Caste system form of social stratification

The caste system is one of the oldest forms of social stratification and even though it may be prohibited by the law, the political divisions continue to exist in the minds of the people leaving many oppressed. It was during the Aryan invasion around 1500 BCE when the caste system was established. Prior to that period, the divisions that existed among the people in India were among the Negritos, Mongoloids, Austroloids and Dravidians. [1] The word caste derives from the Portuguese word casta, meaning breed, race, or kind. In this system, the citizens are divided into categories or castes. The large categories in the caste system are referred to as Varna, which is the Sanskrit word for color, and under each varna are various subcastes. Other terms used for the word caste would include jati, jat, biradri, and samaj. The caste system is guided by the belief that all men are created unequal. [2] Therefore, citizens are divided into castes and subcastes with each caste having a specific role to play in the society.

“The castes system in India is primarily associated with Hinduism but also exists among other Indian religious groups.” [3] An individual’s place in the caste system is assigned at birth. Distinctions and separations are clearly constructed to the point that castes have become mostly endogamous groups; Relationships between those of different castes are frowned upon and often punished or faced with discrimination, violence and injustice. To illustrate, there was a case in August 2001 where a boy from the Brahmin class, as a consequence of having a relationship with a girl of a lower caste, was publicly hanged alongside the girl; the public execution was even done by their family members so as to put an end to their relationship. [4] 

The first of the Vedic books, the Rig Veda, includes literature and information regarding the mythology of Aryan Gods; it tells of the story of Purusa, the very first man created, as he was sacrificed to give birth to the four varnas that make up the caste system. [5] 

From Purusa’s mouth, came forth the varna of Brahmans which consists of the intellectual and spiritual leaders of the society such as the priests and teachers. From the arms, came forth the varna of Kshatriyas which includes the muscled, robust and strong protectors of the society otherwise known as the warriors and rulers. From the thighs, came forth those who look after the agriculture and commerce namely the merchants and businessmen. Lastly, from the feet, came forth the varna of Sudras also known as the laborers of the society.

Each caste has its own dharma also known as the duties and proper conduct they are expected to follow. For instance, Brahmans, as they are the priests and teachers of the society, are expected to be nonviolent and spiritual. Kshatriyas, on the other hand, are stereotyped to be aggressive and are allowed to eat meat and drink alcohol for the reason that they need their strength in order to become exceptional warriors and rulers.

Other important aspects of Hinduism would include their beliefs in rebirth or reincarnation and karma. Generally, each caste follows its own dharma with such devotion believing that their good deeds will result to good karma and to being reincarnated to a higher caste in the next life. Those in the lower castes or born untouchables are said to be punished for the evildoing they had done in their past life while those of the higher castes, such as the Brahman caste, are said to have been rewarded for the good they had done. The reason why the people of India, in general, especially those of the lower caste, endure whatever hardships they are faced with is because of the belief that they are in that state because they are being punished and also believing that enduring the pain and not complaining will eventually lead them to a better life in the next life.

The Rig Veda mentions how the four varnas were created but it does not mention the concept of untouchability. “The idea of an Untouchable caste… is not in the Vedas or the law books, which list only four varnas.” [6] 

Untouchables are the fifth group that fall outside of the caste system as they are seen by society as filthy and polluted. It was in 1950 when untouchables were formally referred to as Scheduled Castes as the term ‘untouchable’ was removed from the constitution. [7] Moreover, Gandhi had addressed untouchables as ‘Harijan’ meaning the people of God; however, untouchable leaders, wanting to evoke respect rather than pity, preferred the term ‘Dalit’ which means oppressed. [8] 

An individual’s place in the caste system is an ascribed status, which means that it is a status he is born with and, consequently, will stay with until his death. The Laws of Manu contains the do’s and don’ts or the rules for each individual in each varna. Untouchables obviously live also by a certain set of rules. They are assigned hereditary occupations that make them ‘impure’ and for little or no pay at all. They are restricted to occupations such as landless farm workers and peasants, and forced into washing clothes, beating drums, cutting hair, cleaning latrines and sewers, working as a leatherworker (they work with animal skin which makes them unclean), street cleaners, and manual scavengers. Manual scavenging refers to disposal of human feces from the streets and dry toilets with the use of basic tools such as a brush or a broomstick, a tin plate, sanitary powder and a basket. The feces are piled into the basket which is then carried on the head or shoulders, sometimes, to be brought to areas kilometers away for disposal. Manual scavengers often have to make several trips back and forth to areas far away to dispose the feces or to get sanitary powder to pour on the feces. Scavengers also dispose of dead animals. Millions of Dalits work even as slaves and mostly have no opportunities for better employment.

