Caste as an Impediment to Trade

2011 ◽  
Vol 3 (1) ◽  
pp. 239-263 ◽  
Author(s):  
Siwan Anderson
Keyword(s):  
Irrigation Water ◽  
Rural India ◽  
Lower Caste ◽  
High Caste ◽  
Agricultural Yields ◽  
Caste Groups

We compare outcomes across two types of villages in rural India. Villages vary by which caste is dominant (owns the majority of land): either a low or high caste. The key finding is that income is substantially higher for low-caste households residing in villages dominated by a low caste. This seems to be due to a trade breakdown in irrigation water across caste groups. All else equal, lower caste water buyers have agricultural yields which are 45 percent higher if they reside in a village where water sellers are of the same caste compared to one where they are not. (JEL O12, O13, O17, O18, Q15, R23, Z13)

scholarly journals Cultural impediments to learning to cooperate: An experimental study of high- and low-caste men in rural India

2018 ◽  
Vol 115 (45) ◽  
pp. 11385-11392 ◽  
Author(s):  
Benjamin A. Brooks ◽  
Karla Hoff ◽  
Priyanka Pandey
Keyword(s):  
Common Interest ◽  
Rural India ◽  
General Interest ◽  
Coordination Failure ◽  
High Caste ◽  
Caste Status ◽  
Experimental Findings ◽  
Caste Differences ◽  
Different Cultures ◽  
Us University

We report experimental findings on how individuals from different cultures solve a repeated coordination game of common interest. The results overturn earlier findings that fixed pairs are almost assured to coordinate on an efficient and cooperative equilibrium. Subjects in the prior experiments were US university students, whereas the subjects in our study are men drawn from high and low castes in rural India. Most low-caste pairs quickly established an efficient and cooperative convention, but most high-caste pairs did not. The largest difference in behavior occurred when a player suffered a loss because he had tried to cooperate but his partner did not: In this situation, high-caste men were far less likely than low-caste men to continue trying to cooperate in the next period. Our interpretation is that for many high-caste men, the loss resulting from coordination failure triggered retaliation. Our results are robust to controls for education and wealth, and they hold by subcaste as well as by caste status. A survey we conducted supports the ethnographic evidence that more high-caste than low-caste men prefer to retaliate against a slight. We find no evidence that caste differences in trust or self-efficacy explain the caste gap in cooperation in our experiment. Our findings are of general interest because many societies throughout the world have cultures that lead individuals to (mis)perceive some actions as insults and to respond aggressively and dysfunctionally.

scholarly journals Dalit or Brahmanical Patriarchy? Rethinking Indian Feminism

2020 ◽  
Vol 1 (1) ◽  
pp. 217-228
Author(s):  
Sunaina Arya
Keyword(s):  
Aggressive Behaviour ◽  
Political Discourse ◽  
Lower Caste ◽  
Dalit Women ◽  
Vague Concept ◽  
Just Society ◽  
Caste Groups ◽  
Critical Methods

The present paper argues that the conceptualisation of notions like ‘dalit’ or ‘intracaste’ or ‘multiple’ patriarchies results from a misunderstanding of the concept brahmanical patriarchy. The category ‘dalit patriarchy’ is gaining popularity in academic and political discourse of contemporary India. It is introduced by Gopal Guru in his seminal essay ‘Dalit Women Talk Differently’ only to challenge patriarchal practices within ‘lower’ caste groups. But mainstream feminists of India attempted to propagate and proliferate this vague concept. They argue that dalit men, as a part of their exploitation by ‘upper’ caste, also face taunts regarding their masculinity which results in their aggressive behaviour on dalit women; which has been called as ‘dalit patriarchy’. The paper argues that conceptualisation of such notions yields no advancement in our endeavours toward a gender-just society, rather it is misleading. Evaluating articulations in mainstream Indian feminism, we need to think through: what effect does this have on our feminist struggle? what is at stake? what possibly can be a resolution? Thus, by exposing flaws about ‘dalit patriarchy’—including a detailed discussion on the empirical, theoretical, and logical shortcomings—this paper seeks to initiate a theoretical rethinking of feminist as well as dalit scholarship, with employment of analytical, hermeneutical and critical methods.

scholarly journals Caste feel and Personal preference

2019 ◽  
Author(s):  
Naveed Shibli ◽  
Hina Saleem
Keyword(s):  
College Students ◽  
Social Groups ◽  
Response Patterns ◽  
Personal Preference ◽  
Group Design ◽  
High Caste ◽  
Preference Patterns ◽  
Group Belongingness ◽  
Caste Groups

