Inter-caste Marriages Research Articles

KASTA PADA PERKAWINAN ORANG HINDU DI KAMPUNG MADRAS

This research aims to determine the existence of inter-caste marriages based on Hindu religious rules, the factors causing the occurrence of inter-caste marriages in Madrash Village, and the implications of inter-caste marriages from a legal, socio-cultural and religious perspective in Madrash Village, Medan City. The data in this research were collected using methods, namely 1) observation, 2) interviews, 3) recording, 4) literature. This research was conducted in the Banjar Brahmana Bukit community, Bangli Regency and Bangli Regency. The subjects of this research are 1) those who marry from different castes, 2) community leaders 3) sub-district leaders, 4) religious leaders in Banjar Brahmana Bukit, 5) Banjar Brahmana Bukit Youth Organization, 6) The community itself is based on purpose. The results of the research show that: 1) the existence of inter-caste marriages in Madrash Village still exists. However, if it is related to Hindu law based on the Manawa Dharmasastra Book, it is recommended that marriages be carried out between people of the same caste because marriages with different castes will affect offspring or the birth of babies. 2). People who marry from different castes in Madrash Village are generally caused by two factors, namely internal factors which refer to personal feelings and love and external factors refer to the environment where a good or bad environment will influence a person's character and personality. 3) the implications of inter-caste marriage in Madrash Village from a legal perspective, basically everyone has the same rights, obligations and the same position from a legal perspective. However, according to social culture and religion, there are restrictions for those who enter into marriages between different castes based on the traditions and traditions of the community itself.

Savarkar's Miscegenous Hindu Race

This article establishes racial thinking as central to V. D. Savarkar's (1883–1966) founding theory of Hindutva. Savarkar's issue with the Muslims was not that they were irreducibly “other,” a foreign race polluting Hindu “blood.” Jettisoning racial and caste purity, Savarkar instead grounded Hindutva's myth of a single Hindu race in all-round biological admixture. “Miscegenation,” as it was conceptualized by Nazis and white supremacists at the time, buttressed Hindutva's tremendous violence against Muslims, whose annihilation would come through gendered incorporation. Savarkar redefined the caste system as the crucible of the Hindu race, its endless proliferation testimony to a history of intermarriage expired in the present age. To reestablish the broken bonds of the Hindu race, Savarkar championed intercaste marriage. He offered the same solution to the “Muslim problem.” Muslims, who had carved themselves out of the Hindu race, needed to be reclaimed through conversion coupled with (forced) marriage, sex, and reproduction with a Hindu. Yet only Muslim women could be appropriated in this way, as paternity imparted race; Muslim men would be crushed in their potentiality for sovereignty and decimated in war with the Hindus. Savarkar, this article concludes, based the Hindu body politic on kinship and a vision of gendered incorporation modeled on war.

Inter-Caste Marriage and Caste Prejudice: A Study of Perumal Murugan’s Novel ‘Pyre’

The 21st century is an era of science and advancement. Due to this advancement, there is an evident threat of climate change, global warming, health issues and biological warfare. In this scenario, our lives are changing rapidly. But one thing that has not changed yet is the caste-system. People are still embedded in caste. The notion of purity and practice of endogamy have contributed in the establishment of the caste system. Endogamy is a founding element of the caste system. It is because of this that caste has become an unaltered force of Indian society. The consequences of inter-caste marriage are often horrible. Couples are rarely accepted by the family and society. Excommunication, torture, honor killing and murder are the consequences of inter-caste marriage. Inter- caste marriage is a great contribution in the eradication of the caste system. Inter-caste marriages not only cast the caste but also bring social harmony and feeling of interdependence among people belonging to different caste. But unfortunately, inter-caste marriages are unaccepted and considered offensive. The present novel ‘Pyre’ illustrates the ethos that leads a community to give their judgment against inter-caste marriage.