“Dalits live in the most congested and cramped slums in villages, towns and urban areas consisting of huts or ghettos which are damp and cramped. They live in the most insanitary conditions with no access to public health and sanitation amongst open sewers and open air toilets…” [9] There are some who choose to live in isolated areas, insulating themselves from society. Since the facilities and availability of resources prioritizes those of higher castes, Dalits are often left to deal with what is left and sometimes with none at all.

Furthermore, Dalits are required to exhibit utmost respect to those of higher casts. That involves watching and keeping their distances for the reason that their touch and even their shadows are considered impure and polluting. To illustrate, there are said areas in northern India wherein Dalits have to beat their drums whenever arriving at a place so as to alert and warn the people of their presence. [10] 

The higher-caste people do not accept food or water from an untouchable because it would transmit the pollution inherent in the person of the untouchable. According to Smita Narula, a senior researcher with Human Rights Watch, “Dalits are not allowed to drink from the same wells, attend the same temples, wear shoes in the presence of an upper caste, or drink from the same cups in tea stalls.” [11] They are not allowed to enter houses of the higher varnas especially in which the chula (the small earthen stove) is located. [12] They are denied certain rights that those of the higher caste are privileged to have such as the right to education and freedom of expression.

Children also begin to experience discrimination at a young age. “Dalit children do not have access to education due to the lack of mandatory and universal primary and secondary education in India. Even in rural areas where there may be schools, Dalit children are ostracized, oppressed and stigmatized from attending school.” [13] Thus, hardly any Dalit children pursue studying and finish primary education. Whenever they do attend classes, they are to sit or made to stand at the back of the class. “Nearly 90 percent of all the poor Indians and 95 percent of all the illiterate Indians are Dalits, according to the International Dalit Conference.” [14] Similar to Dalit adults, Dalit Children are also vulnerable to sexual and physical abuse and murder especially in rural areas. Most Dalit children experience malnutrition and bad health. Moreover, some are presented to temples as a part of religious rituals where they are exploited by men.

On another note, Dalit women suffer double discrimination for being Dalits and for being women. They are not exempted from all the physically exhausting jobs Dalit adults perform such as manual scavenging. In addition to that, they have their responsibilities as mothers and wives. They are frequently raped, gang-raped, beaten and are often punished by making them walk around naked for things done by their male relatives which those of higher caste find enough reason for vengeance. [15] These cases of rape and physical abuse of women, even at the hands of the authorities such as the police, are very common in India.

A woman’s chastity relies on her place in the caste system. Women of higher caste have more power and control over their bodies. As potential wives, they are expected to be virginal and loyal to their future husbands whom they are expected to be faithful to even after their death by practicing celibacy. The reason for this is to ensure purity of lineage among those of the higher caste. [16] However, a woman and a potential wife born an untouchable does not have to be a virgin. Affairs outside her marriage are allowed and after her husband’s death, she is even advised to remarry.

Even at a young age, Dalit girls are susceptible to abuse. In order to pay debts, Dalit girls are often presented and bound to temples in favor of the practice of Devadasis meaning “female servant of God”. [17] They are then exploited by men of higher castes. It appears that the concept of untouchability is non-applicable to prostitution as when these little girls grow up, they are often sold as prostitutes for the men of higher castes.

Contact between an untouchable and a member of the varnas is unacceptable. The varna member becomes defiled and has to wash himself with water to be purified. “In strict societies, especially among the ‘Twice Born’ (the three top Varnas), the touched ‘Twice Born’ also had to pass through some religious ceremonies to purify himself from the pollution.” [18] 

“A twice born Hindu is a male member of one of the three upper castes who has completed the thread ceremony.” [19] In this ceremony of initiation, the boy wears the thread given to him on his left shoulder or around his waist. However, it is important to take note that members of the varna of Sudras and Dalits cannot perform or partake in this ceremony. “The thread has three strands which represent the three gunas (qualities): satya (truth); rajas (action); and tamas(inertia).” [20] 

Horrific and unbearable are just a few words that come to mind when thinking of the abuse towards Dalits. More or less 160 million people in India are considered achuta or untouchable. [21] Human rights violation against these people known as Dalits is extremely prevalent although obviously illegal. Laws have been passed to prevent the abuse of the Dalits and NGO groups have been established to protect these people. However, that doesn’t limit the crimes.

