The term ‘caste’ is derived from the Spanish and Portuguese word “casta”, meaning “lineage” or “race” or “a group having hereditary quality”.  Caste is a system of social stratification, which means that a person’s social status is obligated to which caste he/she was born in to It involves ranking according to birth and determines one’s occupation, marriage and social relationships. There is a prescribed set of norms, values and sanctions which govern social behaviour within caste. In this article, we shall discuss a caste as divisive factor

Defining Caste:

According to Risley,  a caste can be defined as a hereditary endogamous group, having a common name, common traditional occupation, common culture, relative rigidity in matters of mobility, distinctiveness of status and forming a single homogeneous community.

Ketkar defines a caste as a social group having two characteristics:

• membership is confined to those who are born of members and includes all persons so born.
• the members are forbidden by an inexorable social law to marry outside the group.

Each one of such groups has a special name by which it is called. Several of such small aggregates are grouped together under a common name, while these larger groups are but subdivisions of groups still larger which have independent names.

Origin of Caste System in India:

A caste lies at the root of Indian social structure.  The Indian caste system is a classification of people into four hierarchically ranked occupational groups and access to wealth called varnas. In the varnas, the Brahmans, usually priests and scholars, are ranked at the top. Next are the Kshatriyas, or political rulers and soldiers. They are followed by the Vaishyas, or merchants, and the fourth varna of consists of the Shudras, who are usually labourers, peasants, artisans, and servants. Outside system varna system there existed social castes who were considered the untouchables. Each Varna includes within it several castes and sub-castes.

The origin of caste is a subject, which has given rise to a great deal of speculation. The Indian caste system which is an age-old institution, even to it, there is no unanimity with regards to its origin. The caste structure is so complex that in spite of large number of researches done by social scientists no valid explanation with regard to its origin could come out. There are many theories like traditional, racial, political, occupational, evolutionary etc which try to explain the caste system in India.

What is Casteism?

Casteism is defined as the practice of discriminating against people based on their caste. This form of discrimination is sometimes seen in everyday life, such as in the workplace, in education, and in social interactions. Casteism is one of the rural social problems, which is very peculiar to the Indian soci­ety. Indian society is a country of various religions. Each religion is sub-divided into different castes and these castes again into sub-castes. The culture of each caste varies though they all belong to one religion. Among these castes, certain are given a high status and others a low status, depending upon their caste occupation.

In casteism, there is a hatred of one caste by the other, or the attempts made by the members of one caste to gain personal advantages to the detriment of interests of the other caste members. Casteism is considered as a social problem as it disturbs the sound governmental politics and democracy and paves the way for mutual group conflicts. Casteism is mani­fested in the form of clashes between various castes for higher share in the socio-eco­nomic privileges and power.

Causes of Casteism:

The feeling of caste prestige:

One of the important causes attributing to the growth of casteism in Rural India is the strong desire of the people belonging to a particular caste to enhance the prestige of their, own caste. It is the most important cause of casteism.  The feeling of superiority by the members of a caste over the rest may be construed as an important cause of casteism. Members of a particular caste or sub-caste have the tendency of developing loyalty to their own caste.

The prestige of caste can be maintained only when every opportunity is availed in order to improve the social statue of its member. In order to achieve this objective every caste provides its members with all possible privileges in order to raise their social status. This tends to increase casteism. Therefore, members of caste endeavour to stabilize the position of their own caste, which ultimately results in casteism. This type of loyalty towards the caste makes the members of the caste in favour of their own members of the caste wherever they get the opportunity. It leads to casteism.

Caste Endogamy:

Endogamy is the chief characteristic of caste, i.e., the members of a caste or sub-caste should marry within their own caste or sub-caste. The violation of the rule of endogamy would mean ostracism and loss of caste. Caste endogamy is therefore responsible for the emergence of the feeling of casteism.  The practice of endogamy makes the people narrow-minded. However, hypergamy (the practice of women marrying someone who is wealthier or of higher caste or social status.) and hypogamy (marriage with a person of lower social status) were also prevalent. Gotra exogamy is also maintained in each caste. Every caste is subdivided into different small units on the basis of gotra. The members of one gotra are believed to be successors of a common ancestor-hence prohibition of marriage within the same gotra. Thus, individuals are more prone to develop their loyalties towards their own caste and sub-caste people. By restricting the circle of marriage to one’s own caste, people have developed different degrees of social distance within their own caste and outside their own caste.

