The Caste System of India - Coursework Example

Outline This paper looks at the Caste system of India in depth and how fundamental it is to the Hindu religion and the Indian population. This discussion first analysis the caste system in depth and looks at varying views regarding its practice, especially from other religions and the European perspective. It then looks at the fundamentals attached to it by those who profess the Hindu Religion and the Indian people. Introduction The Caste System is a system in India where Hindus are a majority which describes the system of social stratification and social restrictions in India and in which social classes’ endogamous heredity groups. Caste system in India distinguishes Hindu society from other societies with its independence self sufficient units. The word is of Portuguese origin which means race. The Hindu’s social structure and duties is based on color and thus the word caste originated from the racial pride and color prejudice. It consists of four (4) namely; Brahmin, the Kshatriya, the vaisya nd the sudra; and echa have numerous subdivisions (Pruthi 2004, p5) The Implications of the Caste System in India (Dumon 1980, p1) notes that the caste system is different from the normal social system everyone understands, and it is mostly understandable to the Hindu followers. Dumon tends to view that this system is of little significance to the non Hindus as it tends to be ignorant of the sociology of human being and follows a very militant turn of mind. However, the caste system is important and fundamental to the social principle of hierarchy in the religion it is practiced even though other people have got differing views towards it and have adopted the principles which go contrary to the teachings (Dumont 1980, p2). The genesis and the growth of this can help us understand better how this word came to have so much significance to the Indian people and the Hindus in general. According to (Naromakar 2003, p14), this word emanated from the Latin word Castus which meant to be pure, and it was loosely used by the Portuguese as Casta to mean the Indian Social Classification since they perceived that the system was intended to conserve purity of blood. To the Europeans, the word was denoted to refer to ways into which the Hindus are divided. The word comes with many definitions but the notable ones is that it is a close corporation exclusive and is equipped with a certain traditional and independent associations to include a chief and a council meeting sometimes in assemblies. It is guided by traditional norms which include marriage, festivities, and common means of earning livelihood as well as anything that may hinder peace in social gatherings. It specifies the expected behaviors of its members and has the mandate to decide on the penalties against members who have behaved contrary to its rulings (Naronakar 2003, p14). The origin of the Caste System according to (Hayavadana Rao 2003, p20) is developed in theories. Even though, modern people have come up with their own theories to describe the revolution of this thought as racial oriented culture or religious beliefs. For example, a modern theorist Historian Mill suggests that the revolution of the Caste system was the work of some reformists and perhaps legislator who perceived the benefits of coming up with such a system and instill its teaching in a segment of the Indian Population (Hayavadana Rao 2003, p20). The military view of the same is another suggestion as to the revolution of the Caste system, and more so due to intensified wars during the early days of its revolution. A theory by Sir Alfred Lyall notes that the Caste system is an institution which later transforms into a tribe, but is more posterior to the tribe (Hayavadama Rao 2003, p25). The caste system is not a universal phenomenon or a new dawn to civilization but a phenomenon only unique to the Indian citizens. Even though this idea is originating from the European people, it has sense because the Caste system is only heard and practiced in India and has not been taken up by the rest of the civilized world. It is only embedded in one religion; Hinduism, and so, it does not affect any other person in other religions, and cannot even affect a person who is residing in India but profess other faiths. Unless there is indoctrination for anyone residing in India, this caste system remains confined to the people who right from childhood practiced the system and its values (Sweet 2000, p2). However, Bougle (1971, p7) tends to differ with this and argues that this misconception is grave and people should not suppose that the Caste system is only true to the Hinduism and connected to peculiar intimate way with the Hindu faith. The grave thing of the Caste System is when people try to compare the system with the European ideals and beliefs. Actually, there may be no difference between the repugnance showed by Brahman for the Pariah and the equal repugnance of the lord for the road-sweeper. That entire aside, the Caste system is a phenomenon of the Hindus and a practice of the Indian people and has not been transcended to other nations (Bougle 1971, 8). When these ideas are brought on one platform, what would be seen is an explosion of differing and dangerous views all directed at one another and every other side trying to outwit the other. The European view of the Caste system and the actual meaning of it should be harmonized so that anyone who wants to understand its operation could have a common stand on it. The members of the Caste system in India share equal ritual status even though they may differ in economic power, political influence, education status, lifestyles