Table of Contents

Objectives ......................................................................................................................... 2
Introduction ....................................................................................................................... 2
Caste and Caste Division ................................................................................................... 3
The Caste System and Social Stratification ........................................................................ 7
Employment in modern period........................................................................................... 8
Conclusion: ..................................................................................................................... 11
Bibliography.................................................................................................................... 12

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Objectives
1. To analyze the topic.
2. To attempt to supplement and to promote more intensive research in this area of sociology
under study.

Introduction
People in general belong to many social categories that could either be achieved, such as
one‟s profession, or inherited, such as one‟s gender. The consequences of social
categorizations are often not only seen in the dynamics of social interactions, but also in the
way social status is represented. For the present research, the Indian/Hindu caste system is of
interest, which is an integral feature of the Indian societal structure. The caste system
provides a hierarchy of social roles that hold inherent characteristics and, more importantly,
remain stable throughout life 1.. An implicit status is attached to one‟s caste which historically
changed from the social roles to hereditary roles. This, created status hierarchies on
hereditary basis with limited social mobility. For instance, individuals born into the highest
caste, that is, the Brahmin caste have usually been priests and scholars. Individuals born into
the Kshatriya caste have been warriors and kings. Individuals born into the Vaishya caste
have been merchants. Finally, individuals born into the Shudra caste have been laborers.
Besides, there was an additional „out-casted‟ group called the Dalits or the „untouchables‟
who occupied the lowest step of the social ladder 2. In modern India, the Indian government
introduced a categorization scheme in which the untouchable castes were categorized as
scheduled castes (SC), the backward tribes were categorized as scheduled tribes (ST) and the
disadvantaged castes as other backward castes (OBC). The Forward caste (FC) community
generally constitute the high caste group. The SC, ST, and OBC comprising the historically
disadvantaged groups, were provided job opportunities by the government through
3
affirmative action The FC has historically been and, continues to be, in a strong
socioeconomic position with the highest status in society1. Thus, one of the main objectives
of the present research was to examine how status is cognitively represented in the Indian
society as a consequence of the way caste is perceived 2. Even now, people in India continue
to define their self-identity by means of the caste they belong to and the social group that they
find themselves in. Caste membership is thus ingrained in the society and there is
1
Dirks N. B. (1989). The original caste: power, history and hierarchy in south asia. Contrib. Indian Sociol. 23
59–77.
2
Ambedkar B. R. (1925/1989). “Essays on untouchables and untouchability I,” In Writings and Speeches Vol. 5
ed. Moon V., editor. (Bombay: Education Department, Government of Maharashtra; ).
3
Sheth D. L. (1987). Reservations policy revisited. Econ. Polit. Wkly.

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considerable reason to claim that caste as a type of social identity would probably be one of
the most salient identities in the Indian context.

Research Methodology

In order to achieve the prescribed objectives of the study, doctrinal method of research
methodology is adopted and the issues under study are examined in a comprehensive manner.
The various aspects of the study are reflected in the substantive sections of this research
work. The study of concepts will involve:

1. An analysis of the features of Society pertain to caste and employment.

2. An attempt to supplement and update the existing sociology literature to promote more
intensive research in this area of law under study.

The doctrinal adopted for the research work and the study on the concerned concepts is both
analytical as well as descriptive. The researcher has put efforts to critically examine the
primary sources like books, articles, journals and case laws and e-resources. Also, the latest
information in the field of Sociology and Law has helped the researcher to explore the subject
through various dimensions and taken into consideration the dynamism of this area.

Caste and Caste Division

A caste is a social group that includes people of the same economic status, occupation or
rank.4 In India, the rigid caste system divides people by social distinctions into hereditary
groups that have specific limitations and privileges, depending on where the person is on the
social strata. Although it is illegal in India today to discriminate based on caste, the system
traditionally prevented those in the lower castes from improving their economic and social
status.

The caste system is rooted in Hinduism, but there has also been Hindu opposition to the
barriers that castes present -- the most famous being the non-violent protest by Mahatma
Ghandi.

