Caste

Caste (pronounced kahst)

(1) In sociology, an endogamous and hereditary social group limited to persons of the same rank, occupation, economic position, etc, and having mores distinguishing it from other such groups.

(2) Any rigid system of social distinctions.

(3) In Hinduism, any of the social divisions into which Hindu society is traditionally divided, each caste having its own privileges and limitations, transferred by inheritance from one generation to the next.

(4) In entomology, one of the distinct forms among polymorphous social insects, performing a specialized function in the colony, as queen, worker or soldier.

1545-1555: From the Portuguese & Spanish casta (race, breed, ancestry), noun use of casta, feminine of casto, from the Classical Latin castus (pure, chaste), from castus (cut off, separated; pure) the notion being "cut off" from faults and was the past participle of carere (to be cut off from (and related to castration)).  The ultimate root was the primitive Indo-European kes (to cut) from which Latin later picked-up cassus (empty, void).  It was originally spelled cast in English and later often merged with the noun cast in its secondary sense "sort, kind, style."  Many of the derived forms (half-caste, quarter-caste, castless, outcaste (actually modeled on the English outcast) et al) were coined under the Raj and reflect the concerns and prejudices of the colonialists.  Caste & casteism are nouns; the noun plural is castes.

Application to Hindu social groups was picked up by English in India in the early 1600s and the English used the Portuguese casta (the earlier casta raça (unmixed race) comes from the same Latin root)) but the spelling soon became caste.  Interestingly, the phrase "caste system" seems not to have been in use (at least in surviving documents) until the 1840s.  Caste differs from class in that caste has come to mean a group of persons set apart by economic, social, religious, legal, or political criteria, such as occupation, status, religious denomination, legal privilege, skin colour, or some other physical characteristic.  In the west, over time, wealth or other desirable characteristics can permit upward movement between classes whereas in societies with defined (even if informally) caste systems, the distinctions tended to be static and inter-generational.

The Raj and after

Although it exists in many regions and religions, the best-known caste system is that of the Hindus, probably because, under the Raj, it was well suited to the purposes of British colonial administration, run as it mostly was by the class-conscious English.  The pre-Raj historical development of caste is contested but its origins are certainly in ancient India although modified to suit the needs of the various elites, the two most recent being the Raj and the government in New Delhi.  Historically, the Hindu castes, as a codified structure, existed only as divisions within the political elite, priests, intellectuals and generals and it was only later, as the means of of communications and methods of centralized control improved, that it was extended to previously casteless social groups which became differentiated caste communities.  Under the Raj, the colonial administrators rendered rigidity to the caste organization and until 1920, permitted only those of the upper castes to be appointed to senior civil service positions.  This changed in the 1920s, not because of any sympathy by the British towards notions of social justice but because of social unrest and agitation for independence so the Raj applied the classic colonial fix which for centuries the British did better than anyone: take the side of the oppressed minority.  From then on, the Raj enacted a policy of affirmative action by reserving a certain percentage of civil service positions for the lower castes.

Despite the impression in the west, the new constitution of independent India didn’t actually abolish caste but it did outlaw discrimination against lower castes by essentially (and unsuccessfully) proscribing untouchability and central and state governments continue to use caste as a mechanism to promote positive discrimination in education and employment.  The implications of this, particularly the unintended consequences, are not without controversy.  Although there exists a bewildering number of sub-castes, the four major hereditary castes are:

Brahmins: priests, scholars and teachers.
Kshatriyas: rulers, warriors and administrators.
Vaishyas: agriculturalists and merchants.
Shudras: workers and service providers.

In the narrow technical sense, the untouchables (popularly still known as Dalits, although the government has mandated Scheduled Castes) are not part of the caste system but, by outsiders, are regarded as the caste system's lowest rung.  Dalit was from the Hindi दलित (dalit) (downtrodden, oppressed), from the Sanskrit दलित (dalita) (broken, scattered)).  Few institutions have proved as suitable for adaptation to the structured databases of the internet than the Indian marriage market which works by determining compatibility, based on matching the values in the fields; collectively, what a candidate enters into these fields constitutes their "biodata" and on the basis of this they will hope to be judged a suitable boy or girl.  In India, it's widely acknowledged that while the algorithms which underpin the sites are helpful as an exclusionary tool (and thus a great time-saver), the actual selection process of from what remains lie still with the families & individual prospective brides & grooms, the relative influence varying between households.  In contemporary India, while as a system of social stratification caste remains one of the most powerful cultural dynamics, there is now more reluctance to discuss its operation and there is some evidence of changing attitudes among younger generations, especially the urbanized.  However, in the rural areas where most of the population lives, caste seems still to be as crucial a determinate of structure as ever.

The informal social stratifications which emerge organically in an institution like a high school are interesting because they are determined by both outside influences and their interaction with the formal stratifications inherent in the educational system (age, academic & sporting achievement, the geographical catchment from which the cohort is drawn etc).  The term clique is often used and in the microcosm of a school, that's probably the best word because unlike a caste, movement between cliques is possible, depending only on group acceptance.  Clique was borrowed from the French, from the Old French cliquer which was imitative (on the idea of "click") and thought to have been influenced by claque (a group of people hired to applaud or boo (literally “a slap; a clap")).

