Cultures of caste and rural development in the social network of a south Indian village

Cultures of caste in much of rural India have become entangled with institutions of rural development. In community-driven development, emphasis on “local resource persons” and “community spokespersons” has created new opportunities for brokerage and patronage within some villages, which interact with existing forms of authority and community afforded by caste identity and intra-caste headmanship. In this article, we study how these entangled cultures of caste and development translate into social network structures using data on friendship ties from a south Indian village. We find that although caste continues to be important in shaping community structures and leadership in the village’s network, its influence varies across different communities. This fluidity of caste’s influence on community network structures is argued to be the result of multiple distinct yet partially overlapping cultural-political forces, which include sharedness afforded by caste identity and new forms of difference and inequality effected through rural development

Caste Based Discrimination: Evidence and Policy

Caste-based quotas in hiring have existed in the public sector in India for decades. Recently there has been debate about introducing similar quotas in private sector jobs. This paper uses an audit study to determine the extent of caste-based discrimination in the Indian private sector. On average low-caste applicants need to send 20 percent more resumes than high-caste applicants to get the same callback. Differences in callback which favor high-caste applicants are particularly large when hiring is done by male recruiters or by Hindu recruiters. This finding suggests that the differences in callback between high and low-caste applicants are not entirely due to statistical discrimination. High-caste applicants are also differentially favored by firms with a smaller scale of operations, while low-caste applicants are favored by firms with a larger scale of operations. This finding is consistent with taste-based theories of discrimination and with commitments made by large firms to hire actively from among low-caste groups.field experiments, discrimination, public policy, human resources

The aryans and the ancient system of caste

Over the last century or two, the dominant accounts of the caste system have looked for its roots in the ancient history of India. More precisely scholars have linked the origin of the caste system to the invasion of a Sanskrit speaking people, the Aryans, who are said to have imposed their language, religion and social structure on an indigenous population called the Dravidians. In this account, the latter were subjugated by the Aryans and made to have an inferior place in society as the lowest caste. Given the importance of the Aryan invasion theory in our understanding of the caste system this article looks into the literature on how this invasion and subjugation actually took place and what evidence is available for it. This analysis leads to the conclusion that hardly any or no evidence exists for the claim that the caste system originated as the result of an Aryan invasion. Subsequently, the article looks into the development of this account in the early nineteenth century European literature in order to see on what this account was based and to identify the background assumptions that make it appear plausible till today.Over the last century or two, the dominant accounts of the caste system have looked for its roots in the ancient history of India. More precisely scholars have linked the origin of the caste system to the invasion of a Sanskrit speaking people, the Aryans, who are said to have imposed their language, religion and social structure on an indigenous population called the Dravidians. In this account, the latter were subjugated by the Aryans and made to have an inferior place in society as the lowest caste. Given the importance of the Aryan invasion theory in our understanding of the caste system this article looks into the literature on how this invasion and subjugation actually took place and what evidence is available for it. This analysis leads to the conclusion that hardly any or no evidence exists for the claim that the caste system originated as the result of an Aryan invasion. Subsequently, the article looks into the development of this account in the early nineteenth century European literature in order to see on what this account was based and to identify the background assumptions that make it appear plausible till today

Colonialism and Liberation: Ambedkar’s Quest for Distributive Justice

Ambedkar denounced caste system for violating the respect and dignity of the individual; yet his critique of caste-ridden society also foregrounds the limits of the theory and practice of citizenship and liberal politics in India. Since membership of a caste group was not a voluntary choice, but determined by birth and hence a coercive association, the liberal view of the self as a totally unencumbered and radically free subject seemed plagued with difficulties. Though the nation state envisages a political community co-extensive with one cultural community, it need not, Ambedkar argued, necessarily lead to abolition of discriminatory caste practices in civil society. To restore the cultural rights of stigmatised populations, unredeemed by the nation state, propelled Ambedkar to seek solution in