among other features (Singh 1976, 31). Relatively, there are classes in the caste system, but the stressing is in equal ritual status. A class in the Caste system is not defined by how wealthy or poor the people are, how educated, the influence in politics and whether one is of a higher lifestyle or not. The ritual obligation equalizes all people and has one line of thinking in a country like India and the religion like Hinduism. The Hindu Religion and the Caste System The caste system as practiced by the Hindus has a mark in India and it has been viewed as torturing some residents of India. The Dalits in India are not a darling of this system and so they have struggled for long to free themselves from the bondage (Jadhav 2003, p1). They argue that the caste system is discriminating a factor that has enhanced illiteracy which has consequently led to a lot of poverty among them. They believe that education would bring light to members and this is only possible if democracy is followed to both those who profess and those who do not profess Hindu religion. Since the Hindus practice this system to the letter, it can then be seen that the Hindu religion is a religion which practices slavery. (Kendall 2009, p217) notices that the Caste system in South Africa was based on racial classifications and a strong belief of white people in South Africa. Hinduism which is a primary religion in India has cultural beliefs and values that sustain Caste system and teaches that people should accept their fate in life and so, it is a clear sign that the Hindus advocate for people to strongly hold their cultural orientation and not to go against it (Kendall 2009, p217). To the Hindus, the Caste system strengthens their faith in their gods and this is a way of securing their future after their end in this world. For example, one of the priests in the Caste system is the Brahmin while Kshatriya was rulers and soldiers. The Vaishya were land owners and merchants and the Sudra was artisans and servants (Kendall 2009, p217). The Caste system as applicable to the Hindus and the Indian people is oppressive and discriminatory (Robinson 2004, p256). It is a characteristic of a defensive religion and more so, in its way of protecting the untouchables. It marginalizes those who do not profess it especially where it is largely practiced in India. The caste system in India means and signifies social positions and so it can be said to advocate for stratifications in social aspect even in the Hindu religion (Singh 2009, p57). This socialization is important in the Hindu religion to mean people coming together and being one body. Chandra (2005, p261) identifies this social anthropology as being a by-product of the colonial rule, of western expansion over those who did not follow the western ideologies. This system is of paramount importance to the Hindus in making them accept their lives as they are and each person has Karma which can determine his or her position in the society even though there was division between the untouchables and the vulnerable, where the untouchables received protection from Mahatma Gandhi (Kalman 2010, p13). The Caste system has more passion for or against most aspects of Hinduism and it is seen as having come from a Multi-racial nature of the Indian society (Garg 1992, p45). The Caste system for the Hindus helps deal with fractions in the religion and solves emerging cases involving fractions. It is competent to deal drastically and acts like a court which has a final resort in cases of caste infringement within its own membership (Jones 2009, p48). Conclusion While many world religions may like to condemn the Hindu Religion with its Caste system, it provides a strong bond to the people who profess this faith. Even other world nations apart from India condemn this system as being racial but it is not different from other groups in the world which have their own beliefs and practices. The Caste system is embedded in the Indian nation and may not affect other people around the world, and so, there is no need to strongly condemn it. References Bougle Celestin, Essays on the Caste System: The European Understanding of India. London, Cambridge University Press, 1971, pp 7-8 Ramesh.C Identity and Genesis of Caste System in India. New Delhi, Kalpax Publication, 2005, pp 261 Louis. D. Homo-Hierarchicus: The Caste system and its implications-complete revised English Edition. Chicago, University of Chicago, 1980, pp 1-2 Garg Ganga Rim. Encyclopaedia of the Hindu World. New Delhi, Ashok Kumarmittal, 1999, pp 45 Hayavadana Rao C. Indian Caste system: A study. New Delhi, Asian Educational Services, 2003, pp 25 Narendra. J. Untouchables: My Family’s Triumphant Escape from India’s Caste System. Los Angeles, University of California Press, 2003, pp 1 Jones John P. India, its life and thought. Middlesex, The Echo Library, 2009, pp 48 Kalman Bobbie. India: The People. Canada, Crabtree Publishing Company, 2010, pp 13 Kendall Diana. Sociology in Our Times: The Essentials. Belmont, Wadsworth Cengage Learning, 2009, pp 217 Naronakar A.R. Untouchability and Caste system in India. New Delhi, Anmol Publications PVT. LTD, 2003, pp 14 Pruthi R. K. Indian Caste System. New Delhi, Discovery Publishing House, 2004, pp 5 Robinson Rowena. Sociology of Religion in India. New Delhi, Sage Publication India pvt ltd, 2004, pp 256 Sing Vijai P. Caste, Class and Democracy: Changes in stratification system. Massachusetts, Schenkman Publishing Company, 1976, pp 31 Ekta S. Caste System in India: A historical perspective. New Delhi, Kalpaz Publications, 2009, pp 57 Sweet Frank W. The Virgin Origin of the Two-Caste system. Palm Coast, Baciantyme, 2000, pp 2 Read More

