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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 has been declining as a result of urbanisation and affirmative action programs. A subject of much scholarship by sociologists and anthropologists, the Hindu caste system is sometimes used as an analogical ...
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 ...
Jha notes that the earliest Vedic text Rigveda makes no mention of untouchability, and even the later Vedic texts, which revile certain groups such as the Chandalas, do not suggest that untouchability existed in the contemporary society. According to Jha, in the later period, several groups began to be characterized as untouchable, a ...
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.
The legislation, SB 403, originally sought to add caste as a new category under the state’s nondiscrimination law, but it now enumerates caste as one protected class under the larger umbrella of ...
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.
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 ]