112-651: Chhimba are variously described as a caste community and a Sikh clan of India. Their traditional occupation in the Samba district of India was dying and hand-printing calico fabric. It was probably some of these people who moved to areas of Himachal Pradesh , where they created a somewhat different style of printing cloth that was much favoured by the Gaddi people of the region. Caste system in India The caste system in India
224-434: A 1000 years earlier. In an early Upanishad, Shudra is referred to as Pūşan or nourisher, suggesting that Shudras were the tillers of the soil. But soon afterwards, Shudras are not counted among the tax-payers and they are said to be given away along with the land when it is gifted. The majority of the artisans were also reduced to the position of Shudras, but there is no contempt indicated for their work. The Brahmins and
336-507: A clear story": Approximately a third of groups in India experienced population bottlenecks as strong or stronger than the ones found to have occurred among similarly isolated groups in human history, such as the Ashkenazi Jews or the Finns , a phenomenon "exceedingly old" in most cases in India. The ostensibly undisputed overall conclusion from DNA research among castes is that, rather than being
448-467: A colour-based system, through a character named Bhrigu, "Brahmins varna was white, Kshatriyas was red, Vaishyas was yellow, and the Shudras' black". This description is questioned by Bharadvaja who says that colors are seen among all the varnas , that desire, anger, fear, greed, grief, anxiety, hunger and toil prevails over all human beings, that bile and blood flow from all human bodies, so what distinguishes
560-549: A concept of reincarnation . Tribals have their own distinct religions based in nature worship , certain Hindutva ideological groups such as BJP and Vishva Hindu Parishad (VHP) are proselytising them to Hinduism. Some tribal ancestor worshippers have raised objections to be being labelled as Hindu, Muslim, or Christian. Animism (from Latin animus, -i " soul , life ") is the worldview that non-human entities (animals, plants, and inanimate objects or phenomena) possess
672-602: A degree of differentiation that is at least three times greater than that among European groups separated by similar geographic distances. Lacking genetic grounds to attribute this to differences in Ancestral North Indians ' ancestry among groups, in the Indian region from which the population came, or in social status, they examined the evidence for "bottlenecks" in the history of Indian groups They found identical, long stretches of sequence between pairs of individuals within
784-429: A fifth element, those deemed to be entirely outside its scope, such as tribal people and the untouchables (Dalits) . In ancient texts, Jati , meaning birth , is mentioned less often and clearly distinguished from varna . There are four varnas but thousands of jatis . The jatis are complex social groups that lack universally applicable definitions or characteristics and have been more flexible and diverse than
896-466: A fixed hierarchy, caste functioned as one of several possible forms of social organization and identity. People could maintain multiple community affiliations, with caste sometimes taking precedence and other times being secondary to different social bonds. This flexibility allowed caste to serve as one way of creating social cohesion while leaving room for other types of community ties to flourish. Sociologist Anne Waldrop observes that while outsiders view
1008-680: A framework for grouping people into classes, first used in Vedic Indian society . It is referred to frequently in the ancient Indian texts. There are four classes: the Brahmins (priestly class), the Kshatriyas (rulers, administrators and warriors; also called Rajanyas), the Vaishyas (artisans, merchants, tradesmen and farmers), and the Shudras (labouring classes). The varna categorisation implicitly includes
1120-487: A massive population decline due to disease within four years of the establishment of a colonial presence on the island in 1789. Land dispossession by the zamindars or interference by the colonial government resulted in a number of Adivasi revolts in the late eighteenth and early nineteenth centuries, such as the Bhumij rebellion of 1767-1833 and Santal hul (or Santhal rebellion ) of 1855–56. Although these were suppressed by
1232-524: A number of crafts. The chariot-maker ( rathakara ) and metal worker ( karmara ) enjoyed positions of importance and no stigma was attached to them. Similar observations hold for carpenters, tanners, weavers and others. Towards the end of the Atharvaveda period, new class distinctions emerged. The erstwhile dasas are renamed Shudras, probably to distinguish them from the new meaning of dasa as slave. The aryas are renamed vis or Vaishya (meaning
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#17330854281101344-707: A professor of Sanskrit and Indian Religions and credited with modern translations of Vedic literature, Dharma-sutras and Dharma-sastras , states that ancient and medieval Indian texts do not support the ritual pollution, purity-impurity premise implicit in the Dumont theory. According to Olivelle, purity-impurity is discussed in the Dharma-sastra texts, but only in the context of the individual's moral, ritual and biological pollution (eating certain kinds of food such as meat, going to bathroom). Olivelle writes in his review of post-Vedic Sutra and Shastra texts, "we see no instance when
1456-403: A real general definition of caste. It appears to me that any attempt at definition is bound to fail because of the complexity of the phenomenon. On the other hand, much literature on the subject is marred by lack of precision about the use of the term. Ghurye offered what he thought was a definition that could be applied across India, although he acknowledged that there were regional variations on
1568-458: A secular social phenomenon driven by the necessities of economics, politics, and at times geography. Jeaneane Fowler says that although some people consider jati to be occupational segregation, in reality, the jati framework does not preclude or prevent a member of one caste from working in another occupation. A feature of jatis has been endogamy , in Susan Bayly 's words, that "both in
