Is Caste System a Kind of
Indigenous Knowledge System?
Ashok Das Gupta
The Global Knowledge can be broadly disassociated into two types:
Indigenous and Modern. Indigenous or Traditional Knowledge traits are scattered
worldwide among the folk people. These are oral and undocumented, subjected for
loss and rediscovery, outcome of trial and error from informal experimentations
during the course of folk life. These traits unite to form a knowledge system
known as the Indigenous Knowledge System (IKS). IKS provide us various Public
Services. This paper tries to establish the hypothesis that caste system in
Indian Subcontinent is an important IKS.
Key
Words: IK,
IKS, Caste System, Great Tradition, Western/Global Knowledge System
Introduction
Knowledge is a part of culture and basically
of two types: scientific and traditional. The Traditional Knowledge (TK) is
oral, undocumented, and scattered unevenly but worldwide. TK results out
through trial and error method as well as unorganized/informal experimentation.
It is therefore treated as Peoples’ Science. TK is also treated as Indigenous
Knowledge (IK). The latter is basically the TK of indigenous communities. All
these communities shelter beneath a huge umbrella known as Indigenous People
(IP). However IP is a different issue. Indigenous communities are aboriginals,
autochthons, closer to nature and living in a specific ecosystem for a long
period. These TK traits are fragile and probability of loosing them is very
high. So, the common/ folk people use their culture and religious life jointly
as a book and stored all TK there. Culture being psychic unity of mankind or
result of psycho-biological need, could be diffused from the center(s) creating
so many cultural areas exchanging their cultural traits with one another. A
culture center may exert world wide impact or throughout a large part of the
globe (resulting into formation of culture-complex or developed into
civilization). Similar ecosystem in different geographies provides similar type
of natural resources, similar mode of exploitation of them (with or without
feedback) and similar pattern of relationship among nature, human and super-
nature. This can be also treated as a relationship among (1) mode of production
and reproduction, (2) social structure and (3) magico-religious/cultural
issues. Simply saying, this is a relation among nature, human and super-nature.
Communities who treat culture as result of their psycho-biological need and not
mere psychic unity of mankind are not so much akin to civilization but are much
closer to this relation among nature, human and super- nature (NMS). And this
is not so hard to realize that TK/IT is chiefly confined within this NMS.
TK/IT are of two types: hidden and
open-ended. The hidden ones are deeply rooted within the culture(s) and social
structures(s); so they seem to be more stable than the open-ended ones. The
latter are vigorously used but could be loosed with time as they are not so
much systematized like the former (attached to cultural values and social
norms). Whereas the hidden ended ones survive even when in reality they have no
roles to play and been replaced by certain better options. These well
systematized, longer lasting, value-loaded and hidden IK traits with
social-cultural emblems develop Indigenous Knowledge System (IKS). Knowledge,
especially traditional knowledge or IKS is related to culture and qualitative
in-depth study on this aspect (generally micro-level) is possible under Social-
Cultural Anthropology. So, Anthropology, a holistic study of mankind and with
both cultural and biological endowments, is exclusive to study of culture and
IKS. No doubt, IK/IKS results out from trial and error method during
unorganized experimentation.
Theories and methodologies practiced in
Anthropology may help a lot especially on humanitarian ground to understand the
folk perspective. Once attached with norms of social structure and values of
culture; IK becomes more stable with increased longevity and therefore, from
open-ended type changes into closed one deeply rooted inside culture. Material
culture and social institutions change with time, so open ended IK may be
subjected to immediate loss and rediscovery. Whereas close-ended IK attached
with intangible culture, non-subsisted institutions and folk life are the most
stable and constitute World View of a community: these things could only be
degraded through transformation, migration and/or change in geo-ecological
settings. This second one works in a quite systematic manner in the folk life
and hence treated as Indigenous Knowledge System (IKS): often being treated as
summation of so many Traditional Knowledge Systems (TKS). Interpersonal
communication (informal and formal) helps in transmission of TK.
IK/IKS can be viewed from another angle:
TK/IK confined within nature, human and super-nature well takes the shape into
Traditional Knowledge System (TKS) or IKS. But when summation of so many TKS
takes place, it is definitely the IKS. A community scattered in various
ecosystems or several communities in a particular ecosystem give rise to various
TKS with certain common features as well as varied attributes among them.
