The caste system in the Maldives is the social stratification system found among the ethnic groups of the island.
The history of the stratification of the Maldivian social structure is not fully documented. However the French explorer François Pyrard de Laval, who spent five years in the Maldives following a shipwreck in 1602, wrote an account of the islands in the early 17th century and made reference of the existence of caste-like groupings (status-groups) in Maldivian culture. A basic summary of the early castes or caste-like groupings is seen from the writings of Carl Wilhelm Rosset (1887), the materials of J. Gardiner's trip, and a number of works by H.C.P. Bell. In his book The Reha, Ibn Batuta says that both the high and low castes of the Maldives all go barefoot as evidence of caste existence. Among the South Asian countries, caste system is mentioned to be in existence in Pakistan, Bangladesh, Nepal, Sri Lanka, the Maldives and Bhutan.
In the past, the Maldives had a caste system, with the , or palm-sap tappers, belonging to the lowest caste. However, caste differences were never as common in the Maldives as they were in the other nations. The distinction between the nobility () and the common people in society was given more emphasis in the Maldives than it was in the Vedic caste system. There are no longer any customary differences, and there are also no marital restrictions in the Maldive sociocultural pattern.
Maldivian society serves as an example of a social structure that has lately shed a lot of stratification related characteristics while still perhaps holding onto certain remnants of the former caste society. Intriguingly, the social groupings that make up the highest social class in modern society — the aristocracy, as well as low caste groups like the Raaveri—are where the most pronounced vestiges are found.
Perhaps the most impressive proof of the social hierarchy's importance can be found in the Maldivian language. It maintains a quite complex system of honorific degrees that unifies common speech with this intricate social stratification. Various forms have a variety of versions, which are chosen based on the social position of the dialogue's participants.
Account of caste system in 1885
In 1885, during his visit to Malé, C.W. Rosset observed that the beds in the region were made of different materials based on caste. The higher castes used brass chains, the middle castes used iron chains, while the lower castes used coiled ropes to suspend the beds.
The beddings of different castes in Malé vary in materials and quality. The higher castes used red silk for their mattresses and pillows, the middle castes use cotton sheets, while the lower castes sleep on straw. Additionally, the mat used to cover the straw mattress was designed with patterns and quality that are determined by the caste of the owner.
C.W. Rosset mentions that several times when he visited the lower caste homes, the women of the home would participate in the conversation while always remaining invisible in their home.
Caste divisions were strictly upheld in Malé even during 1885.
Abolishment of caste system in 1968
This caste system was completely eliminated after the founding of the republic in 1968; as of now, just a few of its remnants remain.
Segregation of caste
Occupational segregation in Maldives where the island of a given craft was isolated to others, is distinctive proof of the persistence of caste.
The craftsmen like the weavers, goldsmiths, locksmiths, blacksmiths, mat-weavers, potters, turners, and the carpenters and others, are all situated in different islands. In other words, their craftsmen do not mix; each craft has its own island. And people have also adhered to this rule.
Men of the jeweler caste and trade live in the islands of Rinbudhoo, Hulhudheli and Nilande Atoll. (toddy-drawers) live in Thakandhoo, Uligan, Berimadu, and Tiffardu, three of the Thiladhunmathi province's islands.
Surname and name structure
Three parts make up the traditional Maldivian name, as examples Maakana Kudatuttu Didi or Dhoondeyri Ali Manikfan.
The surname was the first element, and the given name—or a word of affection like Tuttu, Kuda, or Don—or a combination of a term and a given name, as Kuda Hussain or Don Mariyambu—was the second element.
The third component, which was optional, signified status and/or cognomen via affiliation or birth.
Traditional birth ranks and cognomen included Manippulu, Goma, Kalaa, Kambaa, Rahaa, Manikfan, Didi, Seedi, Sitti, Maniku, Manike, Thakurufan, Thakuru, Kalo, Soru, Manje, and others.