1680-531: A shift to endogamy took place during the first half of the first millennium CE, at least in northern India," due to the growing influence of Brahmanism. This shift is attested in the Manusmriti (1st to 3rd century CE), which "explicitly forbade intermarriage across castes." The Mahabharata , estimated to have been completed by the end of the fourth century CE, discusses the varna system in section 12.181, presenting two models. The first model describes varna as
1792-617: A source of advantage in an era of pre-Independence poverty, lack of institutional human rights, volatile political environment, and economic insecurity. According to social anthropologist Dipankar Gupta, guilds developed during the Mauryan period and crystallised into jatis in post-Mauryan times with the emergence of feudalism in India, which finally crystallised during the 7th–12th centuries. However, other scholars dispute when and how jatis developed in Indian history. Barbara Metcalf and Thomas Metcalf, both professors of History, write, "One of
1904-484: A spiritual essence. The Encyclopaedia of Religion and Society estimates that 1–5% of India's population is animist. India's government recognises that India's indigenous subscribe to pre-Hindu animist-based religions. Animism is used in the anthropology of religion as a term for the belief system of some indigenous tribal peoples , especially prior to the development of organised religion. Although each culture has its own different mythologies and rituals, "animism"
2016-941: A substantial minority population of India and Bangladesh, making up 8.6% of India 's population and 1.1% of Bangladesh 's, or 104.2 million people in India, according to the 2011 census , and 2 million people in Bangladesh according to the 2010 estimate. Though claimed to be among the original inhabitants of India, many present-day Adivasi communities formed after the decline of the Indus Valley civilisation , harboring various degrees of ancestry from ancient hunter-gatherers , Indus Valley civilisation , Indo-Aryan , Austroasiatic and Tibeto-Burman language speakers. Tribal languages can be categorised into seven linguistic groupings, namely Andamanese ; Austro-Asiatic ; Dravidian ; Indo-Aryan ; Nihali ; Sino-Tibetan ; and Kra-Dai . Tribals of East, Central, West and South India use
2128-488: A term of pure/impure is used with reference to a group of individuals or a varna or caste". The only mention of impurity in the Shastra texts from the 1st millennium is about people who commit grievous sins and thereby fall out of their varna . These, writes Olivelle, are called "fallen people" and considered impure in the medieval Indian texts. The texts declare that these sinful, fallen people be ostracised. Olivelle adds that
2240-456: Is an Indian holy man, and a title of a devotee or ascetic, especially in north and east India. Generally, a holy or saintly person is referred to as a mahatma, paramahamsa, or swami, or given the prefix Sri or Srila before their name. The term is sometimes misrepresented in English as " Hindu saint ", although "sant" is unrelated to "saint". Some Hindus do not believe that Indian tribals are close to
2352-525: Is dominated by Munda tribes like the Bhumijs , Hos and Santals . Roughly 75% of the total tribal population live in this belt, although the tribal population there accounts for only around 10% of the region's total population. Further south, the region near Bellary in Karnataka has a large concentration of tribals, mostly Boyas/ Valmikis . Small pockets can be found throughout the rest of South India. By far
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#17330854281102464-644: Is dominated by Indo-Aryan speaking tribes like the Bhils . The central region, covering eastern Maharashtra and Madhya Pradesh, western and southern Chhattisgarh, northern and eastern Telangana, northern Andhra Pradesh and western Odisha is dominated by Dravidian tribes like the Gonds and Khonds . The eastern belt, centred on the Chhota Nagpur Plateau in Jharkhand and adjacent areas of Chhattisgarh, Odisha and West Bengal,
2576-557: Is marked by the dominance and interplay with spirit worship, witch doctors and animal sacrifice. Some historians and anthropologists assert that many Hindu practices might have been adopted from Adivasi culture. This also includes the sacred status of certain animals such as monkeys , cows, fish (matsya), peacocks , cobras ( nagas ) and elephants and plants such as the sacred fig ( pipal ), Ocimum tenuiflorum ( tulsi ) and Azadirachta indica ( neem ), which may once have held totemic importance for certain adivasi tribes. A sant
2688-534: Is no clear linear order among them. The term caste is derived from the Portuguese word casta , meaning "race, lineage, breed" and, originally, "'pure or unmixed (stock or breed)". Originally not an Indian word, it is now widely used in English and in Indian languages , closely translated to varna and jati . The sociologist G. S. Ghurye wrote in 1932 that, despite much study by many people, we do not possess
2800-504: Is not an accurate representation of jati in English. Better terms would be ethnicity, ethnic identity and ethnic group. Research on caste systems across the Indian subcontinent during the latter 1900s revealed that caste was far more complex and dynamic than previously thought. While British colonial authorities had portrayed it as a uniform, rigid system fundamental to Indian society, studies showed that caste's significance and structure varied considerably between regions. Rather than being
2912-415: Is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives. The animistic perspective is so fundamental, mundane, everyday and taken-for-granted that most animistic indigenous people do not even have a word in their languages that corresponds to "animism" (or even "religion"); the term is an anthropological construct rather than one designated by
3024-506: Is the literature composed by the tribals of the Indian subcontinent. It is composed in more than 100 languages. The tradition of tribal literature includes oral literature and written literature in tribal languages and non-tribal languages. The basic feature of tribal literature is the presence of tribal philosophy in it. Prominent tribal writers include Nirmala Putul , Vahru Sonawane , Temsula Ao , Mamang Dai , Narayan , Rose Kerketta , Ram Dayal Munda , Vandana Tete , Anuj Lugun etc. In