Gendering Inter-caste Marriages: A Sociological and Anthropological Inquiry of Endogamy

In Indian society, caste and gender are not mutually exclusive constructs. They coexist and are inseparable. India’s meteoric rise to becoming a nation least safe for women as Thomas Reuters reported in 2018, has its origins not only in patriarchy but also in casteism. This is most clearly visible with reference to the phenomenon of inter-caste marriages in India and the resulting perpetuation of atrocities on the inter-caste couple, and women have been the worst sufferers of this, since it is women’s bodies that has, since time immemorial, been the site of violence and discrimination. This can be corroborated by the fact that while Hindu scriptures has institutionalized inter-caste marriages, to a limited extent, by allowing anuloma marriages, it, in no way, allows for a pratiloma union. The anuloma marriages permit an alliance between a lower caste woman and a higher caste man, while the pratiloma form of marriage is an alliance between a higher caste woman and a lower caste man. The former is referred to as hypergamy and the latter as hypogamy. Thus, while caste discrimination and violence against women as distinct forms of oppression has garnered much attention, little sociological and anthropological research in the area of inter-caste marriage and its implications on women within the framework of religio-cultural, anthropological and sociological discourse, has come to the surface. The article focuses on fundamental prerequisites for a wholehearted acceptance of intermarriage.

Transformations of Parental Socio-economic Characteristics into the Married Couple in Rural Nepal

This study is about the attributes of different households which together come into the married couples to unite into their wedlock. The purpose of the study was to trace out the carry-over of the wife and husband side parental attributes into the household socio-economic situation of married couples. A total of seventy-five married couples and their either side parents’ (wife side and husband side) socio-economic and demographic information were taken using a semi-structured questionnaire. Data were collected in Thakre Rural Municipality of Dhading district of Nepal from February to April of 2022 from the conveniently selected respondents using face-to-face interviews. The data were analyzed in terms of frequency, mean and other descriptive statistics. The study revealed that there is a growing trend of inter-caste marriage and love marriage in the younger generations compared to their parents, however, inter-religious marriages are still very few in Nepalese rural society. Findings of the study also revealed that the male counterparts were older in age structures on all three sides while the wife side parents were better off in terms of level of wealth and income. The study further unveiled that the husbands have been able to marry with the wives whose parents have higher economic status than their parents. This finding is useful in understanding the current pattern of marriage as well as the socio-economic transfer brought together by the married couple as a carryover from their respective parental houses.

Caste-based Stratification in Kashmir: Reflections from Lived Experiences of Inter-caste Couples

Caste as a system of stratification plays an important role in Kashmiri society. Though many believe that there is no caste system, the reality is that caste is a working institution affecting many aspects of life in Kashmir. However, endogamy is the principal factor of this caste segregation in Kashmiri society, yet some people choose to marry outside their castes. In order to understand the essential nature of this caste system, the current study uses a phenomenological approach to construct a description of the lived experiences of inter-caste couples. Forty participants (20 couples) from five districts of Kashmir Valley were interviewed from December 2021 to December 2022. The study reported that inter-caste couples face many challenges during pre-and post-marriage. Such couples are stigmatized in society, and sometimes the stigma is passed on to their children as well. The study argues that there is a need for resilient targeted efforts to encourage inter-caste marriages so that the noose of the caste system can be loosened.

Marriage murders and anti-caste feminist politics in India

This paper investigates the complex nexus between inter-caste marriages and escalating caste politics in India. While much literature justifiably focuses on rising Islamophobia in the country, this paper considers the ‘love jihad’ phenomenon and extreme forms of violence against individuals in inter-caste or inter-religious marriages, particularly since 2014. The politics and practice of inter-caste choice marriages in India raise fundamental questions about the institution of marriage itself. The paper reviews relevant literature and draws on cases reported in the media to propose a deeper interpretation of the role of caste in marriage murders. It further explores several powerful critiques from the past of the institution and practice of arranged marriage in India. It concludes by highlighting the need for an anti-caste, feminist perspective in these debates, as increasing numbers of marriage murders have coincided with an exoticization of India's culture of arranged marriages and caste hierarchies globally.

