Introduction to the Caste System
The famous social hierarchy of India, known as the caste system, played a large part in setting prejudices against and limitations for the people of India. Recent genetic studies find that the caste system originated nearly 2,000 years ago, not at the very beginning, but very close. First written records of this classification process and way of life were dated as early as 150 B.C. The caste system gave people the belief that their life was chosen for them the day they were born, and nothing could change. While someone of a high caste may find that reassuring, one of the lower castes would be frustrated with that central element of Hindu society. People were born with their occupation picked for them, ranging from a respected priest to a shunned "caste-less" street cleaner. However, many citizens began to rise against this supposed cultural norm so they could be free of the preset limitations. These social reformations began in the 13th century, all the way until their success in 1950.
Thesis
The caste system is a matter of rights and responsibilities because individuals felt that their rights were limited, so they made it their responsibility to free themselves from it. Due to the courage of social reform groups, the government is now involved: welfare funds and anti-discrimination policies have been set; Dalits now work for political parties, enroll in universities, and have become religious leaders, none of which would've been available before.
The Basics of the Caste System
The caste system is what takes India’s social system and completely separates it from any other place on Earth. The social hierarchy is built upon the sole factor that is the level of caste you were born into. The ...
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...al Rights'. These rights ban discrimination of all kinds, from caste distinction to gender equality.
Temple Entry Proclamation
The Temple Entry Proclamation was declared in 1936 by the last maharaja of Travancore, Maharaja Chithira Varma. It banned the discrimination of castes in religious places. This act allowed people of low castes to worship where they pleased. It is considered to be by the people of India one of the most morally enabling acts in Indian history. It was the day when the Dalits could finally enter an establishment of worship and when Sudras could finally offer sacrifices and hold paaths of their own in a community. People had tried to get this law passed before, many times in history. However, their petitions were not enough. But in 1936, enough influential leaders and supporters had accumulated so the right of freedom to worship would be given.
Daily life was influenced in both Ancient India as well as in Ancient China by religion and philosophies. Their caste system, their beliefs, and their well being affected the religion and philosophies.
Thousands of years ago, Indian society developed into a complex system based on different classes. This system is known as the Caste System. It separated Indians into different castes based on what class they were born into. As thousands of years went by, this system grew larger and became further complex (Wadley 189). This system caused frustration for the Indian citizens because they were receiving inequality.
Dictionary.com defines a caste system as “a system of rigid social stratification characterized by hereditary status, endogamy, and social barriers sanctioned by custom, law, or religion” This means someone born into a low caste cannot move up to a higher caste because of this system. Although a caste system is not a set of laws, it is almost never broken because the caste system has been in place for so long.
Social orders have existed for many years and have been passed down from one generation to another. In history class we have discovered that “social order” was a product of “civilized” societies. Social order was the structure of a civilized society created by human and it determines where one is placed and their duty. The way social order was justified was through philosophical and religious beliefs and morals. The wealthy and the people who reinforce these justifications are the ones who benefit from a social order. I’ll be supporting my paper on social order through information from Vedic India and China.
The Indian government is corrupted and makes promises it is unable to keep. In The White Tiger, Balram describes that the government is “...the world’s greatest democracy. What a fucking joke.” (Adiga 145). When Balram lived in Laxmangarh his right to vote for the prime minister was taken from him, due to the fact that running candidates pay the current government to make sure they are elected. The government system also enables the rich to get richer. They do this by immensely taxing the poor and enforcing the caste system on the poor. The caste system is a labeling system you were born into and of what you are expected of in life. For example Balram had the caste of Halwai, which is derived from “sweet-maker”. This meant Balram was expected to work...
There are four main castes and one in which they consider to be the outcastes. The four main castes are the Brahmin, the next is the Kshatriya, the third is the Vaishya, and the fourth is the Shudra. The outcastes are in the group called Dalits. Each caste has a purpose in life, the Brahmin are considered to be the priestly caste in which they are teach the Veda, and are to “sacrifice for others and receive alms” (Institutes of Vishnu 5-10, pg. 44). The Kshatriya is considered the warriors or the ruler caste, they have constant practice in battles, and they are to protect the world from harm. The Vaishya are to be the merchants and the farmers, they tend to the cattle, they, “engage in farming, keeps cows, trades, lends money at interest, and grows seeds” (Institutes of Vishnu 5-10, pg. 44). The Shudra are the manual laborers who according to the Institutes of Vishnu under the Four Castes, are to serve the twice born men who are to sacrifice and to study the Veda, the Shudra also engage in all the different duties of craftsmanship (5-10, pg.44). In case of a crisis, each caste is allowed to follow the occupation of the caste that is below them in rank. The duties in which all four of these castes, whatever gender or stage of life, are to follow and hav...