However, summation of all these TKS, if possible and if necessary, can launch a
huge knowledge system that can provide us public services at large. Global
Public Service is therefore coming from this generalized or summed up knowledge
system. This kind of knowledge system incorporates huge territory (may be more
than one ecosystems) and various communities (cross cultural situation and
cultural diversity). In such wider sense, knowledge system of common people can
not be just treated as TKS but Peoples Science or Ethno Science or IKS.
Is
Caste System in Indian Subcontinent a Kind of IKS?
Caste system, a kind of division of labor, is
an important IKS for Indian Subcontinent. There are innumerable types of
division of labor in traditional agrarian rural structures so far developed and
existed for millennia in Gangetic plains of North India. That variation may
occur due to the fact that Gangetic plains of North India or northern Indian
Subcontinent comprises of so many ecosystems. Even division of labor in each of
the thousands of villages there is unique in it having certain occupational or
service groups (based on family, lineage and other institutions reflecting the
social structure). These service groups function through their communication or
service exchange systems and survive due to religious cum cultural emblems
(such as clan exogamy, caste endogamy, internal stratifications and local level
hierarchy, various taboos, customs and beliefs in folk religion, values and
norms in folk life). These people traditionally have faith, fear and belief in
life and soul, traditional medical practitioner, spirit of the departed past,
benevolent and malevolent spirits, ghost, special personalities who can
interact with these, magicians, concept of Universe, spread of soul throughout
the Universe (animism), concentration of soul in particular natural objects
(animatism), idol worship, Super-nature, weather forecasting magico-religious
personalities, and eminent people who are obliged to maintain rigidity in
division of labor/ solidarity/ /social order/ stratification/ hierarchy. In
this way develops the priestly category followed by local ruling category,
various social rankings for the rest service/occupational groups, superiority
and inferiority complex, solidarity and factionalism, and village clusters.
These countrymen/folk peoples attached to peasantry are found worshipping
nature, agricultural deities, fertility cults (both male and female) and Mother
Goddesses. As these rural communities are indigenous or long-staying peoples of
the region; who may better know from them about the natural resources there,
the most appreciable and nature friendly ways to exploit these resources, how
to structure the society on the basis of division of labor (solidarity and
factionalism) and what would be the religious and cultural way to stabilize the
specific nature-human relationship! These service groups are spoken off as
caste or jati. Each of these divisions of labor composed of several castes is
TKS.
Social mobilization compels these people for
further improvements. They gradually shift from relatively isolated status to
connectivity with outside world. Factors may be so many: gender stratification,
bigger settlements, state formation, racism, wars, migration, pre- agrarian
economic life, post-agrarian economic life, alternative of agrarian economic
life, feudalism, estate system, slavery, trade and civilization, ethnic
identity, religious identities, loosening in the rigidity of formal division of
labor, increasing external links, concept of
national-transnational-international, formation of big centers of various
kinds, networking among centers with small centers and sub-centers. These
things generally result into rural cosmopolitanism. People outside this
agrarian rural structures, not self fitting into rigid division of labor (as
usually practiced), with other religious concepts (often pre-agrarian) and with
any traditional non-agrarian economy (now marginalized) are given the lowest
social ranking, considered profane and designated untouchable. That would
continue unless and until they undergo religious reformation or purification
process, change their religious identities, shed off their traditional thinking
pattern/ mind structure/ cognition/ World View, accept pure economy or a better
option than conventional rural economy and even subjected to racism. Despite
rigidity in existing divisions of labor; these marginalized tribes,
untouchables, deprived sections, neglected/ungrouped bulk, lower ranked groups
and subordinate service groups are not totally devoid of status mobility. They
might conditionally imitate culture(s) of the higher groups/ certain reference
groups with certain restrictions. If the imitation process gets success, these
people are referred to various social processes. Some of them are absorption of
localities under a wider social structure with newer identity, kinds of
negotiation and continuum, social and cultural changes, preservation of Little
Traditions followed by cultural lag, universalization of these Little
Traditions, formation of Great Traditions in major centers, parochialization of
these Great Traditions up to the village level, formation of Multiple
Tradition, status of transnational communities, multiculturalism, ideational
and structural change, transformation, progress, scientific approach, new
philosophies and so forth.
