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Indian Express
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- Politics
- Indian Express
India's Linguistic Landscape: From constitutional safeguards to endangered languages
UPSC Issue at a Glance is an initiative by UPSC Essentials aimed at streamlining your preparation for the prelims and mains examinations by focusing on current issues making headlines. Every Thursday, cover a new topic in a lucid way. This week we take you through India's Linguistic Landscape. Let's get started. If you missed the previous UPSC Issue at a Glance | From Caste to its Census: What you must know for UPSC Exam from the Indian Express, read it here. India's multilingual landscape is the epitome of the country's diversity and heritage, having evolved into its present form after millennia of migrations and cultural mixing. It has been, in many ways, our greatest source of strength and yet, at times, the cause behind some bitter political skirmishes. In this context, let us look at India's linguistic landscape through constitutional mandate, classical languages and the challenge of extinction faced by various languages. (Relevance: UPSC Syllabus-General Studies-I, II: Indian culture will cover the salient aspects of Art Forms, literature and Architecture from ancient to modern times. Indian Constitution, Government policies and intervention. UPSC has previously asked questions on language-related provisions of the Constitution of India, classical languages and other associated aspects. Thus, it becomes essential to cover the topic of India's languages comprehensively, not only for the prelims but also for the mains.) Kos-kos par badle paani, chaar kos par baani (The water changes every mile, the speech every fourth.) This age-old saying beautifully captures the essence of India's unmatched linguistic richness, the linguistic diversity that has long been a defining strength of Indian democracy. Notably, even in the face of a partition based on religious grounds, the long discussions and deliberations for safeguarding the pluralistic features of Indian society were seen in the Constituent Assembly debates. In contrast to the Western model of a nation-state, where the dominant language becomes the norm, federal principles were established in the Constitution of India to encourage and protect the multilingual-multicultural ethos. India served as a model for other linguistically diverse states, encouraging them to embrace cultural-linguistic diversity. In this context, let's understand various provisions of the Constitution of India related to languages. 📍Eighth Schedule The Eighth Schedule to the Constitution of India lists the languages officially recognised by the Government of India. As of May 2025, 22 languages have been classified under the Eighth Schedule. Initially, however, the Schedule included 14 languages: Assamese, Bengali, Gujarati, Hindi, Kannada, Kashmiri, Malayalam, Marathi, Oriya (renamed to Odia in 2011), Punjabi, Sanskrit, Tamil, Telugu, and Urdu. These 14 languages were selected from among the hundreds identified by George A Grierson in his Linguistic Survey of India which catalogued over 700 linguistic varieties across the subcontinent as early as 1927. Over time, the Schedule expanded beyond the original 14 languages to include Bodo, Dogri, Konkani, Maithili, Manipuri, Nepali, Santhali, and Sindhi, bringing the total to 22. Sindhi was added through the 21st Amendment Act of 1967; Konkani, Manipuri, and Nepali were added by the 71st Amendment Act of 1992; and Bodo, Dogri, Maithili, and Santhali were included through the 92nd Amendment Act of 2003. Notably, the Constituent Assembly did not lay down any formal criteria for the inclusion of languages in the Eighth Schedule. However, from time to time, efforts have been made by various committees, such as the Ashok Pahwa Committee (1996) and the Sitakant Mohapatra Committee (2003), to define clearer criteria for inclusion. Despite these efforts, no official standard has been adopted for selecting languages for the eight schedules. The Ministry of Home Affairs confirms this position: 'As the evolution of dialects and languages is dynamic, influenced by socio-eco-political developments, it is difficult to fix any criterion for languages, whether to distinguish them from dialects or for inclusion in the Eighth Schedule to the Constitution of India.' 