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Cast Panchayat and Its Impact in The Present Context
A. Celine Rani* & J. Jayaseela**
* Associate Professor, Department of Political Science and Development Administration, Gandhigram Rural
Institute - Deemed University (Re-accredited by NAAC with ‘A’ Grade), Gandhigram – 624 302, Dindigul
District. email:[email protected]
**Research Scholar, Department of Political Science and Development Administration, Gandhigram Rural
Institute - Deemed University (Re-accredited by NAAC with ‘A’ Grade), Gandhigram – 624 302, Dindigul,
e.mail:[email protected].
Abstract
Majority of people in India live in villages. If a peaceful environment exists in villages, definitely it
would pave way to development. Today we do see many caste divisions and sub-caste differentiations, which in
turn lead to physical and mental disturbance in the grass root development of the rural people. In spite of
various laws envisaged in our Indian Constitution we still do come across everyday about the caste clashes and
violations. People fight and die in the name of castes. Caste is any group of the hereditary, endogamous social
classes or subclasses of traditional Hindu society which is stratified according to Hindu ritual purity, as the
Brahman, Kshatriya, Vaisya, and Sudra castes.
A caste Panchayat is formed by the members of a particular caste. This organisation helps only its own caste
people. Before independence, Caste Panchayat was a part of Indian culture in the rural areas. It played a vital
role in the politics. The Caste Panchayat mandates its members to follow its etiquette. This paradigm was
employed to subjugate the people in order to bring forth harmony among them. Besides Social functions, Caste
Panchayata usurps Reformatory and Political functions too. To foster and protect the dignity of the caste, the
Caste Panchayat has to confront the conflicts caused by other castes. No doubt this parochial attitude of the
Caste Panchayat usurps human rights and wrecks democratic secular structure of the nation. It has to be
eradicated to bring forth sustainable peace and development in our nation. In this context, Tamil Nadu
Government has promulgated relating laws which would be enforced against the persons who organize and
administer Caste Panchayat leading to social disharmony and loss of tranquillity. Notwithstanding the fervent
efforts of the Government, some Caste Panchayat raises their ugly heads and interrupts the congenial coexistence of the general public. In this backdrop, it is pertinent and impetrative to take up a research study on
Caste Panchayat and their ill- effects on the growth and development of the nation. The present study is
proposed to be descriptive one based on primary and secondary data collected from appropriate sources and the
tool of interview schedule administrated on the chosen respondents.
Introduction
Most of the population in India is found in the rural area. India is a religious country with numerous
caste and sub-caste and class division. People are divided on the basis of language religion, caste, race, gender,
status and so on. With all these variations yet we talk about unity in diversity. The major religions are Hinduism,
Christianity and Islam. Majority of people are Hindus in India. The other religions are called minority religions.
Every religion is divided into various caste and sub-caste. In India people usually get married only within their
castes. Now people are changing their attitude due to education and exotic culture of other countries and
modernisation. Yet most of the people in the rural areas as well as in the urban areas find it difficult to mingle
freely with people of other castes and religions. At times there arises caste clashes and violence in the society.
As of now, Caste Panchayats are being practised in some of the villages. But today it is in different forms. They
have their own rules and regulations for their own caste people.
Objectives of the Study
 To study the origin of the caste system and their ramification.
 To understand the constitution of Caste Panchayats.
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 To study the role of Caste Panchayat in the context of Dalits rights, caste clashes and violation in the
state of Tamil Nadu.
 To analyse the impact of Caste Panchayat on the democratic polity of Tamil Nadu.
 To examine the role of Caste Panchayats in inter - caste relations.
Methodology of the Study
The present study is proposed to be descriptive one based on primary and secondary data collected
from appropriate sources and the tool of interview schedule administrated on the chosen respondents.
