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Journal articles on the topic 'Caste and Varna Based Hierarchy'

Author: Grafiati

Published: 3 June 2025

Last updated: 1 August 2025

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1

Bodkhe, R.G. "Impact of Vedic Social Stratification on the Modern Caste System : A Historical Perspective." International Journal of Advance and Applied Research 5, no. 29 (2024): 188–90. https://doi.org/10.5281/zenodo.13960093.

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<strong>Abstract : </strong> The caste system in India, rooted in the <strong>Vedic period</strong>, has shaped social, political, and economic dynamics for millennia. This research provides a historical perspective on the <strong>impact of Vedic social stratification</strong> on the modern caste system. The study examines how the ancient <strong>Varna system</strong>—initially based on occupation—gradually morphed into the rigid, hereditary caste system we see today. By analyzing the social hierarchy's religious and philosophical underpinnings, the research explores the persistenc

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2

R.G., Bodkhe. "Impact of Vedic Social Stratification on the Modern Caste System : A Historical Perspective." International Journal of Advance and Applied Research 5, no. 34 (2024): 189–91. https://doi.org/10.5281/zenodo.13981764.

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<strong>Abstract : </strong> The caste system in India, rooted in the <strong>Vedic period</strong>, has shaped social, political, and economic dynamics for millennia. This research provides a historical perspective on the <strong>impact of Vedic social stratification</strong> on the modern caste system. The study examines how the ancient <strong>Varna system</strong>—initially based on occupation—gradually morphed into the rigid, hereditary caste system we see today. By analyzing the social hierarchy's religious and philosophical underpinnings, the research explores the persistenc

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3

Kafle, Dol Raj. "Origin and Development of Caste System in Ancient Indian Aryan Society." Researcher CAB: A Journal for Research and Development 2, no. 1 (2023): 51–63. http://dx.doi.org/10.3126/rcab.v2i1.57643.

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This study explores the origin and development of the caste system in ancient Aryan society in India. The caste system is a social construct that has shaped the social, economic, and political landscape of communities for centuries. The study uses a qualitative research design, with the framework based on the principle of the Varna System, meaning the division of labor according to social class. The caste system was established based on occupation and social class, dividing people into four groups: priests, rulers, producers or traders, and manual workers or servants. The caste system has endu

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4

Khanal, Shiva Prasad. "Socio-economic and Political Deprivation of Hill Dalits (A Study of Gaikhur and Taple Villages of Gorkha District)." Voice of Teacher 7, no. 01 (2022): 123–32. http://dx.doi.org/10.3126/vot.v7i01.51035.

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This paper applies the mix-method approach (both quantitative and qualitative methods) through survey data from Gaikhur and Taple villages of Gorkha district (408 Hill Dalit households and 210 non-Dalit households).The caste hierarchy and varna system created the caste-based discrimination and untouchability practice in Nepal. This paper also explores that because of caste-based discrimination including untouchability prevailed in the villages studies non-Dalits discriminates Dalits in education and participation inreligious and cultural functions in the villages. Further, Dalits are deprivedo

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5

Mr. Butta Ram. "Echoes of Untouchability in Shimla and Kangra, Himachal Pradesh." International Journal of Management Studies and Social Science Research 07, no. 01 (2025): 225–32. https://doi.org/10.56293/ijmsssr.2025.5424.

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The caste system in India has historically dictated social norms and relationships, reinforcing structural inequalities that impede the progress of marginalized communities. Since ancient times, the ‘Shudras,’ now constitutionally recognized as Scheduled Castes, have been positioned at the lowest rung of the varna hierarchy and subjected to untouchability—practices that persist despite legal prohibitions. This research examines the prevalence and manifestations of untouchability in the Shimla and Kangra districts of Himachal Pradesh, comparing the social, cultural, economic, and political dime

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6

Yadav, Shiv Kumar. "Dalits in the Past and Present: Experiences of Chamars from Nepal Tarai." Patan Pragya 12, no. 02 (2023): 85–94. http://dx.doi.org/10.3126/pragya.v12i02.64205.

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This paper is about the caste system, status of one of the Dalit community (Chamar) and the change taking place in such community over the period of time. Caste system is the division of people based on occupational diversity which is unique feature of Hindu society. According Hindu varna system, society is hierarchically divided as Brahmin, Kshatriya, Vaishya and Sudra. In this hierarchy, Dalits were kept at the bottom with duty as labourers and service providers. Belonging to Shudra varna they were discriminated in the name of so called untouchable caste. The results of untouchability

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7

Lohvynenko, I. A., and Ye S. Lohvynenko. "The impact of the varna-caste system on marriage and family relations in India: historical and legal dimension." Law and Safety 96, no. 1 (2025): 119–30. https://doi.org/10.32631/pb.2025.1.10.