Headlines about crimes victimizing the Dalits includes the following:: “Dalit boy beaten to death for plucking flowers”; “Dalit tortured by cops for three days”; “Dalit ‘witch’ paraded naked in Bihar”; “Dalit killed in lock-up at Kurnool”; “7 Dalits burnt alive in caste clash”; “5 Dalits lynched in Haryana”; “Dalit woman gang-raped, paraded naked”; “Police egged on mob to lynch Dalits.” [22] 

“Statistics from India’s National Crime Records Bureau indicate that in 2000 25,455 crimes were committed against Dalits. Every hour two Dalits were assaulted; every day three Dalit women raped, two Dalits murdered, and two Dalit homes torched… many crimes go unreported due to fear of reprisal, intimidation by police, inability to pay bribes demanded by police, or simply the knowledge that the police will do nothing.” [23] There will be no punishment for the criminals; no justice for the victimized.

To numerous Dalits, conversion may be the only remedy to oppression and injustice. A large number of Dalits have already converted to Christianity. Dr. B.R. Ambedkar, a Dalit leader, lawyer, and politician already influenced numerous Dalits to convert to Buddhism. Dr. B. R. Ambedkar had once said, “I was born a Hindu, but I will not die one.” [24] On a sad note, many converted Dalits continue to experience oppression and discrimination. If anything, their situation has worsened as some have lost their jobs as reasoned that those ‘reserved’ occupations are only for scheduled castes which converts are not a part of. [25] 

Despite the harsh treatment that the Dalits are receving, they still have a social life expressed through dance and music. Their dance and music are full of fiery spirit, spontaneity and humour which differs from the typical characteristics and structure of Hindu music and art. “Dalit songs celebrate life but lament their life conditions, while frankly exposing the realities of life, in a style full of humour and sensual zest, by using simple instruments and vocals. In modern times, Dalit poetry and writing by social and political activists have taken centre-stage amongst the educated activist community.” [26] 

Furthermore, there have been attempts to help them and alleviate their suffering. The elimination of untouchability became one of the main objectives of social reform movements of India. Reform movements and humanitarian acts such as those started by Buddha, Ramanuja, Ramanand, Chaitanya, Kabir, Nanak, Tukaram and others were established but they hardly had any effect on the people’s treatment on the untouchables. [27] The Hindu state also enacted laws to punish those who rebelled against their intolerable conditions. The social oppression of the untouchables had religious sanctions.

“The 1948 Indian constitution, thanks to its architect Dr. B. R. Ambedkar, reinforced this classification, for a system of affirmative action called reservation.” [28] “The constitution reserves 22.5% of national government jobs, state legislature seats, seats in the lower house of the national parliament and higher education places for members of scheduled castes and scheduled tribes. Unfortunately, this policy has not been implemented in full. Less than half the national government quota had been filled in total in 1998 and less than 15% of “reserved” public sector jobs. An unspoken policy discriminates in favor of upper castes, particularly Brahmins. Dalit representation in university teaching posts is less than 1%.” [29] 

New economic forces, education and nationalist movements had different impacts on the treatment of the people on untouchables. Because of new economic forces, railways and buses were introduced, thus, bringing touchables and untouchables together. Modern industries established in India recruited their labor supply and labor market from both touchables and untouchables, who further worked at the machines in physical proximity to one another. The workers also fought together during labor strikes. [30] Because of education, whether liberal or technical, their economic conditions somewhat improved and different sections following different occupations began to merge, on class basis, with groups of other castes following similar occupations. The new bonds were based not on caste but on common occupation and class. This very slowly began to dissolve the mass of the untouchables into groups such as factory workers, teachers, clerks, merchants, mechanics, or manufacturers. New economic bonds between the touchables and untouchables following the same economic activity started weakening the prejudice of untouchability. [31] Finally, nationalist movements also contributed to the benefits received by the untouchables. For example, the Swaraj struggle demanded the democratic alliance of all castes and communities in India whose vital interests lay in the political independence of the country. The nationalist movement contributed towards the dissolution of old distinctions. The social reformers were moved by humanitarian and national considerations when they crusaded against purely social evils. [32] 

