Advantages And Disadvantages Of Marwari Traders

The caste system has been extremely stable in India for over two thousand years. It is only since the more modern, independent state of India was formed that the system has come under any scrutiny at all. It is presently outlawed, but many of the practices, attitudes and traditions remain ingrained in Hindu society (University of Wyoming, 1997).

The caste system was often used to maintain order and provided guidance for the citizen’s role in society. It also adapted to the newly arrived migrants like Turks, and Muslim merchants and established codes for behavioral to others and those in the same class. However, as merchants and manufacturers became influential in the economic state, powerful guilds grouped themselves by working within the caste system, and established themselves as jatis (“sub-castes”), specializing themselves in different types of commerce like silk, cotton, spice trade production. Although, Hinduism was embraced in southeastern area of Asia, ruling elites in Southeast Asia showed no interest in the social class of

Rajputs are a community that hailed basically from northern India and Gujarat. The main centres of the Rajputs were Rajasthan, Uttar Pradesh and Madhya Pradesh but their clans have had a long and significant presence in other states. In Madhya Pradesh Rajputs are the major Hindu caste and their dominance exists in Bihar, Uttarakhand, Himachal Pradesh and Gujarat as well. Rajputs of India encompass many different tribes and they were praised for their valour and chivalry in

The caste system is a “complex system of social divisions that pervades life in India” (The Mauryan and Gupta Empires of India). The Hindu people are spread out among four different varnas and there is also a fifth group of Hindu’s called the untouchables. The four different varnas are called the Brahmins, the Kshatriya, the Vaishya and the Sudra. These four castes all have different labels to describe them. The Brahmins are the traditional priest class, the Kshatriya group is the warrior class, the Vaishya’s are the workers and the Sudras serve the three higher classes. The lowest of the low is the untouchables. It is said that they are dirty and poor from birth and they are assigned jobs to benefit the higher varnas. Each varna is divided into jati which are kinship groups with similar roles within the community and Hindu’s traditionally marry within their own

We are Marwaris, a conservative community of businessmen, originally from the Indian desert state of Rajasthan. Historically, we have been migrating for better prospects since the early sixteenth century. Consequently, we spread extensively over India; later even to Nepal and Bangladesh. A characteristic that sets us apart from other migrating people is that we integrate with our host ethnic groups; adopt local culture. The Kolkata Marwari speaks Bengali and enjoys his Mishti Doi, Marwaris in Mumbai, speak Marathi; are inseparable from the local Marathas. Even though we amalgamate with the local cultures, we maintain our social Marwari identities. Therefore, we celebrate Teej and Gangaur, two festivals that define our Rajasthani identity.

Supreme. Later on those who were of pious nature, who followed virtues without vices, who led a simple, virtuous life with high thinking, who were knowledgeable and those who were keen on seeking and imparting that knowledge to others once they obtained that knowledge, and those who studied the ancient Scriptures and who studied and performed rituals as per the norms, and were inclined in performing all forms of worship to various Deities as per tradition (as priest in temples and also as teachers who imparted knowledge to all) for the upkeep of temples and other sacred places and those who were centered in spiritual Saadhanas for attaining the Supreme state and who attained that Supreme state of Godliness or divinity or Brahmanhood and

Stephen J. Hornsby’s piece, Discovering the mercantile city in South Asia: the example of early nineteenth-century Calcutta, examines several model of land usage for the colonial port cities of Asia and commercial cities of North America. The model that is used in Hornsby’s paper was the mercantile triangle model. This model was had a significant projecting value when using it in the city of Calcutta, India. Their was a swift growth in Calcutta in the late 18th century that led to the expansion of the city; however, this development painted racial, ethnic, and economic division because of the relationship between the Indians and Europeans. Some aspects of Bowden held accurate. Rendering Bowden model, a zone of retailing ought to lie behind

In 1600s, the Dutch East India Company sought to dominate trade in South East Asia, to no avail. These European men settled there, but the company’s morale was low. Not many Dutch women wanted to

The history of caste systems, or at least the concept of a caste system, is known and seen by most westerners today. While an obvious caste system does not exist in places such as the United States today, there are obvious classes divided by money that share qualities of that of the caste system that “used to” thrive in India.

