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Honour killing in Society

1. Now let us look at honour killing. Murdering their daughters for honour is almost exclusively done by the peasant castes of north India, especially the Jats of Haryana and Punjab. What is honour killing? Honour is bestowed on us by others. We cannot honour our selves. Honour killing is successful only when his caste accepts that the Jat has redeemed his honour by murdering his disobedient daughter.
2. The Jat receives from his caste’s values the ability to be rigid about honour, to not compromise. This distinguishes his caste, and he takes pride in it Baniyas don’t do honour killing because their community gives them no honour for killing their daughters. The division will not be papered over by modernity.
3. This explains Beteille’s marriage problem. Castes inter-dine but don’t inter-marry much.Why not? Not for fear of pollution, but because of a positive attraction towards people with the same values, which emanate from caste.
4. This is also the aspect of caste that drives people to vote for their own kind Whether or not the media emphasise this is unimportant The fact is that the Indian votes confessionally. For him or her, merit comes from caste values. This condition may not be forever unalterable, as Beteille points out But it is also evident that modernity by itself has thus far not dented it as it has the prescriptive aspect of caste, the one Beteille focuses on to make his argument.
5. “The average villager devotes far more thought and time to home, work and worship than to electoral matters,” says Beteille. If he means to say that this takes him or her away from caste, he’s wrong. Home, work and worship are precisely where caste is embedded most powerfully, and the reason why caste consciousness persists in 2012. Voting is only an extension of this consciousness that has, in fact, not changed that much.
6. Perhaps it will change in 100 years. But even if it does it won’t be because news channels have stopped talking about it during elections.

Andre Beitelle’s Reponse

1. “It is not my argument that the consciousness of caste is dying out and will cease to exist in the next 50 or even the next 100 years. But the growth and expansion of a new middle class, attendant on demographic, technological and economic changes is altering the operation of caste.
2. “Life chances are very unequally distributed in India. The reproduction of inequality is afact But individual mobility is also a fact. The two tendencies operate simultaneously. When we see how well people who start with certain advantages at birth preserve those advantages, we tend to ignore examples of downward mobility.
3. But downward mobility does take place in a rapidly changing society as well as upward mobility. There are people from various castes moving into superior non-manual occupations. There are also people from peasant and artisan castes moving into business, and occasionally succeeding in it As an example of this kind of movement, I may refer to Harish Damodaran’s book India’s New Capitalists (New Delhi: Permanent Black 2008).”

Ambedkar on Caste

1. Dr. B.R. Ambedkar drew attention to the rigidity of the caste system and its essential features. The principle of graded inequality as a fundamental principal is beyond controversy. He said the four classes are not only different but also unequal in status, one stand above the other or equal ability as the basis of reward for labour. It favours the distribution of the good things of life among those who are reckoned as the highest in the social hierarchy.
2. The second principle on which the Hindu social order is founded is that of prescribed graded occupations that are inherited from father to son for each class. The third feature of the Hindu social order according to Ambedkar is the confinement of interaction of people to their respective classes. In the Hindu social order there is restriction on inter-dining and inter-marriages between people of different classes.
3. Moreover he says that there is nothing strange that Hindu social order is based on classes. There are classes everywhere. No society exists without them even a free social order will not be able to get rid of the classes completely. A free social order, However, aims to present isolation and exclusiveness because both make the members of the class inimical towards one another.

