NAME: PRATEEK DUHAN

ENROLLMENT NO.: 08951103820

B.A.LL.B SEC.B
SUBMITTED TO: MS.AVNEET KAUR
TOPIC:CHANGES IN THE CASTE SYSTEM AND CASTE IN
INDEPENDENT INDIA
INDEX
• DEFINITIONS OF CASTE ……………………………………………………………..3
• ORIGIN OF CASTE SYSTEM………………………………………………………….4
• CHANGES IN CASTE SYSTEM……………………………………………………….5-8
i. Structural changes
ii. Functional changes
iii. Attitudnal changes
• CASTE IN INDEPENDENT INDIA…………………………………………………..9-13
i. Changes in the traditional features of caste
ii. Changes in the role of caste
• BIBLIOGRAPHY……………………………………………………………………….…14
DEFINITIONS OF CASTE
1. MACIVER AND PAGE: When status is wholly predetermind so that men are born
to their lot without any hope of changing it, then the class takes the extreme
form of caste.
2. C.H.Cooley: “When a class is somewhat strictly hereditary , we may call it a
caste”
3. A.W.Green: “Caste is a system of stratification in which mobility up and down
the status ladder, at least ideally may not occur.”
4. D.N.Majumdar and T.N. Madan have said that caste is a closed group.
ORIGIN OF CASTE SYSTEM
The chaturvarna system — Brahmins, Kashtriyas, Vaishyas, and Shudras – gave rise
to caste stratification in Indian civilization. Indian sociologist D.N. Majumdar writes
in his book, “Races and Culture in India”, the caste system took its birth after the
arrival of Aryans in India. The varna system gave rise to the caste system. The
current caste system is a degenerate version of the original varna system.
The Varna system prevalent during the Vedic period was mainly based on division
of labour and occupation. The three classes, Brahma, Kshatra and Vis are
frequently mentioned in the Rig Veda. Brahma and Kshatra represented the poet-
priest and the warrior-chief. Vis comprised all the common people. The name of
the fourth class, the ‘Sudra’, occurs only once in the Rig Veda. The Sudra class
represented domestic servants. Varnas which are four in numbers and castes which
are found in hunderds and thousands are not one and same.
CHANGES IN THE CASTE SYSTEM
Changes in the caste system entail three types of changes such as structural
change, functional change and attitudinal change.
1. STRUCTURAL CHANGES:
a) Changes in the Caste hierarchy: The caste system is no longer a clearly defined system of
caste groups arranged in a hierarchical order. Boundaries between caste groups are
blurring or breaking down as a result of causes such as occupational diversification,
migration to urban regions, and mechanization of agriculture. The congruence between
caste, class, and power has been eroding over time.
b) Protection of Harijans: The Harijans' socio-economic situation has greatly improved as a
result of the government's protective discrimination policy. As a result, their social
standing has significantly improved.
c) Decline in the supremacy of Brahmins: There has been a sharp decline in the supremacy
of the Brahmins in society.The Brahmin used to have the highest place in the caste
hierarchy. However, as a result of the modernisation process, the Brahmins' influence has
faded into the background. He no longer has the same social standing as he once did.
2. FUNCTIONAL CHANGES:
a) Changes in the marriage restrictions: Endogamy was the basis of mate selection under the
caste system. An unbreakable social law forbade members of a caste or sub-caste from
marrying outside the community. However, the Special Marriage Act of 1954 and the Hindu
Marriage Act of 1955 have abolished endogamic prohibitions and made inter-caste
marriages legal. Several
causes, including the influence of western philosophy, coeducation, and the coexistence of
boys and girls from different castes in the same industry or workplace, have contributed to
an increase in inter-caste marriage, love marriage, and late marriage cases in recent years.
b) Change with regard to occupation: So far as caste system is concerned, the individual had
no choice but to follow the occupation ascribed to him by his caste. But today occupation is
not the hereditary monopoly of any caste any more. One is free to take up any occupation
he likes according to his ability and interest. Higher castes have been driven to dirty-hand
jobs as a result of Mahatma Gandhi's movement teaching labour dignity, while lower castes
have gained access to white-collar jobs as a result of education.
c) Change in the life style: Every caste has its own way of living in the past. People of different
castes appeared to be unique from one another due to distinctions in their lifestyles.
However, currently, variations in caste life styles are rapidly disappearing, and there is a
clear trend toward the formation of a shared style. The dual processes of sanskritization
and westernisation are responsible for the standardisation of life styles.
d) Restrictions on education removed: Education is no longer restricted to the upper castes.
Anyone from any caste can pursue education in educational institutions. Recently, the Union
and State governments have taken a number of steps to promote education among the lower
castes, including stipends, scholarships, free study materials, and seat reservations, among
other things.
E)Change in the power of caste panchayats: Each caste had its own Panchayat in terms of the
caste system. A judicial body, the caste Panchayat, was established. Jati Panchayats, on the
other hand, are on the decline nowadays. The majority of its functions have been taken over
by law courts and local groups.
F) Weaking of Jajmani system: ( The jajmani system is a system in which lower castes
performed various functions for upper castes and received grain or other goods in
return.) In the villages, the Jajmani system has reduced, impacting inter-caste relations. The
decline of the Jajmani system in rural India can be attributed to a number of factors,
including decline of Brahminical supremacy, development in the field of transportation and
communication, intergenerational educational mobility etc.
3. ATTITUDNAL CHANGES :
a) Loss of faith in Ascriptive status : ( Ascriptive status refers to the social status of a
person that is assigned at birth or assumed involuntarily later in life .) The attitude of
the people towards the caste system has changed significantly as a result of the fast social
transformation occurring in Indian society as a result of the processes of industrialization,
urbanisation, westernisation,  and modernization.
They are not psychologically prepared to accept an individual's fixed status based only on
birth. Ability, efficiency, talent, and aptitude are supported by them. Hence it is quite
natural that people put their faith in achieved status. As a result, the caste system's whole
base has been shaken.
b) Change in the philosophical basis :
M.N. Srinivas believes that the law of karma and the concept of soul regeneration are
 responsible for people's acceptance of the caste system. However, such a concept
toward caste does not exist now. People do not believe caste is determined by God.
They've begun to question the caste system's philosophical foundations.
CASTE IN INDEPENDENT INDIA [AFTER
1947]
The political independence of the country, besides the process of industrialisation, urbanisation,
secularization etc. brought in a series of changes in the caste system. These changes can be
classified into two categories:
•CHANGES IN THE TRADITIONAL FEATURES OF CASTE
•CHANGES IN THE ROLE FOR FUNCTIONING OF CASTE

