Caste without a System. A Study of South Indian Harijans

1993 ◽  
Vol 41 (1_suppl) ◽  
pp. 122-146
Author(s):  
Robert Deliège
Keyword(s):  
Gender Roles ◽  
Social Relations ◽  
Hierarchical Model ◽  
Tamil Nadu ◽  
Indian Society ◽  
System A ◽  
South Indian ◽  
The Social ◽  
The Village ◽  
Bear Witness

According to Dumont, caste can be understood as the institutionalisation of hierarchy, and the principle of hierarchy permeates all relations within Indian society. So understood, caste ideology is uniform throughout the society. This point has been contested by several ethnographers, especially those working among untouchables whom they often described as more ‘egalitarian’. This chapter aims to discuss the concepts of hierarchy and equality among the Paraiyar caste in a Tamil Nadu village. It will show that in spite of a basic acceptance of the value of caste, the Paraiyar espouse a strongly egalitarian ethic so far as relations among themselves are concerned; while there are forms of differentiation within the village, these cannot be conceived according to a hierarchical model. There is a general resistance to any form of internal leadership or domination, to which constant disputes, jealousies and accusations of theft bear witness. Gender roles are not as sharply demarcated as is generally expected in the subcontinent and the relations between affines are not conceived hierarchically. Although hierarchy can be taken as an intellectual device to grasp the foundations of Indian society, it cannot account for all the social relations within that society, which require theorisation of a different kind. It is a mistake to think that people are either egalitarian or hierarchical.

scholarly journals Otoritas dan Gerakan Keagamaan Daengguru: Studi Sejarah Islamisasi di Sulawesi Selatan

2020 ◽  
Vol 11 (2) ◽  
pp. 67-91
Author(s):  
Mustari Bosra
Keyword(s):  
Social System ◽  
Islamic Law ◽  
Social Institution ◽  
Integration Pattern ◽  
System A ◽  
South Sulawesi ◽  
The Social ◽  
Almost All ◽  
The Village ◽  
Central Level

This paper is about the Islamization movement of the kingdoms in South Sulawesi, sointegrated sara 'is into a social institution called pangadereng (Bugis) angadakkang (Makassar). To ensure the upholding of Islamic law, which has been integrated into the social system, a religious bureaucracy (Islam) known aswas formed sara '. The royal bureaucratic officials who handle this institution, from the central level to the village or village level are called parewa sara ', which in this study uses the term daengguru. This integration pattern was developed in almost all Islamic kingdoms in South Sulawesi. Adat has its own field and sharia controls its own field. One another should not disturb each other. When the King of Bone La Maddarremmeng was about to confront Islam and customs, he was opposed by all parties. When Arung Matowa Wajo declared a strong Islamization, he was also evicted from his position.

scholarly journals SEJARAH DESA TALAGA BESAR KECAMATAN TALAGA RAYA KABUPATEN BUTON TENGAH (1977-2017)

2020 ◽  
Vol 3 (4) ◽  
Author(s):  
Dade Prat Untarti
Keyword(s):  
Social Relations ◽  
Local Community ◽  
Regional Government ◽  
Historical Criticism ◽  
The People ◽  
The Social ◽  
Historical Methods ◽  
The Village ◽  
Selection Of

