brahmins and Patels the social attitude is found harder
and is full of fear about such change. In fact inter-caste marriages are
based on love so they should generate love and not bitterness as is feared
by the above castes. The attitude of the Vaishyas and the OBCs is a bit
liberal as can be seen from above figures. Average 20.59% and 25.87%
216
people respectively from urban and rural areas feel that inter-caste
marriages will create bitterness in the society.
Table No. 3-15
Will inter-caste marriages produce crossbreed people?
The picture emerges on this count is as under:-
Sr.No. Caste Urban Rural
1 SC/ST Nil Nil
2 Kshatriya 1.26% 9.06%
3 Vaishya 1.69% Nil
4 Patel 6.66% 20%
5 Brahmin 11.76% 14.28%
6 OBC 10.00% 8.33%
Average% - 6.27% 8.61%
In this aspect the attitude for inter-caste marriages, again the highest
social awakening, is found on the part of SCs/STs, Kshatriyas and
Vaishyas whereas Patels, OBCs and Brahmins come at the bottom in
the pyramid of social awakening in Gujarat as can be seen from above
realities. Very few people in Kshatriyas and Vaishyas believe that it will
produce crossbreed people whereas the percentage of people having such
belief is higher in Brahmins, followed by OBCs and Patels. If they
come to know that crossbreed production is scientifically best then
perhaps they may change their social attitude on inter-caste marriages
and will give up their negative assertions altogether. Average 6.27%
and 8.61% Caste Hindus from urban and rural areas respectively believe
that inter-caste marriages will produce crossbreed people.
217
Will inter-caste marriages lead to destruction and downfall of society?
There is strong belief that inter-caste marriages will bring
doomsday to the society as it will create crossbreed people and it will
create bitterness in society, but these beliefs are disproved with the data
as can be seen from following responses from respondents.
Table No.3-16
Will inter-caste marriages lead to destruction
and downfall of the society? Yes it will.
Sr.No. Caste Urban Rural
1 SC/ST - -
2 Patel 1.66% -
3 Vaishya 1.69% -
4 Brahmin 1.96% 14.28%
5 Kshatriya 2.53% 0.06%
6 OBC 3.75% 16.66%
Average% - 2.31% 6.2%
As per data still there are few people among the
Patels, Vaishyas, Brahmins, Kshatriyas and OBCs who believe that inter-
caste marriages will lead to destruction and downfall of the society but
it is a matter of solace that percentage of such people is very less. In
Scheduled Castes and Scheduled Tribes none believes so, both in urban
and rural areas whereas in Patels only 1.66% in urban area believes that
inter-caste marriages will lead to downfall and destruction of society
but in Patels also, in rural areas none of them believes so. The Brahmins,
Kshatriya and OBCs’ percentage of such belief is highest as compared
to the rest of the castes and varnas. Thus the preparedness on the part of
OBCs, Kshatriyas and Brahmins for acceptance of social change related
218
SR
.C
AS
TE
&D
ALI
T W
ED
SC
AS
TE
HIN
DU
OB
JEC
TIO
NIF
DA
LIT
IF D
ALI
T B
UR
IES
/IF
DA
LIT
IF C
AS
TE
HIN
DU
&IF
DA
LIT
IF D
ALI
TIF
DA
LIT
NO
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ER
CE
N-
CA
ST
E H
IND
UW
ED
S D
ALI
TIN
1&
2
BO
TH
RE
SID
ES
INC
RE
MA
TE
SG
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PA
RT
I-D
ALI
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AR
TIC
IE
NT
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S IN
TO
EN
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RS
INE
NT
ER
STA
GE
GIR
LG
IRL
CA
ST
E H
IND
UH
IS D
EA
DC
IPA
TE
S IN
A-P
AT
E IN
CO
MM
U-
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UR
TO
YO
UR
INT
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RE
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EA
R &
DE
AR
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AS
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HE
NTE
MP
LES
OC
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GA
RB
A I
N V
ILL-
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AT
OR
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R C
ITY
U-R
U-R
U-R
U-R
U-R
U-R
U-R
U-R
U-R
U-R
1.2.
3.4.
5. 6
.7.
8.9.
10.
