Demerits of Caste System

1. Obstructs Mobility to Labor: It has obstructed mobility of labor since under it the individual must follow the caste occupation and he cannot change it according to his likes or dislikes. This leads to complete immobility of labor.
2. Practice of Untouchability: Caste system has led to the evil practice of untouchability. According to Mahatma Gandhi it is, “the hateful expression of caste.” Large sections of people are reduced to the virtual slavery because of this practice.
3. Solidarity Hampered: Instead of promoting solidarity, caste system has led to the decay of solidarity and brotherhood in the Hindu society by rigidly separating one class from another and denying and type of social intercourse between them.
4. Undermines Merits in Occupation: Under caste system, it often result in putting man in wrong occupation. There is no guarantee that a priest’s son would also like to be a priest or would possess the qualities for a successful priest. The caste system does not permit a person to take up any other profession even though he may possess the skill and liking for that. Thus this system put stumbling blocks in the way of merit.
5. Hamper National Unity: Caste system is an obstacle to the growth of national unity in the country. The lower classes feel discontented at the behavior meted out to them in society. As G.S.Ghurye states, “It is spirit of caste patriotism which engenders opposition to other castes and creates an unhealthy atmosphere for the growth of national consciousness.”
6. Retards Social Progress: Caste system is the greatest obstacle in the way of social progress and economic development of the county. Since the people believe in the theory of Karma, they become conservation and because their economic position is fixed, they are led to inertia killing their initiative and enterprise. It does not take care of one’s ability and potential.
7. Undemocratic: It inculcates the feeling of superiority among the upper caste and thus seeks to undermine the process of democracy because it denies equal rights to all, irrespective of tier caste, creed or color. Social barriers are created in the way of people specially lower class individuals who are not given freedom in their mental and physical development and are not provided with opportunities for that. It is one this account that modern democracies have discouraged that caste division of society. Democracy is not only inconsistent with the caste division of society but is also opposed to it.

What should one say in conclusion of above discussion? Obviously, the conclusive fact is that caste system is more harmful that being beneficial. As James Bryce says, ‘Social structure is an important factor. Where men are divided by language, or by religion, or caste distinctions grouped on race or on occupation, there are grounds for mutual distrust and animosity which make it hard for them to act together or for each section to recognize equal rights in the other. Homogeneity, though it may not avert class wars helps each class of the community to understand the mind of others, and creates a general opinion in nation.”

Conditions Favoring the Caste System

These are being explained below:

1. Geographical Conditions: Geographical isolation has played a significant role in rendering our society static and powerless. In the absence ‘of adequate means of transport leads to the geographical isolation, from other, from people who inhabit distantly situated area and this fosters old customs, mores, traditions and superstition, all of which encourage the caste system.
2. Static Society: Hindu society is not a dynamic society. There has always been absence of a stupendous variation ‘in its political situations and economic conditions. Its social mores, customs and traditions have failed to change over the ages as times have marched along. But this does not mean that Hindu society have failed to change over the ages as times have marched along. But this does not mean that Hindu society has never changed. When we say that it is static or motionless, we wish to indicate ‘the extremely slow rate at which variations and modifications are instituted in it. The static nature of society gave strength to the existence of cast system in our country.
3. Foreign Invasions: Foreign aggression were also responsible for strengthening the continued existence of the caste system in India. It is commonly believed ‘that the caste system began in India when the Aryans invaded the country. They were fair skinned and victorious and natives of India were black. The victorious race considered itself superior to the victimized race and considered it below its dignity to associate itself and marry into letter. In this way, strict laws regarding conduct, diet, marriage, etc. were formulated. Slowly and gradually these became fundamental ingredients of caste system.
4. Rural social Structure: In our country, historically speaking the social structure of the rural sector has remained unchanged. ‘Ancient traditions are better respected in it. As the rural structure weakens, or in other words as urbanization in the country increases, the caste also becomes progressively weaker.
5. Religious Factors: Religion and religious practices have been the predominant factor in the condition of caste system in India. The Hindu caste system is looked upon as a divine institution. People who violate it are considered sinners and it is believed that God will punish them and because of this people lack the will to violate the laws of the caste system.
6. Racial Differences: Multiplicity of races ‘leads to formulation of many strict laws concerning discrimination since each race endeavors to maintain its purity. In the medieval period of Indian history, stringent laws concerning caste were laid down to protect Hindu society from the Muslims. This also strengthened the continuation of caste system in India.
7. Illiteracy: Education inculcates awareness. Mass illiteracy and absence of educational facilities have been one of the major factors favoring the caste system. It has experienced that an uneducated society is static and motionless. Superstitions, traditions and mores breed freely among uneducated people.

Present System of Marriage in India

Hindu marriage system provided by the religious texts, and saints and prevalent in ancient India, has undergone many fundamental changes, under the influence of the western culture and way of life and the compelling needs of the time. Following changes highlight the features of marriage system prevalent today.