These people in some cases avoid accepting
the existing divisions of labor in agrarian rural structure. They might
consider better staying outside agrarian structures with self dignity and own
heritage. These groups more emphasize on autonomous trade blocks and dumping
grounds on conventional trade routes. Elite sections of these groups along with
progressive sections of agrarian rural structures together or in different ways
proceed towards westernization during the colonial period. This is eventually
followed by rationalization, urbanization, industrialization, class formation,
class struggle, pure economy, modernity, international lobbies, closed
societies, semi-closed societies, liberal societies, bureaucracy, corruption,
consumerism, economic boom, inflation, price rise, taxation, banking system,
share market, equity investment, direct foreign investment, agent system,
stagflation, economic recession, globalization, unipolar and multipolar world,
anti- globalization, traditionalization and localization.
Castes or jatis in this long run are well
survived. So many castes are there in so many names scattered throughout the
Gangetic plains. Castes are there in each and every religious group in this
region. Castes are institutionalized and ranked into so many strata. Caste
stratifications become hierarchical mostly within those agrarian communities
that are less provided with alternative economy, such as trade. Further, such a
situation occurs when these people are found not provided with better
equipments, modern facilities and proper technological assistance. They in
their traditional nature-oriented less-polluting folk life are devoid of so
many things and at the same time capable of providing so many information
traits unknown or forgotten in the modern age. However, caste system has been
loosened among the communities who believe in trade oriented religions like
Buddhism, Jainism, Vaishnavism, Islam, Sufism, Christianity and so forth. At
least, for these sections caste system has been diluted to some extent
(caste-like situation) and remains just non- hierarchical stratification. From
Gangetic plains of North India, caste system is spread throughout whole of the
Indian Subcontinents even in the trade blocks and trade routes. In the latter
case, it becomes passive due to the presence of alternative economies. Agrarian
rural structure in this way turns into extra-caste and cannot deny from the
fact of caste-class nexus; but caste still remains a crucial factor for it.
Caste
System in Great Traditions
Epics, myths, fairy tales and religious texts
are full of hints about such cultures and knowledge traits in a bit modified
way. These things along with undocumented folk literatures are crucial
secondary data for multidisciplinary study on. And caste system is not beyond
this. Caste holder rural communities with traditional religious beliefs are
fond of Hinduism, because this religion backs traditional agrarian economy so
well. Caste system in true sense could be a basic attribute of the Hindus in
India/Indian Subcontinent constituting the majority section of population.
Hindus not only confine this caste system within their folk religion, but in
order to make it large and omnipotent also give it a shape of Great Tradition
by relating this to their sacred texts. Hindus however have some quasi-
egalitarian sections that are more akin to trade or other alternative economies.
Vaishnavism is the best example. Various tribal groups have internal
stratifications on the basis of their own divisions of labor, not typical to
the caste system. Untouchables are also service groups; they are considered
out-castes and treated community wise.
Hindus are well aware of numerous castes/
jatis that they have identified, classified, integrated or summarized, managed
them from innumerable to countable order, and also tried to generalize using
four-fold social stratification system of Hinduism (Varna system).
Untouchables, out-castes and tribes are considered community centric and hence
placed outside the Varna system (non-Varna/ Aravna). Traders are important for
all and hence they are present within Hindus and non-Hindus, caste groups and
non-caste groups. Traditionally trade in India depended on reciprocity, barter
system, kind, cattle hard, crop, cow and goat. The Indo-Aryan tribes entered
into India about 3500 years back stratified themselves into the four-fold Varna
system: Brahmin/Brahman (Priest), Kshattriya (warrior cum Ruler) and common
people were the main strata; in India they changed their livelihood from
nomadic/semi-nomadic to settled agrarian structure and hence the producing
section from the common people were called in as Vaisya; the defeated bulk
serving all the three superior sections as Sudra. Indo-Aryans praying to male
deities, fire and sun understood the importance of caste system in Gangetic
plains; they further realized the fact that how the system being guided by the
priestly categories similar to the Brahmans. Apart from Vedic segment of
Hinduism, they tried to incorporate this Caste system by overlapping that with
their four-fold Varna system. In this way, Brahminical segment of the Hindus
grew up in Gangetic plains that further dealt with new types of religious
texts. The great Epics of Ramayana and Mahabharata have informed us of presence
of agrarian and trade heritages in South Asia, locals and trans-nationals,
patriarchal and matriarchal communities, patriarchy running behind matriarchy,
matriarchy behind patriarchy, patriarchy behind matriarchy shadowing another
patriarchy, brother-sister relationships, ancient trade routes, magico-
religious, Vedic, Brahminical, Deva, Daitya, Manava, Danava, Sura, Asura, Arya,
Anarya, Snake (Naga), Eagle (Garura), Raksha, Yaksha, Apsara, Gandharva,
Kinnara, Vanara, Yama, Kubera, Varuna, Indra, Brahma, Shiva, Vishnu with His
ten Avataras (Fish, Tortoise, Boar, Nrisimha/ Dare wolf ?, Vamana/Dwarf/Bantu?,
Parasurama, Rama, Balarama, Krishna/Buddha and Kaliki), female and male cults,
village deities, home deities, agricultural deities and various overlapping.