Psychosocial Perspective of Honour Killing

The Indian constitution forbids untouchability and caste or religious discrimination. Caste, on the other hand, is extremely important among Indians. India’s social system is ruled by the Hindu caste system. Even though we live in the twenty-first century, we continue to use the caste system. Each caste had its own set of rituals, customs and values. As a result of increased education, employment, urban growth, modernization and technological innovation, inter-caste marriages have gradually gained widespread acceptance in India. According to the 2011 census, 5.8% of the population throughout India, inter-caste marriages account for one-quarter of all marriages. For many years, however, Indians might have a conservative attitude towards inter-caste marriages. ‘Upper castes’ have viciously maintained the generational purity of blood by imposing endogamy and denying upper caste women the agency to marry outside their own castes. People are culturally conformist, so when their daughters or sons marry outside their culture, religion or language, it can lead to honour-related violence or honour killing. A total of 145 honour killing incidents occurred in India between 2017 and 2019 (Government tells in Lok Sabha in 2021). Furthermore, the majority of honour killings are misidentified as suicides.

Role of Demographics in Acculturation Stress Among Inter-caste Married Individuals

Acculturative stress is linked to an increase in mental health concerns, such as depression, anxiety, loneliness, and hopelessness. This study investigates the role of demographics in acculturation stress in inter-caste married people. In India, most of the communities did not openly state that an individual from other castes was not to be married, but that it deliberately encouraged marriages from the same castes to support society. However, due to the urbanization, globalization amongst Indian youth ready to marry other caste. This study investigates the role of demographics in acculturation stress amongst inter-caste married individuals. Seventy-four inter-caste married individuals were selected through purposive sampling, and the data were collected with the help of the Social, Attitudinal, Familial, and Environmental (SAFE) Acculturation stress scale developed by Mena, Padilla, and Maldonado (1987). The results revealed that there is significant difference in acculturation stress amongst inter-caste married individuals based on duration of the marriage and income of the family. There is no significant difference in acculturation stress based on gender, area of living, and types of family. It concluded that acculturation stress has an important role in the inter-caste marriage. The lack of support from family, friends, and society contributes to increased acculturation stress of inter-caste married individuals.

Social Consequence of Inter-caste Marriage: A Case Study of Itahari, Sunsari

Marriage is typically understood to be a sexual and financial relationship that is socially accepted, considered to be more or less permanent, and that implies rights and obligations for the married couple and any children they may have. The Eastern Development Region's urban area serves as the basis for this study. For this study, a total of 30 couples were purposefully chosen as respondents. Eight couples were asked to participate in a thorough study using the case study technique in order to obtain qualitative information about inter-caste marriage and its effects on the personal, professional, and social lives of couples. My research has demonstrated that non-Dalit families are more likely to accept a son-in-law than a daughter-in-law. Because of the family's weak familial network, exposure to the outside world, and the presence of power and status in a very important family, which could overshadow the violation of societal standards? Non-Dalit women who were not able to visit their birth homes on special events like Teej, Bhaitika, and Dasahin felt a loss of kinship relationship because hypogamous marriages are not approved by the natal family.

The Oppressed Anthropology of Dalits Identity: Perspective of Evolution and Modern Nepali society

