India has a caste social structure that divides them into Brahmins, Kshatriyas, Vaishyas, and the Shudras. The caste system is derived from Manusmriti, the most regarded and esteemed book in Indian law and Hinduism. The Brahmins are the highest regarded social class, including preachers and teachers, followed by Kshatriyas of warriors and rulers. The Vaishyas included farmers, traders, and merchants, whereas the Shudras were peasants, artisans, and servants. India was a British colony from 1857 to 1947 and had absolute power over political, social, and economic matters. The Manusmriti developed during the colonial rule advocating for social caste and religious categories. The Hindus developed the caste system, and British colonialists adopted it for use in the colonial system. After colonialism, the caste system was abolished in 1950, pioneered by Gandhi and other political and religious leaders, and implemented policies to cease it. The caste system is a conflict of entitlements in various social classes that are oppressive and violate human rights creating inequality in Indian communities.
The caste describes how entitlements are differentiated among the social classes of India. People of different castes have different status quo and have different privileges. A caste is a complex form of social stratification that dictates critical issues in Hinduism such as endogamy ‘marriage,’ karma’ work,’ and dharma’ religion.’ For instance, caste intermarriage The Brahmins and the Kshatriyas are castes who conceded much respect and undertook the most critical role in society, such as leadership (Sultana & Subedi, 2016). The rights and privileges of the Vaishyas and the Shudras are violated in the caste system. Social injustices are also favored by the caste system favoring the upper echelon castes at the disadvantage of lower echelon castes.
The British controlled every divine right and were not equal to Indians, and they were of a higher class than inhabitant Indians. Violation of caste would result in constant violence, and the British took advantage of the situation to impose a divide and rule policy. The British also required a community with common law for easy governance. The caste system created a common law that managed India’s complex social and religious identities, making it easy for colonial administrators (Sultana & Subedi, 2016). For instance, the Vaishyas and Shudras were identified as servants, and the British required servants for their firms without resistance. The colonial census was also based on the caste system and was against anti-caste agitations.
During colonization, the British used the caste system as a ruling tool. The British colonists adopted favorable discrimination policies to promote the caste system. Resources such as provincial funding for education were differentiated along with the caste classes. The exploited classes were also reserved 18% of the positions to the lower castes in the general elections. For the easy creation of a single community with statute law, the British needed to support and reinforce the caste system in India (Attenborough, 1982). The colonial masters determined the categories of convenience by assigning duties to Indians for their advantage
Apart from inequality in the Hindu caste, people outside the hierarchy “untouchables” or the Dalits were highly disregarded. The untouchables were sanctioned from sharing and interacting with the rest of the Indians in many aspects. For instance, they were forced to live in segregated settlements, not allowed into temples, or use public roads and schools. The untouchables were considered outcasts and subjected to oppression and violation of human rights. Gandhi was the first to express the challenge to Indians and began efforts to dismiss the idea (Biswas, 2019). Untouchables were second-class citizens mistreated in India, and Gandhi aggressively revolted against the idea. The untouchables were also not allowed to participate in Hinduism, coercing them to embrace other religions such as Christianity and Islam.
The untouchables were stemmed less than humans and reserved the lowest jobs in society. The Hindus of upper castes demoralized the untouchables who literary had no rights. For instance, an upper-caste Hindu raping an outcast is perceived as divine rather than a rights violation. The untouchables majorly represent the significant population of the poor Indians (Attenborough, 1982). The heightening violence and brutality against the untouchables called for change. Baba Saheb Ambedkar was among the fortunate untouchables to gain formal education and later formed revolts against untouchability. He founded the Buddhist society to accommodate Dalits banished from Hinduism. He also built the first learning institution for the Dalits, Bahishkrit Hitakarini Sabha (Biswas, 2019). Acting as a lawyer, he also led active movements to challenge untouchability and discrimination by condemning Manusmriti. The Manusmriti guide all aspects of life in Indian culture, including marriage, occupation, and location. The caste system symbolized the Manusmriti allows for the subjugation of low castes perceived as less relevant in society. The British colonialist adopted the Manusmriti for convenience and simplification.
