Dhadeki-SalhapurのBrahminと被差別 caste : 北インド農村の社会と生活(V2I)

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Four Brahmin kin groups live in Dhadeki. They have been petty peasants and their religious activity was restricted to nominal participation at lunchons held at the rites-de-passage of Jats. The presentation for their inactive attendance forced them to subsist on narrow fields. Brahmin dominance as landowners, not observed in Dhadeki, is to be the result of large scale land donation by non-Brahmin zamindars, of a custom developed before or under the Mughal regime. Similarity in social structure between villages under Brahmin landownership and ones under non-Brahmin dominance is well explained by the precedence of the latter pattern. In the latter villages Brahmins are considered to be a part of kamin as in Dhadeki. The population of Chamar is only next to Jat, but consists of smaller kin groups which are, however, larger than ones among occupational castes. Collaterally extended families are relatively frequent among Chamar because of the residence discrimination. The tendency is especially apparent among the lower group of Chamar. The upper group exhibits typical non-Jat family composition characterized by nuclear families and households without married couple. Three groups (Brahmins, the lower and middle groups of Chamar) have an unexpected similaritiy in the family structure. The frequency of collaterally extended family increases among whomsoever residence extension is prescri-bedly restricted. The avoidance of collateral extension and inclination to vertical extension prevail in family structure all through the Dhadeki castes. Scheduled castes (Chamar and Bhangi) live in quarter alloted by Jat. Cattle skin hiding, Chamar's caste occupation, is not substantial. They are actually agricultural laborers. Their economic activities are not reponsible for their status. The under-employment forces them to accept the discriminative demands of Jat or to immigrate to another village in time of scarcity. The sheer poverty of Chamar prevents the population from the natural maintenance. Chamar is not a self-reproducing 'caste' but a category of people who have accepted the discrimi-natory demands. Among the inhumane requests attention is to be focused upon compulsory sexial relation between Jat male and Chamar female. Thecaste occupationof Bhangi，upla making, is not polluting. Another typica lactivity is hog raising. Sufficient income obtained by Bhangi does not necessitate humilating behaviour. Their discriminated status is due to their contradictory pursuit of piggery ahd quasi-Islam practition. The caste is named after bhang (hemp)used as their hullucinogens. Harijans as appear in north Indian rural ethnographies are largely Chamar who are 'touchable' agricultural laborers. The study of Chamar is to be concen-trated on their arrested and discriminated underemployment.
信州大学人文学部の論文
1989-03-15

Dhadeki-SalhapurのBrahminと被差別 caste : 北インド農村の社会と生活(V2I)

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Dhadeki-SalhapurのBrahminと 被差別 caste : 北インド農村の社会と生活(V2I)

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Dhadeki-SalhapurのBrahminと被差別 caste : 北インド農村の社会と生活(V2I)