The period of India’s British occupation has often been stereotyped as one of perpetual luxury, wealth and pleasure. Extravagant living, expensive commodities and elaborate dwellings with servants permeate the image of the British Raj. Even though these may be the cases in many instances, it should not distract from the periods of political confusion, the strains put on family life and extreme racism towards both the British and Indian; concepts that have been masked by the façade of Imperialist wealth and grander living in comparison to the ‘grey’ atmosphere of Britain. This report aims to reveal a sense of living within the Raj after the Mutiny of 1857 and thus convey an idea as to the turmoil and pressures of administrators and their families,

Hindus believe every individual has the opportunity to attain economic security. Hinduism uses a caste system; whereby specific casts are in charge of trading. Through this study,

As Trivedi begins to discuss the importance of global trade in the first chapter, the reader is given a basic background of India’s economic development first through the Dutch East India company and then later Britain’s rule of the country. What she provides is the historical narrative common to colonial rule and domination of a country and its resources. Like other countries who experienced English rule under the crown, India remained in the clutches of Britain’s control until a full Indian parliament was strong enough to take the lead of India. Millions of Indians refused to remain under the rule of British systems which controlled nationwide extraction of raw materials. Hand spun fabrics and clothing produced by local cottage shops which supplied the British markets with their goods, were cut off.

Money can earn status and social responsibility. Despite her upper caste birth, Jashoda in ‘Breast-Giver’ is not in a dominating position because her family is awfully poor. On the other hand the Haldars, who hold a lower position in social hierarchy, can dictate terms because of their affluence. It is her stark poverty that compels Jashoda to earn her living by breast –feeding the children of the Haldar family where the daughters-in-law can afford to refuse to suckle their own children for keeping their figures attractive. Gayathri Chakravorthy Spivak in her essay ‘A Literary Representation of the Subaltern: Mahaswetha Devi’s Stanadayini ‘Breast-Giver’ has justly commented on the role of economy in defining subalternity. She argues that even the Brahminical identity of Jashoda is brutalized in this story: This --- identity is a cover for the brutalizing of the Brahmin when the elite in caste is subaltern in class. In the case of class-manipulation, Poverty(is) the fault of the individuals, not an intrinsic part of a class society, in the case of caste manipulation, the implicit assumption is the reverse, the Brahmin is systematically excellent , not necessarily so as an individual ( Spivak,

For instance a shift in the values of the Malayali middle-classes can be partially attributed to the implementation of colonial legislation instigating the abolition of polygamous practices such as the Marumakkathayam system of inheritance amongst Nayar communities, whilst increasing nationalist sentiment contributed to the diminishing importance of unique matrilineal forms in Kerala in favour of the patrilineal inheritance that prevailed as a middle class norm in the rest of India. (Arunima, 2003). Note that I have made no distinction between “Nayar castes” and “a Malayali middle class”, necessitating the clarification of two dimensions: reconciling class with the alternative hierarchical structure of caste; and related to this how the concept of a middle class has changed over time. From this I will discuss how shifting values in India have created an affirmatively dynamic middle class.

The Parsis rose to prominence during the colonial period under the patronage of the British. They became the most westernized and Anglicized community in India. But after independence the Parsis lost the privileges they had enjoyed under the British and they are trying to understand their new role and position in Post-independence India. Firdaus Kanga’s novel Trying to Grow presents the struggle of the Parsis in Post-independence India. This article examines the response of the Parsi community to their lost glory and prominence in the Post-independence period from the perspective of a colonial elite which played the role of a middleman community under the British with reference to Firdaus Kanga’s novel Trying to Grow.