SALIENT FEATURES OF INDIAN SOCIETY-NOTION OF PURITY AND POLLUTIONSALIENT FEATURES OF INDIAN SOCIETY-
NOTION OF PURITY AND POLLUTION
Many status differences in Indian society are expressed in terms of ritual purity and pollution. Notions of purity and pollution are extremely complex and vary greatly among different castes, religious groups and regions. However, broadly speaking, high status is associated with purity and low status with pollution. Some kinds of purity are inherent, or inborn; for example, gold is purer than copper by its very nature and, similarly, a member of a high-ranking Brahman, or priestly caste is born with more inherent purity than a member of a low-ranking sweeper caste. Unless the Brahman defiles himself in some extraordinary way, throughout his life he will always be purer than a sweeper. Other kinds of purity are more transitory – a Brahman who has just taken a bath is more ritually pure than a Brahman who has not bathed for a day. This situation could easily reverse itself temporarily, depending on bath schedules, participation in polluting activities, or contact with temporarily polluting substances.
Purity is associated with ritual cleanliness daily bathing in flowing water, dressing in properly laundered clothes of approved materials, eating only the foods appropriate for one’s caste, refraining from physical contact with people of lower rank and avoiding involvement with ritually impure substances. The latter include body wastes and excretions, most especially those of another adult person. Contact with the products of death or violence are typically polluting and threatening to ritual purity.
During her menstrual period, a woman is considered polluted and refrains from cooking, worshiping, or touching anyone older than an infant. In much of the south, a woman spends this time “sitting outside,” resting in an isolated room or shed. During her period, a Muslim woman does not touch the Quran. At the end of the period, purity is restored with a complete bath. Pollution also attaches to birth, both for the mother and the infant’s close kin and to death, for close relatives of the deceased.
Members of the highest priestly castes, the Brahmans, are generally vegetarians (although some Bengali and Maharashtrian Brahmans eat fish) and avoid eating meat, the product of violence and death. High-ranking warrior castes (Kshatriyas), however, typically consume non vegetarian diets, considered appropriate for their traditions of valour and physical strength.
A Brahman born of proper Brahman parents retains his inherent purity if he bathes and dresses himself properly, adheres to a vegetarian diet, eats meals prepared only by persons of appropriate rank and keeps his
person away from the bodily exuviae of others (except for necessary contact with the secretions of family infants and small children).
If a Brahman happens to come into bodily contact with a polluting substance, he can remove this pollution by bathing and changing his clothing. However, if he were to eat meat or commit other transgressions of the rigid dietary codes of his particular caste, he would be considered more deeply polluted and would have to undergo various purifying rites and payment of fines imposed by his caste council in order to restore his inherent purity.
In sharp contrast to the purity of a Brahman, a Sweeper born of Sweeper parents is considered to be born inherently polluted. The touch of his body is polluting to those higher on the caste hierarchy than he and they will shrink from his touch, whether or not he has bathed recently. Sweepers are associated with the traditional occupation of cleaning human faeces from latrines and sweeping public lanes of all kinds of dirt. Traditionally, Sweepers remove these polluting materials in baskets carried atop the head and dumped out in a garbage pile at the edge of the village or neighbourhood. The involvement of Sweepers with such filth accords with their low-status position at the bottom of the Hindu caste hierarchy, even as their services allow high-status people, such as Brahmans, to maintain their ritual purity.
Members of the Leather worker (lower) caste are ascribed a very low status consonant with their association with the caste occupation of skinning dead animals and tanning the leather. Butchers, who kill and cut up the bodies of animals, also rank low on the caste hierarchy because of their association with violence and death.
However, castes associated with ruling and warfare – and the killing and deaths of human beings are typically accorded high rank on the caste hierarchy. In these instances, political power and wealth outrank association with violence as the key determinant of caste rank.