3136-733: Is the paradigmatic ethnographic instance of social classification based on castes . It has its origins in ancient India , and was transformed by various ruling elites in medieval , early-modern, and modern India, especially in the aftermath of the collapse of the Mughal Empire and the establishment of the British Raj . It is today the basis of affirmative action programmes in India as enforced through its constitution . The caste system consists of two different concepts, varna and jati , which may be regarded as different levels of analysis of this system. The caste system as it exists today
3248-649: Is thought to be the result of developments during the collapse of the Mughal era and the rise of the British colonial government in India. The British Raj furthered this development, making rigid caste organisation a central mechanism of administration. Between 1860 and 1920, the British incorporated the Indian caste system into their system of governance, granting administrative jobs and senior appointments only to Christians and people belonging to certain castes. Social unrest during
3360-486: The Census of India from 1871 to 1941, tribal people and their religions were described in several ways: Forest tribe (1891); animist (1901); tribal animist (1911); hill and forest tribe (1921); primitive tribe (1931); and tribes (1941). However, since the census of 1951, the tribal population has been recorded separately. Some Adivasis have been converted to Christianity starting with British period and after independence. During
3472-519: The Constitution of India . Tribal people constitute 8.6% of India 's population and 1.1% of Bangladesh 's. One concentration lies in a belt along the northwest Himalayas: consisting of Jammu and Kashmir , where are found many semi-nomadic groups, to Ladakh and northern Himachal Pradesh and Uttarakhand , where are found Tibeto-Burman groups. In the northeastern states of Arunachal Pradesh , Meghalaya , Mizoram , and Nagaland , more than 90% of
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3584-509: The Indologist , agrees that there has been no universally accepted definition of "caste". For example, for some early European documenters it was thought to correspond with the endogamous varnas referred to in ancient Indian scripts, and its meaning corresponds in the sense of estates . To later Europeans of the Raj era it was endogamous jatis , rather than varnas , that represented caste , such as
3696-638: The International Labour Organization (ILO) Convention 107 on Indigenous and Tribal Peoples of the United Nations (1957). In 1989, India refused to sign the ILO Convention 169 . The term Adivasi, in fact, is a modern Sanskrit word specifically coined in the 1930s by tribal political activists to give a differentiated indigenous identity to tribals by alleging that Indo-European and Dravidian speaking peoples are not indigenous. The word
3808-571: The Jagirdari system and then under the zamindari system. Beginning with the Permanent Settlement imposed by the British in Bengal and Bihar, which later became the template for a deepening of feudalism throughout India, the older social and economic system in the country began to alter radically. Land, both forest areas belonging to adivasis and settled farmland belonging to non-adivasi peasants,
3920-601: The Lingaraja Temple in Bhubaneswar , there are Brahmin and Badu (tribal) priests. The Badus have the most intimate contact with the deity of the temple, and only they can bathe and adorn it. The Bhils are mentioned in the Mahabharata . The Bhil boy Ekalavya 's teacher was Drona , and he had the honour to be invited to Yudhishthira 's Rajasuya Yajna at Indraprastha . Indian tribals were also part of royal armies in
4032-535: The Marma , Chakma , Bawm , Tripuri , Mizo , Mru , Rakhine and more. In Bangladesh most Adivasis are Buddhists who follow the Theravada school of Buddhism , Animism and Christianity are also followed in fact Buddhism has affected Adivasis so much that it has influenced local Animistic beliefs of other Adivasis. Though claimed to be the original inhabitants of India, many present-day Adivasi communities formed after
4144-694: The Munda , the Ho , the Santali , the Khuruk , and the others. The Munda, Ho, Santhal and Oraon tribe followed the Sarna religion, where Sarna means sacred grove. Their religion is based on the oral traditions passed from generation-to-generation. It involves worship of village deity, Sun and Moon. Animist hunter gatherer Nayaka people of Nilgiri hills of South India. Animism is the traditional religion of Nicobarese people ; their religion
4256-653: The Ramayana and in the Arthashastra . Shabari was a Bhil woman who offered Rama and Lakshmana jujubes when they were searching for Sita in the forest. Matanga, a Bhil, became a Brahmana. Bhangya Bhukya notes that during the final years of the British Raj , while education introduced Westernization in the hilly areas of central India, the regions also parallelly underwent the Hinduization and Rajputization processes. The Gond people and their chiefs started doing
4368-448: The Rigveda and, both then and later, a social ideal rather than a social reality". In contrast to the lack of details about varna system in the Rigveda , the Manusmriti includes an extensive and highly schematic commentary on the varna system, but it too provides "models rather than descriptions". Susan Bayly summarises that Manusmriti and other scriptures helped elevate Brahmins in
4480-631: The Rigveda was composed (1500-1200 BC), there were only two varnas in the Vedic society: arya varna and dasa varna . The distinction originally arose from tribal divisions. The Vedic people were Indo-European-speaking tribes who migrated over a period of several centuries into northern South Asia from the Bactria-Margiana , and mixed with the "indigenous Dravidic-speaking populations," but regarded themselves as superior. The Vedic tribes regarded themselves as arya (the noble ones) and
4592-476: The varna verse in the Rigveda , noting that the varna therein is mentioned only once. The Purusha Sukta verse is now generally considered to have been inserted at a later date into the Rigveda , probably as a charter myth . Stephanie Jamison and Joel Brereton, professors of Sanskrit and Religious studies, state, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in
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4704-453: The varnas , he asks. The Mahabharata then declares, "There is no distinction of varnas . This whole universe is Brahman . It was created formerly by Brahma , came to be classified by acts." The epic then recites a behavioural model for varna , that those who were inclined to anger, pleasures and boldness attained the Kshatriya varna ; those who were inclined to cattle rearing and living off