📍Part XVII – Official Language Part XVII of the constitution of India deals with the official languages in Articles 343 to 351. Clause 1 of Article 343 ('Official language of the Union') says 'The official language of the Union shall be Hindi in Devanagari script', and 'The form of numerals to be used for the official purposes of the Union shall be the international form of Indian numerals.' Article 343(2) says that 'for a period of fifteen years from the commencement of this Constitution, the English language shall continue to be used for all the official purposes of the Union for which it was being used immediately before such commencement'. The Constitution of India commenced, or came into force, on January 26, 1950. Under Article 343(3), 'Parliament may by law provide for the use, after the said period of fifteen years, of— (a) the English language, or (b) the Devanagari form of numerals, for such purposes as may be specified in the law.' On January 26, 1965, Section 3 of the Official Languages Act, 1963 came into effect, which provided for the 'continuation of English Language for official purposes of the Union and for use in Parliament' even after the expiration of the 15-year period after the commencement of the Constitution. Article 344 (1) provides for the constitution of a Commission by the President on expiration of five years from the commencement of the Constitution and thereafter at the expiration of ten years from such commencement, which shall consist of a Chairman and such other members representing the different languages specified in the Eighth Schedule. Article 345 talks about the Official Language of a State, it says, 'Subject to the provisions of articles 346 and 347, the Legislature of a State may by law adopt any one or more of the languages in use in the State or Hindi as the language or languages to be used for all or any of the official purposes of that State: Provided that, until the Legislature of the State otherwise provides by law, the English language shall continue to be used for those official purposes within the State for which it was being used immediately before the commencement of this Constitution.' 📍Language to be Used in Representations for Redress of Grievances According to Article 350, 'Every person shall be entitled to submit a representation for the redress of any grievance to any officer or authority of the Union or a State in any of the languages used in the Union or in the State, as the case may be. 📍Facilities for Instruction in Mother Tongue at Primary Stage Article 350A provides special directive for the states and local authority within the State to provide adequate facilities for instruction in the mother-tongue at the primary stage of education to children belonging to linguistic minority groups; and the President may issue such directions to any State as he considers necessary or proper for securing the provision of such facilities. 📍Special Officer for linguistic minorities The Constitution under Article 350B provides that 'There shall be a Special Officer for linguistic minorities to be appointed by the President.' Notably, it shall be the duty of the Special Officer to investigate all matters relating to the safeguards provided for linguistic minorities under this Constitution and report to the President upon those matters at such intervals as the President may direct, and the President shall cause all such reports to be laid before each House of Parliament, and sent to the Governments of the States concerned. 📍Directive for development of the Hindi language Article 351 says 'It shall be the duty of the Union to promote the spread of the Hindi language, to develop it so that it may serve as a medium of expression for all the elements of the composite culture of India'. However, the provision says, this must be done 'without interfering with its genius, the forms, style and expressions used in Hindustani and in the other languages of India specified in the Eighth Schedule'. The classical languages serve as a custodian of India's heritage, embodying the essence of a community's historical and cultural milestone.- Ashwini Vaishnaw (Union Information & Broadcasting Minister) Beyond official languages there is also a category of classical languages. These languages are considered the custodians of India's ancient and profound cultural heritage. They preserve the rich history, literature, and traditions of their respective communities. The government grants this status to languages to honour and safeguard the linguistic milestones of India's diverse cultural landscape. Notably, in October 2004, the Centre decided to create a new category of languages as 'classical languages'. On October 12 in the same year, Tamil became the first Indian language to receive 'classical' status due to its high antiquity and rich literary tradition. In November 2004, a Linguistic Experts Committee (LEC) was constituted by the Ministry of Culture under the Sahitya Akademi to examine the eligibility of the languages proposed to be accorded classical language status. Later, Tamil (2004), Sanskrit (2005), Kannada (2008), Telugu (2008), Malayalam (2013), and Odia (2014) were given the classical languages status. On July 25, 2024, the LEC unanimously revised the criteria for classical status and recommended the following languages to be considered as classical languages: Marathi, Pali, Prakrit, Assamese, and Bengali. In October last year, 'Classical Language' status was granted to recommended languages, and it brought the total number of officially designated classical languages to 11. Notably, among all the classical languages, Prakrit and Pali are the two classical languages that are not mentioned in the eighth schedule of the Indian Constitution. 