Essay on caste discrimination in Hinduism
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The caste system in India is primarily associated with Hinduism but also exists among other Indian religious groups. Castes are ranked and named. Membership is achieved by birth. Castes are also endogamous groups. Marriages and relationships between members of different castes, while not actually prohibited, face strong social disapproval and the threat of ostracism or even violence. To illustrate, in a notorious case in August 2001, a Brahmin boy and a lower-caste girl were publicly hanged by members of their families in Uttar Pradesh, India for refusing to end their inter-caste relationship.
The first of the four basic Vedic books, which are considered the source of Indian wisdom, is the Rig Veda- a collection of over 1,000 hymns containing the basic mythology of the Aryan gods. The Rig Veda contains one of the most famous sections in ancient Indian literature in which the first man created, Purusa, is sacrificed in order to give rise to the four varnas.
Each caste is believed by devout Hindus to have its own dharma, or divinely ordained code of proper conduct. Brahmans are usually expected to be nonviolent and spiritual, according to their traditional roles as vegetarian teetotaler priests. Kshatriyas are supposed to be strong, as fighters and rulers should be, with a taste for aggression, eating meat, and drinking alcohol. Vaishyas are stereotyped as adept businessmen, in accord with their traditional activities in commerce. Shudras are often described by others as tolerably pleasant.
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Explanation:
CASTE DISCRIMINATION IN HINDUISM
India's caste system is perhaps the world's longest surviving social hierarchy. A defining feature of Hinduism, caste encompasses a complex ordering of social groups on the basis of ritual purity. A person is considered a member of the caste into which he or she is born and remains within that caste until death, although the particular ranking of that caste may vary among regions and over time. Differences in status are traditionally justified by the religious doctrine of karma, a belief that one's place in life is determined by one's deeds in previous lifetimes.
Traditional scholarship has described this more than 2,000-year-old system within the context of the four principal varnas, or large caste categories. In order of precedence these are the Brahmins (priests and teachers), the Ksyatriyas (rulers and soldiers), the Vaisyas (merchants and traders), and the Shudras (laborers and artisans). A fifth category falls outside the varna system and consists of those known as "untouchables" or Dalits; they are often assigned tasks too ritually polluting to merit inclusion within the traditional varna system.7 Almost identical structures are also visible in Nepal.8
Despite its constitutional abolition in 1950, the practice of "untouchability"-the imposition of social disabilities on persons by reason of birth into a particular caste- remains very much a part of rural India. Representing over one-sixth of India's population-or some 160 million people-Dalits endure near complete social ostracization. "Untouchables" may not cross the line dividing their part of the village from that occupied by higher castes. They may not use the same wells, visit the same temples, or drink from the same cups in tea stalls. Dalit children are frequently made to sit at the back of classrooms. In what has been called India's "hidden apartheid," entire villages in many Indian states remain completely segregated by caste.9
Earthquake in Gujarat: Caste and its Fault-Lines
On January 26, 2001, a devastating earthquake rocked the northwest Indian state of Gujarat. Within days of the country's worst natural disaster in recent history at least 30,000 were declared dead and over one million were left homeless. In the months since the earthquake, residents of the state of Gujarat have been besieged by a man-made disaster: caste and communal discrimination in the distribution of relief and rehabilitation, corruption in the handling of aid, and political squabbling that has done little to help the earthquake's neediest victims.
Six weeks after the earthquake, Human Rights Watch visited the towns of Bhuj, Bhijouri, Khawda, Anjar, and Bhachau in Kutch, the state's most devastated district. In all areas visited by Human Rights Watch, Dalits and Muslims lived separately from upper-caste Hindus. Several residents and survivors told us, "we are surviving the way we lived, that's why we are in separate camps."
While the government has allocated equal amounts of monetary compensation and food supplies to members of all communities, Dalit and Muslim populations did not have the same access to adequate shelter, electricity, running water, and other supplies available to others. This was apparent in several cities near Bhuj, including Anjar and Bhachchau, where the government had provided far superior shelter and basic amenities to upper-caste populations.
The attention is now shifting to the process of rehabilitation and reconstruction of homes. As of this writing, it remained to be seen whether the government would construct integrated housing and give effect to its 1950 constitutional abolition of "untouchability."
India's caste system naturally finds corollaries in other parts of the sub-continent, including Nepal, Pakistan,10 Sri Lanka, and Bangladesh. Within the Dalit community of Nepal, there are eight major caste groups and twenty-five identified sub-castes.11 Some NGOs estimate the Dalit population at 4.5 million, or 21 percent of Nepal's population.12 Despite their significant numbers, they continue to be victimized by reason of their caste.