Tribhuvan University

Impact of Intercaste Marriage

A Research Paper Submitted to the Faculty of Humanities and Social Sciences,

Brilliant Multiple Campus in Partial Fulfillments of the Requirements for the Degree

of Bachelor of Arts in English

By

Anisha Gurung

T.U Registration No.6-2-478-4-2019

May 2024
 Declaration

I hereby declare that this research paper entitled “Impact of Intercaste Marriage" is

my original work carried out by me under the supervision of Mr. Ganesh Onem,

lecturer at Brilliant Multiple Campus except to the extent that assistant from others in

this research paper’s design and conception or presentation style, and linguistic

expressions are duly acknowledged.

All sources used for this research paper have been fully and properly cited. It contains

no materials previously published by another person, nor materials which to a

substantial extent has been accepted for the award of any other degree of the diploma

or university, associateship, fellowship, or other similar titles of recognition by

another institute of higher learning, except where due acknowledgement has been

made in the text.

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 Tribhuvan University

Faculty of Humanities and Social Sciences, Brilliant Multiple Campus

Letter of Approval

This research paper “Impact of Intercaste Marriage” submitted to the Department of

English, at Brilliant Multiple Campus by Anisha Gurung has been approved by the

undersigned members of the research committee:

………………

Ganesh Onem

Supervisor

………………...

External Examiner

……………………..

Dib Sherbuja

Head of Department of English

Date ……………….

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 Acknowledgement

First of all, I would like to express my gratitude to my research paper supervisor Mr.

Ganesh Onem, lecturer, at Brilliant Multiple Campus. His patience, enthusiasm, co-

operation, and suggestions made me present this research work to produce in the

present form. His brilliant, skillful supervision enriched this study higher than I

expected. I couldn’t remain any more without giving heartfelt thanks to Mr. Onem for

his painstaking supervision throughout the study period. This research work would

not be possible without his inspiration and cooperation.

My gratitude goes to Mr. Dib Sherbuja, Head of the Department of English, at

Brilliant Multiple Campus for allowing me to work on this research. I am grateful to

my honorable Lecturer, Dib Sherbuja, and other faculties for these precious

suggestions and insights for this research.

I am wordless to express my gratitude to my senior Raj Kumar Gurung for his

great support and I’m in debt to my family and dearest parents, sister/s and brother/s

for their great help, constant support and warm affection embalmed me to accomplish

this effort directly or indirectly supporting me to collect the materials. At last, I am

grateful to all the theorists and critics I have worked with.

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 Abstract

Nepal has diversity in terms of socio-cultural aspects as 126 major ethnic groups are

scattered throughout three religions of Nepal. Similarly, more than 81% of Nepali still

practice prevails and are rigid. However, the modernization has been challenging the

social rules. Intercaste marriage, where individuals from different caste back grounds

come together in matrimony, presents La profound socio-cultural phenomenon in

diverse societies. The research found that the impact of intercaste can vary depending

on cultural, social and individual factors. It can be both advantage and

disadvantageous. It is important to carefully consider the potential benefits and

challenges before deciding to enter into such a union. Ultimately, the decision to

marry outside of one's caste or religion should be based on love, mutual respect and a

willingness to work through a any obstacles that may rise. The research found that the

caste-based discrimination is being softened in urban areas; however, parents and

elders still do not accept it and take hardest measure to separate the couple. Although,

the intercaste marriage explores its significance in challenging traditional social

norms, fostering diversity, and addressing caste- based discrimination. It highlights

the complexities involved, including societal acceptance, emotional impact on

individuals and families and the potential for promoting social cohesion.

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 Table of contents

Declaration ii

Letter of Approval iii

Acknowledgements iv

Abstract v

Table of Contents vi

Introduction: 1

Building theory 3

Review of Literature: 5

Arguments about the claim: 7

Conclusion: 8

References: 9

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 Introduction:

Marriage is a culturally and legally recognized union between man and a woman,

that is regulated by laws, rules, customs, beliefs and attitudes that prescribe the rights and

duties of the partners and accords status to their offspring. The definition, of marriage by

scholars are given below:

Hurton and Hunt (1968):

Marriage as the endorsed social example by which at least two people lay out a

family. Marriage authorizes the association of guys and females. Marriage satisfies'

the motivation behind laying out a family, going into a sexual relationship,

reproduction, and childhood. Marriage inside a similar caste (endogamy) and the

same religion is the standard in Indian culture.

According to the above definition, marriage is la bond between husband and wife. It is the

-approved social pattern where by two or more person establish a family. It is a socially

sanctioned union of male and female or a secondary institution devised by society to

sanction the union and mating of male and female for the purpose of establishing a

household, entering sex relation, procreation and providing care for the offspring. It is

designed to fulfill the social, psychological, biological and religious aims.

Duron Bell:

A cross-culturally valid conception of marriage must begin with a definition of

husband- wife and with a distinction between spouses and lovers.

