One of the defining characteristics of our Hindu societies and its functioning is our age-old caste systems. Untouchability, two-tumbler system, separation of social spaces exists today as ever before. Although we are aware of caste prejudices and its consequences amongst us; little are we aware of its off-shoot — non-caste discrimination. Ironically non-caste discrimination grew hand-in-hand with the idea that caste system was discriminatory and needs to be abandoned.
It is very strange that despite seven decades after independence our caste systems are still intact. In this 21st century, in a globalized world where there is immense debate on same sex unions, live-in relationships, embryonic stem cell use, adoption, abortion rules etc., it is unbelievable that we have not let go of our caste prejudices. Separate localities, plates and tumblers, graveyards etc. still exist amidst us today as centuries earlier.
How caste system seeped into Hinduism could be anyone’s guess. However there is no doubt that it had crept in unconsciously with time without any directed efforts. A religion in pursuit of personal excellence, which saw divinity in all that the eye could see, would never be able to sustain elements capable of or desire for such discrimination. The caste system could perhaps have evolved unconsciously and everyone unknowingly participated in its formation that got reinforced with time.
Many believe that the caste system could likely have originated with some discomfort or disgust by certain sections on certain others. It could have been rooted in food habits with meat eating people considered less worthy of higher learning. With the start of economic activities, these people gradually fitted into the lower levels. It must be noted here that there are caste references even in ancient texts like the Mahabarata too, which implies its timeline. With caste origins a mystery, we live today with its consequences.
For ages our caste system was in perfect harmony amongst all its constituents. Lower and upper caste people were barred from mingling and entering social spaces of each other and any defaulter was equally liable for punishment. Caste relationships were fundamental elements of societal functioning and for centuries no one saw the system as being unjust, but the way it should be.
Any system in perfect harmony can never change by itself, always requiring an external prompt. With globalization and seeping in of ideologies from across the borders, came a notion that all men are born equal, which was in conflict with our beliefs. For the baby inside the womb, nothing was for sure. Its gender, growth, health, survival, everything about it was uncertain. Caste was the only certainty we had for this growing foetus. This idea of equal at birth spread across the globe and soon became non-negotiable.
When caste relationships began to be viewed as discriminatory practices, awareness to discrimination arose for the first time. People across all castes were sensitized to the idea or claim that the prevailing caste system was discriminatory. The view that caste discrimination is wrong and not be allowed gradually gave rise to invisible non-caste discrimination. Even as we are focused on discrimination across castes, we are unaware of the impact on our societies as a result of non-caste discrimination. Non-caste discrimination manifests in our society today and has far reaching consequences that are not attributed to it.
The dynamics of discrimination well correlates with the trends in our society. Being sensitized to caste discrimination either as a victim or perpetrator, encapsulates one in a discrimination conscious state, in all his or her interactions. Much of our interactions at every level are laden with this scepticism. Our societal interactions are predominantly laced either with a subconscious desire to prevail or a suspicion of it. Our interactions could probably involve a higher degree of scepticism, distrust, unwillingness, non-cooperation; than that in counterpart societies.
Thus a subconscious power display takes predominance over logic and facts. The result is that the outcome of our interactions is generally not the most optimized one in everyone’s mutual interest. We witness this sceptic friction among relatives, board rooms, business circles, family functions, temple festivals and public functions; everywhere. There is little social cohesion amongst us and the possibility of optimum mutual wellness evades us.
The result is evident for all to see. The lack of social bonding at the grassroots has rendered many individuals and families devoid of any social support. With no options and given the stake, many are forced to take extreme positions or actions. Our Inability to empathize with own kith and kin has eroded family structure and values, particularly within the family tree that don’t have any common commercial or societal interests. We are burdening our social systems including orphanages, old age homes, jails and courts; much of which could have been avoided had prejudice been replaced with brotherhood and compassion.
A new, unpromulgated and invisible non-caste discrimination had taken off. The big houses that once saw several related families living together began to disappear as people became sensitized to prospective bias or discrimination. The gap between the concern for one’s own children and the subsequent one is ever increasing. As children grow, it becomes difficult for parents to make decisions without any perceived bias or favor. Failing to demonstrate concern and wellbeing satisfactorily among all stakeholders, the decision makers begin losing respect. Despite their valuable knowledge and experience much of our elderly population fail to get their due that their counterparts in other societies get.
Transforming our society requires sensitizing people to the prevalence and consequences of subconscious discriminatory attitudes. We need to be alerted to introspect ourselves and try replacing our subconscious discrimination with conscious compassion and magnanimity. Families could reconsider the role of prejudice in them and its impact, how it would have been different if brotherhood, compassion and logic had then replaced prejudice.
The road ahead for us was never so uncertain. The situation needs to be addressed to correct the course of our progress with time. Unprecedented situations require unprecedented solutions. The one institution that can make a difference here is probably our temples. The onus is now on Hindu religious leaders to determine if temples should enter our social sphere to fill the guidance gap that is desperately needed. Temples could prepare themselves to play a role in healing the scars and strengthening our fragile social systems. Temples have a big social voice that had never been heard; a voice that reverberate our prayers and one that could perhaps heal.
