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Social and political Values and Systems in India.

‘Caste as a system’, ‘Casteism’ and ‘Casteless society’

“In modern understanding of caste system, the element of caste is predominant and the element of system is suppressed considerably.”

Very Sensitive issue

Caste- system has been both defended and opposed over the course of Indian history and up-to the present day. In the past or at present, quite often Caste-system has been criticized vehemently by politicians, intellectuals, activists or reformers from other faiths. There has always been a section of society, which has desired either to make drastic changes in the Indian social structure or completely wipe it out from Indian scene and create a casteless society. Intellectuals like Acharya J. B. Kriplani spoke eloquently on caste system, “I also say democracy is inconsistent with caste system. That is a social aristocracy. We must do away with castes and classes.”

Critics regard practices of caste system as problematic and complicated

It has become a fashion in certain quarters to criticize caste system. Caste has become a derogatory word. Practices and values of caste system are regarded as problematic and complicated. Indian society is being portrayed as a ‘caste-ridden society’ and caste for all the miseries of submerged sections of society. It could vary from illiteracy to creating disparities of power, wealth and culture, escalation of violence, crimes and corruption leading the nation towards disintegration, discrimination and exploitation of weaker, unprivileged sections of society to forcing destitution on vast number of people.

Demand for casteless society

Therefore, Opponents of caste system wish to substitute this ‘caste-ridden’ Indian society with a ‘casteless society’. There was not so much heart-burning because of caste earlier. It does not lie in distant past, but only about 150 years back. It got escalated during British Imperial rule in India. The roots of present socio-political and economic ills and deprivation of masses on large scale lie mainly on the issues like poverty, illiteracy, population-explosion, or un-employment etc.


Arguments in favour and against caste system lead to some basic queries like what is caste system? Has it become obsolete and useless in modern context? How, when and why did it come into existence and develop in its present form? What have been the factors, which contributed to its development? What are the strengths and weaknesses of caste system? How much influence does it still exercise on modern Indian society? Is it really responsible for discriminating and exploiting weaker, unprivileged sections of society and forcing destitution on vast number of people? Is there a need to replace caste system with a casteless society? Is it possible to create a casteless society in India?

Before forming any opinion or reaching to any conclusion, it would be better to understand the difference between ‘caste-system’ and ‘caste-ism’ and ‘caste-less society’ on the basis of ground realities that exist today.

Has caste system become obsolete?

Even today, caste-system has not become obsolete despite all the weaknesses developed into the system and all the attacks on it from time to time. It has survived the vicissitudes of time and saved itself so far by erosion from within or assault from outside. Otherwise, it would have given place to other systems. It still presents one of the oldest social institution and a continuous and uninterrupted living culture still existing in the whole world.

Allover the world, many systems, institutions, structures, principles, and cultures have been developed from time to time, which created a wave sweeping the entire world with it for some time. But soon, they became obsolete and were replaced by anti-waves which replaced them and wiped off the previous influence. But caste system, on which Indian social structure is based, has proved to be an exception. After each assault, it re-emerged with greater force.

Is creation of a casteless society possible?

Substituting caste-ridden Indian society with a caste-less society is no solution for empowering weaker sections of society. So far the supporters of “caste-less society” have not been able to suggest a better alternative scheme. So far, they have not thought of new support systems and norms needed to substitute caste-system.

Common men, too, are not willing to experiment new systems. They are reluctant to replace or abandon caste-system – an institution of proven value on trial and error basis. They are not sure about the effectiveness of proposed new systems to be created by the proponents of caste-less society. Therefore, elimination of caste still remains a distant dream.

People understandably wish to make improvements in the tried and tested old system by removing deformities developed into it with time. A change is good for the growth of a society. But changes must be based on constant interpretation of past experiences and opinions, present requirements and existing ground realities of the place and future prospects.

Difference between ‘caste’ as a ‘system’ and ‘caste-ism’

In the modern political understanding of caste system, the element of caste is predominant and the element of system is less. There is a difference between ‘caste-system’ and ‘caste-ism’.

•Caste as system – Caste is an organised social institution. This term is specifically used to refer the social structure of Hindu India. Broadly speaking, the fourfold division of society has been sanctioned in ancient scriptures and said to structure all social relations.

•Caste-ism – Rigid attitude in observance of caste practices without having regard for reason or rhyme or using it for vested interests of powerful lobbies leads to casteism. It has generated many abnormalities and distortions in the system. Caste is a social institution. Bringing it into politics and using it for political gains is the biggest disservice one can do to the nation.”

It is an irony that those very people, who criticize caste-system vehemently, them-selves cling to their caste identity very strongly. For politicians, it is a recipe for creating vote-banks. For others it is the base to enjoy special privileges/benefits of affirmative action programs initiated and implemented by the Government of India. Elite section amongst lower castes protects its turf under the banner of backward castes. The interest of all lies in keeping the majority of people ignorant, insecure and out of mainstream. And here lies the crux of present day’s caste-ist politics.

Entry of ‘caste’ into politics led to unchecked growth of caste-ism. Rising expectations of people, political ambitions and economic interests have aroused the militancy among the discontented youths of different castes and communities all over the nation, which has divided the Indians into innumerable unbridgeable groups. ‘Politicization of caste’ needs to be arrested at its earliest.