From this perspective we find that marriage is an institution by which men are provided

(socially supported) rights to women. It is a relationship between two individuals of

opposite sex and based on mutual rights and obligations. Typically, this institution is

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embedded within a domestic group wherein a multiplicity of other rights and

responsibilities are assigned.

Lalit Mohan Choudhary

Marriage is a social compact that binds two people together legally, economically,

and emotionally. It is a formal connection between two people. Intercaste is the

existence of our association with two or more castes. Intercaste marriage happens

when individuals of lower and upper castes marry.

According to the definition, marriage is a relationship between two people which is

recognized by custom or low and involves certain rights and duties both in case of the

parties entering the union. It is a union between two opposite regulating their sex

relationship. Intercaste marriage is a type of marriage that is done outside of one's caste. It

is a form of exogamous nuptial union that involves two individuals belonging to different

castes.

Caplan (1977:49):

In her study of inter- caste marriage of Bilash pur of far- western region b of Nepal

describes that those couple were punished both physically and financially. She

further describes that the inter-caste marriage more in the Matwali caste compared

with the other caste...

In the above definition, the orthodox Hindu society not only discourages inter-caste

marriage but also can take hardest measure to make separate them. In Nepal, marriage is

generally considered taboo. However, this kind of marriage has been gradually gaining

acceptance. The modern generation choose inter-caste marriage due to various motivating

factors such as education, social awareness, videos, films and so on.

Building theory

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 In the academic research, building theory involves systematically gathering

evidence, analyzing data and refining hypotheses to construct a coherent explanation or

understanding of the subject matter. The building a theory on the impact of intercaste

marriage involves considering several key factors. Social integration, cultural

transformation, family dynamics, psychological effects, economic implications and policy

and legal frame work.

For understanding the theoretical framework for the impact of intercaste marriage

is social integration theory. This theory posits that interactions between individuals from

different social groups can lead to greater social cohesion and integration to within

society. Intercaste marriage serves as a microcosm of this process, as it involves the

merging of individuals from traditionally segregated caste groups into a single familial

unit. Intercaste marriage can foster social integration by bringing together individuals,

from different caste, back grounds, potentially reducing caste-based discrimination and

fostering a more inclusive society.

Cultural transformation may lead to the evolution of cultural norms and practices

as individuals from different caste come together, influencing traditions, rituals and social

behaviors. As well as family dynamics analyze the dynamics within families where inter-

caste marriages occur, including issues related to a acceptance, conflict resolution, and

cultural adaptation. Similarly, the individuals in intercaste marriages may face

psychological stress due to societal family pressure, and identity conflicts arising from

navigating multiple cultural backgrounds

Intercaste marriages may impact economic disparities by facilitating the exchange

of resources, skills, and opportunities between different caste groups. Likewise, examining

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the role of legal frameworks and government policies in promoting hindering intercaste

marriages, including affirmative action measured and or anti- discrimination laws.

By integrating these factors, a comprehensive theory can be developed to

understand the multifaceted impact of intercaste marriage individuals, families,

communities and societies.

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 Literature review

This study report adds to the literature related to impact of intercaste marriage.

Inter caste marriage is considered as one of the most definitive measures of the dissolution

of social and cultural barriers and thus a means of social and cultural integration as it is the

result of close social interaction between people of two different ethnicities.

Internationally, intercaste marriage is accepted as an integration factor. It is also seen as an

indicator of progress in ethnically diverse societies. It is more likely to occur in

multicultural societies where there are higher opportunities for social interaction between

people of different ethnicities, especially in an urban area. This interaction is most likely

to happen at educational institutions, training centers and employment locations. Thus,

social, cultural, religious factors, institutions, government policies and programs that

facilitate access to opportunities for interaction are likely to increase the rate of inter-caste

marriage.

Hurton and Hunt (1968) have defined marriage as the approved social pattern

where by two or more persons establish a family. Marriage sanctions the union of male

and female. Marriage fulfills the purpose of establishing a family, entering into a sex

relation, procreation and upbringing. Marriage within the same caste (endogamy) and

some religion is the norm of the Indian society. To think of marriages between different

castes and different religions is a difficult and socially unacceptable proposition. Caste is a

social reality which determines one's social status and the limits of social relation and also

opportunities for advancement in the life of an individual.

Caste system, the social scientist agree has two main roots; the ban on inter-dining

and inter- marrying. Social intermingling through meals and marriages are experiences of

purest proximity and kinship. Even more powerful than inter- dining is a tool that

reformatting and affirming social sentiments is the instrument of intermarriage. If a

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woman belonging to a lower higher caste marries to a man belonging to lower caste and a

woman belonging to a lower caste marries to a man of higher caste, then it is considered as

inter-Caste marriage. In other words if a women marries to a man other than her own caste

is considered as inter-caste. Marriages are arranged by elders in the family and choice of

spouse is limited by family elders (Ross 1961; Kapadia 1962; Mandelbaun 1970, Desai

1993)

In the book, the Chapter titled, "Intermarriage, Integration and Multiculturalism: A

Demographic Perspective," by Siew- Can Khoo argues that the larger ethnic community

and more concentrated it is in terms of residential location, the more is the opportunity of

finding a marriage partner within the community. However, an imbalance in the sex ratio

of single people in the ethnic community will affect the supply of potential spouses and

can lead to inter-caste marriages.

