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1
Pollitt, David. "Toyota falls foul of caste system." Human Resource Management International Digest 22, no. 7 (October 13, 2014): 5–7. http://dx.doi.org/10.1108/hrmid-10-2014-0132.
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Purpose – The paper aims to analyze the cross-cultural reasons underlying the extreme industrial unrest experienced during the first seven years of Toyota’s operations in India. Design/methodology/approach – It draws on information obtained from 30 personal interviews, field notes, observations and Internet media sources. Findings – It reports how Toyotism shares three common features with Brahminism – renunciation, performance and perfection – and how antipathy toward the manner in which these features were implemented in India caused significant resistance among the production workforce. Practical implications – It suggests that management seeking to implement lean manufacturing in India should concentrate on minimizing the antipathy by production workers. Social implications – It helps to show how employee relations, unrest and antagonism toward lean-manufacturing practices are closely related to cross-cultural issues prevalent in host countries. Originality/value – It considers that the concept of Brahmanism in Indian employee relations is under-researched in comparison with other aspects of Indian culture, and antipathy toward the concept as a source of resistance to the implementation of lean systems needs to be better understood.
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Kumar, Sanjay. "India rules against caste-system bias." Lancet 354, no. 9179 (August 1999): 659. http://dx.doi.org/10.1016/s0140-6736(05)77647-9.
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Singh, Mayengbam Nandakishwor. "Revisiting Caste in the Philosophy of Swami Vivekananda." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 1–9. http://dx.doi.org/10.1177/2455328x17744628.
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Caste still continues to be the most intriguing, yet fascinating, phenomenon which has not ceased to fascinate hordes of thinkers and intellectuals. Scholarships, amidst all those that abhor caste, appear to be overwhelming in the contemporary discourses. In the light of some theories which profess deep abomination against the caste system in India, Vivekananda’s own elucidation on caste no longer necessitates to be placed into oblivion, even if most of the literatures on caste today appear not to take cognizance of it. Swami Vivekananda’s interpretation of caste presents itself as a powerful defence of the caste system in India. Vivekananda does not bluntly promote the goodness of caste, for Vivekananda’s defence of caste is precisely located on certain philosophical underpinnings which are largely bolstered by the historical trajectory of India related to caste. While reflecting on the brighter side of caste system, Vivekananda unravels the unique cultural and historical narratives of India. This article seeks to examine Vivekananda’s own viewpoints on the question of caste in India, both in its original pristine form and in its modern caste practices. It further attempts to explore how far Vivekananda’s statement on the inherent merits of caste system clashes with some of the rival theories.
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Ashalatha. P, Ashalatha P. "Caste System in India and Racial Discrimination in the United States." Indian Journal of Applied Research 3, no. 3 (October 1, 2011): 343–44. http://dx.doi.org/10.15373/2249555x/mar2013/116.
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Churiyana, Priya Bharti. "A Review of the Similarities and Differences in the Perspectives on Caste Adopted by Louis Dumont and B.R. Ambedkar." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 6, no. 2 (March 3, 2017): 260. http://dx.doi.org/10.21013/jmss.v6.n2.p9.
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<p><em>Dumont's perspective on caste system was primarily concerned with the ideology of the caste system. His understanding of caste lays emphasis on attributes of caste that is why his approach is called attributional approach to the caste system. For him caste is set of relationships of economic, political and kinship systems, sustained by certain values which are mostly religious in nature. Hierarchy in modern western sense has been replaced by the term social stratification which itself proves to be hindrance in the understanding of the peculiarities of caste system in India. Caste is not a form of social stratification, the ideology of caste system is directly contradicted to egalitarian theory of west. Dumont argues that if caste is a social stratification than caste and social class are phenomena of same nature, (2) that hierarchy is incomprehensible, (3) that in the Indian system the separation and the interdependence of groups are subordinated to this sort of obscure or shamefaced hierarchy (hierarchy itself is shame faced) caste is a limiting case of social class in modern sense of the term.</em></p>
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Dayanandan, Ajit, Han Donker, John Nofsinger, and Rashmi Prasad. "Caste Primacy of Auditor Choice and Independence." International Journal of Accounting 55, no. 04 (October 30, 2020): 2050017. http://dx.doi.org/10.1142/s1094406020500171.
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We examine the caste affiliation of the auditor selected by the corporate boards of directors of Indian firms. The history of the caste system in India is one of discrimination and inequity. The constitutionally mandated quota system in the public sector has shown improvements, but has not trickled into private sector leadership. We find that nearly 96% of Indian corporate boards are dominated by a single caste. The auditing firms are also dominated by the forward castes. Lastly, we find that when boards are dominated by one caste, they select an auditing firm that is also affiliated with that same caste. We examine the board and auditor relationship because they both play an important monitoring role in corporate governance. However, auditor effectiveness can be undermined when there is a lack of independence between them and the firm. The existence of a strong shared social network like caste affiliation compromises that independence.
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Jodhka, Surinder S. "Ascriptive hierarchies: Caste and its reproduction in contemporary India." Current Sociology 64, no. 2 (December 4, 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 is based on an assumption of Indian exceptionalism. Such an orientalist view of caste also denies the possibility of deploying the framework of caste for understanding caste-like ascriptive hierarchies that exist in many other (if not all) societies. Some of the recent theorizations of caste could perhaps provide useful conceptual tools for developing a comparative understanding of social inequalities.
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Sana, Arunoday. "THE CASTE SYSTEM IN INDIA AND ITS CONSEQUENCES." International Journal of Sociology and Social Policy 13, no. 3/4 (March 1993): 1–76. http://dx.doi.org/10.1108/eb013170.
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Narzary, Pralip Kumar, and Laishram Ladusingh. "Discovering the Saga of Inter-caste Marriage in India." Journal of Asian and African Studies 54, no. 4 (March 7, 2019): 588–99. http://dx.doi.org/10.1177/0021909619829896.
