Theory and Practical Problems Concerning Casteism Revolutionary Cultural Movement -Tamilnadu
Casteism has taken deep roots and spread everywhere in Tamil Nadu . It prevails as a social phenomena which has not been faced by communist revolutionaries in other countries . Some detailed research has been done on the growth and development of caste . However , there are some problems in arriving at final and decisive conclusions . In this approach-paper , our views on the theory and practical problems concerning casteism have been compiled .
( 1 ) Caste is based on birth ; it adopts endogamy ; one profession is chosen or assigned on the basis of one ’ s own caste not on the basis of one ’ s likings or aptitudes ; it enforces a particular system of food habits ; it creates various stratifications in the social structure ; it controls an individual ’ s ethics ; it does not allow everyone to equally enjoy the common comforts , meant for the people .
( 2 ) Does the caste system belong to the base , or to the superstructure of society ? Caste is the form of division of labour ; it is the outward expression of production relations . In this sense , it belongs to the base . At the same time , when it emphasizes the marriage system , food habits , ethics and preservation of social stratification , it exists as a part of ideology . In this sense , it seems to be part of the superstructure . Hence , caste should be seen as interacting between the base and superstructure of society .
( 3 ) In our Tamil society , the relation between caste and class is yet another problem . Classes arose as soon as the division of labour and surplus production had emerged . Hence , class is prior to caste . However , after the caste system
August - 2022 becomes the form of division of labour and part of the philosophy of life caste itself seems to be the expression of class differentiation . Particularly during the feudal age , it existed as part of the class system . That is , one caste was like one class . However , when the feudal features get disintegrated giving way to the emergence of capitalist features , and when one ’ s profession is chosen based on aptitude and ability , the essential elements of caste get disintegrated . Within a caste , many classes emerge . Here , the economic aspect of caste begins to get disintegrated . Though some changes in the cultural aspects such as food habits , beliefs and practices gradually take place there is no change in the cultural aspects such as the preservation of social stratification , prevention of enjoying common comforts by everyone ; here , the ideological influence dominates .
( 4 ) Let us consider the relation between class struggle and casteism . During the feudal age when class was another form of caste , caste struggles were the expression of some class struggles . However , in the semi-feudal structure , the situation is somewhat complex even though there is change in the economic sphere , in ideological domination caste still plays a crucial role . But the changes taking place in the economic sphere are basic . The theory propounded by the D . K . and Ambedkar movement that only after the abolition of castes , class struggle could be carried out , treats class and caste as separate . The situation of conflict among the antagonistic classes within a caste , and the situation of conflict between the lower castes consisting of the majority of basic classes , and the ruling classes belonging to upper castes , are inevitable .
( 5 ) The origin and development of caste had links with simple reproduction . It served the selfsufficient mode of production of the feudal age . However , during the emergence of capitalism , it becomes shakened , and the expanded reproduction begins to spread . In such a situation the economic basis of caste gets disintegrated . But , the cultural influence of caste remains as a force . Even the places where capitalist agricultural production spreads , the cultural aspect of caste is being utilised to rob surplus value . In this sense , caste exists as a form of non-economic coercion .
( 6 ) Now let us explore the relation between religion and caste . Though religion is based on birth , there are democratic rights to adopt any religion as one likes . Religious conversion has been existing since the age of Thirunavukkarasar . But , caste conversion has never been in existence . Saiva-Vaishnava religions have given place to the caste system and discrimination . They have given place to caste inequality . However , at some stages of history when the religions faced crises , a semblance of caste equality was also maintained . Only in this sense at one stage did the Saiva Nayanars belonging to various castes come to the forefront . Ramanujachar preached the Vedas to all people and made them Brahmins . Today , in Ayyappa worship , Adiparasakti worship , etc . democracy and equality are being given to the various castes . But these are all temporary compromises arising during critical periods . Even in this situation , there is no complete equality ; they are capable of softening the crisis in the Hindu religious world .
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