The Evils Of Caste-Ism

Abstract
Ghosh’s anthropological precision has enabled him to focus on ‘humanism’ that is shrouded in the name of caste. Caste-ism as to Ghosh is a cataract of our Indian society that blinds people to treat the subjugated as humans. This paper is an attempt to portray the evils of caste-ism. Ghosh through his characters’ brings to light the ruthless danger caused by the fellow human beings to the other in the name of caste. He proves that men who belong to the high caste community lack the core of being human by indulging in inhuman activities, whereas men who are doomed and rejected as inferior lot posses the quality of being human – humanism. Thus Ghosh’s prime focus is on establishing bonding amidst humans dispelling the cruel differences

Caste is the branding of people based on their birth and the nature of their work. Initially there were four major divisions, Brahmins – the intellectually elite, Kshathriyas – the brave and valour, Vaishyas – the merchants and the Sudras – the labour community.
The intellectually elite community were treated with reverence and respect. The brave were honoured for their sacrifice for the country and the merchants were sought after for the enormous goods of utility. But the labour community were treated with contempt seldom realizing the fact that they are the people who attend to the daily needs of the hierarchical community. In the course of time this caste system soon transformed itself into ‘master-slave’ relationship. Omendra Kumar Singh in his article Re-inventing Caste: Indian Diaspora in Amitav Ghosh;s Sea of Poppies writes,
Castes were ranked in the hierarchical order, based on birth, which enjoyed that the ruler could do little more than maintain the prevailing social order while requiring the lower castes to do all necessary work for him.(49)
Thus caste has become an identity for every individual even before their birth in the Indian

The landlords on loosing huge amount in bet against the Maharaja took revenge on Kalua by implementing the idea given by Hirabai. On a full moon night, in the banks of Ganga, the three land lords riding on the horse tethered Kaula like an animal and brought him to the field, he,“ had a halter around his neck and was being led like a horse” (SoP 56). Kalua pressed his plea against such an act of bestiality, “Kalua fell suddenly to his knees, clutching at the thakur’s feet: ... forgive me, master... the fault was not mine... This earned him volleys of kicks and curses:...” (SoP 56). The very act of bestiality and the pain Kalua suffered excited and amused the so called high caste landlords. Kalua became a creature of amusement in the hands of these inhuman, insane high caste rich people. Thus Kalua becomes a toy in the hands of these beastly human beings forcing him to violate the law of nature and that of a rule from Bible written in the book of Deutronomy, in verse 23 of chapter 27 “Cursed is the man who has sexual relations with any animal” (NIV, Deu. 27:23). Domination over another human being thus existed in the name of