Anudhyan: An International Journal of Social Sciences (AIJSS) Caste in Mind: Craving for Endogamy Reflection from the Bengali Matrimonial Columns of the Higher Castes Dr. Aparnita Bhattacharjee ABSTRACT Marriage is socially considered as one of the most important happenings of one’s life. Like other Indian communities, Bengali community has been also traditionally hooked up with preference for endogamy. This is evident from the matrimonial columns published in the dailies across West Bengal in searching suitable brides and grooms. It may seem that with the spread of education Bengali people have become less inclined to attach much value towards caste- oriented mindset while negotiating for marriage. A study of matrimonial columns published in the Ananda Bazar Patrika, the leading daily from Kolkata reveals that people of the two higher castes in Bengal i.e. Brahmanas and Baidyas still give preference to caste identity and crave for prospective endogamous marital negotiations. Key Words: Marriage, Matrimonial Columns, Endogamy, Hypergamy, Hypogamy, Caste (Brahmana & Baidya) Introduction: negotiations for marriages within the same socio- Negotiated or arranged marriage is still substantially economic background of the negotiating families considered one of the options for finding suitable concerned. With the expansion of education and grooms and brides. It is evident from the matrimonial spread of professional horizon for the educated the columns published in the daily newspapers in the boys and girls traditional ways of matchmaking have classified sections and profiles of the online taken a backseat in the concerned process. matrimonial sites that people cutting across different Permanent or semi-permanent shift from the rural sections with castes, communities, high educational native land to urban areas have put constraints in qualifications and professional stands prefer to find having the opportunity of arranging marriage suitable partners through matrimonial through traditional family matchmakers. Again, advertisements. In Bengal, Brahmanas and Baidyas trend of living in nuclear families since the last half are considered higher castes. Traditionally, boys of the last century has created a roadblock to access and girls from higher castes aspire for marriage with to the erstwhile family matchmakers. As a result of partners from same castes. Earlier, matchmakers all these developments, the profession of used to play a great role in finding suitable matches matchmaking has become quite obsolete in Bengal, for suitable brides and grooms and fixing desired particularly in urban and semi-urban areas. Assistant Professor, Department of History, Midnapore College (Autonomous), Paschim Medinipur, West Bengal, India. 158 Dr. Aparnita Bhattacharjee This study zeroes in the matrimonial (Michaels 2004) shows that the word has been used advertisements of the columns entitled ‘brides to mean different things from time to time. The wanted’ (Patri Chai) and ‘grooms wanted’ (Patra discourse on Indian caste has been depicted in Chai) published in the Anandabazar Patrika for different studies from different perspective. Homo consecutive 24 weeks roughly from July to Hierarchicus of Dumont (Dumont 1980) is perhaps December, 2012. A total number of 2226 and 2988 one of the most read and debated works in this respective samples of ‘grooms wanted’ and ‘brides field. Dumont broadly holds that Indians are socially wanted’ as published in the classified columns for most represented by caste. Caste is the element the prospective Brahmana girls and boys are which imparts a uniquely ‘encompassing’ ritual considered in this study. Similarly, a total of 375 status over all the extant social, economic and and 462 respective samples of grooms wanted and power disparities. He argues that Brahminas’ ritual brides wanted as published in the classified status controls the political and economic domain columns for the prospective Baidya girls and boys in India and their relations with other castes. are selected for this study. The selection of the Dumont (Dumont 1966) observes that membership samples is primarily categorized in keeping in mind in a caste depends upon caste status of both the educational and professional qualifications. The parents and thus upon marriage. Sekhar selected samples then considered for the study Bandhyopadhyay (Bandyopadhyay 2004) mainly from different aspects of caste related references concentrates on different caste related phenomena as reflected from the contents of the advertisements of colonial Bengal including discourse on caste and concerned. The total samples of the Baidyas are gender. He observes that dowry replaced the comparatively less than the Brahmanas because practice of bride-price among the upwardly mobile as a community they are lesser in number than the peasant and trading classes since the early Brahmanas. Seal (1971) observes this phenomenon. twentieth century. School of Women’s Studies, Report of the Census (1921) also reflects this trend. Jadavpur University undertook a Project entitled Contemporary Bengali society is perceived to “Re-negotiating Gender Relations in Marriage: be progressive as inter-dinning amongst castes Family, Class and Community in Kolkata in an Era and choice of food going beyond the traditional of Globalisation”. Its area of study covers the taboos have been breaking the age-old restrictive municipalities of Kolkata and Salt Lake. The Report world of life-style. Still caste is most evident of this Project published in 2009 observes that in component of matrimonial advertisements. This the urban context the influence of jati becomes shows that marriage as social practice is yet to get diluted. over caste-dominated perception. 