Caste is most often seen through the prism of conflict—the heated national debates about reservations, the political polarization on the census and the attacks on young couples that have been blessed by caste panchayats.
But far away from the spotlight, there is the more benign world of organizations and activists who continue to nurture informal networks based on caste, to help fledgeling businesses, build educational institutions and promote philanthropy.
Caste continues to puzzle and infuriate many modernizers, but the institution has survived and changed in the six decades after independence even as it continues to whip up passions that can split most political parties down the middle.
At the same time, analysts feel that the caste organizations’ co-option into politics and vice-versa has led to trivialization of the groups’ roles such as their activities remaining limited to distributing medals and organizing dinners to community members
1. That this is a petition lodged under Article 32 of the Constitution of India for enforcement of the fundamental rights of the petitioners community enshrined under Article 14,15,16,21,26 and their constitutional rights enshrined under Article 341 of the Constitution of India by challenging the vires and constitutionalism of the para 3 of the Constitution (Scheduled caste ) Order, 1950. This order, issued under Article 341 of the Constitution is discriminatory on the ground of religion in that certain Hindu castes have been declared as the Scheduled Castes whereas their Muslim counterparts have been discriminated and denied the status of Scheduled Casts.
The issue of reservation in jobs and educational institutions on the basis of religion is again under scanner after the publication of the Ranganath Mishra Commission report and the interim order of the Supreme Court in the Andhra Pradesh case, providing for reservation for the backward Muslims.
The constitutional mandate is clear. It enjoins equality before the law and leaves no scope for discrimination on the grounds of religion, race, caste, sex, place of birth or any of them. Further, it provides for affirmative action for the advancement of socially and educationally backward classes, including a provision for reservation of jobs in the favour of backward classes which, in the opinion of the state, is not adequately represented in the services under the state.
The tabling of the Report of the National Commission for Religious and Linguistic Minorities (NCRLM), popularly called the Ranganath Mishra Commission report, in the Parliament recently has led to animated debates and mobilisations around the issue of reservations for the Muslim community. Within the Muslim community, there are two contending strands of opinions around this issue of reservations for the Muslim community. Within the Muslim community, there are two contending strands of opinions around this issue. The first group employs the discourse of ‘minority rights' and inter-group inequality to argue its position for reservation for the entire ‘community' (though complicated by the creamy layer provision).
By An Indian Muslim's Blog
Afshan and Nida were best friends and though the former got married, the latter's family couldn't find a match for her. Nida's mother asked Afshan to look for a 'suitable boy'. She told her husband who mentioned the name of a youth who was working for a prestigious company where he earned Rs 30,000 per month.
But Afshan had a shock of her life a few weeks later when she found her friend's mother was furious over the suggestion. 'Woh to kunjde hain'. How dare you think that we will marry off our daughter to that family! Afshan's husband was no less shocked. He hadn't given thought to the possibility that suggesting such a handsome match for her wife's friend would turn into an embarrassment. His initial reaction was, 'Musalmaan to hai na!' The girl's family was 'offended' and angry at the couple for suggesting the boy's name.
Though he lacked nothing except that he came from the caste of sabzi-farosh (now they call themselves Raeen/Rayeen). But this is the tip of ice-berg. Casteism is as rampant in Indian Muslims as any other community in this country. This is a recent exmple. Sometime back I knew a family who were not Pathans but had started writing the surname, Khan, which is a common practice in certain areas of Northern India.
After the marriage it became known to the bride's family that he was not a Pathan but 'bihishti' (generally known as bhishti). It took an enormous effort to save the marriage but even though there was no divorce, things couldn't return to normal after that.
How mistaken are those who claim that Indian Muslims are a monolithic block. Apart from Sunnia-Shia schism, the Barelvi-Devbandi differences, Indian Muslims are no less casteist than our Hindu brothers.
[Ashraf (pronounced as Ashraaf): The supposedly upper class amongst Muslims, mostly Muslims whose ancestors came from Arab peninsula
Ajlaf pr. Ajlaaf): Muslims without foreign ancestry who are considered to have converted to Islam in the past.
Arzal. (pr. Arzaal): The Muslims castes who are engaged in menial jobs like scavenging and carrying nightsoil. They are now claiming themselves as Dalit Muslims.]
There is so much talk about lack of political leadership amongst Muslims. But what about social leadership. The clergy has failed to address this situation. And there is no such movement in this country among Muslims that is likely to change the situation. It is always felt that with upward mobility such things will go but we have seen that it doesn't happen. Here I cited incidents in Upper Middle stratum, which are enough to open eyes.
It's sick. Isn't it?
http://www.anindianmuslim.com/2007/06/casteism-amongst-indian-muslims.html
Afshan and Nida were best friends and though the former got married, the latter's family couldn't find a match for her. Nida's mother asked Afshan to look for a 'suitable boy'. She told her husband who mentioned the name of a youth who was working for a prestigious company where he earned Rs 30,000 per month.
But Afshan had a shock of her life a few weeks later when she found her friend's mother was furious over the suggestion. 'Woh to kunjde hain'. How dare you think that we will marry off our daughter to that family! Afshan's husband was no less shocked. He hadn't given thought to the possibility that suggesting such a handsome match for her wife's friend would turn into an embarrassment. His initial reaction was, 'Musalmaan to hai na!' The girl's family was 'offended' and angry at the couple for suggesting the boy's name.
Though he lacked nothing except that he came from the caste of sabzi-farosh (now they call themselves Raeen/Rayeen). But this is the tip of ice-berg. Casteism is as rampant in Indian Muslims as any other community in this country. This is a recent exmple. Sometime back I knew a family who were not Pathans but had started writing the surname, Khan, which is a common practice in certain areas of Northern India.
After the marriage it became known to the bride's family that he was not a Pathan but 'bihishti' (generally known as bhishti). It took an enormous effort to save the marriage but even though there was no divorce, things couldn't return to normal after that.
How mistaken are those who claim that Indian Muslims are a monolithic block. Apart from Sunnia-Shia schism, the Barelvi-Devbandi differences, Indian Muslims are no less casteist than our Hindu brothers.
[Ashraf (pronounced as Ashraaf): The supposedly upper class amongst Muslims, mostly Muslims whose ancestors came from Arab peninsula
Ajlaf pr. Ajlaaf): Muslims without foreign ancestry who are considered to have converted to Islam in the past.
Arzal. (pr. Arzaal): The Muslims castes who are engaged in menial jobs like scavenging and carrying nightsoil. They are now claiming themselves as Dalit Muslims.]
There is so much talk about lack of political leadership amongst Muslims. But what about social leadership. The clergy has failed to address this situation. And there is no such movement in this country among Muslims that is likely to change the situation. It is always felt that with upward mobility such things will go but we have seen that it doesn't happen. Here I cited incidents in Upper Middle stratum, which are enough to open eyes.
It's sick. Isn't it?
http://www.anindianmuslim.com/2007/06/casteism-amongst-indian-muslims.html
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1 comments: on "Casteism amongst Indian Muslims"
this is very common practice in indian muslim, every one have superiority complex. on the basis of kufu they rejecting marriage porposals. there are four types of kufu but they follow only one "lineage". some one who were rich now they are very poor and dont have even education. if they follow kifu then they are not equel to educated and rich people. why they feel proud on the basis of bradri. if they follow kufu then they should follow all four kufu. Allah clearly mention Isalm is not the name of any group only those people will go in Jannah who will follow the truth path of Islam. They should think, They will not go directly to jannah.
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