INTER CASTE RELATIONS

*Ms. Shailja Saxena

**Abhishek Kumar

According to Oxford dictionary, Caste means “any class or group of people who inherit

exclusive privileges or are perceived as socially distinct “or” each of the hereditary classes of

Hindu society, distinguished by relative degrees of ritual purity or pollution and of social status”

Inter caste relations have always been an area of interest for an intellectually able society and

these relations have undergone a sea change post independence. With liberalization and

globalization as the current trends, talking about caste differences appears to be a mockery in the

name of modernization. But the fact of the matter is that caste differences still exist and caste

consciousness still remains.

Caste has permeated every segment of the society and it is not now that caste has gained

importance; it had become an integral part of our social structure even before independence,

particularly in peninsular India. Economic interdependence of the caste system has weakened

post independence. But it is still evident that members of different castes traditionally perform

tasks for one another in Nevertheless, it is clear that members of different castes customarily

perform a number of functions for one another in bucolic India that stresses on cooperation

rather than competition.

There has been a ritual opposition of sanctity and pollution which since times immemorial has

been a cornerstone of the hierarchical framework of caste. The norms of sanctity and pollution

worked to point out the difference and categorizations of castes and sub castes. Prominent

amongst them were those concerned with mingling between different castes. They determined

who could dine together at a mean and with whom. Not just this, the rules also determined who

could accept water and food and from whom1. Only people belonging to equal castes could dine

together. Mostly, people accepted cooked food and water from the hands of people belonging to

the upper caste but not from people belonging to the subordinate castes.

1. Andre Beteille, “India's destiny not caste in stone.” The Hindu, February,21,2011, Section D, Final edition.

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Also, there continues to be a general link between castes and occupation. The link exists to the

point that lowest castes are majorly concentrated in low paying and tedious jobs whereas the

higher castes explore well-paid and esteemed jobs. The association was dominant in our

traditional economy of grain and land. Economic growth and availability of opportunities have

loosened the link between occupation and caste but the link still remains unbroken.

Table Source: Census of India

Upper Caste 16.1 19.9 17.7

Brahmin 6.7 5.8 6.4

Bhumihar 3.0 6.2 4.1

Rajput 5.0 6.2 5.7

Kayastha 1.4 1.7 1.5

Backward Castes 24.3 27.4 24.8

Yadav 14.0 15.7 14.6

Kurmi 3.5 4.4 3.8

Koeri 5.3 6.3 5.7

Baniya 0.5 1.0 0.7

Extremely Backward Castes 22.2 20.3 21.3

Barhi 0.9 1.7 1.2

Dhanuk 2.9 2.0 2.6

Kahar 0.7 4.3 2.0

Kamar/Lohar 1.5 1.0 1.3

Kandu, Kanu 2.3 2.4 2.4

Kewat 1.4 0 0.9

Kumhar 1.3 1.5 1.4

Mali 0.3 0.3 0.3

Mallah 3.0 0.7 2.1

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Castes and North South Total

Communities Bihar Bihar

In Bihar

Nai 1.6 1.9 1.7

Tanti 2.6 1.6 2.2

Teli 3.4 2.9 3.2

Scheduled Castes 16.9 20.8 18.3

Bhuiyaa 0.2 2.2 1.0

Bhumija 0 0 0 0.8

Chamaar 5.5 4.9 5.3

Dhobi 1.1 0.9 1.0

Dom 0.4 0.3 0.3

Dusadh 5.7 6.2 5.8

Hari 0.3 0 0.2

Musahar 3.2 3.7 3.4

Pasi 0.3 1.6 0.8

Rajwar 0 0.8 0.3

Schedule Tribes 6.7 5.3 6.0

Others 12.9 10.9 11.9

The above Census was completed in the year 2011 in Bihta village which is a block in Patna

district. The village is diverse in terms of caste composition as nearly 16 castes are residing in

the village. On the basis of population, Bhumihar2 and Baniya are in majority in Bihta. As stated

above in the table, there are many castes living in Bihar out of which Yadavas comprise of 14.6

% which is in majority but the study area population of Yadavas is lesser compared to Bhumihar

& Baniya.