Any review of the work of anthropologists, sociologists and behavioral zoologists would probably confirm that on planet Earth, among all groups of humans or non-humans which have been organized into any sort of collective arrangement, some form of a system of social stratification can be identified.  In human cultures, some have for centuries operated in the manner of castes in that they were unchanging and based entirely on descent with social movement either culturally or legally proscribed while some came to acknowledge wealth could permit "upward mobility".  In rare cases this could be almost instant but more commonly was something which unfolded over several generations, each becoming more refined than the last, the combination of gentility and financial largess towards their erstwhile "betters" (effectively bribes or "cash for honors") being rewarded with titles and appointments to offices within the establishment.  In the West, this lent societies an economic and cultural dynamic often lacking in places where hierarchies tended to be static.

Biodata

Biodata (pronounced by-oh-dar-tah)

(1) A type of resume or curriculum vitae, regarding an individual's education and work history, especially in the context of a selection process.

(2) An semi-standardized document created to list the salient features of those in the Hindu marriage market.

1950s: A compound word, the construct being bio(graphical) + data.  Bio is from the Ancient Greek βίο (bío), combining form and stem of βίος (bios) (life).  Data is borrowed from the Latin data, nominative plural of datum (that is given), neuter past participle of dō (I give) and the doublet of date.  In English use, data is frequently used as both a singular & plural, datum now restricted almost entirely to technical writing by those for whom the distinction (or who fear being shamed by fastidious colleagues) matters although pedants do delight is pointing out what they insist remains an error.  This looseness isn't anything new; by the 1640s data meant "a fact given or granted" an organic evolution from the original use in Latin when it conveyed the sense of "a fact given as the basis for calculation in mathematical problems" and the connection with numbers has in the twentieth century become stronger.  In the early 1900s the predominant meaning was "numerical facts collected for future reference" and the meaning "transmittable and storable information by which computer operations are performed" seems first to have been documented in 1946.  Probably few words have been so associated as data & computers: Data-processing is from 1954 (although for years the industry seemed unable to decide if it was electronic data processing (EDP) or just data processing (DP) and the database (also as data-base) (a "structured collection of data stored in a manner it can be retrieved, analysed & and manipulated using a computer" was first described in 1958.  The data-entry operator (a person who transcribes data from physical sources (usually paper) into a computer, usually via keyboard entry) was distinct segment of the labor market by 1969 but was effectively extinct within less than two generations, a victim of technological advances.  Biodata is a noun; there is no accepted word biodatum and the plural of biodata is biodatas.

From HR to the marriage market

Biodata began life as part of the jargon of US industrial and organizational psychology.  To the HR professionals, it was a way of standardising the biographical data submitted in CVs but, being standardised, the information was inherently structured and thus suitable for storage and analysis, something which became increasingly interesting as big-machine databases became ubiquitous in corporations.  As early as the 1960s, corporate HR operations began applying the analytical techniques of psychology and criminology to their structured biodata sets, the predictive ability of the methods based on the axiom that past behavior is the best predictor of future behavior.  While crunching biodata does not predict all future behaviors, it does produce an indicative number, a measure of that to which future behaviors should tend.  Although claimed to be value-free, based as it is on the factual, not introspection and subjective judgements, biodata analysis has attracted criticism because of the bias inherent in the data chosen.

Extract from Lindsay Lohan's biodata.

Sample biodata for young lady from the Rajput caste.

In the twenty-first century, as the internet reached critical-mass in South Asian countries where the arranged marriage remains culturally embedded, biodata quickly became the preferred term to describe the résumé parents submit to other parents to permit unsuitable boys and girls to be culled from the list of prospective suitors.  Now often done through marriage sites (a specialised type of social media), the biodata typically includes such information as caste, education, work history, financial status, family background, height, weight, skin-tone and a photo.  However, although many sites offer structured templates, there's much variation although it's not clear whether there's any tendency towards a consistency of layout or content based on caste, geographical origin or anything else.  One thing that hasn't changed is that biodata documents are still formatted in a way inherently suited to the printed A4 page, though to reflect the cultural preference of parents.  Despite the mobile device use being high even among the older demographic in South Asia, when culling potential suitors, the big space of the A4 page seems still preferable to the small screen.

A cultural phenomenon which would be understood by structural functionalists is that despite the caste discrimination being outlawed in India for over seventy years, caste status and preferences remain frequently included in the biodata on Indian marriage sites.  Caste discrimination and untouchability were officially abolished in India with the adoption of the Constitution of India Act (26 January 1950), article 15 prohibiting discrimination on the basis of religion, race, caste, sex or place of birth.  Building on this, the (Congress) government of India passed the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) (1989), which provided additional protections for Dalits (formerly known as untouchables) and other marginalized groups. Despite this seventy-odd year tradition of structural equality, caste discrimination persists in India (as it does to some degree in probably every culture) and remains a significant element in biodata .   

Panda

Panda (pronounced pan-duh)

(1) A black & white, herbivorous, bearlike mammal (in popular use sometimes as “giant panda”), Ailuropoda melanoleuca (family Procyonidae), now rare with a habitat limited to relatively small forested areas of central China where ample growth exists of the stands of bamboo which constitutes the bulk of the creature’s diet.

(2) A reddish-brown (with ringed-tail), raccoon-like mammal (in the literature often referred to as the “lesser panda”), Ailurus fulgens which inhabits mountain forests in the Himalayas and adjacent eastern Asia, subsisting mainly on bamboo and other vegetation, fruits, and insects.

(3) In Hinduism, a brahmin (a member of the highest (priestly) caste) who acts as the hereditary superintendent of a particular ghat (temple) and regarded as authoritative in matters of genealogy and ritual.

