The caste system is an Indian practise that the people have lived by for many centuries, a system whereby

individuals are defined by their hereditary groups known as castes. This system has resulted in much controversy and many problems being created in India. I will discuss in my essay the caste-based and gender-based discrimination and disadvantage in post-colonial India. I will compare and contrast the two systems attempting to identify and conclude whether a relationship exists between the caste-based and gender-based discrimination.

For about 3000 years the caste system has been a traditional practise in India. The people have lived by its traditions without giving it much rational consideration. It is both difficult and controversial to acknowledge that the caste system has subsisted as a mere practise with no attainable theory behind its ways (Hutton, J.H, 1990).

The caste system spawned during British occupation in India. The people are divided according to their class or ethnic group. There are five different classes that exist in this system, namely, Brahman, Kshatriya, Vaishya, Shudra and Harijans (Hutton, J.H, 1990). The caste system can also be divided into the Varna and Jati system which is still prevalent in Indian society. Within most villages or towns, everyone knows the relative rankings of each locally represented caste, and people's behaviour toward one another is constantly shaped by this knowledge.

This ranking system was endorsed by a religious verse in the ancient sacred writings of Hinduism and the earliest known document of Indian history, the Rig Veda (Kolakowski, L, 1982). It is believed that this document was created between 1500 and 1000 B.C.E. It states that the different castes originate from a part of the creator. Brahmins came from the face of the creator, Kshatriyas from his arms, Vaishyas from his thighs, and Shudras from the soles of his feet (Kolakowski, L, 1982). Individuals from the lowest caste are faced with much adversity and limitations within society. Individuals that are part of the caste system are born, get married and die within these actual castes or Jati. The people are all aware of their relevant role in society and value this system as a means to prevent chaos from erupting into society (Hutton, J.H, 1990). This caste system still remains an integral part of life for many Indian people and is a system that they believe works to protect them.

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Though, the Industrial Revolution had a substantial impact on the caste system which resulted in a new sense of awareness to Indians that social mobility might be possible (Daniel, A, 2005: 234). Industrialisation led to urbanisation and so villager dwellers decided to seek economic prosperity. Thus villagers of both high and low castes migrated into the cities for better employment. The establishment of an independent Indian state resulted in a democratic, socialist and secular state secular (Hutton, J.H, 1990). This new democracy meant that a separation between church and state would exist. As a result of democracy in India, the caste system was outlawed. The practise of untouchables and discriminating certain individuals based on their caste became forbidden and illegal. (Daniel, A, 2005: 234).

However, India remains a democracy only in theory as little advocacy of or adherence to notions of equality exist in the country (Daniel, A, 2005: 234). One can see such testaments not only with regard to the caste system but also the gender-based discrimination which is still present in modern Indian society. Gender as an indicator for inequality is pervasive and oppression, humiliation, violence and degradation all encompass gender discrimination in India (Deshpande, A, 2002: 19-35). This gender inequality can be understood by identifying the falling sex ratio, educational disparities between men and women as well as poverty of female-headed households.

There is a major difference that exists between the caste-based and gender-based systems as the caste system is entirely endorsed by religion. The caste system grew out of two main strands of thought. The first being the belief that a hierarchical social structure is part of the divine intention for natural order and the second is the need to emphasise the importance of ritual purity and impurity (aWind, K, 1997). The gender discrimination exists purely on a social level where women or seen to be inferior and diverse to men. The greatest blow to the caste system arose in the twentieth century on November 26, 1949, with the adoption of the Constitution of India.

The constitution ensures specific rights to its citizens to that of justice, equality, liberty and dignity. Although particularly in rural villages in India, these rights have not yet been assured to the people. Individuals from the lower castes are still subjected to persecution and marginalisation, having little access to education, 2|Page

resources and jobs (Deshpande, A, 2002: 19-35). It is evident though, that the caste system is less apparent in urban, middle class society. The caste identity has caused much controversy and is subject to political, social and legal interpretation. The Dalits or untouchables even today do most of the degrading jobs, while the Brahmans remain at the top of the hierarchy by being the doctors, engineers and lawyers of India (aWind, K, 1997).