Origins of the Caste System
There are numerous philosophies regarding the origins of caste system in India. Among the
classification of the caste, the priests are Brahmins, the warriors are Kshatriya, the merchants are Vaishya, and
the servants are Shudras. According to the Dumézil theory, ancient societies had three main classes, each with
distinct functions: the first judicial and priestly, the second connected with the military and war, and the third
class focused on production, agriculture, craft and commerce.1Many cultures are practiced in India. Among the
many cultures, literary records of the Indio-Aryan culture are not only the earliest but contain the first mention
and a continuous history of the factors that make up caste.2 The caste system finds its origin within the many
beliefs and practices of the Hindu religion. Hinduism teaches that human beings are divided into four categories:
the Brahmins who have white skin, the Kshatriya who have red skin, the Vaisyas with yellow skin, and the
Sudras with black skin.3
There are different theories about the establishment of the caste system. They are religious-mystical
theories, biological theories and socio-historical theories. The religious theories explain how the four Varnas
were founded. According to Rig Veda, the ancient Hindu book, the primal man - Purush - destroyed himself to
create a human society. The different Varnas were created from different parts of his body. The Brahmans were
created from his head; the Kshatrias from his shoulders; the Vaishias from his thighs and the Sudras from his
feet. The biological theory claims that all existing things, animated and inanimated , inherit three qualities in
different portions. Sattva qualities include wisdom, intelligence, honesty, goodness and other positive qualities.
Rajas include qualities like passion, pride and other passionate qualities. Tamas qualities include dullness,
absurdity, lack of creativity and other negative qualities. According to this theory the Brahmans inherit Sattva
qualities. Kshatrias and Vaisias inherit Rajas qualities and the Sudras inherent Tamas qualities. The social
historical theory describes the creation of the Varnas, Jats and of the untouchables. According to this theory, the
caste system began with the arrival of the Aryans in India.4
Caste and social status
Caste is a social status discussed by a system based on class.5 Caste was defined as a system of
judgement of people, each with a traditionally inherited occupation. In the Hindu system, people were
characterised in one or other of the five major ideological arrangements namely Brahmins, Kshatriya, Vaisyas,
Shudras and Untouchables. This ethical structure was theoretically composed of 3000 sub-castes, which in turn
appeared to be composed of 90,000 inborn sub-groups, with people marrying only within their sub-groups. This
theory of caste was pragmatic to what was then British India in the early 20th century, when the population
comprised about 200 million people, across five major religions, and over 500,000 rural villages, each with a
population between 100 to 1000 people of various age groups, variously divided into numerous rigid castes.
Caste-related violence
India has viewed caste-related violence. According to a UN report, nearly 110,000 cases of violent acts
committed against Dalits were reported in 2005. The total number of cases pending in various courts of India,
on Dalit related and Non-Dalit related matters were 31.28 million as of 2010. Various revengeful violent
disputes by Dalits, such as the 2006 Dalit protests in Maharashtra, were then reported. In one instance, Dalits
were claimed to have set three trains on fire, damaging over 100 buses and opposing with police in violent
protests that left four persons dead and over 60 injured. 6
Caste, Class and Social Inequality in India
The entire caste structure is based on birth. The membership of a caste means life-long membership. A
man belongs only to that caste in which he is born. A man cannot change his caste from birth to death. No man
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can marry outside his own caste. Caste also differs in their food-habits and behaviour patterns. A Sudra is
considered to be the most degraded man. The members of upper three varnas do not accept food and water of a
Sudra. The Brahmins do not accept the food of Kshatriyas and the Kshatriyas do not eat that of Vaisyas. A man,
born in a particular caste, will have to accept the occupation of the same caste. A man born in any caste of Sudra
varna can never become a priest. A cobbler has no right to do the work of a Vaisya. The caste system has
formed wide gaps between man and man. It has not only divided the Indian society, but has also made it static
and paralysed.7
Caste Discrimination
In a study which covered four hundred and thirty one Gram Panchayats of eight districts in Tamil Nadu