1.B
RA
HM
IN1
0+
38
+3
18
+3
9+
06
+0
5+
08
+1
10
+0
12
+1
6+
0%
19
.60
+4
2.8
51
5.6
8+
42
.85
35
.29
+4
2.8
51
7.6
4+
00
.00
11
.76
+0
0.0
09
.80
+0
0.0
01
5.6
8+
14
.28
19
.60
+0
0.0
02
3.5
2+
14
.28
11
.76
+0
0.0
02
.K
SH
AT
RIY
A2
3+
32
0+
41
4+
24
+1
6+
05
+0
5+
15
+1
13
+0
2+
0%
29
.11
+2
7.2
72
5.3
1+
36
.36
17
.72
+1
8.1
85
.06
+9
.09
7.5
9+
00
.00
6.3
2+
00
.00
6.3
2+
9.0
96
.32
+9
.09
16
.45
+0
0.0
02
.53
+0
0.0
03
.VA
ISH
YA
18
+1
22
+1
7+
03
+0
4+
04
+0
3+
02
+0
4+
01
+0
%3
0.5
0+
50
.00
37
.28
+5
.00
11
.86
+0
0.0
05
.08
+0
0.0
06
.77
+0
0.0
06
.77
+0
0.0
05
.8+
00
.00
3.3
8+
00
.00
6.7
7+
00
.00
1.6
9+
00
.00
4.
OB
C2
3+
52
2+
5-
7+
27
+3
3+
27
+2
8+
26
+2
4+
2%
28
.75
+4
1.6
02
7.5
+4
1.6
0-
8.7
5+
16
.66
8.7
5+
25
.00
3.7
5+
16
.66
8.7
5+
16
.66
10
.00
+1
6.6
67
.5+
16
.66
5.0
0+
16
.66
5.
PA
TE
L1
9+
61
1+
4-
6+
04
+0
3+
04
+0
4+
04
+0
5+
0%
31
.66
+6
0.0
01
8.3
0+
40
.00
-1
0.0
0+
00
.00
6.6
6+
00
.00
5.0
0+
00
.00
6.6
6+
00
.00
6.6
6+
00
.00
6.6
6+
00
.00
8.
33+
00.0
06
.S
C/S
T1
+1
2+
01
+0
--
--
--
-%
2.6
3+
50
.00
5.2
6+
00
.00
2.6
3+
00
.00
--
--
--
-7
.T
OTA
L-
--
--
--
--
-
SR
.C
AS
TE
&IF
DA
LIT
IF D
ALI
T G
ET
SN
O O
BJE
CT
ION
OB
JEC
TIO
N I
NN
OT
AP
PLI
CA
BLE
TO
TAL
NO
.
PE
RC
EN
TAG
EE
NT
ER
SG
OO
D/H
IGH
IN A
NY
OF
ALL
A
BO
VE
BE
INC
E S
C/S
TR
ES
PO
ND
EN
TS
INT
O T
HE
JOB
/SE
RV
ICE
AB
OV
ES
AN
CT
UM
SA
NC
TO
RU
MO
F T
HE
TE
MP
LEU
-RU
-RU
-RU
-RU
-RU
-R-T
11.
12.
13.
14.
15.
1.B
RA
HM
IN6
+1
12
+0
33
+5
6+
0-
51
+7
=5
8%
11
.76
+1
4.2
81
1.7
0+
00
.00
64
.70
+7
1.4
21
1.7
6+
00
.00
-2
.K
SH
AT
RIY
A1
+0
3+
04
9+
74
+0
-7
9+
11
=9
0%
1.2
6+
00
.00
3.7
9+
00
.00
62
.2+
63
.63
5.6
+0
0.0
0-
3.
VAIS
HY
A3
+0
3+
04
7+
12
+0
-5
9+
2=
61
%5
.08
+0
0.0
05
.8+
00
.00
79
.66
+5
0.0
03
.38
+0
0.0
0-
4.
OB
C6
+2
3+
24
4+
94
+2
-8
0+
12
=9
2%
7.5
+1
6.6
63
.75
+1
6.6
65
5.0
0+
75
.00
5.0
0+
16
.66
-5
.P
AT
EL
3+
03
+0
37
+4
4+
0-
60
+1
0=
70
%5
.00
+0
0.0
05
.00
+0
0.0
06
1.6
6+
40
.00
6.6
6+
00
.00
-6
.S
C/S
T-
-2
8+
1-
6+
03
8+
2=
40
%-
-7
3.6
8+
50
.00
-1
5.7
8+
00
.00
7.
TO
TAL
--
--
-3
67
+4
4=
41
1
R
ES
PO
ND
EN
TS
TAB
LE N
O.
3-17
O
BJE
CT
ION
OF
TH
E R
ES
PO
ND
EN
TS
ON
VA
RIO
US
IS
SU
ES
RE
GA
RD
ING
CA
ST
E
(1)
U =
Urb
an (
2) R
= R
ural
(3)
I.C
.M.