(4) In colloquial use (picked up as UK police slang) as “panda car” (often clipped to “panda”), a UK police vehicle painted in a two-tone color scheme (originally black & white but later more typically powder-blue & white) (historic use only).

(5) Used attributively, something (or someone) with all (or some combination of) the elements (1) black & white coloration, (2) perceptions of “cuteness” and (3) the perceived quality of being “soft & cuddly”.

1835: From the French (Cuvier), a name for the lesser panda, assumed to be from a Tibeto-Burman language or some other native Nepalese word.  Cuvier is a trans-lingual term which references the French naturalist and zoologist Georges Cuvier (1769–1832) and his younger brother the zoologist and paleontologist Frédéric Cuvier (1773–1838).  The term was use of any of the Latinesque or pseudo-Latin formations created as taxonomic names for organisms following the style & conventions used by the brothers.  Most etymologists suggest the most likely source was the second element of nigálya-pónya (a local name for the red panda recorded in Nepal and Sikkim), which was perhaps from the Nepali निँगाले (nĩgāle) (relating to a certain species of bamboo), the adjectival form of निँगालो (nĩgālo), a variant of निङालो (niṅālo) (Drepanostachyum intermedium (a species of bamboo)).  The second element was a regional Tibetan name for the animal, related in some way to ཕོ་ཉ (pho nya) (messenger).  The use in Hinduism describing “a learned, wise; learned man, pundit, scholar, teacher (and specifically of the Brahmin (a member of the highest (priestly) caste) who was the hereditary superintendent of a particular ghat (temple) and regarded as authoritative in matters of genealogy and ritual, especially one who had memorized a substantial proportion of the Vedas)” was from the Hindi पंडा (paṇḍā) and the Punjabi ਪਾਂਡਾ (pāṇḍā), both from the Sanskrit पण्डित (paṇḍita) (learned, wise; learned man, pundit, scholar, teacher).  The English word pundit (expert in a particular field, especially as called upon to provide comment or opinion in the media; a commentator or critic) entered the language during the British Raj in India, the use originally to describe native surveyor, trained to carry out clandestine surveillance the colonial borders.  The English form is now commonly used in many languages but the descendants included the Japanese パンダ (panda), the Korean 판다 (panda) and the Thai: แพนด้า.  Panda is a noun and pandalike (also as panda-like) is an adjective (pandaesque & panderish still listed as non-standard; the noun plural is pandas.

A charismatic creature: Giant Panda with cub.

As a word, panda has been productive.  The portmanteau noun pandamonium (the blend being panda +‎ (pande)monium was a humorous construct describing the reaction which often occurs in zoos when pandas appear and was on the model of fandemonium (the reaction of groupies and other fans to the presence of their idol).  The "trash panda" (also as "dumpster panda" or "garbage panda") was of US & Canadian origin and an alternative to "dumpster bandit", "garbage bandit" or "trash bandit" and described the habit of raccoons foraging for food in trash receptacles.  The use was adopted because the black patches around the creature's eyes are marking similar to those of the giant panda.  The Australian equivalent is the "bin chicken", an allusion to the way the Ibis has adapted to habitat loss by entering the urban environment, living on food scraps discarded in rubbish bins.

Lindsay Lohan with “reverse panda” eye makeup.

The “panda crossing” was a pedestrian safety measure, an elaborate form of the “zebra crossing”.  It was introduced in the UK in 1962, the name derived from the two-tone color scheme used for the road marking and the warning beacons on either side of the road.  The design worked well in theory but not in practice and all sites had been decommissioned by late 1967.  The giant panda’s twotonalism led to the adoption of “panda dolphin” as one of the casual tags (the others being “jacobita, skunk dolphin, piebald dolphin & tonina overa for the black & white Commerson's dolphin (Cephalorhynchus commersonii).  “Reverse panda” is an alternative version of “raccoon eyes” and describes an effect achieved (sometimes “over-achieved”) with eye-shadow or other makeup, producing a pronounced darkening around the eyes, an inversion of the panda’s combination.  It’s something which is sometimes seen also in photography as a product of lighting or the use of a camera’s flash.

In English, the first known reference to the panda as a “carnivorous raccoon-like mammal (the lesser panda) of the Himalayas” while the Giant Panda was first described in 1901 although it had been “discovered” in 1869 by French missionary Armand David and it was known as parti-colored until the name was changed which evidence of the zoological relationship to the red panda was accepted.  The giant panda was thus once included as part of the raccoon family but is now classified as a bear subfamily, Ailuropodinae, or as the sole member of a separate family, Ailuropodidae (which diverged from an ancestral bear lineage).  The lesser panda (the population of which has greatly been reduced by collectors & hunters) is now regarded as unrelated to the giant panda and usually classified as the sole member of an Old World raccoon subfamily, Ailurinae, which diverged from an ancestral lineage that also gave rise to the New World raccoons, most familiar in North America.  As late as the early twentieth century, the synonyms for the lesser panda included bear cat, cat bear & wah, all now obsolete.

Panda diplomacy

Lindsay Lohan collecting Chinese takeaway from a Panda Express outlet, New York City, November 2008.

