The Effect of The Hindu Caste System on The Concept of Utopia
Utopias tend to be organized around a universal ideal; an ideal which all members of the community accept, agree with, and are motivated to strive for. In many cases, a set structure of living is implemented so that the members of the community can work together for the benefit of all. In the following essay, I plan to explain the utopian society currently in practice in modern day India. I will discuss the basics of the Hindu Caste system and demonstrate how nicely it fits into the definition of a utopia. In addition, I also plan to explore the parallels between the current caste system in India, and the social and structural ideas proposed by Sir Thomas More in his classic book Utopia.
Allow me to begin my exposition by diving deep into one of the most misunderstood cultures in the modern world; a culture of ancient wisdom and colorful tradition; the culture of Hinduism in India. At first glace, the Hindu society, one finds a very structured way of life; a social system in which individuals are divided into distinct, close knit communities. This type of hierarchical division is known as a caste system. With its roots in the religion of Hinduism, those Hindu and non-Hindu alike are affected by the social power of the Indian structure. Generally speaking, there exist four major divisions in caste. In each division, individuals are assigned certain duties in society. The word dharma is used to describe one’s social duties. One is only allowed to perform those duties assigned to him/her by one’s particular caste. In religious terms each caste is called a Varna. The highest level of the hierarchy contains those of the highest education. All the spiritual leaders, tea...
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...ful afterlife. Though both cultures have different goals, their structure rests on almost identical ideals. Both communities implement a social caste system in which the population is divided into a hierarchy, yet in neither case, do the individuals complain or protest. In both instances, workers go about their duties just as they should because of a set of higher beliefs. The communities live in peace and harmony. Individuals are full of motivation and contentment. Utopias, whether developed as fictional examples or real life communities, are a wonderful microcosm, exemplifying all of the dominant elements of human nature.
Bibliography:
(1) Fox, Richard G., Gandhian Utopia: Experiments with Culture. Beacon Press 1989
(2) More, Sir. Thomas, Utopia. Cambridge University Press 1989.
(3) Http://adaniel.tripod.com/castes.htm. Accessed March 3rd, 2001.
Utopia is a term invented by Sir Thomas More in 1515. However, he traces the root two Greek words outopia and eutopia which means a place does not exist and a fantasy, invention. It is widely accepted that Plato was to first to picture a utopian order. In his masterpiece, “Republic”, he formed the principles of ideal commonsense and his utopia (Hertzler, 1922:7). After the classical age, Sir Thomas More assumed to be the first of the utopian writers in early modern period. As a humanist, he gave the world in his “Utopia” a vision of a perfect communistic commonwealth (the history of utopian thought). Utopia’s influence on contemporary and rival scholars is so deep that it has given its name to whole class of literature. Following the appearance of More’s Utopia, there was a lack of Utopian literature for nearly a century (Hertzler, 1922:7). This period ended with the works of Francis Bacon, Campanelle and Harrington. These early modern utopians, being the children of Renaissance, filled with a love of knowledge and high respect for the newly truths of science. Thus, they believed that the common attainment of knowledge means the largest participation of all members of society in its joys and benefits. After the period of early Utopians, continuation of a sprit of French Revolution and initial signs of industrial revolution resulted in the emergence of a new group of Utopians called Socialist Utopians (Hertzler, 1922: 181). The word “Socialism” seems to have been first used by one of the leading Utopian Socialists, St Simon. In politics utopia is a desire that never come true neither now nor afterwards, a wish that is not based on social forces (material conditions and production) and is not supported by the growth and development of political, class forces. This paper discusses the validity of this claim, tries to present and evaluate the political reforms, if any, offered by Socialist Utopians.
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.
One of the reasons, the so called Utopia fails to exist time and again when attempts are taken solely on the ground of equity is that, even the most idyllic society is somewhat built on the foundation of pain, sacrifice of the weak for the benefits of strong. From the analysis of Omelas and the contemporary North American societies it is clear that there is no Utopia.
The so-called Utopia – the quasi-perfect society – flourishes in Margaret Cavendish’s “The Description of a New World, Called a Blazing World” and Sir Thomas More’s Utopia. While the former is a dreamlike account of fantasy rule and the latter a pseudo-realistic travelogue, both works paint a picture of worlds that are not so perfect after all. These imperfections glitter like false gemstones in the paths of these Utopians’ religious beliefs, political systems, and philosophical viewpoints.