considerably caste discrimination were found. There is caste discrimination in using different vessels to serve
tea in food stall. Restriction is imposed on Dalits using Public wells, ponds and tanks. There is Prohibition of
Dalits entering common temples and participating in temple festivals, restriction in contesting in the elections,
restriction in using the public toilets, Discrimination is found in the sub-health centres, in common burial
grounds and pathway to burial ground, to perform scavenging work, prohibiting the Dalits to cultivate their own
lands and forcing them to sell their lands to caste Hindus, forcing them to perform funeral ceremonies. Inflicting
severe punishment on the Dalits when Dalit boy or girl indulge in love with caste Hindu boys or girls; forcing
the Dalit to vacate their seats in community transport, committing sexual harassment on the Dalit women,
humiliating them and dumping all the community wastes in the settlement of the Dalits. In 77 Gram Panchayat
two tumbler system is practised, in 35 Gram Panchayat, Dalits are not permitted into the temples for worship. In
70 Gram Panchayats discriminatory practices are practiced in schools. In 24 Gram Panchayat caste Hindu
exploits the Dalit girls sexually. In 28 Gram Panchayat the Dalits are asked to carry the dead animals and
cremate the dead bodies. In many Gram Panchayats, the sponsored candidate from the Dalit community wins
the election. Once he is declared elected, the candidate has to do his traditional work and the Panchayat
activities will be looked after by the nominee of the traditional Panchayat. Dalit Panchayat leaders are not
allowed to sit in chairs. In many areas Dalit Panchayat leaders are beaten up and physically tortured. 8
Panchayat
Panchayat, which held the staff of authority in villages in the past and present, comprised of five key
persons of the area.9 Literally, a panchayat consists of five members. The panchayat sits as a court of law.
Cases are heard in open meetings in which all members of the caste group concerned are entitled to take part.
Any evidence that has any possible bearing on the case is admissible; it can be produced by either party, by
onlookers, or by members of the council.10
Caste Panchayat
A Caste Panchayat is a body formed by the members of a single caste. This body helps only the caste
members. Candidates from other caste cannot be the members of the caste Panchayat. The Caste Panchayat
forces the members of the caste to follow code and conduct prescribed for the caste and thus they maintain
harmony within their caste. Now, the Caste Panchayat does not matter much, but they have maintained their
identity in one way or the other.
Election: In general, the members of a Caste Panchayat are elected during a wedding attended by the
members of the caste or even during festivals. Quite unusually, neither the election authority is decided nor
is the candidates fielded in the election of members of the Caste Panchayat.
1. Qualification of Members:
(a) Good economic base belonging to the samecaste (jati).
(b) Considerable seniority in age.
(c) Knowledge in customs and rituals of the castes.
The influential persons of a Caste assemble together and form the Panchayat for their caste.
2. Election of the chief: The chief of Caste Panchayat is a rich and powerful person of the caste. In case of
death of the chief, the eldest son undertakes the office or it is handed over to some old man of the caste.
3. Area of Jurisdiction: Generally each village has its own Caste Panchayats. In some cases, a federation
of Caste Panchayats is formed to cover certain number of nearby villages across the region or District. In
the case of federation, all the Caste Panchayat of the nearby villages sends their elected representatives to
attend the General Assembly. This Assembly is known with different names in different regions and among
different castes. In village Caste Panchayat, all the adult male members of the caste constitute the General
Assembly.
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4. Meeting of the Assembly: A date is fixed for the meeting of the assembly. Meeting are called whenever
the needs arise. Whenever the meeting is called, proper information is sent to the members regarding the
place, time and purpose of the meeting.
Functions of the Caste Panchayat:
A Caste Panchayat discharge functions such as, Social Functions, Reformatory Functions, Political
Functions, Religious Functions, Educational Functions and Miscellaneous Functions.
Social Functions
 To settle disputes relating to marriages.
 To decide the issues involving prohibitions relating to marriages.
 To decide about the marriageable age, the system of marriage and divorce.
 To decide about various rituals to be followed after the death of a caste member.
 To lay down the norms and code of conduct to be followed by the caste members in their social
life.