Although the first pandas were gifted by Generalissimo Chiang Kai-shek’s (1887-1975; leader of the Republic of China (mainland) 1928-1949 & the renegade province of Taiwan 1949-1975) Chinese government in 1941, “panda diplomacy” began as a Cold War term, the practice of sending pandas to overseas zoos becoming a tool increasingly used by Peking (Beijing after 1979) following the Sino-Soviet split in 1957.  Quite when the phrase was first used isn’t certain but it was certainly heard in government and academic circles during the 1960s although it didn’t enter popular use until 1972, when a pair of giant pandas (Ling-Ling and Hsing-Hsing) were sent to the US after Richard Nixon’s (1913-1994; US president 1969-1974) historic visit to China, an event motivated by Washington’s (1) interest in seeking Peking’s assistance in handling certain aspects of the conflict in Indochina and (2) desire to “move Moscow into check on the diplomatic chessboard”.  Ever since, pandas have been a unique part of the ruling Communist Party of China’s (CCP) diplomatic toolbox although since 1984 they’ve been almost always leased rather than gifted, the annual fee apparently as high as US$1 million per beast, the revenue generated said to be devoted to conservation of habitat and a selective breeding program designed to improve the line’s genetic diversity.  Hong Kong in 2007 were gifted a pair but that’s obviously a special case ("one country, two pandas") and while an expression of diplomatic favour, they can be also an indication of disapprobation, those housed in the UK in 2023 returned home at the end of the lease and not replaced.

It’s one of a set of such terms in geopolitics including  “shuttle diplomacy” (the notion of a negotiator taking repeated "shuttle flights" between countries involved in conflict in an attempt to manage or resolve things (something with a long history but gaining the name from the travels here & there of Dr Henry Kissinger (1923-2023; US national security advisor 1969-1975 & secretary of state 1937-1977) in the 1960s & 1970s)), “ping-pong diplomacy” (the use of visiting table-tennis teams in the 1960s & 1970s as a means of reducing Sino-US tensions and maintaining low-level cultural contacts as a prelude to political & economic engagement), “commodity diplomacy” (the use of tariffs, quotas and other trade barriers as “bargaining chips” in political negotiations), “gunboat diplomacy” (the threat (real or implied) of the use of military force as means of coercion), “hostage diplomacy” (holding the nationals of a country in prison or on (sometimes spurious) charges with a view to exchanging them for someone or something) and “megaphone diplomacy” (an official or organ of government discussing in public what is usually handled through “usual diplomatic channels”; the antonym is “quiet diplomacy”).

Panda diplomacy in action.

A case study in the mechanics of panda diplomacy was provided by PRC (People’s Republic of China) Premier Li Qiang (b 1959; premier of the People's Republic of China (PRC) since 2023) during his official visit to Australia in June 2024.  Mr Li’s presence was an indication the previous state of “diplomatic deep freeze” between the PRC & Australia had been warmed to something around “correct but cool”, the earlier state of unarmed conflict having been entered when Beijing reacted to public demands (delivered via “megaphone diplomacy”) by previous Australian prime minister Scott Morrison (b 1968; Australian prime-minister 2018-2022) for an international enquiry into the origin of the SARS-Covid-2 virus which triggered the COVID-19 pandemic.  Such a thing might have been a good idea but underlying Mr Morrison’s strident call was that he was (1) blaming China and (2) accusing the CCP of a cover-up.  Mr Morrison is an evangelical Christian and doubtlessly it was satisfying for him to attend his church (one of those where there’s much singing, clapping, praising the Lord and discussing the real-estate market) to tell his fellow congregants how he’d stood up to the un-Christian, Godless communists but as a contribution to international relations (IR), it wasn’t a great deal of help.  His background was in advertising and coining slogans (he so excelled at both it was clearly his calling) but he lacked the background for the intricacies of IR.  The CCP’s retributions (trade sanctions and refusing to pick up the phone) might have been an over-reaction but to a more sophisticated prime-minister they would have been reasonably foreseeable.

Two years on from the diplomatic blunder, Mr Li arrived at Adelaide Zoo for a photo-opportunity to announce the impending arrival of two new giant pandas, the incumbent pair, Wang Wang and Fu Ni, soon to return to China after their 15 year stint.  Wang Wang and Fu Ni, despite over those years having been provided “every encouragement” (including both natural mating and artificial insemination) to procreate, proved either unable or unwilling so, after thanking the zoo’s staff for looking after them so well, the premier announced: “We will provide a new pair of equally beautiful, lovely and adorable pandas to the Adelaide Zoo.”, he said through an interpreter, adding: “I'm sure they will be loved and taken good care of by the people of Adelaide, South Australia, and Australia.”  The duo, the only giant pandas in the southern hemisphere, had been scheduled to return in 2019 at the conclusion of the original ten year lease but sometime before the first news of COVID-19, this was extended to 2024.  Although their lack of fecundity was disappointing, there’s nothing to suggest the CCP regard this as a loss of face (for them or the apparently unromantic couple) and Wang Wang and Fu Ni will enjoy a comfortable retirement munching on abundant supplies of bamboo.  Unlike some who have proved a “disappointment” to the CCP, they’ll be spared time in a “re-education centre”.

A classic UK police Wolseley 6/80 (1948-1954) in black, a staple of 1950s UK film & television (top left), Adaux era Hillman Minx (1956–1967) (top centre) & Jaguar Mark 2 (1959-1969) (top right), the first of the true "black & white" panda cars, Ford Anglia 105E (1958-1968) on postage stamp issued by the Royal Mail in 2013 (bottom left), in one of the pastel blues which replaced the gloss black, Rover 3500 (SD1, 1976-1984) (bottom centre) in one of the deliberately lurid schemes used in the 1970s & 1980s (UK police forces stockpiled Rover 3500s when it was announced production was ending; they knew what would follow would be awful) and BMW 320d (bottom right) in the "Battenburg markings" designed by the Police Scientific Development Branch (SDB).

