Abstract In this article, the writer studies the caste system in India. The writer states that this system has long been a target of criticism and understandably so. The writer claims that by dividing people into desirable and undesirable people and by forbidding, at least in the abstract, intermarriage between various groups, the caste system undermines the essential human equality of all citizens and creates the grounds for ethnic and social tension. Further, the writer notes that for women especially the caste system is destructive, because it renders them little more than an adjunct to their husbands, while simultaneously denying them the freedom to share their lives with whom they wish.
From the Paper "The general status of women is harmed by the caste system in additional ways that go beyond just the potential violence they must confront all-too-frequently. Ultimately, caste determines the type of social mixing permitted, the type of wells at which one can draw water and the types of technology rural inhabitants can use in tending to their lands. In addition, land is almost invariably in the hands of the Brahman elite and underlings are dependent upon their superiors for employment."
Abstract The paper relates that India has a socially ingrained and structured system, the caste system, that inculcates and perpetuates differences and inequality. The paper discusses how those in the higher and more respected castes often receive more social status and recognition while those in the lowest castes are subject to a life of poverty and social denial from which they cannot escape. The paper explains, however, that the problems underlying the inequalities perpetuated by the caste system are closely linked to religious views, which makes them difficult to eradicate.
From the Paper "The term caste refers to "... ranked, named, endogamous (in-marrying) groups, membership in which is achieved by birth. "(India Caste system, ancient India Caste System) There are literarily thousands of different castes and sub-castes in India. They are also extremely complex in their structure and can be kinship based and also interdependent with other groups. Castes are, "...linked in complex ways with networks that stretch across regions and throughout the nation." (India Caste system, ancient India Caste System)"
Abstract The paper describes the history of the caste system in India, depicting the levels and ranks of the system and their interaction with each other. The paper shows how, in modern India, the traditions of caste are different in villages and in urban areas. The paper discusses how there are still many instances of discrimination based on caste, but concludes that the people of India may soon realize that the human rights of its indigenous population are an important part of the balance of a democracy.
Outline:
Introduction
Levels/Ranks
Intercaste Relations
Changes in the System
Village Vs. Urban
Conclusion
From the Paper "India is one of the most fascinating countries in the entire world. It has a culture teeming with attractive fashions, exotic foods, interesting religions, and much more. Some even say that India is becoming the "new Hollywood," as so-called Bollywood movies are becoming more and more popular. India is also one of the largest political democracies in the world. However, behind the glamour of this exotic society lie many things that tourists usually fail to see. Most of the people of India live in conditions of poverty, usually forced on them by their places in religious or class systems. Although India has become independent from the British, and has become a democratic society, it "... is a hierarchical society... in daily life there is little advocacy of or adherence to notions of equality.""
Abstract The paper analyzes and compares three historians' exploration of the distinctive, ancient origins and purposes of the Hindu caste system from the early 19th to the late 20th centuries. The paper looks at Julius Lipner's "Hindus: Their Religious Beliefs and Practices", John Hutton's "Caste in India" and James Mill's "The History of British India". The paper shows how each historian approached the subject in different manners, utilizing contrasting sources and historical philosophies, in order to establish their respective viewpoints.
Outline:
Julius Lipner's "Hindus: Their Religious Beliefs and Practices" (1994)
John Hutton's "Caste in India" (1946)
James Mill's "The History of British India" (1817)
Conclusion
From the Paper "As human beings, we attempt with varying degrees of success to understand the multiple paradigms of existence that shape our lives in both subtle and profound ways. These paradigms manifest themselves as society, religion, economics, politics, and in other ways that constitute our reality. For the modern historian, it is an impossible yet persistent goal to step back from these various paradigms and describe and interpret events of the past with full objectivity. The impossibility of objectivity, at least in historical scholarship, stems from the inability to completely separate oneself from one's emotions, prejudices, and overall context in time. Indeed, total objectivity implies the unfeasible detachment from the characteristics of our humanness. To believe in the ability to attain full objectivity in historical study and authorship is to imagine human history as a science with clear cause and effect relationships."
Abstract The paper details the history of India's caste system. The paper discusses the system of social class in modern India and how it is detrimental to the incorporation of democracy into Indian society. The paper maintains that the people of India should advocate more changes to dissolve the harshest cultural traditions, so as to enforce equality and better the lives of their citizens.