Stratification of a society, a natural phenomenon

Individuals differ from each other in natural endowments, intelligence, aptitudes, attitudes, skills, personal needs and other innate characteristics. Such differences are apt to give rise to the formations of different social groups and systems. It is quite natural that in every society, anywhere in the world emerge different groups out of functional necessity. Each society devises its own principles for stratification, for coordinated functioning of all parts together, for keeping its whole system fit and functional as well as for taking care of the interests of its people as a whole. Its basis may differ from place to place. It may be on basis of class, caste, religion, region, language or occupation.

Class’ a basis in Western Societies

Usually, class stratification begins with individuals. Division of society along ‘Class’ lines forms different groups on the basis their economic and cultural level. What determines ‘class’ varies from one society to another. Usually possession of wealth determines hierarchical distinctions between individuals or groups within a community . Distinction between two groups depends on their being powerful and powerless. Social classes with more power usually subordinate classes with less power, which Power was closely linked to ability to assert one’s status through physical strength. Usually different variables are adopted to decide status of different groups within a society, like occupation, education and qualifications, income, wealth, ownership of land, property etc. Besides, there are other factors as well considered as important as one’s wealth in determining class status, at least at higher levels, like costume and grooming, manners and cultural refinement (tastes and sensitivities of different groups).

Political standing vis-à-vis church/temples/ mosques, government, and/or social clubs, as well as use of honorary titles, reputation of honor or disgrace, language, race determines degrees of influence on class standing.

Western societies are stratified on basis of class. Its focus is on individual. Individuals of same economic and cultural level form one social group/class. Social status of a person depends on material success and control over power/authority. Wealthy class usually rules over poor classes in such societies. Broadly, a society is usually divided into –
◦Upper class inclues those persons with great influence, wealth and prestige.
◦Lower class/Working class includes poor, alienated and marginalized members of society. This class constitutes majority of people in any nation.
◦Middle Class – In between comes Middle Class.

•‘Caste’ as basis India – In India, stratification begins with a social group, called caste. Caste-system is different from class on some points. It is not concerned with persons individually, but with persons belonging to different social groups.

Caste-system separates wealth from status, power from authority and knowledge from temptations of worldly comforts. All individuals within a caste group – irrespective of ones financial position – are equal having similar rank, rights and duties. Its constituent members are supposed to be independent, yet their roles complementary.

‘Caste’ as a system

Caste system is one of the oldest social institutions in the world. Caste-system gives Indian society a distinguished identity and a solid social structure with a system of thought, way of life, and sense of direction.

•Covers entire social fabric of India – It covers almost the entire social fabric of India. Not only in the past, but at present also, caste system commands respect and attention of a common man in India as a natural, valid and inevitable unit of society. It is popular not only amongst Hindus, but amongst other sects as well living in India, whether foreign or indigenous. Muslims or Christians, Sikhs or Buddhist could not remain immune from its caste system for long. They also have been influenced and absorbed many of the systems and practices of caste-system.

•A natural social institution – An individual is a natural member of a family, which is the unit of an extended family, extended family of Kula (clan), Kula of a tribe (Vish) and a tribe of a Jana or Jati (Caste). Caste is second only to the family and is a natural, valid, useful and inevitable unit of Indian society. Family, extended family, Kula, and Caste are fundamental social institutions. Caste is nothing but a large extended family bonded by same language, customs, thinking and way of living and occupation. Rules of endogamy, ritual purity, interdependence, specialization and hierarchical order of social units were its important traits.

•Closer relations – A person’s relations with members of his caste are closer than with those, belonging to other castes. Caste values, beliefs, prejudices, injunctions as well as distortions of reality are the indivisible part of a person’s psyche and conscience. Internalized caste norms define an individual role in the society. It makes one feel good and loved, when he lives up to these norms, and anxious and guilty, when he transgresses them. In a way, caste is still second only to the family in widening a person’s social radius and in getting importance in his/her private and occupational life.

•Indian culture and caste inseparable – Indian culture and caste are inseparably related each other by traditional customs. It is virtually impossible to think of one without another. Being a very old and indigenous system, conceptualized, developed and practiced exclusively in India, it is difficult for Westerners and non-Indians to understand what ‘caste system’ is and what caste means to a common man.

Origin of Varna/Caste system

The origin of Caste-system can not be found in one single authoritative text, nor can it be attributed to one single founder. It evolved in a natural way over thousands of years. The experiences and deep thinking of many learned sages and intellectuals belonging to different communities at different points of time have contributed to evolve this system. It is a very old and indigenous system, conceptualized, developed and practiced exclusively in India.

•Natural response – As Basham has pointed out, Caste system may well be called a natural response of many small and primitive groups of people, who were forced to come to terms, with a more advanced economic and social system. It provided a mechanism, by which numerous discrete tribes, all sorts of groups and associations arising for political, sectarian or other reasons could be internalized and preserved within the whole.

•Development of thousands of years – Caste is the development of thousands of years of the association of many racial and other groups in a single cultural system. The arrival of Aryans hereditary kinship and tribal groups in India in waves, from different parts of the world and their mixing up with the indigenous people (popularly known as Hindus) gave birth Varna-system of Vedic culture.