4816-458: The varnas . He concludes that "If caste is defined as a system of group within the class, which are normally endogamous, commensal and craft-exclusive, we have no real evidence of its existence until comparatively late times." The Vedic texts neither mention the concept of untouchable people nor any practice of untouchability. The rituals in the Vedas ask the noble or king to eat with the commoner from
4928-472: The "caste–Hindu practices" and frequently claimed the " Rajput , and thus kshatriya status". The British government used to support these claims as they viewed the adivasi society to be less civilized than the caste society and believed that adivasi peoples' association with the castes would make the adivasis "more civilized and sober" and "easier for the colonial state to control". Bhukya also points out that central India's "Raj Gond families" had already adopted
5040-416: The 1920s led to a change in this policy. Caste was no longer used by the colonial authority to functionally organize civil society. This reflected changes in administrative practices, understandings of expertise, and the rise of new European scholarly institutions. After the 1920s, the colonial administration began a policy of positive discrimination by reserving a certain percentage of government jobs for
5152-411: The 2,378 jatis that colonial administrators classified by occupation in the early 20th century. Arvind Sharma , a professor of comparative religion , notes that caste has been used synonymously to refer to both varna and jati but that "serious Indologists now observe considerable caution in this respect" because, while related, the concepts are considered to be distinct. In this he agrees with
5264-531: The 3,000 or more castes of modern India had evolved from the four primitive classes, and the term 'caste' was applied indiscriminately to both varna or class, and jati or caste proper. This is a false terminology; castes rise and fall in the social scale, and old castes die out and new ones are formed, but the four great classes are stable. There are never more or less than four and for over 2,000 years their order of precedence has not altered." The sociologist André Beteille notes that, while varna mainly played
5376-619: The Adivasi origins of Valmiki , who composed the Ramayana , were acknowledged, as were the origins of Adivasi tribes such as the Garasia and Bhilala , which descended from mixed Rajput and Bhil marriages. Unlike the subjugation of the Dalits, the Adivasis often enjoyed autonomy and, depending on region, evolved mixed hunter-gatherer and farming economies, controlling their lands as a joint patrimony of
5488-641: The Adivasis and the rest of Indian society is patchy. There are references to alliances between Ahom Kings of Brahmaputra valley and the hill Nagas. This relative autonomy and collective ownership of Adivasi land by Adivasis was severely disrupted by the advent of the Mughals in the early 16th century. Rebellions against Mughal authority include the Bhil Rebellion of 1632 and the Bhil-Gond Insurrection of 1643 which were both pacified by Mughal soldiers. With
5600-533: The Brahmin took food from anyone, suggesting that strictures of commensality were as yet unknown. The Nikaya texts also imply that endogamy was not mandated. The contestations of the period are also evident from the texts describing dialogues of Buddha with the Brahmins. The Brahmins maintain their divinely ordained superiority and assert their right to draw service from the lower orders. Buddha responds by pointing out
5712-571: The Hinduization of tribal areas". Some Adivasi organisations have demanded that a distinct religious code be listed for Adivasis in the 2011 census of India. The All India Adivasi Conference was held on 1 and 2 January 2011 at Burnpur, Asansol, West Bengal. 750 delegates were present from all parts of India and cast their votes for Religion code as follows: Sari Dhorom – 632, Sarna – 51, Kherwalism – 14 and Other Religions – 03. Census of India . Tribal communities in India are
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#17330854281105824-563: The Indian context. Adivasi is the collective term for the tribes of the Indian subcontinent , who are claimed to be the indigenous people of India prior to the Dravidians and Indo-Aryans. It refers to "any of various ethnic groups considered to be the original inhabitants of the Indian subcontinent." However, Tribal and Adivasi have different meanings. Tribal means a social unit whereas Adivasi means ancient inhabitants. India does not recognise tribes as indigenous people. India ratified
5936-536: The Indologist Arthur Basham , who noted that the Portuguese colonists of India used casta to describe ... tribes, clans or families. The name stuck and became the usual word for the Hindu social group. In attempting to account for the remarkable proliferation of castes in 18th- and 19th-century India, authorities credulously accepted the traditional view that by a process of intermarriage and subdivision
6048-679: The Kshatriyas are given a special position in the rituals, distinguishing them from both the Vaishyas and the Shudras. The Vaishya is said to be "oppressed at will" and the Shudra "beaten at will." Knowledge of this period is supplemented by Pali Buddhist texts. Whereas the Brahmanical texts speak of the four-fold varna system, the Buddhist texts present an alternative picture of the society, stratified along
6160-561: The South Indian Tamil literature from the Sangam period (3rd BCE-3rd c.CE). This theory discards the Indo-Aryan varna model as the basis of caste, and is centred on the ritual power of the king, who was "supported by a group of ritual and magical specialists of low social status," with their ritual occupations being considered 'polluted'. According to Hart, it may be this model that provided
6272-533: The addition of the Shudras is probably a Brahmanical invention from northern India. The varna system is propounded in revered Hindu religious texts, and understood as idealised human callings. The Purusha Sukta of the Rigveda and Manusmriti ' s comment on it, being the oft-cited texts. Counter to these textual classifications, many revered Hindu texts and doctrines question and disagree with this system of social classification. Scholars have questioned