Impact of Urbanization:

Industrialisation and urbanisation are the two processes of modernisation. Industrialisation and urbanisation indirectly favour casteism. Due to the impact of industrialization people migrate from the rural areas to urban areas. When they go to a new place, naturally they search for their caste people. They consider their own caste people as their own potential friends and well-wisher. Hence it leads to strengthen caste feeling and casteism. As a consequence the people of different castes formed different associations to seek maximum benefits of the caste members and its leads to casteism in urban India.

Increase in the Means of Transport and Communication:

In the past, lack of the means of communication hindered the growth of casteism in India to a great extent. Advancement and improvement in the means of transport and communication leads to a better organisation of caste. Developed means of communication and transport have abridged the communication gap and have cut down the physical distance. As such, people now move quickly and easily from one place to another. This has enabled the members of a caste to come together and exchange their views and ideas. The feeling of casteism is also rapidly propagated through the medium of newspapers. This developments enable them to discuss various issues relating their caste interest. Accordingly, they formulate various programmes to solidify the base of their own caste group.

Illiteracy:

Lack of literacy leads to narrow-mindedness. Mostly the illiterate people have more caste feelings. Hence it leads to casteism. Rural people are so illiterate and ignorant that they are very conservative and deeply motivated by narrow thought and superstition. They believe deeply in old customs, traditions, folkways, mores, norms and so on. The rural people are very orthodox in their nature. They oppose strongly to any change in society. Being influenced by the rigid customs and traditions, the rural people consider their own caste as superior. It gives birth to casteism.

Belief in Religious Dogmas:

Due to illiteracy, people are governed by belief in religious dogmas, blind beliefs and superstitions. Due to the practice of ‘Jati Dharma’ they take interest in their own caste. It leads to caste feeling and casteism.

Social Distance:

The higher castes claimed to have ritual, spiritual and racial purity which they maintained by keeping the lower castes away through the notion of pollution. The idea of pollution means a touch of lower caste man would pollute or defile a man of higher caste. Even his shadow is considered enough to pollute a higher caste man.  They maintain the distance through different restrictions like inter-caste mintages, Inter-dinning etc. This has given rise to casteism. As a result of which a strong caste feeling develops among them. This feeling gradually converted to casteism.

Social Inequality:

Under Caste System, the whole Hindu society is divided into two broad groups, higher and lower castes. In a caste ridden society the higher caste people enjoy all the privileges while the people of lower caste suffer from all kinds of disabilities. It leads to social inequality between the two caste groups. This caste inequality is the root cause of casteism.

Reservation Policy:

Some special privileges which constitutionally provided to the members of a particular caste expedite casteism in modern Rural India to some extent. Due to the reservation policy of the government, the people of lower caster getting maximum benefits in the fields of education, job and other occupational sectors. But in actual practice, it is found that the lower caste people who have not adequate skill are posted in different posts.

On the other hand, the people of higher caste having the adequate skill and capacity are deprived of such facilities. As a consequence, a cold war started between the members of higher and lower castes. This war is the root cause of casteism.

Jati Panchayat: 

The status of each caste is carefully protected, not only by caste laws but also by the conventions. These are openly enforced by the community through a governing body or board called Jati Panchayat. These Panchayats in different regions and castes are named in a particular fashion such as Kuldriya in Madhya Pradesh, Khap in Haryana and Jokhila in South Rajasthan.

Effects of Casteism:

Casteism Hinders the National Unity:

Casteism is a hindrance the development of national feeling. People belonging to various castes develop caste consciousness and thus tend to fulfil and fight for their caste interests which ultimately hinders national unity and integrity. Due to the vested and narrow Interests of their own caste group, people lose sight of the broader Interest of the nation. Casteism divides people in the name of caste and encourages intolerance. Jealousy, rivalry and conflicts among members of the It gives rise to disharmony in the society and hinders the national unity.

It Acts Against the Spirit of Democracy:

Democracy presupposes human equality, but the caste system believed in inequality and there was a hierarchical arrangement wherein the Brahmins were at the top, whereas the Sudras were at the lowest rung of the ladder. Thus, the caste and democracy do not go together. Caste is based on inequality whereas democracy assures equality. So casteism is dangerous to democracy. It is fundamentally opposed to democratic principles.

