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The Nepalese caste system is the traditional system of social stratification of Nepal. The Nepalese caste system broadly borrows the classical Chaturvarnashram model consisting of four broad social classes or varna: Brahmin, Kshatriya, Vaishya, and Sudra. The caste system defines social classes by a number of hierarchical endogamous groups often termed jaat. This custom was traditionally only prevalent in the Hindu societies of the Khas/Parbatiya, Madhesi , Newars. However, since the unification of Nepal in the 18th century, Nepal's various indigenous "Adivasi/Janajati" tribes have been incorporated within the caste hierarchy, to varying degrees of success. Despite of the forceful integration among the pan-Hindu social structure, the ethnic indigenous groups do not adhere to or fall under the caste system.
Contents
- Caste Origin Hill Parbatiya Hindu Groups Khas
- Caste origin Madhesh Hindu groups Madheshi
- Caste Origin Nepal Mandala Groups Newrs
- Muluki Ain 1854
- Brahmin
- Family names of the Hill Brahmin Bahun
- Family names of the KathmanduNewar Brahmin
- Family names of the MaithilTerai Brahmin
- Kshatriya
- Family names of the Kshatriya Chhetri and Thakuri
- Family names of the Newar Kshatriya
- Family names of the MaithilTerai Kshatriya
- Vaishya
- Sudra
- The Caste System Today
- References
Caste-Origin Hill Parbatiya Hindu Groups / Khas
The social structure of caste-origin Hill Hindu or Khas groups is simple, reflecting only three groups in hierarchy, and there is no fourth varna within this category. The mother tongue of these groups is Nepali. In 2001 the CBS recorded only nine groups in the caste-origin Hill Hindu groups.
Caste-origin Madhesh Hindu groups / Madheshi
The social structure of the caste-origin Madhesi Hindu groups is complex, reflecting four varna groups with distinct hierarchical structure within them. These various cultural groups belong to four distinct language groups: Maithili, Bajika, Bhojpuri, Tharu and Awadhi. In 2001 the CBS recorded 43 caste-origin Hindu groups in the Madhesh.
Caste-Origin Nepal Mandala Groups / Newārs
The case of Newār is exceptional. This group not only presents the complicated social structure among all groups in Nepal, truly reflecting the model of four Hindu varna categories, but is also clearly divided into two distinct religious groups: the Hindu and the Buddhist. Newars are divided internally into distinct cultural groups of over 25 occupational caste categories who share a common language (mother-tongue) Nepal Bhasa.
Muluki Ain (1854)
The Nepali civil code Muluki Ain was commissioned by Jung Bahadur Rana after his European tour and enacted in 1854. It was rooted in traditional Hindu Law and codified social practices for several centuries in Nepal. The law also comprised Prāyaścitta (avoidance and removal of sin) and Ācāra (the customary law of different castes and communities).
It was an attempt to include the entire Hindu as well as non-Hindu population of Nepal of that time into a single hierarchic civic code from the perspective of the Khas rulers. This is why even the Brahmins of Newars and Terai were officially placed below the Khas Kshatriya - an uncommon placement as Brahmins are always "superior" in status to Kshatriyas in traditional Hindu societies. Similarly, serious limitations and oversights of this code include the complete exclusion of the large middle-ranking Terai groups, as well as inclusion of non-caste and non-Hindu tribal "Janajati" groups as well as non-Nepalis including Muslims and Europeans.
Hierarchies of Major Caste/Ethnic Groups in Nepal according to Muluki Ain:
The social values preached by the Muluki Ain, however, were providing restrictive, anachronic and out of step with the spirit of times. These values were seen as a potent instrument of Rana political repression. After the Rana regime, caste rules relating to food, drink and intercaste marriage were openly louted but the Muluki Ain had not been abrogated. In 1963, Legal Code was replaced by New 1964 Legal Code. The legal recognition to caste and all the discriminatory laws made on the grounds of caste were ceased.
Brahmin
Brahman is a colloquial Khas language Brahmin caste, who are traditionally priests, educators, scholars and preachers of Hinduism. By tradition and by civil law until 1962— they represented the highest of the four Hindu varna or castes.
This 1st varna includes Maithil Brahmin, Khas Brahmins or 'Bahuns' and Rajopadhyaya or 'Dhyo Brahman' people forming the Brahmin varna of the Hindu varna system वर्णराश्रम पद्धति, consisting of people who were traditionally Vedic priests, scholars and educators.
The Brahmin castes may be broadly divided into two regional groups: Pancha-Gauda Brahmins and Pancha-Dravida Brahmins as per the shloka, however this shloka is from Rajatarangini of Kalhana which was composed only in 11th CE and many communities find their traces from sages mentioned in much older Vedas and puranas.
कर्णाटकाश्च तैलंगा द्राविडा महाराष्ट्रकाः,
गुर्जराश्चेति पञ्चैव द्राविडा विन्ध्यदक्षिणे
—
सारस्वताः कान्यकुब्जा गौडा उत्कलमैथिलाः,
पन्चगौडा इति ख्याता विन्ध्स्योत्तरवासि
The Khas-Brahmin community form a major chunk of the community of Nepal. They moved eastward along Xinxiang province of China, the Western Tibet, the himalayan foothills from Kashmir and Kumaon/Garwal. They settled first in the Karnali River basin, then the Gandaki. finally the Kosi basin as well as into Sikkim and Bhutan
Family names of the Hill Brahmin (Bahun)
Family names of the Kathmandu/Newar Brahmin
Family names of the Maithil/Terai Brahmin
Kshatriya
Chhetri people, traditional soldiers and administrators are considered as chettri community.Many chhetris are mixture of Khas and Magar people, that is the reasons why many Magar people and Chhetri people have similar Surnames
'Chathariya Shrēṣṭha' are the descendants of Malla and Licchavi rulers, their nobles and courtier clans and are considered as Kshatriyas of Newar community.