3. Higher Castes of Bengal: Brahmanas and 2. Review of Literature Baidyas The Portuguese is said to have first used the Traditionally, the highest social position is term casta to refer the social order in India. The attributed to the Brahmanas followed by other three particular word is believed to have been originated castes of the four varnas of the Indian society i.e. from the Latin word ‘castus. However, Michaels the Kshatriyas, the Vaishyas and the Shudras. 159 Anudhyan: An International Journal of Social Sciences (AIJSS) Inden (Inden 1976) observes that Brahmanas are professional attributes like the Vaishyas. Both the also attributed the highest social position in Bengal. Puranas referred above are believed to have been However, in Bengal, caste pattern is quite compiled between twelfth to fourteenth centuries. unparalleled. According to a particular reference of Though the Brahmanas of Bengal are allowed to the Brihaddharma Purana, all the non-Brahmin consume fish and meat as per guidelines of castes of Bengal are mixed castes or Sankar Varnas Brihaddharma Purana (which is unlikely to be resultant from unrestrained social mixture among found in any scripture throughout India), they are the four varnas and all are included in the Shudra attributed highest rank in the society like elsewhere Varna, refers Ray ( Ray 1414 - B. S.). Tracing back in the country. Both the Brihaddharma Purana the origin of this peculiar caste pattern in Bengal, and Brahmabaibarta Purana attribute first and attention may be drawn to the extended second positions among the Sat Shudras significance given to the term ‘Shudra’ in the respectively in the social rank to the Karanas (who Puranas where it is denoted that all those members were given same status as the Kayasthas during of the three higher castes actually fall to category the Pala period) and Anwashthas (Baidyas). Again of the Shudras on account of their acceptance of the Brahmabaibarta Purana attributes third the heretical religions and indulgence in Tantric position to the Baidyas who are separated from the rites. Ray (Ray 1414- B.S.) shows that all the Bengali Anwashthas as caste by virtue of its origin. It is non-Brahmanas are categorized in two groups i.e. probable that both the Karanas and Kayasthas, Sat Shudra and Asat Shudra. Davis (Davis 1983) and the Anwashthas and Baidyas were clubbed also observes that Brahmanas accept drinking together by virtue of their professional similarities. water from the Sat Shudras (Jalchal), but Asat Seal (Seal 1971) mentions that later these Baidyas Sudras (Ajalchal) do not have the right to serve began to be treated as second rank holder in social drinking water to the Brahmanas. Ray (Ray 1414- hierarchy of Bengal since they had started to enjoy B.S.) explains that generally Brahmanas are the right to wear sacred thread during the eighteenth debarred from accepting cooked food from the non- century. Risley (Risley 1998), the Census Brahmanas. In the Brahmabaibarta Purana, Commissioner awarded them second position to Anwashtha (classified as born of Brahmana father the Brahmanas and thus above the Kayasthas. and Vishya mother) and Baidyas (classified as born Ghosh (Ghosh 2011) refers that these Baidyas are of Ashwinikumara, the son of Surya and the said to have mastered four Vedas along with the heavenly physician/vishaka, and a Brahmana Ayurveda and thus are known as Baidyabipra. woman) are categorized in two different upavarnas They are also called Trija and they are said to have or subcastes. However, it is said in the had third birth after completing the study. It may be Brihaddharma Purana that the Anwashthas are added that the Brahmanas attain their second birth known as Baidyas by virtue of the profession of after upanayana i.e. ceremony of wearing sacred medical practice and that they are attributed the thread i.e. upabita for the first time. status of Shudra in religious rights despite their In the present study, Baidyas are taken as the 160 Dr. Aparnita Bhattacharjee second highest class of the Bengali society marries a woman of higher castes, it is called as following the above-mentioned practice as started pratiloma marriage, which is considered somewhat by Risley and acquired right of the Baidyas to wear degraded in the social order. Manu, however, is upabita. At times, the Baidyas are socially treated against pratiloma marriage. Brahmanas can accept more or less alike the Brahmanas. However, in the wives from two immediate lower castes i.e.