Ethnographic Discussion on Caste

Indian caste system can be revisited through the thoughts and conceptions of Louis Dumont. Using ethnographic details, Dumont expressed a holistic approach towards the aspects of caste, class and gender. The major components of his philosophy are the ideology and structure; transformation of relationships through dialects; maintaining the societal structure and hierarchy and cognitive historical approach (Dumon 1970). One of the mentionable points here is his treatise, The Homo Hierarchicus: The caste system and its implication, which took place in 1966.  This treatise acts as an extension of the slavery system. Viewing it from the other perspective, the treatise broadens the gap between the aristocracies and the untouchables.

Hierarchy is one of important issues in Dumont’s approach to power. Dumont’s explanation of caste system involves a series of dualities, which reflects the gap between aristocratic class and Dalits in the Southern India for example. Here, linguistics plays a major role, which brings the aspect of power into the discussion. Slangs for the untouchables were the main form of communication between the upper class people and the untouchables. This represents a negative form of power (Dumon 1970). Perceiving from the perspective of the Dalit women, it adds to their tragic fate of suppression from the male domination.

Homo Hierarchicus, translated by Mark Sainsbury, highlights the importance of Arya Samaj. This acted as a major obstacle in the life of the women, especially the Dalits in southern India. One of the major factors here is marriage, which entrapped the Dalit women into the orthodox rules and regulations. Along with this, one of the major issues, here is the combination between the society and politics. However, minute speculation of the caste system in India, results in the excavation of the fact, females were forbidden from the political sphere (Dumon 1970). They were expected to look after the household chores and the wellbeing of their husband and children. Delving deep into the translation, it reflects the traditionalism, which prevails within the society. The harsh and orthodox rules made by the patriarchal society add value to this traditionalism, which, on the other hand, is a continuation towards the complexities of women. Duality in this perception broadens the scope and arena of caste system as a whole. This generalization nullifies the limitations of Tamil Nadu.

Taking cue from Dumon (1970), the aspect of “modern politics” relates with the reformist groups, which aimed to provide the downtrodden with access to the basic rights. Typical example in this direction is allowing the untouchables with the right to enter the Brahmin temples. Going into flashback, the story was not the same. Untouchables were considered as an omen towards normalcy in the life of the aristocratic society. The Brahmins, occupying the top most position in the caste system, mainly thought this. In case of the women, the rules were far stricter.     

In comparison to Dumont, Gramsci dealt with hegemonic power. As a matter of specification, his philosophy indicated towards social change. In view of this philosophy, the Dalit women are supposed to get an upliftment in their tragic fate (Crehan 2002). This has been successful to some extent through the means of self-help groups by the women. Here, the primary step was exposing the women to the outside world from the confinement of the four walls.

Siva and her sisters

This book by Karin Kapadia enhances the clarity of the readers about the women and untouchables in the villages of Tamil Nadu. Portrayal of daily tragic life of the untouchable has been done according to three categories- caste, class and gender. In this process comes out the rejection and hatred of the untouchables towards the obligations towards which they are forced. Kapadia’s brings out the poverty-stricken fate of the untouchables in Aruloor village of Lalgudi. Caste system gets much highlighted through the efforts of the Kapadia to make societal appeals in terms of societal upliftment of the untouchables and women. Among the portrayal of Kapadia, suppression of women within the traditional values gains an important position. Marriage was the end of a girl’s happiness and freedom (Rao 2014). Close kin marriages assured the women of safety and security. However, this type of marriage was against the rules and regulations, prescribed by the upper class people. On the contrary, inter-caste marriages were the only accepted ones.

According to the traditional Brahminical views, women had to depend on her husband for her needs. One of the most striking instances here is the pre-puberty marriage, which is a further extension to the claustrophobic existence of the women. This attaches a negative connotation to “power” in terms of the domination expressed by the aristocrats (Rao 2014). However, with the advancement of the civilization, the importance of such norms was nullified. The outcome of this nullification attaches positivity into the life of girls, as they were exempted from marrying their maternal brothers. However, this exemption was short-lived as the practice of dowry took shape. Dowry materialized a girl’s life adding to the complexities of her family members.

