A.V. Varad to K. Pearson, 10th March 1902.- External URL
- Correspondence Details
-
Sent From (Definite): Acharya V. VaradSent To (Definite): Karl PearsonDate: 10 Mar 1902
- Current Holder(s)
-
Holder (Definite): University College London: Special Collections
- No links match your filters. Clear Filters
-
Sent fromAcharya V. Varad
10 Mar 1902
Description:
‘Dear Sir,
I have your letter of 17th Feb. and I thank you for it.
I don’t quite catch your meaning when you say caste or race.
In India, the caste system is of a peculiar nature; the same four principal castes are found among all Hindu peoples, Bengalees or Mahrattas; Punjabis or Madrasies: do you want to limit yourself to one caste (say Brahmin) among one such people (say Bengalees), or do you like to make observations on one single caste only, no matter if it be among Bengalee or Madrasie? In either case, it is possible to get the necessary statistics; in the latter you may examine any number.
In India there is a sort of people called Vysias, a lay class of commercialists generally very rich: In South India, as elsewhere, these have been marked from ages long, as a class of weaklings in mind and body, even though they had ample opportunities of drawing inspiration from the neighbouring Brahmin, an intellectual giant. Now for the last 10 or 15 years, there are signs of intellectual growth and physical strength, which is due to inheritance. I am led to believe this to be due to some reason like this: this new revivial of intellect has been contemporaneous with the introduction of Brahmin servants under the rich Vysia in his house and shop. There have been cases of Brahmins having had continued sexual intercourse with those Vysia women and the Vysia man with eh Brahmin women.
When close-marriage was the rule and an observed one among them, there have not been any good results. And we can’t also reconcile to think their marriages have all been ill matched.
Uncle-niece marriages are in practice among the Murhammadians and they are as a nation backward in India.
The South Indian Brahmin, who is acknowledged as the leader of intellectual movement, does not necessarily marry in close relation. On the contrary, chooses wherever he likes and the issues are strong in every respect.
This question troubles me a great deal and I am inclined to think there may be a physiological basis underlying these differences and helping the prejudice in certain questers against close marriage.
Probably I am boring you with these uninteresting details, I hope you will excuse me for that.
Believe me,
Very faithfully yours,
V. Varad Acharia.[?]’
-
Sent toKarl Pearson
10 Mar 1902
Description:
‘Dear Sir,
I have your letter of 17th Feb. and I thank you for it.
I don’t quite catch your meaning when you say caste or race.
In India, the caste system is of a peculiar nature; the same four principal castes are found among all Hindu peoples, Bengalees or Mahrattas; Punjabis or Madrasies: do you want to limit yourself to one caste (say Brahmin) among one such people (say Bengalees), or do you like to make observations on one single caste only, no matter if it be among Bengalee or Madrasie? In either case, it is possible to get the necessary statistics; in the latter you may examine any number.
In India there is a sort of people called Vysias, a lay class of commercialists generally very rich: In South India, as elsewhere, these have been marked from ages long, as a class of weaklings in mind and body, even though they had ample opportunities of drawing inspiration from the neighbouring Brahmin, an intellectual giant. Now for the last 10 or 15 years, there are signs of intellectual growth and physical strength, which is due to inheritance. I am led to believe this to be due to some reason like this: this new revivial of intellect has been contemporaneous with the introduction of Brahmin servants under the rich Vysia in his house and shop. There have been cases of Brahmins having had continued sexual intercourse with those Vysia women and the Vysia man with eh Brahmin women.
When close-marriage was the rule and an observed one among them, there have not been any good results. And we can’t also reconcile to think their marriages have all been ill matched.
Uncle-niece marriages are in practice among the Murhammadians and they are as a nation backward in India.
The South Indian Brahmin, who is acknowledged as the leader of intellectual movement, does not necessarily marry in close relation. On the contrary, chooses wherever he likes and the issues are strong in every respect.
This question troubles me a great deal and I am inclined to think there may be a physiological basis underlying these differences and helping the prejudice in certain questers against close marriage.
Probably I am boring you with these uninteresting details, I hope you will excuse me for that.
Believe me,
Very faithfully yours,
V. Varad Acharia.[?]’
-
