CASTE SYSTEM IN INDIA IS STILL A SIN TO PEOPLE

In India, the lists of classified matrimonial ads in the newspapers are almost endless. Caste is always mentioned, invariably. However, personal ads today also mention religious affiliations and professions. Doctors, engineers, even computer-software specialists are advertising in India for mates. The fact that the 3500-year-old caste system should survive in India today almost defies comprehension. It has been an aberration of the Hindu psyche. Indians who use lofty rhetoric about progress, characterizing their society as "united in diversity," seem to be simply perpetuating the system of social gradation that has blighted so many lives.

Social distinctions can still be discerned in modern India in many ways. Even a highly educated Brahmin physician (a Brahmin is a Hindu of the highest caste) wraps the wrist of a Sudra (or low-caste person) with a band of cloth before feeling for the patient's pulse. That way, the Brahmin will not to be "defiled" by touching the Sudra's skin. Low-caste people are forbidden to use the wells in villages that high-caste Brahmins use for fear they will pollute the water. A low-caste family is refused the right to bury a family member near their village, where both high and low castes live, because of a superstition that the dead person's ghost will haunt the high- caste people. And a Brahmin bachelor living in a state with only a few surviving Brahmin families has to wait for five long years while his parents search for a suitable mate of the same high caste as he.

A low-caste poverty-stricken street dweller.

An Ancient Institution While scholars differ on the origins of the caste system in India, they agree that it is a very ancient institution. Some speculate that both the complexion and the occupations of the Aryans who invaded India around 1500 B.C. contributed to the growth of the caste system. The Aryan invaders, who spoke Indo-European languages, are believed by some to have been a fair-skinned, blue-eyed ethnic type. They dominated the darker-skinned original residents and made them subservient, much as the British did many centuries later.

According to the traditional Hindu view, human beings were divided into four categories on the basis of their intrinsic qualities. The highest caste, the Brahmins, were the thinkers, philosophers, and priests whose role was to provide both spiritual guidance and intellectual sustenance to the society. Originally, they lived on the charity of the people, given in return for the performance of various rites. Next came the Kshatriyas, or Warriors, who were primarily concerned with the defense and governance of the state. The kings and rulers belonged to this caste. The third caste consisted of the Vaisyas, or Traders, who were involved in agricultural and commercial operations. In the fourth category were the Sudras, or Laborers. This caste, at the lowest rung of the hierarchical ladder, were responsible for various services, including menial jobs like scavenging and cleaning. They were considered "untouchable" and the three higher castes were not permitted to mingle with them. Marriage across caste lines was forbidden, and even now this taboo persists. Those who fall in love and marry in spite of the taboo risk excommunication from their castes.

This social system of gradation was given religious sanction by a verse in the ancient sacred writings of Hinduism and the earliest document of Indian history called the Rig Veda. Believed to have been composed between 1500 and 1000 B.C., it records that Brahmins came from the face of the creator, Kshatriyas from his arms, Vaisyas from his thighs, and Sudras from the soles of his feet. Members of the lowest caste were subjected to many restrictions in society.

Lower-caste women work all day picking weeds for a wage as low as 50 cents a day.