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In India marrying across the caste kindles strong community resentment, leading to the extent of honor killing, yet few couples dare to defy this stringent social norm. Analysis of large-scale survey (India Human Development Survey 2011–12) data exhibits an inconsequential rise in this social incongruity since 1951 to attain 4.5% in 2012. It is most prevalent in the northeastern region (11.6%), but least prevalent in caste-ridden central India (1.8%). Multi-variate statistics exhibit that if women are allowed to choose their life-partner, caste takes a rear-seat in marriage contemplation. It is quite prominent among the women who selected the husband by themselves and knew the husband at least one year before the marriage. Contrary to general notion, education is not able to promote inter-caste marriage. Odds of inter-caste marriage taking place in Dalit (lowest social standing) households is much lesser than the higher caste. Resilient targeted efforts are necessary to promote inter-caste marriage, which may loosen the noose of the caste system in India.
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Sandhu, Tanroop. "Interwar India through Bhimrao Ambedkar’s Eyes." Canadian Journal of History 56, no. 1 (April 2021): 45–69. http://dx.doi.org/10.3138/cjh-56-1-2020-0062.
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This article is an analysis of the political thought of Bhimrao Ambedkar, anti-caste activist, author of the Indian constitution and first law minister of independent India. His personal writings are analyzed, and the origins of his ideas are situated within larger contexts- both national and international. He was representative of the increased radicalism of the Indian nationalist movement in the 1920s and 30s, but he stood apart from the mainstream of the movement on key issues. Above all, the most formative influence on his political philosophy was the fact that his experience of interwar India was mediated through his position at the lower rungs of the caste hierarchy. He brought his unique perspective to bear on some of the most pressing topics that radical nationalists were debating in the interwar period: communism and political economy, defining nationhood, and the caste system. A discussion of Ambedkar’s views on these three key subjects forms the analytical basis of this article, with an eye towards the continued relevance of his thought.
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Vaid, Divya. "The Caste-Class Association in India." Asian Survey 52, no. 2 (March 2012): 395–422. http://dx.doi.org/10.1525/as.2012.52.2.395.
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Abstract This paper empirically analyzes the association between caste and class in India. I find a tentative congruence between castes and classes at the extremes of the caste system and a slight weakening in this association over time. Although Scheduled Castes have low upward mobility, higher castes are not entirely protected from downward mobility.
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Mitra, Subrata K. "Caste, Democracy and the Politics of Community Formation in India." Sociological Review 41, no. 1_suppl (May 1993): 49–71. http://dx.doi.org/10.1111/j.1467-954x.1993.tb03400.x.
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This chapter examines debates about the survival of caste in India today. It argues that caste is an institution which has both ‘traditional’ and ‘modern’ aspects, both ‘primordial’ and instrumental dimensions as, indeed, it probably always had. Mitra rejects the view of modernisation theorists, and of secular Indian intellectuals, who consider that caste is just a hangover from a discredited past. Arguing in favour of an instrumentalist, rather than essentialist, view of caste, he suggests that castes may have a useful role in the formation of identity and, as such, may help in the formation of the nation and state. Castes are resources that actors use to promote their own interests. Caste consciousness destroys those very aspects of the caste system which the essentialist view presented as immutable. The continuation of an essentialist perception of caste serves only to drive a wedge between the state and society. It gives rise to the stigma which prevents the law, bureaucracy and media from doing those things that would help transform castes into social organisations available for the creation of a plural and multi-cultural nation. Mitra develops his argument by focusing on three empirical areas: competitive politics, positive discrimination and the market economy.
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van der Veer, Peter. "‘God must be Liberated!’ A Hindu Liberation Movement in Ayodhya." Modern Asian Studies 21, no. 2 (April 1987): 283–301. http://dx.doi.org/10.1017/s0026749x00013810.
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There seem to be at least two elusive concepts in the sociology of India: caste and communalism. On caste Eric Wolf makes the point eloquently: ‘The literature on the topic is labyrinthine, and the reader is not always sure there is light at the end of the tunnel’ (1982: 397). The sociological perspective on caste seems to be obscured by a great deal of confusion about the place of religious values and sentiments in Hindu society. According to Louis Dumont (1970: 6, 7), the primary object of the sociology of India should be a system of ideas and the approach that of a sociology of values. Since the religious ideology, on which the caste system is based in his view, seems to have been fixed already in the classical period of Indian civilization, caste becomes a static, a-historical phenomenon in Dumont's writing and in much of the debate originating from it (cf. Van der Veer 1985). The same may easily happen with that other most elusive concept of the sociology of India, communalism. Again Dumont can be our misleading guide here. He argues that ‘communalism is the affirmation of the religious community as a political group’ (1970: 90). In terms of their religious values and norms there is a lasting social heterogeneity of the Hindu and Muslim communities (95–8). This argument amounts to a ‘two-nation’ theory, based upon an a-historical sociology of values.
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Selvin, Raj Gnana. "Caste system, Dalitization and its implications in contemporary India." International Journal of Sociology and Anthropology 10, no. 7 (October 31, 2018): 65–71. http://dx.doi.org/10.5897/ijsa2017.0713.
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Shekhar Upadhyay, Dr Indu, and Dr Veena Upadhyay. "Changes in The Nature of social and cultural values; (District Sultanpur,U.P.) INDIA." American Research Journal of Humanities and Social Sciences 7, no. 1 (May 22, 2021): 1–4. http://dx.doi.org/10.21694/2378-7031.21009.
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Caste system is most important for Indian society. The castes found in Sultanpur district are determined on the basis of lineage and karma. The caste system is an important institution of Indian society. It is found not only in Hindu society, but also in Muslim and Christian societies. Intercaste marriage is also slowly becoming prevalent in the society. The caste system provides the basis for various work in the village or local village groups, which is necessary for social life.