K.M. Pannikar says, “Democracy and caste are totally opposed. One Is based on equality and other on inequality of birth. The one is based on the principles of social inclusion, the other by the principle of social exclusion. Democracy tries to break down the barriers of class and caste seeks to perpetuate them”. So casteism possesses a serious obstacle in the functioning of democracy.

It Leads to Untouchability:

This is the worst effect of the caste system. The lower castes or people who performed menial jobs were treated as untouchables. The untouchable suffered from various social, economic, political and religious disabilities. In the name of religion, they were thoroughly exploited in the most inhuman manner. They were not allowed to visit temples, take water from ponds and wells used by upper castes. To prevent the upper caste students from being polluted by the shadow and touch of lower caste people, children of the latter were not allowed in schools thus preventing them from accessing education.

It Encourages Moral Degeneration:

Casteism contributes to moral degeneration. It encourages corruption and nepotism. It promotes corruption in public life. In the process of development, people want to promote the welfare of their own caste people. It leads to severe moral degeneration and lowering down our values in the society. Favouritism towards one’s own caste leads to corruption and degeneration in moral values.

Casteism Leads to Negligence Talents and Efficiency:

Since in the caste system one’s status and role are fixed up from the time of one’s birth, one’s ability, personal endeavour or diligence became meaningless in order to bring about any transformation.  Sometimes it so happens, if candidates are selected and appointments are made on the basis of caste, and then ultimately casteism leads to negligence of talents and efficiency of the people. Thus, acceptance of one’s own hereditary status became mandatory and unquestionable. Thus, the aspirations and ability of people were relegated to the background in the caste system.

Casteism Hinders Economic Progress:

Casteism hinders economic as well as social progress. If appointments or recruitments will be made on caste basis then it may lead to lower rate of production in social and economic sphere. So ultimately it hinders economic progress. There will be a great obstacle placed in the path of the nation’s Industrial and technological advancement.

Religious Conversions:

Casteism sometimes leads to religious conversions, especially among the low caste groups, who are not financially sound. The dominance of Brahminism became intolerable on the part of the Sudras, who were the most neglected people in the Hindu society. They were easily allured by the ideology and philosophy of Islam as well as Christianity. Many of them embraced the new faiths. In this way the caste system contributed to the expansion of Christianity and Islam in India.

Caste as a Divisive Factor:

Caste Factor in Political Socialisation and Leadership Recruitment:

Different caste groups have their loyalties behind different political parties and their ideologies. ‘Caste values’ and caste interests influence his socialisation and consequently his political thinking, awareness and participation. In the process of picking up his political orientations, attitude and beliefs, he naturally comes under the influence of caste groups and casteism. This is particularly true of highly ‘caste conscious’ people of some states like Haryana, Bihar, UP, Tamil Nadu and Andhra Pradesh. In Haryana, the leadership comes either from the Jats or from the Bishnois or Brahmins. In Andhra Pradesh, the Reddys, Kammas and Valamas provide state leaders.

Caste and Politics:

Caste can take various forms in politics: :

• When parties choose candidates in elections, they keep in mind the caste composition of the electorate and nominate candidates from different castes so as to muster necessary support to win elections. 
• Some political parties are known to favour some castes and are seen as their representatives of that caste. 
• Each caste group tries to become bigger by incorporating within it neighbouring castes or sub-castes which were earlier excluded from it.
• Various caste groups are required to enter into a coalition with other castes or communities and thus enter into a dialogue and negotiation.

The caste factor is an important factor of electoral politics in India. All political parties give great weightage to the caste factor in selecting their candidates, in allocating constituencies to their candidates and in canvassing support for their nominees in the election. The DMK and AIADMK are non-Brahmin rather anti-Brahmin political parties of Tamil Nadu. In Punjab, Akali Dal has a community panthic identity but stands influenced by the issue of Jats vs. non-Jats. All political parties in India use caste as a means for securing votes in elections. While the BSP banks upon the support of the Scheduled Castes, the BJP largely banks upon its popularity among the high caste Hindus and the trading community.

Caste Violence:

The traditional differences between the higher and lower castes have acquired a new vigour and have turned, at times, into a violent and fierce struggle for power in society. The growing terrorisation of the lower castes by the higher or even intermediary castes has been becoming a sad part of India’s political reality.

