Hinduism, Castes and Untouchability

 

The term "Hinduism" and its definition as a unified religion emerged gradually, with no single moment or person defining it. Here's a concise breakdown of your questions:

1. When was the Hindu definition given? Who accumulated all the types of worship as Hinduism?

• Definition Timeline: The term "Hindu" originally referred to people living beyond the Indus River, used by Persians around the 6th century BCE. It was a geographical and cultural label, not a religious one. By the 19th century, British colonial scholars and administrators, along with Indian reformers, began framing "Hinduism" as a cohesive religion to categorize diverse practices under one umbrella, contrasting it with Islam, Christianity, etc.
• Accumulation of Worship Types: No single individual "accumulated" all practices into Hinduism. It evolved organically over millennia, absorbing Vedic rituals, Bhakti devotion, Shaivism, Vaishnavism, Shaktism, and local traditions. 19th-century figures like Swami Vivekananda and Rammohan Roy helped articulate a unified "Hindu" identity, emphasizing shared philosophies (e.g., Vedas, Upanishads) to counter colonial critiques, but this was more a response to external pressures than a formal codification.
• Key Context: Hinduism remains a loose collection of traditions, not a monolithic religion. The idea of it as a single "ism" was partly a colonial construct, though rooted in ancient shared texts and practices.

2. How are castes formed?

• Origins: The caste system (varna) traces back to the Rigveda (c. 1500 BCE), which mentions four varnas: Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), and Shudras (laborers). These were initially flexible roles based on occupation and aptitude, not birth.
• Evolution: Over centuries, especially by the time of the Manusmriti (c. 200 BCE–200 CE), varnas became rigid, hereditary, and hierarchical. Jatis (sub-castes) emerged from inter-varna mixing, regional differences, and occupational specialization, creating thousands of endogamous groups.
• Social Reinforcement: Caste solidified through religious texts, economic structures, and political power. Brahmins gained authority via ritual roles, while land control and trade reinforced Kshatriya and Vaishya status. Shudras and others were often relegated to manual labor.
• Modern Context: Colonial policies (e.g., census classifications) further entrenched caste identities. Today, caste persists in social customs, marriage, and politics, though legally banned in discriminatory forms.

3. What is untouchability?

• Origins: Untouchability emerged later than varnas, likely by the early centuries CE, targeting groups outside the varna system (later called Dalits). These communities were associated with "polluting" tasks like cleaning, leatherwork, or handling dead bodies, based on ritual purity concepts in texts like the Manusmriti.
• Practices: Historically, "untouchables" faced exclusion—barred from temples, wells, schools, and upper-caste areas. They were forced into segregated living, denied social mobility, and subjected to violence for transgressing norms. Practices varied by region but often included economic exploitation and dehumanizing rituals (e.g., carrying night soil).
• Modern Status: Untouchability was outlawed in India’s 1950 Constitution, with affirmative action (reservations) for Dalits. Yet, subtle and overt discrimination persists—e.g., restricted access to resources, social boycotts, or violence in rural areas. Urbanization and education have reduced some barriers, but caste-based prejudice lingers in marriage, employment, and politics.
• Scale: Data is patchy, but surveys (e.g., 2016 National Crime Records Bureau) report thousands of caste-based atrocities annually, mostly against Dalits. Social attitudes are slow to change despite legal reforms.