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MOSSE, DAVID. "The Modernity of Caste and the Market Economy." Modern Asian Studies 54, no. 4 (October 30, 2019): 1225–71. http://dx.doi.org/10.1017/s0026749x19000039.
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AbstractWhat place does the caste system have in modern India with its globally integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public-policy ‘enclosure’ of caste in the non-modern realm of religion and ‘caste politics’, while aligning modernity to the caste-erasing market economy. Village-level fieldwork in South India finds a parallel public narrative of caste either as ritual rank eroded by market relations or as identity politics deflected from everyday economic life. But, locally and nationally, the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures, and evasions in post-liberalization India suggest the need to rethink the modernity of caste beyond orientalist and post-colonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.
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Berg, Dag-Erik. "Foregrounding contingency in caste-based dominance." Philosophy & Social Criticism 44, no. 8 (February 18, 2018): 843–64. http://dx.doi.org/10.1177/0191453717744007.
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This paper focuses on how revolts against caste-based oppression in India have been made invisible due to conceptual legacies in European social and political theory. Weber’s and Arendt’s conceptualization of Pariah agency is a case in point. Arendt’s main understanding of Pariah agency is individualized and inadequate to study freedom struggles among untouchable castes. This article argues that one not only needs to move away from analyzing individual to collective action, but it is also crucial to foreground how collective mobilization among excluded groups has focused on contingencies that embed a system of domination. Dr. Bhimrao Ambedkar’s critique of caste-based domination in India is noteworthy in this regard; he foregrounds how the distinction between “Touchables” and “Untouchables” in the caste system is both embedded and contingent. Focusing on untouchability in India, Ambedkar offers insights into hegemonic analyses of social exclusion, human rights articulations before the Universal Declaration of Human Rights, and add value to current debates in post-foundational thought and transnational analysis.
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Narayan, Hriday. "Census Operations and Legalization of Caste System in Colonial India." International Journal of Foreign Studies 9, no. 2 (December 31, 2016): 93. http://dx.doi.org/10.18327/ijfs.2016.12.9.93.
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Singh, Chandra Lekha. "Annie Besant’s Defence of Indian Caste System: A Critique." History and Sociology of South Asia 13, no. 1 (December 19, 2018): 1–18. http://dx.doi.org/10.1177/2230807518816579.
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Caste system has remained an integral part of the Hindu social order. It has served to provide the uniqueness and the complexity to the latter. During colonial period as well as in the postcolonial period, it has been the most sought after issue. The colonial encounter added a new narrative to this system, as has been argued by the scholars such as Nicholas Dirks. However, apart from colonial officials, the non-official leaders of the ruling country also played an important role in the making of the present-day construct of the caste system. Annie Besant was one such leader, who came to India in 1893 as a leader of the Theosophical Society. She endorsed and extolled the caste system of the land as the best social structure this world has ever had. In this article, I attempt to throw light on Besant’s reading of the caste system and her role in strengthening the roots of this system.
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Kapoor, Shivani. "Cast(e) in Disgust: Is an Empathic Reading of Caste Possible?" Emotions: History, Culture, Society 2, no. 2 (November 15, 2018): 256–73. http://dx.doi.org/10.1163/2208522x-02010022.
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AbstractThis essay examines the question of empathy within the discourses of caste in India and argues that the presence of this deeply hierarchical system, which is premised on the idea of disgust, does not allow for the production of empathy or empathic political spaces. Locating itself in a particular case of caste violence and its counter discourse in the Una District of the state of Gujarat in western India, this essay examines the affectual politics of the presence of the animal and the animal-like in caste publics and the consequences that it has for the question of empathy.
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Deshpande, Ashwini. "How India’s Caste Inequality Has Persisted—and Deepened in the Pandemic." Current History 120, no. 825 (April 1, 2021): 127–32. http://dx.doi.org/10.1525/curh.2021.120.825.127.
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The economic impact of COVID-19 has been much harder on those at the bottom of the caste ladder in India, reflecting the persistence of a system of social stigmatization that many Indians believe is a thing of the past. Untouchability has been outlawed since 1947, and an affirmative action program has lowered some barriers for stigmatized caste groups. But during the pandemic, members of lower castes suffered heavier job losses due to their higher representation in precarious daily wage jobs and their lower levels of education. Lower caste families are less able to help their children with remote learning, which threatens to worsen labor market inequality in India. But Dalits, at the bottom of the caste ladder, have recently.
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Upadhya, Carol. "Recasting Land: Agrarian Urbanism in Amaravati." Urbanisation 6, no. 1 (May 2021): 82–103. http://dx.doi.org/10.1177/24557471211018304.
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The article explores how the unfolding of the Amaravati project in Andhra Pradesh, India, was shaped by the region’s caste-based agrarian social and political formation. It shows how caste structures not only access to land, resources and power, but also the agrarian land transition in the context of a ‘new city’ project. In particular, caste structured the process of land pooling as well as the land market due to the historical embedding of caste in the land governance system. The article outlines two major ways in which caste inequalities and tensions were reproduced and sharpened—the rapid dispossession of Dalits by the unleashing of a speculative land market, and their marginalisation in the land pooling process. These processes are attributed to the institutionalisation of caste within the land revenue bureaucracy and the entrenchment of caste power and ideology within and beyond the state in the Coastal Andhra region, leading to a caste-based ‘land grab’. In response, Dalits mounted opposition to their marginalisation by framing unequal compensation for assigned lands and the alienation of assigned lands as manifestations of caste oppression. The eruption of caste struggles around land in what was supposed to become India’s first ‘fully planned’ city illustrates a key dimension of ‘agrarian urbanisation’ in contemporary India.
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Ayub, Sheikh J., and Asif R. Raina. "Status of Woman in Ancient India: A Comparative Study of North Indian Society and Kashmir." Journal of South Asian Studies 6, no. 3 (October 23, 2018): 159–64. http://dx.doi.org/10.33687/jsas.006.03.2544.