When a person is insulted in the society by tagging one as untouchable, he neither writes news nor agitates that any person has been insulted. Even if he does, he tries to show off by blaming him. So I've tried to raise some issues. In our society, the Dalit caste is viewed with a low and untouchable perversion; it is a rude, adulterous culture. There are also such societies that take it as their tradition and consider it their ethnic ego. Unless we can fight against it, accepting the rule of an alleged class remains the only option. This is not an insult to anyone; it is an anthropological study of how Dalits became and why they are suffering.
 We want to end this perversion as soon as possible. Inter-caste marriage is in fact a legal trap for Dalits. If the girl or boy you like marries for interracial love, the girl's side will bring the girl back. Chandra Kami of Sarke village in Humla has recently been accused of raping a boy on the side of a girl belonging to a big caste. Similarly, Harikesar Sarki, 10, of Dang Ghorahi Municipality, had a love marriage with a 17-year-old girl from Bohora Thar. He also spent a long time in jail after three months, alleging that the girl's side had committed adultery. But the girl was released from jail after being told that we had a love marriage. But the girl forcibly took the girl away, threatening that the sky and the earth could not be reconciled. Many such incidents have been unfair to Dalits. No democratic, revolutionary leader speaks in this regard.
 56-year-old Savitra Kamini of Bajura district recently got citizenship under her old name. Being written in the citizenship certificate as a bitch did not suffer humiliation in the society. Sons and daughters were not even allowed to go to school because they insulted them {August 7, 2079, Kantipur}. It seems necessary to be aware of the situation where this kind of Hindu oppression can lead to violent activities in the society.This is a very popular song sung about the humiliation suffered by the Dalit caste in so-called Hindu upper class society. The singer of this song is Chhewang Lama. I find this song relevant in this research article. This song has raised a big question not only about the plight of Dalits but also about the rituals of Hindu society and our civilize modernity.

A Critical Lens to Understand Gender and Caste Politics of Rural Maharashtra, India


 
 'Sairat’, is a highly acclaimed movie and is the highest grossing Marathi film till date. It was one of the biggest hits of the Marathi films industry and screened for many months in theaters after the release. ‘Sairat’, a Marathi romantic drama film portrays the construction of hegemonic masculinity and its relation to the controlling of women’s sexuality. The movie centers around controlling women’s sexuality, portraying dominant masculinity and brutal killing due to transgression of caste (in the form of inter-caste marriage) in rural Maharashtra.
 In July 2016, an upper caste girl was raped and murdered by lower castes at Kopardi village soon after the release of the movie. The rape and murder of the girl led to protests all over Maharashtra. The protesters and leaders of the upper caste community alleged that the rape and murder of a girl was provoked by the movie, ‘Sairat’. This article takes the protests as a provocation to take a closer look at Sairat’s gender and caste politics.
 This article explores the way hegemonic masculine identity has been manifested through control over women’s sexuality and their mobility, and violence against women. The hegemonic masculinity has been constructed based on unequal gender and power relations between men and women, dominant and lower caste men.

THE DISSOLUTION OF DESCENDED CASTE MARRIAGE AND ITS IMPLICATION ON BALINESE WOMEN: HUMAN RIGHT PERSPECTIVES

This paper analysis the dissolution of inter-caste marriages, nyerod ‘descended caste’ marriages, and their implications for Balinese women in the perspective of human rights. The focus of this research is the position of Balinese triwangsa caste women (those who are from Brahmana, Ksatriya, and Wesya) whose nyerod marriages are dissolved. The method used was the empirical legal research method using a statutory approach, a conceptual approach, an analytical approach, a sociological approach and a human rights approach. As an analytical tool for the legal issues studied, the theory of Human Rights (HAM) was applied because factually the Balinese customary law community is still attached to the recognition of caste even though there has been a Bali DPRD decision Number 11 of 1951 which negates the implementation Patiwangi ceremony, the ceremony of neutralizing one's caste position. The data used were obtained through direct observation and interviews with informants based on purposive sampling technique. The result of the analysis shows that the existence of caste in the Balinese customary law community is actually a burden for triwangsa women whose marriages are dissolved, because the Balinese triwangsa women who have chosen the nyerod marriages are considered out of their original caste, so they can no longer be recognized as part of the triwangsa clan, even though from a human rights perspective the Balinese customary law community highly respects human rights. However, in the event that the marriage was dissolved, socio-culturally it turned out that the elderly people from Puri or Griya, those who belong to triwangsa did not re-recognize the caste of Balinese women who were returning to their home family, even though they were their own biological children. The strong attitude of the elderly people of the Puri or Griya palaces in refusing nyerod marriages bring implication that the triwangsa women were afraid and ashamed to return to their original homes/family because they feel they are no longer part of the triwangsa clan.

