Introduction :
The caste system is highly complex in nature. As Dr.G.S. Ghurye said, any attempt to define caste is bound to fail because of the complexity of the phenomenon. He describes six main characteristics of caste in his work “Caste and Race in india.” The following are the main traditional features of the caste system.
Caste has a name :
In the first place, castes are named there is no caste which is unnamed. Members of a caste consider themselves kinsmen, although, often it may not be possible to trace genealogical ties. The name is of great help in maintaining identity and boundaries. Castes often take the names from occupations, and ancestral region or places. Each caste has its own identification makes like dress, decoration, sectarian marks and others.
Caste membership is by ascription
Another feature of caste is its ascriptive membership. Caste membership is by birth and is inherited and permanent. A caste is a closed unit in that recruitment is ascribed, and a person’s membership does not undergo any change even if change in one’s status, occupation, education, wealth etc., take place. Thus caste membership is hereditary and compulsory and not a matter of choice. However, there are no purely closed castes. Mobility has been possible to a certain extent.
Caste-As a Segmental Division of Society :
The Hindu society is a caste-ridden society. It is divided into a number of segments called ‘castes’. It is not a homogenous society. Castes are groups with a well defined boundary of their own. The status of an individual is determined by his birth and not by selection nor by accomplishments. No amount of power, prestige and pelf can change the position of man. The membership of the caste is hence unchangeable, unacquirabie, unattainable and nontransferable. Further, each caste, has its own way of life. Each caste has its customs, traditions, practices and ritual. It has its own informal rules, regulations and procedures. There were caste councils or “caste panchayats” to regulate the conduct of members also. The caste used to help its members when they were found in distress indeed, ‘the caste was its own ruler.’
Caste -As Hierarchical Division of Society :
The Hindu society is a gradational one. It is divided into several small groups called . . castes and sub-castes. A sense of ‘highness’ and lowness’ or ‘superiority’ is associated with this gradation or ranking. The Brahmins are placed at the top of the hierarchy and are regarded as ‘pure’, supreme or superior. The degraded castes or the so-called “untouchables”- [Harijans] have occupied the other end of the hierarchy. All over India neither the supremacy of the Brahmins nor the degraded position of the Harijans or ‘outcastes’ has questioned. It has been taken for granted. But regarding the exact position of the other intermediary castes, there have been disputes on the part of the members.
Restrictions on Marriage :
The caste system imposes restrictions on marriage also. Caste is an endogamous group, Endogamy is a rule of marriage according to which an individual has to marry within his or her group. Each caste is sub-divided into several sub-castes, which are again endogamous. For example, Iyers, Iyengars, Smarathas, Madhvas, Ilavik Brahmins, Kota, Shivalli, Kandavara Brahmins, etc., are all Brahmin sub-castes which are endogamous.
Similarity, the Vokkaliga caste consists of Morasu, Hallikar, Nonaba, Gangadigar and other sub-castes. According to the Iyengar girl, and son. Inter-caste marriages were strictly forbidden then. Even at present, inter-caste marriages have not become popular. Violation of the rule of endogamy was strictly death with during tire early days. This rule of endogamy has resulted in close in-breeding. Some writers like Hutton regards endogamy as the very essence of the caste system. Exception to this rule of endogamy is seen in places like Malabar and the hill parts of Punjab. The caste provides for some kind of exogamous marriage also. They are briefly examined here.
Sapinda and Sagotra Exogamy: Sapinda and sogotra marriage have been generally forbidden by the upper castes and Sapinda and Sagotra exogamous marriages have been insisted upon.
Sapinda Exogamy : In Hindu society marriage within the “Pinda” is prohibited. Pinda means common parentage. According to Brahaspathi, offsprings from five maternal generations and seven paternal generations constitute “Sapinda” and they cannot intermarry. This opinion, however, is not universally accepted . Though certain exceptions are there in South India, in North India, generally, Sapinda marriages do not takes place. But Sapinda exogamy, that is, marrying outside one’s pinda is commonly practicing.
Sagotra Exogamy: Sagotra exogamy, that is, marring outside one’s own ‘gotra’ is very much prevalent among the upper castes such as the Brahmins and Kshatriyas. Marriage within the gotra is prohibited. This restriction has been imposed since people of one gotra are Brahmins. Persons religious functions are believed to have similar blood. Similarly, Sapravara marriage are also forbidden especially for the Brahmins, Cannot intermarry. People who utter the name of a common saint at and spiritual bond persons belonging to the same pravara.. Sapravar. Sapravar exogamy. That is, marrying outside one’s own Pravara, has been imposed as a rule for the upper castes, especially for the Brahmins.
It should be noted that the above characteristic as example by Prof. Ghurye, represent “the traditional characteristics” of caste.
These characteristics were found to be associated with caste in their typical from before the system was exposed to the influence of modem values and ideologies such as democracy, social equality, social justice, fundamental rights, individual liberty, equality of sex etc. due to the influence of these values and impact of some processes such as industrialization, urbanization, secularization, modernization, westernization, sanskritization, etc. the caste system has undergone some major changes.
