The divisions between the castes are reaffirmed on a daily basis, especially in rural areas, by many forms of language and etiquette. Each caste uses different personal names and many use slightly different forms of speech, so it is often possible for people to determine someone's caste ÍÍÍas soon as the person begins speaking. Persons of lower rank behave politely by addressing their superiors with honorable formulas and by removing their headgear. A standard furnishing in upper caste rural houses is a low stool (kolamba), provided so that members of lower castes may take a lower seat while visiting. Villages are divided into separate streets or neighborhoods according to caste, and the lowest orders may live in separate hamlets. In times past, low-caste persons of both sexes were prohibited from covering their upper bodies, riding in cars, or building large homes. These most offensive forms of discrimination were eliminated by the twentieth century after extensive agitation.

Outside the home, most social interactions take place without reference to caste. In villages, business offices, and factories, members of different groups work together, talking and joking freely, without feeling uncomfortable about their caste inequalities. The modern urban environment makes excessive concern about caste niceties impossible all kinds of people squeeze onto buses with few worries about intimate personal contact. Employment, health, and educational opportunities are officially open to all, without prejudice based on caste. In urban slums, the general breakdown of social organization among the destitute allows a wide range of intercaste relationships. Despite the near invisibility of caste in public life, castebased factions exist in all modern institutions, including political parties, and when it comes to marriage--the true test of adherence to ritual purity--the overwhelming majority of unions occur between members of the same caste.

Data as of October 1988