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The status of woman in Indian society
The caste system in hinduism
The status of woman in Indian society
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Political Economy Of Dalit Development
Caste is not a singular entity operating from an isolated standpoint. Rather, the caste hierarchy and oppression manifests itself through various other binaries, that of gender - man and woman, culture in terms of civilized and uncivilized, societal stratification in terms of high and low, ethical valuation in terms of good and bad, pure and impure. This paper plans to locate the ritualization and naturalization of the caste system- particularly the brahminical patriarchy in terms of gender, specifically from a critical feminist standpoint. This brahminical patriarchy is not only a prerogative of the brahmins but also seen as virtuous and therefore 'to be emulated' by those seeking upward mobiliy in the social order. It further seeks to explore the notion of rape as a means of symbolic assertion of power of one caste group over the other.
Caste system thrives on the distinctiveness of one caste group from the other. Every caste maintains its identity by differentiating itself from other caste groups (Chakravarthy, U. ; pg. 27) . So, a brahmin is what a vaishya, kshatriya and shudra is not. This distinctiveness is achieved only through reiteration of separation through endogamy. Endogamy enables the expansion of certain production relations and also certain reproduction relations thus maintaining the cultural and identity discreteness of each communtiy (Chakravarthy, U. ; pg. 27) Endogamy expresses itself in what is known as 'marriage circles'- these include whom you can marry (one's caste fellows) and whom you cannot marry (one's kin belonging to the same gotra). Each caste group must reproduce as a bounded unit for it to preserve itself as a discrete social unit. This endogamy is n...
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...ys outdo the linkages of 'izzat' of the comunity and the personal assault faced by the victim. It would move the act of rape to a realm of crime and thereby move the act of rape from a collective domain where the entire community faces 'badnaami' to the domain of the individual where personal dignity is violated. This would perhaps help to make caste based violence less gendric and more criminal in nature.
References
Kannabiran, K. And Kannabiran, V. . 'De-eroticing Assualt'. Stree Shakti Sangathan (2002)
Chakravarti, U. 'Gendering Caste: Through A Feminist Lens'. Stree (2003)
Ed. By Rao, A. ' Gender And Caste'.Kali For Women (2003)
Chakravarti, U. 'From Fathers To Husbands: of love, death and marriage in North India' in 'Honour'. pg.309-327.
Menon, N. 'Sexualities'. Kali For Women (2003) .pg.144-173.
It is through this process that demonstrated the power relations within gender, cast and class. The ideologies and believes of the people in Mangaldihi came from the religion it self in which, through the nature of creation Brahman was considerate to be the high cast as they are the followers of Lord Brahma, who created the four varnas. This ideology of creation has not only dictated the norms of cast division, which separates the pure and impure, but also has played its roles on gender roles. Women were always seen to be lower than men, since they were considerate to be a part of the male bodies. This is shown in the notion of men encompassing the women body. Encompassment is also seen in the construction of family norms as children’s are considerate to be part of the their parents bodies. Therefore they must respect and take care of their parents when old, as they are considerate to be in a higher position. Looking at the everyday practices it could also be said that there is hegemony, as the ruling class manipulated and dictated the cultural, values, ideals, beliefs and perceptions. Within this power relation, women were subject to be part of a subaltern culture. Since they had no voice in a society and were often excluded from political structures. Although, as the women age there status changes to be almost equally to men, they were never totally considerate to be
Thousands of years ago, Indian society developed into a complex system based on different classes. This system is known as the Caste System. It separated Indians into different castes based on what class they were born into. As thousands of years went by, this system grew larger and became further complex (Wadley 189). This system caused frustration for the Indian citizens because they were receiving inequality.
If you ask any Hindu how the caste system started they would lead you to the Brahma who was the four-headed, four-handed deity and worshipped as the creator of the universe. But The origin of the Indian caste system has many theories behind it. Some of them are religious, while others are biological. The religious theories explain that according to the Rig Veda, which is the ancient Hindu book, the primal man, Purush, destroyed himself to create a human society.
South Asian women engage in patriarchal values and normative structure established more than two thousands years ago, continue to be oppressed by a dominant group of men. These women suffer further oppression through the strict adherence to cultural garb. Still today, media and educational system portray South Asian women as self-sacrificing, faithful to the family, and submissive to men.