This serene society greatly contradicts the one we live in. Our society is furnished with hatred and warfare, yet in return, we are given freedom and the privilege of having distinctive characters. Given the nature of human beings, our society is more idealistic to live in. Utopia is an imaginary state, which consists of people who believe they are more capable of living in a group than alone. In such a community, the welfare of the group is the primary interest compared to the comfort of individuals.
Fourth, the religion of the Utopians is much like modern religion with one major exception. The religious beliefs of both societies are pluralistic. Utopia allows all religion except our most dominant religion: secular humanism (i.e. "atheism"). A man, who believes blind chance not divine providence, determines actions, is less than a man. In our culture of neo-Darwinism and "man is pure matter," everything is by chance.
One of the major ideas about the future of humans has been the utopian society, or simply utopia, which is an ideally perfect world where everyone can live harmoniously together despite different backgrounds, ethnicity, religions, beliefs, and so on. However, the idea of such a society is bombarded with many arguments, most of which point out to that, considering the current and harsh conditions that the world is facing, the perfect and dreamed world cannot exist or be realized. To elaborate the utopian society topic, this essay will explore the progress of study of a utopian society, the important characteristic of a utopian world, and investigate the probability of a reality where such a world may exist in mankind’s
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...
As we studied in class, early Indian culture and society in 300 C.E., the Hindu society was dominated by the caste system, which influenced almost every aspect of life. Each caste had its own particular dharma, carrying with rights, obligations and restrictions. Beyond this was a generalized dharma applicable to all: deference to the Brahmins, devotion to the gods, and reverence for the Ganges and for sacred cattle (Connections, Pg. 58). Procreation too, was considered a sacred duty: large families were seen as blessings from the gods, and any attempt to limit family size was frowned upon (Connections, Pg. 58). Since reproduction was essential to reincarnation, for most people marriage and parenthood were moral obligations.
In India, the religion of Hinduism in particular, provides two sources of support in regards to the social structure of the era. These sources are the Vedas and the Upanishads. According to The Rig Veda when Purusha’s body was divided “his mouth became the brāhman; his two arms were made into the rajanya; his two thighs the vaishyas; from his two feet the shūdra was born (Reilly, 92).” By splitting up the body in this way, there was a justification for the creation of the varna or caste system. The highest class or Brahmin’s were the priest class, who were also known as the most pure. In this role, they were the connecting figures between Purusha and his people, which is reflective of them being his mouth. The next upper division class was the Ksatriya or warrior/leader class. In the class, the role was to do the fighting which was reflective of them being Purusha’s arms. The artisan/farmer or middle class was known as the vaisyas. In this class, members represented the role of the thighs of Purusha, who were responsible for doing the brunt or tougher jobs in society. The nethermost social class was the sudra, who were serfs and servants. They represented the feet of Pursha, which is reflective of their status as the lowest class. Along with the Vedas, the Upanishads served as a written guideline for the varna. These works urged the concept of doin...
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however, differ considerably. The goal of Utopia is to illustrate the maintenance of an “ideal”
The concept of Dharma emphasizes sacrifice, obligations, and self-denial, providing the right values for resolving social disputes such as the one mentioned above in the case study. The Hindu society is one based on a caste structure and Dharma constitutes the religious and moral doctrine of rights and duties of each individual in their individual caste. What an individual should or should not do is based on the context of the situation and virtues and transgressions are dependent on contextual issues. One of these contexts is that truth is relative and one must be tolerant of the truth of others. (Glenn, Ch
Hinduism has been a religion for a long time, the Buddha was a Hindu before seeing how terrible the world was, he then found the religion Buddhism. Since the creator of Buddhism was Hinduism as a child, it is only expected for the two religions to be similar. While the two religions are similar they are also quite different as seen by their creation stories. The creation stories are these religions way of explaining how the world started. With most religions the creation story gives the most basic beliefs of the religion as this is where their religion supposedly starts its life. The two stories this paper focuses on is no different, and since they technically have the same origin, it can be obvious as to how they would be similar. However, in the case of the idea of social order and moral decline, they can be different too.
Nicholas B Dirks. (1989). The Invention of Caste: Civil Society in Colonial India: Social Analysis. The International Journal of Social and Cultural Practice. No. 25, pp. 42-52