•Pastoral tribal society -The beginning of the system can be traced from the times of pastoral tribal society, when people started forming small groups mostly living in hilly areas, not far from rivers. Tribal communities were nomadic or semi nomadic and egalitarian. They depended on nature for its subsistence.

•Settled agricultural society – Gradually pastoral tribal society transformed into a settled agricultural society, confining its activities and life within a small area or territory. Clans and tribes settled permanently in different parts of the country. As reflected in ‘Rigveda’, during early stages of Vedic Age people ceased to be a wandering people, started a settled life.

•Entry of Aryans – Aryans arrived in India in waves at different points of time. Aryans, after entering into India first conquered its original inhabitants of Northern part of India, colonized and established kingdoms, then Deccan and then south. During the period, it was possible to have high ranks, but not high social classes. Initially a simple class division was seen in the social structure, i.e. nobility and the ordinary tribesmen.

•Development of structures and systems – Socio-political structures and systems were evolved leisurely over about 2000 years (roughly between 2000 BC to about 600 BC) and kept on coping with the changes slowly, time had brought in. In the beginning people hardly possessed more than what was needed for their subsistence/survival. The practice of cultivation, rise of crafts and iron tools transformed the egalitarian society into fully agricultural and stratified society sometime during 6th century BC.

A simple class division was seen in the social structure, i.e. nobility and the ordinary tribesmen. Later on, possession of land, slaves and hired laborers started. People started producing and possessing more than they needed. The kings collected their surplus yields. The power of kings gradually increased. For regular collection, administrative and religious methods were devised.

The units of social-political organizations

The units of social-political organizations were family, clan, village, tribe and Jana. Family was the unit of society headed by father. Three or four generations lived together, and probably owned property in common. A number of families living in one locality formed grama (village). A number of such fighting units dwelling in a particular region constituted constituted a vis (canton). Jana (a group of tribes) consisted of a number of such cantons, with a king as their ruler.

‘Caste-system’ based on the Principles of ‘Varna’, ‘Dharma and ‘Karma”

Indian social structure is based on the principles of “Varna”, “Dharma” and “Karma”. Principle of Varna – meaning color – has guided the division of the society. It has engineered a system for social stratification placing people into different groups according to aptitudes, occupation, and location. Principle of Dharma taught Indians to place one’s duties above rights and principle of Karma imbibed in them tolerance and belief in concepts like ‘live and let others live’ as well as ‘Vasudhev Kutumbkam’ (meaning whole world is a family). The multi-centricity of present society has given it a synergetic character, a pluralistic tradition and an absorptive nature of internalizing alien influences.

The principle of Varna was based on the assumption, that all persons were not identical and differed from one another on the grounds of natural endowments and aptitudes. Therefore, it gave rise to the fourfold division of society and assigned duties according to natural instincts and qualities of its people –
•Brahman – Meaning all pervading and consciousness – The people, who could keep themselves away from ignorance, illusions and lust, and have a flair for learning were put in this category of Brahmans. They possessed intellectual and spiritual qualities. They were debarred from indulging in the pleasures of material world. They were assigned the duties like learning, pursuit of knowledge and setting norms for common man, so that whole society could benefit from their knowledge.
•Kshatriya – People having warrior skills and men of action were put in this group. Their duty was to protect the people from internal disorders and external aggressions.
•Vaishyas – People having business acumen were included in this category. They were engaged in production, business, trade and commerce.
•Shudras – People advised to do menial jobs and work under the guidance of any of the above three Varnas. They were either the people unable to do the above three tasks or the conquered ones. Mostly people belonging to this category were supposed to be incapable of maintaining self-discipline and contributing to the society directly without any guidance.

People, who fell outside caste-system were anti-social elements, adivasis and foreigners, because they did not subscribe to rules and values of the Varna system. Groups of lower-caste individuals could seek to elevate the status of their caste by attempting to emulate the practices of higher castes.

Fair skinned Aryans, being the conquerors, kept themselves on the top. People, who were conquered and admitted into the fold of Aryan society, were looked upon as the lowest of the four classes. Conquered Kols and Dravid tribes formed the fourth class of Dasas or Shudras. However Aryan princes did not regard Dasa princes as inferior, for they made alliances with them.

Dream of an Ideal society comes true

The dream of an ‘Ideal Society’ dreamt by Greek philosophers like Plato and Aristotle of ancient times came true and was actually realized in real life through Varna system of India. According to Plato there should be the following four groups according to aptitude, assigned jobs accordingly and did ranking in following order –
• “Philosopher Kings” – (Intellectuals).
•“Army men” – (Warriors).
•“Business Community”.
•“Slaves” – People unable to do the above mentioned jobs or conquered people to do menial works.

In their ideal state, all people were supposed to belong to one group or the other, not on basis of birth, but on basis of their capabilities and aptitudes.