There are four main castes and one in which they consider to be the outcastes. The four main castes are the Brahmin, the next is the Kshatriya, the third is the Vaishya, and the fourth is the Shudra. The outcastes are in the group called Dalits. Each caste has a purpose in life, the Brahmin are considered to be the priestly caste in which they are teach the Veda, and are to “sacrifice for others and receive alms” (Institutes of Vishnu 5-10, pg. 44). The Kshatriya is considered the warriors or the ruler caste, they have constant practice in battles, and they are to protect the world from harm. The Vaishya are to be the merchants and the farmers, they tend to the cattle, they, “engage in farming, keeps cows, trades, lends money at interest, and grows seeds” (Institutes of Vishnu 5-10, pg. 44). The Shudra are the manual laborers who according to the Institutes of Vishnu under the Four Castes, are to serve the twice born men who are to sacrifice and to study the Veda, the Shudra also engage in all the different duties of craftsmanship (5-10, pg.44). In case of a crisis, each caste is allowed to follow the occupation of the caste that is below them in rank. The duties in which all four of these castes, whatever gender or stage of life, are to follow and hav...
The traditional Hindu caste system remains one of the most controversial and debatable topics in the study of Hindu culture. The Hindu caste system describes the system of social stratification and social restrictions in which social classes are defined by specific hereditary groups. This caste system impacts much of Hindu history, society and culture to a level unknown anywhere else. However, the most apparent problem with this system is that under its strict rigidity, the lower castes were prevented from endeavoring to climb higher, and as such, economic progress was limited. It’s my assertion that a rigid system of structural inequality maintained through strict enforcement and social exclusion, is incompatible with a religion which claims to promote inclusion, peace and unity.
Hess, Linda. Rejecting Sita: Indian Responses to the Ideal Man's Cruel Treatment of His Ideal Wife. Vol. 67. New York: Oxford UP, 1999. Print.
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
There are many instances of gender inequality in the dominant religion of Hinduism (Srivastava, 2008). Husbands treat their wives like property, and that is pretty much the root of the issue. A major factor of this subject is the concept of dowry. This concept should be well known before the issue is further dissected. Dowry is an ancient tradition where the husband gains the riches of the wife immediately after they are married (Bedi, 2012). What tends to happen is that the woman’s dowry does not usually satisfy the man, and this leads to devastating violence. Women are then killed in various torturous ways, such as live burning. This also leads to another major element of the problem: female infanticide. This is the unlawful killing of baby girls (BBC, 2014). Women do not want to disappoint their husbands by having a daughter, so they get rid of their unborn or newborn babies. Also, daughters cause a financial burden to the family, so families would want to dispose of them (BBC, 2014). Also, men are far more educated than women in India, and that leads to more problems. Yes, awfully tragic, bu...
“Arranging a Marriage in India” by Serena Nanda is a well written, informative article aimed at sharing the view of the Indian culture on arranged marriages and also showing how much effort is put into the process of arranging a marriage. Our own culture has evolved into accepting the fact that we are all independent individuals who could not imagine having someone else make such a significant decision for us. Serena Nanda does an excellent job of using her sources within the society as evidence of the acceptance of the arranged marriage aspect of their culture.
The Varna Theory of Caste, the first mention of which is found in Purusha Sukta, a hymn in Rig Veda, suggests that the four varnas originated from different body parts of Brahma- Brahmans from the head, Kshatriyas from the arms, Vaishyas from the thighs and Shudras from the feet. Although not explicitly mentioned in the hymn, the body parts are interpreted to denote the status of the four Varnas. The existence of much more than four castes is said to be a result of intermarriages. Several concepts like endogamy, Karma and Dharma, caste based occupation and commensality have come to be associated and viewed as central to the caste system. The Brahman centric view of the society was upheld even though there was not much overlap between the prescribed
Nanda, S. (1998). Arranging a Marriage in India. In P. DeVita (Ed.), Stumbling toward truth: Anthropologists at work (pp. 196-204). Illinois, U.S: Waveland Press.
For women in India, the last century has marked a great amount of progress, but at times it has been as stubborn as all the centuries before it. Women have been expanding their roles in society, at home, and even politics with female Prime Minster Indira Gandhi. Gender roles are ingrained deeply, however, and that is no more apparent than in the current rape epidemic. Specifically the last 40 years have been some of the most promising for Indian women, but they have also seen an 875% increase in rape cases (Park). The answers to why this is happening, and why it is happening now may open up a much deeper issue. The social climate is changing; a power struggle between genders steadies the quantity of violence against women. Meanwhile, their empowerment to speak out and hold a rapist accountable brings it to the attention of the world. A longstanding injustice that has been occurring right bellow the surface for years may have reached its boiling point.
The current manifestations of the caste system are now far more generalized across the Indian subcontinent than was the case in former times. Caste as we now recognize has been endangered, shaped and perpetuated by comparatively recent political and social developments. This is evident even i...
Amanda Hitchcock. 2001. “Rising Number of Dowry Deaths in India.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.