Caste

time, have been as isolated from the lower caste groups, as the Lingayat and Vokkaliga leaders in Karnataka came to be at the end of the sixties. In 1944, the Justice Party was reconstituted as the Dravida Kazhagam, which was imbued with not only an anti-Brahmin, anti-North, anti-Hindi ideology but also with separatist sub-nationalism. In 1947, the Communal G.O. of 1927 was revised. The 1947 G.O. was historic because for the first time the non-Brahmin castes were bifurcated into non-Brahmin Hindus

to keep reading after this line thinking to myself how I feel sorry for Dhowli and who she is going to become since getting pregnant with a Misra boy who is dominant in the caste system. Dhowli creates an ambitious, courageous, and philosophical figure in the short story “Dhowli” by Mashasweta Devi. In the short story the caste system is well defined showing of social stratification of two opposite levels of the social chain in India. To an American reader the foreignness of how India treats single

at that time, the Indian society was rigid with the caste system continuing to be prevalent in every sector of society. Each member of caste system cannot dine or wear the same clothes as that of the other caste group and the marriage across caste system are considered as taboo. Especially for the dalits such as Varna, they could not go to school not were they provided with basic hygiene that other caste groups enjoy. Many assume that the caste system is intrinsic to the religion Hinduism as the

The last two grids of the graph show hostility or distress regarding the caste identities. The second last grid represents that around 11 percent (frequently and sometimes) students “felt insulted or threatened because of your (their) caste”. This reflects that caste identities of student are prominent on the campus. The last grid of the graph presents the most sensitive aspect of the campus climate. Around 39 (frequently and sometimes) respondents shared that they “had tense, somewhat hostile, uncomfortable

Annihilation of Caste – B.R Ambedkar The caste system is a form of differentiation wherein constituent units of a system justify endogamy based on assumed biological differences which are semaphored by ritualization of multiple social practices. The idea of purity and pollution has had a very serious impact in the Indian society and the fates of people have been decided on this very notion almost forever now. B.R Ambedkar, the father of our constitution, in his book The Annihilation of Caste has made

Breaking the Shackles of Caste and the Past Aravind Adiga effectively captures the true image of modern India through the story of the fictional character Balram Halwai. The novel takes the reader through the struggles of class that exist in India at a time when the country is undergoing rapid modernization and globalization. The novel contradicts the exotic image of India that is generally represented in literature (for example, the stories of Rudyard Kipling.) Instead the novel familiarizes us

Socio-cultural Oppression to Dalit a) Inter-caste Marriage Inter-caste marriage is prohibited in Hindu culture. Caste system only allows the endogamy system. However, the upper caste men have a freedom to use exogamy and polygamy. Upper caste man is allowed informal sexual rights to lower caste women but he does not give her a status of the wife because she is considered as an untouchable and impure. On the contrary, the upper caste woman is restricted to endogamous marriage and she is tied to the

among Backward Castes in Panchayat Raj Institutions: A study on Ananthapuramu District of Andhra Pradesh Social Stratification is a ubiquitous social structure in human societies, be it simple or complex. Stratification is fairly permanent ranking of positions in a society in terms of unequal power, prestige or privileges. It refers to the patterned or structured social inequalities among the whole categories of people not just among individuals. The Caste system is the

4.2.3 Caste One of the important element of our social structure is the caste system. According to Usha Talwar ( 1984) , caste has become so significant in Indian social structure that a meaningful study is not possible without its being taken into consideration. Table 4.4 Caste Caste Frequency Percentage SC 29 09.70 ST 05 01.70 OBC 51 17.00 NT 02 0.67 Open 212 70.70 Others 01 0.33 Total 300 100.00 Figure 4.3 Caste Table 4.4 and figure 4.3 indicates caste- wise classification of teachers

India is a South Asian country where people hold various castes and religions. After India gained independence, the Constitution of India listed backward castes of the people as Scheduled Castes (SC) and Scheduled Tribes (ST). The Constitution laid down 15% and 7.5% of vacancies to government aided educational institutes and for jobs in the government/public sector, as reserved quota for the Scheduled Caste and Scheduled Tribes candidates respectively for a period of five years, after which the situation