Until 1960, the fleets of cars run by most of the UK’s police forces tended to be a glossy black.  That began to change when, apparently influenced by US practice, the front doors and often part or all of the roof were painted white, the change said to be an attempt to make them “more distinctive”.  The new scheme saw then soon dubbed “panda cars”, the slang picked up by police officers (though often, in their economical way, clipped to “panda”) and use persisted for years even after the dominant color switched from black to pastels, usually a duck-egg blue.  Things got brighter over the years until the police developed the high-visibility “Battenburg markings” a combination of white, blue and fluorescent yellow, a system widely adopted internationally.  Interestingly, although the black & white combination was used between the 1960s-1990s by the New Zealand’s highway patrol cars (“traffic officers” then separate from the police), the “panda car” slang never caught on.

The Fiat Panda

Basic motoring, the 1980 Fiat Panda.

Developed during the second half of the troubled and uncertain 1970s, the Fiat Panda debuted at the now defunct Geneva Motor Show in 1980.  Angular, though not a statement of high rectilinearism in the manner of the memorable Fiat 130 coupé (1971-1977), it was a starkly functional machine, very much in the utilitarian tradition of the Citroën 2CV (1948-1990) but visually reflecting more recent trends although, concessions to style were few.  Fiat wanted a car with the cross-cultural appeal of its earlier Cinquecento (500, 1957-1975) which, like the British Motor Corporation’s (BMC) Mini (1959-2000) was “classless” and valued for its practicality.  It was designed from “the inside out”, the passenger compartment’s dimensions created atop the mechanical components with the body built around those parameters, the focus always on minimizing the number of components used, simplifying the manufacturing and assembly processes and designing the whole to make maintenance as infrequently required and as inexpensive as possible.  One innovation which seemed a good, money saving device was that all glass was flat, something which had fallen from fashion for windscreens in the 1950s and for side windows a decade later.  In theory, reverting to the pre-war practice should have meant lower unit costs and greater left-right interchangeability but there were no manufacturers in Italy which had maintained the machinery to produce such things and the cost per m² proved eventually a little higher than would have been the case for curved glass.  Over three generations until 2024, the Panda was a great success although one which did stray from its basic origins as European prosperity increased.  There was in the 1990s even an electric version which was very expensive and, its capabilities limited by the technology of the time, not a success.

The name of the Fiat Panda came from mythology, Empanda, a Roman goddess who was patroness of travelers and controversial among historians, some regarding her identity as but the family name of Juno, the Roman equivalent of Hera, the greatest of all the Olympian goddesses.  Whatever the lineage, she was a better choice for Fiat than Pandarus (Πάνδαρος) who came from the city of Zeleia, Apollo himself teaching him the art of archery.  Defying his father’s advice, Pandarus marched to Troy as a foot soldier, refusing to take a chariot & horses; there he saw Paris & Menelaus engaged in single combat and the goddess Athena incited Pandarus to fire an arrow at Menelaus.  In this way the truce was broken and the war resumed.  Pandarus then fought Diomedes but was killed, his death thought punishment for his treachery in breaking the truce.

Press-kit images for the 2024 Fiat Grande Panda issued by Stellantis, June 2024.

In June 2024, Fiat announced the fourth generation Panda and advances in technology mean the hybrid and all-electric power-trains are now mainstream and competitive on all specific measures.  The Grande Panda is built on the new Stellantis “Smart Car platform”, shared with Citroën ë-C3, offering seating capacity for five.  Unlike the original, the 2024 Panda features a few stylistic gimmicks including headlights and taillights with a “pixel theme”, a look extended to the diamond-cut aluminium wheels, in homage to geometric motifs of the 1980s and the earlier Panda 4x4.

Druid

Druid (proniunced droo-id)

(1) A member of a pre-Christian religious order which existed among the ancient Celts of Gaul, Britain and Ireland (sometimes with initial capital).

(2) A member of any of several modern movements which have attempted to revive (what they claim to be) druidism.

1555–1565: From the Latin druis (feminine druias; plural druidae), from the Gaulish Druides (and replacing the sixteenth century French druide).  In the Old Irish druí was the nominative, druid (wizard) the dative & accusative and druad the plural.  from the Celtic compound dru-wid- (strong seer), from the Old Celtic derwos (true), from the primitive Indo-European root deru- (tree (especially oak)) + wid- (to know), from the primitive Indo-European root weid- (to see).  The meaning in the Old Celtic was thus literally "they who know the oak" which some etymologists have suggested may be an allusion to divination from mistletoe but probably was understood as something like “those able to divine (know) the truth.  In the Anglo-Saxon too, there was an identical word meaning both "tree" and "truth"; that was treow.

The adoption in English came via Latin rather than directly from Celtic although in the Old English there was dry (magician) which, though unattested, has always been thought likely from the Old Irish druí from which Modern Irish and Gaelic gained draoi, genitive druadh (magician, sorcerer).  Related forms are the nouns druidity & druidism and the adjectives druidic, druidical, (the alleged) druidistic & druidic (of or pertaining to druids or druidry (which dates from 1773)).

The feminine form druidess (female druid; druidic prophetess or priestess (plural druidesses)) was actually coined as late as 1755; prior to that druid had been used when speaking of box sexes.  Despite the similarity in spelling and a speculative etymological link, the female proper name Drusilla (diminutive of Drusus and a frequent surname in the gens Livia) is derived from the earlier Drausus which, although of uncertain origin, may be from a Celtic word meaning literally "strong" (thus the possible connection with the Old Celtic dru- which meant both "oak & "strong".

