{"title":"Civility against Caste: Dalit Politics and Citizenship in Western India","authors":"Juned Shaikh","doi":"10.26812/caste.v1i2.138","DOIUrl":"https://doi.org/10.26812/caste.v1i2.138","url":null,"abstract":"","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48935534","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Caste of Merit: Engineering Education in India","authors":"Vivek Narayan","doi":"10.26812/caste.v1i2.223","DOIUrl":"https://doi.org/10.26812/caste.v1i2.223","url":null,"abstract":"","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45332895","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Amit Thorat, Nazar Khalid, Nikhil Srivastav, Payal Hathi, Dean Spears, Diane Coffey
Nearly seventy years after India adopted one of the most progressive constitutions in the world ensuring equality for all its citizens irrespective of caste, class, race, and gender, the mind-set of its vast majority Indian remains steeped in gender and caste bias. Results from a new telephonic survey confirm persistence of conservative gender and caste attitudes in Indian society. High proportions of men and women across all social groups disapprove of women working outside their homes, consider it 'acceptable for husbands to beat their wives', and would object to relatives marrying a Dalit person. Analyzing data from the National Family Health Survey and the India Human Development Survey, it has been found that outcomes associated with these attitudes are even more conservative: a smaller fraction of women work than those who feel it is okay to step out of the house for work; a larger fraction of women experience violence in marriage than men who consider marital violence acceptable, and an even smaller fraction of people have inter-caste marriages than people who say they would not oppose such an alliance. An overwhelming majority is opposed to an inter-caste marriage with a Dalit in the family. With a few exceptions, the attitudes and outcomes we studied vary, surprisingly, little by respondent gender, caste, and religion. Dr.Ambedkar's legacy is indeed unfinished-people from all backgrounds must continue to work for the equality and dignity of women and Dalits.
{"title":"Persisting Prejudice: Measuring Attitudes and Outcomes by Caste and Gender in India.","authors":"Amit Thorat, Nazar Khalid, Nikhil Srivastav, Payal Hathi, Dean Spears, Diane Coffey","doi":"10.26812/caste.v1i2.172","DOIUrl":"https://doi.org/10.26812/caste.v1i2.172","url":null,"abstract":"<p><p>Nearly seventy years after India adopted one of the most progressive constitutions in the world ensuring equality for all its citizens irrespective of caste, class, race, and gender, the mind-set of its vast majority Indian remains steeped in gender and caste bias. Results from a new telephonic survey confirm persistence of conservative gender and caste attitudes in Indian society. High proportions of men and women across all social groups disapprove of women working outside their homes, consider it 'acceptable for husbands to beat their wives', and would object to relatives marrying a Dalit person. Analyzing data from the National Family Health Survey and the India Human Development Survey, it has been found that outcomes associated with these attitudes are even more conservative: a smaller fraction of women work than those who feel it is okay to step out of the house for work; a larger fraction of women experience violence in marriage than men who consider marital violence acceptable, and an even smaller fraction of people have inter-caste marriages than people who say they would not oppose such an alliance. An overwhelming majority is opposed to an inter-caste marriage with a Dalit in the family. With a few exceptions, the attitudes and outcomes we studied vary, surprisingly, little by respondent gender, caste, and religion. Dr.Ambedkar's legacy is indeed unfinished-people from all backgrounds must continue to work for the equality and dignity of women and Dalits.</p>","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10371215/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"10250355","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Scenes of avarna castes (slave and intermediate castes) pondering their reflections recur throughout the history of anti-caste struggle in the princely state of Travancore in colonial-era south India. These scenes represent what I will call performative egalitarianisms, which are repetitive enactments in the performance of everyday lives that embody claims to equality against the dehumanizing caste codes of colonial Travancore. In this paper, I will describe three scenes that represent distinct yet intertwined routes for the flows of egalitarian discourses in colonial Kerala. The concept of equality emerged in Travancore, first, via Enlightenment values of the British Protestant missionaries, or soulful Enlightenment; second, as non-dualistic equality of Narayana Guru, or repurposed Advaita; and third, through the discourses and practices of a Tamil religious cult called Ayya Vazhi, or radical Siddha Saiva. In viewing the flows of egalitarian discourse through the lens of performance, I demonstrate the method of intellectual histories in the repertoire which allows us to investigate how particular conceptual frameworks and discursive modes are transmitted, transformed, and embodied by people for whom these ideas are, quite literally, a matter of life and death. The intentional, productive, and empowering relationship between universals such as equality or humanity and the particular claims of anti-caste struggle in Kerala leads to a politics of practice that I describe as repurposing universals. The centrality of the notion of the human in the anti-caste politics of colonial-era Travancore leads me to refer to these flows of egalitarian discourses and the political struggles that they empowered as genealogies of the human. In sum, I analyze the genealogies of the human in colonial-era Travancore by focussing on three scenes exemplifying performative egalitarianisms: soulful Enlightenment, repurposed Advaita, and radical Siddha Saiva.
