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Historically speaking, the alliance and the open status group, whether war band or religious sect, dominated medieval and early modern Indian history in a way descent and caste did not." [130] Adi Purana, an 8th-century text of Jainism by Jinasena, is the first mention of varna and jati in Jain literature. [131]
Practically, it is an institution that portends tremendous consequences. It is a local problem, but one capable of much wider mischief, for "as long as caste in India does exist, Hindus will hardly intermarry or have any social intercourse with outsiders; and if Hindus migrate to other regions on earth, Indian caste would become a world problem ...
The paradigmatic ethnographic example of caste is the division of India's Hindu society into rigid social groups. Its roots lie in South Asia's ancient history and it still exists; [1] [5] however, the economic significance of the caste system in India seems to be declining as a result of urbanisation and affirmative action programs. A subject ...
The British institutionalised caste into the workings of the major government institutions within India. The main benefactors of this indirect rule were the upper castes or forward castes, which maintained their hegemony and monopoly of control and influence over government institutes long after independence from the British.
Although Islam does not recognize any castes (only socio-economic classes), [9] existing divisions in Persia and India were adopted by local Muslim societies. Evidence of social stratification exists in later Persian works such as Nizam al-Mulk's 11th-century Siyasatnama, Nasir al-Din al-Tusi's 13th-century Akhlaq-i Nasiri, and the 17th-century Jam-i-Mufidi.
According to the textbook Religions in the Modern World, B. R. Ambedkar, who was also a supporter of the Act, was considered to be the "untouchable leader" who made great efforts to eliminate caste system privileges that included participation in public festivals, access to temples, and wedding rituals.
Tribal casteism encompasses South Asian practices of social marginalisation within tribes. These practices are often overlooked by scholars and the media because of a colonial legacy that employed orientalist empiricism [ 1 ] to construct tribes as egalitarian and structurally opposite to Hindu caste society . [ 2 ]
Among Hassaniya Arabic speakers in southern Morocco and Mauritania, states Sean Hanretta – a professor of African History, the term Bidan is a "caste synecdoche" that refers to Hassani (warrior) and Zwaya (clerical) clans. In the slave castes, they recognized two layers, the `Abid (slaves) and Haratins (freed slaves). [60]