N. ANANDAM
Rationalist Writer
Social change is the alteration of the social order of a society, which may include changes in social institutions, social behaviour, or social relations. Sustained on a larger scale, it may lead to social transformation.
The social environment differs across societies. Social structure, social systems, and social inequalities vary from one society to another. Therefore, different societies require different kinds of social change.
Indian society faces a peculiar problem. It remains one of the most divided and fragmented societies in the world. The caste system is responsible for this social condition. It is a distinctive feature of Indian social life.
Different people hold different views about the caste system. Brahmins and other upper castes often consider it a beneficial social system. Middle-ranking castes tend to view it as a relatively harmless social institution. However, the lower castes regard it as an oppressive social system.
Philosophers judge the caste system to be an unjust and cruel social order because it differentiates people on the basis of birth. Secondly, it denies equal rights and opportunities to the lower castes. Thirdly, it determines one’s social status within the social hierarchy.
The German philosopher Immanuel Kant (1724–1804) considered the caste system an immoral social institution that ought to be eradicated. He argued that extending equal rights and opportunities to fellow human beings is moral, while denying them basic rights is immoral. The world-renowned Austrian writer and Nobel Laureate in Literature (2004), Elfriede Jelinek, commented on the caste system during her visit to India. She observed that the caste system is India’s greatest tragedy and stated that as long as India does not, in practice, abolish the caste system and the inhuman treatment of lower castes, it cannot enter the circle of modern nations.
Observing the harmful effects of the caste system, many Indian thinkers and social reformers throughout history have fought for its eradication. Gautama Buddha preached against the caste system more than 2,500 years ago. During the twelfth century, Basaveshwara established a new sect that rejected the caste system.
In the nineteenth century, the social reformer Raja Ram Mohan Roy spoke out against the caste system. In 1862, Keshab Chandra Sen promoted inter-caste marriages. In 1864, Shivanath Sastri appealed to the people to discard idolatry and the caste system. The Indian Nobel Laureate Rabindranath Tagore also condemned the caste system. However, the caste system continues to persist in Indian society.
A basic question arises: why did the lower castes not unite and fight against the caste system? A critical analysis suggests two main reasons. First, the caste system introduced graded inequality based on birth. It assigned different rights according to one’s position in the hierarchy. This graded division prevented unity and collective resistance. Secondly, the Brahminical priestly class, acting in its own self-interest, propagated the belief that the caste system was divinely ordained. This interpretation instilled fatalistic ideas in the minds of the lower castes. They came to believe that their suffering was a punishment from God for deeds committed in a past life. As a result, widespread resistance to oppression did not emerge in Indian society.
In Europe, rich civilisations flourished due to the recognition of the equal rights of individuals to life, liberty, and the pursuit of happiness. In India, the caste system hindered the development of a spirit of equality. It denied many basic rights to the lower castes. Consequently, India remained socially static and stagnant for several centuries. Many people in India are still unaware that their civilisation declined in part due to the caste system. The educational system has failed to disseminate this understanding widely. During the caste-ridden era, Indian society was in a decayed condition, with the majority living a life of subjugation. Brahminism dominated social life.
In Indian society, a significant social change occurred in the eighteenth century, largely due to the influence of the British, who came to India for trade. Their activities created important ripples in Indian society.
The British, who came to India on behalf of the East India Company, settled in various towns. However, the Company had its headquarters in Calcutta. The British officials observed the absence of an effective administrative system to maintain law and order in India and sought to establish one. They set up police stations and a judicial system.
As part of their duties, the Calcutta police arrested a Brahmin for the murder of a man. The East India Company’s Governor conducted an inquiry, and the crime was proved beyond doubt. He awarded capital punishment to the Brahmin in accordance with British law. Until then, Brahmins had been exempt from capital punishment. However, the British treated everyone as equal before the law. In this way, they introduced the concept of legal equality into the hierarchical Indian society.
In the nineteenth century, the British government and Christian missionaries opened schools and provided secular education to students irrespective of religion or caste. The government also recruited individuals from lower castes into the army and offered employment opportunities to people of all castes. These measures significantly weakened the foundations of the caste system.
From the twentieth century onwards, caste-based oppression declined in Indian society for a variety of reasons. The spread of humanistic ideas worldwide was a primary factor, while urbanisation and industrialisation were also important contributors. After political independence in 1947, the national government took several steps to improve the educational and economic conditions of the lower castes. These measures further undermined the caste system.
“As part of their duties, the Calcutta police arrested a Brahmin for the murder of a man. The East India Company’s Governor conducted an inquiry, and the crime was proved beyond doubt. He awarded capital punishment to the Brahmin in accordance with British law. Until then, Brahmins had been exempt from capital punishment. However, the British treated everyone as equal before the law. In this way, they introduced the concept of legal equality into the hierarchical Indian society”
Although the caste system has weakened, it must be completely eradicated. This can be achieved through sustained and sincere efforts. As a first step, people of all castes should be allowed to become temple priests. Such a reform is essential, as granting exclusive rights to Brahmins to perform priestly duties violates the principle of human equality
The eradication of the caste system and caste-based social values is a difficult task in India, as it has existed for several centuries. Even today, the majority of people continue to harbour feelings of superiority or inferiority based on birth. This mindset must change. People should be made aware of the truth that India’s once rich civilisation declined and decayed, in part, because of the caste system. Most Indians are unaware of this fact. If this truth is widely disseminated through the mass media, people will begin to understand the evils of the caste system.
Sustained efforts are required to change people’s attitudes. Opportunities for inter-caste interaction and inter-caste marriages must be promoted to break down social barriers and prejudices.
Therefore, it is the responsibility of every Indian citizen to help build a casteless society. By discarding caste-based social values, Indian society will benefit immensely. Considering all these factors, eradicating the caste system is the most important social change India needs.
Economic experts assert that economic growth is possible only when the social structure is conducive to development. The social structure should be flexible, allowing for social mobility. There must also be changes in individual attitudes to enable people to take advantage of opportunities created by such flexibility.
A modern industrial society requires individuals with certain qualities. People need to be rational in outlook, time-conscious, and future-oriented. They should be motivated to make full use of their abilities and opportunities, possess a sense of responsibility and commitment to work, and use their leisure time to improve their education and skills. Only when both social structures and individual attitudes change can real economic growth occur.
In India, certain professions are regarded as superior and others as inferior, with manual labour often undervalued. In short, the dignity of labour is not adequately recognised. This is one of the reasons for the lack of a strong work ethic.
Secondly, the system of rewards is often not just. People are not always impartial in assessing merit. Caste loyalties and social biases influence decisions, resulting in partiality. This undermines fairness and discourages the development of a strong work ethic. Thus, India urgently needs multiple social changes to become a dynamic and progressive society. To facilitate this transformation, people must be encouraged to think critically. Open discussion on various social issues should be promoted. Such dialogue can help change mindsets and encourage people to accept necessary reforms willingly.
Social change cannot be achieved by rigidly adhering to hierarchical and traditional ways of life. In other words, meaningful reform is not possible while retaining caste-based social structures.