<p></p><p>Caste is a known reality in rural subcontinent. In a randomized group design 265 college students belonging to 13 caste groups selected with a questionnaire for high ’caste feel’,and were given a few other structured questionnaires comprising of the questions about day to day matters for personal preference. It was assumed that caste feel because of integrated heredity transmission, group belongingness, identity, familial or other social or personal reasons may predict some personal preference patterns? Findings reflected visible similarity in participants’ response patterns due to may be a mix of nature and nature and its role in social groups, the information could be useful for varied applications, more studies would clarify further.<br></p><p></p>

scholarly journals PERKAWINAN ANTAR WANGSA : ANALISIS PERWARISAN DALAM ADAT BALI (Kajian Masyarakat Aktif Bali)

2018 ◽  
Vol 2 (2) ◽  
Author(s):  
A.A. Istri Ngurah Dyah Prami ◽  
Nazrina Zuryani
Keyword(s):  
Social Construction ◽  
Key Words ◽  
Men And Women ◽  
Lower Caste ◽  
High Caste ◽  
Village Level ◽  
The One

Adat regulations in Bali is not only contradict dualism of men and women as purusa pradana, it gives the mipil (registration at village level) to men. Besides this patriarchy system, in marriage especially there is alsowangsa influence; they are the groups of Brahmin, Ksatria, Waisya and Sudra. Each group as Etzioni[1] (1968)suggests taking up different positions in Balinese active society. They are bounded in patterns of banjar with Awig-awig (written agreement), in familial (menyama braya) or clan patterns, and complex marriage engagements. Ategen asuwun is a newly concept of inheritance  (2 parts for sons and 1 part for daughters) based on marriage engagement for contemporary Balinese adat regulations. Wangsa system in adat marriage is the impetus of Balinese women’s problems. Marriage  is displacing women as limited ninggal kedaton from theirfathers temple to their husband’s temple. Social construction in society has prohibited a high caste/wangsa woman to marry lower caste man (nyerorod marriage). This wangsa system has limited Balinese women’s right to inherit even they are in the same clan and wangsa. As a result, never marriage woman is one of the choise to get her inheritance. In the anuloma marriage where as a high caste man marry a lower caste woman, the concept of limited ninggal kedaton is still taking place and modern familial system has given daughers the one part of tatadan inheritance. However, the anomaly is given to a newly religious converted woman by marriage where is full ninggal kedaton gives no inheritance at all to her. Key words: Balinese women, Intercaste marriage, Inheritance rights[1]Lihat bab 15 pada buku Margareth M Poloma, Sosiologi Kontemporer (Rajawali Pers, 2013) hal 352-373.

Vibrant Vegetarian Gujarat

2012 ◽  
Author(s):  
Parvis Ghassem-Fachandi
Keyword(s):  
Meat Consumption ◽  
Lower Caste ◽  
Meat Eating ◽  
Mahatma Gandhi ◽  
The One ◽  
Caste Groups ◽  
Great Potency

This chapter examines how despite the historical influences of vegetarian Vaishnava traditions, Jainism, the salience of Mahatma Gandhi in Gujarat, and its current index of the abject, meat eating is not simply associated with disgust. It also carries great potency, and can signify power. If meat eating was on the one hand identified with vice and with groups considered backward, it could alternatively also be associated with erotic attraction and an alluring potency, modern decadence, and cosmopolitan freedom—an association gaining ground especially among the young. The dual valence of meat is acutely present in how members of lower-caste groups explain, legitimize, and rationalize their own practices of meat consumption or abstention.

“Another high-caste woman beyond his reach”: Cast(e)ing the sexual politics of Manu Joseph’s Serious Men

2019 ◽  
pp. 002198941988101
Author(s):  
Kanak Yadav
Keyword(s):  
Sexual Politics ◽  
Critical Reception ◽  
The Novel ◽  
Language Politics ◽  
Indian English ◽  
Lower Caste ◽  
High Caste ◽  
Representation Of Women ◽  
Sexist Language ◽  
Caste Politics

Indian English Fiction has mostly portrayed Dalit characters from a humanist perspective. Manu Joseph’s debut novel Serious Men (2010) departs from such a convention by deploying sexist language to render subversive authority to the Dalit protagonist, Ayyan Mani. While Serious Men (2010) revises the passive depiction of Dalits in Indian English Fiction through its experimental usage of language, its subversion is undermined by its representation of women and lower-caste politics. This article is interested in exploring the intersections between language politics and the politics of caste in the novel, since it seems subversive in expressing the rant of an angry Dalit man, yet it also nevertheless reflects the overt sexualization of urban, upper-caste women. By interrogating the novel’s politics of Dalit representation and its critical reception, the article argues how despite satirizing casteist attitudes through the eyes of the Dalit protagonist, the novel inevitably undermines its critique of caste structures through its prejudiced portrayal of women and caste politics.