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There is no doubt in saying that ancient Indian society was predominantly patriarchal in nature. The woman lived in an awful state and was lumped with shudras. The most inhuman practice was that of Sati which had gained social acceptance across the length and breadth of the society. But unlike the ancient Indian society, the society of Kashmir was almost free from all these elements which all time remained the core issues of Indian society. Sati system in India continued till British rule while as one finds just some literary references regarding sati in Kashmir. Even both the societies were religiously Hindu, both were ruled by Hindu dynasties and most importantly both were patriarchal in nature but both societies experienced different cultures. We argue that neither patriarchy nor religion can fully explain the subjugation of women. For instance, a woman in Kashmir enjoyed most of the social, political and economic rights than their counterparts in ancient India. Secondly, we argue that the caste system was not that rigid in Kashmir as it was in ancient India; hence caste mobilization was a usual affair in Kashmir and not in India. Thirdly, that the composite culture of Kashmir called Kashmiriyat has always been more inclusive, more accommodative than religious cultures. That is where a large difference is created between the two societies.
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Sundiata, Ibrahim K. "Caste, The Origins of Our Discontents: A Historical Reflection On Two Cultures." CASTE / A Global Journal on Social Exclusion 2, no. 1 (May 16, 2021): 17–29. http://dx.doi.org/10.26812/caste.v2i1.308.
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In 2020 Isabel Wilkerson, Pulitzer prize-winning journalist, published Caste, The Origins of Our Discontents. An African American, she used the age-old hierarchy of India to hold up a light to the hierarchical ‘racial’ orders in the United States (Nazi Germany was included as a third case). Ever since the 1940s debate has raged over whether such a comparison is apt. In the United States, more than almost any other group, African Americans are in-marrying, residentially segregated, poor, linked to past forced labor, and stigmatized because of it. One argument put forward against comparison was that the Indian Dalits (the former ‘untouchables’) were inured to a system that was millennia old. However, slaves on Southern plantations were often described as being as humble and compliant as any Dalit. White slaveholders often thought of the India caste model. However, the very brevity of the full-fledged Cotton Kingdom (1820–1860) militated against the coalescence of a fully formed national caste consensus. The United States, unlike most places on the globe, had a constitutional armature in which, following the Civil War, former bonds people could go from being property to voters de jure. In both societies the carapace of caste is now being cracked open, but this leaves open the question of whether we should reform caste or abolish it.
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Rejimon, P. M., and R. Smitha. "Model Residential School Education to Scheduled Caste Pupils in Kerala." Shanlax International Journal of Economics 9, no. 2 (March 1, 2021): 31–36. http://dx.doi.org/10.34293/economics.v9i2.3599.
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There are about forty lakh scheduled caste people in Kerala. Most of them are poor and daily wage workers. The socio-economic backwardness of scheduled caste people is a historically determined outcome of a caste system in India. Education is the only way for them to get out of this historical whirlwind of economic deprivation, denial of rights and social exclusion. The Government of India passed The Right to Education Act in 2010 and it ensures “free and compulsory education” for all children aged 6 to 14. The government of Kerala has introduced many innovative programs to provide education for scheduled caste pupils in the state. “Model Residential School” owned and managed by the Scheduled Caste Development Department of The Government of Kerala, is one of such successful initiatives. Model Residential Schools take special care to cater to the educational needs of the underprivileged children and help them to attain quality education. In this article, the investigators explore the role played by the model residential schools in the educational development of scheduled caste pupils in Kerala and particularly in solving the burning issue of a high rate of dropouts among scheduled caste pupils.
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Roopnarine, Lomarsh. "The Repatriation, Readjustment, and second-term migration of Ex-Indentured Indian Laborers from British Guiana and Trinidad to India, 1838-1955." New West Indian Guide / Nieuwe West-Indische Gids 83, no. 1-2 (January 1, 2009): 71–97. http://dx.doi.org/10.1163/13822373-90002459.
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This article examines the readjustment and remigration of ex-indentured Indian laborers from India to the Caribbean. The author shows that there was a small but steady influx of ex-indentured Indian laborers or second-term Indian migrants to the Caribbean. The central question is why ex-indentured Indians returned to the Caribbean to again work under an abusive indenture system? The author contends that desperate conditions along with the restrictive caste structure in India as well their Caribbean experience forced ex-indentured Indian laborers to re-indenture themselves for a second and even third time.
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S, REVATHY V. "Re-Appraising Taxation in Travancore and It's Caste Interference." GIS Business 14, no. 3 (June 20, 2019): 207–12. http://dx.doi.org/10.26643/gis.v14i3.4671.
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Travancore , one of the Princely States in British India and later became the Model State in British India carried a significant role in history when analysing its system of taxation. Tax is one of the chief means for acquiring revenue and wealth. In the modern sense, tax means an amount of money imposed by a government on its citizens to run a state or government. But the system of taxation in the Native States of Travancore had an unequal character or discriminatory character and which was bound up with the caste system. In the case of Travancore and its society, the so called caste system brings artificial boundaries in the society.[1]
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Prakash, Gyan. "Reproducing Inequality: Spirit Cults and Labor Relations in Colonial Eastern India." Modern Asian Studies 20, no. 2 (April 1986): 209–30. http://dx.doi.org/10.1017/s0026749x00000822.
