Castes

The second article, by Everton V. Machado, focuses on Os Brahmanes (1866) by Francisco Luís Gomes (1829–1869). Here Machado considers Gomes’s novel, which takes place not in Goa but British India, to be the first modern work of fiction to denounce the systematic abuses of colonialism in South Asia, suggesting the phasing out of European domination and endorsing racial intermixture. As such, Machado’s analysis opens up new perspectives on what ought to be considered a foundational narrative in Portuguese-language post-colonial literature. There is much of interest here for Anglophone scholars, as the novel’s representation of the notorious 1857 Indian Rebellion from an unfamiliar coign of vantage exemplifies. Ultimately, Machado argues, Gomes’s novel is deeply ambiguous: if anti-colonial on many levels, in accordance with the author’s liberal values, it also operates within a certain colonial discourse, showing traces of Orientalism and even a Lusotropicalist bent avant la lettre. Indeed, in a manner that resists any anachronistic reading through twentieth-century Indian nationalism, one might say that Os Brahmanes presents the solution to the wrongs of colonialism as even more thorough colonisation. To put it another way: for the elite Catholic Gomes– of the Chardó caste to boot, with all that this identity entailed as regards the inner jockeying for power in Goa’s nineteenth century – affirming the proselytising, putatively absorbent Portuguese model of colonial rule, which technically put such individuals on an equal footing with metropolitans, the best solution to the problems of India would be the Goanisation of the subcontinent.
[Paul Melo e Castro, "Introduction"]

The paper introduces main aspects of the historical Vedic religion, i.e. its deities, rituals and sacred texts. Moreover, the author tried to overview how the religious and philosophical thought of ancient India developed into a form of monotheism.

Guerreros y sacerdotes: las castas en la escritura del clero nativo de la India portuguesa (siglo XVIII).  In: De la Vega, Lia Rodriguez; Lavolpe, Francisco.  Diversidades. Asia Y Africa en perspectiva desde América del Sur. 1ed. Buenos Aires: Facultad de Ciencias Sociales. Universidade Nacional de Lomas de Zamora, 2013, pp.4-18

A partir del análisis de una serie de castas del pintor José Joaquín
Magón, este artículo pretende demostrar la existencia de un diálogo
taxonómico entre la nomenclatura de castas y el surgimiento del
cientificismo racial en la Europa del siglo XVIII. No busca ser
iconográfico; intenta, más bien, analizar la nomenclatura y el «discurso
de castas» en la Nueva España del siglo XVIII para demostrar su
influencia en textos literarios y científicos. Con ello se busca reenfocar
el estudio del fenómeno de castas novohispano, para superar la falacia
del sistema de castas pragmático y poder interpretar su concepto
discursivo, el cual innegablemente existió en el ideario colectivo de las
élites novohispanas.

there are many factors those tending to merge this community and thereby trying to eliminate farmers from Indian community. depends on how media shows them what are govt. policies and what efforts may destroy the existence of this large section of Indian population.

This paper was presented at a colloquium organized by SVD Congregation in Fatima in 2005. The proceedings have remained unpublished.
Indian castes have adapted themselves to Indian democracy. The vote has given a new opportunity to low castes to rise in class status. It is a classization of castes. The issue of traditional ritual purity is losing importance. Will this lead to fraternity? The situation is not likely to be different from the societies that have not known caste system. There are many other obstacles besides castes to achieve liberty, equality and fraternity.

Punjabi Society is full of various social groups which are further divided into several castes or clans living together for centuries. Although they speak Punjabi language, no matter how much different their dialects are, yet their prejudice, bias and social status have created ...

Punjabi Society is full of various social groups which are further divided into several castes or clans living together for centuries. Although they speak Punjabi language, no matter how much different their dialects are, yet their prejudice, bias and social status have created ...

Punjabi Society is full of various social groups which are further divided into several castes or clans living together for centuries. Although they speak Punjabi language, no matter how much different their dialects are, yet their prejudice, bias and social status have created ...

Article evaluates double opposition to capitalism – social and environmental.
Cooperative was frequent and successful way of organising sugarcane industry in Maharashtra. During Indian socialism, local self-organisation was an important political and economic tool in the struggle for development and against market egoism. Neoliberalism went in the opposite direction, to dismantling of the economy of the community and the privatisation of resources and profits. The distant look over the 20th century reveals interdependence of monocultural agronomics, nationalism and social stratification. In both cases respected society has missed to address important dilemmas of environmental sustainability and health.
Analysis alone of the technological and economic factors of rural development isn't enough to explain the success and setting of a certain industrial plant, but religion, kinship, political mythology and ideology are considered as well.

Punjabi Society is full of various social groups which are further divided into several castes or clans living together for centuries. Although they speak Punjabi language, no matter how much different their dialects are, yet their prejudice, bias and social status have created ...