Inte
r-C
aste
mar
riage
(3)
T
= T
otal
(4)
+ =
Rur
al r
espo
nden
ts a
nd t
heir
perc
enta
ge
219
to inter-caste marriages is found to be less as compared to SCs/STs,
Patels and Vaishyas. Here again the SC’s/ST’s rank is first so far as their
preparedness and awareness for social change is concerned. Average only
2.31% and 6.2% Caste Hindus from urban and rural areas respectively
believe that inter-caste marriages will lead to destruction and downfall
of the society.
Very interesting social responses have been obtained from members
of all castes in questions which contain their objections if (1) Dalits
(SC) weds Caste Hindu girl and (2) if Caste Hindu weds Dalit (SC) girl.
Caste wise objection shows picture as under:-
Table No. 3-18
Objection if Dalit (SC) weds Caste Hindu Girl.
Sr.No. Caste Urban Rural
1 Patel 31.66% 60%
2 Vaishya 30.50% 50%
3 Kshatriya 29.11% 27.27%
4 OBC 28.75% 41.60%
5 Brahmin 19.60% 42.85%
6 SC 02.63% 50%
Average% - 23.70% 45.28%
It will be seen from above that intensity of objection is higher
in rural area as compared to urban area. Average 23.70% and 45.28%
people in urban and rural areas respectively object Dalit boy wedding a
Caste Hindu girl. The intensity of objection by Patels, Vaishyas and
Kshatriyas is higher than the intensity of objection by OBCs and
Brahmins. Surprisingly 2.63% Scheduled Castes, only one respondent
who is an Ex. IAS officer retired as Secretary to the Government and
220
SR
.C
AS
TE
&S
HO
ULD
TA
KE
SH
OU
LD N
OT
UN
DE
R N
O C
IRC
UM
STA
NC
ES
OT
HE
R O
PIN
ION
TOTA
LN
O.
PE
RC
EN
TAG
EP
LAC
ET
AK
E P
LAC
EIT
SH
OU
LD T
AK
E P
LAC
ER
ES
PO
ND
EN
TS
U-R
U-R
U-R
U-R
U-R
-T
1.B
RA
HM
IN3
0+
41
7+
21
+1
3+
05
1+
7=
58
%5
8.8
9+
57
.14
33
.30
+2
8.5
71
.96
+1
4.2
85
.88
+0
0.0
0
2.K
SH
AT
RIY
A5
6+
81
7+
14
+0
2+
27
9+
11
=9
0%
70
.88
+7
2.7
22
1.5
+9
.09
5.9
6+
00
.00
25
.53
+1
8.1
8
3.VA
ISH
YA3
5+
29
+0
3+
01
2+
05
9+
2=
61
%5
9.3
2+
10
0.0
01
5.2
5+
00
.00
5.0
8+
00
.00
20
.33
+0
0.0
0
4.O
BC
39
+3
29
+3
2+
01
0+
68
0+
12
=9
2%
48
.75
+2
5.0
03
6.2
5+
25
.00
2.5
+0
0.0
01
2.5
+5
0.0
0
5.P
AT
EL
34
+5
17
+4
3+
16
+0
60
+1
0=
70
%5
6.6
6+
50
.00
28
.33
+4
0.0
05
.0+
10
.00
10
.00
+0
0.0
0
6.S
C/S
T3
7+
21
+0
--
38
+2
=4
0%
97
.36
+1
00
.00
2.6
3+
00
.00
--
7.T
OT
AL
--
--
36
7+
44
=4
11
R
ES
PO
ND
EN
TS
TAB
LE N
O. 3
-19
VIE
WS
PE
RTA
ININ
G T
O I
.C.M
. W
HE
TH
ER
IT
SH
OU
LD T
AK
E P
LAC
E O
R N
OT
?
(1)
U =
Urb
an (
2) R
= R
ural
(3)
I.C
.M.
= I
nter
-Cas
te m
arrig
e (4
) T
= T
otal
(5)
+ =
Rur
al r
espo
nden
ts a
nd t
heir
perc
enta
ge
221
who had headed Directorate of Social Welfare, objected to such inter-
caste marriage. Such objection is 50% in Scheduled Castes in rural areas.
The factors responsible for this may be their own safety and security.