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Understanding how unequal relations are reproduced over time is as significant as comprehending inequality itself. For unequal relations exist only in human practices that reproduce them. More than a play on words, the coupling of production with reproduction in recent anthropological studies highlights processes that provide the basis for production. The necessity of reconstructing practices that reproduce social relations is perhaps nowhere more neglected than in the study of South Asian history. When it comes to explaining how unequal relations between social groups were maintained, the caste system is the perennial favorite. This is particularly so where relations between landlords and landless laborers are concerned. Thus, even Jan Breman's sophisticated and rich study of dependent laborers in South Gujarat points to the jajmani system, the institutional form of caste relations in the agrarian context, as the basis for relations between laborers and landlords in the past. While his study illuminates how bonded labor relations can be understood in the light of the jajmani model, it fails to explain how these relations were reproduced. Are we to assume that the transactional norms of the caste system, once in place, simply drove laborers and landlords into actions that reproduced bondage?
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R. S, Medhe, and Archana Kujur. "A REVIEW ON DIVERSE ASPECTS OF SCHEDULE CASTES OF INDIA." JOURNAL OF SOCIAL SCIENCE RESEARCH 10, no. 1 (March 30, 2016): 2000–2002. http://dx.doi.org/10.24297/jssr.v10i1.4670.
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This paper giving review of diverse aspects of scheduled castes in India. A brief overview of the caste system and discusses the types of groups and their social, economic, political, educational and cultural aspects too. This paper try to show the variation between developments of various group of scheduled castes. Through this paper we can say that there is region wise and caste wise variation in the process of development. Religion conversion from Hindu to other is also important factor in the process of development of scheduled castes
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Yadav, Tanvi. "Witch Hunting: A Form of violence against Dalit Women in India." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 169–82. http://dx.doi.org/10.26812/caste.v1i2.203.
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The Caste system is a social reality in India, despite the Constitutional rights of equality, protection from discrimination, and the ban on untouchability, the discrimination against Dalit communities or Schedule Castes, still persists. Outside the caste and within the caste, Dalit women are placed at the very bottom in gender hierarchy, which caused double discrimination based on caste-and-gender, and violence against Dalit women. Declaring a Dalit woman as Witch, accuse her of witchcraft and persecute her as witch-hunting, is one of the most common weapons, in a patriarchal society of rural India, to maintain the suppression against Dalit women.
Grabbing property, political jealousy and personal conflicts, getting sexual benefits or settling the old scores have been found the most common reasons to declare a woman as a witch and most of the victims are notices as single, old or widow. Victims of witch-hunting face physical, economic and cultural violence from social exclusion to burning alive. This paper analyses the violence against Dalit women in the form of witch-hunting and the failures of legal mechanism and judicial institutions in eradicating the menace of witch-hunting.
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Matthew Athyal, Jesudas. "From Siddis to Dalits: Racial Prejudice in India, the Legacy of the Caste System." Numen 22, no. 1 (February 11, 2020): 81–96. http://dx.doi.org/10.34019/2236-6296.2019.v22.29603.
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The African nations and India have several common features, and both were the subjects of colonial exploitation and oppression for a long period. Yet, in recent decades, the thousands of African students in India have faced harassment and intimidation at the hands of the local public. Why is there so much hostility between the people of the two regions? What makes the African students and youth in India tick against the backdrop of xenophobia and socioeconomic deprivation? In attempting to answer these questions, this paper argues that the discrimination the African diaspora communities experience in India is rooted in India’s identity as a society built on the Hindu system of caste hierarchy. The paper further points out that the African indigenous religions and cultures, on arrival in India, blended with the local traditions in the process providing a spiritual and emotional anchor for the immigrants.
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Sinha, Chetan, and Mohit Kumar. "Conceal or Not? Management of Dehumanized Work Identity among Lower Caste Domestic Workers and Non-domestic Scavenging Workers." South Asian Journal of Human Resources Management 5, no. 2 (September 3, 2018): 173–93. http://dx.doi.org/10.1177/2322093718787097.
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The current study explored a social identity approach to understand the role of caste identity in the domestic labour market in India. Domestic and other non-domestic scavenging workers form an important human resource of the informal job market system. Earlier research in the context of these workers in India did not link with the critical social psychological viewpoints leading to macro-level interpretations only. Domestic work in India in itself is a low-status job having many psychological repercussions such as stigmatization and dehumanization. The focused group discussion is done with a group of domestic workers and non-domestic scavenging workers who are from lower caste background in order to understand the management of their dehumanized identity.
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FULLER, C. J. "Colonial Anthropology and the Decline of the Raj: Caste, Religion and Political Change in India in the Early Twentieth Century." Journal of the Royal Asiatic Society 26, no. 3 (September 15, 2015): 463–86. http://dx.doi.org/10.1017/s1356186315000486.
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AbstractIn the colonial anthropology of India developed in connection with the decennial censuses in the late nineteenth century, caste and religion were major topics of enquiry, although caste was particularly important. Official anthropologists, mostly members of the Indian Civil Service, reified castes and religious communities as separate ‘things’ to be counted and classified. In the 1911 and later censuses, less attention was paid to caste, but three officials – E. A. Gait, E. A. H. Blunt and L. S. S. O'Malley – made significant progress in understanding the caste system by recognising and partly overcoming the problems of reification. In this period, however, there was less progress in understanding popular religion. The Morley-Minto reforms established separate Muslim electorates in 1909; communal representation was extended in 1921 by the Montagu-Chelmsford reforms and again by the 1935 Government of India Act, which also introduced reservations for the Untouchable Scheduled Castes. Gait and Blunt were involved in the Montagu-Chelmsford debates, and Blunt in those preceding the 1935 Act. In the twentieth century, the imperial government's most serious problems were the nationalist movement, mainly supported by the middle class, and religious communalism. But there were no ethnographic data on the middle class, while the data on popular religion showed that Hindus and Muslims generally did not belong to separate communities; anthropological enquiry also failed to identify the Untouchable castes satisfactorily. Thus, official anthropology became increasingly irrelevant to policy making and could no longer strengthen the colonial state.
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NAIR, MALAVIKA. "Caste as self-regulatory club: evidence from a private banking system in nineteenth century India." Journal of Institutional Economics 12, no. 3 (December 28, 2015): 677–98. http://dx.doi.org/10.1017/s1744137415000466.