📍Marathi: Modern Marathi descends from Maharashtri Prakrit, a Prakrit dialect used in western India which was the official language of the Satvahanas. Some Marathi scholars have claimed that this was the first among Prakrit languages, but this claim is contested. The oldest evidence of Maharashtri Prakrit can be found in a stone inscription in Pune district, dated to the 1st century BCE. The earliest evidence of the more modern Marathi can be traced to a copper-plate inscription found in Satara, dated to 739 CE. 📍Bengali & Assamese: Both these languages can find their origin in Magadhi Prakrit, a form of Prakrit popular in East India, and the official language of the Magadha court. The exact date in which they emerged is contested, with scholars putting forward dates of origin ranging from the 6th to the 12th centuries. They took on a form which may be recognisable today well into the second millennium CE. 📍Prakrit: There is no single Prakrit language. Rather, the term refers to a group of closely-related Indo-Aryan languages, whose defining feature was that they were the language of the masses as opposed to Sanskrit, which was restricted to the elites and high literature. Historian A L Basham wrote in The Wonder that was India (1954): 'By the time of the Buddha the masses were speaking languages which were much simpler than Sanskrit. These were the Prakrits, of which several dialects have been attested.' These vernaculars were thus also the language of popular heterodox religions that emerged in the first millennium BCE. 📍Pali: Pali has traditionally been identified with Magadhi Prakrit, with the word 'pali' meaning 'lines or series', a reference to Pali being the language of the series of Buddhist texts. Some modern scholars, however, believe Pali to be a mix of several Prakrit languages (including more western dialects), which were combined and partially Sanskritised. Pali is also known as the language of the Theravada Buddhist canon. The Pali Canon falls into three general categories or pitaka (basket). Together, it is thus known as Tipitaka ('three baskets'). The classical language status holds great importance for the preservation of India's linguistic and cultural heritage. The status of 'Classical language' for languages not only elevates their stature but also facilitates efforts toward the promotion, preservation, and further research of these languages, ensuring their continued relevance in the modern world. Classical Language status can also aid a language in addressing contemporary challenges like digitalisation and globalisation. It is also expected to create employment opportunities in the fields of academics and research. The tasks of preservation, documentation, and digitisation of ancient texts of these languages will likely generate jobs in archiving, translation, publishing, and digital media. The world is facing the danger of losing its languages, several of which are listed as endangered, and the loss of languages equates to loss of culture. — Dr K Sreenivasarao (Secretary of the Sahitya Akademi) According to experts, nearly 40 per cent of the world's 7,000 languages, including dialects spoken by indigenous people groups, have already disappeared, and several others are on the verge of getting extinct. The official website of UNESCO informs us: 'A language is in danger when its speakers cease to use it, use it in an increasingly reduced number of communicative domains, and cease to pass it on from one generation to the next. That is, there are no new speakers, adults or children.' UNESCO has categorised languages on the basis of endangerment as (i) Vulnerable (ii) Definitely Endangered (iii) Severely Endangered (iv) Critically Endangered. India writes in many languages and speaks in many more voices, but not all languages are listed in the Eighth Schedule of the Indian Constitution or given the tag of classical languages; often, these languages face the challenge of extinction and become endangered languages. Literary critic and activist Ganesh Narayan Devy, in an interview with Adrija Roychowdhury of The Indian Express in 2020, said – 'According to UNESCO, any language that is spoken by less than 10,000 people is potentially endangered. In India, after the 1971 census, the government decided that any language spoken by less than 10,000 people need not be included in the official list of languages. In India, therefore, all the languages that are spoken by less than 10,000 people are treated by the state as not