A. Marriage is not Compulsory Now

In the ancient Hindu society, marriage for both male and female, except rare exceptions; was compulsory. And for performance of Dharma as well as the “successful preparation for one’s quest for ‘moksha’; the ultimate aim of human life, marriage became necessary. Procreation of a son was necessary to get oneself rid of paternal debt (Patrik Rina). For the performance of yajna presence of wife was essential, and this necessitated marriage to be essential for leading a complete life. Thus, marriage was necessary for the performance of religious rites.

In the present day society, marriage is not considered compulsory for every Hindu. Today, ‘many do not want to enter into matrimony owning to economic reasons. The girls and now no longer ready of bear insults and suppression from males. Many girls do not marry as they do not want to surrender their freedom. Subordination of females has been seen with the contemptuous look by the girls and hated as an act of slavery. Lack of suitable match, also, is a cause of remaining bachelor. Modern age males and females, thus, do not value the ancient religious necessity of compulsory marriage. They cherish individualism, independence and personal attainments.

B. Many Taboos of Marriage are Broken Now

Many taboos governed the Hindu marriage. The ancient Hindu tradition laid restriction on the marriage of two individuals belonging to same Gotra or Prawar. Here the mate selection was limited by the restriction. But now, this restriction is no longer accepted by the present day modern generation. Laws have been passed to remove this restriction. However, certain rules of marriage are still observed without any change.

Exogamy means that husband and wife may not be related to each other before marriage in ways that are prohibited, quite as incest is prohibited. The tabooed relationships are those of kin, position of kin grouping, and in some of the northern regions of locality two people in certain specific in position are forbidden to marry, as for example, a man and his mother’s sister. Prohibited also are the unions within kin groupings, such as between two who are patrilineal descended from the same real or mythical ancestors. In jatis which follow Sanskritic usage, the prohibited kin positions are collectively known as the Sapinda relations and are traced through both father and mother.

C. Child Marriages are Opposed and Declared Illegal

In early times child marriage was a common sight in the Hindu social organization. But now child marriage is opposed legally, socially and on economic considerations. Sarada Act legally put restriction on the marriage of the child. The Hindu Marriage Act specifies the marriageable age for a girl as eighteen years and that of a boy twenty one years. The Hindu Marriages Act 1955 provides for the age limit and also mentions consequences of under age, marriage.

Increase in women education and their struggle against suppression is one of the leading factors opposing child marriages. And again economic consideration like the inability to give dowry at an early stage and career mindedness of the modern youth is opposed to child marriage in the county.

Now child marriage is opposed by each and every section of the people even with low degree of awareness.

D. Inter-caste Marriage

Modern family accept marriages outside caste, whereas in ancient and medieval India inter-caste marriage were considered immoral and a sin against God. But now such marriages, particularly in urban sector is much more common. Inter-caste marriages have been legally permitted. The increasing effects of co-education, idea of equality and democratic rights and liberty, inter-caste marriages fetch a value of being broad-minded and forward in one’s social circles. Thus the practice of endogamy is fading away and inter-caste marriages are becoming more and more common.

E. Polygamy is Prohibited

In the ancient days men married several women to get a son and references of such marriages are often found in the lonely writings. Kings had so many queens in their ‘harem’, but now this practice is legally banned. Increasing in women education has contributed to the discard of polygamy. The Hindu Marriage Act 1955 prohibits the practice of polygamy. No Hindu can marry for second time when her/his first spouse is alive. Section 5(1) declares, “A marriage may be solemnized between any two Hindus, if neither party has a spouse living at the time of marriage”.

Such marriages have been declared void by the Section 11 of the Hindu Marriage Act, 1955. Economic compulsions are also helping in promoting these legal provisions.

F. Widow Remarriage is Permitted

A long battle for the emancipation of widows was fought. Early widows were subjected to the most inhuman cruelty that can be inflicted against a human being called as self-immolation or ‘Sati”. Woman was forced to sit in the burning pyre of her husband. Widows were not permitted to marry again. With the continuous efforts of social reformers and mass movement ‘Sati’ system has been declared illegal and widows have been empowered to marry according to the provisions of Widow Remarriage Act. Now the case of widow remarriages is on the increasing trend and it is no longer considered immoral or wrong to marry a widow.

G. Divorce is Legalized: 

Another very important aspect of marriage i.e. divorce has changed. Now divorce has been permitted by the Hindu Marriage Act 1955. Earlier, it was not possible to get rid of an insane, immoral and cruel husband as the social custom did not permit her to do so. According to Section 13 of the Hindu Marriage Act 1955, “Any marriage solemnized, whether before or after the commencement of the Act, May, on a petition presented by either the husband or the wife, be dissolved by a decree or divorce on the ground provided in the section.