Genesis of Caste System in India

1. After review of definitions of castes given by different social scientist,Ambedkar emphasizes that most scholars have defined caste as an isolated unit Ambedkar analyses only those elements from the definitions of castes which he regards peculiar and of universal occurrence. For senart, the “idea of pollution” was characteristic of caste. Ambedkar refutes this by arguing that by no means it is peculiar to caste.
2. It usually originates in priestly ceremonialism and in the general belief in purity. It connection with caste as an essential element may be ruled out because even without is caste system operates. He concludes idea of pollution is associated and it is the priestly caste, which enjoys the highest rank in the caste hierarchy.
3. Ambedkar identified the absence of dining with those outside one’s own caste as one of the characteristics in Nesfield’s definition of caste. He points out that nesfield had mistaken the effect for the cause. Absence of inter-dining is effect of caste system and not its cause.
4. Further, Ketkar defines a caste in its relation to a system of castes, ketkar identified two characteristics of caste, (a) Prohibition of inter-marriage and (b) membership by outogeny (by birth). Ambedkar argues that these two aspects are not different because if marriage is prohibited, the result is that membership is limited to those born within the group.
5. After Critical evaluation of the various characteristics of caste, Ambedkar infers that prohibition or rather absence of inter-marriage between people of different castes is the only element that can be considered as the critical element of caste. Among the Hindus, castes are endogamous while gotras within a particular caste are exogamous. There are strict rules and rigorous penalties for this. It is understandable that exogamy cannot be prescribed at the level of caste, for then caste, as a definite, identifiable until would cease to exist.
6. Further, Ambedkar says that, preventing marriages out of the group creates a problem from with the group. Which is not easy to solve. The problem is that the number of individuals of either sex is more or less evenly distributed in a normal group and they are of similar age.
7. if a group desires to consolidate its identity as a caste then it has to maintain a strict balance in the number of persons belonging to either sex. Ambedkar concludes that the problem of caste, then, ultimately resolves itself into one of repairing disparity between the marriageable units of the two sexes within it.
8. What naturally happens is that there is a ‘surplus’ and if a woman dies her husband is surplus. If group does not take care of this surplus ‘population, it can easily break the law of endogamy. Ambedkar argues that there are two ways in which the problem ‘surplus woman’ is resolved in society. ‘Surplus’ women may either be burnt on the funeral pyre of their husbands or strict rules of endogamy may be imposed on them. Since burning of women cannot be encouraged in society, widowhood bringing with it prohibition of re-marriage is imposed on them.
9. As far as problem of ‘Surplus men’ is concerned Ambedkar says that men have dominated the society since centuries and have enjoyed greater prestige than women. The same treatment therefore, cannot be accorded to them.
10. Given the sexual desire that is natural he is a threat to the morals of the group particularly if he leads an active social life and not as a recluse. He has to be therefore, allowed to marry second time with a woman who is not previously married. This is, however, a difficult preposition. If a widower is provided a second woman, then an inbalance in the number of women of marriageable age is created A ‘surplus man can therefore, be provided wife who has not yet reached marriageable age i.e. a minor girl.
11. Ambedkar identifies four means by which numerical disparity between two sexes can be dealt with, burning of widow with her deceased husband; compulsory widowhood; imposition of celibacy on the widower; and wedding of the widower to a girl who has not yet attained marriageable age.
12. In Hindu society, the customs of sati, prohibition of widow remarriage and marriage of minor girls are practiced A widower may also observe ‘sanyasa’. These practices take care of the maintenance of numerical balance between both sexes, born out of endogamy.
13. For Ambedkar question of origin and spread of case are not separated Ambedkar refutes the notion that the law of caste was given by some law giver. Manu is considered to be the law-giver of Hindus; but at the out set there is doubt whether he ever existed Even if existed the caste system predates Manu.
14. No doubt Manu upheld it and philosophized about it, but he certainly did not and could not ordain the present order of Hindu society. Ambedkar also rejects the argument that the Brahmin created caste. He maintains that still there is strong belief in the minds of orthodox Hindus that caste society is consciously created in the shastras.It may be noted that the teaching and preaching of shastras or the sacred texts is the prerogative of the Brahmins. So their hand in creation of such belief is the reason for Ambedkar’s rejection of Shastras as originator.
15. Instead he agrees with argument that some law of social growth peculiar to Indian people about the spread of caste system. According to western scholars, the bases of origin of various caste in India are occupation, survival of tribal organizations, the rise of new belief system, crossbreeding and migration.
16. But according to Ambedkar, problem was in such generalization. He argues that the aforesaid nucfeai also exist in other societies and are not peculiar to India. Why then they did not form caste in other parts of planet? At some stage priestly class detached itself from rest of the body of people and emerged as caste by itself. The other classes that were subject to the law of social division of labour under went differentiation.
17. According to Amedkar, “This sub-division of society is quite natural. But the unnatural thing about these sub-divisions is that they have lost the open-door character of the class system and have become self enclosed units called castes.
18. The question is: were they compelled to close their doors and become endogamous, or did they close them of their accord? Here Ambedkar submit that there is a double line of answer: some closed their door; others found it closed against them. The one is psychological and other is mechanistic, but they are complementary’.
19. Explaining the psychological interpretation of endogamy. Ambedkar opined that endogamy was popular in the Hindu society.
20. Since it has originated from the Brahmin caste it was whole-heartedly initiated by all the non brahmin class who in turn became endogamous castes, for that he quote Gabrit tarde’s law of initiation, According to trade,” initiation flows from higher to lower”. Secondly”the intensity of imitation varies inversely in proportion to the distance. Distance is understood here is its sociological meaning.
21. Ambedkar argues that crucial conditions for the imitation existed in Hindu society. He feels that, (i) The source of imitation must enjoy prestige in the group, (ii) that there must be numerous and daily relations among members of group. Ambedkar opined that Brahmin is treated as next to God in Indian society. He is idolized by scripture.
22. So such a worthy creature is obvious choice for initiation by others. He argues that the imitation of non-brahmin of those customs which supported the structure of caste in its nascent days until it become embedded in the Hindu mind and persists even today.
23. The custom of sati, enforced widowhood and girl marriage are followed in one or the other way by different castes, he opines that those caste that are nearest to the Brahmin have imitated all the three customs. And those that are less near have imitated enforced widowhood and girl marriage; others little further off, have only girl marriage and those furthest of have imitated only the belief in the case principle.