But on an average 76.29% Caste Hindus from urban area have no
objection if Dalit boy weds a Caste Hindu girl. Only 23.70% respondents
object to such inter-caste marriages. If we subtract 2.63% Scheduled
Castes from the aggregate percentage of 23.70%, then it is only 21.07%
Caste Hindus who object Scheduled Caste boy wedding a Caste Hindu
girl. 78.93% Caste Hindus have no objection to such inter-caste
marriages in urban areas whereas in rural areas 44.34% Caste Hindus
object to such marriage but again majority of 55.65% Caste Hindus
even in rural areas do not object to such inter-caste marriage. This
indicates that social change has overtaken the orthodox Hindu thinking
to a great extent.
Now let us see the objection of various castes to the inter-
caste marriage in which Caste Hindu weds Dalit-(Scdeduled Caste) girl.
Table No.3-20
Objection if Caste Hindu weds Dalit (Scheduled Caste) girl.
Sr.No. Caste Urban Rural
1 Vaishya 37.28% 5%
2 OBC 27.50% 41.60%
3 Kshatriya 25.31% 36.36%
4 Patel 18.30% 40%
5 Brahmin 15.68% 42.85%
6 SC/ST 05.26% Nil
Average% - 21.55% 33.16%
222
The SC has the lowest objection if their girl marries a Caste Hindu
boy. 15.68% Brahmins in rural area have objection if a boy belonging
to Caste Hindu weds a Scheduled Caste girl. Such objection so far as
Brahmins from rural area is concerned is strange and comes to 42.85%
which is the highest as compared to all other castes. The Vaishyas,
OBCs and Kshatriyas have stronger objection if their son gets married
to a Scheduled Caste girl. The average objection to such inter-caste
marriages from all castes except Scheduled Caste is 24.81% in urban
area and rural area such objection is 33.16%. It means that 75.19%
Hindus in urban area and 66.83% Hindus in rural area have no objection
for inter-caste marriage between a caste Hindu boy and a Scheduled
Caste girl.
A very specific question was asked to the respondents whether
inter-caste marriage should take place or not? The scenario emerged
caste-wise and intensity-wise is as under:-
Table No. 3-21
The inter-caste marriage should take place.
Sr.No. Caste Urban Rural
1 SC 97.36% 100%
2 Kshatriya 70.88% 72.72%
3 Vaishya 59.32% 100%
4 Brahmin 58.89% 57.14%
5 Patel 56.66% 50%
6 OBC 48.75% 25%
Average% - 65.31 67.47%
Thus average urban response in favour of inter-caste marriage is
65.31% whereas rural it is 67.47% much against commonly prevalent
223
notions. It seems lot of social change has taken place about the belief of
Hindus’ marriage system. Kshatriya’s second place in favour of inter-
caste marriage appears baffling looking to the widely prevalent orthodox
social ethos of the Kshatriyas. Let us also examine who says such inter-
caste marriage should not take place?
Table No. 3-22
The inter-caste marriage should not take place.
Sr.No. Caste Urban Rural
1 OBC 36.25% 25%
2 Brahmin 33.30% 28.57%
3 Patel 28.33% 40%
4 Kshatriya 21.50% 09.09%
5 Vaishya 15.25% Nil
6 SC/ST 02.63% Nil
Average% - 22.87% 17.11%
Negative intensity against inter-caste marriage is stronger with the
OBCs, Brahmins and Patels as compared to Kshatriyas, Vaishyas and
Scheduled Castes and Scheduled Tribes.
In urban areas 22.87% are against inter-caste marriage while
77.13% are in favour of the same whereas 17.11% are against inter-
caste marriage in rural areas and 82.89% in rural areas are in favour of
the inter-caste marriage.Very small percentage of respondents believe
that under no circumstances inter-caste marriages should take place and
the same have been put up intensity-wise and caste-wise as under :-
224
Table No.3-23
Views against inter-caste marriage.
Sr.No. Caste Urban Rural
1 Kshatriya 5.96% Nil
2 Vaishya 5.08% Nil
3 Patel 5% 10%
4 OBC 2.5% Nil
5 Brahmin 1.96% 14.28%
6 SC/ST Nil Nil
Average% - 4.1% 4.85%
Thus only 4.1% from urban area and 4.85% from rural area
respectively the Caste Hindus believe that under no circumstances inter-
caste marriages should take place. This proves the point that dogmatism
in social thinking is reduced to a great extent and has come to such low
level of 4.1% and 4.85% respectively in urban and rural areas so far as
Caste Hindus are concerned. The Scheduled Castes and the Scheduled
Tribes people do not hold such a negative view about the inter-caste
marriages. This indicates the strongest disapproval for inter-caste
marriages by very few Caste Hindus.
