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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.
The evolution of the lower caste and tribe into the modern-day Scheduled Caste and Scheduled Tribe is complex. The caste system as a stratification of classes in India originated about 2,000 years ago, and has been influenced by dynasties and ruling elites, including the Mughal Empire and the British Raj.
Homo Hierarchicus: Essai sur le système des castes (1966) is Louis Dumont's treatise on the Indian caste system. [1] It analyses the caste hierarchy and the ascendancy tendency of the lower castes to follow the habits of the higher castes. This concept was termed as Sanskritisation by MN Srinivas. [2]
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 ...
A diagram depicting the structure of varnas in India. See more at Caste system in India. In India, a caste although it's a western stratification arrived from Portuguese word Casta and Latin word castus, is a (usually endogamous) social group where membership is decided by birth. [1]
The varna system is extensively discussed in the Dharma-shastras. [29] The Varna system in Dharma-shastras divides society into four varnas (Brahmins, Kshatriyas, Vaishya and Shudras). Those who fall out of this system because of their grievous sins are ostracised as outcastes (untouchables) and considered outside the varna system.
Caste panchayats, based on caste system in India, are caste-specific juries of elders for villages or higher-level communities in India. [1] They are distinct from gram panchayats in that the latter, as statutory bodies, serve all villagers regardless of caste as a part of the Indian government, although they operate on the same principles.
By 1995, of all federal government jobs in India – 10.1 per cent of Class I, 12.7 per cent of Class II, 16.2 per cent of Class III, and 27.2 per cent of Class IV jobs were held by Dalits. [38] Of the most senior jobs in government agencies and government-controlled enterprises, only 1 per cent were held by Dalits, not much change in 40 years.