Introduction
In the year 1989 some Indian students decided to set themselves on fire, it is a ritual called immolation and a method to express outrage over a certain issue. It was uncovered later on that these students protested the Indian government’s decision to implement the “affirmative action” type of polices and it was seen as a radical move that will transform India’s caste system (Riser-Kositsky, 2009). Although the incident occurred in the latter part of the 1980s it is important to point out that the casualties had access to knowledge and lifestyles related to modernity. They were not byproducts of ancient or medieval societies, they were the next generation of Indian leaders trained to lead the country into the 21st century. The self-immolation highlights the need for change with regard to how the Indian people should view the country’s outdated and impractical caste system.
Analysis
India’s caste system is an example of a social stratification scheme (McCoy, Stratification Lecture, Slide 2). The said system of social stratification creates a hierarchy because one group considers itself superior to other members of Indian society (McCoy, Stratification Lecture, Slide 5). It is imperative to point out that it is difficult to change a person’s social identity because a caste system is an example of a rigid social stratification process based on birth (McCoy, Stratification Lecture, Slide 9). In other words, it is extremely difficult for someone relegated to the lowest level to change his or her social and economic standing through the process of social mobility (McCoy, Stratification Lecture, Slide 13). It is a problematic situation, and the lowest ranking member of the social caste may have to resort to a revolution in order to escape the effects of grinding poverty (McCoy, Stratification Lecture, Slide 19).
Popular philosophers like Karl Marx and Crawford young asserted that class divisions are an inevitable reality in human societies (McCoy, Politics of Ethnic Conflict Lecture, Slide 3). Nevertheless, it is important to do something about class divisions like India’s caste system, because it is the root cause of poverty and inequality in the country. It is important to point out an interesting feature of India’s caste system. In most cases, social inequality becomes the root cause of irredentism (McCoy, Politics of Ethnic Conflict Lecture, Slide 11). The conflict is rooted in a variant of ethnocentrism (McCoy, Politics of Ethnic Conflict Lecture, Slide 13). However, this is not the case in India. It is fascinating to hear of reports like the selfless sacrifice of the university students when they opposed the implementation of affirmative action-type policies.
Before going any further it is important to take a closer look at India’s caste system. This particular type of social stratification was made possible by the country’s ancient religion called Hinduism. At the heart of this particular religious system is the Rg Veda India’s most ancient and sacred text (Riser-Kositsky, 2009). According to India’s sacred scriptures, the gods created the caste system based on the quartered body of a primordial being named Purusha – the mouth part became the origin of the Brahmins; the arms for the Ksatriyas; the thighs for the Vaisyas; and the feet for the Sudras (Riser-Kositsky, 2009). It was later revealed that these four major class divisions were created in order to assure the protection and sustainability of mankind.
Based on India’s caste system, the Brahmins belonged to the highest pecking order, and from their ranks came the priests or rulers of the Indian people. The warriors came from the Ksatriyas, and the security of the populace became the group’s main responsibility. The Vaisyas are considered the merchants of the Indian people and their main responsibilities include trade, money lending, and other forms of entrepreneurship (Riser-Kositsky, 2009). The Sudras, on the other hand, are considered as the least important members of the caste system, and they were expected to do the dirty work in serving the three groups of Indians mentioned earlier. For example, those who were born into the Sudras group are not expected to engage in trade and aspire as leaders of the community. In other words, those who were born poor are not going to expect any type of upward social mobility on account of hard work and determination.
It is difficult to understand how such a system continues to hold sway in Indian politics and Indian society. If one is exposed to concepts like the American Dream and democracy it is not easy to grasp the social forces that continue to support this type of mindset. One of the most troubling aspects of India’s caste system is the realization that theoretically, the Sudras have the intellect and the capability to defy the unjust social stratification on the basis of birth and forge a pathway that leads to personal development and enhanced economic status. However, the evidence suggests that a great number of people belonging to the Sudras group continue to suffer as a result of abject poverty.
It was important to point out that without a clear resolution to the problem, the members of the Sudras group have little hope of any type of upward social mobility because they were conditioned since birth that they have no other option except to follow the rules based on the caste system. One can just imagine how the system is perpetuated and the social rules implemented. Since the time that they were born the outcasts of India were conditioned to believe that they had no access to education and other types of social services that would have given them the ability to rise up from poverty and ignorance. If the government or Indian society denies them the ability to study and learn important skills like entrepreneurship and other technical capabilities, then, it is impossible for them to accumulate wealth. Without the ability to accumulate wealth, it is impossible to create a movement that will cause radical changes among the social outcasts in India.
There is a great need for change within Indian society, especially when it comes to the caste system. It is also interesting to consider the possibility of foreign intervention (McCoy, Politics of Ethnic Conflict Lecture, Slide 20). This is an attractive solution because there is evidence to suggest that when Great Britain or the United Kingdom established a colony in India, significant changes were made to alter the way people behave with regards to the said social stratification scheme (Riser-Kositsky, 2009). In other words, a number of Indian people were made aware of the fact that it is unjust to compel people to adhere to a certain lifestyle on the basis of their birth. Without a doubt, there were many bright and curious children under the Sudras group that are unable to understand the severe limitations placed at them. There are those who were eager to learn more about the world, and yet their parents, relatives, and politicians reminded them every single day that they had to honor the caste system.
Conclusion
In a social system that is so prevalent, there seems to be no other choice except to consider some form of external intervention. The idea about abolishing the restrictions on employment based on the caste system was introduced by foreigners. A significant number of Indian people embraced the idea because policymakers were ready to implement certain laws that make it illegal for companies and business establishments to discriminate in hiring workers based on the caste affiliations (Riser-Kositsky, 2009). External intervention can be strengthened by using other forces such as economic sanctions. As a result, government leaders are forced to comply. However, it is easier said than done because Indians are not willing to let go of the practice without a fight as evidence by the self-immolation of the students.
In order to develop a scheme based on an external intervention strategy, it is imperative to consider the emotions and mental state of the local residents. Policymakers must consider the words written in the Rg Veda, especially the idea regarding the main purpose of the caste system. Thus, policymakers must tackle the issue regarding the idea that the caste system is needed to create stability within the nation. It will take a lot of resources of more time to re-educate the people. They will have to see the negative impact of the caste system. They must realize that it is causing more harm than good. In this new light of revelation, they will be persuaded to let go of an ancient tradition.
References
McCoy, J. (n.d.). Politics of ethnic conflict lecture [Powerpoint Slides].
McCoy, J. (n.d.). Social stratification lecture [Powerpoint Slides].
Riser-Kositsky, S. (2009). “The political intensification of caste.”