THE CASTES

The castes (varna) constitute one of the most critical - and criticized - aspects of Hindu society, as much for people from the West, who do not understand them, as for the Indians, who endure them in their own flesh. Notwithstanding the fact that the Indian Constitution prohibits public discrimination of people on the grounds of their caste, reality is quite different in spite of the tentative progress that has been made. Said divisions have a stronger hold in rural than in urban areas, the latter being further removed from development, and are more evident in matters of kinship, family and marriage.

The caste system in India

A person's caste is automatically determined by the status of the family he is born into, and is unalterable throughout his life; one cannot move upwards within a caste. There are thousands of them with their corresponding sub-castes. It can be said that there are as many as the amount of professions or trades that exist, and within each there is a corresponding hierarchy. Castes are thus interdependent and weave an intricate pattern at a local level as well as nationwide.

The term 'caste' was coined by the Portuguese. Indians call them "varna" (color) and also 'jati, jat, biradri', or 'samaj' in the case of sub-castes and other subdivisions. The roots for this notion come from far back in time, and are somewhat muddled. The Rig-Veda (3,000 BC) says that the forefathers of the main castes were created by Brahma from a clay figure, just as Adam was, according to the Hebrew Genesis, in the following way:

Brahmins were formed from its mouth. Their role was to provide intellectual and religious services to the community.
Kshatriyaswere warriors and rulers who were formed from its arms. Their role was to protect others.
Vaishyas, traders and land owners, arose form its thighs and were to engage in commerce and agriculture.
Sudras were artisans and servants who were created from its feet.

The untouchables are in the last place, apart from the castes, and do the 'dirty work' of the system. It is a given that they perform what are considered the most degrading tasks as butchers, street sweepers, washerwomen, dyers and latrine cleaners. In 1935, the term 'Scheduled Castes' was created for the pariahs or untouchables. Mohandas Gandhi, by contrast, liked to lovingly call them Harijans which means 'God's children'. From the 90's on they began to call themselves "Dalits", meaning 'oppressed' in Hindi, which shows that an awareness of oppressive rejection was publicly unfolding. According to the census of 1991, there were 138 million dalits in India, that is, approximately 16% of the population.

It seems that the four higher castes already existed in the society established by the Arians in the north of India. According to some historians, these categories had a rather pragmatic meaning instead of one of social discrimination. With time, complexity and stratification gained ground, no doubt as the dominant classes observed the benefits derived in the sense of control of the population. If someone from the West were to question an Indian about his caste - which would be a very indiscreet inquiry - he would surely give the name of his caste (varna). Upon insisting on his being more specific, he might volunteer the name of his sub-caste (jati). For example, a Brahmin can say he is Jijotiya Brahma, or Smartha Brahma, and so on. Even though these may seem like subtle differences, they can bear great importance, mainly when arranging marriages.

It is interesting to note that the number of castes and their ramifications is presently increasing instead of decreasing. They all wish to be worthy of privileges that may not belong to their group but to higher castes. A case in hand is the dowry that the bride's family must give to the future husband's family. Many sub-castes endure this difficult custom nowadays with the ensuing serious inconveniences it has on their already lean and fragile economy.
The members of a caste are usually dispersed throughout a region and have representatives in many places and small villages, even if in small numbers. The tribal towns that still exist in many places of India (Adivasis) also regroup themselves internally into castes, but when they share their territory they are treated as an individual caste.

The inequalities among castes are tolerated by the long-suffering Hindu because he believes them to be part of God's will, and he must therefore respect all that concerns the purity and 'contamination' of the castes. Each person's role can be better assessed in a village setting, especially when events such as weddings or funerals take place, and to which all of its inhabitants are invited. If someone of a higher status is involved, the food must be prepared by somebody everyone knows (usually a Brahmin). The diners eat arranged in rows, grouped together according to the caste they belong to. Street sweepers and dyers must eat as far from the rest as possible, even in a corner if it can be arranged. They also have to wait until everyone has been served, and finish the leftovers. Contact by saliva from a guest of a different family is considered 'highly contaminating'.

Conversely, among Muslims, camaraderie and brotherhood are more valued. Be it at the table or around a tablecloth on the floor, all, rich and poor, share the meal in completely assumed nearness. If there are Hindu guests, however, they are placed apart and treated according to their customs.

The higher castes are considered 'clean', whereas the dalits are 'unclean' or 'blemished'. The members of the higher classes (Brahmins) make their male offspring undergo a ritual of 'rebirth', an initiation ceremony that consists in draping a boy with a sacred cord. Also called the 'cord ceremony', it symbolizes being reborn into Hinduism.