Why Dowry Payments Declined With Modernisation in Europe but are Rising in India

In contrast to most dowry oriented societies where payments have declined with modernisation, those in India have undergone significant inflation over the last five decades.This paper explains the difference between these two experiences by focusing on the role played by caste.The theoretical model contrasts caste and non-caste based societies: in the former, there exists an inherited component to status (caste) which is independent of wealth, while in the latter, wealth is the primary determinant of status.Modernisation is assumed to involve two components: increasing average wealth and increasing wealth dispersion within status (or caste) groups.The paper shows that, in caste-based societies, the increases in wealth dispersion which accompany modernisation necessarily lead to increases in dowry payments, whereas in non-caste case based societies, increased dispersion has no real effect on dowry payments and increasing average wealth causes the payments to decline.marriage;costs

Hindutva and participation of castes in power

Weekly "VIVEK" recently conducted a survey of the opinions of its readers. One of the readers wrote, 'I am a devotee of Shri Ram; I belong to a certain caste; the concept of Hindutva may be all right for you; but how is this Hindutva beneficial to my caste?" This question may be regarded as either very basic or childish. It is basic because its answer devolves on the proper concept of Hin-dutva and it is childish because it displays the ignorance of the reader of the fact that Hindutva encompasses the well-being of all the different section of people. A person like me, having imbibed the concept of Hindutva in its totality, would be quick to answer that different casts cannot have any special consideration for them. Hindutva is a casteless concept. In fact the removal of caste consciousness and caste identities is the raison d'etre of Hindutva. Since Hindutva incorporates the well-being of every single Hindu the question of any special consideration of any particular caste does not arise. Of course this is simple for a person like me who is steeped in the Hindutva concept. It may not be so simple for someone who has come up in the present political environment. Serious consideration must be given to Hindutva against the background of pre-sent atmosphere of caste consciousness. This would narrow and finally eliminate the chasm between ideals and practice. Such a chasm would be a great impedi-ment to the general acceptance of true nationalism

WHO IS THE IDENTIFIABLE VICTIM?--CASTE INTERACTS WITH SYMPATHY IN INDIA

Earlier studies have documented an “identifiable victim effect”-- people donate more to help individual people than to groups. Evidence suggests that this is in part due to an emotional reaction to the identified recipients, who generate more sympathy. However, stereotype research has shown that low-ranking groups are often not seen sympathetically; indeed stigmatized groups can be targets of “dehumanized” perception, perceived with disgust. We conducted an internet survey experiment among Indian participants, crossing the identification treatment with the group membership of the recipient. We indicate group membership of identified recipients subtly, with names that connote a social rank. We found an identifiable recipient effect for generically Indian, high caste, and Muslim recipients, but the effect was reversed for low caste recipients. Participants were as willing to donate to statistical low caste recipients as to statistical high caste recipients, but were less willing to donate to identified low caste recipients.However, an identifiable victim effect was seen for all recipient groups among participants open to a love marriage, a coarse indicator of rejecting caste hierarchy in favor of shared humanity. To our knowledge, this is the first study demonstrating that the identifiable victim effect interacts with the identity of the victim.identifiable victim effect; stereotypes; out-groups; caste; Dalit; pro-social behavior; India

Caste and Punishment: The Legacy of Caste Culture in Norm Enforcement

Well-functioning groups enforce social norms that restrain opportunism, but the social structure of a society may encourage or inhibit norm enforcement. Here we study how the exogenous assignment to different positions in an extreme social hierarchy – the caste system – affects individuals' willingness to punish violations of a cooperation norm. Although we control for individual wealth, education, and political participation, low caste individuals exhibit a much lower willingness to punish norm violations that hurt members of their own caste, suggesting a cultural difference across caste status in the concern for members of one's own community. The lower willingness to punish may inhibit the low caste's ability to sustain collective action and so may contribute to its economic vulnerability.social norms, informal sanctions, third party punishment, endogenous social preferences, social exclusion, collective action, caste