Maintenance of purity is associated with the intake of food and drink, not only in terms of the nature of the food itself, but also in terms of who has prepared it or touched it. This requirement is especially true for Hindus, but other religious groups hold to these principles to varying degrées. Generally, a person risks pollution – and lowering his own status if he accepts beverages or cooked foods from the hands of people of lowe caste status than his own. His status will remain intact if he accepts food or beverages from people of higher caste rank.
In a clear example of pollution associated with dining, a Brahman who consumed a drink of water and a meal of wheat bread with boiled vegetables from the hands of a Sweeper would immediately become polluted and could expect social rejection by his caste fellows. From that moment, fellow Brahmans following traditional pollution rules would refuse food touched by him and would abstain from the usual social interaction with him. He would not be welcome inside Brahman homes most especially in the ritually pure kitchens – nor would he or his close relatives be considered eligible marriage partners for other Brahmans.
Completely raw foods, such as uncooked grains, fresh unpeeled bananas mangoes and uncooked vegetables can be accepted by anyone from anyone else regardless of relative status. Toasted or parched foods, such as roasted peanuts, car also be accepted from anyone without ritual or social repercussions. (Thus, a Brahmar may accept gifts of grain from lower-caste patrons for eventual preparation by members of his own caste, or he may purchase and consume roasted peanuts or tangerines from street vendors of unknown caste without worry.) Y
Water served from an earthen pot may be accepted only from the hands of someone of higher or equal caste ranking, but water served from a brass pot may be accepted even from someone slightly lower on the caste scale. Exceptions to this rule are members of the Water bearer caste, who are employed to carry water from wells to the homes of the prosperous and from whose hands members of all castes may drink water without becoming polluted, even though Water bearers are not ranked high on the caste scale.
These and a great many other traditional rules pertaining to purity and pollution constantly impinge upon interaction between people of different castes and ranks in India. Although to the non-Indian these rules may seem irrational and bizarre, to most of the people of India they are a ubiquitous and accepted part of life. Thinking about and following purity and pollution rules make it necessary for people to be constantly aware of differences in status. With every drink of water, with every meal and with every contact with another person, people must ratify the social
hierarchy of which they are a part and within which their every act is carried out. The fact that expressions of social status are intricately bound up with events that happen to everyone every day – eating, drinking, bathing, touching, talking and that transgressions of these rules, whether deliberate or accidental, are seen as having immediately polluting effects on the person of the transgressor, means that every ordinary act of human life serves as a constant reminder of the importance of hierarchy in Indian society.
There are many Indians, particularly among the educated urban elite, who do not follow traditional purity and pollution practices. Dining in each others’ homes and in restaurants is common among well-educated people of diverse backgrounds, particularly when they belong to the same economic class. For these people, guarding the family’s earthen water pot from inadvertent touch by a low-ranking servant is not the concern it is for a more traditional villager. However, even among those people whose words and actions denigrate traditional purity rules, there is often a reluctance to completely abolish consciousness of purity and pollution from their thinking. It is surely rare for a Sweeper, however well-educated, to invite a Brahman to dinner in his home and have his invitation unself-consciously accepted. It is less rare, however, for educated urban colleagues of vastly different caste and religious heritage to enjoy a cup of tea together. Some highcaste liberals pride themselves on being free of “casteism” and seek to accept food from the hands of very low-caste people, or even deliberately set out to marry someone from a significantly lower caste or a different religion. Thus, even as they deny it, these progressives affirm the continuing significance of traditional rules of purity, pollution and hierarchy in Indian society.
The Hindu, November 13, 2014
The India Human Development Survey (IHDS), conducted by the National Council for Applied Economic Research (NCAER) and the University of Maryland, also reported that 30 per cent of rural and 20 per cent of urban households said they practised untouchability.
The IHDS the largest non-government, pan-Indian household survey. It covers over 42,000 households, representative by class and social group. Its findings, yet to be made public, were shared exclusively with The Hindu. When married women aged between 15 and 49 were asked if theirs was an inter-caste marriage, just 5.4 per cent said yes, the proportion being marginally higher for urban over rural India.