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The Nepali caste system resembles in some respects the Indian jāti system, with numerous jāti divisions with a varna system superimposed. Inscriptions attest the beginnings of a caste system during the Licchavi period. Jayasthiti Malla (1382–1395) categorised Newars into 64 castes (Gellner 2001). A similar exercise was made during the reign ...
The caste system in India is the paradigmatic ethnographic instance of social classification based on castes. It has its origins in ancient India, and was transformed by various ruling elites in medieval, early-modern, and modern India, especially in the aftermath of the collapse of the Mughal Empire and the establishment of the British Raj.
Ascribed status is an arbitrary system of classifying individuals that is not fixed in the way that most people think. Status is a social phenomenon rather than a biological one. The meaning is derived from the collection of expectations of how an individual should behave and what the expected treatment of that individual is.
The German sociologist Max Weber formulated a three-component theory of stratification that defines a status group [1] (also status class and status estate) [2] as a group of people within a society who can be differentiated by non-economic qualities such as honour, prestige, ethnicity, race, and religion. [3]
Ambedkar views that definitions of castes given by Émile Senart [5] John Nesfield, H. H. Risley and Dr Ketkar as incomplete or incorrect by itself and all have missed the central point in the mechanism of the caste system. Senart's "idea of pollution" is a characteristic of caste in so far as caste has a religious flavour.
[5] [6] [7] rather, a more fluid social structure where individuals could move from one category to another, or maintain or be given different labels depending on the context. In the 18th century, "casta paintings", imply a fixed racial hierarchy, but this genre may well have been an attempt to bring order into a system that was more fluid.
The “rigidity of caste structure” is an important reason for the proliferation of godmen, said K. Kalyani, an assistant professor of Sociology at Azim Premji University, Bangalore.
Ascribed characteristics, as used in the social sciences, refers to properties of an individual attained at birth, by inheritance, or through the aging process.The individual has very little, if any, control over these characteristics. [1]