The opinion about financial incentive given by the Government for
the inter-caste marriages is also very crucial to understand the mindset
of the respondents for such biggest social change that inter-caste marriage
brings in the society.
225
TAB
LE N
O.
3-24
GO
VE
RN
ME
NT
IN
CE
NT
IVE
S &
PU
BLI
C O
PIN
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AB
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T I
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.
SR
.C
AS
TE
&S
UC
H IN
CE
NT
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SU
CH
IN
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NT
IVE
SH
OU
LDC
AS
TE
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ST
EM
WIL
LIN
CE
NT
IVE
AM
OU
NT
OT
HE
RTO
TAL
NO
.
PE
RC
EN
TAG
EB
E G
IVE
NN
OT
AT
ALL
BE
GIV
EN
BR
EA
K D
OW
N &
IT W
ILL
BE
SH
OU
LD B
E IN
CR
EA
SE
D &
RE
SP
ON
DE
NT
SD
ET
RIM
EN
TAL
TO
RE
SID
EN
TIA
LS
OC
IET
Y &
NA
TIO
NA
CC
OM
MO
DA
TIO
N S
HO
ULD
BE
PR
OV
IDE
D B
Y T
HE
GO
VT.
U-R
U-R
U-R
U-R
1.B
RA
HM
IN2
7+
51
1+
15
+1
4+
04
+0
51
+7
=5
8%
52
.94
+7
1.4
22
1.5
6+
14
.28
9.8
0+
14
.28
7.8
4+
00
.00
7.8
4+
00
.00
2.K
SH
AT
RIY
A5
5+
91
5+
13
+1
2+
04
+0
79
+1
1=
90
%6
9.6
2+
81
.81
18
.98
+9
.09
3.7
9+
9.0
92
.53
+0
0.0
05
.96
+0
0.0
0
3.VA
ISH
YA3
4+
11
0+
11
+0
1+
01
3+
05
9+
2=
61
%5
7.6
2+
50
.00
16
.99
+5
0.0
01
.69
+0
0.0
01
.69
+0
0.0
02
2.0
3+
00
.00
4.O
BC
37
+6
17
+4
12
+2
5+
09
+0
80
+1
2=
92
%4
6.2
5+
50
.00
21
.25
+3
3.3
31
5.0
0+
16
.66
6.2
5+
00
.00
11
.25
+0
0.0
0
5.P
AT
EL
38
+5
13
+5
2+
02
+0
5+
06
0+
10
=7
0%
63
.33
+5
0.0
02
1.6
6+
50
.00
3.3
3+
00
.00
3.3
3+
00
.00
8.3
3+
00
.00
6.S
C/S
T2
8+
2-
-1
5+
1-
38
+2
=4
0%
73
.68
+1
00
.00
--
39
.47
+5
0.0
0-
7.T
OT
AL
--
--
-3
67
+4
4=
41
1
(1)
U =
Urb
an (
2) R
= R
ural
(3)
I.C
.M.
= I
nter
-Cas
te m
arrig
e (4
) T
= T
otal
(5)
+ =
Rur
al r
espo
nden
ts a
nd t
heir
perc
enta
ge
R
ES
PO
ND
EN
TS
226
Table No.3-25
Financial incentives for inter-caste marriage should be given.
Sr.No. Caste Urban Rural
1 SC/ST 73.68% 100%
2 Kshatriya 69.62% 81.81%
3 Patel 63.33% 50%
4 Vaishya 57.62% 50%
5 Brahmin 52.94% 71.42%
6 OBC 46.25% 50%
Average% - 60.57% 67.20%
As per data 60.57% in urban area is in favour of giving financial
incentives to the spouses who enter into inter-caste marriages. Such
inter-caste marriages will finally put an end to the menace of
untouchability, endogamy, caste based discrimination of high and low
and social and religious disabilities from the society which will strengthen
the social and national unity and therefore the Government is giving
financial incentives to promote inter-caste marriages. In rural area the
percentage is 67.20% who are in favour of financial incentives to be
given to the couples who enter into inter-caste marriage.
Table No.3-26
Financial incentives for inter-caste marriage should not be given.
Sr.No. Caste Urban Rural
1 Patel 21.66% 50%
2 Brahmin 21.56% 14.28%
3 OBC 21.25% 33.33%
4 Kshatriya 18.98% 09.09%
227
5 Vaishya 16.99% 50%
6 SC/ST Nil Nil
Average% - 20.08% 31.34%
20.08% Caste Hindus from urban area except SCs/STs believe
that financial incentive should not at all be given whereas 31.34% Caste
Hindus except SCs/STs from rural area also believe so.
