Caste is a form of social stratification characterized by endogamy‚ hereditary transmission of a style of life which often includes an occupation‚ ritual status in a hierarchy‚ and customary social interaction and exclusion based on cultural notions of purity and pollution.[1][2] Its paradigmatic ethnographic example is the division of India’s Hindu society into rigid social groups‚ with roots in India’s ancient history and persisting until today. However‚ the economic significance of the caste system
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The caste system in Hinduism was created around 1200 BC‚ during the Vedic period‚ and has been a continual tradition in Hindu society even after being outlawed in the Indian Constitution in 1950 which was a major change for Hindu society. This tradition‚ which is so deeply embedded into Hinduism‚ is hard to abolish as it has been a continued tradition and way of life for a long period of time .The Indian term for caste is jati‚ and generally designates a group that can vary in size from a handful
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Scattered throughout India are approximately 500‚000 villages. The Census of India regards most settlements of fewer than 5‚000 as a village. These settlements range from tiny hamlets of thatched huts to larger settlements of tile-roofed stone and brick houses. Most Indian villages are small; nearly 80 percent have fewer than 1‚000 inhabitants‚ according to the 1991 census. Most are nucleated settlements‚ while others are more dispersed. It is in villages that India’s most basic business--agriculture--takes
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ISSUES IN SCHOOL EDUCATION IN CONTEMPORARY KERALA C. P. Chandrasekhar V. K. Ramachandran R. Ramakumar A paper prepared for UNICEF‚ New Delhi April 2001 Acknowledgements K. Jayakumar IAS gave generously of his time for interviews and gave full access to documents and information on school education from the Education Department and DPEP. C. Ramakrishnan (Co-ordinator‚ Educational Research Unit‚ Kerala Shastra Sahitya Parishad)‚ P.K. Michael Tharakan (Director‚ Kerala Institute
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There is the constant Hindu idea that social duty and obligation are far more important than personal desires. To what extent does this quotation reflect Gandhi’s contribution to the development and expression of Hinduism? The idea that social duty and obligation are more important than personal desires is strongly upheld through Gandhi’s contribution to the development and expression of Hinduism. This can be seen through his principle of Satygraha‚ which essentially encourages one to not strive
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[pic] International Conference on The Viswakabi and Internationalism: Rabindranath Tagore in the Contemporary World organized under Tagore Commemoration Grant Scheme (TCGS)‚ Ministry of Culture‚ Government of India Organized by: [pic] THE JADAVPUR ASSOCIATION OF INTERNATIONAL RELATIONS A non-Profit‚ Non Governmental Organization (Registered under The West Bengal Societies Registration Act‚ 1961) 29‚ BRAHMAPUR‚ GOVT.SCHEME‚ BANSDRONI‚ Kolkata 700070 Tel: 09874490250 # e-MAIL: mailtojair@rediffmail
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Possible Identifications. Vedas: Ancient texts which contemporary Indians harp back to and take as definitive accounts. They are written in Sanskrit and are one of the oldest written texts in this language and oldest scripture of Hinduism. It was composed around 1500 BCE. The Vedas contain hymns‚ incantations‚ and spiritual knowledge and wisdom. It is not clear who exactly wrote the Vedas some assume that the Vedas were taught by the Gods to the sages and eventually written down by Indo-Aryans
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All 150 people aboard Flight 9525 from Barcelona to Duesseldorf were killed in the March 24 crash (Al-Awsat). Dalit-Brahmin “One theory that is widely accepted is that the plane’s pilot or co-pilot‚ or both‚ shut off the plane’s communications systems and moved it away from its flight path. No one knows why” (Dalit-Brahmin). Prove for the
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’child labour’ other than poverty. Apart from poverty and illiteracy‚ dalitism‚ migration‚ malnutrition too play a very important role to increase the number of child labours. Most of the child labours from our country are dalits‚ marginalised and alienated. Along with being dalit they are poor as well as illiterate. Also many child labours are ’beggers’ who do not have their own shelter (unfortunately‚ in India‚there are no laws which will cover beggers). So the number of child labourers are more
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Urdu‚ minority character of the Aligarh Muslim University‚ protection of Muslim Personal Law‚ and the protection of wakf – by challenging the notion of a single homogeneous Indian Muslim community. The demand for caste-based reservation for Muslim Dalits and OBCs and the formation of the Muslim Women’s Personal Law Board are two revealing examples of this new radical Muslim politics.1 Such claims seem to suggest that the notion of ‘Muslim representation’ needs to be examined critically‚ particularly
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