Pondering on the name Siva, it can be perceived from the aspect of Lord Shiva, who is considered as “half female”. This perception reflects the conglomeration of femininity and masculinity. This conglomeration of male and female power adds less significance to the individuality of the women power, adding to their tragic plight (Rao 2014). Countering this, Lord Shiva along with Brahma and Narayana created Goddess Durga for curbing the nuisance of Mahishasura. Delving deep into this mythological story, this creation can be considered as an extension of the patriarchal society. This is because of the male aggression, which resulted in the creation of a female figure and that too for reducing the troubles of the males. Herein, power attains a negative aspect from a female perspective. Viewing it from other perspective, Goddess Durga defeating Mahishasura is an empowerment for women in terms of breaking the shackles of the traditional patriarchy. Here, the aspects of caste and class get nullified, as the focus is on the triumph over evil. In view of these perspective, the character Siva can be considered as the women figure, who along with her sisters are struggling for restoration of their lost honor, respect and individuality (Rao 2014).

Rethinking of Siva and her sisters

Social reformers like Periyar and DMK stands in support for feminist struggle, which Siva and her sisters have taken up for asserting their independence. Regulation of the Brahminist orthodox and radical viewpoints is the notable actions, which these parties have adopted towards the empowerment of the women, especially the Dalits. Astrological study was one of the major tasks of the reformers, which needed to be removed on an urgent basis. Kapadia in Siva and her Sisters asserts that the perception of stars helped in determining the fate of the women. On the other hand, reformers thought about alternative ways to gift empowerment to Dalit women (Rao 2014).

One of these ways was free and elementary education to the untouchables and the Dalit women. Kerala is considered to possess highest literacy rate, according to the census of 2017. Hiring skilled and qualified teachers from Kerala proved beneficial for untouchable Dalit women in Tamil Nadu. Teaching skills like sewing, handicrafts and others enhanced the personality of the female teachers as well as the untouchable women. This activity reflects geographical diversity in terms of societal upliftment of the women. Hiring skilled and efficient teachers reflects economic stability of Tamil Nadu government. However, this was not so easy, as the upper class aristocratic Brahmins did not approve. Moreover, lack of familial support took the untouchables and the women back to their suppressed fate (Crehan 2002). In view of this, the positivity, which was added to the concept of power, is nullified. The patriarchy thought of stricter rules and regulations for curbing the wave of education. This attempt reflects the negative utilization of the awarded power by the patriarchy and the upper class aristocrats.

Pondering upon the activities like sewing and handicrafts, it acts as an extension towards the suppression of the women. This is because; these are the activities, which the women are supposed to perform as a responsibility within the confinement of the four walls. On the other hand, handicrafts were the agents of income for these women (Rao 2014). Exhibition of the created handicrafts spread the fame of arts created by the untouchables and women in Tamil Nadu. However, motivation and encouragement was needed for the women to take the initiative towards the attainment of empowerment through the handwork. Four walls were not satisfactory for this purpose. Instead, the women and the untouchables were to be exposed to the outside world. Typical examples in this direction are schools, entrance into the political parties, self-help groups among others. Even these attempts were not spared by the upper class Brahmins. They intervened into these attempts to stop the untouchables and the Dalit women from altering their fate (Rao 2014). This is one of the major concerns, which attaches an interrogative parameter to the freedom and independence of women and Dalit.

Viewing it from the other perspective, the aspect of class is also an extension to the complexities of the Dalits and the women. In terms of marriage, class determined the fate of the women. However, the preparation of the marriage started from very early age, where also the caste and class were the major factors. Here the power attains a negative connotation, which negates the fatherly attachment for the daughters. As a matter of specification, fathers only married their daughters at the budding stage, which added to the complications in their development. Divorce in this case was another malice, which expands the scope and arena of the misutilization of power by the upper class Brahmins. At such a tender age, the little girls failed to understand the events, which happened with then. The dominance of father made the mother helpless in this case even though she wanted her daughter to live her life according to her wish (Dumon 1970). Here, the protective power of parents attains a negative connotation in terms of providing the children with the much needed care, attention, love and nourishment. Thinking about the domination of the fathers, it reflects their pressurization in terms of saving their respect. This pressurization seemed vague in terms of the life of their daughters, as they were pleading for a free existence. Here, the expressive tone of power gets limited in terms of helpless attitude of the fathers regarding getting relief from providing their daughters with the opportunity to be well settled in their life. Here, the segmentation of caste, class attains a backseat in terms of the need for inspiring the little girls to penetrate into the journey of their dreams.