Following percentage of people believe that not only financial
assistance should be given for inter-caste marriage but the amount of
the incentive should be increased and residential accommodation should
also be provided to such couples by the Government who have done
inter-caste marriage. They are as under:-
Table No.3-27
The incentive amount for inter-caste marriage should be
increased and the Government should also provide residential
accommodation to the couples.
Sr.No. Caste Urban Rural
1 SC/ST 39.47% 50%
2 Brahmin 07.84% Nil
3 OBC 06.25% Nil
4 Patel 03.33% Nil
5 Kshatriya 02.53% Nil
6 Vaishya 01.69% Nil
Average% - 10.18% 8.33%
If this percentage is added into the percentage who believe that
financial incentive should be given to the spouses who have done inter-
caste marriage, picture, as mentioned below will emerge.
228
Table No. 3-28
Financial incentives including residential accommodation should
be given for inter-caste marriage.
Sr.No. Caste Urban Rural
1 SC/ST 73.68% 100%
+ 39.47% + 50%
Total 113.15% 150%
2 Kshatriya 69.62% 81.81%
+ 02.53% + Nil
Total 72.15% 81.81%
3 Patel 63.33% 50%
+ 03.33% + Nil
Total 66.66% 50%
4 Vaishya 57.62% 50%
+ 1.69% + Nil
Total 59.31% 50%
5 Brahmin 52.94% 71.42%
+ 07.84% + Nil
Total 60.78% 71.42%
6 OBC 46.25% 50%
+ 06.25% + Nil
Total 50.50% 50%
Average% - 70.42% 75.53%
Thus the total 70.42% respondents from urban areas and 75.53%
respondents from rural area are in favour of financial incentives given
by the Government to promote inter-caste marriages, therefore, it may
229
be safely concluded that the Government decision to promote inter-caste
marriages is wholeheartedly welcomed by all the castes and all the castes
have almost made up their mind to free themselves from the shackles of
oppressive endogamous caste system.
Table No. 3-29
Microscopic minority, as mentioned below from amongst all castes
except SCs/STs felt that caste system will break down and it will be
detrimental to society and nation if financial incentives are given by the
Government to those who enter into inter-caste marriage.
Sr.No. Caste Urban Rural
1 OBC 15% 16.66%
2 Brahmin 9.8% 14.28%
3 Kshatriya 3.79% 9.09%
4 Patel 3.33% Nil
5 Vaishya 1.69% Nil
6 SC/ST Nil Nil
Average% - 6.72% 8.00%
Mostly OBCs and Brahmins i.e. 24.08% from urban areas harbour
such feeling that inter-caste marriages are detrimental to society and
nation and 30.94% OBCs and Brahmins from rural areas also have the
similar feeling but the percentage of Kshatriyas, Patels and Vaishyas
combined comes only to 8.81% who have similar apprehensions which
have no basis at all. On an average only 6.72% Caste Hindus from urban
area and 8.00% Caste Hindus from rural area respectively have
apprehensions about inter-caste marriages.
230
The data breaks the views and beliefs of the society pertaining to
social change taken place since the time of Vedas till date. The journey
of Indian Hindu Society from Vedas, Varnas, Castes, untouchability,
caste based high and low, social and religious disabilities, orthodox
beliefs, social inhibitions and taboo etc. has crossed more than half the
distance and sometimes it has crossed even greater distance than people
generally think and normally believe.
------------------------------------------------------------------------------------
References:-
1. Ghurye, G.S. Caste, Class and Occupation, Popular Book Depot,
Bombay-7,1961, p. 2-7
2. Swami Sachchidanand, Adhogati-num-Mool Varnvyavastha,
(Caste Systems: The Root of All Evils) Samanvyaya Prakashan,
Navrangpura, Ahmedabad, July, 1988, p.70-71.
3. Ibid., p.51
4. Bhaktivendant Swami Prabhupada A.C. BHAGAVD GITA AS IT
IS, Bhaktivedant Book Trust, Mumbai-49, January,2000, p. 828
5. Ibid.
6. Ghurye, G.S. Caste, Class and Occupation, Popular Book Depot,
Bombay-7, 1961, p. 15
7. Ghurye, G.S. Caste, Class and Occupation, Popular Book Depot,
Bombay-7, 1961, p.2-17