Reformatory Functions
 Caste Panchayats look after the improvements that are needed to be introduced in their
community.
 To afford hostel for the caste students.
 To offer dispensaries, scholarship and clean accommodation.
 To provide financial assistance to the widows and the poor members of the caste.
Political Functions
 To provoke political consciousness among the caste members.
 To bring about the publication of caste papers and magazines.
 To inaugurate commercial and trade associations.
 To work for the enrichment of status of the caste in the Political circles.
 To formulate the political progression to be followed by the caste members.
Religious Functions
 To look after the temples and religious places.
 To invest the religious gains in welfare and religious works.
 To organise religious fairs, festivals and gatherings.
Educational Functions
 To help the caste members in acquiring education.
 To motivate the caste members to send their children to schools.
 To promote educational loans.
 To arrange libraries and reading rooms for the caste students.
 To institute and manage schools and colleges in the name of the caste.
6. Miscellaneous Functions
 To check and control the caste members who deny and protest the Caste Panchayat.
 To check the incidences of inter-caste marriages.
 To promote traditional occupations.
 To check the members from engaging in evil practices.
 To make provisions for the development of the youth.
Punitive Powers of Caste Panchayat
 To punish the offending members of the caste.
 To punish such a caste member who marries a girl from other caste.
 To punish the caste members found guilty of exploiting their views undesirably.
 To punish the caste member who does not organise a feast after the death of a member in his
family.
 To punish the members for not following religious rituals of their caste.
 To punish such social criminals as rapists, thieves etc.11
Study Report of the Evidence Team on Caste Panchayat and its Violations
Evidence research team had conducted a study on “Caste Panchayat and its violation’’ in the month of
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May-June 2010. The team selected 5 districts (Madurai, Theni, Dindugal, Virudhunagar and Sivagangai) and
covered 167 villages as study area. The findings revealed that 167 villages had caste Panchayats. In 94 villages
the Panchayat is common for all communities. In 73 villages, separate Panchayat is found for each community.
In different villages people call their Caste Panchayat head in different names such as Nattamai, Panchayatar,
Periyavettukarar, community or caste head, Ambalakarar, Periyathanam, Pannaiyar, Oor Counders or Pannadis,
Oor Naicker and the like.
Significant findings gathered by the Evidence Team members during their research:
1. A Dalit called Nagaraj, resident of Vedasanthur in Dindugul district, had love affair with a
Caste Hindu girl and they got married. Immediately after knowing this, caste Hindu people
took them to Coconut farm, and they sprayed the blood of a sacrificed goat upon their
heads before they separated them.
2. A Dalit called Vinoth Kumar, resident of Nilakottaia in Dindugul district, had love
affair with a caste Hindu girl. Knowing this the Caste Panchayat has given severe
punishment for both and separated them.
3. A Dalit know as Balachandar, native of Malapatti in Dindugul District had love affair with
Sangeetha, a caste Hindu. They got married, but the angry caste Hindus brought both
of them to Panchayat and separated them.
4. A dalit woman, resident of Thirupachethi village in Sivaganagai district was sexually
assaulted by two caste Hindu boys. The Caste Panchayat imposed a penalty of
Rs.20, 000 each.
5. In Madhagupatti village in Sivagangai district, caste Panchayat had ex-communicated a
man from the village because of a land dispute.
6. A Dalit women committed suicide due to the dishonour unleashed against her by
Caste Panchayat in Thiruchenkattankudi village, at Nagapattinam Taluk.
