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By Dennis B. McGilvray (editor)

Following the e-book of the ebook by way of E. R. Leach, ed., points of Caste in South India, Ceylon and North-West Pakistan (1960), a lot additional info used to be amassed on caste hierarchies in South Asia, and significant makes an attempt have been made to spot the underlying solidarity of this fabric - a structuralist one by means of Louis Dumont and a ethnosocialogical one by means of McKim Marriott et al. This quest for cohesion appeared beautiful, but whilst, because the contributions to the current quantity point out, untimely. The 4 papers accrued right here and released in 1982 are all considering caste ideology and caste interplay in several locales of South Asia.

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Additional resources for Caste Ideology and Interaction (Cambridge Papers in Social Anthropology (No. 9))

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Yet caste status is really only important in determining the marriage choices which create affinal relations. 4. CONCLUSION I have tried to present an account of caste as it exists in Wellagoda. The account may seem confused, but ideas about and behaviour concerned with caste in Wellagoda are confused. It is not the core (or template) of Wellagoda social life; it is not at the forefront of peoples' minds except where marriage is concerned. I am tempted to abdicate intellectually at this point and claim that caste is simply an 'idiom', a language borrowed from elsewhere to talk about social relationships.

Firstly, there is little general agreement as to who has or has not usurped their names or their caste status. Secondly, people do not agree over the relative ranking of the Karava or the Goyigama and of names within castes. And finally, people do not agree as to the relative importance of caste as a ranking system in relation to other ranking systems, notably wealth. In a later section I shall say more about some of these problems in the context of marriage choices. Here, I shall limit my comments to the problem of relative ranking.

The Xavier of this story belongs to a rather interesting group known as the lokuru minissu. They all have Warunakulasuriya . Fernando names and all claim to be Karava, but everyone else tends to view them as being very low in the caste hierarchy. I have even heard it said that 'good' people should not accept water from them. It is not very clear who or what lokuru means. Village theory maintains that lokuru means 'greedy' and that their ancestors used to steal food from other people's households and eat until they were sick!

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