Hierarchy of various castes in Bihta.

1. Upper caste 2. Middle caste

a. Bramhan a.Yadav c. Baniya e. sonar

b. Bhumihar b. Koiri d. kurmi

2. Saraswata, Swami Sahajanand, Swami Sahajanand Saraswati Rachnawali in Six volumes . (Delhi: Prakashan

Sansthan 2003. pp. 519 (Volume 1).

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3 Lower caste

a. Teli

b. Kahar

c. Dhobi

4. Lowest Caste

a. Dusadh

b. Chamaar

c. Dom

Above is the list of 4 categories in which the castes of the village can be divided. The upper caste

and middle class people enjoy good relations with each other. They readily participate in each

other’s ceremonies. But the lower and lowest castes do not share the same camaraderie with each

other though they play an important role in the rituals and ceremonies of upper caste households

which has been discussed later in the paper.

Inter caste relations on the economic platform

The Bhumihar, Kormi and Yadav are land owners while most of the untouchable castes are

marginal landowners and landless labourers. Even though engagement in agriculture is common

to all castes from Bhumihar to untouchables, certain occupations are duly performed by certain

caste only. Certain kinds of occupation are considered as better suited to people of the upper

caste. The economic disparity and specific occupations of different castes have resulted in

interdependence of the various castes in village Bihta. All high caste, middle caste and low caste

groups come into contact with the Lohar (Blacksmith), Thakur (Barber), Dhobi (Washer man),

Chamaar (Shoe maker) and Dom (Toilet cleaner). Their services are considered indispensable in

the village. All these groups come into contact with other high class groups usually in an

economic context but there is an exception too. Few castes of the village render their services in

Traditional Jajmani system.1

13.Service rendered by low castes to the member of high and middle caste.

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Brahamans serve their Jajmaan (a category comprising of people from the upper, middle and

lower caste) performing religious rituals for them. They restrain themselves from catering to the

people belonging to the lowest castes like Dom, Dusadh and Chamaar.

Under the Jajmani system, other lower and lowest castes also serve the upper castes. The upper

castes give them two pieces of land for accommodation and agriculture respectively. The upper

castes sometimes also hand over rice and wheat to the people of the lower castes.

Hajaam

In village Bihta, there are a few hajaams who impart their services to different houses on a

regular basis and they get rice, wheat and other cereals as consideration of their work from the

people of the upper castes. The women of the hajaam households also make visits to the houses

of upper castes during times of delivery, marriage and the last rites. In Bihta, only 4 Hajaams

presently exist and each hajaam caters to 60 upper class households which gives them enough

means for a decent livelihood. This way they are economically related to all the members of

society. However, they do not cater to the people of the lowest castes (Dom).

Chamaar

The Chamaars are cobbler by profession but they also work for upper caste people for discharge

and disposal of dead animals like cows and buffalos. They charge a definite quantity of rice and

wheat annually whether animals die or not. Their services are, however, readily available

whenever required. Over the past few years, the scenario has undergone a change and now, the

Shoe makers charge for their services in cash but not on annual basis but on work basis. The

shoe makers perform the work which many abhor so their importance cannot be undermined in

the society. The people of this caste also play musical bands at weddings and on other festive

occasions. Foe playing musical instruments, they get compensated through cash and grains. They

remain connected to the people of the upper castes because of their indispensability in times of

dire need.

Brahmans

The Brahmins serve the upper, middle, lower castes by performing spiritual jobs for them at a

fixed price. The spiritual jobs they render are not charged on an annual basis. It is a caste which

specializes in rites and rituals and its role in the society is of vital importance too. Professionally,

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they cater to other castes for consideration but Brahmans are still considered as superior because

they perform spiritual activity on all occasions. It is believed that they stand above in the

hierarchical structure of the society as they are know the ways to reach out to God and appease

the souls of our ancestors. The priests work on wages basis but they are important members of

the village organization and maintain good social as well as economics relation with the other

members of the village.