7. For Sexual assault on tribal girls a caste Panchayat imposed just Rs.2000 as penalty and
some dalits were cruelly attacked for opposing the judgment of the caste
Panchayat.12
In Jaipur a married woman and her paramour were tied to a tree, stripped off and severely beaten up for
nearly three hours before a crowd of 1,000 people under orders of a caste panchayat. 13
Caste violence in Dharmapuri
A mob of Caste Hindus looted and set ablaze 148 houses of dalits in three villages of Dharmapuri
District allegedly provoked over the suicide of a 48-year-old man from Vanniyar community, whose daughter
recently married a dalit boy. The mob, numbering more than 2500, engaged in vandalism saying that the
'humiliation' caused by the marriage and the refusal of dalits to send the girl back home resulted in the suicide of
G Nagarajan, father of the girl. Almost all the valuables in the dalit houses were ransacked by the caste Hindus
before setting fire to the houses. According to police, Nagarajan's daughter Divya (20), eloped with dalit boy
Ilavarasan (23), about a month ago and got married in a temple. 14
National News: Five years after murder, a Dalit family in Satara District of Maharashtra State was attacked
again, for pursuing legal proceedings. The members of the Dalit family are still threatened and beaten by caste
Hindus. 15
Regional News: Caste pride does not spare even unborn child. According to the reporter D.Karthikeyan, a
vanniyar boy married a girl belonging to the KonguVellalar caste, On being separated due to caste difference the
girl was forcibly made to undergo abortion by her parents. 16
Case Studies on Successful Inter - Caste marriages in Namakkal District, Tamil Nadu
Case Study-I
C.Rajeswari (25), is residing in Velur, Namakkal District. She hails from a Hindu Sourashtra family in
Madurai. She is doing BBA II year through correspondence. Her mother is a homemaker and her father is no
more. She has one brother and one sister. Her marriage is a friendly, love cum arranged marriage. Her husband
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Mr.V.Chinnadas (25), native of Keelsathampur near Velur, belongs to Telegu Naidu caste. He is a Post
Graduate teacher in English. Before marriage, the girl was working as a project manager under V.Chinnadas.
In 2012 June they got married with the permission of their parents. The marriage took place in Madurai
Meenakshi Temple in the presence of the family members with other relatives boycotting their marriage.
However all their relatives have accepted them now. The couple is running a tuition centre and leading a happy
and peaceful life.
Case Study-II
Mr.M.Vijayasankar, at present, is working as an English teacher in a government School, in Salem. His
father is a retired Policeman and his mother is a homemaker. He belongs to Gavara caste, a BC community with
Telegu as mother tongue. At the age of twentynine he fell in love with twenty three years old neighbour R.
Nishanthi belonging to Hindu Valluvan Caste, an SC community. Vijayasankar has done M.A., B.Ed in
English and Nishanthi was at that time doing M.A first year English at Bishop Heber College, Tiruchi.
Vijaysankar was working as a Lecturer in Maha Engineering College when he got married. They loved each
other and got married with the permission of their Parents after a great struggle. After six months, Nishanthi
had problems with her in - laws leading to a nuclear family. Now she is happy with the support of her parents
and friends there is no problem.They have friends support. Nishanthi worked in a school as an English teacher
for some time, but now she has resigned her job to take care of their two year old female baby.
Case Study -III
V.Ashokraj (30), native of Valaipatti village in Namakkal
District belongs to Hindu Vanniya
Chettiyar caste, a BC community. He has completed twelfth Standard and currently is running an electric shop.
His father has expired and his mother is a home maker with two of his brothers doing business, M.selvi (25),
native of the same village and Ashok belongs to Muthariyarcaste (Kavalkaran), a MBC community, which is
the majority community in that village. She has done twelfth standard, father being a farmer and mother a home
maker. She has two brothers and one sister. Ashok and selvi had mutual love and got married in 2002, February
without the knowledge of their family members. They had the support of their friends.Their marriage was not
accepted by their parents, initially they sought the Police station to escape from the wrath of their Parents and
relatives. After the marriage they went to Ashok’s first aunt’s house at Mohanur, Namakkal District, but she did
not allow them inside her house. They stayed in Ashoks second aunt’s house at Velur of Namakkal District. For
six months Selvi was not allowed to enter inside her Parents house. After delivery of a boy baby she was
accepted by her Parents after a great struggle. In Ashok house, they accepted them after two months. At present
they are living happily in Mohanur with their two children.