6384-558: The advent of the Kachwaha Rajputs and Mughals into their territory, the Meenas were gradually sidelined and pushed deep into the forests. As a result, historical literature has completely bypassed the Meena tribe. The combined army of Mughals and Bharmal attacked the tribal king Bada Meena and killed him damaging 52 kots and 56 gates. Bada's treasure was shared between Mughals and Bharmal. During
6496-464: The basic facts of biological birth common to all men and asserts that the ability to draw service is obtained economically, not by divine right. Using the example of the northwest of the subcontinent, Buddha points out that aryas could become dasas and vice versa. This form of social mobility was endorsed by Buddha. According to Moorjani et al. (2013), endogamy set in after 100 CE. According to Basu et al. (2016), admixture between populations
6608-773: The case of Bangladesh , most Adivasi groups are found in the Chittagong hill tracks along the border with Myanmar , in Sylhet and in the Northwest of Bangladesh . In Sylhet and in the north west you can find groups such as the Sauria Paharia , Kurukh , Santal , Munda and more, and other groups such as the Pnar , Garo , Meitei , Bishnupriya Manipuri and more. In the Chittagong Hill tracts you can find variouse Tibeto-Burman groups such as
6720-461: The caste system is also practiced in Bali . After achieving independence in 1947, India enacted many affirmative action policies for the upliftment of historically marginalized groups as enforced through its constitution. These policies included reserving a quota of places for these groups in higher education and government employment. Varna , meaning type, order, colour, or class are
6832-418: The colonial construction of caste led to the livening up, divisions and lobbying to the British officials for favourable caste classification in India for economic opportunities, and this had added new complexities to the concept of caste. Graham Chapman and others have reiterated the complexity, and they note that there are differences between theoretical constructs and the practical reality. Ronald Inden ,
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#17330854281106944-476: The concerns with "pollution" of the members of low status groups. The Hart model for caste origin, writes Samuel, envisions "the ancient Indian society consisting of a majority without internal caste divisions and a minority consisting of a number of small occupationally polluted groups". The varnas originated in late Vedic society (c. 1000–500 BCE). The first three groups, Brahmins, Kshatriyas and Vaishya, have parallels with other Indo-European societies, while
7056-643: The decline of the Indus Valley civilisation , harboring various degrees of ancestry from ancient hunter-gatherers , Indus Valley civilisation , Indo-Aryan , Austroasiatic and Tibeto-Burman language speakers. Only tribal people of Andaman Islands remained isolated for more than 25000 years. According to linguist Anvita Abbi , tribes in India are characterized by distinct lifestyle and are outside of caste system . Although considered uncivilised and primitive, Adivasis were usually not held to be intrinsically impure by surrounding populations (usually Dravidian or Indo-Aryan ), unlike Dalits , who were. Thus,
7168-522: The emerging tea plantations in Assam . There were tribal reform and rebellion movements during the period of the British Empire , some of which also participated in the Indian independence movement or attacked mission posts. There were several Adivasis in the Indian independence movement including Birsa Munda, Dharindhar Bhyuan, Laxman Naik, Jantya Bhil, Bangaru Devi and Rehma Vasave, Mangri Oraon. During
7280-479: The existence and nature of varna and jati in documents and inscriptions of medieval India. Supporting evidence has been elusive, and contradictory evidence has emerged. Adivasi The Adivasi are heterogeneous tribal groups across the Indian subcontinent . The term is a Sanskrit word coined in the 1930s by political activists to give the tribal people an indigenous identity by claiming an indigenous origin. The Constitution of India does not use
7392-420: The forests and resources they traditionally depended on and sometimes coerced to pay taxes, many adivasis were forced to borrow at usurious rates from moneylenders, often the zamindars themselves. When they were unable to pay, that forced them to become bonded labourers for the zamindars. Often, far from paying off the principal of their debt, they were unable even to offset the compounding interest, and this
7504-451: The forests that were alienated during the colonial period. In 2006, India finally made a law to "undo the historical injustice" committed to the Adivasis. Tribals of North East India don't use the term adivasi for themselves and use the word tribe. In Assam , the term adivāsi applies only to the Tea-tribes imported from Central India during colonial times. A substantial list of Scheduled Tribes in India are recognised as tribal under
7616-424: The general theme. His model definition for caste included the following six characteristics: The above Ghurye's model of caste thereafter attracted scholarly criticism for relying on the census reports produced by the colonial government, the "superior, inferior" racist theories of H. H. Risley , and for fitting his definition to then prevalent orientalist perspectives on caste. Ghurye added, in 1932, that
7728-544: The governing British authority (the East India Company prior to 1858, and the British government after 1858), partial restoration of privileges to adivasi elites (e.g. to Mankis , the leaders of Munda tribes ) and some leniency in levels of taxation resulted in relative calm in the region, despite continuing and widespread dispossession from the late nineteenth century onwards. The economic deprivation, in some cases, triggered internal adivasi migrations within India that would continue for another century, including as labour for
7840-408: The historical circumstances. The latter has criticised the former for its caste origin theory, claiming that it has dehistoricized and decontextualised Indian society. According to Samuel, referencing George L. Hart , central aspects of the later Indian caste system may originate from the ritual kingship system prior to the arrival of Brahmanism, Buddhism and Jainism in India. The system is seen in
7952-406: The invention of colonialism , "as Dirks [and others] suggested," long-term endogamy , as embodied in modern Indian society in the institution of caste, has been "overwhelmingly important for millennia." A 2016 study based on the DNA analysis of unrelated Indians determined that endogamous jatis originated during the Gupta Empire . During the early Vedic period in northern India, when