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The article examines the process of marriage and family relations formation and development in India. It is shown that in the pre-Aryan period, although women were not equal in rights with men, they still had freedom of choice in marriage and family life. With the emergence of the Aryan tribes, the position of women changed. Her social and family status was determined by her belonging to one of the four varna, the hierarchy of which was fixed by the religious and philosophical teachings of Brahmanism. A woman's dependence on her husband had been growing. The canons of Brahmanism required women

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8

Sharma, Dr. Krishna Kant. "A Study of Social Mobility, Measure of Class and Prestige in India." Indian Journal of Applied and Clinical Sociology 5, no. 2 (2015): 129–36. https://doi.org/10.5281/zenodo.1195593.

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9

Dr., Bapi Mondal Assistant professor Mahatma Gandhi College Lalpur Purulia West Bengal. "Varna, Caste and duty in the Bhagavad Gita." Siddhanta's International Journal of Advanced Research in Arts & Humanities 2, no. 2 (2024): 28–33. https://doi.org/10.5281/zenodo.14241731.

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The word <em>Varna</em> determines a group of people in the society, where we are bound to each other in a same group. Bhagavad Gita says the concept of <em>Varna</em> decided on the basis of our <em>action</em> as it is prescribed by the society. <em>Varna</em> is divided on numbers, that is <em>four Varna (Brahmana, Kshitra, Vaishya, Shudra)</em> and it determines our body color. On the other hand <em>Caste</em> is a small group of people where there is no mobility like <em>Varna</em>, though it has sub - castes. <em>Caste</em> is based on local ritual and occupation. So, both are slightly c

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10

Jogdand, Yashpal A., Sammyh S. Khan, and Arvind Kumar Mishra. "Understanding the persistence of caste: A commentary on Cotterill, Sidanius, Bhardwaj and Kumar (2014)." Journal of Social and Political Psychology 4, no. 2 (2016): 554–70. http://dx.doi.org/10.5964/jspp.v4i2.603.

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We contextualise Cotterill, Sidanius, Bhardwaj, and Kumar’s (2014) paper within a broader literature on caste and collective mobilisation. Cotterill and colleagues’ paper represents a fresh and timely attempt to make sense of the persistence of caste from the perspective of Social Dominance Theory. Cotterill and colleagues, however, do not examine caste differences in the endorsement of karma, and take behavioural asymmetry among lower castes for granted. Cotterill and colleagues also adhere to a Varna model of the caste system that arguably is simplistic and benefits the upper castes of India

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11

Durga, P. S. Kanaka. "IDENTITY AND SYMBOLS OF SUSTENANCE: EXPLORATIONS IN SOCIAL MOBILITY OF MEDIEVAL SOUTH INDIA." Journal of the Economic and Social History of the Orient 44, no. 2 (2001): 141–74. http://dx.doi.org/10.1163/156852001753731024.

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AbstractThe Orientalist conceptions on pre-colonial social formations in India as static are reviewed. New studies argue that social mobility occurs in the context of caste-oriented structures. Based on epigraphic and literary sources and kulapurāna (caste myths) concerning the community of oil producers of medieval times known by the caste name Teliki, this paper shows trends for upward mobility from śūdra varna to ksatriya varna. In the case of the peasant-warrior communities (sat śūdras), brāhmins and, in tribal communities, the temples/sectarian leaders acted as the legitimisers. For the T

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12

Biswas, Upama, and Jaya Biswas. "Women and Dalit Oppression and Suppression: Searching for Historical Background." Praxis International Journal of Social Science and Literature 6, no. 7 (2023): 112–22. http://dx.doi.org/10.51879/pijssl/060713.

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When we search about ancient history of India, specially the history of Vedic Age, then we observe a monolithic history of the oppression and suppression of Women and Dalit.In the history of Ancient India in Rig Vedic and later Vedic period the society was developed on the basis of Brahmanical four fold system. In Rigvedic period there was some kind of mobility in this brahmonical four fold system and in that period varna of an individual was not hereditary. The upanayana of women was acknowledged or accepted in social life, that is the ten samaskaras were applicable to women also. Women could

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13

H. Alanzi, Hussein. "Ancient India Varna and Jati "Advantages and Faults." Journal of Education College Wasit University 2, no. 47 (2022): 151–60. http://dx.doi.org/10.31185/eduj.vol2.iss47.3034.