Analysis of the Language Used by Inter-Caste Marriage (Nyerod) of Balinese Women in Communicating with Their Family

This study aims to analyse the language used by Balinese women who have inter-caste marriages (Nyerod) in their communication with their families. A phenomenological technique was applied in this study. Serokadan Susut Bangli is the location of the research. The data was gathered in two ways: through observation and interviews. During observation and interviews, the researcher took notes. The objects of study were (1) the language used by men's families to communicate with Balinese women; and (2) the language used by Balinese women to communicate with their families before and after marriage. Three Balinese women were the subjects. The data was examined following the procedure described by Miles and Huberman, which included reducing the data, interpreting the data, and drawing a conclusion. The result showed differences in the language used, where the men's families use low-level Balinese or Basa Bali Biasa to communicate with Balinese women of inter-caste marriages (Nyerod). The language used by Balinese women to communicate with their families before marriage was Basa Bali Madia, and after marriage, they used the polite Balinese language or Basa Bali Alus.

Savarna Citations of Desire: Queer Impossibilities of Inter-Caste Love

Deliberations and discussions on inter-caste relationships in South Asia so far have been fixed within the confines of heterosexuality. Not only are heterosexual inter-caste relationships the default imagination of an inter-caste love, but also notions of heteronormativity dominate discussions of inter-caste love, relationship and, importantly, inter-caste marriages. In asking ‘queer’ questions about caste, this article analyses what an inter-caste dynamic means for social movements which rally around notions of love and desire or choose to reject them. This article recentres desire and intimacy into caste to imagine queer (im)possibilities of dalit love. In doing so, the article asks: where is the dalit lover? Building upon conversations and interviews with five dalit-queer scholars, intellectuals and activists, as well as provocations offered by them, this article complicates ‘inter-caste love’ itself as a site of power and politics, of social categorisation as well as of critical theorisation.

Cho Ramasamy’s Cāttiram Coṉṉatillai (The Scriptures Don’t Say So)

ABSTRACT Brahmin playwright Cho Ramasamy (1934–2016) is one of Tamilnadu’s most important contemporary playwrights and thinkers. His 1979 Tamil play The Scriptures Don’t Say So (Cāttiram Coṉṉatillai) suggests that caste is located in natural qualities and merit rather than heredity by comically demonstrating the difference between abstract promotion of progressive ideas of intercaste marriage and the actual implementation of those philosophies in one’s own family. Following a brief introduction, I finish my original translation of an abridged version of The Scriptures Don’t Say So that I began in Ecumenica 15.1 (2022).

Sairat Zaala Ji…

In Maharashtra, a few numbers of films have been produced on Dalit marginal or subaltern narratives, mainly based on the intersectionality of caste and gender conflicts. Unfortunately, these films have not received good responses nor got a box office success like Sairat movie did in the twenty-first century. In India, caste conflict, Brahminical hegemony and gender discrimination issues have produced fewer cinematic narratives about subalterns and badly left them without a voice. This article significantly exemplifies the Sairat movie to understand how a young generation in Maharashtra (especially from the rural areas) is facing caste hierarchy, class conflict, discrimination, gender-related issues and challenges in their lives. A class conflict and the characters’ struggle can be seen through the protagonists Parshya (Akash Thosar) and Archi (Rinku Rajguru) when they get married and start living their lives as an average couple, but nothing happens as a happy ending. This story re/presents the struggle of inter-caste marriage couples, social unacceptability and exclusion. They fail to resist the social, political and caste conflicts and get killed. In short, they become a victim of honour killing. To conclude, Sairat represents social, gender and caste conflict and reflects the struggle of youngsters in inter-caste marriages.