ABSTRAK: Permasalahan pokok dalam penelitian ini adalah: (1) Apa latar belakang terbentuknya Desa Talaga Besar Kecamatan Talaga Raya Kabupaten Buton Tengah? (2) Bagaimana berkembangan Desa Talaga Besar Kecamatan Talaga Raya Kabupaten Buton Tengah Tahun 1977-2017? Metode sejarah tersebut adalah: (a) Pemilihan topik (b) Heuristik (Pengumpulan Data) (c) Verifikasi (Kritik Sejarah) (d) Interpretasi (e) Historiografi (kritik sejarah). Hasil penelitian ini menunjukan bahwa: (1) Desa Talaga Besar awalnya hanya dijadikan tempat untuk berkebun atau bercocok tanam, misalnya menanam jagung dan ubi kayu sebagai makanan pokok masyarakat setempat dan pada umumnya masyarakat Buton. Karena seiring berjalannya waktu dan peradaban serta jumlah penduduk semakin bertambah banyak. Pemerintah daerah berinisiatif memekarkan desa Talaga Besar menjadi desa definitif. Faktor-faktor yang mendukung terbentuknya Desa Talaga Besar ini ialah: (a) Adanya peranan pemimpin yang selalu memberikan motivasi kepada warga untuk aktif dalam setiap kegiatan yang sifatnya membangun. (b) Faktor pendukung diantaranya faktor geografis (wilayah), faktor demografi (penduduk), dan faktor ekonomi. (2) Perkembangan Desa Talaga Besar dalam bidang ekonomi, sebagian besar masyarakat Talaga Besar menggantungkan hidupnya di bidang pertanian dan perdagangan yang telah dilakukan dan dikembangkan secara turun temurun. Di bidang sosial, hubungan sosial kemasyarakatan antara warga Desa Talaga Besar cukup harmonis. Di bidang pendidikan, perkembangan pendidikan di Desa Talaga Besar pada khususnya dan Kecamatan Talaga Raya pada umumnya mengalami perkembangan pendidikan yang boleh dikatakan sudah cukup baik dan infrastruktur lebih baik bila dibandingkan dengan keadaan sebelumnya. Kata Kunci: Sejarah, Desa, Talaga BesarABSTRACT: The main problems in this study are: (1) What is the background of the formation of Talaga Besar Village, Talaga Raya District, Buton Tengah Regency? (2) How did the development of Talaga Besar Village, Talaga Raya District, Buton Tengah Regecy Year 1977-2017? The historical methods are: (a) Selection of topics (b) Heuristics (Data Collection) (c) Verification (Historical Criticism) (d) Interpretation (e) Historiography (historical criticism). The results of this study indicate that: (1) Talaga Besar Village was originally only used as a place for gardening or farming, for example planting corn and cassava as a staple food for the local community and in general the Buton people. Because over time and civilization as well as the population increases. The regional government took the initiative to split the village of Talaga Besar into a definitive village. The factors that support the formation of the Talaga Besar Village are: (a) There is a role of leaders who always motivate citizens to be active in any constructive activity. (b) Supporting factors include geographical factors (region), demographic factors (population), and economic factors. (2) The development of Talaga Besar Village in the economic field, most of the Talaga Besar people depend their lives on agriculture and trade which have been carried out and developed for generations. In the social field, social relations between the people of Talaga Besar Village are quite harmonious. In the field of education, the development of education in the village of Talaga Besar in particular and the Talaga Raya sub-district in general experienced a development of education which was arguably quite good and the infrastructure was better when compared to the previous situation. Keywords: History, Village, Great Talaga

Cooperative action between fishermen and inspectors in the Svalbard Zone

Polar Record ◽  
1999 ◽  
Vol 35 (194) ◽  
pp. 207-214 ◽  
Author(s):  
Geir Hønneland
Keyword(s):  
Social Relations ◽  
Action Theory ◽  
Self Regulation ◽  
Coast Guard ◽  
Cooperative Action ◽  
System A ◽  
The Social ◽  
Local Commons ◽  
The Many

AbstractThis article demonstrates that, similar to the many cases of self-regulation of local commons, it is in certain conditions also possible to manage an international ocean-fishery without the use of direct coercion. The case study from the Svalbard Zone supports the argument of cooperative action theory: that a limited number of participants, rules at least partly designed by the users themselves, and a system of graduated punishment contribute to compliance with established rules. Based on observational data as well as in-depth interviews with Norwegian and Russian fishermen in the area, it seems particularly fruitful to conceive of the Norwegian Coast Guard not only as a state enforcement body in the Svalbard Zone, but its representatives also as constituent parts of a social system, a ‘seafaring community,’ in the area. When, due to jurisdictional dispute, it has been impossible to rely fully on external regulation in the area, the Coast Guard has taken upon itself the role of the mediator, admittedly representing state interests, but nevertheless aimed at achieving consensus with the fishing fleet on important regulation issues. Hence, the internal authority of this Arctic Ocean fisheries lies above all in the interface between fishermen's and inspector's arguments, and in the social relations accompanying the exchange of professional opinions.

Individuality and Achievement in South Indian Social History

1992 ◽  
Vol 26 (1) ◽  
pp. 129-156 ◽  
Author(s):  
Mattison Mines
Keyword(s):  
Social History ◽  
Social Order ◽  
Indian Society ◽  
Collective Identities ◽  
South Indian ◽  
The Social ◽  
History Of ◽  
The Individual ◽  
Social Importance

