Caste Paradox in Progressive States: Honour Killings Amid Social Change

Why in the News?

1. Increasing incidents of honour killings have been reported in socially progressive States like Tamil Nadu, Telangana, Maharashtra, and Kerala, despite higher rates of inter-caste marriages.
2. The paradox of caste-based violence intensifying in regions where social justice movements have weakened traditional hierarchies has raised concerns about the persistence of caste.
3. Changing family structures and evolving youth attitudes toward relationships indicate a possible transformation in the mechanisms that sustain caste.

Key Highlights

1. Caste as a Social Phenomenon
   1. Caste in India is not just an individual issue but a deeply embedded social structure.
   2. Families, communities, and social norms enforce caste identity, making it transgenerational.
2. Social Justice Movements in South India
   1. Shree Narayan Guru Dharma Paripalana (SNDP) Movement
      1. Shree Narayan Guru Dharma Paripalana (SNDP) Movement was an example of a regional movement that arose from conflict between the lower and upper castes.
      2. Sree Narayana Guru Swamy founded it among the Ezhavas of Kerala, a backward caste of toddy-tappers who were considered untouchables and were denied education and entry into temples.

• The backward classes banded together against the Brahmanas in particular, believing that they monopolized much of the socio-economic benefits, leaving the agricultural intermediate castes and communities in the lurch.

1. Vokkaligara Sangha
   1. Representation and Significance: The Vokkaliga Sangha is a social organization that primarily represents the Vokkaliga community, which is one of the dominant communities in the southern Indian states of Karnataka, Tamil Nadu, and Andhra Pradesh.
   2. Agricultural Roots and Political Influence: The Vokkaligas are primarily an agricultural community, and they have a significant presence in the socio-political landscape of Karnataka.

• The Vokkaliga Sangha in Mysore launched an anti-brahmin movement in 1905.

1. Justice Movement
   1. Origins and Key Figures: Emerged in early 20th century in the Madras Presidency (now Tamil Nadu)
      Led by prominent figures like C.N. Mudaliar, T.M. Nair, and P. Tyagaraja
   2. Objective: Tackling Social and Political Inequality,
      Aimed to combat the marginalization of non-Brahmin communities.
      Focused on securing fair access to education, employment, politics, and public administration.

• Advocacy for Representation: Called for increased job opportunities and political representation for non-Brahmins.
  Highlighted the dominance of Brahmins in administrative and educational institutions

1. Self-Respect Movement
   1925. The Self-Respect Movement, also known as the Dravidian Movement, was initiated by E.V. Ramaswamy Naicker (popularly known as Periyar) in 1925.
   1926. Advocacy for Non-Brahmin Rights: The Self-Respect Movement was primarily focused on advocating for the rights and dignity of non-Brahmin communities, especially in the Tamil-speaking regions of South India.

• Challenging Brahminical Supremacy: The movement sought to challenge and dismantle the perceived superiority of Brahmins in social, cultural, and political spheres.

1. Periyar’s ideas continue to influence political and social discourse in the region to this day.

3. Impact of Social Justice Movements
   1. Marginalised communities, especially Dalits, have gained access to education and employment.
   2. This has enabled integration into mainstream society through workplaces, colleges, and urban spaces.
4. Rise of Inter-Caste Marriages and Honour Killings
   1. States like Tamil Nadu, Telangana, Maharashtra, and Kerala show higher inter-caste marriage rates (IHDS-II: national average ~5%).
   2. Ironically, these States also record increased incidents of honour killings, indicating a reaction to perceived threats to caste hierarchy.
5. Tamil Nadu’s Caste Paradox
   1. The State has a strong anti-caste political culture and vibrant civil society, yet caste pride thrives on social media anonymity.
   2. Publicly, caste violence is condemned; privately, caste identity still shapes marriages and alliances.
6. Changing Family Structure and Future of Caste
   1. Caste survives mainly because it is transmitted through family customs, marriage norms, and social expectations.
   2. Globally and in urban India, traditional family units are weakening, with trends like cohabitation and delayed marriage.
   3. As families lose their dominance in socialising norms, caste’s cultural infrastructure weakens.

Related Constitutional Provisions

1. Article 15 – Prohibition of Discrimination:
   1. Prohibits discrimination on grounds of religion, race, caste, sex, or place of birth.
   2. Article 15(3) & 15(4): Allows special provisions for women, children, and socially and educationally backward classes (including SCs/STs).
2. Article 17 – Abolition of Untouchability: Declares untouchability as abolished and its practice in any form is an offence.
3. Article 19(1)(d) & 19(1)(e) – Freedom of Movement and Residence
   1. Every citizen has the right to move freely and reside anywhere in India.
   2. Honour killings for inter-caste marriages violate these freedoms.
4. Article 21 – Right to Life and Personal Liberty: Includes the right to marry a person of one’s choice (as held in Lata Singh v. State of UP, 2006 and Shakti Vahini v. Union of India, 2018).
5. Article 23 – Prohibition of Forced Labour: Indirectly addresses bonded labour, which often stems from caste hierarchies.
6. Article 46: Obligation of the State to protect the interests of weaker sections, particularly Scheduled Castes and Scheduled Tribes.
7. Article 243D & 243T – Reservation in Local Bodies: Provides political representation to SCs and STs in Panchayats and Municipalities.

Implications

1. Social Implications
   1. Increased social tensions as empowered Dalits challenge traditional hierarchies.
   2. Honour killings as a reaction to changing social order, not persistence of old norms.
2. Cultural Implications
   1. Persistent internal caste pride despite progressive politics.
   2. Fear of losing inherited cultural power fuels caste glorification on digital platforms.
3. Political Implications
   1. Caste-based mobilisation may adapt to new realities, focusing on identity politics online.
   2. Governments face pressure to curb honour killings through stronger legal frameworks.
4. Technological and Digital Implications
   1. Social media acts as a double-edged sword: enabling anti-caste activism but also giving space for caste pride and hate narratives.
   2. Need for digital counter-narratives to challenge caste supremacy.
5. Future Social Trends
   1. Weakening family structures may reduce caste-based endogamy, slowly dismantling caste hierarchies.
   2. Urbanisation and individualism could accelerate social transformation.

Challenges and Way Forward

Conclusion

Caste in India is at a crossroads. On one hand, honour killings and online caste glorification show its persistence; on the other, rising inter-caste marriages and weakening family structures indicate transformation. Tamil Nadu symbolises this contradiction—progressive politics coexisting with private caste pride. The future depends on engaging civil society, strengthening legal frameworks, and reshaping social attitudes, particularly through education and digital platforms.