Epics, myths, legends, fairy tales and other religious texts are full of hints
about such TKS in a bit modified way and via symbolical documentations. Besides
Veda, there are other Hindu sacred texts like Purana, Aranyak, Smriti, Samhita,
Brahman and Geeta. Certain concepts like Dharma dynamics and Nishkama Karma.
Dharma dynamics is all about reincarnation: labor division/ occupation/
service/ caste is ascribed and hence social stratification in occupational
ground is hierarchical; the degree of performance throughout the whole life of
a person belonging to a particular caste would be his Karma (work); doing the
job without any hesitation and in the most accurate way would be his/her Dharma
(duty); if the person obey the Dharma and the Karma in a proper way, that would
further decide his/her hierarchical position in the caste stratification for
the next life (higher or lower, sacred or profane from the existing one). This
fear of Dharma dynamics is exclusively helpful in constant supply of labor into
traditional Indian agrarian rural structure through the caste system. Whereas
Nishkama Karma literally means work without any expectation: so doing your duty
in a proper way, but without any such expectation for the next life. Buddhism
is also concentrated on reincarnation and the philosophy of Dharma Dynamics,
but it again highlights on how to get freedom from all the pains and sufferings
and sorrow experienced by a living being. The only way is to be escape from
this Dharma Dynamics. That is in another sense a search for a better
alternative of the agrarian economy, so no need of agrarian rural structure and
hence postulation of caste-like or caste free society. That might be an
indication towards trade and interestingly Buddhism has a trans-national spread
like Islam and Christianity. Another concept is of Purity and Profane. Certain
caste services are highly appreciated especially that of the priests enjoying
hegemony in rural set up. Only they can bring blessings of the nature by
appeasing the Super Nature necessary for a good crop yield. Superordination of
warrior categories and traders cum major producers is also quite common; but the
priestly category has the authority to make them excluded from their high
ranking status. Other additional caste groups, out-castes and non-castes from
this agrarian point of view are profane and subordinate. Brahmins are the
priestly category here and determinant factor on the entire caste system. Only
alternative economy and better technology could reduce their hegemony.
Otherwise, they are linkmen (Jajman) to the God and hence playing crucial role
in agricultural festivals, religious festivals, disease cure and the most
important rites-de-passage. All other castes try to maintain good relationship
with them. Service exchanges among them or servicing in exchange of kind from
the Jajman plus other superordinates are no doubt reciprocity generally known as
the Jajmani system. So, caste mobility is possible when it is permissible by a
Brahmin’s verdict. Both-way Jajmani system often turns into one-way (sub to
superordinate) and hence becomes too much exploitative. Change in Varna system
is not possible, but certain suppressed caste groups may arrange certain
alternative economic options and agitate against the existing order in caste
system. These groups showing solidarity may turn into Dominant Caste dominating
upon all (even upon the Upper Castes and Brahmins). They many say yes to
feudalism, big farm house, estate system, employer-employee relationship,
urban-industrial set up and convert into trade-oriented religion or such a
quasi-egalitarian religious sect or show off attachment to syncretism. They may
even propagate a new religion not merely folk but with certain Great
Traditions
and Religious Texts
These sacred texts along with various
undocumented oral folk literatures are crucial secondary data for
multidisciplinary study on TK/TKS that can provide us various types of public
services, proper utilization of natural resources and environmental management,
conventional communication system and transmission of message, how strong is
the social structure and division of labor/social institutions, what is going
on peoples’ mind, how to manage human resource, what would be the best
politico-economic approach, outline of sustainable development and so forth.