Caste and division of labour

1. Ambedkar syas that the caste system assigns task to individual on the basis of the social status of the parents. From another perspective, this stratification of occupations that is the result of the caste system is positively pernicious.
2. Industry is never static.It undergoes rapid and abrupt change. With sich changes an individual must be free to change his occupation. Without such freedom, it would be impossible to earn livelihood in changing circumstances. Therefore, caste becomes cause of mush of the unemployment in the country. Furthermore, the caste system is based on dogma of predestination.
3. Consideration of social efficiency would compel us to recognize that the greatest evil in the industrial system is not so much poverty and suffering that it involves as the fact that so many people have calling that hold no appeal to them. Such calling constantly evoke aversion for those who are engaged in them. Given the want to give them up, what efficiency can here be in system under which neither people’s heart nor their minds are in their work?

Socialists and Caste System

1. Ambedkar further analyses the step taken by the socialists to annihilate caste system through economic development and reform. He questions the socialistic view point that economic power is the only kind of power that one can exercise effectively over others. He argues that religion, social status and property are all sources of power and authority that come in to play in different situation. He feels that without bringing refer in social order on cannot bring about economic change.
2. He cautioned socialists that proletariat or the poor do not constitute a homogenous category. They are divided not only on the basis of other economic situation but also on the basis of caste and creed. That is why he calls it not only division of labour and division of labourers.
3. He says that men will not join in a revolution for the equalization of property unless they know that after the revolution is achieved they will be treated equally and that there will be no discrimination of caste and creed. The assurance must be proceeding from much deeper foundation, namely the mental attitude of compatriots towards one another in their spirit of personal equality and fraternity. The elimination of caste through economic reform is not tenable hence socialists would have to deal with hierarchy in a caste first before effecting economic change.

Annihilation of Caste

1. Ambedkar explains that caste is notion; it is a state of the mind If someone has to break the caste system, he/she has to attack the sacredness and divinity of the caste. So real way to annihilate the caste system is to destroy belief in sanctity of shastras. He feels that reformer working for the removed of untouchability including Mahatma Gandhi, do not seen to realize that the acts of the people are merely the results of their beliefs inculcated upon their minds by the shastras and that people will not change their conduct until they cease to believe in the sanctity of the shastras on which their conduct is founded.
2. Caste system has two aspects, it divides men in to separate communities; and it places he communities in a grated order are above the other. This gradation makes it impossible to organize a common front against the caste system. It is therefore, not possible to organize a mobalization of the Hindus.
3. Appeal to reason to annihilate caste is fruitless as Ambedkar quotes Manu “so far as caste and Varna are concerned not only the shastras do not permit the Hindu to use his reason in the decision of the question, but they have taken care to see that no occasion is left to examine in a rational way the foundation of his belief in caste and Varna”. Ambedkar argues that if one wanted to dismantle the castes system then one would have to implement laws to change the caste system. Following reforms within the Hindu religion has to be implemented.
   • There should be one and only one standard book of Hindu religion, acceptable to all Hindus and recognized by all Hindus.
   • It would be appropriate if priesthood among Hindus was abolished failing which the priesthood should at least cease to be hereditary. Every person who professes to be Hindu must be eligible for the position of a priest Law should ensure that no Hindu performs rituals as priest unless he has passed an examination prescribed by the state and holds a permission from the state to practice.
   • No ceremony performed by a priest who does not permission would be deemed to be valid in law.
   • A priest should be servant of the state and should be subject to the disciplinary action by the state in the matter of his morals, beliefs.
   • Number of priest should be limited by law according to requirements of the state. These according to Ambedkar, would provide the basis for establishment of a new social order based on liberty, equality and fraternity, in short, with democracy. He looked forward to a society based on liberty, equality and fraternity. Fraternity creates more channels for association and sharing experiences. This helps in established on attitude of respect and reverence among individual towards fellowmen. 

The End of the Blog: Honour killing in Society