Baniya

This caste basically indulges in marketing of household goods from people of different castes

purchase household commodities. Many a times, during periods of flood or famine, they sell

commodities on credit basis to the farmers of all communities like Bhumihar and Yadav. It is

only when conditions return to normal, that the farmers repay the baniyas for the products

purchased by them on credit basis earlier. The farmers return their dues to the baniyas by giving

them farm products like rice, wheat and sometimes, money also. In this manner, people are

dependent and closely connected to Baniyas for economic reasons. Though they are

interdependent on each other for economic concerns, yet few castes like Rajputs and Bhumihars

avoid inviting them in functions because they think that they consider baniyas as inferior to them

in caste and social stature. However, their interaction for trade purposes till remains.

Inter- caste relations on social grounds.

Caste is most important social division in Bihar. Casteism is deeply embedded in their thoughts.

People mingle with each other at dining and other social events. Inter caste marriages are still not

a regular happening in the state. However, there are a few cases of inter caste marriages wherein

the bride and the groom belong to separate castes. Marriage between a Baniya and a Brahman is

not accepted by village even though both the families might not see any problem in such a union.

The society still discriminates between the two castes.

Choice of food is largely different in various castes. For example, few caste including Dom and

Dusadh prefer eating pork. The nature of their work and their preference for food also makes

them susceptible for detest from the upper castes. They are considered as untouchables and even

though our society might be progressing at a fast pace, such discrimination on the basis of caste

still persistes and the so called ‘untouchables’4 are not permitted to enter the premises of the

upper caste people. The social camaraderie is confined to addressing each other on occasions like

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weddings and deaths. Economic interdependence far exceeds social interdependence. The

hierarchical structure still weighs heavily on the minds of people of Bihta.

Inter caste relations due to rituals and religion.

Though the caste differences exist largely in the village Bihta, yet there are many factors that are

common amongst the various castes. The commonality arises because they all share a common

religion and to be precise, ‘one God’.

Their interdependence is evident at all events. The services of the barber are considered

necessary because he is considered a ritual purifier on various occasions. Shaving is an important

ritual on many occasions such as death of any member in village that are from same gotiya5.

Brahamans are treated with respect social circuits even though he might be poor. In every ritual

such as birth, marriages, construction of house, even on purchase of vehicle, Gods are

worshipped and whenever Gods have to worshipped ceremoniously, the role of the Brahmin

gains paramount importance. All castes respect Brahmans and seek spiritual enlightenment from

him. It is believed that insulting Brahmans would amount to committing a sin and the redemption

of the sin would only be in death, or possibly beyond death. It is their fear of God and the death

that the respect for Brahmins stands unshaken.

4. Tom O'Neill,” Discrimination against India's lowest Hindu castes is technically illegal”, National Geographic

Magazine, (2003).

5. People of same Bhumihar gotras within seven generation.

However, inspite all the reverence that Brahmins seek and get, there remains a commonality

between them and the lower and lowest castes. The commonality is the language- the speech

they converse in and it is this language that binds them together. For example, the Brahmins and

the untouchables speak the same language and they also have certain culture forms in common,

though they pace themselves in two extremes in the hierarchical model of the Hindu caste.

It is also difficult to isolate a particular cultural trait as social, economic or religious as one trait

compliments the other in an organic, functional character of the society. Nevertheless, the other

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most important binding factor is the economy of the people itself. Historically, the economy of

the Bihta is governed by two groups of people, the Bhumihars who are landowners at larger

extent and Baniya who runs shops. This economic model is operating up to now. Similarly,

certain caste groups are permitted to do only certain type of caste specific occupation. In other

words, the economic disparity and caste specific occupations force people to line together for

survival.

Religious festivities in village are an important medium to minimize the conflicts among groups.

Bihta Village has a more homogenous community structure. If we analyze the socially defined

boundaries of kinship. Caste , ethnicity, language, economic condition, duration of stay and

religious values, this village shares many of these features in common. Most of the caste groups

in the village are Hindus. They celebrate Hindu festivals, worship Hindu gods and goddesses.

They speak Hindi and Magahi. Their marriage and kinship patterns are similar and they are

closely related to each other. Though the caste solidarity is more pronounced among the caste

groups, politics is controlled more by the Bhumihars. The Bhumihars are economically well off

due to their huge possession of land in the village which are of high value.

