Here he identifies hierarchy as the essential value underlying the caste system supported by Hinduism. UN Summit on Non- UN Report on Domestic Violence, HIV/AIDS and Mobility in South Asia- UNDP Report 2010, India's Development Report Card vis-a-vis MDG, Sociological Perspectives on Health and Illness, Scientific Method in Sociological Research. Those who fall out of this system because of their grievous sins are ostracised as outcastes (untouchables) and considered outside the varna system. At the top of this hierarchy is the Brahmin caste and at the bottom is the untouchable caste. His focus of debate has been India and the West. Besides this, they did not have any access to Hindu temples, and suffered from various other disabilities. Conceptualisation of the hierarchical meaning of caste by Dumont has been prolific. Dumont argued that in the caste system, status of a caste is determined not by the economic and the political privileges but by the ritualistic legitimation of authority, i.e., in the caste system, ritual norms encompass the norms of power and wealth. Louis Dumont's modern classic, here presented in an enlarged, revised, and corrected second edition, simultaneously supplies that reader with the most cogent statement on the Indian caste system and its organizing principles and a provocative advance in the comparison of societies on the basis of their underlying ideologies. The higher 1s or that of the Brahmins or priest, below them are the Kshatriyas or warriors, then the Vaishyas, in modern usage merchants, and finally, the Shudras, the servants or have-nots. While there’s disagreement over its origins, the caste system was formalized in a legal treatise called Manusmriti, dating from about 1,000 B.C. 3. The four classes were the Brahmins (priestly people), the Kshatriyas (also called Rajanyas, who were rulers, administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras(labouring classes). The problem could be resolved But, despite all these factors making for change, the most ubiquitous and the general form, the change has taken in contemporary times is one of a ‘mixture’, or ‘combination’, of traditional and modern features. Dumont in his Homo Hierarchicus has built up a model of Indian civilization based on non-competitive ritual hierarchical system. Indeed, it is the mark of the quality of the analysis, that Louis Dumont in his study of the Indian Caste system, Homo Hierarchicus: The Caste System and its Implications (1970), exempts Cox from the strictures directed at others writers of applying ‘Western’ understandings to a system ‘alien’ to its categories and, indeed, follows arguments first set out by Cox. In the last, Dumont discusses the significant changes in the casts. He did not answer these questions directly. Dumont says that caste … … The Caste System and Its Implications (1966) is an unusual work of Dumont in its conception, design and execution. His analysis is based on a single principle-the opposition of pure and impure. Dumont's ultimate aim is to lead us to an understanding of'a fundamental In the 1970’s somewhere Dumont’s study of caste system provoked interest in other scholars. Dumont’s analysis of caste system is based on the classical literature, historical examples etc. Dumont contends that chang so far hae bors n 'on th politico-economie c domain of social life'; 'Everything happen as thougsh the system tolerated change only within one of its secondary spheres' (p. 228). ; Dumont also seems to characterize Indian Society as almost stagnant, since he emphasizes the integrative function of caste system. For Dumont, the dominant principle of Hindu caste system was hierarchy – hierarchy, of course, of a religious, rather than of a political, sort. Noting that alliance perpetuates status (in terms of purity) and that caste hierarchy permeates the social system even beyond the boundaries of kinship, the task was to understand caste. Each of these castes is a well developed social group, the membership of which is determined by the consideration of birth. Dumont highlights temporary and permanent impurity. A study of South Indian Harijans Caste without a system. This principle also underlies separation which means pure and impure must be kept separate. Interdependent of work or division of labor each group having in theory or by tradition, a profession from which their members can depart only within certain limits. Hence fundamental change in the caste system has not taken place. Dumont feels one cannot speak of the castes without mentioning the varna, to which Hindus frequently attribute the castes themselves, India has the traditional hierarchy varna, ‘colours’ or estates whereby four categories are distinguished: By his interpretation, caste was different from other forms of social stratification through the ‘disjunction’ of ritual status and secular (political and economic) power within the same social system The subordination of the political and economic criteria of social stratification to that of ritual status in Dumont’s model, however, plays down the significance of social change in colonial and contemporary times. Gradation of status or hierarchy which ranks the groups as relatively superior or inferior to one another. Consequently, the features of the caste system, as projected by Dumont, seem to be unchanging. Basis of rules of the caste system a system of ideas and values which is determined by the consideration birth. 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