Stonehenge on Salisbury Plain, Wiltshire, England.  Despite the popular association, archaeologists believe there's no basis for the medieval myth Stonehenge was built by druids, the construction pre-dating them by many centuries.  In medieval histories, there was not a little "making stuff up", even some of what were passed-off as myths from antiquity were creations of the time.

The class structure of ancient Celtic society was not untypical, the four major strata, like the Indian caste system, organized in four groups (1) peasants and artisans, (2) warriors, (3) the ruling classes and (4), the druids although, unlike in India where the Brahmin priestly caste sit atop the hierarchy, among the Celts, it was the kings and chieftains who enjoyed primacy.  That much is certain but the rest of what constitutes druidic history is mostly a mix of the writings classical Greek & Roman authors, medieval writers with varied relationships to scholarship and the work of modern anthropologists who have examined the archaeological record.  Given the time which has passed, the evidence is not only patchy but limited in scope.  Although the Romans & Greeks had encountered the Celts in the wars of earlier centuries earlier, it was only in the first century BC their historians began, sometimes impressionistically, sometimes more systematically, to observe their cultures and customs.

Among the earliest observers was the Syrian stoic polymath Posidonius (circa 135-circa 51 BC) although none of his text survives, except in referenced by later writers, notably the Greek geographer Strabo (circa 64 BC-circa 24 AD) who credited Posidonius as his primary source.  Contemporary to Posidonius, though perhaps less reliable was Julius Caesar (100-44 BC) who devoted some pages to a description of "the barbarians" in Commentarii de Bello Gallico (Commentaries on the Gallic War), his vivid recollections of the conflict.  Written as a third-person narrative in which Caesar describes the battles and political intrigue of the conflict, it too shows evidence of the legacy of what was created by Posidonius but the Roman general certainly had many first-hand experiences with the Celts, both as opponents and allies, some (notably the Aedui), serving in his army.  Obviously astute in the practice of politics as well as military matters, Caesar suggested druidism had probably originated in Britain and from there spread to the Gauls but although he had the advantage of being there at the time, he offered no documentary evidence and scholars and historians have long speculated on their origins.  What's more solid is his description of their place in society.  He wrote that they seemed a secretive but learned group who enjoyed certain privileges among the Celtic population, exempted from taxation and military service and acting as judges, deciding cases and setting penalties.  Unlike most in the tribal-based culture, they appeared to enjoy freedom of passage through any territories.

He found one aspect most curious.  Although a partially literate society, the Celts using both Greek and Roman script (depending on the state of conquest), the druids had never committed their learning and traditions to writing, remarkable given it apparently took over twenty years fully to be schooled in the philosophy, divination, poetry, healing, religious rites and spells that was druidic knowledge.  That knowledge therefore existed almost entirely in the collective memory of the living druids, its transmission oral except for a few inscriptions found in sacred sites such as shrines and sanctuaries.  There may have been some philosophical basis for that or it may have been just a restrictive trade practice designed to maintain closed shop, Caesar observing the Gauls were a most religious people but they always had to wait for the druids to perform the necessary rituals or sacrifices.  The exclusivity of the trade and the secrecy of its protocols was sound business practice and one that can be identified in religions and other institutions over the centuries.  There are both similarities with and differences between Celtic and other religious traditions.  The Celts didn’t build temples to their gods, the druids practicing their worship in the open air in places they described as sacred, often a space with some geographically distinct identity such as a grove or the shores of a lakes although, as Caesar noted, a sacred spot could be anywhere a druid nominated, a kind of ad-hoc consecration; another practical advantage of having no written record to contradict the assertion.  As later writers confirmed, the Gauls believed in an immortal soul but rather than a conception of heaven & hell or any other afterlife, they believed that upon death, it passed to another body after death, an eschatology of reincarnation.

Druids, gathered for the annual summer solstice ceremonies, Stonehenge, June 2019.

The lack of historic documents means it's impossible exactly to describe any exact sense of an internal druidical structure or indeed any indication whether it was static or essentially unchanging.  Caesar said that in Gaul there were three groups: the druidae, vates or uatis & bardi (which existed in Ireland as the druidh, filidh & baird) but whether these were exact organization divisions or simply a description of traditions or disciplines is unknown and all druids seem to have been required to learn all the skills to permit them to function as teachers, philosophers, physicians, priests, seers and sorcerers.  It was certainly a wide job-description which ranged from teaching the children of the nobility to performing human ritual sacrifice but the fundamental role (and the one which gave the druids their mystique and legitimacy) was that which appears in the institutional structure of the clergy in so many religions: the druids were the priests who would communicate with the gods on behalf of the Celtic people and thus mediate their relationship with the gods.  However, although the name was shared, what is often casually referred to as druidism wasn't monolithic and there are Irish and Welsh texts which mention druids as teachers, healers, seers and wizards, but not as priests and certainly not following the Gallic druids tradition of prayer, Irish myths suggesting druids were sorcerers and wizards rather than priests.  More is actually known about the druids of the Partholonians, Nemedians, Milesians & Fomorians because, unlike those in Gaul and Britain, there were no rules against writing.