4
Lagasse, Paul, ed. (2007), "Caste", The Columbia Encyclopedia, New York, NY: Columbia University Press,
ISBN 978-0-231-14446-9

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Yoga developed outside the restrictions of society and, therefore, provided a means of
salvation, regardless of caste.5

Within the Hindu tradition there are many explanations about origins of the class (or varna)
system within Indian society. Some are mythic and others are socio-historical, and both play
enormous roles in the Hindu culture. Although there are numerous myths to explain the
creation of the varnas, the Purusa-Viraj (sometimes referred to as Purusa-Sukta, or the Hymn
of Man) will be summarized and referenced. This particular story/hymn is found within the
Rig Veda, a very significant text in Hinduism, which may have its origins between 1500 to
1200 BCE, although its precise date of origin is a matter of some debate. David Mandelbaum
states that the varnas are the primordial makeup of society. And to this day, this system
persists in much of India. The four social classes that have been set out within the Purusa-
Viraj are the Brahmins, Ksatriyas, Vaisyas and Sudras. Each class has its own distinctive set
of duties and functions to be performed and also carried out within society. Although this
provides a view on what the class system of India is like, one needs to remember that this is
an Orthodox view, and that not everyone in India promotes the Brahmins, the class system, or
even the Vedas. There are also heterodox perspectives to consider.6

This famous hymn describes how the world was created by dismembering the cosmic giant,
Purusa, thus forming the four social varnas from certain body parts. Along with the creation
of the human being, animals, seasons, verses, meters, and other such elements were formed

11 …When they divided the Man, into how many parts did

they apportion him? What do they call his mouth, his

two arms and thighs and feet?

12 His mouth became the Brahmin; his arms were made into

the warrior [ksatriyas], his thighs the People [vaisyas], and from his feet the Servants were
born [sudras]7

5
Sooryamoorthi, Radhamany (2006), "Caste Systems", in Leonard, Thomas M. (editor), Encyclopedia of the
Developing World, New York, NY: Routledge, pp. 252–, ISBN 978-0-415-97662-6
6
Das, Veena (1982) Structure and Cognition: Aspects of Hindu Caste and Ritual. 2nd ed. Delhi: Oxford
University Press.
7
Wendy Doniger O‟Flaherty, The Rig Veda: An Anthology, (London: Penguin Books Ltd., 1981), p. 31.

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This particular section of the hymn provides a basis for understanding the classical Orthodox
Indian varna system. The varna system categorizes the four groups hierarchically with the
Brahmins at the top. The hymn reinforces this hierarchy by placing one class above another
anatomically; the Brahmins emerge from the mouth, and the Sudras emerge from the feet of
Purusa.8

Brahmins are characterized by being the closest to the deities and being the most familiar
with the scripts and texts of Vedic Hinduism. Their work tends to involve less laborious work
compared to that of the other varnas, for the Brahmins study the original works (usually
memorizing them) and performing rituals. Before the texts were written down they were
passed along orally and memorized. Brahmins were the only groups within the Aryan
community to learn the Veda and carry out yajna (ritual sacrifice).9 This is because the Veda
was sacred and purported to be something to which only the Brahmin class could access. A
result of the Brahmins‟ close relationship to the gods, as well as constantly being under the
public eye is that they have to be meticulous about their ritual purity. The Brahmins are
therefore cautious about whom they are in contact with, what they eat, and other acts that
cause ritual pollution. Brahmins, by virtue of their lifestyle and purity concerns, are subject to
the least amount of pollution. Pollution increases as one moves down the hierarchy with the
Sudra experiencing the most. These duties and responsibilities explain why the Brahmins
emerge from the mouth according to this Orthodox view. For the mouth is what speaks the
Vedas and passes on the texts to fellow Hindus. Therefore a Brahmin stresses purity, piety,
learning, and priesthood.

The second class is the Ksatriyas who are known as the warriors. They are said to emerge
from the arms of Purusa in the Purusa-Sukta hymn. They are the protectors and enforcers of
Indian society. Their duty is to see that the “relationships between the castes are maintained
and that the hierarchy of society is preserved”. This provides a sense of security to others in
the community because Ksatriyas are thought to be ready to use their force wisely and for the
right reasons. When the Ksatriyas abuse their power they are seen to be going against their
dharmic duty. Their role is to uphold their attributes of honour, virtue, force and masculinity.
All of these attributes produce a class of great warrior who have pride in their status. The

8
Flood, Gavin (1996) An Introduction to Hinduism. Cambridge: Cambridge University Press
9
Mandelbaum, David (1970) Society in India: Change and Continuity. 2 vols. Berkeley and Los Angeles:
University of California Press.

