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In India, caste groups ensure their durability in an era of multiculturalism by officially representing caste as cultural difference or ethnicity rather than as unequal descent-based relations. Challenging dominant social theories of caste, this book addresses questions of how caste survives the system that gave rise to it and adapts to new demands of capitalism and democracy. Based on original fieldwork, the book shows how the terrain of culture captured by a new grammar of caste revitalizes castes as cultural communities so that the culture of a caste is produced, organized and naturalized in the process of transforming jati (fetishized blood and kinship) into samaj (fetishized culture). Castes are shown to not be homogenous cultural wholes but sites of hegemony where class, gender and hierarchy over-determine the meanings and materiality of caste. Arguing that there exists a new casteism in India akin to a new racism in the USA, built less on biology and descent and more on purported cultural differences and their rights to exist, the book presents an extended critique and a search for an alternative view of caste and anti-casteist politics. It is of interest to students and scholars of South Asian culture and society.

Poor sanitation poses problems for health and policy. Sanitation policy has traditionally addressed open defecation (OD) by constructing toilets. However, a puzzle remains: in many parts of the developing world, why do people continue with OD despite toilets being built for them? While extant research is insightful, an empirical, socially driven explanation for 'sanitation behaviour' is still elusive. We advance such an explanation based upon fieldwork in central India where the state has built private toilets for villagers. Drawing upon and modifying pragmatic and analytic approaches in sociology and anthropology, we analyse ethnographic examples of individual toilet behaviour to present a social mechanism that explains toilet use (TU) as an emergent social practice resulting from a chain of 'problem situations' experienced by villagers. We find that coercive methods deployed by the state as part of toilet and sanitation policy do not produce durable TU habits, and that good quality toilets are necessary but not sufficient for behavioural change. Instead, we show the need for non-coercive methods of 'nudging' that rely on the dynamics of social learning that may enable context-sensitive policies around toilets and sanitation.