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The Hindu social organization is remarkable for its Varnasrama Dharm or duty based on other and stages of life. This broad division was originally associated with the color conscious Aryans to distinguish them from the non-Aryans. The Purusha-sukta hymn( ), refers to the emergence of the four —fold social order from the four limbs, of the creator. The hymn is in the last book of the Rig-Veda, suggesting its late origin "This tradition of creation is accepted and even propounded by Manu( ), who refers to the assignment of different duties and occupation to different social groups". A cast

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14

Nitin, Chandel. "Varna: A Historical Review." RESEARCH REVIEW International Journal of Multidisciplinary 03, no. 06 (2018): 357–62. https://doi.org/10.5281/zenodo.1289819.

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The paper is an attempt to identify the historical and material roots of the Varna system. It seeks to trace the course of its origin and explains the social and material factors responsible for the Varna scheme of stratification and in latter periods towards its degeneration. The word Varna primarily connotes in which a person chooses his own profession according to his ability freely and all the Varnas had equal role to play in any society. The division of the society was according to the functions they choose to perform according to their abilities and aptitudes. A drift of changes occurred

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15

Tiwari, Ashwini, and Tian Fu. "Institutional Barriers to Educational Participation." International Journal of Educational Reform 26, no. 1 (2017): 70–84. http://dx.doi.org/10.1177/105678791702600104.

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Drawing primarily from Pierre Bourdieu's work on “field” and “capital,” this article examines in detail how institutional barriers have systematically denied access to quality education to lower-class/caste students, which results in educational inequality impeding the efforts of sustainable development. China's hukou (household registration system) and India's varna vyavastha (caste system) are used as examples to illustrate how oblivious institutional barriers could manifest and exhibit in similar ways in two distinct sociopolitical nations. The article concludes with making a case for decon

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16

Negi, Prashant. "The Tribe–Caste Continuum and Kinnaur: Aspects of Acculturation, Stratification and Factorial Heterogeneity." Sociological Bulletin 73, no. 4 (2024): 384–97. http://dx.doi.org/10.1177/00380229241287341.

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This article discusses aspects of ‘hybridity’ in societal relations based on religion, caste, identity, power etc. in Kinnaur to underscore the negotiability of caste and tribe and argues that the presence of a localised two-fold system of caste stratification in a region designated as ‘tribal’ questions the universality of the varna model as a pan-Indian classificatory system. Discussing the concurrence of traditional and modern denominators of identity formation, the article problematises the basic premise of the tribe–caste continuum within which the larger theoretical framework of tribal i

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17

Ayub, Afsara. "Consciousness Not Without Danger: Theorising Violence Faced by Dalit Converts." CASTE / A Global Journal on Social Exclusion 6, no. 1 (2025): 167–84. https://doi.org/10.26812/caste.v6i1.2522.

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The present article views Dalit conversion as a gradual process or bottom-up reassessment strategy for a democratic environment assumed to provide a space to challenge the social structure of the Hindu caste system. To theorise this, the article deploys Victor Turner’s concept of liminality and studies religious conversion as a transition, liminal process, or threshold that promises to bring change and alternation in the existing rigid structure. It aims to provide a nuanced understanding of how religious conversion functions as a space of both rupture and renewal in Dalit identity formation.

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18

Ojha, Niranjan. "Practice of Caste Hierarchy in Nepali Muslim Society." Baneshwor Campus Journal of Academia 2, no. 1 (2023): 38–46. http://dx.doi.org/10.3126/bcja.v2i1.55759.

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A nation like Nepal, where Hindus make up the bulk of the population, places a greater emphasis on the study of religious minorities. Caste is a distinctive type of stratification. It is purely a Hindu phenomenon that is comprehensible and explicable in terms of Hindu principles and justifications. In addition to the Indian subcontinent, caste is widespread in the Arab world, Polynesia, North and East Africa, Japan, and North America. Like in the Hindu community, there is caste purity and practice of hierarchy in Muslim community. Saiyedism in Muslims society (the Arab domination) like Brahmin

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19

Ojha, Niranjan, and Arjun Bahadur Bhandari. "Practice of Caste Hierarchy among the Muslims of Miya Patan of Pokhara." Researcher CAB: A Journal for Research and Development 2, no. 1 (2023): 145–58. http://dx.doi.org/10.3126/rcab.v2i1.57648.