The Untouchables is a topic that touches on many sensitive issues relevant to every society; not only to the Indian society. One prevalent issue that the Untouchables have driven out is that of being an outcast. Perhaps many of us, if not all, can relate to the feeling of being unable to belong and just longing to fit in. Perhaps in high school, we tried out many roles and sought the group we most felt at home in. For the Dalits, life is high school taken to the worse extremes. From birth, they are ostracized. They are placed outside of society; and seen as less than human. They are given roles that they must play, and follow a certain set of rules for the rest of their lives, or suffer the consequences. In our society, to be treated as an outcast in this manner is simply unimaginable. It would seem as though one would go through life apart from society; apart from people. It would be as though one isn’t a person at all; that one would be less than a person; less than even an animal.

This sense of inequality was seen many times over history, in many different societies, and many are still relevant in today’s society. Divisions were brought about by differences in gender, creed, and race, to name a few. Wars have been waged; rallies have been set into motion; and lives have been lost, with regard to all these issues. With all that has happened in our world’s history, India’s society learned nothing to deter from inequalities problems. The Dalits are maltreated and discriminated against. The maltreatment for Dalit women are even harder hit. Their people experience the never-ending cycle of poverty.

The caste system was built and based on the idea that each caste or jat has a special role to play in the society but shouldn’t an individual have the right to choose what role he/she will play in the society? Is the caste system the best way to achieve an organized and effective society? It is understandable that breaking away from the caste system would be difficult or something very hard to get used to. India has lived through all these years with the mentality that all men are unequal and there will always be untouchables or Dalits. It has become a part of their lives and embedded in them. Furthermore, Dalits prioritize day- to-day survival more than revolting therefore making rallies and protest by them rare. [33] 

If you take a look at our society, even without the caste system, you will see that this never-ending cycle of poverty is also a major problem in the Philippines, and one question still stands, that is, “How can one break free from poverty?” Poverty is a problem, because those experiencing it, the poor, are marginalized. They can barely afford or sometimes cannot afford basic necessities such as food, clothing, and shelter. Yes, in India, as well as the Philippines, there have been programs, laws to aid and support these people. However, it is in the implementation of these laws that fail to solve the problem.

It is the lack of will to change and unity among people (in India, as well as the Philippines) that is one of the major problems in breaking away from poverty and making a change. As a result, the caste system, these politic divisions, continues to live in the minds of many, leaving millions of untouchables or Dalits trapped in a world of oppression and poverty.

On a lighter note, being at the bottom of the social hierarchy in the Philippines is less tragic. Unlike in India, the Philippines doesn’t have ascribed statuses similar to the caste system. Our religion also talks about eternal life after death but nothing about belief in reincarnation or karma. In this country, people get what they deserve; they earn what they earn. Of course, there will be flaws in the country’s system and sometimes those who have a lot may not deserve it but it cannot be said that there are no opportunities in the Philippines to grow and progress in life. Some of the programs the government implements include scholarship programs, vocational courses and etc.

In the Philippines, if one is able work hard and use his resources and connections well, he can progress and enrich himself. There are many true stories featured in magazines, newspapers and shows about people who come from the slums or in the provinces but are making a lot of money and are very successful right now. Filipinos, being a capitalist country, believe that it’s all about the work and how much effort you are willing to exert in doing your job or making a profit. In fact, those who come from the bottom and made it to the top are even honored, praised and commended by the people and that gives a lot people hope for a better future.

In the end, change is something much called for especially in the Indian society, in our society, and in many others around our world today. We can study the oppression and cases time and time again. We can feel disgusted, depressed, and down reading about them, and we can wonder, “can their lives ever change?” It isn’t enough to read and wonder, in order for change, action is a must. We believe there is much we can do in the future, for our society, as well as others. In the words of Mahatma Ghandi, “be the change you want to see in the world”.