Here, so many divisions of labor, so many
castes, and so many TKS scattered in a wider region turn into the Caste system
as an indigenous attribute of (North) Indian society ranging from Little to
Great Traditions. This system makes its way deep inside the mind structure of
the common people. It has its elegant place in agrarian rural structure and its
stronghold in cultures of all types (from psycho-biological to psychic unity of
mankind). Caste system is followed by a joint-extended type of family system.
As caste people in traditional life have had to depend more on manual labor
rather than machines-on-advanced technologies due to their unavailability,
their families turn into joint-extended type. Caste system has turned into the
most viable IKS regarding division of labor at agrarian rural structures in
Gangetic plains/Indian Subcontinent/ South Asia.
Can
be Caste System viewed from Western/Global Knowledge System?
IKS fills the gap in the Global Knowledge
System that so far has been kept blank by Western/ Modern Knowledge System.
Caste as a terminology was first used by the Portuguese to describe inherited
class status in their own European society. English caste is from Latin castus
which means "pure, cut off, segregated". Application to Hindu
social groups (jati) originates in the 17th century via Portuguese casta meaning
"breed, race, or caste". But actually caste or jati in Indian society
is probably the best example of IKS. So, the modern world could conceptualize
caste as a division of labor, a social stratification and also a social
system/social organization in agrarian rural structure. Caste system is
basically a division of labour where various service groups (castes) in a
village or cluster of villages exchange their services generation after
generation on familial ground. It looks like a positive reciprocity and also a
mode of alternative economy. Varna is also one type of IKS filling the gaps in
Global Knowledge System. On hypothetical ground, zero could be better treated
as the God. There exist some beliefs: we cannot visualize the God, so He/She is
nowhere except in emptiness/hollowness/vacuum, i.e., zero. Brahmans are thought
to be the closest to zero and their functioning is therefore ideal. So,
Brahmans enjoy a position tending to zero but never zero. The other three
Varnas must have their own positions and functions in comparison to that of the
Brahmans.
Brahmans are supposed to enjoy the highest
position in ideal stage and hence their behavior the idealmost. So, positions
of three others Vernas/Varnas would be far, farther and the
farthest and their functions would be different from that of the Brahmans. If
we consider the ideal stage as the zero (0), then Brahmans are very close to
zero but never at zero. Kshattriya, Vaishya and Surda are the other three Varnas
and they are situated at distant locations from zero. We can regard it a clear
way of discrimination. However, ideal behavior of a person in a position very
close to zero is called Sanskritic. Socio-cultural mobilization where a group
imitates the Sanskritic mode of behavior is Sanskritization. It
does not mean that you have to follow the Brahmans but the ideal mode of
behavior. The reference group to be folowed could be the Brahmans or any other
social group who have already mobilized to the ideal stage. So, one can follow
either the Brahmans or other Sanskritized groups. Such groups are generally
called Dominant Castes enjoying so many facilities. Any Brahman or other
Sanskritized people can again deviate from the ideal statge because of other
options such as Trade and prosparity, quasi-egalitarian versions, other
religious guidance, syncretism, Westernization and Modernization. In lack of
such alternatives, people have to follow this four-fold closed structure of Varna
system and in certain cases could mobilize in terms of Sanskritization.
But it is not sure that how far a group could be successful in status
mobilization as because in due course there would be so many obstacles.
Acceptability of a group (such as an occupational group) is directly related to
what is going on inside the political organization and the economic institution
with an overlapping of socio-religious system. And Varna, Jati,
caste and such things in South Asia are not beyond of that. Brahmins/Brahmans
have to look after all the four Varnas and have full right to determine their
proper functioning so that there would be no anomalies as well as no further
proceedings towards zero. If one progresses towards zero and gets it, then that
person is supposed to be free from all social bondages and would be treated as
a Wiseman or a Holy Person (Saint) knowing the Truth and becoming a part of the
God. The non-Varnas (non-castes, deprived section of the society and various
tribal communities) often deny this Brahminical system rather they have their
own systems. One of the most important systems is the magico- religious
approach. This is in Hinduism treated as Tantra. Once there was no Universe,
just a spot with no time and volume but only position with maximum density.