Outline:
Introduction
Caste System
Government Not Doing Enough
Lingering Traditions
Government Should Campaign for Attitude Change
Government Should Better Enforce Equality
Conclusion
From the Paper "India is one of the most fascinating countries in the entire world. It has a culture teeming with attractive fashions, exotic foods, interesting religions, and much more. However, behind the glamour of this exotic society lie many things that tourists usually fail to see. Although India has become independent from the British, and has become a democratic society, it "... is a hierarchical society... in daily life there is little advocacy of or adherence to notions of equality." Most of the people of India live in conditions of poverty, usually forced on them by their places in religious or class systems. As India continues to move toward adopting Western principles in politics and technology, its people need to realize that the human rights of its indigenous population are an important part of the balance of a democracy, because as long as there are still vestiges of the caste system present in Indian society, then its people will not be prepared for modernization to take place. Therefore, the government should be taking more steps to ensure the dissolution of traditional Indian hierarchy and promoting a more encompassing move toward liberal democracy."
Abstract This paper examines the classification, or caste, system that exists in Hindu societies and the purposes. The author discusses the Brahmins, who are priests and scholars; the Kshatrias, warriors and rulers; the Vaishyas, who pursue commerce and trades; and the Shudras, serfs who serve and support the three higher groups.
From the Paper:
"The Western idea of knowledge and wisdom almost always, it seems, has a material purpose, to master physical problems in physical ways. The Hindu idea is to master what is physical to be liberated from physical concern altogether. Thus it seems true that in general all cultures, human development can be described as the process from childhood to youth to adulthood to old age. It also seems true that all cultures can be said to desire wisdom and knowledge. But the real importance of the whole process is judged by each culture's priorities, which are not the same in Hinduism, in Buddhism, and in the West."
Tags: hindu, buddha, brahmin, caste, varna, shudra, india, samsara, dharma
Abstract This paper discusses the power of the Hindu religion in subjugating lower castes and women and asserts that, even if supposedly divinely decreed, this subjugation is not right and contradicts the notion of universal human rights.
From the Paper "The caste system, as determined by Hinduism, first appeared in the Upanishads and was absorbed into Indian society around 500 BC. Basically, the caste system is used to separate all individuals in Indian society into separate, strictly regimented castes. The four castes are Brahmins, or priests, Kshatriyas, or warriors, Vaisyas, or producers, and Shudras, or servants. Below even the Shudras are outcastes, which included the untouchables. This last, unfortunate group consisted of the lowest, most unclean, most hopeless members of Indian society, if they could even be called members. Indeed, before walking down a street, they were required to announce their presence so others could move away and avoid being supposedly defiled by these untouchables."
Abstract This paper discusses the cosmogonic myth of 'Purusa' upon which the traditional caste system in India is based. The paper explains that this system places the Brahmin (the most pure) at the top, the Ksatriya below them, the Vaisya below the Ksatriya, and, at the bottom, the Sudra, and that this placement is supposed to be symbiotic rather than oppressive. The paper then puts forth the argument that purity was not intended as selective attribute, but is an idea that arose from the Vedic Brahmins, those who thought themselves as the most esteemed piece of Puru a; therefore, purity is a man-made conception - one that should have no bearing on one's capabilities or aspirations in this life or in one's pursuit to reach m k a.
From the Paper "Yet Hinduism is more than an amalgamation of a purity-centric caste institution developed under the steady hands of Vedic Brahmins. Especially in the past century, much has been done to raise "social awareness about the evils of institutionalized discrimination, especially against untouchables and women" (Lipner 123). As India develops further and becomes increasingly inter-connected with the rest of the world, the socially positive and aspiring aspects of Hinduism ought to take more precedent over the out-dated traditions of caste restriction and oppression. The cosmogonic Puru a myth is not a divinely ordained blank check to the highest caste or those who hold the most esteemed positions, as the Vedic Brahmins happily promulgated, but rather it is a myth that espouses the interconnectedness of all things in one body or universe; so that if one part is damaged, all parts are affected adversely. This is the message of the Puru a myth. From this egalitarian message it can be said that it is through action not birth that one's cosmic endeavor is furthered."