Decayed Status of Caste Colonialism Sinkhole in the Novel ‘Pookkzhi’

This research paper on the phenomenon of 'Pookkukhi' is a symbol of the manner in which the violent operational politics of caste ideologies, which have become archetypes in the collective consciousness of the Indian social mind, are manifested through fabrications and the manner in which they operate in the social space. In this way, the study seeks to identify with the colonial dominance of caste that can govern the creator's creative mind. The creation of an author who is influenced by caste colonialism describes a philosophy of creation that does not seek to achieve decolonization. In the social set up, the novel sheds light on the dynamics of caste, which plays an important role, and the rejection of inter-caste marriages and the arrogance of caste slave bodies who dare to do anything to preserve their own caste. In accordance with the temporal and spatial contexts, casteism symbolises the sluggishness in the urban areas and the vitality in the rural areas. In such a caste-based society, the conceptualisation of woman as woman against woman (female characters Sirayi, Velayi) structured throughout the work is indicative of the space for woman in social dialectics. Sexual transgressions reflect the common sense of a patriarchal society where a woman's body is identified as a male object, portrayed as a sexual commodity, and denied her rights. It seeks to identify the multiplicity of colonial power that governs the creator's consciousness by examining the issues of society manifested in the work, caste-colonial dominance, the genocidal social disintegration resulting from slavery, and the triadic colonial power manifestations that question the existence of women. The study is based on the approaches of postcolonial analysis and interpretive analysis.

Ancient India Varna and Jati "Advantages and Faults

The Hindu social organization is remarkable for its Varnasrama Dharm or duty based on other and stages of life. This broad division was originally associated with the color conscious Aryans to distinguish them from the non-Aryans. The Purusha-sukta hymn( ), refers to the emergence of the four —fold social order from the four limbs, of the creator. The hymn is in the last book of the Rig-Veda, suggesting its late origin "This tradition of creation is accepted and even propounded by Manu( ), who refers to the assignment of different duties and occupation to different social groups".
 A caste is ‘a collection of families or groups of families, bearing a common name which usually denotes or is associated with a mythical ancestor, human or divine; professing to follow the same calling; and regarded by those who are competent to give an opinion as forming a single homogeneous community”. According to Dr.V.A. Smith, a caste may be defined as “a group of families internally united by peculiar rules for the observance of ceremonial purity, especially in the mater of diet and marriage”.
 Manu mentions the term "Jati" meaning caste. Originally these two terms had no doubt different connotations, but in later times they were considered as synonymous. The term varna meaning color was used to distinguish the Aryans from the non-Aryans. Later on, it stood for all the four groups. Brahmans, Kshatriyas, Vaisyas, and Sudras, representing the four fold division of Hindu society. The other term jati connotes, according to the legal texts, not only the four castes or groups but also numerous new castes, created to accommodate the off-springs of inter-caste marriages. These castes became more or less water-tight compartments, with qualities, work and rights and obligations peculiar to each. For various castes, separate set of rules of conduct were framed. In course of time the various groups of people were accommodated in different stages of material and spiritual development into a composite pluralistic society. The (Jatis) or castes enjoyed considerable freedom in formulating the details such as marriage, food, communion etc. of their social life.

CERPEN MALING KARYA KOMANG ADNYANA ANALISIS STRUKTUR NARATOLOGI GERARD GENETTE

The short story Maling by Komang Adnyana is one of several short stories in the Metek Bintang short story collection. The themes raised in the collection of short stories by Metek Bintang are interesting and unexpected, because it is rare for themes such as transgender, LGBT, and even the theme of selling children to appear in modern Balinese literature. The themes that adorn modern Balinese literature are themes of teenage romance, social criticism, polemics on inter-caste marriages, love of Balinese Caucasians, and others. In this paper, we will examine a short story entitled Maling. The short story of Maling will be analyzed based on Gerard Genette's narrative theory which focuses on narrative order which refers to an attempt to tell an event. The result of this paper is to describe the plot chronologically and logically based on the main function in the short story.Keywords: Short story, Narrative, structure, narratology, modern Balinese literature