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Untouchables used to live separately within a separate subcultural context of their own, outside the inhabited limits of villages and townships. No other castes would interfere with their social life since untouchables were lower in social ranking than even those of the shudra varna. As a result, Dalits were commonly banned from fully participating in Hindu religious life (they could not pray with the rest of the social classes or enter the religious establishments). |
Untouchables used to live separately within a separate subcultural context of their own, outside the inhabited limits of villages and townships. No other castes would interfere with their social life since untouchables were lower in social ranking than even those of the shudra varna. As a result, Dalits were commonly banned from fully participating in Hindu religious life (they could not pray with the rest of the social classes or enter the religious establishments). |
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The inclusion of lower castes into the mainstream was argued for by Mahatma Gandhi who called them "Harijans" (people of God). The term Dalit is used now as the term Harijan is largely felt patronizing. As per Gandhi's wishes, reservation in universities is now in place for the Dalit community to bring them to the upper echelons of society. Dalit movements have been created to represent the views of Dalits and combat this traditional oppression. Caste-based discrimination is [[Caste system among South Asian Muslims|not unique to Hindus]] in India |
The inclusion of lower castes into the mainstream was argued for by Mahatma Gandhi who called them "Harijans" (people of God). The term Dalit is used now as the term Harijan is largely felt patronizing. As per Gandhi's wishes, reservation in universities is now in place for the Dalit community to bring them to the upper echelons of society. Dalit movements have been created to represent the views of Dalits and combat this traditional oppression. Caste-based discrimination is [[Caste system among South Asian Muslims|not unique to Hindus]] in India. |
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===Hindu Response=== |
===Hindu Response=== |
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The varna system is claimed to be a part of organization of Hindu society as prescribed by the Hindu scriptures. The supposed purpose of the varna system was to ensure an efficient organization of society. |
The varna system is claimed to be a part of organization of Hindu society as prescribed by the Hindu scriptures. The supposed purpose of the varna system was to ensure an efficient organization of society so that each class was contributing a vital role to the society{{or}}. A person was to become a part of one of the varna by virtue of their individual qualities. People could supposedly move among the varnas, though it is not so now. It is commonly seen today, that the terms varna and caste are used interchangeably. This is not correct{{Fact|date=April 2007}}. |
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It is claimed that the caste system developed out of the varna system after 600 A.D, but this might be just when caste became resurgent after the decline of Buddhism. In general, the children of a member of a varna took up the same jobs as their parents and occupied the same role in society. A priest's son would be brought up to be a priest and a labourers son will be brought up to be a labourer. This continued until people began to view entire families, not just individuals, as part of a section of society. This system is argued to be unrelated to Hinduism, claimed to be a societial division which today is used to view people as higher or lower. Although outlawed by the Constitution of India, this practice is still common place today in India. |
It is claimed that the caste system developed out of the varna system after 600 A.D, but this might be just when caste became resurgent after the decline of Buddhism. In general, the children of a member of a varna took up the same jobs as their parents and occupied the same role in society. A priest's son would be brought up to be a priest and a labourers son will be brought up to be a labourer. This continued until people began to view entire families, not just individuals, as part of a section of society. This system is argued to be unrelated to Hinduism, claimed to be a societial division which today is used to view people as higher or lower. Although outlawed by the Constitution of India, this practice is still common place today in India. |
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* [[Contemporary Hindu movements]] |
* [[Contemporary Hindu movements]] |
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* [[Hindu Nationalism]], [[Hindutva]] |
* [[Hindu Nationalism]], [[Hindutva]] |
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* [[Vedic religion]], [[Jainism]] |
* [[Historical Vedic religion]], [[Jainism]] |
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* [[Bias in South Asian Studies]] |
* [[Bias in South Asian Studies]] |
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Revision as of 11:53, 18 August 2007
This article deals with social and cultural criticism of Hinduism. For bias and/or prejudice against Hindus, see anti-Hindu.
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Hinduism |
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Many aspects of Hinduism have been criticised, from both within the Hindu community and without. Early Hindu reformers, such as Raja Ram Mohan Roy, questioned practices such as Sati ("bride burning") and discrimination based on the caste system.
