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21/3/16
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இதனைக் கவனியுங்கள்: Max Weber's Comparison of Hindu Caste and
Untouchability with European Hereditary Guilds
Max Weber found that the Vedic Indian society did not have anything
like medieval European, or later Indian caste.
"Perhaps the most important gap in the ancient Veda is its lack of any
reference to caste.
The (Rig-) Veda refers to the four later caste names in only one
place, which is considered a very late passage; nowhere does it refer
to the substantive content of the caste order in the meaning which it
later assumed and which is characteristic only of Hinduism.
Max Weber was able to find similarities between modern Hindu castes
and pre-modern European guilds. He wrote: "In this case, castes are in
the same position as merchant and craft guilds, sibs, and all sorts of
associations."
Nakkeeran Balasubramanyam
It was understandable that Weber, writing on the background of debates
on the Aryan theory (but before the discovery of Mohenjo- daro),
should ask the question of the role of racial relations in the origin
of caste. He rejected the ``Aryan theory of caste'' as such, the
inheritance of racial differences and the idea that castes could be
explained by deriving upper castes from Aryans, Shudras, Dalits and
Adivasis from non-Aryans. (He did, however, make occasional
comparisons with the position of Blacks in the U.S., noting in a way
similar to Dumont that ``caste enhances and transposes social closure
into the sphere of religion''). But he did believe that the Aryan
incursion had led to relations between lighter- skinned conquerers and
darker-skinned conquered, and that the role of visibly distinct
``racial types'' added force to a tendency of aristocracies the world
over to put barriers on intermarriage with ``despised subjects''.
However, he saw this as only one factor among many in the developing
complex society of India in the first millennium BC - others were an
intermixture of many different ethnic groups in the vast continent
leading to an interethnic specialisation of labour, new rulers rising
to replace the old kshatriya class, and the conflict between these
rulers and a then-vigorous urban-based society of guilds.
In this situation, it was the legitimising role of Brahmanic theory
which was crucial. As Weber describes briefly the development of
caste, he sees it as expanding for a thousand years from about the 2nd
century AD to the beginning of Islamic rule, noting that ``Brahmanical
theory served in an unequalled manner to tame the subjects
religiously'' (Religion of India, p. 130).
33 நிமிடங்களுக்கு முன் ·
வலையிலிருந்து அனுப்பப்பட்டது
Nakkeeran Balasubramanyam
The Religion of India: The Sociology of Hinduism and Buddhism -
Wikipedia, the free encyclopedia
Untouchability with European Hereditary Guilds
Max Weber found that the Vedic Indian society did not have anything
like medieval European, or later Indian caste.
"Perhaps the most important gap in the ancient Veda is its lack of any
reference to caste.
The (Rig-) Veda refers to the four later caste names in only one
place, which is considered a very late passage; nowhere does it refer
to the substantive content of the caste order in the meaning which it
later assumed and which is characteristic only of Hinduism.
Max Weber was able to find similarities between modern Hindu castes
and pre-modern European guilds. He wrote: "In this case, castes are in
the same position as merchant and craft guilds, sibs, and all sorts of
associations."
Nakkeeran Balasubramanyam
It was understandable that Weber, writing on the background of debates
on the Aryan theory (but before the discovery of Mohenjo- daro),
should ask the question of the role of racial relations in the origin
of caste. He rejected the ``Aryan theory of caste'' as such, the
inheritance of racial differences and the idea that castes could be
explained by deriving upper castes from Aryans, Shudras, Dalits and
Adivasis from non-Aryans. (He did, however, make occasional
comparisons with the position of Blacks in the U.S., noting in a way
similar to Dumont that ``caste enhances and transposes social closure
into the sphere of religion''). But he did believe that the Aryan
incursion had led to relations between lighter- skinned conquerers and
darker-skinned conquered, and that the role of visibly distinct
``racial types'' added force to a tendency of aristocracies the world
over to put barriers on intermarriage with ``despised subjects''.
However, he saw this as only one factor among many in the developing
complex society of India in the first millennium BC - others were an
intermixture of many different ethnic groups in the vast continent
leading to an interethnic specialisation of labour, new rulers rising
to replace the old kshatriya class, and the conflict between these
rulers and a then-vigorous urban-based society of guilds.
In this situation, it was the legitimising role of Brahmanic theory
which was crucial. As Weber describes briefly the development of
caste, he sees it as expanding for a thousand years from about the 2nd
century AD to the beginning of Islamic rule, noting that ``Brahmanical
theory served in an unequalled manner to tame the subjects
religiously'' (Religion of India, p. 130).
33 நிமிடங்களுக்கு முன் ·
வலையிலிருந்து அனுப்பப்பட்டது
Nakkeeran Balasubramanyam
The Religion of India: The Sociology of Hinduism and Buddhism -
Wikipedia, the free encyclopedia
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