‘Caste’ is a Portuguese-derived English word, but Dr. Ambedkar makes it clear in the ‘Annihilation of Caste’ that he takes the Laws of Manu to be the single most authoritative source of information about the religious origin of caste, and about the rules governing it.

The Laws of Manu explains that in the beginning of the universe the great abstract principle of Brahman created all things, including the four Varnas: “for the sake of the prosperity of the worlds, he caused the Brahmin, the Kshatriya, the Vaishya, and the Shudra to proceed from his mouth, his arms, his thighs, and his feet….But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet” (I,31; I,87). At the top of this fourfold system is the Brahmin: “As the Brahmin sprang from (Brahman’s) mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation” (I,93). At the bottom is the Shudra: “One occupation only the lord prescribed to the Shudra: to serve meekly even these (other) three castes [varnas]” (I,91). Above all, the contrast between the two extremes of the hierarchy is made clear: “But a Shudra, whether bought or unbought, he [a Brahmin] may compel to do servile work; for he was created by the Self-existent (Svayambhu) to be the slave of a Brahmin” (VIII,413).

Outside the system entirely were the ‘slaves’ [dasyus]: “All those tribes in this world, which are excluded from those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlechchhas (barbarians) or that of the Aryans” (X,45). Among those outside the system are groups produced by illicit unions among the different varnas, who “shall subsist by occupations reprehended by the twice-born [the three upper varnas]” (X,46). Among these occupations are “catching and killing (animals) living in holes,” “working in leather,” (X,49) “carry[ing] out the corpses (of persons) who have no relatives,” (X,55) and “execut[ing] criminals” (X,56). These impure groups are to live in remote, wild areas or “near well-known trees and burial grounds” (X,50). “Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place” (X,52). “A man who fulfils a religious duty, shall not seek intercourse with them; their transactions (shall be) among themselves, and their marriages with their equals” (X,53). “Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns” (X,54).

Dr. Ambedkar provides in the AOC a great deal of information about his view of the system as he saw it in operation, and about the hundreds of smaller castes and sub-castes that existed within the four large Varna groups—and about the role of the untouchables, who occupied the despised, ritually impure sub-basement of the system.

Source: https://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html

Caste discrimination affects an estimated 260 million people worldwide, the vast majority living in South Asia. It involves massive violations of civil, political, economic, social and cultural rights. Caste systems divide people into unequal and hierarchical social groups. Those at the bottom are considered ‘lesser human beings’, ‘impure’ and ‘polluting’ to other caste groups.

They are known to be ‘untouchable’ and subjected to so-called ‘untouchability practices’ in both public and private spheres. ‘Untouchables’ – known in South Asia as Dalits – are often forcibly assigned the most dirty, menial and hazardous jobs, and many are subjected to forced and bonded labour. Due to exclusion practiced by both state and non-state actors, they have limited access to resources, services and development, keeping most Dalits in severe poverty.

They are often de facto excluded from decision making and meaningful participation in public and civil life. Lack of special legislation banning caste discrimination or lack of implementation of legislation, due to dysfunctional systems of justice and caste-bias, have largely left Dalits without protection. Despite policy development and new legislation in some countries, fundamental challenges still remain in all caste-affected countries.

The division of a society into castes is a global phenomenon not exclusively practised within any particular religion or belief system. In South Asia, caste discrimination is traditionally rooted in the Hindu caste system, according to which Dalits are considered ‘outcasts’. However, caste systems and the ensuing discrimination have spread into Christian, Buddhist, Muslim and Sikh communities. They are also found in Africa, other parts of Asia, the Middle East, the Pacific and in Diaspora communities.

Source: International Dalit Solidarity Network

At any workplace that employs South Asians or is operating in a caste-affected country, caste-based discrimination can take place in the context of employment practices, service, products, technologies, and utilities, community impact, and third party relations. Violations of both national legislation as well as international laws can occur.

Common examples of caste discrimination in business operations include; 

• Exploitation of workers from caste-affected communities, including the use of children and bonded labourers (debt slaves), working under hazardous conditions for a minimal pay
• Discrimination in employment practices – applicants from caste-affected communities never considered for skilled jobs
• Discrimination in the services and utilities offered by an employer, such as housing, health care, and education and training
• Misappropriation of land belonging or allocated to caste-affected communities

According to leaders on caste equity, there are four simple steps we can take to start addressing caste and make our workplaces more inclusive and equitable:

1. Add Caste as a listed, protected category.

2. Conduct frequent surveys on employee experience on bias, and include caste as part of those questions.

3. Create awareness by hosting frequent awareness events, inviting speakers and organizations who specialize in caste equity.

4. Set strong KPIs to measure progress in recruiting, hiring, and retention of talent from caste-affected communities. 

Source: Harvard Business Review