Suchergebnisse

A Jesuit mission in history -- A culture of popular Catholicism -- Christians in village society: caste, place, and the ritualization of power -- Public worship and disputed caste: the Santiyakappar Festival over 150 years -- Christianity and Dalit struggle: 1960s to 1980s -- Hindu religious nationalism and Dalit Christian activism -- A return visit to Alapuram: religion and caste in the 2000s

Introduction: the ethnography of policy and practice -- Framing a participatory development project -- Tribal livelihoods and the development frontier -- The goddess and the PRA: local knowledge and planning -- Implementation: regime and relationships -- Consultant knowledge -- The social production of development success -- Aid policy and project failure -- Aspirations for development -- Conclusions and implications

What place does the caste system have in modern India with its globally-integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public policy 'enclosure' of caste in the non-modern realm of religion and 'caste politics', while aligning modernity to the caste-erasing market economy. Village-level fieldwork in south India finds a parallel public narrative of caste either as ritual rank eroded by market relations, or as identity politics deflected from everyday economic life. But locally and nationally the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures and evasions in post-liberalization India, suggest the need to rethink the modernity of caste beyond orientalist and postcolonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.

What place does the caste system have in modern India with its globally-integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public policy 'enclosure' of caste in the non-modern realm of religion and 'caste politics', while aligning modernity to the caste-erasing market economy. Village-level fieldwork in south India finds a parallel public narrative of caste either as ritual rank eroded by market relations, or as identity politics deflected from everyday economic life. But locally and nationally the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures and evasions in post-liberalization India, suggest the need to rethink the modernity of caste beyond orientalist and postcolonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.

Caste has always generated political and scholarly controversy but the forms that this takes today newly combine anti-caste activism with counter-claims about the irrelevance or non-existence of caste, or claims to castelessness. Such claims to castelessness are in turn viewed as a new disguise for caste power and privilege, as well as being an aspiration for people subject to caste-based discrimination. This article looks at elite claims to 'enclose' caste within religion (specifically Hinduism) and the (Indian) nation so as to restrict the field of social policy with regard to caste, to exempt caste (as a basis of discrimination) from the law, and limit the social politics of caste. It does so taking the comparative cases of caste and caste-based discrimination among non-Hindus, and outside India — the exclusion of Christian and Muslim Dalits (members of castes subordinated as 'untouchable') from provisions and protections as Scheduled Castes in India, and responses to the introduction of caste into anti-discrimination law in the UK. While Hindu organisations in the UK reject 'caste' as a colonial and racist term, deploying postcolonial scholarship to deny caste discrimination, Dalit organisations (representing its potential victims) turn to scholarly discourse on caste, race or human rights. These are epistemological disputes about categories of description and how 'the social' is made available for public debate, and especially for law. Such disputes engage with anthropology whose analytical terms animate and change the social world that is their subject.

AbstractCaste has always generated political and scholarly controversy, but the forms that this takes today newly combine anti-caste activism with counter-claims that caste is irrelevant or non-existent, or claims to castelessness. Claims to castelessness are, in turn, viewed by some as a new disguise for caste power and privilege, while castlessness is also an aspiration for people subject to caste-based discrimination. This article looks at elite claims to "enclose" caste within religion, specifically Hinduism, and the Indian nation so as to restrict the field of social policy that caste applies to, to exempt caste-based discrimination from the law, and to limit the social politics of caste. It does so through a comparative analysis of two cases. The first is the exclusion of Christian and Muslim Dalits—members of castes subordinated as "untouchable"—from provisions and protections as Scheduled Castes in India. The other case is that of responses to the introduction of caste into anti-discrimination law in the UK. While Hindu organizations in the UK reject "caste" as a colonial and racist term and deploy postcolonial scholarship to deny caste discrimination, Dalit organizations, representing its potential victims, turn to scholarly discourse on caste, race, or human rights to support their cause. These are epistemological disputes about categories of description and how "the social" is made available for public debate, and especially for law. Such disputes engage with anthropology, whose analytical terms animate and change the social world that is their subject.

