Despite efforts to create an egalitarian and modern society, the caste system remains a prominent feature of Indian society. Historically, castes, often associated with certain occupations, were organized into a hierarchy, with some castes considered superior to others and thus having more power and privileges than others. This system of social stratification and power relations has been a major problem in India as it has given rise to discrimination and inequality for people belonging to lower castes.
Idea of a ‘casteless’ society
The word ‘casteless’ simply means ‘a person who has no caste or is an outcaste’. Nevertheless, as a social concept its implications and manifestations are very deep. The term ‘casteless’ refers to the ‘absence of caste’ in the society. It advocates a society free from caste-based discrimination and oppression. It aims to create an inclusive society that provides equal opportunities for every individual, regardless of heritage and birth.
In a ‘casteless’ society, people from different backgrounds would be treated with dignity and respect. People will freely interact and work together without caste-based discrimination or prejudices and everyone will have access to quality education, healthcare and job opportunities regardless of their caste or social status. Here a person’s merit and success would be judged on the basis of his ability, character and hard work rather than his social status.
The idea of such a casteless society has been a goal that many people, including social reformists, have aspired to achieve. However, the reality is that the caste system is deeply ingrained in our society, with its roots stretching back thousands of years.
Is being casteless a myth?
The term ‘casteless’ as a sociological concept was popularized by MN Srinivas, an Indian sociologist who has written extensively on caste, sanskritization and social stratification. Srinivas in his book caste in modern india argues that caste is a complex social structure that has adapted and changed throughout history but remains a powerful force in modern Indian society. One of the key arguments of Srinivas is that the notion of being “casteless” is a myth in the Indian context. He points out that even though some people claim to be casteless or advocate a casteless society, they are often influenced by caste in various ways.
For example, many media houses, universities and corporate organizations are filled with people from upper castes, especially in higher positions. Despite many claims to be casteless, employers from upper castes prefer to hire people from their own castes than people from so-called lower castes.
reality of caste
The concept of castelessness is a response to the discriminatory practices of the caste system. Nevertheless, the Indian sociologist Satish Deshpande argues in his article “Caste and Castelessness: ‘Toward a Biography of the Common Category'” that only upper castes are able to consider themselves “casteless”, while disadvantaged lower castes often lose sight of their caste identity. restricted to.
The ideology of castelessness has successfully placed upper-caste subjects in the middle, enabling them to view their caste identity as either relevant or irrelevant to their claims. However, this is conjecture because, in reality, they do not have to give up their caste identity. If they do not explicitly state their caste, they are automatically considered casteless. Hence, they can retain their power and privilege while appearing casteless. Caste pride among the upper castes is reflected in the caste surnames they bear, their insistence on marrying within their castes as well as through caste associations and clubs. Caste identity and pride can be so deeply ingrained in a person’s upbringing and socialization that they may not even realize the extent to which it influences their thoughts and actions.
Upper-caste individuals are often able to access better education and employment opportunities because of their socio-cultural and economic privileges. This enables them to be seen as individuals who have achieved success through their own hard work and ability, while concealing the caste identity that helped them achieve this. On the other hand, lower caste individuals often face discrimination and barriers in accessing education and employment opportunities because of their caste identity. Furthermore, in most cases, their caste identity overwrites all other identities, and thus, despite hard work, society cannot provide them equal opportunities. This forces them to rely on their caste identity as a means to assert their rights and claim social and economic opportunities. As Chief Justice of India, DY Chandrachud said in the BR Ambedkar Memorial Lecture, “Castelessness is a privilege that only the upper caste can afford because their caste privilege has already been converted into social, political and economic capital” Is”.
Claims of castelessness among upper castes thus appear to be attempts to oppose affirmative action policies that aim to redress historical injustices and promote social and economic equality for lower castes. Upper caste individuals argue superficially against reservation policies claiming the need for a casteless society that it encourages certain castes to identify primarily with their caste identity rather than as citizens of a unified nation. And it works against merit.
In claiming castelessness, dominant caste individuals seem oblivious to the caste-based discrimination and inequality that still pervades society. For many lower caste individuals, reservation policies have provided a path to education and employment opportunities that they otherwise would not have had.
Therefore, castelessness is now seen as a new disguise for caste power and privilege, while at the same time it is an aspiration for those subject to caste-based discrimination.
Vision of Dr. Ambedkar
Dr. Ambedkar acknowledged that caste was deeply entrenched in Indian society and that uprooting it would require significant effort. According to him, education was the key to the destruction of caste. Education can empower individuals socially, economically and politically. It can help them escape the cycle of poverty and oppression through economic independence. It can also help them feel more politically represented, giving them a voice in the democratic process to advocate for their rights. Economic and political freedom will help them challenge the existing social order and break down barriers erected to perpetuate caste-based discrimination.
According to him, inter-caste marriage was another important step towards creating a casteless society. He argued that marriage was a means of reproducing caste privileges and maintaining the existing social order. Inter-caste marriage can break down caste barriers, as individuals born through such marriages may not belong to the same caste, challenging the traditional notion of caste purity. He believed that inter-caste marriages would help create a sense of unity and shared identity, which would be necessary to achieve a casteless society.