worthy of mention and treated by the UNESCO as potentially endangered. As per my survey, there are close to 780 languages in India, out of which about 600 are potentially endangered. The census of 1991 and 2001 show not more than 122 languages. So, most others have to be called potentially endangered. Examples of such languages would be Wadari, Kolhati, Golla, Gisari. These are languages of nomadic people in Maharashtra, Karnataka and Telangana. Then there several tribal languages as well, such as Pauri, Korku, Haldi, Mavchi. In Assam, there is Moran, Tangsa, Aiton. There seems to be about 250 languages that disappeared in the last 60 years. There used to be languages called Adhuni, Dichi, Ghallu, Helgo, Katagi. The Bo language in Andaman disappeared in 2010 and the Majhi language in Sikkim disappeared in 2015. But we need to remember that it is impossible to show a language dying in the last moment of its life. A language is not a single life system. It is a very large symbolic system. When the symbols collapse they do not do so in a single moment. The collapse is sprayed over a large time.' Do you Know? Each language's extinction causes a permanent loss of distinctive ecological, historical, and cultural knowledge. Every language is a unique expression of the human experience of the world. Additionally, the Constitution of India has included the clause to protect minority languages as a fundamental right. Article 29 states, 'Any section of the citizens residing in the territory of India or any part thereof having a distinct language, script or culture of its own shall have the right to conserve the same.' In this context, recognising the significance of language preservation, various initiatives have been taken at both the national and global levels. 📍Scheme for Protection and Preservation of Endangered Languages (SPPEL) The Government of India is running the Scheme for Protection and Preservation of Endangered Languages (SPPEL). It was instituted by the Ministry of Education (Government of India) in 2013. The objective of the scheme is to document and archive the country's languages that have become endangered or are likely to be endangered in the near future. The scheme is monitored by the Central Institute of Indian Languages (CIIL) located in Mysuru, Karnataka. The CIIL has collaborated with various universities and institutes across India for this mission. Without adequate documentation, a language that is extinct can never be revived. -UNESCO The languages which are spoken by fewer than 10,000 speakers or languages which have not been linguistically studied earlier are chiefly considered to be documented in this scheme. Presently, 117 languages have been listed for the documentation. 📍Initiatives of the University Grants Commission (UGC) The University Grants Commission (UGC) has also initiated two schemes for the protection of endangered languages, namely 'Funding Support to the State Universities for Study and Research in Indigenous and Endangered Languages in India' and 'Establishment of Centres for Endangered Languages in Central Universities'. 📍International Decade of Indigenous Languages (2022-2032) UNESCO has declared the years between 2022 and 2032 as the International Decade of Indigenous Languages for their protection and propagation. Do you Know? 📍UNESCO World Atlas of Languages The UNESCO World Atlas of Languages is a dynamic and interactive online tool, constantly updated by users, which documents different aspects and features of language status, vitality, endangerment and sustainability. It is a detailed record of languages. It is a unique resource for language preservation, monitoring, promotion and knowledge sharing on language-related issues, as well as an interactive tool for language teaching and learning. Prelims (1) The Constitution (71st Amendment) Act, 1992 amends the Eighth Schedule to the Constitution to include which of the following languages? (UPSC 2024) 1. Konkani 2. Manipuri 3. Nepali 4. Maithili Select the correct answer using the code given below: (a) 1, 2 and 3 (b) 1, 2 and 4 (c) 1, 3 and 4 (d) 2, 3 and 4 (2) Consider the following languages: (UPSC CSE 2014) 1. Gujarati 2. Kannada 3. Telugu Which of the above has/have been declared as 'Classical Language/Languages' by the Government? (a) 1 and 2 only (b) 3 only (c) 2 and 3 only (d) 1, 2 and 3 (3) Which one of the following was given classical language status recently? (UPSC CSE 2015) (a) Odia (b) Konkani (c) Bhojpuri (d) Assamese (4) Consider the following languages: 1. Manipuri 2. Bodo 3. Kashmiri What is the correct chronological order of these languages as they were included in the eighth schedule of the Constitution of India? (a) 3—2—1 (b) 1—2—3 (c) 2—1—3 (d) 3—1—2 (5) The Ashok Pahwa Committee (1996) and Sitakant Mohapatra Committee (2003) were associated with: (a) Reforms in the Lok Sabha (b) Caste Census (c) Eighth Schedule (d) Delimitation Mains 1. What are the criteria for a language's designation as a 'classical language'? Discuss the significance of India's recent designation of five languages as classical languages. 