Caste system
Untouchability
The Hindu system of varnas identified four varnas in Indian society.[1] The term varna is sometimes used synonymously with "caste" or "class"[2] The Sanskrit term for caste, in the sense of social categories, is jāti.[3][4] Class (varna) obligations were a major concern of the Dharma Sutras and Dharma Shastras, where fulfillment of one's obligation (dharma) with regard to class (varna) and stage of life (ashrama) was a sign of brahmanical orthopraxy.[5] The four varnas are in descending hierarchical sequence: Brahmin, Kshatriya, Vaishya, and Shudra or the priests, warriors, business people and laborers. Untouchables (Dalit (outcast)) are considered either a lower section of Shudra, or outside of the caste system altogether. In practice this resulted in a great deal of social oppression of the lowest castes, the Shudras and Dalits who traditionally came from the older inhabitants of India (dravidians/tribals). It is generally misinterpreted that Hinduism is a supporter of the caste system but like Christianity, it has suffered from priestly class and their misanthropy.They prevented common man from learning Sanskrit in order to protect their priestly intentions like it happened before Rennaissance.
Dalit status has often been historically assigned to occupations regarded as ritually impure, such as any occupation involving killing or handling of animal dead bodies, the collection and disposal of bodily waste, and other jobs that brought him/her into constant contact with what society considered disgusting. These occupations, however, were not merely seen as something disgusting that nevertheless needed to be done: they were considered unclean and polluting towards the individual, and the thus-rendered polluted were considered unfit for physical or social contact with the non-polluted sections of Society.
Untouchables used to live separately within a separate subcultural context of their own, outside the inhabited limits of villages and townships. No other castes would interfere with their social life since untouchables were lower in social ranking than even those of the shudra varna. As a result, Dalits were commonly banned from fully participating in Hindu religious life (they could not pray with the rest of the social classes or enter the religious establishments).
The inclusion of lower castes into the mainstream was argued for by Mahatma Gandhi who called them "Harijans" (people of God). The term Dalit is used now as the term Harijan is largely felt patronizing. As per Gandhi's wishes, reservation in universities is now in place for the Dalit community to bring them to the upper echelons of society. Dalit movements have been created to represent the views of Dalits and combat this traditional oppression. Caste-based discrimination is not unique to Hindus in India.
Hindu Response
The varna system is claimed to be a part of organization of Hindu society as prescribed by the Hindu scriptures. The supposed purpose of the varna system was to ensure an efficient organization of society so that each class was contributing a vital role to the society[original research?]. A person was to become a part of one of the varna by virtue of their individual qualities. People could supposedly move among the varnas, though it is not so now. It is commonly seen today, that the terms varna and caste are used interchangeably. This is not correct[citation needed].
It is claimed that the caste system developed out of the varna system after 600 A.D, but this might be just when caste became resurgent after the decline of Buddhism. In general, the children of a member of a varna took up the same jobs as their parents and occupied the same role in society. A priest's son would be brought up to be a priest and a labourers son will be brought up to be a labourer. This continued until people began to view entire families, not just individuals, as part of a section of society. This system is argued to be unrelated to Hinduism, claimed to be a societial division which today is used to view people as higher or lower. Although outlawed by the Constitution of India, this practice is still common place today in India.
Modern India almost universally condemns untouchability, even if the caste system debate is open. Hindutva organizations like the Rashtriya Swayamsevak Sangh claim to oppose untouchability. Untouchability was outlawed after India gained independence in 1947, and people who were formerly identified as untouchables have made considerable economic, social and political progress in India. Its is claimed that social segregation, discrimination and acts of violence in India frequently cause political and sectarian tensions. It must be noted that untouchability and the caste system that exists in the modern era can be directly attributed as a result of codification in the form of the Manu Smriti of already prevalent social attitudes and norms.
Status of women
Condemned practices like Sati (widow self-immolation), the restrictions against divorce, property rights, child marriage or widow re-marriage were practices that arose in India's Middle Ages, mostly in the northern regions of India. The practise of jauhar was also criticised at times; it is argued that this practice too arose in response to periods of external threat. This narrative posits that whenever a township or city was inevitably going to be lost, the Hindu men all left to fight and almost inevitable die, when the battle was lost, Hindu women would also kill themselves to protect themselves from dishonour and slaughter and also to be one with the men in both life and death. In the later medieval ages, this practice became to be forced on the widows. However this practice is abolished from the society in the 20th century due to the efforts of Hindu reform movements, activist organizations and Christian missionaries.
See also
- Hinduism, Hindu
- Criticism of Religion
- Criticism of Islam
- Criticism of Christianity
- Criticism of Judaism
- Contemporary Hindu movements
- Hindu Nationalism, Hindutva
- Historical Vedic religion, Jainism
- Bias in South Asian Studies
Notes
External links
References
- Apte, Vaman Shivram (1965). The Practical Sanskrit-English Dictionary. Delhi: Motilal Banarsidass. ISBN 81-208-0567-4.
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(help) Fourth Revised and Enlarged Edition. - Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.
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(help) - Keay, John (2000). India: A History. Grove Press. ISBN 0-8021-3797-0.
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