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Old indian caste system
Caste regulation system in india essay
Caste regulation system in india essay
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Think Classical India, and one instantly conjures images of an exotic land filled with mysticism and rich in lore. Now think Classical Indian politics and the first thought that comes to mind, the infamous caste system. To better understand the caste system, one must know that upon its initial introduction the caste system was foreign to Classical India. It was in actuality the political system ordained by the outsider Aryans, Indo-European nomads who would settle in and later integrate with Classical India through the conquering of its eastern and southern regions, soon going on to establish a stable and partially unified administration and spreading its influence across all of Classical India (Bentley & Ziegler 76-77). When the caste system, eventually renamed the varna [color] system by the Aryans, was definitively widespread among Classical India it provided a very detailed social hierarchy amongst the Indian and Aryan peoples which included well defined classes and roles for the people, and etiquettes regarding their respective class and role (Bentley & Ziegler 76-78). The question surmised from this context is how was it that such a discriminate system, which assigned semi-permanent unequal classes, justified? The answer lies within the philosophy practiced by Classical India itself. From sacred text, such as The Vedas and Upanishads, political declarations from the ruler, such as the Edicts of Asoka, and Hindu text, such as The Laws of Manu and The Bhavagad-Gita. Classical Indian Philosophy helped to justify and enforce the varna [caste] system by: explaining and defining the roles of the people, exaggerating the importance of dharma, karma and moksha in relation to their roles, and eventually dictating how one should act i...
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...ds, or even the dictations presented in the Laws of Manu, these philosophies all helped to promote the notions of the role of the people in society, the duties one had to fulfill and the reasons for doing so, and the actions one should perform in regularity. By constantly retelling and reinforcing these concepts into the minds of the people, the philosophy was able to embed itself into the mindset of every person in Classical India. By taking away the choice of whether or not to listen to these philosophies, via repeated teachings that one had to follow dharma to find happiness, it was ensured that total dominion over a state, whether or not the subjects were aware, was possible. Humans can learn one very important lesson from Classical India, that with enough pre-programming any will could be forced upon a person, any thought inputted with resounding positivity.
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...
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.
North American and Indian culture beliefs may not have many things in common, but they do have similarities in how their societies are separated. The caste system in India and the social class or class system in North America is how these societies or cultures divide their population. These two structures are similar but they also have their differences. According to, Sociology: The Essentials, caste system is defined as a system of stratification (characterized by low social mobility) in which one’s place in the stratification system is determined by birth. This is also acknowledged as an ascribed status.
The first contradiction of the Caste System arose when Siddhartha left the priestly class of Brahmins to join the shramanas. As a Brahmin, Siddhartha would not have even wanted, much less be permitted, to join the lower ascetics. Siddhartha’s father granted permission for his son to join a lower class, an unlikely scenario in the strict norms established by the Indian Caste System. The father told Siddhartha, “‘you will go off into the forest and become a shramana. If you find happiness in the forest, come back and teach me happiness. If it’s disappointment you find, then come back and we shall again make sacrifices to the gods together. Now go and kiss your mother, and tell her where you’re going’” (Hesse 10). A man who had spent hundreds of lifetimes building up good karma did not want to throw it away by joining the ranks of those who were now paying for their previous lives of sin and corruption. When Siddhartha began his life as a shramana, “he wore only a loincloth and an unstitched, earth-colored shawl. He ate only once a day and never cooked food…t...
Different ancient cultures and societies had either great, somewhat considerate, or horrible treatment of women.
Woodburne, A. S. "Can India's Caste System Survive in Modern Life?” The Journal of Religion, Vol. 2, No. 5. Chicago: The University of Chicago Press. pgs. 525-537. Web
Upon reading about the historical and religious background of Ancient India, one can clearly assume that the country was strongly influenced by three main religious teachings: Hinduism, Jainism and Buddhism. These three sects in religious thinking have many similarities as all recognize the life-cycle and the need of liberation, they worship one central deity that used to be a human who gained enlightenment and they all recognize the existence of the eternal soul and after-death re-incarnation. However, they also share a lot of differences that mark the underlying principles of practicing them. I will identify the scope of differences and similarities in these ancient religions in an attempt to understand why each attracted followers, why each was shaped a certain way and how they preserved the interest of followers on into the modern times as well.
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.
Caste System is a social system based on ascribed statuses, which are traits or characteristics of people at birth. The ascribed status includes race, gender, nationality, body type and age. The caste system ranks people so rigidly. A person cannot just change his caste any time he wants.
The categorization of a caste descends as low as “untouchables.” This term was ascribed to people that were considered so tainted that they were not to be touched by the other castes, and they were not allowed to even be in sight of the upper class. One could postulate that this is quite similar to the antiquated belief that African Americans were “unclean” and should be segregated from Caucasians.
God and the Indian is a play written by Drew Hayden Taylor throughout the play the audience is persuaded to believe that Johnny is actually there because of the way that she and George interact when in fact Johnny was never there this is due to the style it was written in, leading to untrustworthy narrators, and ultimately leading to the message the author is trying to portray. The author actually tells the audience in fact that Johnny was is not there the entire time but since the style it was written in, the audience isn’t looking for Johnny to actually be there or not. But throughout the play Johnny can be quoted as saying things such as “I’m a ghost” (Taylor 39) which if the audience is looking for it Johnny tells the audience that she is not actually there. There is also another scenario where George says “How can you be so sure” (Taylor 29) and Johnny responds with “That I’m here?”(Taylor 29) which if the audience already knew the ending is telling one that in fact Johnny was never there. All of this leads to having untrustworthy narrators.
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...
When in 1978 Edward W. Said published his book Orientalism, it presented a turning point in post-colonial criticism. He introduced the term Orientalism, and talked about 2 of its aspects: the way the West sees the Orient and the way the West controls the Orient. Said gave three definitions of Orientalism, and it is through these definitions that I will try to demonstrate how A Passage to India by E. M. Forster is an Orientalist text. First, Said defined Orientalism as an academic discipline, which flourished in 18th and 19th century.
Idea which made people adhere to the Dharma can be illustrated by one verse from Brihadaranyaka Upnishad which is, “punyo vai punyena Karmana bhavati, Papah Papeneti”, meaning ‘everyone becomes good by good deeds and bad by bad deeds’, in other words ‘every one reaps what he sows’ and what’s good is defined by Dharma.
Today, Hinduism stands as India’s primary religion. In fact, India houses 90% of the world’s Hindi population and 79.8% of India’s population follows the Hindu religion, according to the 2011 census. It is thought by some to be the oldest religion in the world and the “eternal law” (Fowler). This culture is truly one as defined by Edward Taylor: “A complex whole which includes knowledge, belief, art, law, morals, customs, and any other capability and habit acquired by man as a member of society.” In order to have somewhat of an understanding about what the Hindu religion entails, one must study the Hindu conception of God, its basic concepts and key beliefs, as well as symbolism.