A very special India, unmistakably. To shape the current socio-cultural foundation, it is impossible not to mention the caste system very typical of this South Asian country.
When the Covid-19 situation in India turned out to be “terrifying”, we had to see heartbreaking images.
Not only 4 levels 4 India is a country of diversity in all aspects: culture, religion, race, language… Hinduism is the largest religion in India (currently 966 million followers) and is the The world’s third largest religion (1.03 billion adherents) played a key role in shaping India’s social fabric. From this religion arose the caste system in Indian society, and it dominates, has a profound, lasting impact with many consequences in society to this day. Dharavi slum in Mumbai. Dharavi is one of the most densely populated places in the world. The blue roofs are actually plastic cloth to keep out the rain. Photo: Daily Mail The structure of Indian society according to writer and cultural researcher Geetesh Sharma is “a collection of irregular elements, but strangely, it is arranged into a clear layer system”. Looking from the outside in, the overlapping Indian society is caste, class, religion, language, region… But if the caste system is positioned as the backbone of the whole Indian social structure, all things will become orderly and clear. This system was formed thousands of years ago, and to this day, it remains the root cause of social unrest. Most Indian and Western scholars agree that the caste system is a feature of Hinduism. However, along with the birth and introduction of other religions, the caste system also had a certain influence on Islam, Christianity, Judaism and Jainism. The English word caste is caste, which is not a single Indian word. According to the Oxford dictionary, caste is derived from the Portuguese word casta, meaning “race, lineage, breed” and primitive meaning “pure and unadulterated”. There is no concept in the Indian language that fully represents the word, but only two approximate terms, varna and jati. Varna means color, and was the first framework of social demarcation in the Vedic period. The four castes in the varna are the Brahmins (the priestly caste, also known as the Brahmin castes), the Kshatriyas (also known as the Rajanyas, the castes of noble princes and warriors), the Vaishyas (the craftsmen) , merchants, farmers) and Shudras (class of slaves, people who did the hard work). However, there is still a fifth caste in the varna system that is not officially recognized in the scriptures, the Dalit (untouchable) caste. People of this caste are considered “outside of society” and have to do jobs that are considered despicable such as dumping feces, picking up trash, etc. Whereas, jati means birth, origin. This concept is less mentioned in the scriptures than in varna. There are thousands of jati, and currently there is no exact definition for this concept. Where is the origin? From the West’s pro-racist theory… There are many explanations from anthropologists, archaeologists and both Indian and world historians as to the origin of this particular caste system over the past century. However, it is possible to temporarily group the hypotheses of Indian caste origin into three large theoretical groups: racial theory, contingency theory, and genetic proofs. Race theory started from a debate between two British researchers and managers in India JC Nesfield and HH Risley. According to Risley, the caste system was formed from racial clash. He suggested that the “light-skinned” Aryans had entered the Indian subcontinent from the northwest and conquered the native “black” Dravidian race. Risley’s explanation is that the Aryans, after conquest, conquered the weaker race, captured women according to their needs and created hybrid offspring, thereby becoming a higher caste. Meanwhile, Nesfield commented that “the issue of caste origin is not only about race, but also about culture”. The racial theory of caste formation encouraged racist ideas, which were originally developed to enhance the status of Europeans in the subcontinent. A family in the slums of Mumbai on April 3. Photo: AP To the objection of the Indian scholar himself học Indian scholars have countered Risley’s racial theory. Researcher Ketkar argues that castes are more a result of tribal conflicts than between Aryans and Dravidians. Ketkar’s view was that all Indians, with limited exceptions from the east, belonged to a single race, and expressed concern that racial theories could cause division in society. The reactions of the Indian scientific community led to the creation of the so-called random theory. In this view, caste regimes are the product of specific historical events, which may be limited to a particular time and place. This theory has an important contribution Dr. Ambedkar (who comes from the Dalit caste, and also drafted the Constitution of India). Ambedkar rejected the racial theory and attacked those who had “used biology to protect the caste system”. He emphasized on Nesfield’s research with the conclusion that there is no racial difference between different castes in the same area, and at the same time concluded that “the caste system is the distinction in society between different castes”. people of the same race”. End of the hundred year debate In the mid-1990s, scientists began to use genetics as a tool to examine the origin of caste systems as well as the extent to which castes were related. Since then, a series of genetic studies on the caste system have been produced. The first genetic studies reached conclusions consistent with the randomization theory. Accordingly, there is no corresponding relationship between genetic relationships and socio-cultural structure. Subsequent studies, however, yielded very mixed results, with some supporting the race theory. To date, studies using genetics to understand the origin of the caste system continue to be carried out. Liberate class, liberate people Although the debate has not yet led to a final result, it has at least contributed much differently, from the rejection of the “divine” about the origin of the castes, when the Rig-Veda (Vedas) that castes were born from different parts of the primitive man, in which the upper caste was born from the upper body, and the lowest caste was born from the heart. This is extremely important, because it will lead to the destruction of the concept of “class is inherently natural, is immutable”. This was the premise to liberate the lower castes from the strict caste system, and was an important step towards human liberation. Medical staff check people’s health in a slum in Mumbai. Photo: Guardian Second, studies have shown that caste originates from socio-political factors rather than from religion. And without exception, the caste system is a tool created by rulers to establish a stable, orderly and favorable social structure for them to easily rule. The current caste system is a huge barrier affecting India’s development. Recent surveys show that caste discrimination still shows no signs of abating, but on the contrary, tends to be more serious. The 2014 census shows that the percentage of people from the lower castes, especially those belonging to the Dalit caste, are facing severe discrimination with the lowest percentage in the following criteria: access to education, health care, employment… Social injustices related to the lower castes persist, whether in urban or rural areas, demonstrating the tension in modern Indian society. Although the Indian government has constitutionally prohibited the practice of any discrimination against the lower castes, the fact that there are separate laws on “reservation” for the lower castes shows that The situation is not optimistic. Specifically, India has compiled a list of vulnerable castes, and calls it “Nominal Castes”. Accordingly, all state agencies (including the National Assembly), universities, military, police… must reserve a certain percentage of their “seats” for these identified classes. This, while having a positive effect on the lower castes, clearly demonstrates India’s inability to prevent discriminatory practices. Luu Duy Tran (Doctoral student at Jeonbuk National University, Korea)
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