AbstractWhat place does the caste system have in modern India with its globally integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public-policy 'enclosure' of caste in the non-modern realm of religion and 'caste politics', while aligning modernity to the caste-erasing market economy. Village-level fieldwork in South India finds a parallel public narrative of caste either as ritual rank eroded by market relations or as identity politics deflected from everyday economic life. But, locally and nationally, the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures, and evasions in post-liberalization India suggest the need to rethink the modernity of caste beyond orientalist and post-colonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.

The expansion of spaces for 'patient and public involvement' in health systems in the UK is a relatively recent phenomenon, and yet 'participation' as a principle for planned interventions in international development is well established as a field of practice and controversy. Development workers and scholars have passed through moments of enchantment and disenchantment with the idea that the true source of innovation, expertise, and workable (and sustainable) solutions is to be found not in the professionals but in communities of experience. Making 'local knowledge' the basis of interventions has proved unexpectedly problematic. How could incommensurable forms of knowing, across steep gradients of power be bridged? This article describes a decade-long experiment in participatory development in a remote Adivasi (tribal) region of western India in order to suggest the relevance of this experience for the very different context of patient and public involvement in healthcare settings. In particular, it highlights some general points about knowledge practices at the interface, and the human tendency to adjust, mirror, mimic, loop, and in other ways make the 'patient–professional' interface itself hard to navigate. The article suggests that self-reflective insight into these social processes is necessary for effective 'engagement' by professional and lay actors alike.

Inherited caste identity is an important determinant of life opportunity for a fifth of the world's population, but is not given the same significance in global development policy debates as gender, race, age, religion or other identity characteristics. This review asks why addressing caste-based inequality and discrimination does not feature in intergovernmental commitments such as the Sustainable Development Goals, and whether it should. Taking India as its focus, it finds that caste has been treated as an archaic system and source of historical disadvantage due compensation through affirmative action in ways that overlook its continuing importance as a structure of advantage and of discrimination in the modern economy, especially post-liberalization from the 1990s. A body of recent literature from anthropology, economics, history and political science is used to explore the modern life of caste in society, economy and development. Questions are asked about caste as social hierarchy, the role of caste in post-liberalization rural inequality, in urban labor markets and in the business economy, and the effect of policies of affirmative action in public-sector education and employment. Caste is found to be a complex institution, simultaneously weakened and revived by current economic and political forces; it is a contributor to persisting national socioeconomic and human capital disparities, and has major impacts on subjective wellbeing. Caste effects are not locational; they travel from the village to the city and into virtually all markets. Caste persists in the age of the market because of its advantages – its discriminations allow opportunity hoarding for others; and the threat of the advancement of subordinated groups provokes humiliating violence against them. The evidence points to the need for policy innovation to address market and non-market discrimination and to remove barriers, especially in the informal and private sector; and to ensure caste has its proper place in the global development policy ...

Inherited caste identity is an important determinant of life opportunity for a fifth of the world's population, but is not given the same significance in global development policy debates as gender, race, age, religion or other identity characteristics. This review asks why addressing caste-based inequality and discrimination does not feature in intergovernmental commitments such as the Sustainable Development Goals, and whether it should. Taking India as its focus, it finds that caste has been treated as an archaic system and source of historical disadvantage due compensation through affirmative action in ways that overlook its continuing importance as a structure of advantage and of discrimination in the modern economy, especially post-liberalization from the 1990s. A body of recent literature from anthropology, economics, history and political science is used to explore the modern life of caste in society, economy and development. Questions are asked about caste as social hierarchy, the role of caste in post-liberalization rural inequality, in urban labor markets and in the business economy, and the effect of policies of affirmative action in public-sector education and employment. Caste is found to be a complex institution, simultaneously weakened and revived by current economic and political forces; it is a contributor to persisting national socioeconomic and human capital disparities, and has major impacts on subjective wellbeing. Caste effects are not locational; they travel from the village to the city and into virtually all markets. Caste persists in the age of the market because of its advantages – its discriminations allow opportunity hoarding for others; and the threat of the advancement of subordinated groups provokes humiliating violence against them. The evidence points to the need for policy innovation to address market and non-market discrimination and to remove barriers, especially in the informal and private sector; and to ensure caste has its proper place in the global development policy ...