Caste Conflicts
Caste conflicts remain a significant and deeply entrenched problem in India, with the Dalit community enduring persistent violence and discrimination despite constitutional safeguards. These conflicts reflect the continuing dominance of caste hierarchies that shape social, economic, and political relations. Incidents such as those in Wazirganj (Uttar Pradesh) and Karnataka reveal the harsh realities Dalits face daily — including abuse, sexual violence, forced labor, and systemic discrimination. The National Crime Records Bureau (NCRB) statistics demonstrate a worrying rise in crimes against Scheduled Castes, underscoring the ongoing prevalence of caste-based violence.
At the core of caste conflicts lie several interrelated factors. Socially, the caste system creates a rigid hierarchy that privileges upper castes while marginalizing Dalits and other lower caste groups. This stratification perpetuates dominance, with upper castes maintaining their power through discrimination and exclusion. Kaka Kalelker described casteism as a "blind and supreme group loyalty," prioritizing in-group interests over justice or fairness. A stark example of such conflict is the 1996 Bathani Tola massacre in Bihar, where 21 Dalit agricultural laborers were brutally killed by upper-caste landowners in retaliation for demands for better wages and conditions, illustrating the violent assertion of caste and economic power.
Politically, caste identity has been increasingly instrumentalized for electoral gain. Caste affiliations are mobilized by political parties to build vote banks, amplifying caste consciousness and tensions. André Beteille notes that caste groups often unite strategically to compete for power, intensifying rivalries. For example, the consolidation of the Koli caste in Gujarat and Yadavas in Northern India into cohesive political entities exemplifies this dynamic, where caste becomes a vehicle for seeking authority.
Economic factors deeply entwine with caste conflicts as well. Traditionally, upper castes have controlled land and resources, relegating Dalits to landless labor and menial jobs. This economic disparity fuels exploitation and conflict. Nandini Sundar argues that incidents like the Bathani Tola massacre were politically motivated attempts to crush those challenging entrenched feudal and caste-based economic interests.
Barriers to social mobility also contribute to caste tensions. Many lower castes have sought upward mobility through education, political participation, and economic advancement. However, higher castes frequently resist these attempts to preserve their privileges, as evidenced by the widespread anti-Mandal agitation in the 1990s opposing reservation policies for backward castes. This resistance reflects a broader caste conflict between dominant and subordinate groups.
The legal framework designed to protect Dalits, such as the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, often fails in practice. Police insensitivity, lack of timely justice, and limited access to resources hinder effective legal recourse for victims, perpetuating impunity and further violence.
Several sociologists and thinkers have analyzed the nature and dynamics of caste conflicts in India. André Beteille distinguishes between inter-caste conflict (between different caste groups) and intra-caste conflict (within sub-castes), noting a shift from identity-based struggles towards conflicts centered on economic and political interests. Stevenson’s work on South Indian Dalits reveals internal community disputes over ritual symbols, indicating struggles for status even within oppressed groups.
Oscar Louis highlights power struggles between dominant castes like Jats and Rajputs in Western Uttar Pradesh, emphasizing how caste conflicts often involve competition for social and cultural dominance. F.G. Bailey’s study of Bissipara identifies caste conflicts as driven by dual pursuits of ritual and secular superiority. T.K. Oomen discusses the emergence of caste associations and supra-caste identities that attempt to unify fragmented groups, reflecting ongoing processes of caste consolidation and conflict.
Ghurye offers a nuanced perspective, recognizing that caste consolidation can both justify conflict by reinforcing group identities and impede national integration by perpetuating divisions. S.C. Dube links economic prosperity from the Green Revolution to the strengthening of intermediary castes and associated conflicts, as seen in the political mobilization of groups like the Agrawals.
Edmund Leach and Bailey further suggest that caste identities are fluid, with potential for assimilation and changing boundaries that might alter conflict dynamics over time. Nonetheless, T.K. Oomen underscores that caste conflicts fundamentally arise when lower castes’ demands for equality challenge entrenched hierarchies, provoking resistance and social unrest.
In conclusion, caste conflicts in India are complex phenomena rooted in centuries-old social hierarchies, economic inequalities, political manipulations, and struggles over identity and status. Despite legal protections and social reforms, these conflicts persist due to entrenched interests and systemic barriers. Understanding these multifaceted dimensions is essential for addressing caste violence and working toward a more just and equitable society.
Removing Caste Conflicts
Caste conflicts in India have long posed significant social, economic, and political challenges. Various sociologists and scholars have proposed diverse strategies to address and ultimately remove these conflicts by targeting the underlying causes of caste-based discrimination and tensions.
M.N. Srinivas, a pioneering sociologist, recognized that caste is deeply entrenched in Indian society, tacitly accepted even by those who oppose it. He viewed caste as a fundamental unit of social action. However, Srinivas was optimistic about alleviating caste conflict through democratic and developmental measures. He argued that universal adult franchise, planned economic development through five-year plans, expansion of education, and the progress of backward classes could foster democratic equality. Moreover, he believed that the gradual influence of higher caste culture on lower castes could raise their living standards, thereby reducing caste disparities and associated conflicts.
Ghurye emphasized the importance of social integration in removing caste tensions. According to him, promoting inter-caste interactions and fostering relationships across caste lines can break down social barriers. By encouraging inter-caste marriage, joint social activities, and other forms of integration, caste prejudices could diminish, leading to reduced conflicts.
Iravati Karve highlighted economic and cultural equality as critical to ending caste conflicts. She argued that when all castes have equal opportunities for economic advancement and receive cultural recognition, the disparities that fuel caste antagonisms would narrow. Achieving economic parity alongside cultural acceptance would thus bridge gaps and decrease sources of tension between castes.
Prabhu focused on the internal change of attitudes as a prerequisite for eradicating caste conflicts. He stressed that education plays a vital role in transforming societal mindsets toward caste. Prabhu also pointed to the powerful role of cinema and media in shaping public perceptions and promoting a more inclusive and egalitarian ethos. By changing the way caste is portrayed and discussed in popular culture, social acceptance of equality could increase.
Rudolph and Rudolph approached caste conflict through the lens of political bargaining. They observed that caste groups often form strategic alliances with their immediate superior and subordinate castes to consolidate political power and resist aggression from rival castes. This network of alliances helps stabilize caste relations by creating collective strength and reducing open conflicts. Their perspective underlines the importance of understanding caste relations as dynamic and negotiated within the political arena.
Similarly, Anand Chakravarti explained that caste factions seek support from adjacent castes to protect their interests and ensure political survival. This political maneuvering is essential in resisting domination and violence from more powerful castes. Thus, political alliance-building and negotiation form a crucial mechanism for mitigating caste conflict.
In conclusion, removing caste conflicts in India requires multifaceted approaches addressing social, economic, cultural, and political dimensions. While scholars like Srinivas and Ghurye focus on social integration and democratic development, others like Karve emphasize equality, and Prabhu stresses the transformation of attitudes through education and media. Meanwhile, Rudolphs and Chakravarti highlight the strategic political alliances that caste groups forge to manage conflicts. Together, these perspectives offer a comprehensive roadmap for reducing caste tensions and fostering a more equitable society.