Most scientific social system

Many intellectuals and social reformers regard Varna system, in its purest form, as one of the most scientific social systems ever evolved anywhere in the world. Don Martindale says, “Hinduism was the ideological and emotional buttress of caste. Caste was the system of social life, in which Hinduism was expressed. …… Caste and Hinduism succeeded in doing in India, what no state, no conqueror and no economy was able to do – the establishment of a single unified system of society throughout the whole of India, a system of society, which was able to comprise a greater range of local differences in a single system than any society has previously accomplished.” Through caste system, India has simultaneously accommodated “itself to an almost endlessly varied system of semi-autonomous community and at the same time bring considerable unity, harmony and condition of peace.” It “succeeded in wielding an enormously varied plurality of semi-autonomous communities arising at many times and in many places and adopting themselves to many different conditions into a single system of society…”(Don Martindale, India since 1947, p 39).

Varna-system giving way to Caste-System

As the population increased and more and more indigenous and foreign groups were merged into the Hindu-fold, Vedic Varna system gave rise to caste system. Numerous castes and sub-castes emerged within each Varna. ‘Varnas’ were never more or less than four and always remained the same.

Each caste found its place under a Varna on the basis of their nature of work, its being ritually clean or unclean and amount of self-discipline, they exercised. Castes had its ethnic roots as denoted by Jati and a ritualistic and symbolic significance in its Varna aspect. For over 2000 years, their order in precedence remained the same. As far as castes were concerned, they rose and fell in their social order, some died out and new ones were formed from time to time.

The first faint trace of caste is to be found in the careful cataloguing of traders and professions in later Vedic literature. Many traders were organized into guilds around 5th century AD, in which some authorities have seen the origin of commercial castes. These can be seen as the castes in making. Even up to 7th century AD, people showed no clear knowledge of the existence of castes. Huan Tsang, in the Seventh century was well aware of the existence of Varna, but not of castes. Later on, instead of Varna, caste became a dominant factor, a natural unit of Hindu society, running through the entire fabric of its social structure.

It has given Indian society coherence, stability, continuity and led to its all round growth. It has prepared generation after generation an atmosphere for co-existence of different castes and communities despite numerous foreign invasions, centuries of foreign rule, migrations and assimilation of various groups having diverse languages and practices into it. It has provided unity of culture, which binds together all people of Indian peninsula from one end to the other, thus making unity in diversity a reality.

Strength of caste system

The strength of a caste depended on consensus and unanimity within every caste. Everyone was having some responsibilities along with rights and one shared his experiences and feelings with other cast-fellows. Achievement of one was shared by all within the team.