Literary aspect is one of the other aspects, which added an extra feather to the aspirations of the Dalit women. The tag of laborers is imposed on their predicament in terms of the suppression and domination by the patriarchy and the upper class (Rao 2014). Writers like Karin Kapadia needs to be applauded for portraying the sufferings and ailments of such women. Here also the women writers encountered suppression from the upper class for portraying the sufferings of Dalit women. Here also a negative connotation is added to the efforts of the women writers in terms of thinking about the social empowerment of women and the untouchables. Viewing it from the other perspective, desperate attempts to continue with their masterpiece creations, by undertaking male pseudonym, is an example of judicious utilization of power for the achievement of success. One of the other examples here is Tasleema Nasreen, who, in spite of being accused, is continuing here efforts to gain social appeal towards upliftment of the Dalit women. This is not only for Tamil Nadu, but the downtrodden society as a whole (Dumon 1970).

Attempts by the upper class aristocrats to suppress the untouchable and women broaden the gap between the rich and the poor. This negates the advancement, which the society has achieved in terms of civilization. Here, the independence of women and untouchables is nullified. Countering this, hard efforts of the reformists groups have made the Dalit women financially independent. The major drive behind this is self-help groups, which have made the women realize their importance of self-regulation of their existence. Within this, inclusion of education courses, exhibition of their paintings and handicrafts, cultural programs attain an important position (Dumon 1970).

Funding from the government and the political parties is an additional assistance for women like Siva and her sisters in the community, where realization of the poverty begins a new day. Governmental initiatives have provided the Dalit women 100 days work, which is enough for satisfying their basic needs. Along with this, there are many schemes for women empowerment. On the contrary, political parties like DMK, in pressure of opposition parties have side- parted with the betterment of the public. However, the schemes for women are an example for reforming the fate of the women. Here, power attains a positive and innovative perspective in terms of the women empowerment (Rao 2014).

Exhibitions provide the platform to the Dalit women to penetrate into the journey of dreams. Involvement of the influentials in these exhibitions popularizes the artworks of untouchables and the women. This fame and glory is an alteration to their sufferings and ailments. Along with this, these exhibitions itself exposes the women into the outside world. However, security of these women was very important in order to respect their efforts in spite of belonging to a conservative society. Here, governmental support proved vital in terms of commercializing the masterpieces created by the Dalit and the untouchables. Typical evidences in this direction are the fairs and exhibitions, which was organized for the foreign tourists. Transactions of the handicrafts are a valuation for the hard efforts put in by the Dalits women and the untouchables for living their passion (Rao 2014). Here, power attains a positive connotation.

Involvement of the untouchables in the creative works is a different and innovative thought towards their upliftment. This thought breaks the shackles of the orthodox caste and class system for downtrodden like Dalit women and untouchables, who were thought as an omen for worthwhile existence of the upper class aristocrats. Here, power signified providing allowance to the untouchables to enter the Brahmin temples and other areas demarcated for the upper class. At the initial stage, there were several protests by the upper class Brahmins regarding the thought. These protests reflect lack of understanding regarding the sufferings and ailments of the women and untouchable. Along with this, it negates their individuality, which acts as a distortion to the caste, class and gender specifications proposed by Dumont and Gramsci. This distortion seems beneficial for characters like Siva and her sisters, suffering from a claustrophobic existence due to suppression by their fathers, husbands, brothers and male Gods, whom they are told to worship for healthy and prosperous married life. Here, the rituals, culture and tradition of the society is contradicted, which compels the women to take all the pains for wishing the longevity of the males (husbands, brothers, fathers), who only use them for their wish fulfillment.

References

Crehan, K.A., 2002. Gramsci, culture and anthropology. Univ of California Press.

Dumon, L., 1970. Homo Hierarchicus: An Essay on the Caste System.

Rao, N., 2014. Caste, kinship, and life course: Rethinking women's work and agency in rural South India. Feminist Economics, 20(3), pp.78-102.