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In a country like Nepal, where Hindus make up the majority of the population, the study of religious minorities reflects its importance. A distinctive form of stratification is caste. Hindu concepts and arguments can be used to understand and explain this occurrence, which is solely a Hindu phenomenon. Caste is widespread outside of the Indian Subcontinent, in the Arab world, Polynesia, North and East Africa, Japan, and North America. The Muslim community follows a system of hierarchy and upholds caste purity just like the Hindu community. Similar to Brahminism in Hindu society, Saiyedism in M

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20

Rajeev Yadav and Dr. V. P. Singh. "Decoding Caste and Power-Structure in Tendulkar’s Kanyadaan." Creative Launcher 7, no. 1 (2022): 16–21. http://dx.doi.org/10.53032/tcl.2022.7.1.03.

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Social structure is a power-structure where every social category reflects the power relations with other in hierarchy. Caste is one of the decisive derivatives in India to measure human relations. It is something which has defined the social hierarchy based on the birth of an individual. Caste has become the most striking method of discrimination of people in India with its maligned and fabricated interpretations. Indeed, it has been originated for distribution of people on the basis of their work for proper functioning of society. Vijay Tendulkar, a Marathi playwright and one of the founding

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21

Dr., Dileep Ghongade. "CHANGES IN THE CASTE SYSTEM IN POST-INDEPENDENCE INDIA." International Journal of Advance and Applied Research 2, no. 17 (2022): 76–81. https://doi.org/10.5281/zenodo.7053238.

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<strong><em>Abstract :</em></strong> <em>Indian society is based on the caste system, class system, and patriarchy. The social system created by caste system traits such as caste heredity, birthright occupation, interracial marriage, inequality of caste-based on caste superiority, bread restriction, caste segregated and excluded settlements and caste system regulation and punishment by caste panchayat, gender inequality created by capitalism They have formed the Indian society. The development of post-British capitalist economics within the framework of caste patriarchy destroyed caste homogen

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22

Dr., J. CHALAPATHI RAO. "Forms of Discrimination against Dalits and Identity Crisis." International Journal of Indian Science and Research 1, no. 6 (2023): 35–45. https://doi.org/10.5281/zenodo.7683634.

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There are many evil practices in Hindu society one such evil is caste which divides and split society into occupational cubicles. These occupations were predetermined based on the caste hierarchy; in this caste ladder, former untouchables were arranged at the lower step of the ladder. All the menial and despicable jobs have been done by them; it applies to members of those menial castes today known as Dalits.  Dalit is a caste rather than a class label, which has borne the stigma of untouchability because of the extreme poverty impurity, and pollution connected with their traditional occu

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23

Tank, Sonali. "Sacrifice of Dalit women in the journey of independent India." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 3 (2023): 302–7. http://dx.doi.org/10.31305/rrijm.2023.v08.n03.038.

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The Indian social system has been very prosperous in the Vedic period. The Vedic period was the time in which the Vedas were composed. The Vedic period was divided into two parts - Rigvedic period, whose time was around 1500 BC. to 1000 B.C. It is considered till and the later Vedic period which was 1000 BC. to 600 B.C. Stayed till the source of information about the Rigvedic period is the Rigveda, hence the early period is called the Rigvedic period. All human beings were equal in Rigvedic society. At that time there was no practice of untouchability and caste system. The society was based on

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24

I Made Purana. "Study Of Critical Disadvantages System Catur Varna To Concept Catur Kasta In Civil Society Bali Hindu." Kamaya: Jurnal Ilmu Agama 5, no. 1 (2022): 20–27. http://dx.doi.org/10.37329/kamaya.v5i1.1524.

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The people apanage of Bali know the concept of Kasta. Such stratification creates different views between the Tri Wangsa and jaba groups. The Tri Wangsa want an acribed status, whereas the Sudra or Jaba group want the achieved status, which in turn leads to polemics among the people of Bali apanage. As a qualitative study with a cultural perspective, this study aims to reveal and analyze more clearly the blurring of the varna system into a kasta concept in Balinese Hindu society. Data sources are extracted based on bibliographic or documentary data. Data collection using reading techniques and

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25

Punia, Aarushi. "The Necessity of Dalitude: Being Dalit in Urban and Academic Spaces in the Twenty-First Century in India." Critical Philosophy of Race 11, no. 1 (2023): 8–32. http://dx.doi.org/10.5325/critphilrace.11.1.0008.

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Abstract This article examines the existing and emerging morphology of caste-based discrimination in urban and academic spaces in India. Practices of caste-based profiling are similar to racial profiling or policing but are not acknowledged as caste-based discrimination by the public and the law, since they do not match constitutionally recognized practices of discrimination like untouchability. Caste-based profiling is deeply ingrained in how upper-caste people in urban and academic spaces speak, read, and think. Profiling performs the same function as untouchability, since it weeds out the D

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26

Davis, Timothy. "America’s Race-Based Caste Structure: Its Impact in College and Professional Sports." Texas A&M Law Review 9, no. 3 (2022): 599–654. http://dx.doi.org/10.37419/lr.v9.i3.2.