2. 'The inclusion of languages in the Eighth Schedule of the Indian Constitution has led to both empowerment and marginalisation.' Discuss the constitutional provisions related to language recognition and analyse their impact on linguistic diversity in India. (Sources: India has chosen diversity when it comes to language, Knowledge Nugget | Demand for inclusion of Kokborok and Bhojpuri in Eighth Schedule, Knowledge Nugget: Classical languages, The languages India speaks, Government grants 'Classical Language' status, Which are India's 5 new 'classical languages', Prakrit & Pali (IE), The language used in courts (IE), 'There are 600 potentially endangered languages in India..' ) Subscribe to our UPSC newsletter. Stay updated with the latest UPSC articles by joining our Telegram channel – Indian Express UPSC Hub, and follow us on Instagram and X. 🚨 Click Here to read the UPSC Essentials magazine for May 2025. Share your views and suggestions in the comment box or at Roshni Yadav is a Deputy Copy Editor with The Indian Express. She is an alumna of the University of Delhi and Jawaharlal Nehru University, where she pursued her graduation and post-graduation in Political Science. She has over five years of work experience in ed-tech and media. At The Indian Express, she writes for the UPSC section. Her interests lie in national and international affairs, governance, economy, and social issues. You can contact her via email: ... Read More
Indian Express
29-05-2025
- Politics
- Indian Express
From Caste to its Census: What you must know for UPSC Exam
UPSC Issue at a Glance is an initiative of UPSC Essentials to focus your prelims and mains exam preparation on an issue that has been in the news. Every Thursday, cover a new topic in a lucid way. This week's issue is focused on Caste and its census. Let's get started! If you missed the previous UPSC Issue at a Glance | Trump's 100 days in White House : Greenland, Gulf of Mexico, WHO Exit, and Reciprocal tariffs – All you need to know from the Indian Express, read it here. The Cabinet Committee on Political Affairs (CCPA) on April 30 approved the inclusion of caste data in the upcoming population census. Union Minister Ashwini Vaishnaw made the announcement, underscoring the constitutional framework that makes Census a Union subject. The move revives a long-standing debate over caste-based enumeration and its use in governance, policy, and politics. In this context, it becomes essential for aspirants to understand caste and census from a broader perspective relevant for their upcoming exams. (Relevance: UPSC Syllabus-General Studies: I, II: Indian Polity and Governance- Constitution of India, Public Policy, Rights Issues, Population and Associated Issues, Government Policies & Interventions, Welfare schemes for vulnerable sections of the population by the Centre and States and the performance of these schemes.) A census is the process of collecting, compiling, analysing, and disseminating demographic, social, and economic data about all individuals in the country at a specific time. There is a constitutional mandate to carry out a census in India. It is mentioned as item 69 on the Union List of subjects, meaning only the Union government is empowered to undertake the exercise. It is also mandated with several references regarding the reorganisation of constituencies for Parliament and state assemblies. However, the Constitution does not specify when the census should be conducted or how frequently it should take place. The Census of India Act of 1948, which establishes the legal framework for the Census, also lacks details on its timing or periodicity. As a result, there is no constitutional or legal requirement for a census to be conducted every 10 years. Significance of Census The Census may not be a legal requirement, but its utility has established it as a regular and essential exercise as it provides a comprehensive overview of the country's demographic, economic, social, and cultural profile. The significance of the census is: 1. It provides primary and authentic data at the village and ward levels for towns that serve as the foundation for all statistical activities, influencing the planning, administration, and economic decision-making processes. 2. Various national and international agencies, scholars and business professionals utilize this data to plan and formulate policies. 3. The data provided by the census forms the basis for every social and economic indicator as relying on outdated data, such as statistics that are 15 years old, is unreliable in a constantly changing environment. This unreliability can disrupt various indicators regarding India and negatively impact the effectiveness of all types of developmental initiatives. 