{"title":"Mirrors of the Soul","authors":"Vivek Narayan","doi":"10.26812/caste.v1i1.96","DOIUrl":"https://doi.org/10.26812/caste.v1i1.96","url":null,"abstract":"Scenes of avarna castes (slave and intermediate castes) pondering their reflections recur throughout the history of anti-caste struggle in the princely state of Travancore in colonial-era south India. These scenes represent what I will call performative egalitarianisms, which are repetitive enactments in the performance of everyday lives that embody claims to equality against the dehumanizing caste codes of colonial Travancore. In this paper, I will describe three scenes that represent distinct yet intertwined routes for the flows of egalitarian discourses in colonial Kerala. The concept of equality emerged in Travancore, first, via Enlightenment values of the British Protestant missionaries, or soulful Enlightenment; second, as non-dualistic equality of Narayana Guru, or repurposed Advaita; and third, through the discourses and practices of a Tamil religious cult called Ayya Vazhi, or radical Siddha Saiva. In viewing the flows of egalitarian discourse through the lens of performance, I demonstrate the method of intellectual histories in the repertoire which allows us to investigate how particular conceptual frameworks and discursive modes are transmitted, transformed, and embodied by people for whom these ideas are, quite literally, a matter of life and death. The intentional, productive, and empowering relationship between universals such as equality or humanity and the particular claims of anti-caste struggle in Kerala leads to a politics of practice that I describe as repurposing universals. The centrality of the notion of the human in the anti-caste politics of colonial-era Travancore leads me to refer to these flows of egalitarian discourses and the political struggles that they empowered as genealogies of the human. In sum, I analyze the genealogies of the human in colonial-era Travancore by focussing on three scenes exemplifying performative egalitarianisms: soulful Enlightenment, repurposed Advaita, and radical Siddha Saiva.","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45307492","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article argues that the recent rise of Hindu nationalism in India can be seen as a revolt of the upper castes against the egalitarian demands of democracy. By and large, the upper castes have managed to retain their power and privileges in the post-independence period. Nevertheless, democratic institutions have forced them to accept some sharing of power and privilege in important spheres of public life. Some economic changes have also undermined their dominant position, at least in rural areas. The Hindutva project is a lifeboat for the upper castes, in so far as it stands for the restoration of the Brahminical social order that places them at the top. Seen in this light, the recent growth of Hindu nationalism is a major setback for the movement to annihilate caste and bring about a more equal society in India.
{"title":"The Revolt of the Upper Castes","authors":"J. Drèze","doi":"10.26812/caste.v1i1.44","DOIUrl":"https://doi.org/10.26812/caste.v1i1.44","url":null,"abstract":"This article argues that the recent rise of Hindu nationalism in India can be seen as a revolt of the upper castes against the egalitarian demands of democracy. By and large, the upper castes have managed to retain their power and privileges in the post-independence period. Nevertheless, democratic institutions have forced them to accept some sharing of power and privilege in important spheres of public life. Some economic changes have also undermined their dominant position, at least in rural areas. The Hindutva project is a lifeboat for the upper castes, in so far as it stands for the restoration of the Brahminical social order that places them at the top. Seen in this light, the recent growth of Hindu nationalism is a major setback for the movement to annihilate caste and bring about a more equal society in India.","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42703534","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nakkeeran N, S. Jadhav, A. Bhattacharya, Sunil Gamit, Chetan Mehta, Pratiksha Purohit, Ruchi Patel, Minal Doshi
Integrated Child Development Services (ICDS) is the principal programme operating in India to address issues around child development, malnutrition and pre-school education. A package of services – including the Supplementary Nutrition Programme (SNP), pre-school education, immunization, health check-ups, referral services, and nutrition and health education – are provided through an Anganwadi Centre (AWC) with an Anganwadi Worker (AWW) and an Anganwadi Helper (AWH) for roughly every one thousand people. From the mid-1990s, there have been successive efforts on the part of the Government of India to universalize ICDS, and there has been a multi-fold increase in funds allocated to this programme between the 8th Five-Year Plan (1992–93 to 1996–97) and the 12th Five-Year Plan (2012–17) (1-2). However, the utilization of all services under ICDS continues to be grossly low. Close to 75 percent of children aged 0–71 months in the areas covered by AWCs did not receive any supplementary food from the centres, and less than 12 percent of children received supplementary food ‘almost daily’. For children aged 36–71 months this figure is 15.5 percent. More than 80 percent of children were not weighed at all. It has been reported that children belonging to economically backward and socially marginalised families, including Dalit, tribal, and religious minorities, are excluded from utilising these services through unfavourable institutional rules and structural factors. Equally, members of well-off families do not use services provided by AWCs – especially the SNP – for under-6 children. A multi-sited ethnographic study was conducted in four villages in Gujarat in order to identify the reasons behind poor utilisation of AWCs, especially the SNP services. The study aimed to understand everyday experience of households around the SNP in rural settings and an opportunity to study AWCs as institutions embedded in the context of village cultural life. The authors hypothesise that a study focusing on AWCs could serve as an illustrative case to highlight challenges in implementing other entitlement-based programmes.
