Caste Promoting human dignity mutual respect & pluralism www.hafsite.org

Overview

Caste is Complicated A system that evolved Overview Caste is Complicated A system that evolved To understand “caste” we must understand the terms varna and jati

Social hierarchies are not sanctioned by the Vedas Overview Social hierarchies are not sanctioned by the Vedas The system was never intended to become rigid and birth-based

Varna

Varna is best defined as “inherent qualities” Goodness Harmonious Constructive Passion Active Confused Darkness Destructive Chaotic Varna is best defined as “inherent qualities” Other meanings: Form Figure Character Color www.hafsite.org

Varna is a way of understanding and identifying the temperaments found in society Every society has: Those adept in intellectual pursuits Those capable in governance and exercising power Those who gravitate to materially productive occupations (business) Those who function as workers and followers in society Varna Varna is best defined as “inherent qualities” The word has many other meanings include form, figure, character, and color Varna is a way of understanding and identifying the temperaments found in society Every society has: Those adept in intellectual pursuits Those capable in governance and exercising power Those who gravitate to materially productive occupations (business) Those who function as workers and followers in society

The Four Traditional Varnas Well Functioning Society Brahmins study and teach members of society Kshatriyas protect and govern society Vaishyas earn and support society Shudras grow, serve, and make for society Varna The four traditional varnas were: Brahmins - those who seek knowledge and are intellectual Kshatriya - those who seek power Vaisyas - those who seek to own land or engage in commerce Sudras - those who serve

The Vedas describe an idealized social structure, based on the varna system where varnas were ascribed through actions and abilities. No one was born with a varna. Everyone was expected to contribute to the betterment of society in their own ways Varna Everyone was expected to contribute to the betterment of society in their own ways, and spiritual rewards came to those who best fulfilled their obligations regardless of their varna The Vedas describe an idealized social structure, based on the varna system where varnas were ascribed through actions and abilities. No one was born with a varna. Spiritual rewards came to those who best fulfilled their obligations regardless of their varna

Jati

Cow herders and farmers Jati refers to societal communities defined by occupation Brahmins Priests and teachers Kshatriyas Warriors and kings Vaisyas Cow herders and farmers Sudras Laborers Jatis Jati refers to societal communities defined by occupation (loosely equivalent to medieval European trade guilds) Those who worked in different occupations became their own communities Priests and teachers, who were associated with Brahmins Warriors and kings, associated with Kshatriyas Cow herders and farmers, associated with Vaisyas Laborers, associated with Sudras Over time, thousands of jatis emerged in India, each with its own religious and social practices, and each bound by numerous conventions and perceived hierarchies. The rules within each jati were not tied to religious scriptures- they were by passed down as cultural traditions and norms, which slowly became associated with birthright. The modern understanding of caste emerged largely from observing the daily practices within jatis, not by understanding the varna system outlined in the scriptures.

Over time, thousands of jatis emerged in India, each with its own religious and social practices, and each bound by numerous conventions and perceived hierarchies. The rules within each jati were not tied to religious scriptures- they were by passed down as cultural traditions and norms, which slowly became associated with birthright. Jatis Jati refers to societal communities defined by occupation (loosely equivalent to medieval European trade guilds) Those who worked in different occupations became their own communities Priests and teachers, who were associated with Brahmins Warriors and kings, associated with Kshatriyas Cow herders and farmers, associated with Vaisyas Laborers, associated with Sudras Over time, thousands of jatis emerged in India, each with its own religious and social practices, and each bound by numerous conventions and perceived hierarchies. The rules within each jati were not tied to religious scriptures- they were by passed down as cultural traditions and norms, which slowly became associated with birthright. The modern understanding of caste emerged largely from observing the daily practices within jatis, not by understanding the varna system outlined in the scriptures.

The modern understanding of caste emerged largely from observing the daily practices within jatis, not by understanding the varna system outlined in the scriptures. Jatis Jati refers to societal communities defined by occupation (loosely equivalent to medieval European trade guilds) Those who worked in different occupations became their own communities Priests and teachers, who were associated with Brahmins Warriors and kings, associated with Kshatriyas Cow herders and farmers, associated with Vaisyas Laborers, associated with Sudras Over time, thousands of jatis emerged in India, each with its own religious and social practices, and each bound by numerous conventions and perceived hierarchies. The rules within each jati were not tied to religious scriptures- they were by passed down as cultural traditions and norms, which slowly became associated with birthright. The modern understanding of caste emerged largely from observing the daily practices within jatis, not by understanding the varna system outlined in the scriptures.