8064-576: The land. The gahapatis were the primary taxpayers of the state. This class was apparently not defined by birth, but by individual economic growth. While there was an alignment between kulas and occupations at least at the high and low ends, there was no strict linkage between class/caste and occupation, especially among those in the middle range. Many occupations listed such as accounting and writing were not linked to jatis . Peter Masefield, in his review of caste in India, states that anyone could in principle perform any profession. The texts state that
8176-845: The largest of these pockets is in found in the region containing the Nilgiris district of Tamil Nadu , Wayanad district of Kerala and nearby hill ranges of Chamarajanagar and Mysore districts of southern Karnataka . Further south, only small pockets of tribal settlement remain in the Western and Eastern Ghats. The scheduled tribe population in Jharkhand constitutes 26.2% of the state. Tribals in Jharkhand mainly follow Sarnaism , an animistic religion. Chhattisgarh has also over 80 lakh scheduled tribe population. Assam has over 60 lakh Adivasis primarily as tea workers. Adivasis in India mainly follow Animism , Hinduism and Christianity . In
8288-449: The last two decades Adivasi from Odisha , Madhya Pradesh, Jharkhand have converted to Protestantism , as a result of increased presence of missionaries. Adivasi beliefs vary by tribe, and are usually different from the historical Vedic religion , with its monistic underpinnings, Indo-European deities (who are often cognates of ancient Iranian, Greek and Roman deities, e.g. Mitra / Mithra / Mithras ), lack of idol worship and lack of
8400-858: The least educationally developed. First generation learners have to face social, psychological and cultural barriers to get education. This has been one of the reasons for poor performance of tribal students in schools. Poor literacy rate since independence has resulted in absence of tribals in academia and higher education. The literacy rate for STs has gone up from 8.5% (male – 13.8%, female – 3.2%) in 1961 to 29.6% (male – 40.6%, female – 18.2%) in 1991 and to 40% (male – 59%, female – 37%) in 1999–2000. States with large proportion of STs like Mizoram, Nagaland and Meghalaya have high literacy rate while states with large number of tribals like Madhya Pradesh, Odisha, Rajasthan and Andhra Pradesh have low tribal literacy rate. Tribal students have very high drop-out rates during school education. Extending
8512-473: The lines of jati , kula and occupation. It is likely that the varna system, while being a part of the Brahmanical ideology, was not practically operative in the society. In the Buddhist texts, Brahmin and Kshatriya are described as jatis rather than varnas . They were in fact the jatis of high rank. The jatis of low rank were mentioned as chandala and occupational classes like bamboo weavers, hunters, chariot-makers and sweepers. The concept of kulas
8624-402: The lower castes are more similar to Asians. There is no evidence of restrictions regarding food and marriage during the Vedic period. According to Moorjani et al. (2013), co-authored by Reich, extensive admixture took place between 2200 BCE and 100 CE (4200 to 1900 before present), whereafter India shifted to "a region in which mixture was rare." In southern India, endogamy may have set in
8736-641: The lower castes. In 1948, negative discrimination on the basis of caste was banned by law and further enshrined in the Indian constitution in 1950; however, the system continues to be practiced in parts of India. There are 3,000 castes and 25,000 sub-castes in India, each related to a specific occupation. Caste-based differences have also been practised in other regions and religions in the Indian subcontinent , like Nepalese Buddhism, Christianity , Islam , Judaism and Sikhism . It has been challenged by many reformist Hindu movements, Sikhism, Christianity, and present-day Neo Buddhism . With Indian influences,
8848-486: The members of the tribe) and the new elite classes of Brahmins (priests) and Kshatriyas (warriors) are designated as new varnas . The Shudras were not only the erstwhile dasas but also included the aboriginal tribes that were assimilated into the Aryan society as it expanded into Gangetic settlements. This class-distinction is still reflected in the fact that the upper castes have a higher genetic affinity to Europeans, while
8960-432: The overwhelming focus in matters relating to purity/impurity in the Dharma-sastra texts concerns "individuals irrespective of their varna affiliation" and all four varnas could attain purity or impurity by the content of their character, ethical intent, actions, innocence or ignorance (acts by children), stipulations, and ritualistic behaviours. Dumont, in his later publications, acknowledged that ancient varna hierarchy
9072-501: The past and for many though not all Indians in more modern times, those born into a given caste would normally expect to find marriage partner" within their jati . A 2016 study based on the DNA analysis of unrelated Indians determined that endogamous jatis originated during the Gupta Empire . Jatis have existed in India among Hindus, Muslims, Christians, and tribal people, and there
9184-484: The people themselves. Donyi-Polo is the designation given to the indigenous religions , of animistic and shamanic type, of the Tani , from Arunachal Pradesh , in northeastern India. The name "Donyi-Polo" means "Sun-Moon". Sarnaism or Sarna (local languages: Sarna Dhorom , meaning "religion of the holy woods") defines the indigenous religions of the Adivasi populations of the states of Central- East India , such as
9296-438: The period of British rule , the colonial administration encroached upon the adivasi tribal system, which led to widespread resentment against the British among the tribesmen. The tribesmen frequently supported rebellions or rebelled themselves, while their raja looked negatively upon the British administrative innovations. Beginning in the 18th century, the British added to the consolidation of feudalism in India, first under
9408-431: The period of British rule, India saw the rebellions of several then backward castes , mainly tribal peoples that revolted against British rule. These were: There are more than 700 tribal groups in India. The major Scheduled Tribes (Adivasi) are; Tribal languages can be categorised into five linguistic groupings, namely Andamanese ; Austro-Asiatic ; Dravidian ; Indo-Aryan ; and Sino-Tibetan . Adivasi literature
