In the nepali society of Darjeeling hills, Damai,Kami and Sarki are ranked lower in the caste hierarchy. The caste-based discrimination and stigmatization were legitimate practices in the traditional Nepali society of Darjeeling hills. The caste stigmatization attached to their traditional hereditary occupation excluded them from participating in any socio- economic and cultural activities of the society. Hence, due to the restriction in occupational choice, they were economically deprived and were victims of social discrimination. Kami, Damai and Sarki due to their caste status were called with derogatory names such as acchoot, Pani muniko Jat, tallo jat, pani na chalne, etc. and suffered inequality in the society and the caste-based social structure of the Nepali society had excluded these three communities from the basic rights that they were entitled to.
On interviewing the respondents from different ethnic communities, their perception on caste varied according to their caste affiliations and position in the society. Mostly the so called upper caste denied the caste hierarchy in the society and claimed the nepali society to be a casteless society. But is the nepali society truly a casteless society? Various proverbs in regard to certain caste were used for instance for the upper caste it was a matter of pride to belong to their caste and when they had the monopoly in knowledge and resources it was said “uniharu le jaat le pako’’ meaning they have imbibed such possession due to their higher caste while if any instance of bad behavior would mean “syano jaat jasto beura bako” meaning they must be from lower caste and hence such foul behavior.
This study would deal with such case studies bringing a different perspective on studying the hill society from an identity formation based on caste