Case study-IV
P.SenthilKumar residing in Mohanur, Namakkal District and son of Mr.M.Periasamy who is no more
and his mother P.Saraswathi, a homemaker and with two of his brothers doing business, belongs to Hindu
SathuChettiyar, a BC community. In 1999 he got married at the age of 32 with K.Latha (27). His wife K.Latha,
daughter of T.Kanthasamy, a businessman. belongs to Hindu ,Vallan Chettiyar caste; in Vellur, Namakkal
District. Latha’s cousin was Senthil’s friend and so Latha had access to Senthil. Their friendship culminated in
love and then marriage. Though Latha’s Parents hesitated in the beginning, the marriage was conducted with the
Permission and presence of their parents. They were in the joint family for three years. At present they are
leading a happy life in Mohanur of Namakkal District with two sons.
Case Study-V
In Valaiyappty Village, Namakkal District, Panchayat President Mr.G.AnandKumar has the practice of
settling the Inter-caste marriage amicably. A girl and a boy of different castes fell in love and their parents did
not permit them to get married. They got married without their parents’ permission. The parents of both the boy
and the girl approached the Panchayat President to settle the marriage. The decision of the Panchayat President
was accepted by the Parents and the villagers. Since the couple were major, the girl was asked to give in writing
that she will not claim any share of property from her parents.
Findings
 Attitude of the people in the village is changing slowly with regard to caste.
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



Caste is still a hindrance for the development of our nation.
In both urban and rural area people do not accept inter caste and inter religious marriages immediately.
In the rural areas the people consider it as a sin, when someone gets married in other caste.
Caste Panchayat is still found in different forms in the rural areas.
Suggestion
1.
2.
3.
4.
5.
6.
7.
The Dalit Gram Panchayat leaders have to be counselled and trained in such a way that they
can handle their problems themselves.
Job should not be based on community. It should be given on the basis of merits.
Inter- caste marriage can be encouraged.
Inter -religious marriage can be promoted.
Severe Punishment should be given to those who involve in case violation.
Younger generation should be taught the moral education and human values.
A new peaceful world can be created only by eradicating discrimination based on caste and
religion in the society.
Conclusion
Every day there is news about caste clashes and caste violations in India. These Caste violations lead to
psychological disturbance and loss of lives in the society. Caste Panchayat is still existent in some of the villages
in India. So every one of us should realise that caste feelings should not spoil the social tranquillity and the
multi-pronged democratic development of the nation.
References
1. http:en.wikipedia.org/wiki/Caste _system _in_India
2. G.S.Ghurye,Caste and Race In India, Popular Prakashan, Bombay, 1993, p162-163
3. Katherine
Graham,
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Caste
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Through
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http://www.sikhphilosophy.net/interfaith-dialogues/669-caste-system-its-evolution-through-time.html
Aharon Daniel, The Beginning of the caste system, http://www.sikhphilosophy.net/interfaithdialogues/669-caste-system-its-evolution-through-time.html
http://www.thefreedictionary.com/caste
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G.L.Sharma, Caste class and Social Inequality in India, Volume I, Mangal Deep Publications Jaipur
(India), 2003, p38-54.
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SatishK.Kapoor, Bhavan’s Journal, December 31,2012,vol.59, No.10, p137
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http://evidence.org.in/CastePanchayatanditsviolation_StudyReport.pdf
http://articles.timesofindia.indiatimes.com/2012-07-23/Jaipur/32803514_1_caste-panchayat-villagersthrashes-woman
K
A
Shaji
&
V
SenthilKumaran,
TNN
Nov
8,
2012,
06.10PM
IST
http://articles.timesof.india.indiatimes.com/2012-11-08/Coimbatore/34993610_1_dalit-boy-dalithouse-caste-violence
The Hindu, Tuesday, January, 29, 2013, p.12
The Hindu, Sunday, January 27, 2013 p.9.
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