Another study on intercaste marriage shows that the scheduled caste has exhibited

the highest tendency for inter-caste marriages than the other castes The urban residence,

education, employment in modern occupation and middle class economic background

have tended to be a set of attributes affecting the incidence of inter-caste marriages They

further observe that inter- caste marriage takes place at fairly advanced at the young age.

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 Arguments of claims

Intercaste marriage is not accepted in most of the families because they fear they

will become social costs. The inter-caste marriage takes places without the notice of the

parents in most of the cases. So that the intercaste marriage couple had no association with

family and their relatives. The intercaste marriage is mostly done in the urban areas.

Every human beings have their own rights. One of the most important. aspects is

'Right to Marriage'. Marriage is also one of the human rights. But individuals, society at

large not able to digest and tolerate if a person, irrespective of his or her religion, caste,

and creed. The right to choice of life- partner is a matter of one's own decision. For

example, the intercaste marriage between gurung and non-gurung (dalit). In this case, they

face strain generally from family and their different relatives. The everybody in their

family goes against them. Similarly, I have seen that the intercaste marriage couple have

unity, on support and cooperation with each other. In my findings, intercaste marriage can

be both advantageous and disadvantageous. In Inter caste or inter religious marriage

couple will be more generous and they can understand each other well. As well as couple

has the opportunity to get in close with each other's culture and tradition.

Likewise, in the intercaste marriage, people do not receive parental support and

everybody in their family goes against them. This creates a lot of rift in relationships and

conditions of stress also created in life.

The impact of intercaste marriage can be multifaceted. Some arguments supporting

its positive impact include fostering social harmony, breaking down caste barriers,

promoting equality, and enhancing cultural integration. Conversely, arguments against

intercaste marriage might include concerns about societal resistance, familial, disapproval

and potential challenged faced by the couple.

Conclusion

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 Caste system is a dynamic concept endogamy and hierarchy is the main features of

caste system As Dumont (1980) explained, endogamy is essential to the caste system and

to caste identity because of the caste system, regulation of hierarchy through ritual

pollution and purity. Hutton (1846) described a functional view of caste system for

individual members, community functions, and function for the state and society as a

whole. Love and affection, age factor and good moral character of lower caste youth are

taken major inspiring factors for intercaste marriage. Likewise, modernization and

sanskritization, migration, education, mass media and political ideology are some of the

external factors of inter-caste marriage. Both the factors are crucial for the change of

dogmatic social structure. Inter-caste couples are victimized from various factors of

traditional society. They are facing different kinds of problems from their family, relative,

and society. Family problems, social problems, cultural problems and psychological

problems are the common for them. Though, the marriage between so-called upper Caste

and Janjati is taken commonly from the family and society. But, the marriage between

dalit and non-dalit is not accepted by family and society. The main factor of this kind of

gap is caste hierarchy, (untouchability) and caste based social prestige and power. In short,

inter- caste marriage can be seen as one of the major factors against caste discrimination."

There is a great possibly of ending of tradition caste system from the Nepali society on the

condition of acceptance of inter-caste marriage.

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 References

Hurton and Hunt. (1968). "Sociology". New York: McGraw Hill –

Banerjee, A. R and Banerjee S. (1978). "Inter-Caste Marriage Pattern Among Some Caste

Groups of Calcutta" Man in India, 58(u), 327-331. New Delhi: Serials Publications

Prasad, N. (1957). "The Myth of Caste System". Patna: Samjhana Prakashan.

Bista, D.B., (2000). "People of Nepal". Kathmandu: Ratna Pustak Bhandar.

Basnet, C. (2015), "Inter-Caste Relation and Intermarriage Among Non- Dalit Hill Castes

in Eastern Nepal. Contributions to Nepalese Studies", 42(1), 172.

Bishankha, A. (2013)."Incentive for Inter-Caste Marriage with Dalit: Its Implication and

Challenges". Social inclusion research fund. Nepal.

Biswakarma, T. (2013) "Incentive for Inter-Caste Marriage between Dalit and Non-Dalit

Challenges and Opportunities in the Context of Nepal". Social inclusion research

fund. Nepal.

Dumont, L. (1957). "Hierarchy and Marriage Alliance in South India Kinship". London:

Royal Anthropological Institute.

Kannan, C.T. (1963). "Intercaste Marriages in Bombay". Bombay: Allied Publishers

Private Ltd.

Caplan, L. (1973). Intercaste Marriage in Nepalese Town. In Haimendrof, L. (ed.)

Contribution to the Anthropology of Nepal. London: Asia Publishing House.