It is guided by traditional norms which include marriage, festivities, and common means of earning livelihood as well as anything that may hinder peace in social gatherings. It specifies the expected behaviors of its members and has the mandate to decide on the penalties against members who have behaved contrary to its rulings (Naronakar 2003, p14). The origin of the Caste System according to (Hayavadana Rao 2003, p20) is developed in theories. Even though, modern people have come up with their own theories to describe the revolution of this thought as racial oriented culture or religious beliefs.

For example, a modern theorist Historian Mill suggests that the revolution of the Caste system was the work of some reformists and perhaps legislator who perceived the benefits of coming up with such a system and instill its teaching in a segment of the Indian Population (Hayavadana Rao 2003, p20). The military view of the same is another suggestion as to the revolution of the Caste system, and more so due to intensified wars during the early days of its revolution. A theory by Sir Alfred Lyall notes that the Caste system is an institution which later transforms into a tribe, but is more posterior to the tribe (Hayavadama Rao 2003, p25).

The caste system is not a universal phenomenon or a new dawn to civilization but a phenomenon only unique to the Indian citizens. Even though this idea is originating from the European people, it has sense because the Caste system is only heard and practiced in India and has not been taken up by the rest of the civilized world. It is only embedded in one religion; Hinduism, and so, it does not affect any other person in other religions, and cannot even affect a person who is residing in India but profess other faiths.

Unless there is indoctrination for anyone residing in India, this caste system remains confined to the people who right from childhood practiced the system and its values (Sweet 2000, p2). However, Bougle (1971, p7) tends to differ with this and argues that this misconception is grave and people should not suppose that the Caste system is only true to the Hinduism and connected to peculiar intimate way with the Hindu faith. The grave thing of the Caste System is when people try to compare the system with the European ideals and beliefs.

Actually, there may be no difference between the repugnance showed by Brahman for the Pariah and the equal repugnance of the lord for the road-sweeper. That entire aside, the Caste system is a phenomenon of the Hindus and a practice of the Indian people and has not been transcended to other nations (Bougle 1971, 8). When these ideas are brought on one platform, what would be seen is an explosion of differing and dangerous views all directed at one another and every other side trying to outwit the other.

The European view of the Caste system and the actual meaning of it should be harmonized so that anyone who wants to understand its operation could have a common stand on it. The members of the Caste system in India share equal ritual status even though they may differ in economic power, political influence, education status, lifestyles among other features (Singh 1976, 31). Relatively, there are classes in the caste system, but the stressing is in equal ritual status. A class in the Caste system is not defined by how wealthy or poor the people are, how educated, the influence in politics and whether one is of a higher lifestyle or not.

The ritual obligation equalizes all people and has one line of thinking in a country like India and the religion like Hinduism. The Hindu Religion and the Caste System The caste system as practiced by the Hindus has a mark in India and it has been viewed as torturing some residents of India. The Dalits in India are not a darling of this system and so they have struggled for long to free themselves from the bondage (Jadhav 2003, p1). They argue that the caste system is discriminating a factor that has enhanced illiteracy which has consequently led to a lot of poverty among them.

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