Modern interest in the druids focuses mostly on their magic, sorcery and spells.  Over the centuries, there's been much imaginative speculation about their nature and purpose in Gaul, something inevitable because unlike in what survives in the Irish and Welsh record, there's scant evidence.  In the Irish & Welsh literature, classical authors found mentions of magic and witchcraft although the details were vague, it’s clear ancient druids were much concerned with healing and divination, like the shamans or medicine men who gathered herbs and poultice to ward off evil spirits.  There was also practical medicine, the natural scientist Pliny the Elder (29-79 AD) writing that druids held the mistletoe and oak trees as sacred, the former cultivated and with great ceremony on the sixth day of the moon; as part of the ritual, a golden sickle was used carefully to cut the mistletoes, the druid garbed in a full-length white cloak.  A bit of a cure-all in the druidic medicine cabinet, mistletoe was said to be able to heal all illness and disease, act as the antidote to any poison and impart fecundity to barren cattle.  In the medieval Irish histories, the vista of arboreal sacredness and utility is wider spread, ash trees (often called rowan and quicken), the yew, the apple and the hazel all listed.

For the professional historian, the druids are difficult subjects because nobody will ever know how much truth lies in so many ancient and medieval writings.  The speculations, exaggerations and general mischief-making however probably accounts for much of the interest in druidism and it long predates both the revival of paganism and the weird world of the new age.  The haziness means it can by anyone be constructed to be what they wish it to be and there are many societies to join if one wishes to become a druid although those lured by the attraction of ritual human sacrifice will these days have to join a more accommodating religion.

A Converted British Family Sheltering a Christian Missionary from the Persecution of the Druids, oil on canvas by William Holman Hunt (1827-1910), Ashmolean Museum, Oxford.

William Holman Hunt's 1860 painting was at the time of its exhibition sometimes referred to as A Converted British Family Sheltering a Christian Priest from the Persecution of the Druids by those who liked the whiff of popery that "priest" seemed to summon.  The depiction is of a family of ancient Britons in their humble hovel, concealing and tending to the wounds of a Christian missionary, injuries inflicted presumably by the pagan Celtic Druids, seen outside pursuing another fleeing missionary at the urging of the white-robed Druid priest.  The artist always remained convinced this early work was one of his finest but it was much criticized on both compositional and representational grounds.

As a work, it's indicative of the disapproval of paganism among Victorian Christians which even some historians tended to dismiss as something which, except for the odd deranged heretic, vanished wherever Christianity arrived which wasn't true; paganism in Europe enduring in places for centuries and even enjoying spasmodic revivals after Christianization.  The first country outside of the Roman Empire to embrace Christianity was Armenia in the fourth century and the last, Lithuania in the fifteenth so the two systems co-existed for a millennium.  In England, despite what Roman church's publicity machine taught to generations, paganism was not eradiated by the mission of Saint Augustine of Canterbury (circa 520-604) in 597 but by the ninth century conversion of Danelaw (the central and eastern regions of England where the way and laws of the Danes were practiced) and the killing of Eric Bloodaxe ((Eric Haraldsson (also known as Eirik fratrum interfector), circa 885-954; of Norwegian origin and variously (and apparently briefly) several times King of Norway and twice of Northumbria (circa 947–948 and 952–954)) in York in 954.  Beyond England however, paganism lived on as the dominant social order in Viking Scandinavia and the more remote regions of the British Isles until well into the twelfth century and in Prussia, it wouldn't be until the later fourteenth century crusades of the Teutonic Knights that Christendom finally prevailed.

Sin-eater

Sin-eater (pronounced sin-ee-ter or sin-ee-tah)

(1) An individual (in the historic texts usually a man) who, by the act of eating a piece of bread laid upon the breast of the corpse (although in many depictions the goods are place on the lid of the coffin (casket)) , absorbs the sins of a deceased, enabling them to “enter the kingdom of heaven”.

(2) Figuratively, as a thematic device in literature, a way to represent themes of guilt, atonement, sacrifice, and societal exclusion (used variously to explore the moral complexities inherent in assuming the sins (or guilt) of another, the act of mercy and the implications of personal damnation.

Late 1600s (although the culture practice long pre-dates evidence of the first use of the term):  The construct was sin + eat +-er.  Sin (in the theological sense of “a violation of divine will or religious law; sinfulness, depravity, iniquity; misdeeds”) was from the Middle English sinne, synne, sunne & zen, from the Old English synn (sin), from the Proto-West Germanic sunnju, from the Proto-Germanic sunjō (truth, excuse) and sundī, & sundijō (sin), from the primitive Indo-European hs-ónt-ih, from hsónts (being, true), implying a verdict of “truly guilty” against an accusation or charge), from hes- (to be) (which may be compared with the Old English sōþ (true).  Eat (in the sense of “to ingest; to be ingested”) was from the Middle English eten, from the Old English etan (to eat), from the Proto-West Germanic etan, from the Proto-Germanic etaną (to eat), from the primitive Indo-European hédti, from hed- (to eat).  The –er suffix was from the Middle English –er & -ere, from the Old English -ere, from the Proto-Germanic -ārijaz, thought most likely to have been borrowed from the Latin –ārius where, as a suffix, it was used to form adjectives from nouns or numerals.  In English, the –er suffix, when added to a verb, created an agent noun: the person or thing that doing the action indicated by the root verb.   The use in English was reinforced by the synonymous but unrelated Old French –or & -eor (the Anglo-Norman variant -our), from the Latin -ātor & -tor, from the primitive Indo-European -tōr.  When appended to a noun, it created the noun denoting an occupation or describing the person whose occupation is the noun.  Sin-eater is a noun and sin-eating is a verb; the noun plural is sin eaters.  The term often appears as “sin eater” but (untypically for English), seemingly not as “sineater”.