One of the unresolved issues of Indian anthorpology is how to characterize and weigh the social importance of individuality and achievement in Indian social history. Of course, the individual as ‘empirical agent’ exists in India as everywhere (Dumont 1970a:9), yet because Hindu culture stresses collective identities over those of the individual, individual achievement, which is a measure of individuality, has been overlooked and sometimes outrightly rejected as a cause of history and social order (Dumont 1970a:107; 1970b; cf. Silverberg 1968). In consequence, the motivations underlying achievement that might explain historic action have also been ignored. This undervaluing of individuality and achievement has given rise to a long debate among South Asianists about the role of the individual in Indian society (e.g., Marriott 1968, 1969; Tambiah 1972:835; Beteille 1986, 1987), a debate that raises questions in wider arenas about the nature of society and culture in relation to individuals (e.g. Brown 1988; Mines 1988).

scholarly journals Conversion to Islam Untouchables' Strategy for Protest in India

1990 ◽  
Vol 7 (2) ◽  
pp. 258-260
Author(s):  
Mohammad A. Siddiqi
Keyword(s):  
Caste System ◽  
Indian Society ◽  
Psychological Violence ◽  
Indian Politics ◽  
South Indian ◽  
Conversion To Islam ◽  
The Social ◽  
Extreme Measure ◽  
Mass Conversion ◽  
Comprehensive Framework

Many Indians were taken by surprise, anger, and dismay by severalthousand South Indian untouchables when they converted to Islam in 1981-82.Hindu chauvinists violently reacted and formed the Vishva Hindu Prishadwhich later occupied the famous mosque built by the first Mughul ruler ofIndia, Babur. Since then many attempts have been made to analyze the causesof the mass conversion which still continues, although not in large numbers.Abdul Malik's book carefully examines the regional and local causes as wellas the consequences of this mass conversion to Islam. Malik explains theelements of the complex social matrix in which the untouchables usedconversion as a "conscious and articulate protest" against a cruel and unjustcaste system. This unique study provides a thorough sociological perspectivethat deepens our understanding of more than 200 million untouchables of India.Malik explains, in the first chapter, the methodological and theoreticalbasis as well as the framework of his study. He raises relevant questionsthat have been answered in the latter part of the book, questions such as:Why did the untouchables resort to the extreme measure of conversion? Werethe conversions isolated cases or were they part of a long-term strategy? Whywas Islam as a religion chosen? Malik suggests that the main variables inthe process of conversion were the untouchables’ “aggressive and assertivebehavior.” While developing his own thesis, Malik carefully examines similarstudies by political sociologists such as Feierbend, Gum, Grimshaw, Niebuhrand others. He critically evaluates their work and draws meaningful similarities.Yet he establishes a more comprehensive framework by redefining many termssuch as violence and psychological violence in the context of the untouchables’conversion to Islam.The second, third, and fourth chapters provide a detailed understandingof the caste system that is the core of Indian politics, the economic, social,political, and cultural milieu of the untouchables, the pervasiveness ofuntouchability in the Indian society, the nature of violence against theuntouchables, and the helplessness of ’the untouchables in dealing with thepolitical power that is embedded in the caste hierarchy of the social systemin India ...

Representation of Minorities in Panchayati Raj Institutions in Rural Tamil Nadu: The Influence of Caste, Class, Religion and Gender

2019 ◽  
Vol 68 (3) ◽  
pp. 357-378
Author(s):  
C. Sathish
Keyword(s):  
Tamil Nadu ◽  
Qualitative Data ◽  
Indian Society ◽  
Minority Status ◽  
Religious Minorities ◽  
Political Sphere ◽  
The Social ◽  
Religion And Gender ◽  
And Gender ◽  
Panchayati Raj

The religious minorities are underrepresented in governance at national, provincial and local political sphere in India. The inadequate representation of religious minorities in political sphere has perpetuated their minority status as socially marginalised, economically excluded and sub-ordinate social group in Indian society. Despite the fact, that neither the Constitution (73rd Amendment Act), 1992 nor the Tamil Nadu Panchayati Raj Act 1994 have provided reservation for representation of minority in rural self-governance, this paper examines the social factors that influence the election of religious minorities in Panchayati Raj Institutions (PRIs) through the Elite and Pluralistic theory of power structure. The quantitative and qualitative data collected in three districts of Tamil Nadu unfolds the influence of caste, class, religion and gender in the election of religious minorities to PRIs.