Conclusion: 

Forgoing changes in the system of Hindu Marriages are positive indications of progress towards a better social organization and improved way of life. The legal steps such as the prohibition of child marriages, permission of widow remarriages, and other change including concessions in the matter of one’s male selection are the healthy signs. However much apprehension is attributed to the developments like pre-marriage ‘extramarital relations, raised age-limits for marriages are the signs of disorganization in the Hindu family life. The idea of sacrament behind the bond of marriages and soul-relationship has been reduced merely to the satisfaction of sexual urge. Marriage has become a contract. The spirituality that existed behind the marriage is now braking down. The impact of Western culture, rapid rate of modernization the effect of urbanization and industrialization have brought tremendous changes in the social values. The modern youth rejects, even the valuable values as mere restrictions and useless. This has cost it’s as pensions on the organized way of Hindu life. 

Definition and Features of the Joint Family

The Joint Family

It is not incorrect to say that the whole structure of the Hindu social organization and set up stand on two pillars i.e. of the caste system and the joint family. This fact has been rightly pointed out by K.M. Panikkar; when he says, ‘Though in theory unconnected, these two institutions, the caste and the joint family are in practice interlocked to an extent which makes them in effect a common institution. The unit of Hindu society in not individual but joint family. The widest expression of this family is the ‘sub caste’ which often consists only of a few joint families which inter marry and inter-dine-among themselves.’

Many definitions of joint family have been given but notable among these are being mentioned below:

“A Joint family is a group of people who generally live under one roof, who eat food cooked at one hearth, who held property in common and who participate in common worship are related to each other as some particular type of kindred”—J. Karve

“The joint family consists of males having a common male ancestor, female offspring not yet married, and women brought into the group by marriage. All of these persons might live in common households or in several households near to one another. In any case, so long as the joint family holds together, its member are expected to contribute to the support of the whole and to receive from it a share of the total product” --- Davis

“The Hindu Joint family is a group constituted of known ancestors and adopted sons and relatives related to these sons through marriage”.------Henry Maine

Features of the Joint Family

From the definitions mentioned above following characteristic features of a joint family can be pointed out:

1. Joint Habitation: Joint family resides under one roof that is to say members of the family live in one house where father, sons, son’s wives and their children live together. No separation or particularization of accommodation is unthinkable in the joint families. According to Sir Henry Maine joint Hindu family ‘is a group constituted of known ancestors and adopted sons and relatives to these sons through marriage’. However it must be noted that this feature is not always in all joint families.
2. Common Eating Place: The members of a joint family get food from a common kitchen. The time two separate kitchens are used for preparing meals for some of the members, from that very moment, the family ceases to be a joint family. The food for all old and young, man and woman is cooked in one kitchen. It was commented by Brahaspati, that the people who have a joint kitchen their ancestors, gods and Brahmins are worshipped at the same place. It implies that the existence of a joint family kitchen facilitates the members to perform other activities at a single place. It is opined that as soon as kitchen is separated, the joint family disintegrates.
3. Common Ownership of Property: In addition to common eating place, a common shelter, another striking feature of joint family is joint property. This happens as such that ‘the members of the family jointly undertake production and consumption and are joint owners of the wealth of the family. Because of its joint ownership and presence of co-operation among the members it has been called a co-operative institution. All work together and eat together and no distinction is made between the members on these grounds.
4. Ruled by Karta: The head of the family discharges the function of the trustee and he manages all the affairs of the family in such a way so as to provide material and spiritual benefit to all the members equally. He is called as the Karta of the family. He controls, supervises and looks after the affairs so the family. He receives the total earning of the family as its head and utilizes it in the interests of all the members of the family.
5. Common Origin: Joint family has a common origin and members are kin. According to Sir Henry Maine, “The joint family is a group of springs of some known common percentage or a group that arises out of their marriage.

Thus a joint family refers to the group life of the kin deriving their origin from some common source, living, working and sharing together the fruits of joint endeavor under the rule of their karta.

Demerits of Joint Family System

The joint family system was praised for its many merits out it has also not less been vehemently denounced. The main defects that are pointed out against the system are the following:

1. Home of Idlers: It is asserted that because of its joint share in food and shelter, joint family becomes the home for idlers and domes as the non-earning members do not want to work to earn their livelihood. The lazy become lazier at the expense of other member of the joint family.
2. Encourages Litigation: The joint family system it is pointed out encourages litigation, for at the time of the partition of common property generally disputes crop up which are not settled generally without a recourse being taken to law. In case of agricultural families partition leads to fragmentation of holdings which is harmful from the view point of agricultural progress. Litigation regards the progress of the families who already are not in a sound financial position.
3. More Quarrels: It is the hot bed of quarrels and bickering especially among the female members. There is also the clash of ideas and temperaments on account of which there are constant quarrels between the elder and younger members of the family.
4. No Privacy: In a joint family privacy is denied to the newly-wed couples. They do not find a private place to share their views, because of joint family.
5. Unfavorable for Individual Savings: It is not favorable to an appreciation in accumulation of capital. When one has to share one’s income with large family, it is not possible to save much. One feels discouraged in this circumstance to save.

Thus the joint family system has got both its strong followers and the agricultural families the systems still largely overcome. It is not doubtful that under the economic pressure the system is gradually breaking down. The expediency of time has brought radical modification in this form of family life and this system has given way to modern nuclear families.