9520-619: The plough attained the Vaishya varna ; those who were fond of violence, covetousness and impurity attained the Shudra varna . The Brahmin class is modeled in the epic as the archetype default state of man dedicated to truth, austerity and pure conduct. In the Mahabharata and pre-medieval era Hindu texts, according to Hiltebeitel, "it is important to recognise, in theory, varna is nongenealogical. The four varnas are not lineages, but categories". Scholars have tried to locate historical evidence for
9632-410: The politically assertive term Adivasi , while Tribals of North East India use 'Tribal' or 'Scheduled Tribe' and do not use term 'Adivasi' for themselves. Adivasi studies is a new scholarly field, drawing upon archaeology, anthropology, agrarian history, environmental history, subaltern studies , indigenous studies, aboriginal studies, and developmental economics . It adds debates that are specific to
9744-539: The population is tribal. However, in the remaining northeast states of Assam , Manipur , Sikkim , and Tripura , tribal peoples form between 20 and 30% of the population. The largest population of tribals lives in a belt stretching from eastern Gujarat and Rajasthan in the west all the way to western West Bengal, a region known as the tribal belt . These tribes correspond roughly to three regions. The western region, in eastern Gujarat, southeastern Rajasthan, northwestern Maharashtra as well as western Madhya Pradesh ,
9856-456: The professions and high-ranking administrative posts. tribal children in middle and high schools and higher education institutions are central to government policy, but efforts to improve a tribe's educational status have had mixed results. Recruitment of qualified teachers and determination of the appropriate language of instruction also remain troublesome. Commission after commission on the "language question" has called for instruction, at least at
9968-493: The purposes of this constitution". The term Adivasi is also used for the ethnic minorities of Bangladesh , the Vedda people of Sri Lanka and the native Tharu people of Nepal . Another Nepalese term is Adivasi Janjati ( Nepali : आदिवासी जनजाति ; Adivāsi Janajāti ), although the political context differed historically under the Shah and Rana dynasties. In India, opposition to
10080-528: The question of rigidity in caste and believe that there is considerable flexibility and mobility in the caste hierarchies. There are at least two perspectives for the origins of the caste system in ancient and medieval India, which focus on either ideological factors or on socio-economic factors. The first school has focused on religious anthropology and disregarded other historical evidence as secondary or derivative of this tradition. The second school has focused on sociological evidence and sought to understand
10192-515: The religious and social traditions of the Rajputs before the British Raj in India, and there were "matrimonial relations" between a number of Gond and Rajput Rajas. However, the British governments' policies of offering " zamindari rights, village headships and patelships " fueled the process. According to Patit Paban Mishra, "the 'ksatriyaization' of tribal rulers and their surroundings, resulted in
10304-427: The rival tribes were called dasa , dasyu and pani . The dasas were frequent allies of the Aryan tribes, and they were probably assimilated into the Aryan society, giving rise to a class distinction. Many dasas were, however, in a servile position, giving rise to the eventual meaning of dasa as servant or slave. The Rigvedic society was not distinguished by occupations. Many husbandmen and artisans practised
10416-430: The role of caste in classical Hindu literature, it is jati that plays that role in present times. Varna represents a closed collection of social orders whereas jati is entirely open-ended, thought of as a "natural kind whose members share a common substance." Any number of new jatis can be added depending on need, such as tribes, sects, denominations, religious or linguistic minorities and nationalities. Thus, "Caste"
10528-443: The romantic ideal of the ancient silvan culture of the Vedic people. Madhav Sadashiv Golwalkar said: The tribals "can be given yajñopavîta (...) They should be given equal rights and footings in the matter of religious rights, in temple worship, in the study of Vedas, and in general, in all our social and religious affairs. This is the only right solution for all the problems of casteism found nowadays in our Hindu society." At
10640-463: The same group, the "only explanation" for which is the pairs of individuals descended from ancestors in the last few thousands of years who carried that DNA segment. Since the average size of the DNA segments reveals how long ago in the past the shared ancestors lived, the study of a data set of more than 250 jati groups, spread throughout India, provided results that, according to the researchers, "told
10752-468: The same vessel. Later Vedic texts ridicule some professions, but the concept of untouchability is not found in them. The post-Vedic texts, particularly Manusmriti mentions outcastes and suggests that they be ostracised. Recent scholarship states that the discussion of outcastes in post-Vedic texts is different from the system widely discussed in colonial era Indian literature, and in Dumont's structural theory on caste system in India. Patrick Olivelle ,
10864-414: The social hierarchy and these were a factor in the making of the varna system, but the ancient texts did not in some way "create the phenomenon of caste" in India. Jeaneane Fowler, a professor of philosophy and religious studies, states that it is impossible to determine how and why the jatis came into existence. Susan Bayly, on the other hand, suggests that the jati system emerged because it offered
10976-421: The surprising arguments of fresh scholarship, based on inscriptional and other contemporaneous evidence, is that until relatively recent centuries, social organisation in much of the subcontinent was little touched by the four varnas . Nor were jati the building blocks of society." According to Basham, ancient Indian literature refers often to varnas , but hardly if ever to jatis as a system of groups within
