First, the ties which consciously make the Hindus hold together are non-existent, while among Non-Hindus there are many that hold them together. The strength of a society depends upon the presence of points of contact, possibilities of interaction, between different groups which exist in it.
These are what Carlyle calls "organic filaments"—i. There is no integrating force among the Hindus to counteract the disintegration caused by caste. While among the Non-Hindus there are plenty of these organic filaments which bind them together. Ask a Mohammedan or a Sikh who he is. He tells you that he is a Mohammedan or a Sikh, as the case may be. He does not tell you his caste, although he has one; and you are satisfied with his answer. When he tells you that he is a Muslim, you do not proceed to ask him whether he is a Shiya or a Suni ; Sheikh or Saiyad ; Khatik or Pinjari.
But you are not satisfied, if a person tells you that he is a Hindu. You feel bound to inquire into his caste. Because so essential is caste in the case of a Hindu, that without knowing it you do not feel sure what sort of a being he is.
There may be castes among Sikhs and Mohammedans , but the Sikhs and the Mohammedans will not outcast a Sikh or a Mohammedan if he broke his caste.
Indeed, the very idea of excommunication is foreign to the Sikhs and the Mohammedans. But with the Hindus the case is entirely different. A Hindu is sure to be outcasted if he broke caste. This shows the difference in the social significance of caste to Hindus and Non-Hindus. This article summarises an Armchair Discussion that took place as part of our Community Business India Conference This virtual session brought together global and local experts to discuss the sensitive subject of culture, caste and religion in the workplace.
Applying the concepts to the Indian context, the session focused on why and how it is important to facilitate more open and honest discussion on the sensitive subjects of religion and caste. Mary Frances offered some insights into why culture and religion are so sensitive in today's climate, noting that the world is increasingly divided along religious and racial lines, and observed that this is filtering through into our working lives. People bring their whole selves to work, including their socio-political fears, anxieties and biases.
These factors will affect the way we interact. Coupled with these underlying fears are the taboos that we have been taught to avoid. Localising the discussion, Christina provided an insight into the Indian workplace, explaining that diversity is particularly layered in India: people are willing to talk about gender, age and disability, however, caste and religion often remain un-tackled. Each category was determined by a specific occupation. Dalits or untouchables fell outside of this caste system.
This classification bestowed certain privileges on those in the upper castes - denying such privileges to those in lower castes and sanctioning their repression by the more elite. Often criticised for being unjust and regressive, the caste system remained virtually unchanged for centuries, trapping people into fixed social hierarchies from which it was impossible to escape.
Despite the obstacles, however, some Dalits and other Indians who belonged to the lower castes — B. Ambedkar who authored the Indian constitution and K. Difference Between Similar Terms and Objects. MLA 8 Davids, Gabriel. Name required.
Email required. Please note: comment moderation is enabled and may delay your comment. There is no need to resubmit your comment. Notify me of followup comments via e-mail. Written by : Gabriel Davids. Eugene, Oregon: Wipf and Stock Publishers, Routledge, Indian Caste System.
New Delhi: Discovery Publishing House, User assumes all risk of use, damage, or injury. You agree that we have no liability for any damages. What is Religion? Similarities between Caste and Religion Just as there are different religions, there are different caste systems. Difference between Caste and Religion Religion and caste are different in the main form of systems and purpose.
Religion most often precedes a caste system, since most caste systems are derived from religious philosophy.
The third slot went to the Vaishyas, or the traders, who were created from his thighs. At the bottom of the heap were the Shudras, who came from Brahma's feet and did all the menial jobs. The main castes were further divided into about 3, castes and 25, sub-castes, each based on their specific occupation. Outside of this Hindu caste system were the achhoots - the Dalits or the untouchables. For centuries, caste has dictated almost every aspect of Hindu religious and social life, with each group occupying a specific place in this complex hierarchy.
Rural communities have long been arranged on the basis of castes - the upper and lower castes almost always lived in segregated colonies, the water wells were not shared, Brahmins would not accept food or drink from the Shudras, and one could marry only within one's caste.
The system bestowed many privileges on the upper castes while sanctioning repression of the lower castes by privileged groups. Often criticised for being unjust and regressive, it remained virtually unchanged for centuries, trapping people into fixed social orders from which it was impossible to escape. Despite the obstacles, however, some Dalits and other low-caste Indians, such as BR Ambedkar who authored the Indian constitution, and KR Narayanan who became the nation's first Dalit president, have risen to hold prestigious positions in the country.
Historians, though, say that until the 18th Century, the formal distinctions of caste were of limited importance to Indians, social identities were much more flexible and people could move easily from one caste to another.
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