{"title":"Recasting Food","authors":"Nakkeeran N, S. Jadhav, A. Bhattacharya, Sunil Gamit, Chetan Mehta, Pratiksha Purohit, Ruchi Patel, Minal Doshi","doi":"10.26812/caste.v1i1.6","DOIUrl":"https://doi.org/10.26812/caste.v1i1.6","url":null,"abstract":"Integrated Child Development Services (ICDS) is the principal programme operating in India to address issues around child development, malnutrition and pre-school education. A package of services – including the Supplementary Nutrition Programme (SNP), pre-school education, immunization, health check-ups, referral services, and nutrition and health education – are provided through an Anganwadi Centre (AWC) with an Anganwadi Worker (AWW) and an Anganwadi Helper (AWH) for roughly every one thousand people. From the mid-1990s, there have been successive efforts on the part of the Government of India to universalize ICDS, and there has been a multi-fold increase in funds allocated to this programme between the 8th Five-Year Plan (1992–93 to 1996–97) and the 12th Five-Year Plan (2012–17) (1-2). However, the utilization of all services under ICDS continues to be grossly low. Close to 75 percent of children aged 0–71 months in the areas covered by AWCs did not receive any supplementary food from the centres, and less than 12 percent of children received supplementary food ‘almost daily’. For children aged 36–71 months this figure is 15.5 percent. More than 80 percent of children were not weighed at all. It has been reported that children belonging to economically backward and socially marginalised families, including Dalit, tribal, and religious minorities, are excluded from utilising these services through unfavourable institutional rules and structural factors. Equally, members of well-off families do not use services provided by AWCs – especially the SNP – for under-6 children. A multi-sited ethnographic study was conducted in four villages in Gujarat in order to identify the reasons behind poor utilisation of AWCs, especially the SNP services. The study aimed to understand everyday experience of households around the SNP in rural settings and an opportunity to study AWCs as institutions embedded in the context of village cultural life. The authors hypothesise that a study focusing on AWCs could serve as an illustrative case to highlight challenges in implementing other entitlement-based programmes.","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46697490","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-04DOI: 10.1093/oso/9780199487837.001.0001
R. Sampath
All known societies exclude and stigmatize one or more minority groups. Frequently these exclusions are underwritten with a rhetoric of disgust: people of a certain group, it is alleged, are filthy, hyper-animal, or not fit to share such facilities as drinking water, food, and public swimming pools with the ‘clean’ and ‘fully human’ majority. But exclusions vary in their scope and also in the specific disgust-ideologies underlying them. In this volume, interdisciplinary scholars from the United States and India present a detailed comparative study of the varieties of prejudice and stigma that pervade contemporary social and political life: prejudice along the axes of caste, race, gender, age, sexual orientation, transgender, disability, religion, and economic class. In examining these forms of stigma and their intersections, the authors present theoretically pluralistic and empirically sensitive accounts that both explain group-based stigma and suggest ways forward. These forward-looking remedies, including group resistance to subordination as well as institutional and legal change, point the way towards a public culture that is informed by our diverse histories of discrimination and therefore equipped to eliminate stigma in all of its multifaceted forms.
{"title":"The Empire of Disgust","authors":"R. Sampath","doi":"10.1093/oso/9780199487837.001.0001","DOIUrl":"https://doi.org/10.1093/oso/9780199487837.001.0001","url":null,"abstract":"All known societies exclude and stigmatize one or more minority groups. Frequently these exclusions are underwritten with a rhetoric of disgust: people of a certain group, it is alleged, are filthy, hyper-animal, or not fit to share such facilities as drinking water, food, and public swimming pools with the ‘clean’ and ‘fully human’ majority. But exclusions vary in their scope and also in the specific disgust-ideologies underlying them. In this volume, interdisciplinary scholars from the United States and India present a detailed comparative study of the varieties of prejudice and stigma that pervade contemporary social and political life: prejudice along the axes of caste, race, gender, age, sexual orientation, transgender, disability, religion, and economic class. In examining these forms of stigma and their intersections, the authors present theoretically pluralistic and empirically sensitive accounts that both explain group-based stigma and suggest ways forward. These forward-looking remedies, including group resistance to subordination as well as institutional and legal change, point the way towards a public culture that is informed by our diverse histories of discrimination and therefore equipped to eliminate stigma in all of its multifaceted forms.","PeriodicalId":72535,"journal":{"name":"Caste (Waltham, Mass.)","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48097628","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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