There are many examples of famous Brahmins who were not born into Brahmin families, such as: Sage Vishwamitra, who is believed to have revealed the Gayatri Mantra Sage Vyasa credited with writing the Bhagavad Gita Sage Valmiki credited with writing the Ramayana Take Brahmins for example: There are many examples of famous Brahmins who were not born into Brahmin families, such as: Sage Vyasa, who wrote the Bhagavad Gita Sage Valmiki, who wrote the Ramayana (revered Hindu text) Sage Vishwamitra, who is believed to have revealed the Gayatri Mantra (considered one of the most sacred and widely recited Hindu prayers)

The evolution into “caste” Over time, the jati system became more complex, formalized, and eventually birth based. The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual. As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent The evolution into “caste” Over time, the jati system became more complex, formalized, and eventually birth based. The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual. As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India By the 15th century, many in India, across all religions, had their own formal jati identities and customs In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy One group that had long been relegated to the bottom of the social ladder is the “Untouchables” Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern. Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians. Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system. By the 15th century, many in India, across all religions, had their own formal jati identities and customs This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy www.hafsite.org

One group that had long been relegated to the bottom of the social ladder is the “Untouchables” Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern. The evolution into “caste” Over time, the jati system became more complex, formalized, and eventually birth based. The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual. As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India By the 15th century, many in India, across all religions, had their own formal jati identities and customs In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy One group that had long been relegated to the bottom of the social ladder is the “Untouchables” Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern. Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians. Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system.

Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians. The evolution into “caste” Over time, the jati system became more complex, formalized, and eventually birth based. The classification of varna and jati became based on family lineage, instead of the inherent qualities of the individual. As a result, even Hindu understandings about reincarnation and karma slowly became fused with the formalization of jatis in ancient India By the 15th century, many in India, across all religions, had their own formal jati identities and customs In the 19th century, the British utilized and thus further formalized caste with the introduction of the census as a way to track the different groups in the colonial subcontinent This codification allowed the British to build more social and political control of India and its people, and it led to a more intractable social hierarchy One group that had long been relegated to the bottom of the social ladder is the “Untouchables” Mahatma Gandhi began calling this group “Harijan” (children of God) to show his support and concern. Although caste and untouchability has become associated with some Hindu practices, it is not inherent to the foundations of Hinduism In India, caste discrimination is a cultural phenomenon and is practiced by people of all religious traditions, including Muslims, Sikhs, and Christians. Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system. Inter-caste conflicts have existed among all faith traditions in India, which continue to complicate efforts to abolish the system.

Changing “caste”

Many social reformers have sought to abolish caste discrimination in India Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century, CE), condemned caste as being outside of Vedic teachings Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that people should recognize the common divinity in all beings and treat them as we would treat ourselves Adi Shankara Dayanand Saraswati

Indian President K.R. Narayanan After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination. Indian President K.R. Narayanan As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan.

Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country. Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes of escaping the caste system. Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities. This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings.

The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government. The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically. Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive.

The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion. Changing “caste” Many social reformers have sought to abolish caste discrimination in India Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century, CE), condemned caste as being outside of Vedic teachings Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that we should recognize the common divinity in all beings and treat them as we would treat ourselves After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination. As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan. Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country. Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes to escape the caste system. Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities. This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings. The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically. The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government. Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive. The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion. Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64). The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change.

Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64). The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change. Changing “caste” Many social reformers have sought to abolish caste discrimination in India Many Hindu religious figures, including Adi Shankara (8th Century, CE) and Dayanand Saraswati (19th Century, CE), condemned caste as being outside of Vedic teachings Other Hindu leaders have argued that caste discrimination and oppression violate a fundamental principle in Hindu philosophy, that we should recognize the common divinity in all beings and treat them as we would treat ourselves After independence from the British, Indian leaders enshrined a ban on caste discrimination in the Indian Constitution. Additionally, affirmative action programs were created for communities that classified as outcastes and were historically vulnerable to discrimination. As a result of those opportunities, as well as India’s economic development, some individuals classified as outcastes have gained increased social and economic mobility. In 1997, India even elected its first Harijan president, K.R. Narayanan. Unfortunately, others continue to suffer from discrimination and poverty in areas where caste still pervades as a social distinction, especially in the more rural parts of the country. Some from this bottom rung of society have converted to Christianity and others have adopted Islam and Ambedkar Buddhism in hopes to escape the caste system. Unfortunately, in spite of converting to religions which often claim to be “caste-free,” lower castes continue to face discrimination and social ostracization in their respective faith communities. This further illustrates that caste is a cultural and societal phenomenon in India, but is not rooted in Hindu philosophy and teachings. The lower caste communities who continue to exist on the fringes of Indian society have benefited from official programs, and many Dalits/Harijans have also become more prominent economically and politically. The poor among many higher castes continue to suffer from the same disadvantages, but without the benefits that come from the Indian government. Poverty works as a caste equalizer in terms of the poor, regardless of caste, having to take up menial or scavenging jobs to survive. The dynamics of caste in India are far more complex than what most textbooks suggest, and caste continues to be incorrectly perceived as part of the Hindu religion. Historians such as Valerie Hansen and Kenneth Curtis note that “most outside observers tend to exaggerate the rigidity of caste in modern India” (Hansen and Curtis, 2011: p. 64). The stigma of caste and caste-ism is a problem in India that reformers - both religious and secular - are working to change.