This slide is part of my research proposal presentation. Research topic is on Inter-caste Marriage...

1. STUDY OF OPINION ABOUT
INTER-CASTE MARRIAGE IN
THE URBAN AREA OF
KOLKATA

2. Research Objective
 The objective of the study is to ascertain
how the caste question is addressed when
there an unison takes place between two
consenting adults from different castes, by
the family of both the parties, cutting across
class.
 This study will look at both hypergamy
(anuloma) and hypogamy (pratiloma).

3. Literature Review
 As per the Brahmanical strictures, the Dharmasastra of Manu
has propounded eight forms of marriage arranged in a hierarchy
of esteem. In this the four forms under the kanyadan (gift of a
virgin) marriage called Brahma, Daiva, Arsa and Prajapatya
were the highest forms. Considered an act of religious charity,
the associated ideology in kanyadan marriage deemed that
nothing could be taken in exchange for the bride. The non-
kanyadan marriage forms included Asura, Gandharva, Rakshsa
and Paisaca. Condemned and degraded as 'lower forms', they
were not considered worthy of recognition. In the non-
kanyadan marriage, the Gandharva form was particularly
contemptible as it was considered to be 'the voluntary union of
a maiden and her lover ... which springs from desire and has
sexual intercourse for its purpose'. The self-regulation of sexual
activity by a woman under Gandharva form of marriage turned
it lowest in Brahmanical scale.

4. Under the Hindu Marriage Act 1955, except for
certain incest taboos, the legal restrictions on
marriage of two adult Hindus are almost non-
existent. Briefly speaking, this means that under the
law both sagotra (same gotra: are an exogamous
patrilineal clan whose members are thought to share
patrilineal descent from a common ancestor) and
inter-caste marriages are permitted.

5. •Marriage provides the structural link-up between
kinship and caste.
•Kinship linkages provided by marriage, and relations
established through marriage, give a caste group its
strength, recognition and leverage in wider society and
polity.
•Any breach in these caste linkages brings down the
status of not only the immediate family but also the
clan and finally the entire caste group.

6. Research Question
 1: What was the reaction of the immediate family
members when they came to know about such
union? Or, in other words, how the parents reacted
when the parties put forward his/her wish to marry
someone from outside his/her caste higher/lower in
hierarchy?
 2: In both the cases of hypergamy or hypogamy,
what has been the overall experience of the couple?
Or, in other words, has the couple or any one of
them faced any humiliation or been given special
treatment by both the families and society at large?

7. Research Methodology
 This study will be an empirical,
transcendental phenomenological research
which will seek to describe the lived
experiences of the participants.
 Sampling:
Judgement sampling technique will be used.

8. Methods of Data Collection:
Primary data collection techniques
• In depth Interviewing
Questionnaire:
Structured questionnaire

9. References
 Chowdhry, P. (1997, May 10-16). Enforcing
Cultural Codes Gender and Violence in Northern
India. EPW, 32(19), 1019-1028.
 Chowdhry, P. (2004, February). Private Lives,
State Intervention: Cases of Runaway Marriage in
Rural North India. Modern Asian Studies, 38, 55-
84. Retrieved from
http://www.jstore.org/stable/3876497