Restrictions on Occupational Choice
in the caste-ridden society there is a gradation of occupations also. Some occupations are considered to be superior and scared while certain others branded as degrading and inferior. For a long time, occupations were very much associated with the caste system. Each caste had its own specific occupation. The caste members were expected to continue the same occupations.- Occupations were almost hereditary. Weaving, shoe-making, oil grinding, scavenging, curing, hides, tanning, washing clothes, barbering, pottery etc., were considered to be somewhat “degrading”. Learning priesthood and teaching were the prestigious professions which mostly the Brahmins pursued. Individual talents , aptitudes, interests, enterprise, abilities and achievements were neglected. But agriculture, trade and labouring in the field were thrown open to all the castes. At the same time, no caste would allow its members to take up to any profession which was either degrading or impure.
Restrictions on Feeding and Social intercourse :
Restrictions on Food Habits: The caste system has imposed certain restrictions on the food habits of the members. They differ from to caste. Who should accept what kind of food and from whom is often decided by the caste. For example, in North India, a Brahmin would accept “pakka” food [cooked in ghee] only from some castes lower than his own. But he would accept “kachacha” food[prepared with the use of water] at the hands of no other caste except of his own. As a matter of rule and practice, no individual would accept “Kachcha” food prepared by a man of an inferior caste. Generally, any kind of food that is prepared by the Brahmins dominated the hotel industry for a long time. Further, restrictions are also there still on the use of certain vegetables for certain castes. Even today some traditional Brahmins do not consume onion, garlic, cabbage, carrot, beatroot, etc. Eating beef is also not allowed.
Restrictions on Social Relations: The caste system puts restrictions on the range of social relations also. The idea of “pollution” makes this point clear. It means a touch of a lower caste man (particularly of an “UntouchabIe:/”Dalit”/”Harijan”) would pollute or define a man of higher caste. Even their shadow is considered to be enough to pollute a higher caste man. In Kerala for a long time, a Nayar could approach a Nambudari Brahmin but would not touch him. Further, a Tiyan was expected to keep himself at a distance of 36 steps from Brahmin and a pulaya [Harijan] a distance of 96 paces. This has resulted in the practice of untouchability. This practice has made the lower caste people to be segregated completely from higher castes.
Civil and Religious Disabilities and privileges of Different Sections
Social and Religious Disability of Certain Caste: In the traditional caste society, some lower caste people [particularly, the Harijans] suffered from certain civil or social and religious disabilities. Generally, the impure castes are made to live on the outskirts of the city or the village. In South india, certain parts of the towns or the village are not accessible to the “untouchables.” It is recorded that during the Peshwa rule in Maharashtra the Mahars and Mabgs [two so called “untouchablilty’ caste] were not allowed within the main gates of Poona before 9-00 A.M and after 3-00 P.M. The reason was that during the time their bodies would caste too long shadows which, if were to fall on the Brahmins, would defile them.
Socially, “Dalits” or the so called : untouchables” are separated from other members. Even today, in many places they are not allowed to draw water from public wells. During the early days, public places like hotels, public lecture halls, schools, temples and theatres were not kept open for the lower caste people particularly, the dalits. Entrance to temples and other places of religious importance was forbidden for them. Educational facilities, legal rights and political representation were denied to them for a long time. In South India, restrictions were imposed on the mode of constructing houses and on the pattern of ornamentation. The toddy tappers of Malabar were not allowed to carry umbrellas, to wear shoes or golden ornaments and milk cows. They were forbidden to cover the upper part of their body.
Civil and Religious Privileges of Certain Castes: If the lower caste people suffer from certain disabilities, some higher caste people like the Brahmins enjoy certain privileges. Nowhere the Brahmins suffered from the disabilities cited above. They are given more liberty, because they are believed to be born “pure” and “superior”. The Brahmins never saluted others, but they always had the privilege of being saluted by others. They never even bowed to the idols of the lower caste people; Education and teaching were almost the monopoly of the higher caste people. Chanting the Vedic mantras was a great privilege of the Brahmins. The upper caste people in general, enjoyed social, political, legal and religious privileges.
Caste Panchayat and its Function :
- During the early days in every village every caste used to have its own Caste Panchayat. It considered of five chosen senior members who enjoyed much social privilege and respect. The caste panchayat used to perform a number of functions among which the following may be noted:
- Caste Panchayat used to make the members comply with caste rules and regulations. Settling caste disputes and giving its final verdict on the issues referred to it were also its functions. It gave punishment to those who violated caste rules and obligation.
- Matters such as-breaking the marriage promise, refusal on the part of the husband to take the wife to his house, cruelty to wife, adultery on other people etc., were dealt with by the panchayat.
- It used to give punishments such as arranging dinner party for their fellow caste-men, imposing fine, purification, pilgrimage, outcasting etc., for the offenders.
The caste and sub-castes together make up the Hindu social system. Still in some respects each caste is isolated from the other. It is in a way semi-sovereign. The castes are a “complete world” in themselves for their members. The members are expected to be loyal to the caste. Caste feeling is hence very string. It is very much stronger in rural areas than in the urban area. It is because of this the amount of community-felling is restricted.