CHANGES IN THE TRADITIONAL FEATURES OF CASTE:

1) The religious basis of the caste has been attacked. Caste is no more believed to be divinely
created. It is being given a social and secular interpretation rather than a religious one.

2)Caste is not very much associated with hereditary occupations. Caste no longer determines the
occupational carrer of an individual. Occupations are becoming more and more “caste-free”. Even
Brahmins are found driving taxis, dealing with foot-wears and running non-vegetarion hotels and
bars and so on.
3) Endogamy, which is commonly referred to be the "essence" of the caste system, still exists.
Despite the fact that intercaste marriages are allowed, they are not common. As KM Kapadia
says “there is an indifference to the intercaste marriages if not tacit acceptance by the society.”
4) The caste's restrictions on social interaction have been significantly relaxed. The distinction
between 'touchable' and 'untouchable' is not well appreciated, especially in the literate society.
In rural places, however, there are reports of untouchability.
5) The special civil and religious privileges which the brahmins enjoyed are no more being
enjoyed by them. The constitution of India has removed all such privilegs and made all castes
equal.
Most of the legal, political, educational, economic and other disabilities from which the lowest
caste people had suffered, have been removed by the constitutional provisions. They are given
special protection also. Adult franchise and “reservation” have given them a strong weapon to
protect their interests.
6) OTHER IMPORTANT CHANGES
• Individual life is no longer governed by caste, nor is it restricted by newly valued individual
freedom. As a result, it is no longer a barrier to an individual's advancement.
• Caste has lost much of its hold over the social usages and customs practised by its members.
• Though caste supremacy still exists in villages, it is no longer based on traditional status.