The strength of caste system mainly comes from its foundation pillars, which are based on principle of Varna (which later on gave birth to caste system), accompanied by principles of Dharma, and Karma. Principle of ‘Varna’ gave Indian Society a stable, sustainable and a solid social structure with a system of thought, a way of life and sense of direction. These principles together have ensured the continuity despite numerous foreign invasions, migrations and assimilation of various groups. Caste system could survive for such a long period because –
•Principles of a good organization – Almost all principles of a good organization are found in caste system. It provides strong structure based on principles of ‘Varna, Dharma and Karma”, keeps its members comfortable and satisfied, assigns duties to different sections of society according to their natural instincts and qualities and instills amongst people feeling of interdependence and team-spirit etc. Caste-system believes in lofty principles like “Vasudhaiv Kutumbkam” (whole world is one family), “live and let live”, “Self restraint”, “automatic checks and balances” “division of labor” along with “to each according to his needs and from each according to his capacity” etc. etc.
•Assimilation without conversion- Caste system is a natural response of mixing up of numerous social multi-ethnic groups with indigenous groups of the land into a single cultural system. Beauty of caste system lies in the way; it assimilated numerous social groups coming from different parts of the world at different points of time in waves.– immigrants, locals, tribal, professionals or others – into its mainstream. Unlike Islam or Christianity, it has brought them under one umbrella without any conversion.
•Caste as a mechanism for inclusion of other groups – Caste system assigned each incoming new group a separate caste identity. Society remained stable, while offering a place to a new community. The system neither disturbed its existing internal social order nor prevented any new group to develop itself. Without any conversion, caste system made new groups its integral part. It never tried to annihilate their faith, originality, internal order, customs, culture or language. Instead, it gave them freedom to prosper/make changes into their systems according to their internal rhythm.
•Based on the vision of an organic society – Caste-system is based on the “vision” of an organic society. Society as an organic body needs services of all its constituents equally. Each part has been assigned a particular function. All the parts are equally important and indispensible, need equal attention for its growth and care for balanced growth of the whole system. Coordinated functioning of all parts together keeps whole system fit and alive.
•Employment, dignity and honor for all – The unique feature of caste system was that it provided work and employment to everyone. There was no dearth of employment opportunities for persons willing to work or wanting to become soldiers. Caste system inspired people to do their jobs well, as all worldly honor and spiritual happiness were vested there. It assured the people that proper performance of one’s work, whether high or humble, whether of a priest, warrior, Shudra or yogi were equally important for the society and were, therefore, right, respectable and worth pursuing. It provided the whole society a quality of life.
•Basis of segmental-ranking – Though the caste system believed in segmental ranking of different caste groups, according to their relevance and contribution to the society, it placed all the individuals, within a caste group – rich or poor – on the same footing. All members of a caste had similar rights and duties, similar thinking process, similar customs, language, food habits, domestic routine, and style of dress. Elders took care of maintaining discipline within the caste and helped the members, who were weak and helpless.
•Ranking – Varna system was so conceived by the genius sages that there was hardly any room for any Varna to consider itself, as being placed in greater or lesser disadvantageous position with reference to another. The ranking of different castes was dependent on the nature and social relevance of their work, contribution of their work for social subsistence, efforts required to perform their duties and amount of self restraint/self discipline, they exercise, their relative purity, morality, knowledge and spiritual standards. Considerations of self-discipline, hygiene and cleanliness on the basis of climatic conditions of the region were also given importance, while ranking different castes.
•Stress on self-restraint and self-discipline – Every caste was supposed to lead a self restraint and self disciplined life in all respect, be it in the matter of daily routine, occupation or inter caste relationship. Brahmins, occupying the highest place in the society, were put under maximum restrictions and were denied accumulation of wealth. They were directed to lead a simple life, devoted to the spiritual and intellectual pursuits.The higher the caste within a Varna, the purer it was considered, and greater was the self-restrictions on its behavior through rituals. The system of each caste having a specific position in the society and a specific work to do with its rights and duties boosted the morale of the people and promoted social equilibrium and solidarity.
•Inter-dependence – All the activities of urban or rural areas were confined within a small area, having very little links with the outside world because of slower means of transport. Only merchants visited different distant places. The local societies used to be self-sufficient mutually `supporting and caring” for each other. No caste took an all India character. There was no nationwide hierarchy of castes. However, in a local area, the relative standing of castes was more or less fixed. All local castes, whether high or low, living in an area mutually depended and supported for fulfilling different kind of needs and cared for each other. All people living in a village or city, were bound together by economic and social ties and had a strong bond of mutual dependence. Rituals required the participation of all castes.
•Local character – Local character and semi-autonomous nature of caste system made close interaction and cooperation between different castes a reality. Inter-dependence in social life and self-reliance in personal life were the intrinsic features of caste system making each local area self-sufficient and capable to fulfill all the needs of its people. People living in a local area shared moments of joy and sorrow with each other. All castes including untouchables were assigned important social duties. Harijan women helped all castes at time of child-birth. Harijan males beat drums in front of Hindu’s houses or in front of a procession on important occasions/ceremonies. Village barber spread news, arranged marriages and served food during celebrations. Occasionally non-Brahmins or Harijans served as priests of temples of goddesses like Sita or Kali, where all castes made offerings. The key, to understand the caste system, was not in seeing it as a framework of hierarchical layers of social order, each fitting neatly below the other, but as a series of vertical parallels. Each caste was an independent entity, with its own hierarchy, based either on a tribal identity or an occupational identity. All the castes were independent, yet their roles complementary.
•Not much disparity – There was not much disparity between different castes or between urban and rural people. The concepts of forward castes or backward castes, disparities between different sections of society and exploitation of the weak were almost non-existent earlier. The tropical climate of the country compelled the people to the distribution of surplus, as it was difficult to store anything for long.
•Automatic checks and balances – Decentralized self-regulated systems managed various activities in social, intellectual, political, and economic life and controlled its malfunctioning or dis-functioning. There was hardly any question of all India tyranny of any caste group. There was not a single group identifiable as very strong-dominating all the others, or as an enemy to defeat. Laws remained unmodified and flexible with the capacity to adapt to local customs and situations. People in power and position cared for the lower castes in order to acquire and retain local followers. The system made upper castes generous in matters of food, drinks and loans, when required. The plurality of society provided automatic checks and balances and controlled the arbitrariness or unbalanced growth of power of any group. Indian peasantry in UP, Bihar and MP were armed. In fact, non-Kshatriya peasant provided leadership of most armed bands, which were numerically predominant and economically and politically strong at the village level. The monopoly of powerful peasant was a reality of the rural life of Medieval India. The Brahmin strongholds were the centers of learning. The floating population, consisting groups like Gujjars, Bhattis, Rajput rangers, who remained outside caste system, were so strong, that they terrorized settled agriculturists for centuries. Forests, which competed with arable land in size and importance, till the 18th century, gave shelter and food to large sections of society and served as havens for those in search of escape from society. Thus, from time to time, and place to place, different castes rose and fell in their social order, some died out and new ones were formed.
•More stress on duties – The system clearly specifies duties, privileges and restrictions of each role separately and managed relationship with others. It encourages self-discipline, self-control and self-direction. Sprees on one’s responsibilities/duties rather than on rights, combined with principle of inter- dependence provides its own system of checks and balances over arbitrary use of one’s authority and leads to automatic decentralization of authority.
•Flexibility and adaptability – Caste system took different shades and meaning with the changing times and places. Once changed, it never returned to its original form. Its adaptability and absorptive nature has pronged its life. The system evolved its structures and systems leisurely and kept on coping with the slow changes, time brought in. Its character during Indus Valley Civilization was altogether different from what exists today. It is still in a transient phase. It is different in context of village, locality, region or religion.
•High level of intelligence and specialization – Caste-system worked so well and efficiently in ancient India that when the world was passing through Dark Age, India was full of light. First few centuries are recognized as the golden period of Indian history. Caste system had wisely organized all activities of society properly.
•Acted as a shield – During medieval India, caste system was a major force for failure of Islam, Christianity and other religions to make headway even after mass conversion. Though many evil practices developed in the system during this period, but it acted as a shield for Hindus to retain their cultural identity, while living under alien rule, whether it was of Mughals, Portuguese or British.