Rajput, Kayastha, Rajbhat castes are considered as Kshatriyas of Madhesi community. Agricultural and historically farmer groups like Yadav, Kushwaha, Koeri, Kurmi have in recent times also claimed Kshatriya descent.
Family names of the Kshatriya (Chhetri and Thakuri)
Family names of the Newar-Kshatriya
** Also belonging to Panchthariya (Vaishya) sub-clans
Family names of the Maithil/Terai Kshatriya
Yadav, Singh, Kayastha, Chaudhary, Mahat
Vaishya
The 3rd varna includes people from the Vaishya varna, mainly merchants, farmers, cattle-herders and artisans.
Khas ethnicity does not have Vaishya castes.
Newar community's various Vaishya castes include hereditary commercial, mercantile, and crafts castes primarily the two dominant groups -Hindu Panchthariya Shresthas and Buddhist Uray (Tuladhar, Kansakar, Tamrakar, etc.)
Terai community's various Vaishya castes include hereditary castes including, Koeri, Teli, Bania, Sudhi, Halwai, Marwadi etc.
Sudra
The 4th varna includes people from the Sudradamai varna, mainly laborers, artisans and service providers.
The caste engaged in sewing clothing is called Suchikar (सुचिकार)or Sujikar (सुजिकार). Those who play musical instruments like damau (damaha, दमाहा), hudko, and devbaja – particularly in wedding processions—are referred to as damai (दमाइ), dholi ढोली, hudke (हुड्के), nagarchi (नगर्ची) and nagdi. Originally they were called different names according to which instruments they played.
Someone employed in sewing is now called darji (दर्जी), tailor, master, or tailor-master. Darji was once used only for tailors, but now it is used for all tailors as well as musicians. Similarly, damai or damahi has also undergone extension of its meaning. Initially it only meant someone who played the damaha. Now it is used for the entire caste. Surnames Pariyar, Nepali, Darji, "viswakarma" and others have come in vogue recently.
The Caste System Today
The caste system is still intact today but the rules are not as rigid as they were in the past. In 1962, a law was passed making it illegal to discriminate against other castes led all castes to be equally treated by the law. Education is free and open to all castes.
The caste system conjoints a structural class divide which persists, in which lower castes/ethnicities are generally socio-economically are not equal like those of higher castes/ethnicities. Recent research has also shown that when it comes to Nepali people's impressions of social change, "Poverty, Human Resources and Region" explain more of the variation than "Ethnicity, Caste or Religious belonging" - i.e. people's perception of their own social situation has more to do with geography and objective social class, than with their association with the groups that the state has based its internal social policy on.
Participation of Khas-Brahmins in Civil Service is 41.3% in spite of its population size of less than 13%. The population of Newar is around 5%, but its occupancy in Civil Service is more than one-thirds (33.2%), the population of Khas Chhetris constitutes 17.6% but its participation is mere 14.7%. If the major three castes (Khas Brahmin & Chhetris, and Newars) combine together their shares in the Government of Nepal Civil Service Employment is 89.2% in 1991. Their dominance is reflected in education, administration and economical activities of the nation. Among those 73.8% in higher education belong to higher castes, 22.0% Janajatis and 2.9% Dalit.
The Khas Brahmins and Chhetris have become major decision makers in the bureaucracy of Nepal has become crystal clear. In terms of earning/income generation, Newar has the highest per capita income of Rs. 38,193. The Hill 'high' castes come next with an average income of Rs. 24,399, Janajatis ranks third with an average income of Rs. 15,630, Dalit Rs. 12,114 and Muslim ranks the lowest, Rs.11,014' Need of Social Integration The democratic transitions also failed to be inclusive management and functioning governance mainly because government was unable to understand and articulate the spirit of all Nepalese people irrespective of their caste, gender, ethnicity, religion etc.
In this process the left outs were oppressed class (Dalits), women, the poorest of the poor, powerless and the second class citizen and indigenous nationalities (Janajatis). In Nepal, high castes dominate 91.2% among the prominent position in politics and bureaucracy. The Dalits who constitute 12.8 percent of the total population of the country have no representation in the higher echelons of power' (Gurung, H. 2006). Similarly, the Janajati has 36.0% of the total population of the country, has representation of 7.1%. In terms of education, 88.0% of Khas Brahmins & Chhetris, and Newars have access to school, 12.0% have never been to school. More than fifty (52.0%) of Hill Dalits, 47.0% of the Tarai Dalits, 48.0% of the Muslims and 30 percent of the Hill Janajatis have never been to school.(Census, 2001)
In the aftermath of the Nepali monarchy's dissolution and the transition to a federal republic, issues of ethnicity and caste have emerged as focal points. The indigenous populations (Adivasi Janajati), constituting a third of the nation's demographic, were promised rights that have remained largely unfulfilled. This has prompted reactions from specific Khas Brahmin and Chhetri communities, who are opposed to the establishment of group-based rights, contrasting with the previously existing political system that was marked by group-based discrimination. Certain outside analysts have suggested that "seeking a balance in approach requires addressing both specific indigenous historical injustices while creating a common citizenship for all marginalised citizens regardless of identity, which remains a particularly challenging issue for Nepal."