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Racial inequities in college and professional sports remain prevalent and persistent despite the awareness of such inequities by those with the power to effectuate change. This Article proposes that explanations frequently offered for the slow pace of progress often fail to account for the hierarchy derived from a race-based caste system embedded in American society. Relying on the work of author Isabel Wilkerson, Part II describes major pillars of America’s race-based caste structure. Part III examines how stereotypes of Blacks’ presumed intellectual inferiority and a lack of fitness for lead

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27

Jodhka, Surinder S. "Ascriptive hierarchies: Caste and its reproduction in contemporary India." Current Sociology 64, no. 2 (2015): 228–43. http://dx.doi.org/10.1177/0011392115614784.

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Social science literature on caste tends to view it as a peculiar institution of the Hindus, emanating from their past tradition and religious beliefs/scriptures. This view also presumes that the processes of urbanization and industrialization, unleashing the process of modernization, will end caste, eventually producing a shift from a closed system of social hierarchy to an open system of social stratification based on individual achievement, merit and hard work. Drawing from a large volume of recent writings the author argues in this article that this approach to the understanding of caste i

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28

Dr.Krishna, Agrawal, and Abhimanyu kumar Dr. "The Study of Scheduled Caste Movement and Protest in Western Uttar Pradesh." International Journal of Case Studies 8, no. 6 (2019): 35–38. https://doi.org/10.5281/zenodo.3547125.

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The term &bdquo;Scheduled Castes" is used for &bdquo;untouchables" as the then British colonial government through its Government of India Act 1935 placed these people in a schedule. In 1936, the British Government of India Order included certain castes in the list of Depressed Classes, such as the Scheduled Caste people. The Scheduled Caste people are in the lowest rung in the caste hierarchy throughout the country of India. In this social order of uneven relationships, the Scheduled Caste people are at the underside; and therefore are thought to be generally substandard to all others in the

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29

Pokharel, Prabhas. "Höfer, A. (2004). The caste hierarchy and the state in Nepal (2nd ed.). Himal Books." Dhaulagiri Journal of Sociology and Anthropology 14 (December 30, 2020): 139–42. http://dx.doi.org/10.3126/dsaj.v14i0.31030.

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In this article, I have analyzed András Höfer’s ‘The caste hierarchy and the state in Nepal’ through a post-modernist lens. The book is a study of the Muluki Ain (MA) of 1854. Through this review, I analyze the book as well as the MA and its relevance in the modern society. Rather than summarizing Höfer’s ideas, I intended to bring out the nuances and analyses which can aid in the understanding of caste from the perspective of doxa and habitus. Despite the government’s efforts to eradicate caste based discrimination through various laws and by-laws, the rules in MA of 1854 are still embedded i

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30

Pokharel, Prabhas. "Höfer, A. (2004). The caste hierarchy and the state in Nepal (2nd ed.). Himal Books." Dhaulagiri Journal of Sociology and Anthropology 14 (December 30, 2020): 139–42. http://dx.doi.org/10.3126/dsaj.v14i0.31030.

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In this article, I have analyzed András Höfer’s ‘The caste hierarchy and the state in Nepal’ through a post-modernist lens. The book is a study of the Muluki Ain (MA) of 1854. Through this review, I analyze the book as well as the MA and its relevance in the modern society. Rather than summarizing Höfer’s ideas, I intended to bring out the nuances and analyses which can aid in the understanding of caste from the perspective of doxa and habitus. Despite the government’s efforts to eradicate caste based discrimination through various laws and by-laws, the rules in MA of 1854 are still embedded i

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31

Kadel, Bhanubhakta Sharma. "Caste: A Socio-political Institution in Hindu Society." Janapriya Journal of Interdisciplinary Studies 3 (July 31, 2017): 9–15. http://dx.doi.org/10.3126/jjis.v3i0.17892.

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Caste has been a form of social stratification characterized by endogamy, hereditary transmission of a lifestyle, which often includes an occupation, ritual status in a hierarchy and customary social interaction and exclusion based on cultural notions of purity and pollution. Hierarchy, commensality, repulsion and hereditary membership and specialization are the major characteristics of caste system. It is assumed that castes arose from differences in family ritual practices, racial distinctions, and occupational differentiation and specialization but it is socio-political institution mainly c

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32

Unnithan, Maya. "Girasias and the Politics of Difference in Rajasthan: ‘Caste’, Kinship and Gender in a Marginalised Society." Sociological Review 41, no. 1_suppl (1993): 92–121. http://dx.doi.org/10.1111/j.1467-954x.1993.tb03402.x.