5
Hindu Epics, the Ramayana and the Mahabharta offer teachings on how a true Ksatriya is
expected to act and fulfill his duties.

Vaisyas are the third varna, and members of this class are said to preside over the everyday
domain, dealing with agriculture, produce and livestock. They are the ones who provide a
market for the community, for they are skilled in trade and crafts. The Purusa-Sukta hymn
states that this varna is produced from the thighs of Purusa.Their dedication to hard work in
commerce and farming provides a rationale for why the largest body part is a representation
of them. The Vaisyas are expected to take pride in their “steadiness, thrift, intelligence,
purity, and piety”. Members of classes lower than this one are considered to be far less highly
regarded than those of classes above them.

The above three varnas (the Brahmins, Ksatriyas, and Vaisyas) constitute a group known as
the “twice born” or dvija. This status of being “twice born” begins with the upanayanam
rite, (the Sacred Thread Ceremony). In this ritual, a boy from one of these classes would
traditionally and formally be separated from his mother and begin a period of formal religious
study (Mandelbaum 448). After the sacred verse is taught by a spiritual mentor, he is given a
sacred thread to be worn across the left shoulder. By this ritual, one notes how the “twice
born” tangibily separate themselves from the Sudras. The “twice born” are expected to differ
in such things as style of life and daily ritual. A major difference is that the lowly Sudra
servants may not participate in Vedic sacrifice.

The fourth and final varna according to the Hindu Orthodox system are the Sudras. Their
duty is to carry out unskilled tasks, and to serve the higher castes. This particular class is not
known for shifting in status and are often called the untouchables. Because their duty is to
serve, one can conceptualize why they are produced from the feet of the cosmic giant
Purusa.10

Thus far the Orthodox view of the class system has been presented, but this is not to say it is
the only view. The heterodox systems of Buddhism and Jainism provide a contrast. These
two religions reject the Vedas as revealed truth and the orthodox teachings of Brahman. It is
worth noting that in the past the Brahmins were not the only group that wielded economic,
political and intellectual power, and thus their articulation of the acceptable or orthodox way
of life was not the only mood of religious practice among the vast majority of Indians. Within

10
Rhys-Davids (1970) Buddhist India. Delhi: Hindustan Press

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the orthodox class system described above it is evident that there are certain obligations to be
fulfilled in each class. However, heterodox religious-philosophies might “accept people from
a wider social spectrum”. This openness, then, does not hold men and women to such strict
class categories and dharmic duties, which allows a more encompassing practice of religion.

From the description of each of the varnas’ duties and responsibilities, one can begin to
comprehend the rationale behind the Orthodox explanation of the origins of the caste system,
as found in the Purusa-Sukta. It is but one myth that provides a religious justification for the
Hindu varna system, and attempts to establish a hierarchy. 11

The Caste System and Social Stratification

After Independence the Indian constitution outlawed caste based discrimination but sadly

new castes evolved which was based on birth and one can see many examples of it in our

own lives. In most cases the child of a businessman becomes a businessman, the child of a

doctor becomes a doctor and the child of an actor becomes an actor and so on and so forth.

So it is quite clear that whether or not we like it the caste system existed earlier and it exists

today as well just in a different form. What is however interesting to notice is that the table

has turned upside down.12

The Shudras who were the entertainers and are the actors, sportsman and the likes of today

are celebrities and enjoy the highest status in society and earn the maximum amount of

money. Businessman, traders are second in the status table and also earn large amounts of

money. The soldiers and the protectors of our country still have respect but their financial

condition is dismal. The last in the status table are the teachers who earn peanuts.