scholarly journals Wells, Water, and Welfare: The Impact of Access to Groundwater on Rural Poverty and Conflict

2014 ◽  
Vol 6 (3) ◽  
pp. 76-102 ◽  
Author(s):  
Sheetal Sekhri
Keyword(s):  
Survey Data ◽  
Irrigation Water ◽  
Rural Poverty ◽  
Rural India ◽  
Long Run ◽  
Using Data ◽  
The Impact

This paper evaluates the impact of access to groundwater on poverty using data from rural India. The estimation exploits the fact that the technology required to access groundwater changes exogenously due to constraints imposed by laws of physics at a depth of eight meters. I find that rural poverty in areas where depth from surface is below the cutoff is 9 to10 percent higher. Using survey data for a subsample of villages, I also show that disputes over irrigation water increase by 25 percent around the cutoff. Historical endowments of groundwater facilitate adoption of yield enhancing technologies over the long-run. (JEL D74, I32, O13, O15, O18, Q15, Q16)

scholarly journals Understanding transitions in farming systems and their effects on livestock rearing and smallholder livelihoods in Telangana, India

AMBIO ◽  
2021 ◽  
Author(s):  
Bhavana Rao Kuchimanchi ◽  
Imke J. M. De Boer ◽  
Raimon Ripoll-Bosch ◽  
Simon J. Oosting
Keyword(s):  
Social Issues ◽  
Secondary Data ◽  
Household Survey ◽  
Farming Systems ◽  
Transition Process ◽  
Market Demand ◽  
Lower Caste ◽  
Caste Groups ◽  
The Impact ◽  
Livestock Rearing

AbstractIncreasing food demands are causing rapid transitions in farming systems, often involving intensified land and resource use. While transitioning has benefits regarding poverty alleviation and food outputs, it also causes environmental and social issues over time. This study aims to understand the transitions in farming systems in a region in Telangana, from 1997 to 2015, and their effect on livestock rearing and smallholder livelihoods. We also examine the impact of the transitions on lower caste groups and women in particular. We collected data using a combination of methods, i.e., a household survey, focus group discussions, and secondary data sources, to build a comprehensive picture of the transitions in the region. We found that subsistence mixed farming systems transitioned to market-orientated specialized systems over a short time span. As the transition process gained momentum, households either intensified their production or got marginalized. Technological interventions, development programs with integrated approaches, and market demand for certain agricultural produce triggered increased regional production but also led to the scarcity of water, land, and labor. The transitions marginalized some of the households, changed the role of livestock in farming, and have been inclusive of both lower caste groups and women in terms of increased ownership of large ruminants and access to technologies. However, for women specifically, further increase in workload in the context of farming is also found.

scholarly journals Changing Relations between High Castes and Tamang in Melamchi Valley

1970 ◽  
Vol 4 ◽  
pp. 65-84 ◽  
Author(s):  
Binod Pokharel
Keyword(s):  
Social Relations ◽  
Seasonal Migration ◽  
Cash Income ◽  
Political Movements ◽  
High Caste ◽  
Development Interventions ◽  
Gulf Countries ◽  
The People ◽  
Major Factors ◽  
Caste Groups

This paper is about the processes of transformation of social relations between high caste groups and Tamang in Melamchi Valley for the period of 1980-2010. Development interventions made by government of Nepal and (I) NGOs, a decade long undergoing Melamchi Water Supply Project and labor migration are major factors for ongoing changes in the study area. Spread of literacy classes and primary education, availability of credit institutions, introduction of modern farming, road networks, seasonal out migration from the area, etc. primarily define new relations among the groups. Borrowing and lending money were one of the basis of high caste and Tamang relation in past. The latter was regarded as borrower loan from first one. Before 1980s, money and agriculture commodities were controlled by few rich and high castes people. Cash income from various sources made enable the Tamang to stand on an equal footing with high caste people. Open political economy and liberal policy for issuing pass port in 1990s and after that encourage the people to diversify the destination of seasonal migration from India to Gulf countries and East Asia. Various processes of socio-economic and political changes led to local peoples to seek their position and identity in the changing context. Discourse of Tamang, high castes and Dalit entered into the Valley along with the development resources of (I)NGO and political movements of the country. This made possible to Tamang and other disadvantage groups to define and redefine their ethnic identity. Keywords: High castes; Tamang; credit facilities; subsistence farming; identity construction; money lending; wage labor DOI: 10.3126/dsaj.v4i0.4513 Dhaulagiri Journal of Sociology and Anthropology Vol.4 2010 pp.65-84

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