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Anthropologists have often contrasted ‘caste’ and ‘tribe’ as forms of social organisation based on opposite principles (eg ‘castes' are based on hierarchy, ‘tribal’ society is undifferentiated and egalitarian). The concept of ‘caste’ is both an imposed one, a product of colonial governmental and academic exercises, and one which has political realities. However, whilst such national and regional formulations of caste are important, they do not always reflect the social categories which are central to the organisation of people's lives at the local level. The Girasias (generally held to be a ‘t

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33

Deekshith, Kumar M. "Caste and Politics in India: A Study." RESEARCH REVIEW International Journal of Multidisciplinary 3, no. 12 (2018): 26–28. https://doi.org/10.5281/zenodo.2108702.

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India has nature of multiculturalism. It has the objective of welfare state and it"s represented by the principle of &bdquo;Secularism". The thousand of years ago the caste system was originated in India. Later, in Vedic period the caste system was structurally organised by the four varns (Brahman, Kshatriya, Vyshya and Shudras) based on the occupation of man. In the changing of Indian civil society the role of &bdquo;caste" spreads across the state by the recognition of individual. The socio-political changes of the state need to achieve the desired goals of the state in order to providing go

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34

Prof., Sawant Ashwini Arjun. "Dalit Voices in English: The Autobiographical Resistance to Caste Hierarchy." International Journal of Advance and Applied Research S6, no. 36 (2025): 88–90. https://doi.org/10.5281/zenodo.15544269.

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<em>This research paper explores the role of Dalit autobiographies written in English as potent narratives of resistance against the deeply entrenched caste hierarchy in Indian society. These autobiographies transcend personal storytelling to become collective expressions of pain, protest, and social awakening. Focusing on Omprakash Valmiki’s Joothan, Bama’s Karukku, and Sharan Kumar Limbale’s The Outcaste (Akkarmashi), this study analyzes how each narrative articulates the lived experiences of caste-based oppression while simultaneously constructing counter-narratives to dom

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35

Pal, G. C. "Caste and Consequences." CASTE / A Global Journal on Social Exclusion 1, no. 1 (2020): 95–110. http://dx.doi.org/10.26812/caste.v1i1.144.

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Abstract Caste, a social institution in India, has significant implications on social legislations, affirmative action and group-specific development policies. In the modern society, the traditional caste structure however continues to nurture the unequal social interaction process among caste groups. This often translates into various forms of human rights violations against the groups at the bottom of caste hierarchy. The key concern is that resistance to such violations often leads to ‘caste violence’ of different forms. Although a body of literature that explains this caste phenomenon in t

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36

Lohvynenko, I. A., and Ye S. Lohvynenko. "Impact of Religion on the Social Status of Women in India: Historical and Legal Overview." Law and Safety 97, no. 2 (2025): 27–40. https://doi.org/10.32631/pb.2025.2.03.

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The article is devoted to a retrospective study of the impact of religion on the social status of women in India. In particular, it is shown that throughout the long history of Indian civilisation, religion has shaped and changed the idea of women, their place and role in society. In the myths and legends of the prehistoric period, a woman is a divine creation given to a man for a life together. With the penetration of the Aryans deep into Hindustan and the development of Brahmanism, the attitude towards women changed, and their dependence on men increased. The article analyses the main postul

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Harishchandra, Mishra. "Caste and Emerging New Social Classes: A View from Fieldwork." International Journal of Multidisciplinary Research Transactions 4, no. 9 (2022): 1–9. https://doi.org/10.5281/zenodo.7075910.

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<em>This paper as entitled “Caste and Emerging New Social Classes” talks about the factors and processes that force to work on the changing dynamics of caste to class formation in Indian rural society. In this research paper I have dealt with the overlapping congruence between caste and class in the terms of occupational shift, access to housing pattern, access to agricultural resources, access to education, and access to skills and professions among Dalits.  The discourse on caste and class gain momentum in post independent Indian society. This is a dichotomous debate on the

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Kumar, Dr Brijesh. "Doings of Caste: An Analysis of Inter-Caste Violence among Dalits in Bama’s Novel, Vanmam: Vendetta." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 158–62. http://dx.doi.org/10.22161/ijels.72.20.