From that stage generates the Universe with gradually expanding space/volume,
increasing time and so decreasing density; but no change in total amounts of
energy and mass that remain intact. In this way Universe could expand up to
infinity. There is a concept of time machine that would help us moving back
into the past and going into the future from the existing present. Here come
hypothetical concepts like negative time, negative space, negative volume,
negative density, negative mass, negative infinity and annihilation. So, here
the range is from positive infinity to negative infinity (like a real world and
a wonder land behind the mirror); and a person can stay at any position with
its functioning. Now, the question is that what should be the change in that
person’s behavior for an induced positional shift! If that person is enhanced
to a better state that would be considered as white magic and the person
reaching into the Heaven; whereas a declining condition will be black magic
bringing the person into the dark Hell. In order to exaggerate once present
status unto either of Heaven or Hell; certain practices are performed like
blood sacrifices, eating raw flesh, witchcraft, head hunting, dealing with
human remains and so forth. Brahminical system cannot totally neglect this
Tantric version and incorporates it with certain modifications decided by them.
This modified Tantra-Brahminical heritage is basically captured by the Brahmins
and Saints rather confining it within traditional Healers, Shamans or
magico-religious personalities. The non-Varna or Avarna bulk of people could
become incorporated into the Varna or caste system, if they accept the
supremacy the Brahminical system over them and let their traditional life
change into the modified form. In this Tantra-Brahminical system, people can
experience the Heaven and the Hell. This is not a static system like the pure
Brahminical one. So, many tribes have been absorbed by Brahminical heritage
(Varna and caste systems) or they are in a Tribe-Caste Continuum. Certain
groups stay on their own ways. But many of them are said to be highly deprived.
They constitute the Dalit section in caste-dominated Indian society. Certain
low ranking castes and various tribes have been therefore scheduled into
Scheduled Castes and Scheduled Tribes (SC and ST). Primitive Tribal Group (PTG)
is also there. Not so much deprived but still with certain lower ranking status
groups are categorized within Other Backward Caste/Class (OBC). Extreme
Backward Caste/Class (EBC) is also there. ST might be a Hindu or a non-Hindu.
OBC or EBC can incorporate non-Hindu non-caste groups while being considered on
class basis. These scheduling processes are performed according to
constitutional provisions of India. Often these community centric groups
classified themselves into various transnational communities. They starting
dominating the local society even the Brahminical system on politico- economic
grounds. They in this way become Dominant Communities. Some exclusive
communities are Khmer, Mon, Bodo and Bhati. Such identities are actually
certain generalized shapes of so many local tribes existed in various names and
in various ways; and hence too much controversial. Such type of folk
classification is also a kind of IKS. These transnational communities run
parallel with the Aryan tribes. All these tribes in Indian Subcontinent and
exclusively in North India have been more or less intermingled with the caste
system. So, three categories have broadly emerged out: Upper caste, Dominant
Caste and Dominant Community.
Why should confining
oneself in close proximity to zero (the Brahman’s Verdict) or reaching into the
zero (the final escape or Nirvana) or ranging between Heaven and Hell? Another
concept is that Hinduism should not be confined within Brahmanism (pure
Brahminical system and Tantra-Brahminical system), but be treated as a holistic
approach. Thinking beyond the zero can bring the Hindus really closer to the
urban-industrial set up in its true sense. Ideationally they then become
prepared for class system, certain structural change, socio-cultural
modifications, social movements, westernization and modernization. Their
approach would be then more free and liberal rather than their conventional and
orthodox ideas. Islam and Christianity are both entered into Indian
Subcontinent initially in the trade blocks like Kerala, Sind, Afghanistan, Indian
Peninsula, Bay of Bengal, coastal Myanmar, Sri Lanka, Maldives, Indus valley
and Kashmir, Malayan peninsula extendable up to Indonesia. These religions
later politically spread throughout a wider zone in South Asia according to the
historicity: Shahi formation, Trukification and Colonialism that are different
concepts.
Public
Services from Caste System:
Politicization of this folk perspective in
the name of indignity is therefore a basic fact and caste system is never out
of this; and protest against unidirectional development, culture loss, and
hamper to social-cultural phenomena have acted like stimuli in politicizing the
caste system either of negative and positive senses.