Can you notice the imbalance that has got created? The value of knowledge has diminished

and the value of entertainment has increased. Knowledge provides long term benefits to

11
Smith, Brian (1994) Classifying the Universe: The Ancient Indian Varna System and the Origins of Caste.
New York: Oxford University Press.
12
Chakravarti, Uma (2 March 1985), "Towards a Historical Sociology of Stratification in Ancient India:
Evidence from Buddhist Sources", Economic and Political Weekly 20 (9): 356–360, JSTOR 4374135

7
society while entertainment provides only momentary satisfaction. In a way we are not

investing in our future.

Today every child wants to be an actor or a sportsman or a businessman. Very few want to

become teachers or want to join the armed forces. So the two most important sections of

society are receiving fewer and lower quality of people.

If one looks at other countries then you will find that although the status of actors and

businessman have increased the status and value of teachers and people in the armed forces

has not gone down. Teaching and research professions not only pay well but are also sought

after.

So in hindsight the caste system was good. I am sure everyone would agree that a teacher

gives far more valuable service to society than an actor. Maybe as a society we should go

back to our roots and imbibe those practices cause if one removes the untouchability and

caste by birth concept I think the caste system was a brilliant way or maintaining the right

balance in society. 13

Employment in modern period

Reservation in India came in to address a context, much like the caste system itself did. The
caste system meant to be an occupational division, took an ugly turn over the ages.
Intermingling of classes were restricted and it lead to untouchability and other social evils
and built an oppressive environment of animosity. There is no denying that social
discrimination based on caste, creed, and religion continues to be one of the most inhuman
and evil practices in human society. 14

In simple language, reservation refers to an act of withholding, reserving or keeping back

some of the seats for the upliftment of status and standard of living socially and educationally

13
Béteille, André (1965). Caste, Class and Power: Changing Patterns of Stratification in a Tanjore Village.
University of California Press. ISBN 978-0-520-02053-5.
14
Sujatha, It is Time for Caste-based Reservation to Go.

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backward sections, classes or groups.15 In a legal understanding, reservation in Indian law is a
form of affirmative action whereby a percentage of seats are reserved in the public sector
units, union and state civil services, union and state government departments and in all public
and private educational institutions, except in the religious or linguistic minority educational
institutions, for the socially and educationally backward communities and the Scheduled
Castes and Tribes who are inadequately represented in these services and institutions. 16

The underlying theory for the provision of reservation by the state is the under-representation
of the identifiable groups as a legacy of the Indian caste system. After India gained
independence, the Constitution of India listed some erstwhile groups as Scheduled Castes
(SC) and Scheduled Tribes (ST).

The framers of the Constitution believed that, due to the caste system, SCs and the STs were
historically oppressed and denied respect and equal opportunity in Indian society and were
thus under-represented in nation-building activities.

The Constitution laid down 15% and 7.5% of vacancies to government aided educational
institutes and for jobs in the government/public sector, as reserved quota for the SC and ST
candidates respectively for a period of five years, after which the situation was to be
reviewed.

After introducing the provision for reservation once, it got related to vote bank politics and
the following governments and the Indian Parliament routinely extended this period, without
any free and fair revisions. Later, reservations were introduced for other sections as well.

The Supreme Court ruling that reservations cannot exceed 50% (which it judged would
violate equal access guaranteed by the Constitution) has put a cap on reservations. The
central government of India reserves 27% of higher education, and individual states may
legislate further reservations. Reservation in most states is at 50%, but certain Indian states
like Rajasthan have proposed a 68% reservation that includes a 14% reservation for forward
castes in services and education.

15
Reservation: Under Article 15 & 16 of the Constitution (2017), Britannica.
16
Deepak Lal, The Hindu Equilibrium, vol. 1, Cultural Stability and Economic Stagnation,Oxford: Clarendon,
(1988).

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However, there are states laws that exceed this 50% limit and these are under litigation in the
Supreme Court. For example, the caste-based reservation fraction stands at 69% and is
applicable to about 87% of the population in the state of Tamil Nadu.