The first documented evidence of the term “sin-eater” appears in texts dating from the late seventeenth century but cultural anthropologists believe the actual practice to be ancient and variations of the idea are seen in many societies so the ritual predates the term, the roots apparently in European and British folk traditions, particularly rural England and Wales.  The earliest (authenticated) known documented mention of a sin-eater occurs Remaines of Gentilisme and Judaisme (1686) by English antiquary John Aubrey (1626–1697), in which is described the custom of a person eating “bread and drinking ale” placed on the chest of a deceased person in order that their “many sins” could be eaten, thus allowing the untainted soul to pass to the afterlife, cleansed of “earthly wrongdoings”.   Aubrey would write of a "sin-eater living along the Rosse road" who regularly would be hired to perform the service, describing him as a “gaunt, ghastly, lean, miserable, poor rascal”.  He mentioned also there was a popular belief that sin-eating would prevent the ghost of the deceased from walking the earth, a useful benefit at a time when it was understood ghosts of tormented souls, unable to find rest, haunted the living.  Whether this aspect of the tradition was widespread or a localism (a noted phenomenon in folklore) isn't know.  Interestingly, in rural England and Wales the practice survived the Enlightenment and became more common (or at least better documented) in the eighteenth & nineteenth centuries.  In the turbulent, troubled Middle East, a macabre variation of the sin-eater has been documented.  There, it's reported that a prisoner sentenced to death can bribe the jailors and secure their freedom, another executed in their place, the paperwork appropriately altered.   

Paris Hilton (b 1981, left) and Lindsay Lohan (b 1986, right) discussing their “manifold sins and wickedness” while shopping, Los Angeles, 2004.

The ritual was of interest not only to social anthropologists but also to economic historians because while it was clear sin-eaters did receive payment (either in cash or in-kind (typically food)), there’s much to suggest those so employed were society’s “outcasts”, part of the “underclass” sub-set (beggars, vagrants, vagabonds etc) which is the West was a less formalized thing than something like the Dalits in Hinduism.  The Dalits (better known as the “untouchables”) in the West are often regarded as the “lowest rung” in the caste system but in Hindu theology the point was they were so excluded they were “outside” the system (a tiresome technical distinction often either lost on or ignored by the colonial administrators of the Raj) and relegated to the least desirable occupations.  Being a sin-eater sounds not desirable and theologically that’s right because in absolving the dead of their sins, the sin-eater becomes eternally burdened with the wickedness absorbed.  Presumably, a sin-eater could also (eventually) have their sins “eaten” but because they were from the impoverished strata of society, it was probably unlikely many would be connected to those with the economic resources required to secure such a service.  As a literary device, a sin-eater (often not explicitly named as such) is a character who in some way “takes on” the sins of others and they can be used to represent themes of guilt, atonement, sacrifice, and societal exclusion.  In popular culture, the dark concept is quite popular and there, rather than in symbolism, the role usually is explored with the character being explicating depicted as a “sin-eater”, an example being The Sin Eater (2020) by Megan Campisi (b 1976), a dystopian novel in which a young woman is forced into the role as a punishment.

Nice work if you can get it: The Sin-Eater, Misty Annual 1986.  Misty was a weekly British comic magazine for girls which, unusually, was found also to enjoy a significant male readership.  Published by UK house Fleetway, it existed only between 1978-1980 although Misty Annual appeared until 1986.  The cover always featured the eponymous, raven haired beauty.

There’s the obvious connection with Christianity although aspects of the practice have been identified in cultures where they arose prior to contact with the West.  The novel The Last Sin Eater by born-again US author Francine Rivers (b 1947) was set in a nineteenth century Appalachian community and dealt with sin, guilt & forgiveness, tied to the “atonement of the sins of man” by the crucifixion of Jesus Christ and thematically that was typical of the modern use.  However, the relationship between sin-eating and the Christian ritual of communion is theologically tenuous.  The communion, in which bread symbolizes the body of Christ and wine symbolizes His blood is actually literal in the Roman Catholic Church under the doctrine of transubstantiation which holds that during the sacrament of the Eucharist (or Holy Communion), the bread and wine offered by the priest to the communicants transforms into the body and blood of Christ.  That obviously requires faith to accept because while the appearances of the bread (usually a form of wafer) and wine (ie their taste, texture, and outward properties) remain unchanged, their substance (what truly they are at the metaphysical level) is said to transform into the body and blood of Christ.  Once unquestioned by most (at least publicly), the modern theological fudge from the Vatican is the general statement: “You need not believe it but you must accept it”.

Sin-eating and communion both involve the consumption of food and drink in a symbolic manner.  In sin-eating, a sin-eater consumes food placed near or on the corpse symbolically to “absorb” their sins so the soul of the deceased may pass to the afterlife free from guilt while in the Christian Eucharist, the taking of bread and wine is a ritual to commemorate the sacrifice of Jesus who, on the cross at Golgotha, died to atone for the sins of all mankind.  So the central difference is the matter of who bears the sins.  In sin-eating, that’s the sin-eater who personally takes on the spiritual burden in exchange for a small payment, thus becoming spiritually tainted in order that another may spiritually be cleansed.  In other words, the dead may “out-source” the cost of their redemption in exchange for a few pieces of silver.  In the Christian communion, it’s acknowledged Jesus has already borne the sins of humanity through His crucifixion, the ritual an acknowledgment of His sacrificial act which offered salvation and forgiveness of sin to all who believe and take him into his heart.  One can see why priests were told to discourage sin-eating by their congregants but historically the church, where necessary, adapted to local customs and its likely the practice was in places tolerated.