The Unity of an Indian Village

1956 ◽  
Vol 16 (1) ◽  
pp. 10-19 ◽  
Author(s):  
Rudra Datt Singh
Keyword(s):  
Social Structures ◽  
Indian Society ◽  
Rural Life ◽  
Social Unit ◽  
The Social ◽  
The Face ◽  
Indian Village ◽  
Village Studies ◽  
The Village ◽  
The Universe

The current interest of anthropologists in the scientific study of the rural life of India has been faced from the very beginning with the question of comprehending the meaning of discrete village studies in the context of the universe of Indian society and culture. Various attempts have been made to analyze the social structures and patterns of organization in Indian villages. Many scholars have noted the existence of intra-village factionalism, inter-caste struggles and several other apparently disintegrating features of the village community. Extensive social and religious ties of the villages with the outside and their economic and political dependence on organizations which do not have their roots in the community have also been noted. In the face of such evidence one begins to wonder whether an Indian village can be characterized at all as a functioning social unit distinguishable from others and whether studies of individual villages can help us in understanding India.

scholarly journals PERUCA “ROSINHA” É COISA DE “MULHERZINHA”:TENSÕES E REPRESENTAÇÕES DE GÊNERO NOS ANOS INICIAIS "ROSINHA" WIG IS "MULHERZINHA" THING:TENSIONS AND REPRESENTATIONS OF GENDER IN INITIAL YEARS

RevistAleph ◽  
2018 ◽  
Author(s):  
Claudia Jorge De Freitas ◽  
Jonê Carla Baião
Keyword(s):  
Public School ◽  
Gender Roles ◽  
Gender Studies ◽  
Social Relations ◽  
Narrative Analysis ◽  
Daily Life ◽  
Social Identities ◽  
Ethnographic Research ◽  
Identity Processes ◽  
The Social

O artigo traz a análise de uma cena do cotidiano de uma escola pública, onde a partir das contribuições dos estudos de gênero, objetiva-se compreender como as crianças constroem suas representações acerca dos papéis de gênero nas relações com seus pares. A metodologia considera aspectos da pesquisa etnográfica e da análise de narrativas em uma perspectiva socioconstrucionista, possibilitando-nos a compreensão do processo de construção das identidades sociais dos sujeitos, onde as conclusões apontaram que, mesmo em um espaço normativo como a escola, a relutância irrompe e inscreve nos corpos, outras possibilidades de dizer e dar sentidos aos gêneros, às sexualidades e outros processos identitários que estão em  jogo/disputa nas relações sociais.The article presents the analysis of a scene from the daily life of a public school, where, based on the contributions of the gender studies, the objective is to understand how children construct their representations about gender roles in their relationships with their peers. The methodology considers aspects of ethnographic research and narrative analysis from a socioconstructionist perspective, allowing us to understand the process of construction of the social identities of the subjects, where the conclusions pointed out that, even in a normative space such as school, reluctance erupts and inscribes in the bodies, other possibilities of saying and giving directions to the genres, sexualities and other identity processes that are at stake / dispute in social relations.

scholarly journals (Con)figurações femininas nos desvãos da ordem patriarcal: uma leitura feminista de A vida sonhada das boas esposas, de Possidónio Cachapa / (Con)figurations in the Patriarchal Breaks: A Feminist Reading of A vida sonhada das boas esposas, by Possidónio Cachapa

2021 ◽  
Vol 41 (65) ◽  
pp. 127
Author(s):  
Daniela De Almeida Nascimento
Keyword(s):  
Social Media ◽  
Gender Roles ◽  
Social Relations ◽  
The Novel ◽  
Philosophical Foundation ◽  
Female Characters ◽  
Nuclear Families ◽  
Media Technologies ◽  
The Social ◽  
Decolonial Feminism