4. The Census provides a foundation for conducting various surveys nationwide. It is essential for making informed decisions based on factual evidence. Democratic processes, like the delimitation of electoral constituencies, as well as affirmative action initiatives, such as reservations, also rely on data from the Census. After understanding the census and its significance, it becomes crucial to know about the caste and its historical basis, which provides the foundation to understand the ongoing debate regarding the caste census. The word 'caste' is often used to describe India's unique social system. While social arrangements producing similar effects have existed in other parts of the world, the exact form has not been found elsewhere. According to the NCERT, 'the word 'caste' refers to a broad institutional arrangement that in Indian languages is referred to by two distinct terms, varna and jati.' Varna (literally 'colour') is the name given to a four-fold division of society into—Brahmins, Kshatriyas, Vaishyas, and Shudras—with the 'untouchables' placed outside and below this hierarchy. Jati is the word generally used to refer to the institution of caste in Indian languages. The precise relationship between varna and jati has been the subject of much speculation and debate among scholars. According to the NCERT, 'the most common interpretation is to treat varna as a broad all-India aggregative classification, while jati is taken to be a regional or local sub-classification involving a much more complex system consisting of hundreds or even thousands of castes and sub-castes.' This indicates that although the four varna classification is used throughout India, the jati hierarchy has more local classifications that vary from region to region. P Chidambaram explains- 'The origins of the Indian caste system lie in varna. Varna is the four-fold division among Hindus — Brahmin, Kshatriya, Vaishya and Sudra. The lines that divided them were horizontal, hierarchical and unbreachable: once you were born in a Brahmin or Kshatriya or Vaishya or Sudra family, you will remain there for your life and your progeny will remain there for the duration of their lives.' He continues to write, 'Buddhism and Jainism were born out of a revolt against the unbreachable divisions in the Hindu religion.' Chidambaram wrote, 'Within each varna there were divisions and sub-divisions and each one of them came to represent a caste (jati) or a sub-caste. Each caste or sub-caste became a closed shop; it framed its own tyrannical rules; and violations were punished by exclusion or expulsion.' 'The worst form of caste oppression was untouchability. An 'untouchable' — now called a Dalit — was totally excluded from Hindu society. He was not only lower than the Sudra, the lowest in the varna hierarchy, he was actually outside Hindu society. His role was to serve those who belonged to the varna hierarchy, to fill lower-order occupations like cobbler and undertaker, and to do the 'unclean' jobs such as scavenging and skinning carcasses', wrote Chidambaram in 'Across the aisle- India at 70: The curse of caste', The Indian Express. Concerning the exact age of the caste system, there are different opinions. However, it is generally agreed that the four varna classification is roughly three thousand years old. According to the NCERT, 'the 'caste system' stood for different things in different periods.' In its earliest phase, in the late Vedic period, the caste system was really a varna system and consisted of only four major divisions. These divisions were not very elaborate or very rigid, and they were not determined by birth. Movement across the categories seems to have been not only possible but quite common. It is only in the post-Vedic period that caste became the rigid institution. The demand for a caste census came up before almost every census, as records of debates and questions raised in Parliament show. The demand usually came from among those belonging to Other Backward Classes (OBC) and other deprived sections. This time, however, things have been quite different. With the Census 2021 delayed several times and opposition parties making the loudest calls for a caste census, the Cabinet Committee on Political Affairs (CCPA) on April 30 approved the inclusion of caste data in the upcoming population census. But it's not the first time that caste data will be included in the census. Notably, every census until 1931 had data on caste, and in 1941, caste-based data was collected, but it was never published due to the global crisis of World War II. Ahead of the first census of independent India, the government chose to avoid the question of caste. Thus, the data collected in censuses since 1951 include the numbers of individuals belonging to the Scheduled Castes (SCs) and Scheduled Tribes (STs) and of various religious denominations, but the members of caste groups other than SCs and STs have not been counted. In the absence of such a census, there is no proper estimate for the population of Other Backward Classes (OBCs), various groups within the OBCs, and others. The Mandal Commission estimated the OBC population at 52%; some other estimates have been based on National Sample Survey data, and political parties make their own estimates in states and Lok Sabha and Assembly seats during elections. The recent decision by the central government to reintroduce caste enumeration in the census represents an important development in India's engagement with identity politics and social equity. As a result, the debate surrounding the caste census has resurfaced. In this context, let us explore some of the potential challenges and benefits associated with a caste-based census. The aim is to understand both sides of the argument, drawing on insights from recent articles published in The Indian Express. Issues associated with Caste Census 'Census classifications have the potential to entrench identities and aggravate social divisions' One of the major concerns related to the caste census is its negative impact on the country's social fabric. As Alok Bansal and Yashawardhana explain, 'Another reason cited for supporting this (caste census) exercise is that it will help the government shape its policies in line with the aspirations of different groups. But this kind of action might have far-reaching effects and even permanently fracture India's social fabric. This has been demonstrated by history: during British rule, the inclusion of religion in the census and subsequent creation of separate electorates had a negative impact on social cohesion, eventually resulting in India's partition. Similarly, adding caste to official census data is bound to aggravate social differences, strengthen identity politics, and splinter the country along caste lines. Thus, this is by no stretch of the imagination a harmless exercise.' It also have been argued that caste census may entrench the caste system and could derail the movement towards the creation of a casteless society. As Alok Bansal and Yashawardhana explain, 'Census classifications have the potential to entrench identities and aggravate social divisions. More significantly, contrary to religion, which continues to have some influence over personal rituals and ceremonies, caste is purely a vestige with no functional relevance in any facet of modern life. Consequently, in today's India, most youth, especially in urban India, do not identify themselves by their caste and some are not even aware of it. Inter-caste marriages have become the norm and their progenies obviously do not wish to identify themselves with any. Unfortunately, conducting a caste-based Census would force these youth to identify as members of a particular caste, thereby entrenching the caste system.' Benefits of Caste Census 1. 'Caste census is not mere data collection — it will reshape social identities' In support of the caste census, it has been argued that it will empower the marginalised sections of society. As Sumeet Mhaskar Prabodhan Pol explains, 'The push for caste enumeration today must be understood as more than a bureaucratic exercise. It is a reckoning with both colonial legacies and deeper historical inequalities based on caste. By exposing disparities in land ownership, education, and employment, a caste census could dismantle the myth of a 'post-caste' India. It has the potential to empower marginalised voices to challenge systemic exclusion.' They further argue that 'while it (caste census) risks entrenching divisions, its absence allows dominant groups to exploit ambiguities and perpetuate inequity under the guise of formal equality.' Data on castes in the Census would provide an evidentiary foundation to confront castes not as a relic of the past but as a living structure of power, which demands targeted redressal and not erasure through silence. 2. 'Data does not polarise, distrust does. That is why we need Caste Census' In support of the caste census, it have been argued that it will help the government shape its policies in line with the aspirations of different groups as it will provide the real picture of the Indian society. Abhinav Prakash and Priyank Chauhan explain, 'From Indra Sawhney (1992) to the Maratha verdict (2021), the Supreme Court has repeatedly asked governments to produce quantifiable data before extending or fine-tuning quotas. The Mandal Commission, too, based its estimates on 1931 Census numbers and sample surveys. Since then, we have added layers of creamy‑layer exclusions, sub‑quotas, and economic criteria — all without a verifiable data set. The consequence is two‑fold. First, policy loses legitimacy; anecdotes fill the vacuum where evidence should reside. Second, welfare delivery rewards the better-organised castes while bypassing the most deprived. A credible, disaggregated caste census would allow us to base policy on ground realities, restoring both efficacy and public trust.' They further explain, 'To frame the caste census as divisive misunderstands both the purpose of democracy and the nature of caste. Division is not caused by recognition; it is caused by systemic invisibility. Invisibility is a privilege enjoyed by those who do not need the state. For the rest, recognition is the first step towards remedy. The various social and political movements of weaker castes, especially those small in number in post-independent India, are aimed at becoming 'visible to the state'.' 