When the world was passing through the Dark Age, India was full of light. The first few centuries are recognized as the golden period of Indian history. During this period, arts, commerce, crafts, philosophy and knowledge flourished magnificently. Its people reached a high level of intelligence having specialization in different areas. Many travelers visiting India, from alien lands at different points of time, confirmed that India possessed huge wealth, knowledge, and quality of life. It was a cheerful land. Each person found a niche in the social system. Its people reached a high level of intelligence having specialization in different areas. It was a cheerful land.

Caste system has travelled a very long distance since then. Many changes have taken place in the system especially during centuries of foreign rule in the country. Many deformities have been developed into caste system. British rulers drew the attention of Indian intelligentsia towards those weaknesses and carefully avoided telling its strong points. They developed a complex in Indian minds about efficacy of caste system.

System of Caste under British rule

Karl Marx had remarked that British had a double mission in India, one destructive, the other regenerating; the annihilation of the old Asiatic Society and laying the material foundation of Western Society in Asia. The regenerating character was concerned with social transformation through modern education, English language as a medium of learning and official language, modernization in economic sphere, political unification of the country and laying foundations for many democratic institutions. The reactionary and destructive character was seen in the economic and social sphere. The growth of casteism had a close connection with these developments. Caste-ism and communalism were fanned by British imperial power for political reasons.

An ideological attack on Indian society

British rulers made purposely an ideological attack on Indian society. They developed a complex in the minds of Indian intellectuals about efficacy of caste system. British rulers portrayed caste-system as “discriminatory,” “iniquitous,” “exploitative,” “oppressive” “barbarous,” “uncivilized” and “highly stratified”. They held caste system responsible for evil social practices, feudalistic attitude, backward thinking, belief in dogmas and superstitions sustained by a unique set of rituals, and whimsical concept of purity and pollution. They criticize caste-system as “discriminatory,” “iniquitous,” “exploitative,” “oppressive” “barbarous,” “uncivilized” and “highly stratified”. They hold it responsible for evil social practices, feudalistic attitude, backward thinking, belief in dogmas and superstitions sustained by a unique set of rituals, and whimsical concept of purity and pollution.

British rulers redefined caste-system and politicized it according to their administrative convenience. They made caste and community tools for Indians to fight amongst themselves. On surface, everything appeared fine, but in reality different communities were divided by recognizing officially political formations on basis of race, religion, caste, creed, or place. They adopted the path of ‘divide and rule’. The factors, which gave a boost to caste-ist tendencies like –
•Modern education- Modern education equipped them with the intellectual tools, with which they fought the oppressive British Raj. At the same time, it disassociated Indian people from their traditional way of learning, classical roots and knowledge. With it faded Indian values, philosophies and traditions. Tough competition between different sections of society to get hold on modern occupations, led to inter-caste rivalries, social tensions and group conflicts among Indians.
•Modern means of transport – The modern means of transport and communications destroyed the local character of caste system, shortened distances and made mobility faster and easier. Small local castes, confined within a small area earlier, grew in size, embracing a much wider area than before. Many caste organizations emerged and entered into region-wise caste alliances. It sharply restricted the hold of caste-elders over its members and replaced the traditional pattern of checks and balances and leadership by voluntary associations, social reformers and leaders.
•Industrialization – Industrialization led to the decay of village industries as the competition was directly with the cheap machine goods. It also led to urbanization. The British discouraged local genius, cottage industries and fine arts. It made many traditional occupations obsolete. Many castes of rural artisans, craftsman and traditional occupations abandoned their traditional work. They either migrated to cities as industrial labor or became agriculture labor. The British apathy towards indigenous skills, knowledge and occupations pushed millions backward in a very subtle manner and loosened the sanctity of caste rules and caste consciousness in matters of occupation.
•‘Census operations’ – For the first time, the Census operations drew the attention of the rulers, intelligentsia and public to the diversity of Indian society and multiplicity of castes and sub-castes throughout India. It instigated caste consciousness, caste animosities and made caste a tool in political, religious and cultural battles that Hindus fought amongst themself from now onwards without any sign of relief even as of today. Through Census operations British rulers divided Indian social structure in a fundamental way and gave rigidity to social stratification and hierarchical ranking. The older four Varnas, embracing numerous castes and sub-castes within its fold were divided into five new unbridgeable compartments – Backward caste, forward caste (caste Hindus), untouchables or scheduled caste, scheduled tribes and minority. Through legal process, each one got a new separate and distinct identity.

Census operations are responsible for destroying the flexibility of caste system and giving rigidity to social stratification and hierarchical ranking. Caste was a flexible and fluid unit of Indian society. Census operations codified the castes and standardized the system by placing all the jatis into four Varnas or in the categories of outcastes and aborigines. Census operations, led to an all-round hardening of social-system and to frantic effort by each group-for upward mobility. It led to caste-ism in politics.