11088-412: The system of primary education into tribal areas and reserving places for needing them, they say, to work in the fields. On the other hand, in those parts of the northeast where tribes have generally been spared the wholesale onslaught of outsiders, schooling has helped tribal people to secure political and economic benefits. The education system there has provided a corps of highly trained tribal members in
11200-455: The term caste as a static phenomenon of stereotypical tradition-bound India, empirical facts suggest caste has been a radically changing feature. The term means different things to different Indians. In the context of politically active modern India, where job and school quotas are reserved for affirmative action based on castes, the term has become a sensitive and controversial subject. Sociologists such as M. N. Srinivas and Damle have debated
11312-546: The tribe. In some areas, securing Adivasi approval and support was considered crucial by local rulers, and larger Adivasi groups were able to sustain their own kingdoms in central India. The Bhil , Meenas and Gond Rajas of Garha-Mandla and Chanda are examples of an Adivasi aristocracy that ruled in this region, and were "not only the hereditary leaders of their Gond subjects, but also held sway over substantial communities of non-tribals who recognized them as their feudal lords." The historiography of relationships between
11424-401: The usage of the term is varied. Critics argue that the "original inhabitant" contention is based on the fact that they have no land and are therefore asking for land reform. The Adivasis argue that they have been oppressed by the "superior group" and that they require and demand a reward, more specifically land reform. Adivasi issues are not related to land reforms but to the historical rights to
11536-434: The use of word Adivasi as they believe the word unites the tribal people of India. Although terms such as atavika , vanavāsi ("forest dwellers"), or girijan (" mountain people ") are also used for the tribes of India, adivāsi carries the specific meaning of being the original and autochthonous inhabitants of a given region, and the self-designation of those tribal groups. The Constitution of India doesn't use
11648-534: The word Adivasi , instead referring to Scheduled Tribes and Janjati. The government of India does not officially recognise tribes as indigenous people . The country ratified the International Labour Organization (ILO) Convention 107 on Indigenous and Tribal Peoples of the United Nations (1957) and refused to sign the ILO Convention 169 . Most of these groups are included in the Scheduled Tribe category under constitutional provisions in India. They comprise
11760-638: The word Adivasi, and directs government officials to not use the word in official documents. The notified tribals are known as Scheduled Tribes and Janjati in the Constitution. The constitution of India grouped these ethnic groups together "as targets for social and economic development. Since that time the tribe of India have been known officially as Scheduled Tribes ." Article 366 (25) defined scheduled tribes as "such tribes or tribal communities or parts of or groups within such tribes or tribal communities as are deemed under Article 342 to be Scheduled Tribes for
11872-457: Was "rapidly replaced by endogamy [...] among upper castes and Indo-European speakers predominantly[...] almost simultaneously, possibly by decree of the rulers, in upper-caste populations of all geographical regions, about 70 generations before present, probably during the reign (319–550 CE) of the ardent Hindu Gupta rulers." Johannes Bronkhorst , referring to Basu et al. (2016) and Moorjani et al. (2013) states that "it seems safe to conclude that
11984-586: Was broadly similar. Along with Brahmins and Kshatriyas, a class called gahapatis (literally householders, but effectively propertied classes) was also included among high kulas . The people of high kulas were engaged in occupations of high rank, viz ., agriculture, trade, cattle-keeping, computing, accounting and writing, and those of low kulas were engaged in low-ranked occupations such as basket-weaving and sweeping. The gahapatis were an economic class of land-holding agriculturists, who employed dasa-kammakaras (slaves and hired labourers) to work on
12096-533: Was made the justification for their children working for the zamindar after the death of the initial borrower. In the case of the Andamanese adivasis, their protective isolation changed with the establishment of a British colonial presence on the islands. Lacking immunity against common infectious diseases of the Eurasian mainland, the large Jarawa habitats on the southeastern regions of South Andaman Island experienced
12208-399: Was not based on purity-impurity ranking principle, and that the Vedic literature is devoid of the untouchability concept. In the 21st century, advances genetics research enabled biologists and geneticists to study the antiquity of castes in India. In studying the degree of differentiation of each jati with all others on the basis of differences of mutation frequencies, they identified
12320-438: Was previously often assumed. Certain scholars of caste have considered jati to have its basis in religion, assuming that the sacred elements of life in India envelop the secular aspects; for example, the anthropologist Louis Dumont described the ritual rankings that exist within the jati system as being based on the concepts of religious purity and pollution. This view has been disputed by other scholars who believe it to be
12432-432: Was rapidly made the legal property of British-designated zamindars (landlords), who in turn moved to extract the maximum economic benefit possible from their newfound property and subjects. Adivasi lands sometimes experienced an influx of non-local settlers, often brought from far away (as in the case of Muslims and Sikhs brought to Kol territory) by the zamindars to better exploit local land, forest and labour. Deprived of
12544-565: Was used by Thakkar Bapa to refer to inhabitants of forest in 1930s. The word was used in 1936 and included in English dictionary prepared by Pascal. The term was recognised by Markandey Katju the judge of the Supreme Court of India in 2011. In Hindi and Bengali, Adivasi means "Original Inhabitants," from ādi 'beginning, origin'; and vāsin 'dweller' (itself from vas 'to dwell'), thus literally meaning 'beginning inhabitant'. Tribal of India and different political parties are continuing
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