CASTE : CHANGING NATURE OF CASTE SYSTEM; प्राचीन वर्ण व्यवस्था में विभिन्न बदलाव ।

 

CHANGING NATURE OF CASTE SYSTEM IN INDIA 2024

(i) Change in the fixation of status: 

In a caste society, birth was taken as the exclusive basis of social status. But in the changing social scenario, birth no longer constitutes the basis of social prestige. Criteria such as wealth, ability, education, efficiency etc. have become the determinants of social status. The significance of caste as an ascriber of status has been relegated to the background. 

CHANGING NATURE OF CASTE SYSTEM; प्राचीन वर्ण व्यवस्था में विभिन्न बदलाव ।

(ii) Change with regard to occupation: 

So far as caste system is concerned, the individual had no choice but to follow the occupation ascribed to him by his caste. But today occupation is not the hereditary monopoly of any caste any more. One is free to take up any occupation he likes according to his ability and interest. Mahatma Gandhi’s movement preaching dignity of labour has drawn higher castes to dirty-hand callings while education has opened white- collar occupations for members of lower castes. 

(iii) Changes in marriage restrictions: 

Under the caste system endogamy was the basis of mate-selection. The members of a caste or sub-caste were forbidden by an inexorable social law to marry outside the group. But at present the Special Marriage Act, 1954 and the Hindu Marriage Act, 1955 have removed endogamic restrictions and declared inter-caste marriages as legally valid. Of late, several factors such as impact of western philosophy, coeducation, working together of males and females of different castes in the same factory or office have contributed to an increase in the cases of inter-caste marriage, love-marriage and late-marriage.

 iv) Change in commensality: 

In the traditional system, the unit of commensality was defined fairly rigidly in terms of caste affiliation. In recent times, there has been a gradual expansion of this unit. Today, Brahmins are inter dining with ‘clean’ Shudras. They do not hesitate to take kachha food from other clean castes. Furthermore, they do not hesitate to accept food and water from the members of the lower castes for fulfillment of their political ends.

 (v) Change in the concept of purity and pollution: 

Kapadia stated that the Hindu concept of purity and pollution was very extensive in its scope and mandatory in its observance till the twenties of this century. Under the caste system occupations were ranked in accordance with their ritual purity. For example, a person coming into contact with a barber was supposed to become impure. Meat, fish, wine etc. were regarded as ritually impure. 

A menstruating lady was considered impure and as such the food cooked by her was considered impure. In the twenty first century the importance of these ideas of purity and pollution in Hindu social life has considerably decreased. 

Religious sanction no more constitutes the basis of pure and impure. The rules of hygiene have formed the criterion of pure and impure at present. 

(vi) Change in the life style: 

In the past, every caste had its own life style. It was the differences in the styles of life that made the people of different castes appear distinct from one another. But today differences between the life styles of castes are gradually being eliminated and there is a marked tendency towards the evolution of a common style. The standardization of life styles is due to the twin processes of sanskritization and westernization. 

(vii) Change in inter-caste relations: 

Of late, the pattern of inter-caste relations has undergone profound changes. The mutual rights and obligations characterising inter-caste relations have crumbled down. Members of the low castes no longer obey the orders of the members of high castes. They do not come forward to perform forced labour for the members of the upper caste. 

Further, efforts made by the lower castes to rise in the social ladder have annoyed the upper castes. All these factors have led to inter-caste conflicts. Such inter-caste conflicts are gradually increasing. However, these are more for achieving power than on grounds of ritual status. 

(viii) Change in the power of caste Panchayats: 

So far as caste system was concerned, each caste had a caste Panchayat. The caste Panchayat played the role of a judicial body. But today Jati Panchayats are on the decline. Law courts and village factions have taken over most of their roles. 

(ix) Restrictions on education removed: 

Today education is no more confined to the higher castes. Anybody belonging to any caste can prosecute study in educational institutions. Of late, the Government both at the Union and State levels has adopted several measures for the spread of education among the lower castes by way of giving them stipends, scholarships, free study materials, reservation of seats etc. 

(x) Changes in the system of power: 

The notions of democracy and adult franchise have affected the caste system in several ways. The new political system attacks the very roots of hierarchization. In the past politics was regarded as the sole preserve of the higher castes. But today people belonging to all castes are becoming conscious that they can play an important role in the political processes and can be benefitted from them. 

(xi) Growth of caste consciousness: 

Casteism has increased. It has affected political issues and political decisions. 

(xii) Weakening of the Jajmani system: 

The Jajmani system in the villages has weakened, affecting inter-caste relations. Several reasons like laxity in the performance of rites and rituals on the part of the members of various castes, decline of Brahminical supremacy, development in the field of transport and communication, intergenerational educational mobility etc. may be attributed to the decline of Jajmani system in rural India.