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The general proposition that the social organization of the Indo-Aryans was based on the theory of Chaturvarnya and that Chaturvarnya means division of society into four classes-Brahmins (priests), Kshatriyas (soldiers), Vaishyas (traders) and Shudras (menials) does not convey any idea of the real nature of the problem of the Shudras nor of its magnitude. Chaturvarnya would have been a very innocent principle if it meant no more than mere division of society into four classes. Unfortunately, more than this is involved in the theory of Chaturvarnya. Besides dividing society into four orders, the theory goes further and makes the principle of graded inequality. Under the system of Chaturvarnya, the Shudra is not only placed at the bottom of the gradation but he is subjected to innumerable ignominies and disabilities so as to prevent him from rising above the condition fixed for him by law. Indeed until the fifth Varna of the Untouchables came into being, the Shudras were in the eyes of the Hindus the lowest of the low. This shows the nature of what might be called the problem of the Shudras. If people have no idea of the magnitude of the problem it is because they have not cared to know what the population of the Shudras is.
When thinking of India, it is hard not to think of caste. In academic and common parlance alike, caste has become a central symbol for India, marking it as fundamentally different from other places while expressing its essence. Nicholas Dirks argues that caste is, in fact, neither an unchanged survival of ancient India nor a single system that reflects a core cultural value. Rather than a basic expression of Indian tradition, caste is a modern phenomenon--the product of a concrete historical encounter between India and British colonial rule. Dirks does not contend that caste was invented by the British. But under British domination caste did become a single term capable of naming and above all subsuming India's diverse forms of social identity and organization. Dirks traces the career of caste from the medieval kingdoms of southern India to the textual traces of early colonial archives; from the commentaries of an eighteenth-century Jesuit to the enumerative obsessions of the late-nineteenth-century census; from the ethnographic writings of colonial administrators to those of twentieth-century Indian scholars seeking to rescue ethnography from its colonial legacy. The book also surveys the rise of caste politics in the twentieth century, focusing in particular on the emergence of caste-based movements that have threatened nationalist consensus. Castes of Mind is an ambitious book, written by an accomplished scholar with a rare mastery of centuries of Indian history and anthropology. It uses the idea of caste as the basis for a magisterial history of modern India. And in making a powerful case that the colonial past continues to haunt the Indian present, it makes an important contribution to current postcolonial theory and scholarship on contemporary Indian politics.
Seminar paper from the year 2017 in the subject Sociology - Individual, Groups, Society, grade: MA, Oregon State University, language: English, abstract: This paper analyses India's caste system from Ancient to modern. During the 20th and the beginning of the 21st centuries, many countries of the East developed along the path of modernization of social, political, and socio-economic life. In some states, this process was interrupted by social explosions, which led to a rollback to the past. Others appeared capable of finding a viable balance between traditional and modern values. In both cases, specific political systems emerged, which are characterized by the coexistence of Western democratic principles and traditional social institutions. Thus, in India, on the one hand, the involvement of the caste in political life led to some transformation of this ancient social structure and retained its position in modern society; on the other, it created such a phenomenon as "democracy of the castes". Castes/jati are formed on the basis of a related self-organization; they have a different origin, but most of them go back to archaic tribes and tribal fragments; they are characterized by endogamy, hereditary profession, originality of culture. Ideological substantiations of the caste mode of communication are directly related to the fundamental concepts of Hinduism, dharma, karma, and sansara, which describe Indian ideas about the laws of the existence of the Universe and nature. Modern Indian society is distinguished by its phenomenal mosaic composition. Numerous and diverse linguistic, ethnic, confessional, caste groups not only coexist, but they are intertwined in the fabric of a social organism. Indians' identity is usually vague; its different variants come to the fore in different contexts; they overlap and complement each other. Entire communities do not have an unambiguous scientific nomination.