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Caste carries a sort of symbolic value. For those who are at the top in the hierarchical Indian caste system have positive symbolic value of caste and those who remain in the bottom have negative value of it. It is so infectious that everyone in this system wants to assert his supremacy over the next one and this hierarchy goes on till the lowest of the low. Dalits are no exception to this rule. Dalits as a community has been victims of caste-based atrocities since the inception of caste-system but they do not hesitate to apply the same sort of caste rules among themselves. Having been beguile

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Singh, Pushpendra, and Falguni Pattanaik. "Unequal Reward for Equal Work? Understanding Women’s Work and Wage Discrimination in India Through the Meniscus of Social Hierarchy." Contemporary Voice of Dalit 12, no. 1 (2020): 19–36. http://dx.doi.org/10.1177/2455328x19898448.

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The Indian society is one of the most unequal societies of the world and divided into different social hierarchies of caste, class, religion, etc. Caste is a determinant of power, economic inequality, poverty and discrimination in contemporary India. When it comes to women, they face the dual burden of discrimination, first gender based and, second, caste based. The practice of discrimination persists between Dalit/tribal and upper-class women, but still, Dalit women are trying to come out of this unequal treatment. Hence, this study investigates the magnitude of discrimination among women wor

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Kafle, Dol Raj. "A Historical Analysis of the Caste System: Origins and Evolution." HISAN: Journal of History Association of Nepal 10, no. 1 (2024): 10–17. https://doi.org/10.3126/hisan.v10i1.74822.

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This study provides a comprehensive historical analysis of the caste system, focusing on its origins, evolution, and global impact. Originating from ancient Indian society, the caste system initially arose from the division of labour, categorizing people into groups based on occupation and birth. Over time, the system became more complex, influenced by social, economic, and political factors, and spread across South Asia, impacting neighboring regions like Nepal. Although much research has been conducted on the caste system, significant gaps remain, particularly regarding its early development

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Paul, Vinil Baby. "‘Onesimus to Philemon’: Runaway Slaves and Religious Conversion in Colonial ‘Kerala’, India, 1816–1855." International Journal of Asian Christianity 4, no. 1 (2021): 50–71. http://dx.doi.org/10.1163/25424246-04010004.

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Abstract Several theories emerged, based on the Christian conversion of lower caste communities in colonial India. The social and economic aspects predominate the study of religious conversion among the lower castes in Kerala. Most of these studies only explored the lower caste conversion after the legal abolition of slavery in Kerala (1855). The existing literature followed the mass movement phenomena. These studies ignore the slave lifeworld and conversion history before the abolition period, and they argued, through religious conversion, the former slave castes began breaking social and cas

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Peter, Pesala, and I. Maruthi. "Cultural Capabilities of Dalit Households: Selected Villages in Karnataka." Contemporary Voice of Dalit 11, no. 1 (2019): 62–74. http://dx.doi.org/10.1177/2455328x18821454.

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Culture is a way of life, it differs across caste and country. Rural/urban people practise different kinds of culture in India. The ways of wearing dress, speaking language, worshiping god, having faith, eating different kinds of food items, all comes under cultural practices. Cultural practices vary from group to group and from place to place. Karnataka is purposively selected as the study area. The study is based on an interdisciplinary approach in order to understand the persisting cultural capabilities of the Dalit community in Karnataka villages. Sample respondents were selected by using

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Mondal, Sahin Reja. "Towards the Signifying Buffalo: A Deconstructive Study of Casteism through the Dalit Lens in Bhimayana: Experiences of Untouchability." Praxis International Journal of Social Science and Literature 6, no. 8 (2023): 115–21. http://dx.doi.org/10.51879/pijssl/060813.

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From ancient times, Varna System (Caste System) is a pernicious feature of the Indian society in which a group of economically, socially and culturally low-graded people have been oppressed, suppressed and exploited in the Brahminical society. Casteism is an internalised hegemonic power structure that determines the sense of belonging, recognition and identity of the underprivileged and marginalised community of people in the caste-based identity politics of Indian society. It makes them feel that they are metaphorically imagined to be the signifying buffalo in the signification of the cow wor

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Bhagat, Ms Rajni. "Caste Discrimination and Social Change in India." Journal of Social Responsibility,Tourism and Hospitality, no. 21 (January 7, 2022): 1–6. http://dx.doi.org/10.55529/21.1.6.