3. 'Counting caste in the census is a step toward building fraternity' Kuriakose Mathew and Arjun Ramachandran writes- 'caste is not just social; it is spatial as well. It tells us not only who someone is, but where they live, whom they live among, whom they avoid, and the distances between different castes. Geography and caste are entangled. The all-caste census will give us the first comprehensive cartography of caste in India — who is clustered where, which jatis cohabit, which ones don't.' Recording caste irrespective of one's caste is the first step towards people-building in India. Express View: Government's decision to hold caste census is very welcome– 'The government's decision to hold a caste census with the next population Census is a turning point and a milestone. In a sense, it is the state catching up with the lived socioeconomic and political reality. Caste shapes hierarchy and discrimination, culture and belonging. It plays a role in structuring opportunity and social mobility. It influences choices and trajectories, from education to employment, and rituals of birth, death and marriage. There is work to be done after the caste census announcement. The design of the questionnaire will be consequential, and there will be the task of connecting the dots between the data and government policy…There are challenges ahead, but the fact that caste will finally be counted provides a robust, data-driven basis for policy and politics.' Prelims (1) Consider the following statements about conducting the Caste Census: 1. The Cabinet Committee on Political Affairs (CCPA) approved conducting a caste census in the upcoming population census. 2. It will be only the second time post-independence. Which of the statements given above is/are correct? (a) 2 only (b) 1 only (c) Both 1 and 2 (d) Neither 1 nor 2 (2) Consider the following statements: (UPSC CSE 2009) 1. Between Census 1951 and Census 2001, the density of the population of India has increased more than three times. 2. Between Census 1951 and Census 2001, the annual growth rate (exponential) of the population of India has doubled. Which of the statements given above is/are correct? (a) 1 only (b) 2 only (c) Both 1 and 2 (d) Neither 1 nor 2 (3) Consider the following statements with reference to the census in India: 1. The first All India Census was attempted in 1872. 2. From 1881, decennial censuses became a regular feature. Which of the statements given above is/are correct? (UPSC-CDS(II) – 2024) (a) 1 only (b) 2 only (c) Both 1 and 2 (d) Neither 1 nor 2 (Note: The aspirants should also refer to the questions from other competitive exams conducted by the UPSC which might be useful for UPSC–CSE.) (4) Which of the following articles of the Constitution of India provides for promotion of educational and economic interests of Scheduled Castes, Scheduled Tribes and other weaker sections? (a) Article 45 (b) Article 47 (c) Article 48 (d) Article 46 Mains Why is the delayed census a matter of concern? (Sources: Cabinet approves caste Census, Caste: how a Spanish word, carried by the Portuguese, India at 70: The curse of caste, Social institutions continuity and change-NCERT, Why a caste Census is not 'harmless', Caste census is not mere data collection, Counting caste in the census is first step towards building fraternity, Data does not polarise, distrust does. That is why we need Caste Census) Subscribe to our UPSC newsletter. Stay updated with the latest UPSC articles by joining our Telegram channel – Indian Express UPSC Hub, and follow us on Instagram and X. 🚨 Click Here to read the UPSC Essentials magazine for May 2025. Share your views and suggestions in the comment box or at Roshni Yadav is a Deputy Copy Editor with The Indian Express. She is an alumna of the University of Delhi and Jawaharlal Nehru University, where she pursued her graduation and post-graduation in Political Science. She has over five years of work experience in ed-tech and media. At The Indian Express, she writes for the UPSC section. Her interests lie in national and international affairs, governance, economy, and social issues. You can contact her via email: ... Read More