Development is intensively connected with
political and economic aspects. In Indian perspective, most people live in
rural society segregated into various agrarian rural structures. Here, the
economy could be broadly classified into production oriented and trade related
types; and simultaneously categorized into Traditional, Nationalized, Mixed,
Macro and Global besides Micro economy and Micro-financing (in a few pockets).
Again, the polity could be stratified into 4 types: International Polity,
National Polity, Regional or State Polity and Traditional Political Systems. In
this global era, what should be the mode of development? Options are there: a)
Getting directly into the global system through proper way or by hooks and
crooks; b) (if resisted), returning back to Traditional or other earlier
economic systems (on choice) and initiation from the beginning; c) development
in a sustainable way: people would be negotiated rather than remaining isolated
or integrated. When the first two are not sufficient, the third is chosen by
people. Perceptions of Policy Planners at Global/ National/Regional stages may
require help from multi-disciplinary approach, especially anthropology which is
holistic study of mankind and also emphasizes on socio-cultural aspects through
qualitative in-depth micro study (community wise or cross cultural; synchronic
and/or diachronic). People in traditional politico-economic system should move
in the direction of civilization, but this is a fact that they are confined
within Nature-Human-SuperNature relationship. The latter is related to culture
which is Psychic Unity of Mankind or results out from Psycho-Biological need.
But study of culture now more emphasizes on symbols, cognition/World View and
Post-Modernism/New Ethnography. Culture of the subject group plus development
process (input) result into sustainable development (output): development in
such case is more nature-friendly and pro- people; maximum people are attracted
to it and benefited from the policy. Status of stakeholders and
Entrepreneurship are added here with the demands of Compensation, Rehabilitation
and Employment. Certain matters are also to be resolved: i) pure money- based
economy versus traditional property oriented system; ii) rational versus
cultural values and iii) one way development versus sustainable development. If
these three problems could not be solved, then these would become the base of
outsiders’ interference where a policy would be always challenged by another
and therefore no development work could be performed or be slow down from a
steady or faster pace. A development becomes sustainable when it includes
common people, their perceptions, their relation with nature, their knowledge
on so many things, their modes of production with or without feedback, their
local technologies, their disaster mitigation system, their biodiversity
management system, their population bulk and demographic profile in the region,
their social structures, their ways of communication, mind structure, their
World View, their thought pattern, their folk lives, their traditional
politico-economic attributes, their belief in super nature, their
magico-religious behaviors, their philosophies, their ethno sciences, their
social norms and cultural values, customs and beliefs, symbolic expressions of
their inner perspectives, their conniption and their Ethnographic Profile as an
extra-scientific and a least biased documentation.
TK/IK/IKS can contribute into Poverty
Alleviation, Community Development, Human Resource Management, Disaster
Management and so many things that are all parts of Development Study.
Further, IK/IKS is characterized by
Ethno-science where the issue is extra-scientific, not typically rational, not
very much objective, value-loaded, generally biased and humanitarian.
Ethno-science rather emphasizes on the very relationship between the ethnic
groups and their innovations on various grounds (technological, biodiversity,
nature, etc.). So, caste system is an important IKS and the information set as
well as Public Services from the same could make the development agencies
piercing into the central dogma of Indian Subcontinent that now-a-days is
illustrated as one of the major global destination for foreign investment.
Conclusion: Caste System a Way of Living
Caste is a social institution like family,
lineage, kinship, clan and tribe and all these dependent up on certain social
organization or communication system: gesture, language, power of word, slogan
are certain frequently used communication systems; whereas marriage,
interpersonal relationship loaded with cultural values and social norms,
animatism, obligation/prohibition/folkways/morals, service exchange system and
sense of solidarity are behind organizing the society. Traditionally, economic
and political institutions are organized by religious sentiments with a sense
of fear and obedience that are diluted with time by active involvement of various
new philosophies and State formation. Simultaneously, religious organization
for life, livelihood and better livelihood are shifting from magic,
magico-religious faith, religious involvements, traditional healing,
traditional medical practices and modern medial system. All these together
constitute a huge part of the society or social structure. In Indian Subcontinent,
peoples could be grouped into certain categories on certain grounds as follows:
1) Agricultural communities, caste groups and hegemony of priestly category; 2)
Mega Structure builders; 3) Mega Structure destroyers; 4) Localized femininity
(in general); and 5) Expanding maleness.