Despite A Distinctive History Of Conflict From The Times Of Buddha To The Contemporary Ambedkar, Social Scientists Have Made Non-Brahman Traditions A Part Of Broader Hinduism. In British India, Although A Number Of Social Reformers Had Launched Anti-Systemic Movements To Challenge The Hegemony Of Upper0Caste Hindus But There Are Several Issues Of Identity, Power, Conversion, Gender Inequality And Social Justice Which Have Not Been Addressed Properly. And, Since The Last Decade, The Militant Hindus With Their Extent Of Aggression To Implement The Agenda Of Pan-Hinduism. It Is In This Backdrop, An Attempt Is Made In This Book To Reveal The Other Side Of The Story. The Non-Brahmanic Perspective Perceives The Practices Which Are Non-Vedic, Non-Shastric, Non-Castiest, Non-Patriachal Or Having Equalitarian Character, And A Number Of Attempts Made To Bring About Change/Transformation Towards The Egalitarian Order Through Protest/Resist/Action Movements Against The Brahmanic Hegemony. Accordingly, The Attention Is Focused In This Book On The Concepts Of Nation And Village, The Roots Of Untouchability, Anti-Caste Movements, Conversion Movements, And Caste Inequality In Relation To Educational And Social Policies. The Book Will Prove Useful For The Students, Teachers And Scholars In The Disciplines Of Sociology, Politics, Social Anthropology And History. Contents: Introduction- S.M. Dahiwale; Understanding Indian Society: The Relevance Of The Perspective From Below- T.K. Oommen; Nation, Anthropology And The Village- Surinder S. Jodhka; The Broken Men Theory Of Untouchability- S.M. Dahiwale; Perspectives Of The Anti-Caste Movements: Subaltern Sociological Visions- Gail Omvedt; Decoding Dalitism: Reflections On Dalit Literature In Maharashtra- S.P. Punalekar; Conversion As Subversion Of Hierarchy- Ambrose Pinto S.J.; Conversion, Empowerment And Social Transformation- S.M. Michael; Brahmanical Social Order And Christianity In India- Lancy Lobo; Educational Stratification, Dominant Ideology And The Reproduction Of Disadvantage In India- Padma Velaskar; Confronting Caste Inequality: What Sociologists Must Do To Reorient Social Policy- Satish Deshpande.
Women and the Law.
This Book Attempts To Lay Bare The Deep Roots Of Social Inequality In Indian Society. It Focuses On Three Most Disadvantaged Groups Of People, Namely, The Sudras, Women And The Untouchables. A Clear Understanding Of These Roots Has Been Thought Indispensable For Seeing The Problem Of Inequality In Perspective.
The phenomenon of caste has probably aroused more controversy than any other aspect of Indian life and thought. Susan Bayly's cogent and sophisticated analysis explores the emergence of the ideas, experiences and practices which gave rise to the so-called 'caste society' from the pre-colonial period to the end of the twentieth century. Using an historical and anthropological approach, she frames her analysis within the context of India's dynamic economic and social order, interpreting caste not as an essence of Indian culture and civilization, but rather as a contingent and variable response to the changes that occurred in the subcontinent's political landscape through the colonial conquest. The idea of caste in relation to Western and Indian 'orientalist' thought is also explored.
Louis Dumont's modern classic, here presented in an enlarged, revised, and corrected second edition, simultaneously supplies that reader with the most cogent statement on the Indian caste system and its organizing principles and a provocative advance in the comparison of societies on the basis of their underlying ideologies. Dumont moves gracefully from the ethnographic data to the level of the hierarchical ideology encrusted in ancient religious texts which are revealed as the governing conception of the contemporary caste structure. On yet another plane of analysis, homo hierarchicus is contrasted with his modern Western antithesis, homo aequalis. This edition includes a lengthy new Preface in which Dumont reviews the academic discussion inspired by Homo Hierarchicus and answers his critics. A new Postface, which sketches the theoretical and comparative aspects of the concept of hierarchy, and three significant Appendixes previously omitted from the English translation complete this innovative and influential work.