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Caste

About: Caste is a research topic. Over the lifetime, 5681 publications have been published within this topic receiving 91330 citations. The topic is also known as: caste system.


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01 Jan 2004
TL;DR: The Certitudes of Caste: When Identity Trumps Hierarchy Caste Panchayats and the Policing of Marriage in Haryana - Prem Chowdhry Enforcing Kinship and Territorial Exogamy ''We (Yadavs) Are a Caste of Politicians' - Lucia Michelutti Caste and modern politics in a North Indian Town Jains, Caste, Hierarchy and Hierarchy in North Gujarat - John E Cort Hierarchy, Difference and the Caste System - Gaurang R Sahay A Study of Rural Bihar
Abstract: Introduction - Dipankar Gupta The Certitudes of Caste: When Identity Trumps Hierarchy Caste Panchayats and the Policing of Marriage in Haryana - Prem Chowdhry Enforcing Kinship and Territorial Exogamy `We (Yadavs) Are a Caste of Politicians' - Lucia Michelutti Caste and Modern Politics in a North Indian Town Jains, Caste and Hierarchy in North Gujarat - John E Cort Hierarchy, Difference and the Caste System - Gaurang R Sahay A Study of Rural Bihar Replication or Dissent? Culture and Institutions Among `Untouchable' Scheduled Castes in Karnataka - G K Karanth Sikhism and the Caste Question - Surinder S Jodhka Dalits and Their Politics in Contemporary Punjab Inventing Caste History - Badri Narayan Dalit Mobilisation and Nationalist Past `The Bedias are Rajputs' - Anuja Agrawal Caste Consciousness of a Marginal Community

51 citations

01 Jan 1964
TL;DR: In the earliest known mention of caste, perhaps dating from about 1000 B.C.E., the metaphor (symbol) of the human body was used to describe Indian society as mentioned in this paper.
Abstract: In the earliest known mention of caste, perhaps dating from about 1000 B.C.E., the metaphor (symbol) of the human body was used to describe Indian society. This metaphor stresses the idea of hierarchy as well as that of interdependence. The brahman, or priestly, caste represents society's head; the kshatriya, or warrior, caste are its arms; the vaishya caste—traders and landowners—are the legs; and the sudra caste—the servants of the other three—are the feet. These four castes—brahman, kshatriya, vaishya, and sudra—are the classical four divisions of Hindu society. In practice, however, there have always been many subdivisions (J'atis) of these castes.

51 citations

Journal ArticleDOI
TL;DR: In this article, a new dalit movement making use of a "transnational advocacy network strategy" will be compared to a more "classical" Dalit political party, and it is argued that the achievements of the new movement are tempered by the fact that in order to make use of international discourses and political pressure, the movement has had to develop a strategy and policy proposals compatible with existing mainstream neoliberal discourses.
Abstract: In India, movements and parties representing the lowest ranking dalit caste groups have followed different strategies in their struggle against social, economic and cultural discrimination. In this article, a new dalit movement making use of a ‘transnational advocacy network strategy’ will be compared to a more ‘classical’dalit political party. The main policy target for the new movement is an extension of existing affirmative action policies, while the dalit BSP party focuses more on emancipatory issues. Based on an analysis of the impacts of the BSP and of the new movement at the grassroots level, it is argued that the achievements of the new movement are tempered by the fact that in order to make use of international discourses and political pressure, the movement has had to develop a strategy and policy proposals compatible with existing mainstream neoliberal discourses. This depoliticizes the policies, and hence makes them of less importance strategically. It is argued that this is likely to be a difficulty for transnational advocacy networks in general.

51 citations

Journal ArticleDOI
TL;DR: This paper explored the channels through which residents of two tsunami-affected villages pursued public services following the 2004 disaster, finding that marginalized groups (women and caste minorities) appeared most willing and likely to utilize formal government channels, while men from the locally dominant caste turned to informal, non-state channels.

51 citations

Journal ArticleDOI
TL;DR: The social citizenship tradition as mentioned in this paper was a majoritarian tradition, addressing its arguments to lawmakers and citizens, not to courts, aiming against harsh class inequalities, it centered on decent work and livelihoods, social provision, and a measure of economic independence and democracy.
Abstract: There is a familiar egalitarian constitutional tradition and another we have largely forgotten. The familiar one springs from Brown v. Board of Education;1 its roots lie in the Reconstruction era. Courtcentered and countermajoritarian, it takes aim at caste and racial subordination. The forgotten one also originated with Reconstruction, but it was a majoritarian tradition, addressing its arguments to lawmakers and citizens, not to courts. Aimed against harsh class inequalities, it centered on decent work and livelihoods, social provision, and a measure of economic independence and democracy. Borrowing a phrase from its Progressive Era proponents, I will call it the social citizenship tradition.2 My thesis is that the seemingly separate fates and flaws of these two egalitarian constitutional outlooks are joined. By retrieving the history of the social citizenship tradition and its buried links to the court-

51 citations


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Performance
Metrics
No. of papers in the topic in previous years
YearPapers
2023585
20221,232
2021241
2020254
2019243
2018247