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The origin and traces of the caste system and discrimination on its basis can be traced back to the ancient period of India. Social changes have taken place to a great extent due to the practice of caste discrimination in India. We find roots of caste and racial system with the arrival of Aryans in India. The society got divided into two segments, i.e., Dasayas and Dasuyas, i.e., original inhabitants and the Aryans. During the Vedic period we find the existence of caste system reflected in the Varna system, i.e., Brahmins,Kshatriya, Vaishyas and Sudras. It was based on the type of profession o

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Bhagat, Ms Rajni. "Caste Discrimination and Social Change in India." Journal of Social Responsibility,Tourism and Hospitality, no. 21 (January 7, 2022): 1–6. http://dx.doi.org/10.55529/jsrth.21.01.6.

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The origin and traces of the caste system and discrimination on its basis can be traced back to the ancient period of India. Social changes have taken place to a great extent due to the practice of caste discrimination in India. We find roots of caste and racial system with the arrival of Aryans in India. The society got divided into two segments, i.e., Dasayas and Dasuyas, i.e., original inhabitants and the Aryans. During the Vedic period we find the existence of caste system reflected in the Varna system, i.e., Brahmins,Kshatriya, Vaishyas and Sudras. It was based on the type of profession o

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Prasad, Devi, and Anand Akundy. "Assessing Issues of Caste and Selfhood in Rural Society: Some Reflections." Social Change 51, no. 4 (2021): 554–65. http://dx.doi.org/10.1177/00490857211040649.

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Based on a field study of Tandawa village located in east Uttar Pradesh, the article examines the pattern of caste cohesion in a rural society and studies how divisions and hierarchy still surface and remain a reality. This ethnographic study shows that though many socio-cultural traditions are practiced in northern India, some are undergoing subtle changes. The younger generation, especially its leaders, the yuva neta, have been taking initiatives over the last two decades to bring about a change in thinking. This study examines these new changes and challenges, and also tries to explore how

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Binadi, Chet Raj. "Denial of Dalit Agency in V.S. Pamar's "Bap Nu Barmu"." Contemporary Research: An Interdisciplinary Academic Journal 3, no. 1 (2019): 2–6. http://dx.doi.org/10.3126/craiaj.v3i1.27483.

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This paper attempts to study the denial of Dalit agency in "Bap Nu Barmu", a short story by V.S. Parmar where the major character Amrut's condition is portrayed highly sympathetic and devoid of true agency in the society ordained in the theolological structure of caste based hierarchy. He belongs to Dalit community and is structured by fragmented self in the social spectrum based on the hierarchical schematization. He cannot develop emancipatory mode of thinking though he is a university degree holder; and remains crushed under the obligations of social tradition, remains muted, devoid of agen

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Dugar, Subhasish, and Haimanti Bhattacharya. "Can Concerns for Social Status Mitigate the ‘Lemons Problem’? Experimental Evidence from the Indian Caste Hierarchy." Journal of South Asian Development 14, no. 2 (2019): 151–79. http://dx.doi.org/10.1177/0973174119850952.

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We conducted a lab-in-the-field experiment to analyse if and how information about an individual’s social status influences efficient choices in a two-party hidden information game in which trust and trustworthiness play a central role. Recruitment of subjects from three status groups based on the Indian caste system allows us to distinguish between identity-based and status-based preferences. We find that all status groups exhibit strong in-group favouritism which fosters efficiency. The decisions of subjects from the two lower-status groups align well with identity-based preferences as they

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Nisargapriya T S. "Awareness level towards the Rights among Scheduled Caste in Tumkur District." Legal Research Development: An International Refereed e-Journal 2, no. I (2017): 103–11. http://dx.doi.org/10.53724/lrd/v2n1.10.

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Indian society is stratified based on the caste system that classified people by their occupation and status. “Each caste had a specific place in the hierarchy of social status. Inclusive growth assumes that all social groups have equal access to the services provided by the state and equal opportunity for upward economic and social mobility without any discrimination against any particular section of Indian Society. Indian constitution made provision to inclusion of all the weaker sections. The present study is aimed at find out the awareness level towards the constitutional provisions and th

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Ray, Panchali. "Nursing in Kolkata: Everyday Politics of Labour, Power and Subjectivities." South Asia Research 40, no. 1 (2020): 40–57. http://dx.doi.org/10.1177/0262728019894117.

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Research on ‘care work’ tends to focus on relations between gender and ‘care’ at the cost of obfuscating caste and class markings that devalue such labour. This article argues that the service work of the contemporary nursing profession, as observed in Kolkata, continues to be devalued, not because it is care work but because it is linked to low-caste/out-caste women who have historically provided nursing care. To counter such stigma, nursing has witnessed a splintering along the lines of ‘prestigious’ and ‘dirty’ work. This cleavage, based on historically and socially produced structural ineq

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