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AbstractThe Chettiar banking system evolved and functioned in the absence of a government sponsored central bank in 19th-century India. I find that the underlying common social institution of caste was crucial for the workings of the banking system and effectively acted as a club. Exclusion was achieved by restricting membership by birth and the practice of endogamy. These mechanisms created the necessary incentives to provide meaningful rules as well as their enforcement. I describe and analyze the privately provided self-regulatory mechanisms of clearinghouses, inter-bank lending and information sharing. The Chettiar banking system thus adds to existing instances of self-regulated banking as well as points to the economic underpinnings of caste as an institution.
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Ramachandrappa, S., P. Ravi Kumar, and G. C. Vinodh Kumar. "Role of Information and Communication Technology (ICT) in Higher Education of SC/ST." International Journal of Social Sciences and Management 2, no. 4 (October 25, 2015): 304–7. http://dx.doi.org/10.3126/ijssm.v2i4.13621.
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Globalization process has affected many aspects of human life. Education in general and higher education in particular is no exception to it. Globalization gathered momentum in higher education in the second half of 1990. Education as a service industry is a part of globalization process becoming commodity in the third world (TW) countries like India. Universities and higher education system in India and Asia have become the agents of both internationalization and globalization. Indian society which is historically characterized by high degree of social stratification and institutional in equally governed by caste system where a huge section of SC/STs population stand at the bottom of caste hierarchy and denied equal rights in education. The objective of this paper is to find out the role of Information Communication and Technology (ICT) in promoting higher education among SC/STs and also to find out whether SC/STs are able to transform themselves to fit into the current education system and are they able to place themselves in this new knowledge economy which is the result of globalization and Information communication and Technology development in India. The findings show that SC/STs still remain discriminated in education and there are major constraints for them in taking up higher education.Int. J. Soc. Sci. Manage. Vol-2, issue-4: 304-307
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Raut, Santosh I. "Liberating India: Contextualising Nationalism, Democracy and Dr Ambedkar." Journal of Social Inclusion Studies 5, no. 2 (December 2019): 172–92. http://dx.doi.org/10.1177/2394481119900065.
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Dr B. R. Ambedkar (1891–1956) is the principal architect of the Indian constitution and one of the most visionary leaders of India. He remains to this day a symbol of humanity. He is the father of Indian Democracy and a nation builder who shaped modern India. But his notion of nationalism and democracy envisioning an egalitarian society has rarely received adequate academic attention. His views on religion, how it affects socio-political behaviour, and what needs to be done to build an egalitarian society are unique. Such reflections in terms of nationalism and freedom of the people are of great significance in contemporary time in India and the world in general. This article attempts to analyse Ambedkar’s vision of nation and democracy. It also seeks to study how caste system is the major barrier to creating a true nation and a harmonious society. What role does religion play in society and politics? Can socio-spiritual values inspire to break down the barriers of caste differences to form an egalitarian society? History bears witness to instances where great minds empowered with deep contemplation on meeting with the suffering of the people (which in itself is both a prerequisite and an inseparable element of social reform and liberation), resulting in radical shifts in perception. Ambedkar is one such genius whose compassionate engagement and deep imagination envisioned the establishment of an ideal society based on non-discrimination and love.
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Sarkar, Asit Kanti, and Dr Dipendu Das. "Countering the Hegemony: A Study of Sharankumar Limbale’s The Outcaste." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 13. http://dx.doi.org/10.24113/ijellh.v7i11.10147.
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The ‘mainstream’ culture in India evolved around Savarna discourses nourished by the caste ideology. Caste ideologies were successfully manipulated to establish Brahminic hegemony and dalit voices were relegated as the ‘other’. Sharankumar Limbale’s autobiography The Outcaste critiques the hegemonic caste system that legitimizes exploitations of the Mahars of Maharashtra. It records the author’s assertion from an illegitimate child to an established writer with dalit consciousnesses. This article, in the light of Gramscian thoughts, focuses on Limblae’s registration of protest and projection of alternative socio-cultural life of the Mahars as dalit cultural strategy of resistance and subversion of the ‘mainstream’ culture.
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Mandavkar, Dr Pavan. "Indian Dalit Literature Quest for Identity to Social Equality." Humanities & Social Sciences Reviews 3, no. 2 (March 16, 2016): 42–48. http://dx.doi.org/10.18510/hssr.2015.321.
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India is one of the fastest growing countries in the world, yet, it is notorious for its rigid caste system. This paper examines the history of suppression, condition of the suppressed and origin of Dalit writings. It includes the study of movement and scope of Dalit literature. It is widely believed that all Dalit literary creations have their roots in the Ambedkarite thoughts. The paper also dissects the stark realities of Dalit and their commendable attempts to upraise socially. This literature shows dramatic accounts of socialpolitical experiences of Dalit community in the caste based society of India.It traces the conditions of the Indian social factors that surround the Dalits and their interactions with Dalits and non-Dalits. It explores how Dalit community struggled for equality and liberty. Due to strong Dalit movements as well as hammering on upper caste society through Dalit literature by writers and thinkers, and also by implementation of welfare schemes by Government, a positive approach toward equality is seen in social life of Dalit community nowadays. Discrimination on the basis of caste and gender are banned by law. This is a journey of oppressed from quest for identity to social equality through their literature.
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Barreto Xavier, Ângela. "Languages of Difference in the Early Modern Portuguese Empire. The Spread of “Caste” in the Indian World." Anuario Colombiano de Historia Social y de la Cultura 43, no. 2 (July 1, 2016): 89. http://dx.doi.org/10.15446/achsc.v43n2.59071.