Although as mentioned before, India is considered to be a functioning democracy merely in theory as in actual practice democratic values have been tainted by extreme discrimination and situations in parts of the country resembling those found in military states (Arundhati, R, 1997). The caste and gender based discrimination are the most prominent practises if such anti-democratic values.

The gender-based discrimination stemmed from the caste system. This is made evident in the following quote, The subordination of women was crucial to the development of caste hierarchy, the women being subject to increasing constraints the higher the caste in the hierarchy (Joanna Liddle and Rama Joshi, 1986). Genderbased discrimination, like caste-based discrimination is common in modern Indian society being practised and observed throughout India. It occurs in a broad context with regard to access to education, resources, and decision-making power in private and public life (Deshpande, A, 2002: 19-35).

With gender-based discrimination, a female child is considered to be a burden on the family and is often murdered before or soon after birth (Daniel, A, 2005: 234). Discrimination happens at home as well as in government offices. India does not yet have a domestic law that prohibits gender-based discrimination such as the law that prohibits discrimination towards the untouchables based on the caste system. Religious and other customary practices, such as the use of dowries, have resulted in an alarming rate of female infanticide. The gender ratio has declined to about 900 girls per 1000 boys in the 0-6 years of age group (Deshpande, A, 2002: 19-35). In India, a woman is considered to be an instrument for pleasure and a source of free labour.

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Prime Minister Manmohan Singh at a national conference to oppose gender inequality in 2006, said that No nation, no society, no community can hold its head high and claim to be part of the civilized world if it condones the practice of discriminating against one half of humanity represented by women. However in reality this situation is worsening, especially with the widespread practice of aborting female foetuses that happens every day without peoples care or a strict law. Education is another key component with regards to gender-based discrimination. Womens education in India is dismal, yet it is widespread knowledge that in order to improve a population, an individual must have a thorough education (Deshpande, A, 2002: 19-35). Economic, social and cultural rights receive much less importance in India. Most of these rights are not guaranteed as fundamental rights under the constitution (Hutton, J.H, 1990). More than half of the entire population in India remains deprived of basic amenities. It has been 59 years since independence yet discrimination based on caste, religion and gender is still prominent in India. All human beings are born free and equal with regard to dignity and rights. The essence of a free life is being able to choose the style of living you prefer, free from exclusion and without the compulsion of conformity or law (Hutton, J.H, 1990). Nevertheless, loyalty to a caste is much harder to eliminate than gender-based discrimination as caste provides a sense of community and belonging (Kolakowski, L, 1982). Caste discrimination has been against the law since 1950, but prejudice continues, as many Indians believe that the caste system has kept a sense of order, and peace among the people (Arundhati, R, 1997). However, it is clear that a divide exists between theory and practise, constitution and governance of the country (Hutton, J.H, 1990). It is further evident that Indian nationalism has been replaced by Hindu nationalism, and thus we see the mark of fascism in India (Arundhati, R, 1997). In conclusion, I have tried to provide evidence that a relationship, if any, exists between the caste-based and gender-based system in India. I discussed both systems giving reference to the origins and consequences. I also discussed the role these 4|Page

systems have played in post-colonial India. Based on the above evidence I have found that a relationship does in fact exist between the two systems with regard to discrimination in post-colonial India. These systems are intertwined in Indian society and the impact is evident throughout India.

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Bibliography
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Arundhati, R. (1997). The god of small things. New York: Random. AWind, K. (1997). Your caste is your life. Pp 5-10 Daniel, A. (2005). In spite of the Gods: The rise of modern India. Routledge. London.

Deshpande, A. (2002). Assets versus Autonomy? The changing face of the Gender-Caste Overlap in India. Routledge. London: 19-35.

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Hutton, J.H. (1990). Caste in India. Cambridge University Press. Kolakowski, L. (1982). Religion. London: Fontana.

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