By Dennis B. McGilvray (editor)
Following the ebook of the e-book through E. R. Leach, ed., points of Caste in South India, Ceylon and North-West Pakistan (1960), a lot additional info used to be accumulated on caste hierarchies in South Asia, and significant makes an attempt have been made to spot the underlying harmony of this fabric - a structuralist one through Louis Dumont and a ethnosocialogical one by means of McKim Marriott et al. This quest for solidarity appeared beautiful, but whilst, because the contributions to the current quantity point out, untimely. The 4 papers accumulated the following and released in 1982 are all desirous about caste ideology and caste interplay in numerous locales of South Asia.
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Extra info for Caste Ideology and Interaction (Cambridge Papers in Social Anthropology (No. 9))
20 On the ideological level, Catholicism is no more antithetical to caste than is — say — Buddhism. In Wellagoda, caste is usually seen as something outside religion. All agree that caste is an institution of the world, concerned with profane society rather than the spiritual life. 21 Yet even if caste is not to do with the spiritual life, it is felt by some (in their more 'tra24 Caste conundrums ditional' moments) that the Church should protect the clarity of castes. Some say that the Church should stop people from changing their names; some say that the Church should prevent cross-caste marriages.
But there is no system of caste inequality. In sum then, it seems to me that caste and the caste hierarchy in Wellagoda can be seen either as a system of great flexibility — or of total disorder. All that is constant is that people are unequal, that in certain situations this inequality is thought to be concerned with birth, blood or occupation, and to be related in some way connected with the past. 8. Caste and Catholicism This paper is not about caste and Catholicism but about caste in Wellagoda.
In this context, any Goyigama claim to superiority can be countered by Karava pointing out that whatever their traditional role they are now fishers like the Karava. Depending upon which line one cares to follow, either the Karava are superior or the two castes are equal. About all they do agree about is that the gap between them is not all that great, and that they are superior to other castes. Turning to names, if the relative ranking of castes is unclear, then so is the ranking of names within castes.
Caste Ideology and Interaction (Cambridge Papers in Social Anthropology (No. 9)) by Dennis B. McGilvray (editor)