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This essay discusses the circulation of the language of caste in the Indian world in the context of the Portuguese empire. Caste is an inevitable word in the moment of considering the Indian social system, as well as to compare it with European/Western societies. Since it was a word initially brought by the Portuguese to the Indian world, it is relevant to ask whether the Portuguese played an important role in its transformation into such a relevant social category. Six of the most important sixteenth-century narratives about the Portuguese presence in India, as well as treatises, letters, legal documents, vocabularies and dictionaries of the early-modern period will be under scrutiny in order to identify the variations of the word “casta”, its circulation in Estado da Índia, and beyond it. The analysis of these sources will also permit to understand how Portuguese colonial experience shaped the future meanings of “casta”, and therefore, the ways “casta” shaped Indian society (and not only).
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BASU, SUBHO. "The Dialectics of Resistance: Colonial Geography, Bengali Literati and the Racial Mapping of Indian Identity." Modern Asian Studies 44, no. 1 (November 6, 2009): 53–79. http://dx.doi.org/10.1017/s0026749x09990060.
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AbstractThrough a study of hitherto unexplored geography textbooks written in Bengali between 1845 and 1880, this paper traces the evolution of a geographic information system related to ethnicity, race, and space. This geographic information system impacted the mentality of emerging educated elites in colonial India who studied in the newly established colonial schools and played a critical role in developing and articulating ideas of the territorial nation-state and the rights of citizenship in India. The Bengali Hindu literati believed that the higher location of India in such a constructed hierarchy of civilizations could strengthen their claims to rights of citizenship and self-government. These nineteenth century geography textbooks asserted clearly that high caste Hindus constituted the core ethnicity of colonial Indian society and all others were resident outsiders. This knowledge system, rooted in geography/ethnicity/race/space, and related to the hierarchy of civilizations, informed the Bengali intelligentsia's notion of core ethnicity in the future nation-state in India with Hindu elites at its ethnic core.
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Mishra, Aswini Kumar, and Vedant Bhardwaj. "Welfare implications of segregation of social and religious groups in India: analyzing from wealth perspectives." International Journal of Social Economics 48, no. 3 (January 12, 2021): 492–512. http://dx.doi.org/10.1108/ijse-07-2020-0458.
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PurposeThis paper analyzes the welfare implications of the unequal distribution of wealth amongst the social and religious groups by studying the segregation of these groups across different occupations.Design/methodology/approachThe authors use measures suggested by Alonso-Villar and Río (2017) and del Río and Alonso-Villar (2018) to compute the well-being of social groups (based on caste system prevalent in the Indian subcontinent) and religious groups due to their segregation across different regions (urban and rural) and occupations and social welfare loss of the society due to the segregation. Here social groups comprise of ST: Scheduled Tribe, SC: Scheduled Caste, OBC: Other Backward Caste and Others: other remaining castes; while, religious groups comprise of followers of Hinduism, Islam, Christianity and other religious groups.FindingsThe result shows that SC and ST groups are worse; while, the “others” group is better off due to the segregation of social groups across both regions and occupation. Similarly, in the case of religious groups, the analysis reveals that followers of Christianity are better off due to the segregation across region and occupation. It further shows that followers of Hinduism are negatively impacted while followers of Islam and other religious groups were better off due to the segregation across the regions.Originality/valueVarious researchers have studied the wealth inequality and unequal distribution in India over the years but did not dive further into the welfare implications of segregation of social and religious groups from wealth perspectives in India.
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Bazaz, Rabiya Yaseen, and Mohammad Akram. "Exploring Gender and Caste Intersectionality among Muslims: A Sociological Study." Journal of Education Culture and Society 12, no. 2 (September 25, 2021): 190–210. http://dx.doi.org/10.15503/jecs2021.2.190.210.
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Aim Caste studies conducted among Muslims in India generally focus on establishing the existence of caste system among Muslims but they seldom talk about different types of oppression and inequalities faced byMuslim women.This empirical study exploreshow gender and caste identities and their mutual intersectionality impact education,occupation and income choices and actual attainments of Muslim women. Methods This study is part of a larger study conducted among Muslims of Kashmir in India.Primary datawas collected from 704 eligible respondents (Male=392, Female=312) using mixed methods. Three layers of ‘caste like’ and ‘caste’ groups existing in the research area are identified and gender situation within these groups are comparatively examined. Results Each of the ‘caste like’ and ‘caste’ groupshas patriarchal caste capital.Higher professions within the government and private services are largely acquired by upper caste male Muslims or other male and female Muslims having rich cultural and social capital. There is preponderance of lower caste male Muslims in low income self-employment but lower caste Muslim females seldom find say in family based business and compelled to join low paid private jobs. More than fifty percent educated Muslim females are unemployed. Conclusion Although patriarchy is the general rule here, not all women face discrimination and inequality in the same way. Upper caste Muslim women often witness so called benevolent restriction of choices whereas lower caste women are the most excluded and marginalised section of the society who face double discrimination due to patriarchy and interwoven caste positions which severely impacts their educational as well as employment choices and attainments.
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Kumar, Avanish, and Meerambika Mahapatro. "The cutting edge in the blunt space: an anthropological construct of auxiliary nurse midwives’ social world in the community." Healthcare in Low-resource Settings 1, no. 1 (April 9, 2013): 10. http://dx.doi.org/10.4081/hls.2013.e10.
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Auxiliary nurse midwives (ANMs) are the most peripheral health providers and manage the rural health sub-centre in a community. They mediate directly between the community and the health system for the management of Maternal and Child Health Programme in India. The purpose of this study was to find out the role of cultural factors, such as ANMs’ caste, age, marital status, being non-resident in the working village and other social factors regarding their acceptance in the community. The study is exploratory and qualitative. The area of study was a multi-caste remote village, Mavaibhachan, in Kanpur Dehat district of Uttar Pradesh, India. Data were collected through in-depth interviews and fieldwork notes taken during and immediately after the interviews with ANMs, and thematically analyzed. Our results show that if ANMs belong to a different caste group, do not live in the working village and are relatively younger, they are socially insecure and stressed and the community hardly accepts them. Despite direct interface with the community, their social status and lowest position in the health system is reflected in acceptability and recognition. The position of ANMs needs to be strengthened, within society and the health system. In order to make public health services effective and efficient the health system has to reduce stratification based on role and status.