Abstract The paper reviews how Nelson Reed in "The Caste War of Yucatan" explores the conflict between the indigenous peoples and the Ladino of the region following Mexico's independence from Spain and up through the beginning of the twentieth century. The paper describes how Reed compares the opposing world views of the Ladinos and Maya, the increasing conflicts over land use and abuse of the native populations at the hands of the Ladinos, the merciless tactics employed by both sides during the war and the development of the "Talking Cross" cult.
From the Paper "Nelson Reed's book, The Caste War of Yucatan explores the conflict between the indigenous peoples and the Ladino (or Spanish descendants) of the region following Mexico's independence from Spain and up through the beginning of the twentieth century. Using primarily Ladino sources, he addresses the cultural conflict of the opposing sides, the accumulating pressures leading up to the outbreak of war, the brutal nature of the warfare itself, as well as the development and significance of the "Talking Cross" movement among the Maya during this period. While the scarcity of Mayan sources, coupled with an absence of footnotes serves to weaken the validity of Reed's work, this weakness is countered by the author's attention to the contributing cultural factors and the influence of the "Talking Cross" among the Maya combatants."
Abstract This paper explores the caste system in Indian society, focusing on the lowest class of humans, the 'chandalas' or the 'untouchables' who are the mixed offspring of different castes. The paper provides an historical background of the caste system which came into being around 600-664CE. It then looks at the situation of the untouchables who are denied many social and religious privileges and the role the Indian government plays in trying to intervene to overcome this discrimination. The paper discusses the future of the caste system, especially the situation of the disadvantaged.
From the Paper "The longevity of the caste system is rooted in traditional Hindu thinking. The caste system was not born overnight, but had evolved over three millennia, adapting to the innumerable migrations and invasions of diverse peoples, before becoming what it is today (Paz 44). Thus, the Indian government has an uphill battle in attempting to overturn the prejudices of the caste system. Apart from increasing the quotas of the jobs to the backward classes and the scheduled castes, the government should improve their access to education ("Casting" 18). Currently, only 62% of Indians complete primary education with less than half enrolled in secondary school. In order to promote the causes of the disadvantaged classes, education will be a key factor in enabling them to rise above the prejudices of the caste system. Furthermore, with the rise of urbanization and Western influence, the power of the caste system has diminished in the cities. In the distant future, the ideal Indian society can be created?one that respects the essential role of the caste system in endowing each individual with a sense of lineage and identity, without the dire discrimination perpetrated against the backward classes and the scheduled castes."
Compares how overweight and thin women are portrayed on American television series. Cites "Everybody Loves Raymond," "The Drew Carey Show" and "The Parkers."
Abstract This paper focuses on how overweight women are portrayed in American television, stressing the comical roles in which unattractive women are cast. While thin, attractive women are prevailing with more dominant, powerful roles, overweight female characters are cast in demeaning roles. Given the dominant role allows an attractive woman to address important women's issues, where her overweight counterpart is often cast in roles that confine her to the undesirable stereotype of of the pushy, nosy, nit-picker.
From the Paper "Over the past few years, actresses have found themselves in greater positions of freedom with regards to the roles open and offered to them. Women are prevailing in television with more dominant, powerful roles and given a chance to address issues that concern the female public. However, it is usually the younger, thin women who get to stretch the limits of society. They get to explore roles of sexual and personal liberation. Thin women are shown as holding high positions in the economic world as well as having the ability to attract many men. For the most part, their older, overweight counterparts are still confined to roles that portray them as intrusive busybodies. When they push these attitudes beyond the normal social expectations, they become the joke of other characters and must then deal with their ridicule. Overweight female characters in sitcoms are demeaned and made fun of by other characters in the show. They are often characterized by overly flamboyant clothes, makeup and personalities, and as a result the other characters show a slight fear of them. These roles are especially prevalent in the evening situational comedies that one might watch."
Abstract This paper explains that one of the biggest challenges of adapting literature into film is the complex task of finding the actors to convincingly bring them to life on the big screen; Adam Egoyan's version of "The Sweet Hereafter" has done this. The author points out that, in a novel, the characters are developed with the aid of small clues from the author and are much more fluid than those captured on film, which is why the casting task is so challenging. This paper relates that, by relying on a cast of talented actors, by filming in anamorphic CinemaScope, and by adding a particular set of visual clues, Egoyan has remained faithful to Russel Banks's heart-wrenching, emotional tale.