All the caste groups in the study area have harmonious social relationship. They participate in

feasts with each other, worship village deities, and attend marriage ceremonies and death rituals.

The social solidarity is seen on the occasion of Holika dahan festival in which all the caste

groups irrespective of political ideology and local personal differences gather at a public place.

On one hand, where there is camaraderie, howsoever little it might be, there are towns and cities

where castes differences lead to bloody wars. Caste related violence or hate crimes are frequently

witnesses in various parts of the country despite decreasing caste consciousness in the urban

parts of our country. One such place is Gwalior- the fourth largest city of Madhya Pradesh.

Gwalior was considered to be the priority urban region of Madhya Pradesh. Low cost of

production, cheap availability of land, easy supply of raw material, availability of labour at low

costs and strategically located on the Delhi- Agra-Bombay highway, with an Airport to boast of,

Gwalior could easily be one of the first priorities of any Industrial House but it is shocking to

note that out of more than 200 companies that were set up around 20 years back in the city, only

3 have survived. Caste differences have resulted in pushing back the development of the state by

two decades. Amongst the prominent castes, Gurjars, Thakurs and Pandits are most dominant.

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Though their traditions and customs are quite similar, yet the differences are rampart. It is their

surname that marks the beginning of differences amongst themselves over almost every issue.

The locals of this region are known to be notorious. Chambal region has had a history of Caste

based conflicts and dacoities. It is infamous as the home for dacoits and other social deviants. As

a result, the local workforce is different from the workforce in rest of the nation and this

difference is not desirable. The labourer’s attitude towards work is very repulsive.

This area lags behind rest of the nation by many years owing to these differences. This is one of

the main reasons why the companies in this region could not compete with companies in other

states. They can’t even think of International competition when even local competition is beyond

their reach. Where hatred has over awed the city and tarnished its image, there are exemplary

states which excel in maintaining cordiality amongst different castes. An example of such

cordiality can be witnessed in Karnataka where in the annual procession of a certain village,

temple cart which bears images of the idols to whom the welfare of the village can be attributed,

is made to move forward with the combined efforts of representatives of different castes- be it

upper or lower. It is a belief amongst the villagers that the cart would not move forward unless

diverse castes toil together to move it. It is a rare example of brotherhood and solidarity amongst

people of different castes.

Castes remain deeply embedded in the heart and minds of all citizens. On being born, the infant

is gifted his caste first and his name later. We might have progressed considerably post

independence but have not yet reached a stage where caste differences would cease to exist.

Feeling ashamed of being born into a particular caste and feeling proud for being born into

another is traditional human nature. Removing these differences will liberate the society from

shackles of orthodoxy and will dampen the spirits of all opportunistic politicians who very

tactfully encash on such regressive mind sets of the citizens of our country.

The conclusion remains that in spite of all socio-political differences, the thread of economic

interdependence keeps people of different castes in one loop. It would be better if the society

realizes this mutual dependence of castes and values each caste on the basis of the contribution

made by them towards the progression of our economy rather than demeaning or degrading each

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other on the basis of the so called God given inferior status. Casteism is racism- the sooner we

realize that, the better it would be for our country’s social, political and economic health.

Biblography

Andre Beteille, “India's destiny not caste in stone.” The Hindu, February,21,2012, Section D, Final edition.

Saraswata, Swami Sahajanand. Swami Sahajanand Saraswati Rachnawali. Prakashan Sansthan. 2003.

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Ghurye. Features of the Caste System, caste in India. Popular Prakashan, Bombay.1969

Thorat Sukhadeo, Newman, and Katherine, Blocked by caste: Economic Discrimination and Social Exclusion in Modern India, 2010

Srinivas, M.N., “An Obituary of Caste as a System,” The Economic and Political, February 2003.

Cordaux, Richard ., “Independent Origins of Indian Caste and Tribal paternal Lineages,”Current Biology, 2004-02-03.

Tom O'Neill,” Discrimination against India's lowest Hindu castes is technically illegal”, National Geopraphic Magazine,(2003).

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