In states like Maharashtra, Bihar, and Gujarat and UP, caste violence has raised its head even in some urban areas. Existence of caste sena’s in Bihar has been an unfortunate reality of state politics. Caste violence has been a source of big strain on social and political life of Bihar.

Measures to Prohibit Caste Discrimination:

After Independence the spread of education and social reform movements played a significant role in emancipation of socially and economically backward castes and classes. It is through them and various other legal constitutional measures the discrimination based on caste and other factors was prohibited. Our Constitution is based on democratic values of equality, liberty and fraternity. It does not allow any discrimination.

In order to fulfil the Constitutional mandate, several Acts were passed in the Parliament to end the exploitative and discriminatory practices against lower castes. The government of India has enacted laws to remove untouchability. It has also brought in many reforms to improve the quality of life of the weaker sections of society. Some of them are:

• the Constitutionally guaranteed fundamental human rights;
• the Abolition of ‘untouchability’ in 1950;
• the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989 and
• the Provision of reservation in educational institutions, employment and other opportunities;
• the establishment of the department of Social Welfare and National Commissions for the welfare of Scheduled Castes and Tribes and the Untouchability (Offences) Act, 1955, renamed as Protection of Civil Rights Act, in 1976. The SC & ST Act, 1989 is one of the important measures to check, deter and prevent activities against them.
• There is also an Act, 2013 for the Prohibition of Employment as Manual Scavengers and their Rehabilitation. This Act aims to prohibit the employment of manual scavenging, the manual cleaning of sewers and septic tanks without protective equipment, and the construction of unhygienic latrines. The Act seeks to rehabilitate manual scavengers and seeks to provide alternative employment to them.

Some Cast Related Violence in India:

• Genocide of Maharashtrian Brahmins :In 1948, after the assassination of Mahatma Gandhi by Nathuram Godse who was a Chitpavan Brahmin, Marathi Brahmins were targeted by Kunabi- Maratha community. Several incidents of burning of homes were reported.
• Dalelchak-Bhagaura Massacre: In 1987, there was a killing of 42 upper caste members particularly from Rajput community in Bihar organised by a Maoist Communist Centre (MCC), a far-left militia led by Yadavs and composed mostly of members of lower (scheduled) castes. The incident was a retribution of killings of scheduled caste members by upper-caste militant organization like Kuer Sena and Ranvir Sena.
• Kilvenmani Massacre: In 1968, a group of 44 Dalit village labourers from Tamil Nadu who were on strike for higher wages were murdered by a gang, sent by their landlords.
• Behmai Massacre: Phoolan Devi was an Indian dacoit (bandit. Born into a traditional Mallaah (boatman class) family, she was kidnapped by a gang of dacoits.  The Gujjar leader of the gang tried to rape her, but she was protected by the deputy leader of that gang Vikram, who belonged to her caste. Later, an upper-caste Thakur friend of Vikram killed him, abducted Phoolan, and locked her up in the Behmai village. Phoolan was raped in the village by Thakur men, until she managed to escape after three weeks.  Then Phoolan Devi formed her own gang. On 14 February 1981, her gang massacred 22 Thakur men in the village, only two of which were supposedly involved in her kidnapping or rape. Kshatriya Swabhiman Andolan Samanvay Committee (KSASC), a Kshatriya organization, held a statewide campaign to protest against her. She was elected a Member of Parliament twice and fought for Dalit & Indigenous Rights.
• Karamchedu massacre: In 1985, madiga-caste dalits were killed by the Kamma caste people in Andhra Pradesh. Many people lost their lives in the incident.
• Tsundur massacre: In 1991, 8 dalits were killed, when a mob of over 300 people, composed of mainly Reddys and Telagas chased down the victims along the bund of an irrigation canal.
• Laxmanpur Bathe massacre: In 1997, Ranvir Sena gunned down 58 Dalits at Laxmanpur Bathe, Jehanabad, in retaliation for the Bara massacre in Gaya where 37 upper castes were killed.
• Khairlanji massacre: In 2006, four members of the Bhotmange family belonging to the Mahar community of Maharashtra were killed by a mob of 40 people belonging to the Maratha Kunbi caste.

Conclusion:

The caste system in India is undergoing changes due to progress in education, technology, modernization and changes in general social outlook. In spite of the general improvement in conditions of the lower castes, India has still a long way to go, to root out the evils of the caste system from the society.