Politically, Indians
often discuss about Pre-Colonial, Colonial and Post-Colonial Periods with
disputed time frames. Again, their discussion grows from local to national and
international levels. Actually, they could hardly be risen from their
self-conceptions of Upper Caste, Dominant Caste and Dominant Communities at
ground/rural/local levels. These three categories negotiate with one another
according to various local issues: but often it is shown that Upper Castes try
to dominate qualitatively, whereas Dominant Communities numerically solidified
when they think that they are being suppressed or marginalized not by internal
social structure but by any of outside factors: trans-national trade or
Globalization hampering the traditional set-ups. National and International
polities could not rule out these factors. A concept of Shahi (from Sassanid
Empire of Iran) was developed in post- Aryan scenario among the Indians who
were well aware of existence of so many pre-Aryan, Indo-Iranian, Indo-Aryan,
Vedic, Brahminical, and Tantra-Brahminical elements. This Shahi concept has
been utilized again and again by various invaders from or through Turan/Central
Asia (also known as Kwarazm/Maverannahar/Turkistan) in post-Aryan phase via Iran.
That led to Turkification of a huge part of the Subcontinent under the banner
of Hinduism, Buddhism and Islam or in a heterogeneous condition. This process
is often criticized for being so racial. However, racism seems to be nothing
new for the Indians who better prefer to stay along with their ethnicity.
Turk-Kushan Shahi, Rajput Shahi (centering on Chwa Huns/ White Huns and
Shishodia), Islamic Turk-Afghans (after defeating the Kidarites) and
Turko-Mongols (Moguls) are major ones along with various collaborator tribes.
Lucknow Shahi in North Indian Gangetic plain, Gorkha Shahi in Central Himalayas
and Deccan Shahi in Black Soil South India are referred to be the minor ones.
Certain vassal states were also there and positivist dominant communities were treated
generally Sub- Shahis. There were some autonomous trade pockets/ trade blocks/
dumping grounds that were tamed by the Shahis through negotiation with western
European traders (Catholic and Protestant) colonizing a huge part of the globe.
They searched new trade routes and New World so as to overcome the so called
nexus among Arabs, Buddhists and Magical World avoiding the Holey Roman Empire,
Byzantium, Protestant States, Ottoman Turks and Balkans. British Raj
(1857-1947) in Indian Subcontinent was established just after the Mogul Shahi
and various transnational/international nexus were formed from time to time:
Russian-Uzbek-Indian and mainland Europe. In independent India, the most
prevalent nexus among India, Iran and Russia was resisted in Pakistan-Afghanistan
region (the famous Cold War) leading to the problems like Talibanization and
Global Terrorism. Indian society hence have choices like going back in
traditional life and again returning back, micro- financing, magico-religious
practices, Liberalization, Semi-Closed and Closed systems, and lastly
Globalization succumbed to Global Meltdown or enjoying Economic Boom felt
through inflation, price rise, stagflation, democracy in a multicultural
situation, undemocratic ways, bureaucracy, increasing purchasing power,
economic disparity and re-utilization of IKS. IKS is not against the process of
globalization on Global Market Economy. Rather it has tried to prevent the
deleterious impacts of the same and often it provides a proper protection
against outcome of any other alternative. It might be criticized as a cleverly
step in favor of providing safeguard to the Global Market Economy. The
providers of IKS and the sufferers from Global Market Economy are the same.
Therefore, to convince these people, certain rights at the global level have to
be provided and International Labor Organization (ILO) is here playing the main
role allying with United Nations and World Bank. ILO has illustrated the blue
print of such universally applicable Indigenous Rights. Indigenous Rights
encompass the domains like general policy, land, recruitment and conditions of
employment, vocational training, handicrafts and rural industries, social
security and health, education and means of communication, contracts and
co-operations across borders, administration, and general provisions. All these
criteria should be applicable to all the indigenous communities brought under
the common umbrella of Indigenous Peoples
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Antrocom Online Journal of Anthropology 2012, vol. 8. n. 1 – ISSN 1973 – 2880