Middleton, a Census Superintendent remarked, “We pigeonholed everyone by caste and community. We deplore its effect on social and economic problems. But we are largely responsible for the system…Our land records and official documents have added iron-bonds to the old rigidity of caste…. The government’s act for labels and pigeon-holes had led to a crystallization of the caste system, which, except amongst the aristocratic caste, was really very fluid under indigenous rule.”

The process of Census enumeration was far from neutral. The British retained the distinctions between different sub-castes, relevant to them for organizing labor and homogenized all those sub-castes, for which they had no use, therefore, no interest. All the floating population like Gujjars, Bhattis, Ranger Rajputs, who remained out-side caste system were fused into one. The Census operation kept Brahmins, whom, the British administrators, Christian Missionaries and Orientalists, pinpointed as the potential threat to the British, at periphery and, instigated other castes against them.

•Electoral politics and casteism – The cut-throat competition for scarce positions of power and prestige under British Raj was the starting point. The introduction of electoral politics, in the beginning of the 20th century gave rise to “Power in numbers”. It gave political leverage to the non-Brahmin castes on account of their numerical strength.

Granting of separate Muslim Electorate by Minto Morley Reforms Minto-Morley Reforms, known as Government of India Act of 1909, brought the idea of communal electorate to the forefront in the minds of all the castes and communities, which led successfully to divide Hindu population also into two uncompromising groups, viz. `We” Non-Brahmins vs. `They” Brahmins and caste Hindus.

•Communal Award, Poona pact of 1932 – Communal Award of 1932 created a permanent split in Hindu Society and perpetuated casteism further. It made impossible the assimilation of different castes under one fold. Dr. Rajendra Prasad said, ‘the principle of dividing population into communal groups, which had been adopted in the Minto Morley reforms had been considerably extended, even beyond what had been done by Montagu Chelmsford Reforms… The electorate in 1919 was broken up into 10 parts, now it is fragmented into seventeen unequal bits… Hindu community was further weakened by giving separate representation to Scheduled castes. Division on the basis of religion, occupation and service were made. Every possible cross division was introduced by the British. The Communal Award strengthened the roots of casteism in politics.

•Suggestion to exclude Untouchables from Hindu-fold – The suggestion of Census Commissioner to exclude untouchables from Hindu fold in the coming 1911 census immediately increased the importance of untouchables in political circle, in social circle, and in their own eyes too. Around 1909, the non-Brahmin Community, which resented the Brahmins hold in modern occupations, was divided into two Backwards and untouchables. For the first time, the lowest layer of Hindu Community was conceptualized under the name of untouchability in the political circles.

The leaders of the downtrodden like Mahatma Phule, Ambedkar or Gopal Ganesh taught the lower castes to get united. They instilled deeply in the minds of millions of unlettered Hindus, venom against caste-system and the Brahmin community. Caste system, to them, was responsible for treating them as lesser human beings; engaging them in forced labour, unsavory jobs imposing many restrictions on them; preventing them from joining the mainstream of the society; and the subjugation of lower castes with the help of religion. They vehemently criticized its hierarchical structure, and regarded untouchability as an inevitable concomitant of caste system. Dr. Ambedkar made it abundantly clear that, it was through political power that untouchables were to find their solution, not through acceptance by Hindus. Eradication of caste system became the major plank of ‘backward’ castes and ‘untouchable’ castes.
•‘Policy of Reservations’ – British rulers devised a novel method to distribute and balance power on ‘preferential-basis’. The patronage of British rulers to non Brahmin castes led them to emerge as powerful pressure groups. The powerful voice of Non Brahmin leaders made government to pursue the principle of special attention on the basis of caste. It was strongly established in the South at provincial level, which ultimately gave birth to the policy of reservation. 1905 to 1940 was the period, when idea of Reservation/positive discrimination was conceived, experimented and established firmly. It opened up various channels of confrontation.

Muslims and non-Brahmin castes resented dominance of Brahmins in education and administration. To restrict Brahmin’s entry in Government jobs and make it available to non-Brahmins communities, British rulers started practice of “Preferences” by giving them financial assistance and preferences in education and Government employment at local and provincial level. It served double purpose for them – getting credit for amelioration and protection of downtrodden and keeping natives busy in their in-fights.
•Industrialization pushed millions towards poverty – It was not the caste system which was responsible for pushing millions of people towards poverty. With the beginning of industrialization in India under foreign rule, many traditional occupations became obsolete or less paying or were regarded more hazardous and more time consuming. White collared jobs gained importance. More, a person withdrew from physical labor, more civilized, honored and qualified he was regarded by modern society. It resulted in discrediting many traditional occupations and in destruction of Indian handicrafts and cottage industry.

This very change in occupational pattern had scattered efforts, sense of direction and manufacturing skills of millions of artisans, craftsman, weavers etc. Very few of them could join modern occupations. Majority belonging to different castes could neither enter modern sector, nor could stick to their traditional occupations considering menial work derogatory and lost their creativity, sense of achievement and pride. Such people added the numbers of poor agricultural laborers, industrial workers or marginal labors or unemployed. Outcome of such a development has been casualty of workers first, afterwards their work style, commitment, motivation and culture.