CHANGES IN THE ROLE OF CASTE:

1) Increase in the organisational power of caste: People become liberal, broad-minded,
reasonable, and democratic as a result of their education. People who are educated
are thought to be less traditional and spiritual. As a result, it was predicted that as
India's literacy rate increased, caste-mindedness and casteism would decrease.
Members' caste consciousness, on the other hand, has been growing. Every caste
wishes to protect its own interests.For fulfilling this purpose castes are getting
themselves organised on the model of labour unions.
Today every caste ‘wants to organised itself’.
Mainly to cater to the educational, medical and religious needs of their members,
these organisations are running hostels and hospitals, school and colleges,libraries
and so on. These caste-based organisations are also trying to project the leadership
of some their membership to serve as their spokesperson.
2) Political role of caste: Caste and politics have come to affect each other now.
Caste has become an inseparable aspect of our politics. In fact, it is tightening its
hold on politics. Elections are more frequently fought on the basis of caste.
Candidate selection, voting analysis, legislative party leadership selection, cabinet
portfolio distribution, and so on are all greatly impacted by caste.
3) Protection for scheduled castes and other backward classes: The constitution of
India has made enough provisions to protect the interests of Scheduled castes and
scheduled tribes. They are offered more political, educational and service
opportunities through the reservation policy. Seats are reserved for them in
Mandal panchayat to Parliament and in all government departments. Though the
reservation policy is against the declared goal of establishment of a casteless
society, all political parties have supported it mostly, for political purposes.
4) Sanskritisation and westernization : As M. S. Srinivasa has pointed out , two
important trends are witnessed in the caste-the process of sanskritisation and that
of westernization. The former refers to a process in which the lower caste tend to
 Imitate the values, practices and other life-styles of some dominant upper castes.
The letter denotes a process in which the upper-caste people tend to mould their
life-styles on the model of Westerners.
5) New attempts to strengthen caste-loyalty, caste-identity, caste-patriotism and
caste mindedness: Today caste organisations are increasing and are making every
attempt to obtain the loayality of their members and to strengthen their caste-
identity and soliditary.
Though Caste Panchayats are dwilling, caste organisations are on the increase. Some of
these organisations have their own written constitutions and managing committies through
which they try to preserve some of the caste rules and practices.
Caste organisations collect regular subscription from the members, arrange annual
conferences , discuss matters and issues affecting caste interests and caste solidarity and
organise agitations and protest meetings against the government policies if they were to
damage caste interests. In the states like Bihar, some upper and lower castes have formed
their own ‘senas’(militant groups) to protect their interests.
BIBLIOGRAPHY
• The content for this project has been taken from the following sources:
• BOOKS
• SOCIOLOGY- Dr.S.R.Myeneni
• SOCIOLOGY (Principles of Sociology with an Introduction to Sociological Thought) - CN SHANKAR RAO
• WEBSITES
• https://www.shareyouressays.com/essays/essay-on-causes-for-the-changes-in-caste-system/87473
• https://www.flexiprep.com/NIOS-Notes/Senior-Secondary/Sociology/NIOS-Class-12-Sociology-Unit-27-Ca
ste-System-in-India.html
• https://www.yourarticlelibrary.com/essay/essay-on-changes-in-caste-system-in-india-1375-words/4871
• https://www.preservearticles.com/articles/what-are-the-new-trends-found-in-the-caste-system-of-mode
rn-india/4830