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Promoting human dignity mutual respect & pluralismwww.hafsite.org
Caste
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Overview
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To understand “caste” we must understand the terms varna and jati
Caste is Complicated
A system that evolved
Overview
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The system was never intended to become rigid and birth-based
Social hierarchies are not sanctioned by the Vedas
Overview
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Varna
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GoodnessHarmonious
Constructive
PassionActive
Confused
DarknessDestructive
Chaotic
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Varna is best defined as “inherent qualities”
Other meanings:
Form Figure
Character Color
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Those adept in intellectual pursuits
Those capable in governance and exercising power
Those who gravitate to materially productive occupations (business)
Those who function as workers and followers in society
Every society has:
Varna is a way of understanding and identifying the temperaments found in society
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The Four Traditional Varnas
Well Functioning
Society
Brahmins study and
teach members of society
Kshatriyas protect and
govern society
Vaishyas earn and support society
Shudras grow,
serve, and make for society
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Everyone was expected to contribute to the betterment of society in their own ways
The Vedas describe an idealized social structure, based on the varna system where varnas were ascribed through actions and abilities.
No one was born with a varna.
Spiritual rewards came to those who best fulfilled their obligations regardless of their varna
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Jati
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Jati refers to societal communities defined by occupation
Brahmins
Priests and teachers
Kshatriyas
Warriors and kings
Vaisyas
Cow herders and farmers
Sudras
Laborers
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The rules within each jati were not tied to religious scriptures- they were by passed down as cultural traditions and norms, which slowly became associated with birthright.
Over time, thousands of jatis emerged in India, each with its own religious and social practices, and each bound by numerous conventions and perceived hierarchies.
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The modern understanding of caste emerged largely from observing the daily practices within jatis, not by understanding the varna system outlined in the scriptures.
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There are many examples of famous Brahmins who were not born into Brahmin families, such as:
Sage Vyasa credited with writing the Bhagavad Gita
Sage Valmiki credited with writing the Ramayana
Sage Vishwamitra, who is believed to have revealed the Gayatri Mantra
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The evolution into “caste”
Over time, the jati system became more complex, formalized, and eventually birth based.
The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual.
As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India
In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent
By the 15th century, many in India, across all religions, had their own formal jati identities and customs
This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy
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One group that had long been relegated to the bottom of the social ladder is the “Untouchables”
Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern.
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Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism
In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians.
Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system.
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Changing “caste”
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Many social reformers have sought to abolish caste discrimination in India
Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century,
CE), condemned caste as being outside of Vedic teachings
Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that people should recognize the common divinity in all beings and treat them as we would treat ourselves
Adi Shankara Dayanand Saraswati
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As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan.
After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination.
Indian President K.R. Narayanan
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Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country.
Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes of escaping the caste system.
Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities.
This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings.
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The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government.
The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically.
Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive.
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The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion.
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Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64).
The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change.