There are also references to the four castes in the ancient epics of Ramayanaand Mahabharata. A detailed description of the caste system is found in theManusmriti (Ordinances of Manu), named for its author. The Manusmriti, which dates from A.D. 700, is the most authoritative work on Hindu law. Centuries later, it was adopted by the British rulers in India. The status of the low caste continued to be degraded by the Brahmins. Even revolts against the high castes by religious leaders such as Mahavira (540-468 B.C.), the founder of Jainism, and Siddhartha Gautama (563-483 B.C.), the founder of Buddhism, failed to reduce the rigidity of the caste system because caste distinctions persisted in both religious sects. Caste distinctions persisted even during the period of Muslim rule in India (1206-1862). The attempts of other religions, including Christianity and Judaism, to eradicate the caste system did not succeed because class distinctions persisted even in their folds. The Beginnings of Change It was the Industrial Revolution that finally made a dent in the caste system and brought a new awareness to Indians that social mobility might be possible. Industrialization encouraged urbanization, as villager dwellers of both high and low castes moved into the cities for better jobs. There, they were introduced to new technologies. In the urban areas, the rigid, age-old ,caste- centered thinking gave way to a more liberal outlook, encouraging the mixing of castes without distinction. Trade unions and other associations had members from all castes working together. The British government of India had a considerable, transforming impact on the country's Hindu social structure. The British brought change by passing many important laws designed to aid the marginalized lower castes--laws such as the Hindu Act, the Caste Disabilities Act, and the Widow Remarriage Act. But the British could not find a lasting solution to the problem of castes, particularly since the British saw themselves as a privileged ruling class. The strongest, most systematic attack on the caste system has come in the twentieth century through the Constitution of India, adopted on November 26, 1949. India's constitution guarantees the right of all its citizens to justice, liberty, equality, and dignity. It has been a long and arduous journey from ancient caste distinctions based on Hindu philosophy and religious traditions to the constitutional pledge of a democratic government with equality, dignity, and justice for all human beings.

The Caste System Today Today, many lower-caste people--especially in rural villages--are still marginalized, with little access to education, limited resources, and unskilled or menial jobs as their only option. However, thanks to a long history of missionary schools and to various changes in government-sponsored education, many have become better educated and hold higher-paying jobs.

The "Holy Bath," a Hindu ritual, is a purification by water before worship. Large numbers of Hindu worshipers bathe in the Narmada River for the festival of Makar Sankranti.

At present, Indian society is characterized by an obsession with the kinds of development that would lead to a free-market economy. The growing economic success of some in India has created a chasm separating the rich from the poor, who make up about 56 percent of the population. Economists describe "two Indias"--one rich and one poor. India's caste system can no longer fully contain the socioeconomic change that the country is undergoing. Different religions, occupations, and levels of education are no longer correlated with caste. A high-caste person cannot be born a chief executive, for example, but must work to become one. A person of low caste may now get a good education and become an executive, a college professor, or even a government leader.

Indians who belong to the lower castes that were once considered "untouchable" now choose to call themselves by the name Dalit, meaning "oppressed," and signaling that they are actively resisting injustice. Dalits make up 18 to 20 percent of India's population. Only about 3 percent of India's population is Christian, but 50 percent of the Christian population is Dalit, according to Ms. Soosai Raj Faustina, a teacher and member of the Dalit Solidarity Peoples (DSP) National Working Committee. Foreign Christian missionaries have also had a history of helping Dalits with education and with economic development.

Rural India still presents a dismal picture of life for its low-caste people, though. A friend of mine, Dharamnath of Jagdalpur, a member of the Methodist Church and an excellent vocalist, says that the typical low-caste village family may have only one sari (a draped dress using several yards of cloth) for all its women. So, while one woman comes out the hut draped in the sari, four other women must wait inside for their turn to wear the same dress. They can only come out one by one. Faustina explains that, even though she teaches in a mixed school run by the Roman Catholic Church in Ongur, Dalits are still separated in the village. "Normally, Dalits are put on the east side of the village," she reports, "because the wind blows from west to east, and non-Dalits don't want to be contaminated by wind that has touched Dalits. All the institutions are in the non- Dalit area of the village. We are resisting these things," she adds. The Supreme Court of India in Delhi. Migrant populations flock to the outskirts of cities to find work.

A village girl holds her little brother. In fact, empowered by India's constitution, the Dalits have organized to push for change through legislation and social institutions. Public transportation, radio, and television have begun to have a modernizing impact, especially on children and youth, even in rural villages. But a lack of political will on the part of the state prevents some recommendations from being implemented. Also, villagers who travel to large cities in search of job opportunities are likely to encounter crime syndicates and mafia organizations there. Even in small towns, gangs have proliferated. Last year, the worst-ever massacre of Dalit and landless men, women, and children occurred in Bihar. Sixty people were killed by the Ranvir Sena, a self-styled armed militia of the upper-caste landed gentry, formed to crush the movements of Dalits and agricultural laborers