Maratha community will now get 16 per cent reservation, both in jobs and education in the
state, which surpasses the 50 per cent cap put on the reservation by the Supreme Court. Given
that Maharashtra already has 52 per cent quota, the Maratha quota will take the reservation to
68 per cent.17

Now, Union Cabinet approves 10% reservation for economically weak among upper caste18.
Cleary this reservation has taken a different place in our society. Now everyone needs
reservation. There might arise a situation in upcoming years that the castes which weren‟t
given reservation may demand reservation on the point that they have been living without
reservation for so many years and this process will continue till time immemorial.

Many people term reservations as a consolation for facing discrimination some decades ago.
But it‟s not. Communities that belongs to SC & ST faced discrimination and abuse for many
decades. They were denied of quality education and healthcare. Most of them were poor at
the time of independence. At that time, not all schools were willing to teach these
communities and not all employees were willing to hire them for jobs. And as a result
poverty in the communities would have continued for many more generations. But
reservations provided positive discrimination for them and uplifted many people. Now, there
are rich and middle class in these communities and that is because of reservations. Even now,
if we observe the statistics of below poverty line people, a high percentage of them belong to
SC & ST. And high percentage of rich and middle classes belong to OBC & OC. Still people
of some communities are facing abuse in the name of caste. One case study revealed that
people of some communities find it difficult to get a home for rent, and a temporary job if
they revealed their caste names. These things justify caste based reservation, because people
belonging to Other Castes do not have to go through all this to move to a new city, to get
education and to get a job. 19

17
https://www.ndtv.com/india-news/maratha-quota-protests-maharashtra-clears-16-reservation-for-marathas-all-
you-need-to-know-1955505
18
https://timesofindia.indiatimes.com/india/union-cabinet-approves-10-reservation-for-economically-weaker-
sections/articleshow/67418734.cms
19
"Challenge to reservation for economically poor". 1, Law Street.

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For poor people of OC, there are poverty alleviation schemes and special quotas such as
„Economically Backward Classes‟ (EBC) quota etc.Removing caste based reservation and
replacing it with reservations based on economic status will face so much opposition and the
legal fight may take decades. Instead if we slowly eliminate the system of caste, there will be
a scope for the reservations based on economic status. If you too want to eliminate caste
system, please sign this petition – Create „Humanity‟ caste & allow everyone to migrate to
it.20

If there are reservations on economic basis, people who work hard for a financially stable life
will feel discouraged. There will be no incentive for working hard. Some people may not
work hard and just live on government benefits. In India, it‟s easy to hide some income
resources and to get a false income certificate. Though the situations are changing for the
better, it is not that difficult.

Conclusion:
This topic of caste and Employment has always been a hot topic. Some are given privilege
over other. Some caste who were the suppressed section in the society have been given a
privilege over the other section in modern times. The issue of reservation has remained a
cause of disagreement between the reserved and the non- reserved sections of the society.
While the unreserved segments, keep on opposing the provision, the neediest sections from
within the reserved segments are hardly aware about how to get benefited from the provision
or even whether there are such provisions.

On the contrary, the creamy layer among the same segment is enjoying special privileges in
the name of reservation and political factions are supporting them for vote banks. Reservation
is no doubt good, as far as it is a method of appropriate positive discrimination for the benefit
of the downtrodden and economically backward Sections o, the society but when it tends to
harm the society and ensures privileges for some at the cost of others for narrow political
ends, as it is in the present form, it should be done away with, as soon possible. Caste and
employment is an controversial topic and this topic would never be concluded as the political
parties look them as their vote bank

20
ET Explains: What is Constitution (One Hundred And Twenty-Fourth Amendment) Bill, 2019?, The Economic
Times, 9 January 2019.

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Bibliography
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2019, https://www.indiatoday.in/india/story/ten-per-cent-reservation-economically-
weaker-upper-caste-modi-government-1425241-2019-01-07 (last visited Mar 27,
2019).
2. Jaspal, R. (2011). Caste, social stigma and identity processes. Psychol. Dev. Soc. 23,
27–62. (last visited Mar 27, 2019).
3. G.S. Ghurye, Caste and Race in India (1968). (last visited Mar 27, 2019).
4. Andre´ Be´teille, The Backward Classes in Contemporary India, Oxford University
Press (1992). . (last visited Mar 29, 2019).
5. V. N. Shukla, Constitution of India 70(10th ed.).

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