The Caste System Today
The caste system is still intact today but the rules are not as rigid as they were in the past. Because of western education, contact with foreigners, media, and modern communications, people are progressive in many aspects. In 1962, a law was passed making it illegal to discriminate against the untouchable castes. In practice however, discrimination still continues today.
In the past, when Brahmins and Chetris came in contact with Sudras, they used to bathe. Now, some people just sprinkle water on their body and some do not even care at all. Today, Brahmins have land, work in the field and are involved in government service. Some Baisya and Sudra caste people are teachers, high officials, and successful politicians. Previously, Brahmins were not subject to the death penalty and were instead given the same status as cows in the Hindu religion. But now, all castes are equally treated by the law. Education is free and open to all castes. Discrimination is only done socially.
The caste system has also led to a structural class divide which persists, in which lower castes/ethnicities are generally socio-economically worse off than those of higher castes/ethnicities.Among Indigenous ethnic groups it only Newars who have Castes(Caste system). It is notable, though, that some few of the indigenous (adevasi janajati) lower castes belong to peoples who are economically generally rather well of - such as the Newars. Recent research has also shown that when it comes to Nepali people's impressions of social change, "poverty, human resources and region explain more of the variation than ethnicity, caste or religious belonging" - i.e. people's perception of their own social situation has more to do with geography and objective social class, than with their association with the groups that the state has based its internal social policy on.
In recent times, following the overthrow of the Nepali monarchy and move towards a federal republic, ethnicity and caste have taken center stage - the indigenous peoples (adevasi janajati) who make up a third of the country having been guaranteed rights that are as of yet unfulfilled. There is an observable reaction to this among certain Brahmin and Chhetri groups, seeking to prevent group-based rights from becoming an important factor in the country that earlier had a political system associated with group-based discrimination. Certain outside analysts have suggested that "seeking a balance in approach requires addressing both specific indigenous historical injustices while creating a common citizenship for all marginalised citizens regardless of identity, which remains a particularly challenging issue for Nepal."
Read more about this topic: Ethnicity And Caste In Nepal
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That to herself she seyde, “Who yaf me drinke?””
—Geoffrey Chaucer (1340–1400)
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—Erich Fromm (1900–1980)
“Justice begins with the recognition of the necessity of sharing. The oldest law is that which regulates it, and this is still the most important law today and, as such, has remained the basic concern of all movements which have at heart the community of human activities and of human existence in general.”
—Elias Canetti (b. 1905)