Resumo: Fundamentando a investigação no feminismo decolonial (LUGONES, 2020; VÈRGES, 2019), o propósito deste trabalho é empreender uma discussão acerca do modo como se apresentam personagens femininas e as relações de gênero no século XXI no romance português contemporâneo A vida sonhada das boas esposas (2019), de Possidónio Cachapa. As personagens femininas constituem o fio condutor de uma narrativa situada em um Portugal cosmopolita contemporâneo que, embora interligado pelas tecnologias das redes sociais, mantém resquícios de ditames que remetem aos ideais de família nuclear propagados pelo Estado Novo (1933-1974). Assim, discurso e poder patriarcal perpassam e são determinantes das relações sociais da narrativa, sobretudo as que envolvem a protagonista Madalena que, apenas após a morte do marido, percebe-se como sujeito e passa a experimentar a vida desse novo lugar, a partir do qual estabelece relacionamentos próprios e não mais circunscritos ao seu papel social de esposa. Considera-se o feminismo como pressuposto filosófico do romance uma vez que a narrativa aponta, por meio das figurações femininas, para modelos existenciais múltiplos. Trata-se, portanto, de uma inscrição de modelos existenciais diversos no lugar da tradicional identidade feminina única, fixa e presa aos papéis de gênero estabelecidos por uma ordem patriarcal que, não obstante, ainda apresenta vestígios de um pensamento colonial.Palavras-chave: feminino; figuração; feminismo; Possidónio Cachapa.Abstract: Supporting the investigation in Decolonial Feminism (LUGONES, 2020; VÈRGES, 2019), this work aims to lead a discussion about how female characters as well as gender relations in the 21st century are presented in the contemporary Portuguese novel A vida sonhada das boas esposas (2019), by Possidónio Cachapa. The female characters compose the thread of a narrative placed in a cosmopolitan and contemporary Portugal that, while connected by the social media technologies, shows traces of the Novo Estado (1933-1974) diktat ideals about nuclear families. Therefore, the patriarchal discourse and power are determining of the social relations in the narrative, mainly the ones involving the protagonist Madalena who, only after her husband’s death, realizes she is a subject and comes to experience life in this new place where she establishes her own relationships no longer based on her social wife role. Feminism is considered the philosophical foundation of the novel once it points to multiple existential models through female figuration. Consequently, it is an inscription of diverse existential models instead of the fixed gender roles established by a patriarchal order. Nevertheless, there are still vestiges of a colonial thought.Keywords: female; figuration; feminism; Possidónio Cachapa.

scholarly journals Dialektika Islam dan Budaya Lokal dalam Bidang Sosial sebagai Salah Satu Wajah Islam Jawa

2012 ◽  
Author(s):  
Andik Wahyun Muqoyyidin
Keyword(s):  
South Asia ◽  
Social Relations ◽  
Seventh Century ◽  
Local Culture ◽  
Village Community ◽  
Malabar Coast ◽  
The Social ◽  
Long Time ◽  
The Face ◽  
The Village

<div class="WordSection1"><p>This article is to unravel the issue of dialectic of Islam and local culture in the social field as one face of Javanese Islam. Historically, Islam came to Indonesia there is a record seventh century AD, but there are also the states of the thirteenth century AD. This means that Islam has been a long time to adapt and dialogue with the culture, customs, attitudes and ways of thinking locals Indonesia. Moreover, many aspects of Islamic teachings that can be flexible so it can receive the local elements are in harmony with the teachings of Islam. The style of Islam in Java in many ways resembles Islam in South Asia. Kerala, the Malabar coast became an important area for the spice trade. Therefore, this area is also very likely to be a transit area for the purpose of trading with the merchants and simultaneously broadcast and Sufi Moslem are deliberately seeking new areas for development of Islam. For this reason, the face of Islam in Java is the result of dialogue and dialectic between Islam and local culture which then displays the face of Javanese Islam. In fact, Islam in Java is indeed not a single, not a monolith, and not simple. Among these are reflected in social relations syncretic Javanese Moslem community with other communities go naturally with the local knowledge base in the village community at large.</p> <p> </p> <p>Artikel ini ingin mengurai persoalan dialektika Islam dan budaya lokal dalam bidang sosial sebagai salah satu wajah Islam Jawa. Secara historis, Islam datang ke Indonesia ada yang mencatat abad VII Masehi, tapi ada juga yang menyatakan abad XIII Masehi. Ini berarti Islam telah lama beradaptasi dan berdialog dengan budaya, adat kebiasaan, sikap dan cara berpikir penduduk lokal Indonesia. Terlebih lagi, banyak aspek dari ajaran Islam yang dapat bersifat fleksibel sehingga dapat menerima unsur-unsur lokal yang selaras dengan ajaran Islam. Corak Islam di Jawa dalam banyak hal menyerupai Islam di Asia Selatan. Kerala, di pantai Malabar menjadi daerah penting untuk perdagangan rempah-rempah. Oleh karena itu, daerah ini juga sangat mungkin menjadi daerah transit bagi kaum pedagang dengan tujuan perdagangan dan sekaligus menyiarkan Islam dan kaum sufi yang secara sengaja mencari daerah baru untuk pengembangan Islam. Karena itulah, wajah Islam di Jawa merupakan hasil dialog dan dialektika antara Islam dan budaya lokal yang kemudian menampilkan wajah Islam yang khas Jawa. Dalam kenyataannya, Islam di Jawa memanglah tidak bersifat tunggal, tidak monolit, dan tidak simpel. Di antaranya adalah tercermin dalam relasi sosial komunitas Islam Jawa sinkretis dengan masyarakat lainnya berjalan secara alamiah dengan mendasarkan pada kearifan lokal masyarakat desa pada umumnya.</p> <p> </p></div> <br />

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