Gandhi was a political and religious leader that spearheaded India’s independence and stood against social inequality among other laws in India. After years of apartheid opposition in South Africa, Gandhi went back to India in 1915 and rallied for independence. Gandhi opposed racism, sexism, apartheid, economic imperialism, and religious fundamentalism (Attenborough, 1982). Caste is, however, some form of positive discrimination with lesser implications than the other forms of inequality. Gandhi advocated for the caste system and supported the caste divided into four Varna. For instance, when there was a scuffle between Hindus and the untouchables on schools and untouchables forced to migrate, Gandhi responded to support their fleeing Kavitha. Gandhi supported Shudras to remain a servant class and inclusion of the Ati-shudra into the Shudra Varna. However, Gandhi’s opinion gradually changed around 1935 when he wrote, ‘Caste has to go.’
Gandhi highlighted that elimination of caste would propagate spiritual and national growth. Gandhi had a history of mobilizing the poor to fight to undertake a non-violent struggle for their rights. Gandhi would even perform the rituals of poverty, such as putting on loin clothes to associate with the poor. Gandhi also pledged to give up his life in the struggle to end untouchability (Attenborough, 1982). However, in “The Doctor and The Saint,” Gandhi is portrayed as racist, ambassador for caste, and a sympathizer of the upper caste by reflecting on his statements and life (25:03). For instance, he referred to Africans as savages in his letters when he wrote, “Cafes, as a rule, are uncivilized, the convicts, even more, so. They are troublesome and very dirty and live almost like animals” (WeAreManyMedia, 2014, 33:22). The Attenborough film depicts Gandhi as a fighter against the caste system, whereas The Doctor and Saint Lecture highlights the contradictory nature of Gandhi.
The Poona Pact of 1932 advanced the Dalit’s interests by allowing their representation. The pact was made between Hindu leaders and Ambedkar to represent the untouchables. It also eliminated all the challenges and limitations suffered by the untouchables. Gandhi, in a message, supported the pact and promised fulfillment in eradicating untouchability. For the first time, the untouchable gained access to wells, roads, and all other privileges limited to them before. However, the Poona Pact did not grant untouchables constituencies but instead reserved seats (WeAreManyMedia, 2014, 51:28). Therefore, the representatives would be approved by the privileged castes.
There are modern expressions of the caste system in India. The Brahmins dominate the Spectrum of significant corporate ownership amidst India’s industrial revolution. The majority of the leaders also are upper-caste members, while lower-caste people are underrepresented. The Brahmins continue to control knowledge and dominate the economy. The Kshatriyas are still rural landowners. The Shudras live in the basement of a big house and keep intruders at bay (WeAreManyMedia, 2014, 1:07). Most marriages are still managed, and most people do not marry outside cast. Lack of inclusion and disproportion in modern India is expressed in industry, leadership, and occupations highlights the existence of the caste system.
The caste system stratifies Indian society to Brahmins, Kshatriyas, Vaishyas, and Shudras. The caste system is a pre-colonial system that the British colonizers embraced to achieve social cohesion and simplicity in governance. People of upper castes discriminate against the people of lower castes. The untouchables are the most distinguished in Indian society, and their rights are blatantly disregarded. Mahatma Gandhi and Saheb Ambedkar were the most significant proponents of caste system elimination. The Poona Pact of 1932 granted the untouchables some rights, such as voting rights but not constituencies. However, the caste system is not entirely eliminated and still exists in modern-day India expressed in property ownership and governance.
References
Attenborough, R. (1982). Gandhi (DVD). Sony Pictures Home Entertainment. Web.
Biswas, S. (2019). Gandhi and Ambedkar against untouchability: A reappraisal of their discourses. Quarterly Journal of the Gandhi Peace Foundation, 7. Web.
Sultana, H., & Subedi, D. B. (2016). Caste system and resistance: The case of untouchable Hindu sweepers in Bangladesh. International Journal of Politics, Culture, and Society, 29(1), 19-32.
WeAreManyMedia. (2014). Arundhati Roy: The Doctor and the Saint. [Video]. YouTube. Web.