TITLE - REFLECTION OF INDIAN CASTE SYSTEM (UNTOUCHABILITY) IN INDIAN CINEMA

TITLE - REFLECTION OF INDIAN CASTE SYSTEM (UNTOUCHABILITY) IN INDIAN CINEMA

                                       

Table of Contents

1. Introduction…………………………………………………………….. 4

2. Background………………………………………………………………5

     2.1 The Caste System………………………………………………………5

     2.2 The Caste System In Indian Cinema…………………………………6

3. Purpose Of The Study………………………………………………... 8

4.  Literature Review………………………………………………….....9

5. Statement Of The Problems……………………………………... 12

     5.1 Government Initiatives………………………………………………...12

     5.2 Rigidity Of Caste System (Untouchability)…………………………13

     5.3 Contemporary Cinema……………………………………………….14

5.4 Cinematic Review……………………………………………………14

6. Design Of The Work………………………………………………….16

     6.1 Empirical Research: Case Study………………………………….. 16

     6.2 Research Setting……………………………………………………..17

     6.3 Literature Search…………………………………………….……….18

     6.4 Review Of Similar Work……………………………………………...18

     6.5 Production Of Research Work…………………………….…..……18

7. Results…………………………………………………………………..20

     7.1 Findings………………………………………………………………..21

8. Conclusion……………………………………………………………..23

9. Bibliography……………………………………………………………26

10. Filmography……………………………………………………….… 28

1.         INTRODUCTION

This paper outlines the background of the caste system in India and the history of its portrayal in Indian cinema, identifies how this portrayal has changed over time and analyses why this has occurred and the impact that a modern and empathetic portrayal in film can have on the experience of untouchables in India today.  This research is motivated by the continued existence of the caste system in India, the devastating impact on those considered ‘untouchable’ and an interest in the way that this hierarchical structure is reflected and influenced by Indian cinema.  The paper utilizes various critical and questionnaire based data analysis and case studies of various Indian film directors and films to ascertain how the lowest castes, the ‘untouchables’ have been, and continue to be portrayed in Indian cinema.  It will be argued that in the past Indian films portrayed the caste system in a much more realistic way, compared with modern cinema in India which places commercial considerations above the need to pursue social justice objectives.   

Derived from the Portuguese word ‘casta’, caste can be defined as an inflexible class system in which a hereditary social hierarchy is maintained generation after generation and allows little mobility out of the position into which a person is born (Robert Merton, 1979).  Caste is a contentious, discriminatory and ongoing aspect of Indian society.  Lower caste individuals are considered to be ‘untouchables’, a status which denies them the right to live as normal and respected human beings.  They are subjugated, concealed and marginalized by the people of upper caste.   Caste has been reflected in Indian cinema for over seventy years (1930-2012).  During this time, the depiction of the caste system and its role in Indian society has changed.  To some extent this change reflects changes in the way that the caste system is viewed by mainstream Indian society, and in some cases filmmakers have lead this change to subjugate the discriminatory caste system in India. 

2.         BACKGROUND

2.1 The Caste System

In India, lower caste individuals are considered to be ‘untouchables’, a status which denies them the right to live as normal and respected human beings (Hutton, 1963).  They are subjugated, concealed and marginalized by people of the upper castes.   A dalit (untouchable) is deprived of all human rights and is the most underprivileged and languished group in India. They are allocated a status beneath the Hindu caste. Religion appears to authorize both untouchability and the caste system (Neeraja, 1997).

The unique caste systems began with the immigration of Aryans from North India in around 1600BC.  Throughout the Vedic Age, Manu the originator of this prehistoric Hindu or Aryan civilization instituted the latest social classification which introduced religious ethics from a former and acquisitive civilization.  He established four social classifications (outlined below) based on four major goals of both person and civilization. A social categorization system of four diverse classes (Varnas) was consequently devised to support the individual to live in a structured society (Friedmann, 1970).

Although the derivation of the caste system relates to Hinduism, it has influenced the entire Indian society.  In the Hindu context the caste system is simply the distribution of groups in society into four castes, allocated in a hierarchy.  But in practice, the caste system emerged as far more complex with many extra castes, sub-castes and other categories.  The term ‘Jati’, used to depict caste in Indian society, is a derivative of a Sanskrit word Jata meaning “birth” or “brought into existence” (Prabhu and Pandarinat, 1979). It signifies a type of life verified by origin, and describes any group that has generic features.  Jatis are conventionally ordered in hierarchical classification and fit into one of the four fundamental Varnas, derived from a Sanskrit word meaning colours. 

According to the Varna scheme there are various kinds of categories of caste including:

Ø  The Brahmans who are recognized as pastors, Saints and the educated class

Ø  The Kshatriyas who are considered leaders and soldiers (such as landlords).

Ø  The Vaishyas who are considered those with a viable living, for example businessmen etc.

Ø  The Shudras who are the manual workers (Prabhu and Pandarinat, 1979).

Although the Shudra caste existed from the outset, various sub divisions of caste were instituted after the formation of the Indian constitution in 1950. The first category, Scheduled Castes (SC), refers to the Untouchables. The second category, Scheduled Tribes (ST), include those who did not accept the caste system and preferred to inhabit the jungles, forests and mountains of India. The third category is called Other Backward Classes (OBC) and includes former untouchables who converted from Hinduism to other religions (Metcalf, Thomas, 1971).

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