In India, the religion of Hinduism in particular, provides two sources of support in regards to the social structure of the era. These sources are the Vedas and the Upanishads. According to The Rig Veda when Purusha’s body was divided “his mouth became the brāhman; his two arms were made into the rajanya; his two thighs the vaishyas; from his two feet the shūdra was born (Reilly, 92).” By splitting up the body in this way, there was a justification for the creation of the varna or caste system. The highest class or Brahmin’s were the priest class, who were also known as the most pure. In this role, they were the connecting figures between Purusha and his people, which is reflective of them being his mouth. The next upper division class was the Ksatriya or warrior/leader class. In the class, the role was to do the fighting which was reflective of them being Purusha’s arms. The artisan/farmer or middle class was known as the vaisyas. In this class, members represented the role of the thighs of Purusha, who were responsible for doing the brunt or tougher jobs in society. The nethermost social class was the sudra, who were serfs and servants. They represented the feet of Pursha, which is reflective of their status as the lowest class. Along with the Vedas, the Upanishads served as a written guideline for the varna. These works urged the concept of doin...
We are lucky, today, that the majority of the world’s nations are democracies. This has only been the case in very recent times. For the greater part of human history, society has subscribed to the belief that birth is the most important determinant of one’s future. In Elizabethan England, this was especially true. Those born into the nobility enjoyed a lifetime of privilege, while those born outside of their ranks mainly existed to serve them. A century later, the British encountered an even stricter form of this belief when they conquered India. The Hindu caste system, which dictated one’s future based on birth just as British society did, was deemed even by the English to be excessively restrictive. After gaining control of the Subcontinent, the conquerors attempted to supplant the caste system with the semblance of a meritocracy. The new subjects of the Empire, instead of embracing this imposition of a foreign culture’s values, responded with general unrest and discontent, showing that no society, no matter how unfair or prejudiced, tolerates interference well. Shakespeare’s King Lear demonstrates the same concept: that any violation of society’s conception of the natural order brings chaos, and that the only way to restore harmony is to conform to the expectations of that society.
Rights which are essential for the dignified and decent human existence which include the right to fulfillment of basic human needs like food, shelter,
In The Laws of Manu the caste system is described in great detail. It explains everything one must do to be a part of their caste. In Hinduism each social class (varna) has its own dharma, or social law. The concept of dharma regulates all parts of life for Hindu’s and outlines their duties. However, there are different levels of dharma for people in the twice-born varnas, which includes the Brahmin, Ksatriya, and Vaisya. The different levels of dharma are based on the stage of life that an individual is at. The four stages an individual can be at are a student, a householder, a forest-dweller, or a sannyasin. A sannyasin is the lowest stage one can be in and one reaches that stage when they have cut all of their ties to society. In the text from The Laws of Manu it is stated that a householder may “never, for the sake of subsistence, follow the ways of the world: let him live the pure straightforward, honest life of a Brahmin” (Smart & Hecht 214). The Hindus believed in living a very simple life and being very honorable. The Laws of Manu states that no Brahmin should “attach himself to any sensual pleasures” (214) and also to “avoid all (means of acquiring) wealth which impede the study of the Veda” (214). In The Laws of Manu the idea of final liberation is brought up very frequently. Final liberation is the goal of all Brahmins. A Brahmin lives his whole life striving to reach final liberation and he does so by following dharma. He does not challenge dharma at all and believes that if he follows it, he will reach final liberation.
The four main stages of life in Hinduism also take the caste system into account. The first stage is that of a student, being led by a teacher. T...
Rights, as we know them, are legal, ethical or social privileges that are owed to a people according to some official system, social convention or ethical theory. From the days of the Enlightenment era until modern times there has been a belief that these tenets are basic universal entitlements. Many reformers and scholars have discussed the particular details of what qualifies as a human’s right and how these rights should be protected extensively. Most of the views shared by these individuals are similar in theory but each view underscores a slightly different point so that their definitions and applied concepts vary. Regardless, these basic unalienable rights are seen as dominating conditions under which people live liberally and equally.
Pandey, T.N., 2014. Lecture 1/14/14: Cultures of India: Hierarchy Structure in India. Cultures of India. U.C. Santa Cruz.
…rights which are inherent to the human being ... human rights acknowledges that every single human being is entitled to enjoy his or her human rights without distinction as to race, [color], sex, language, religion, political or other opinion, national or social origin, property, birth or other status. [To add on, human] rights are legally guaranteed by human rights law, protecting individuals and groups against actions that interfere with fundamental freedoms and human dignity (Human rights for
The current manifestations of the caste system are now far more generalized across the Indian subcontinent than was the case in former times. Caste as we now recognize has been endangered, shaped and perpetuated by comparatively recent political and social developments. This is evident even i...