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Barysheva, Ekaterina A. "The Formation of the Library System of India (19th - 20th centuries)." Bibliotekovedenie [Library and Information Science (Russia)] 1, no. 2 (April 28, 2016): 197–204. http://dx.doi.org/10.25281/0869-608x-2016-1-2-197-204.
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This article is devoted to the formation and development of system of public libraries in India and their place in the educational, social, cultural and informational space of the country. The formation of the library system in India occurred during the complex colonial and post-colonial periods of its history. It took place in the conditions of underdevelopment, the uneven social, political and cultural development of the regions, ethnolinguistic disunity, and mass illiteracy of the population, dominating in the society of caste, religious and gender prejudices. The article demonstrates that public libraries in India, beginning with their appearance in the first half of the 19th century, had a special mission. They were considered not only as repositories of books, but, first of all, as centers of education, aimed to spread the knowledge, fight with ignorance by introducing to the reading, to raise the cultural and intellectual level of Indian society, thereby contributing to its prosperity. The article describes the main stages and directions of state policy of India in the field of librarianship from the early nineteenth to the late twentieth century, recounts the history of the founding of the National library, emphasized the role of Raja Rammohan Roy Library Foundation. In separate section there is considered the contribution to the library and information science of S.R. Ranganathan, the outstanding leader of Indian culture.
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Nityanath, Dr Shrikant. "The Relationship Between Status And Happiness: Evidence From The Caste System in India." REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 45, no. 01 (April 30, 2020): 87–92. http://dx.doi.org/10.31995/rjpss.2020.v45i01.011.
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Lim, Hyung Baek. "The Traits of Overseas Emigration in India owing to Hinduism and Caste System." JOURNAL OF ASIAN STUDIES 20, no. 3 (August 31, 2017): 117–49. http://dx.doi.org/10.21740/jas.2017.08.20.3.117.
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Zerjal, Tatiana, Arpita Pandya, Kumarasamy Thangaraj, Edmund Y. S. Ling, Jennifer Kearley, Stefania Bertoneri, Silvia Paracchini, Lalji Singh, and Chris Tyler-Smith. "Y-chromosomal insights into the genetic impact of the caste system in India." Human Genetics 121, no. 1 (October 31, 2006): 137–44. http://dx.doi.org/10.1007/s00439-006-0282-2.
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Bidner, Chris, and Mukesh Eswaran. "A gender-based theory of the origin of the caste system of India." Journal of Development Economics 114 (May 2015): 142–58. http://dx.doi.org/10.1016/j.jdeveco.2014.12.006.
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Lunev, S. I. "SOCIAL PROTEST IN INDIA." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 198–207. http://dx.doi.org/10.24833/2071-8160-2015-4-43-198-207.
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Economic globalization creates unfavorable conditions for some countries and social groups while the situation in other countries and social is becoming worse. That is why social problems are on the rise worldwide. Thus, social protest became the major cause of the Arab spring is. Social wave overwhelmed Western Europe and the USA. The solution of social problems depends not on the political will of the elite, but on the activity of the population, as the ruling circles will not adopt a policy of self-restrictions and concessions to the majority without the hard push from the bottom. The peculiar feature of India is the general satisfaction of the society with the political system and economic situation. At the same time the protests against specific cases and events in the country mobilize hundreds of thousands of people, be it corruption scandals or violence against women. However, cultural- civilizational factors contribute to the non-violent character of almost all mass actions. Another distinctive feature of India is the desire of the organizers of the protest to reject support of the major parties due to the belief that political leaders are interested more in strengthening their social base rather than in solving the concrete problems. There are different categories of social protest in India: peasant movements; scheduled castes' (Dalits, the former untouchables) movements; anti-corruption movements; environmental movements; backward caste movements; women's movements; tribal movements; industrial proletariat movements; students' movements; middle class movements; human rights movements. The first four movements are currently the most noticeable. Social protest has not, so far, led to any serious political instability. However, a certain development of the situation can generate it, as well as the rejection of the mainly peaceful methods. In this respect, Dalit movements, especially in case of further erosion of the caste system, are the subject of the greatest concern.
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S. Baviskar, Ghansham. "SUPPRESSION TO PROTEST: A JOURNEY OF STRUGGLE OF A DALIT WOMAN IN BABURAO BAGULS NOVEL SOOD." International Journal of Advanced Research 9, no. 07 (July 31, 2021): 581–84. http://dx.doi.org/10.21474/ijar01/13158.
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Gender violence in any form is a punishable crime in India but still it is prevailing in society. Indian constitution safeguards womens rights and guarantees them equal status. Despite the strong measures taken by the constitution makers, the loopholes in the entire system of the law implementing authority and the government machineries do not act responsible and consider the atrocities on women seriously.The largenumber of atrocity cases registered in the police station and pending in the courts makes it clear.Though Hindu society worships women and regards themgoddesses,they areperceivedsexual beings, play things, commodities and mens possession in reality.This paper is an attempt to present this reality and highlight the plight of women in caste gender-based society that Baburao Bagul projects in his Marathi novel, Sood. Janki, the protagonistis a victim of gender violence perpetuated in the caste prejudiced society. Her rebel against the caste and gender discrimination proves to be a milestone in her struggles with the upper caste mentalities those ones who subjugate and oppress women. Her voice is the voice of entire Dalit community that that she raises to assert her resistance for asserting the identities of entire community and demands for a more open and equal egalitarian society for the welfare of entire humanity on this beautiful planet that has already been turned into a hell by the conformist religious ideologies of the priests.