From the Paper "In Banks' version of The Sweet Hereafter, Dolores Driscoll has a very distinctive voice. She speaks in colloquial terms, and her descriptions are short and frank. Banks has Dolores speak about the essential area of religion in order to illustrate this trait: "Oh, like most people, we go to church - First Methodist - but irregularly and mostly for social reasons, so as not to stand out too much in the community" Clearly, Dolores is a brutally honest woman. She goes to church merely to uphold an image, and she discloses this motivation without any hesitation. Dolores does not feel the need to put on airs or to pretend to be something that she is not."
This paper discusses Arundhati Roy's post-colonial novel "The God of Small Things" based on themes and symbols reflecting the latent memory of India's experiences with British imperialism.
Abstract This paper explains that Arundhati Roy in her post-colonial novel "The God of Small Things" weaves in social and political theories based on the sociological work of Paul Gilroy's "The Black Atlantic", Homi Bhabha's "The Location of Culture" and Dipesh Chakrabarty's "Provincializing Europe". The author points out that the story gives prominence to the enduring caste system in a country, which outlawed caste discrimination in 1950 but ironically emerges in Roy's modern India, now harboring strong Indian values within a setting where colonial influences still remain. The paper concludes that, through her use of irony, contradiction, themes and symbols of ambiguity, sly civility, historicism and the deconstruction of an imperial language construct; Roy is able to not only provide a post-colonial narrative but also a truly satisfying work of literature.
From the Paper "In chapter 2, the family is in their Plymouth which has a plywood billboard attached to the roof rack, promoting the family business of pickles and preserves: there are painted pictures of jars juxtaposed with a kathakali dancer for "Regional Flavour." As the story unfolds, the reader is exposed to a description of a real kathakali dance, except it has been shortened from hours to a mere twenty minutes to accommodate the "short attention spans" of the foreign guests as they loll by the poolside at the Heart of Darkness Hotel (which is in itself an irony of "civilized" foreigners residing in a symbol of backwardness and primal roots). While one might see the truncated dance as Indian submission or alteration for the sake of the Western tourists, I believe it is in fact evidence of the opposite; a mockery of sorts of the foreigners. In a large sense, this is Bhabha's concept of hybridity in that the dumbed-down version of the play is a counter-narrative against the dominant culture, premised by the deconstruction of the very entry of the formerly excluded subjects."
Abstract This paper examines the system of Untouchables within the context of Eastern religions and Indian society. It discusses the tradition of the caste system in India. The paper also discusses what connection, if any, there is between the caste system and the Untouchables, and Hinduism. It concludes that the Untouchables are not a Hindu concept, but are rather based on Indian tradition and culture.
From the Paper "While it seems fair to conclude that the system of discriminating against a caste of people known as the Untouchables persists in India to this day, and that this results in systemic discrimination against millions of people, it also seems fair to conclude that the blame should not be laid at the door of Hinduism. After all, many academics agree that it is a system which has arisen out of historical factors, and that it manifests primarily in economic, social and political outcomes. Therefore, while it is fair to see the system as problematic, it is not fair to therefore see Hinduism as some kind of "primitive" religion. On the contrary, great Hindus such as Gandhi have spoken out against the system. It is also unfair to look down on India as a whole because of this system. After all, most social systems retain some kind of discrimination based on historical factors. For example, women are still discriminated against in Western society to this day - and worldwide, there are still pitifully few female leaders of countries. Thus, we might simply conclude that the Untouchable system is simply one more manifestation of the reality that all human societies so far have failed to achieve equality."
Abstract This paper discusses and reviews director Guy Ritchie's 2000 film, "Snatch." The paper first discusses the plot of the film and the casting of the characters. It then looks at how the film's dialogue contributes to the satirical comedy. The skillful way that the cinematography capture the locations in a way that supports and adds to the film's satire is also examined.
Table of Contents:
Casting Screenplay Dialogue
Cinematography
From the Paper "There are a lot of tight and difficult camera shots in the film, where the cameraman has to work fast. In other scenes, the wider and expansive pans of open scenery, like at the gypsy camp, creates the sense of place that the director is attempting to convey to the audience in order to support the satirical elements of the film. The close shots are reserved for the emphasis of innocence, in Tommy and Turkish, and the deadliness of Boris, Tony, and Brick Top. Brick Top's yellowed teeth stand out whenever the character is involved in one of his many fast paced diatribes of dialogue."
