Caste System in India - Scope

Scope

Caste paintings of Indian Society

A manuscript titled Seventy-two Specimens of Castes in India, published in February 1837. Sponsored and compiled for Christian missionaries, it was given to Reverend William Twining. The 72 images claim to be castes of India as witnessed over 25 years. The images include people from various professions, several images of Arab, Muslim and Sikh couples. The manuscript does not list any observed inter-relationship or hierarchy between the illustrated professions and religious persuasions.

That the concept of caste in India is complex has long been known, and the first non-Indian reference to it comes from Megasthenes in the 3rd century BC. G. S. Ghurye wrote in 1932 that, despite much study by many people,

... we do not possess a real general definition of caste. It appears to me that any attempt at definition is bound to fail because of the complexity of the phenomenon. On the other hand, much literature on the subject is marred by lack of precision about the use of the term.

Ghurye did attempt to find a middle-ground between the complexity and the loose usage. He defined six characteristics of the Hindu caste system as a "social philosophy", being its state prior to the relatively modern corruption of this by theories of "rights and duties". He thought that these could be applied across the country, although he acknowledged that there were regional variations on the general theme.

• Strict segmentation of society, with the various groups being rigidly defined and membership of them determined by birth.
• A hierarchical system that defines a ranking place for all of the castes
• Limited choice of occupation, which is enforced within a caste as well as by other castes. A caste might follow more than one traditional occupation but its members would nonetheless be constrained to that range
• The general practice of endogamy, although in some situations hypergamy is acceptable. Endogamy applies to the various sub-groups within a caste itself, preventing marriage between the sub-groups and sometimes imposing an additional geographical constraint, that one can only marry a person from the same gotra and the same place
• Restrictions on dietary and social interactions that defines who could consume what and accept from whom. As with marriage arrangements, these restrictions apply at sub-caste level, not merely at the caste level
• Physical segregation in, for example, villages. This is accompanied by limitations on movement and access, including to religious and educational areas and to basic facilities such as supplies of water. Again, this segregation applies at sub-caste level as well as at the higher level

Not everyone has agreed with the definition proposed by Ghurye, which in any event was intended as an exercise to reduce the gap between lax terminological usage and the realities of an immensely complex system, More recently, Graham Chapman is among those who have reiterated the complexity, and he notes that there are differences between theoretical constructs and the practical reality.