Criticism of caste system by British rulers
British rulers vehemently criticized caste system for –
•Its being highly stratified – According to rulers caste system had divided the population into vast number of groups having distinct and diverse thinking and life styles. However, the British thinkers could not appreciate the role of caste system in integrating different tribes, groups and communities together under one system for centuries. Instead of adopting the policy to convert the new groups in Hindu religion and thrusting on them its own values, thoughts, processes, superstructures and practices Hindu religion, through caste system, presented an unique example in the world history. All the incoming groups were welcomed and accommodated in Hinduism on their own terms. It legitimized their beliefs, behavior patterns and life styles with freedom to evolve and change according to their internal rhythm.

•Its being discriminatory system – It is an anomaly that British, who themselves played discriminatory practices by keeping their railway compartments, waiting rooms, parks, clubs, hotels, places of other entertainment and residences segregated, criticized caste system as being discriminatory. It was not very difficult for the British to present the examples showing the prejudice, high handedness or rude behavior of some of the caste Hindus towards the lower strata of society.

•Disregard for menial work – it was not the caste system, but the industrial revolution, which taught humanity to hate or escape from menial work. The creation of new white collared jobs by British developed the attitude to discredit manual work. The more a person withdrew from physical labor, the more civilized and qualified he was regarded by modern society. Such an attitude lured all the sections of society to leave their traditional occupations and join white collared jobs in organized sectors, irrespective of their background, aptitude, skill and knowledge.

•Employment, dignity and honor for all – The unique feature of caste system was that it provided work and employment to everyone. There was no dearth of employment opportunities for persons willing to work or wanting to become soldiers. Caste system inspired people to do their jobs well, as all worldly honor and spiritual happiness were vested there. It assured the people that proper performance of one’s work, whether high or humble, whether of a priest, warrior, Shudra or yogi were equally important for the society and were, therefore, right, respectable and worth pursuing. It provided the whole society a quality of life.

After Independence

The Nature of caste system has been different during the periods of industrialization, modernization and now the period of globalization. Modernization, industrialization and urbanization have lessened the rigidities of caste system in social arena. But in politics of independent India, the seeds of ‘divide and rule’ sown by British imperial rulers have blossomed in full. Casteism, corruption, criminalization etc. are some of the direct consequences of political expediency and opportunism. Present-day politics encourages sectional forces, which are vocal and demand enough space for themselves in job-market and higher education aggressively. There is no respite from casteism.

Weakening of caste system in social arena and its growing politicization has made life difficult for all sections of society. Aversion of people from traditional and moral values has created confusion in the atmosphere. Their total concentration is on pursuit of money and materialistic pleasures by hook or crook. Erosion of basic moral and human values has turned life of men, “nasty, brutish and short”. Favoritism, in-discipline, violence, corruption, and chase of materialism based on ruthless competition have weakened the social fabric beyond repair. Scientific progress has endowed man with tremendous power both to preserve and destroy, but at slightest provocation, he does not hesitate to unleash destructive powers accessible to him. There are alarming disparities of power, wealth and culture amongst different sections of society.

There is complete centralization of control systems in the hands of a few Individuals and groups with political, money or muscle power, who control destiny of millions and have say in almost every walk of national life. Attempts for social changes make a virtue of narrow loyalties of caste and religion, generating sub-cultures like favoritism, lure for easy money, nepotism and, in-discipline in the society. Caste and communal conflicts are increasing. There are sectarian and regional imbalances generating social and psychological tensions. The work culture has been degenerated. Under-currents of caste politics have made the task of governance difficult, making the governance of the nation difficult and ineffective. The administration has become incompetent to solve the burning national issues. It has turned the vision of national development into an empty dream.

Vivekanand said, “It is we, who are responsible for our degradation.” … “Each nation like each individual has a theme in this life, which is its center, the principle note, around which every other notes, comes to form the harmony. If any nation attempts to throw off its national vitality or the direction, which has become its own through the transmission of centuries, it dies.”… “The main reason of our economic and spiritual degeneration is that we have not correctly followed the “Varna System”. This is the main reason of poverty and unemployment and one of the main reasons that there is un-touchability”. He suggested that for the growth of a self-contained and self-regulated society, it was necessary to encourage education amongst the masses, all the occupations be given equal importance, people no be forced to adopt their hereditary occupations and difference of income derived from various occupations be narrowed down to the minimum.


Empowerment of masses depends on inculcation of knowledge and awareness through ‘education for all’. Usually Power rests with those having either knowledge or physical strength or wealth. Knowledge brings in both force and wealth. Instead of putting blame on caste-system, it would be more desirable to make arrangements for sound system of education for empowering the submerged sections of society.

Despite all the undesirable developments taken place in the system, caste system is still quite popular amongst Indian masses. Not only Hindus, but other sects living in India, with all their egalitarian faith, whether foreign or indigenous, like Muslims and Christians, Sikhs or Buddhist, have not remained immune from its caste system. They have also absorbed many of its practices and systems.

Change one must. Past should not be idolized. Any system, which in light of modern times appears to be ineffective or inefficient should be replaced by a better one. But it will be suicidal to sacrifice something to an increasing passion for change. Changes must be based on constant interpretation of past experiences and opinions.


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