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From: paturi@harvard.UUCP (Ramamohan Paturi)
Newsgroups: net.nlang.india
Subject: Re: Some interesting points raised by Mr. Ajemi
Message-ID: <541@harvard.UUCP>
Date: Fri, 6-Dec-85 15:15:58 EST
Article-I.D.: harvard.541
Posted: Fri Dec  6 15:15:58 1985
Date-Received: Sat, 7-Dec-85 12:39:24 EST
References: <2662@ut-ngp.UUCP> <3688@ut-sally.UUCP> <2328@amdahl.UUCP> <182@hector.UUCP>
Distribution: na
Organization: Aiken Comp Lab, Harvard
Lines: 78
Summary: Practice of caste in India

In article <182@hector.UUCP>, martillo@hector.UUCP (Yakim Martillo) writes:
> 
> I had the impression that caste was an intrinsic part of Indian religion
> and is described in documents as old as the Laws of Manu and that until
> quite recently the laws of caste were enforced by local Indian governments
> as part of Hindu religious law.
> 
> In any case the effects of caste seems more deleterious than apartheid both
> actually and psychically.  After all, I don't have the impression that
> Africaners go and perform ritual ablutions if the shadow of a black falls
> upon them.
> 
> Further, I would think that practising caste because it is socially acceptable
> is less justifiable than practising apartheid because the government
> enforces the practise of apartheid.


	What does the "practice" of caste mean in India?

	Some observations:

	1. Each person should marry a person of his own caste.
	In this, all castes have the same outlook. For example, it 
	is not OK for the parents of a "lower" caste if their son/
	daughter marries a person belonging to a "higher" caste.
	Even though, the laws of Manu impose a hierarchy among the
	castes, most of the castes, over the time, have developed 
	"self-respect" and regard themselves incomparable to others.
	This incomparability is especially true when it comes to
	marriage. Again, this incomparability attitude  exists
	only in socially and economically developed castes. In
	others, it exists in a smaller way. Therefore, we now have
	a modified classification of Manu. Socially and economically
	developed or "forward" castes or groups versus socially and 
	economically "backward" castes.  

        2. A forward caste person participating in a social function
	condcuted by a backward caste person at his home is rare.
	This is espcially true if the backward caste person belongs
	to the class of "untouchables". For example, in some villages,
	the practice of a separate water source for people belonging to 
	the class of "untouchables" is observed. Local law can not enforce
	this custom. But, it goes unchallenged because of reasons like
	use of force and lack of education.

	In a sense, caste decides the social group with which you can
	be intimate socially. These barriers have come down in a rather
	significant way between any two forward castes. But, these barriers
	are still real. Shrinking of these barriers, to a larger extent, 
	is a function of the social and economic status of the people 
	involved.

	3. People tend to promote people of their own caste. Again, this
	is true irrespective of the caste. 

	4. Also the practice of caste involves in resisting the change
	that is taking place.
	
	-0-

	The failure of the government lies in educating the people belonging
	to the class of "untouchables" and in providing sufficient physical
	or otherwise protection to the people who want to challenge or reform
	some of the local customs like separate sources of drinking water.


	I beleive that the government has enough incentives for people
	of backward classes to improve their lot. The above mentioned
	failures are partly responsible for the lack of effective 
	utilization of these incentives. By any measure, progress is 
	undeniable.  Compare India of 1947 and of 1985. But, deeper problems 
	exist.	

	-0-

	
	-Ramamohan Paturi
	paturi@harvard