Emerging Tends of Caste Mobility

Emerging Tends of Caste Mobility

Social stratification in Indian society, often perceived as closed and unyielding due to the caste system, has historically been viewed as lacking in social mobility. The caste system, where one’s position is inherited and remains fixed throughout life, is believed to limit upward mobility even through marriage. However, societal values and standards of evaluation vary, shaping socio-economic status differently across cultures. In India, the Hindu caste system organizes society hierarchically, with subcastes also ranked within castes. In modern urban India, class dynamics intersect with caste hierarchies, as individuals’ class status is primarily determined by factors like property, occupation, income, and power. Urban Indians acknowledge class distinctions within their own caste and beyond, recognizing varying levels of equality and belonging within and across social groups.

1. The Urban Community

The Brahmin population in India, traditionally priests and intellectuals, once held a revered status. While census data from 2011 suggests they make up around 4% of the population, this figure may have shifted over time. Brahmins today predominantly reside in urban areas, engaging in a range of modern professions. Within the Brahmin caste, subcastes like Vaishnava, Smartha, and Konkanastha exist, each with specific regulations on marriage and social relations. Despite historical taboos on inter-subcaste marriages, recent trends show increasing openness to such unions. In locales like Gokul, with a significant Brahmin presence, community life thrives around religious centers. Here, traditional and contemporary values intermingle, reflecting a rich heritage juxtaposed against the currents of modernity, embodying a blend of past and present dynamics in the Brahmin community.

2. Social Stratification Structure

The families whose income is mainly derived from the land, call themselves as 'Land-Lords'. Now-a-days sons of these 'Land-Lords' are being educated and entering modern professions and services. There are physicians, engineers, lawyers, professors, businessmen and a few in the upper cadres of government service. These occupational groups form the upper class - 'modern elite' because of their wealth, education, occupation, power, prestige and style of life.

The upper class people with their distinct values, material possessions and behaviour patterns enjoy higher social status in the life of the community. They are considerably influenced by the process of modernization in their tastes and interests, way of life and aspirations. The rich are able to save enough for the exigencies of life and they can be easily distinguished by the type of houses they live in. Generally they spend more on milk, vegetables and fruits, education, clothes and entertainment and other items which have considerable ostentation value. Their speech and manners reflect the upper class consciousness in the suburb. Effective and close social contacts are confined mainly to the members of the same class. They marry in their own class rather than others of their community.

3. Occupational mobility

Occupational mobility among the Brahmans of Gokul showcases a departure from traditional associations between caste and occupation. While historically, a change in occupation often correlated with a shift in caste, in contemporary Gokul, Brahmans exhibit a significant degree of mobility from traditional to modern urban professions without strict caste divisions. With a diverse occupational landscape and specialized external organizations offering distinct roles, occupational roles frequently diverge from kinship roles. This divergence is evident in the limited overlap between the occupations of household heads and their children, highlighting a shift towards individualized job roles disconnected from familial status.

In urban India, Parsons (1967, p. 190) notes the segregation of status in occupational roles from kinship status, emphasizing individual merit and specialized skills in modern job settings. The modern urban scenario demands educational qualifications and performance-based selection for occupational roles, weakening the traditional link between family and social status. This shift towards impersonal workplaces challenges traditional economic cooperation within kin networks, fostering a more autonomous approach to work life.

The evolving kinship structure in Gokul appears to accommodate occupational mobility while preserving kinship solidarity. Changes in land ownership, urbanization, and societal transformations have compelled Brahmins to explore new avenues for social mobility. Urban influences and changing values have reshaped their occupational landscape, necessitating an examination of their evolving patterns of social and occupational mobility, educational pursuits, marital relationships, and geographical movements.

4. Social ascent through education

In the pursuit of social mobility, education has emerged as a crucial tool for individuals to transcend their familial class boundaries. Modern education, equipping individuals with specialized skills, has become essential not just for prestige but for livelihood. Families and close kin prioritize educating male children, viewing formal education as the key to upward mobility and enhanced opportunities.

Brahmins, primarily engaged in urban occupations, place significant value on formal education. Their emphasis on learning and higher educational achievements positions them favorably in modern occupational spheres. Educational attainment among Brahmins, including girls, is pivotal not only for securing suitable alliances and intellectual companionship but also for reducing dowry obligations. While traditional norms restricted Brahman women from working outside their homes, urbanization and changing societal dynamics have led to a shift, with educated women increasingly pursuing careers.

In Gokul, formal education serves as a primary avenue for social mobility, with individuals' educational achievements largely determining their social trajectory. Despite geographical and social mobility driven by educational and economic necessities, kinship ties remain robust. Through visits, mutual support, and ongoing familial connections, the bonds of kinship endure, reinforcing a sense of loyalty and obligation within the Brahmin community.

5. Class and kinship

Marriage serves as a significant avenue for social mobility, with a prevalent trend of individuals marrying within or close to their social stratum in Gokul. Approximately 70% of marriages occur within the same social layer, reinforcing existing social stratification. While some upward or downward mobility occurs through marriage, there is a general inclination towards marrying within similar socio-economic and cultural backgrounds.

Around 17% of marriages involve men marrying into a higher social class, while 13% see wives coming from a lower class, indicating shifts in social mobility across generations. Despite some inter-class marriages, wide social disparities often pose barriers to marital unions. Kinship relationships, however, typically transcend class differences, with relatives offering support and assistance irrespective of social status, fostering strong familial bonds.

Although economic variations within kin networks can lead to tensions, especially regarding financial matters, mutual aid remains a key feature of Brahman kinship systems. While class influences interpersonal dynamics among kin subtly, the overall Brahman attitude emphasizes avoiding social friction within the family. The community's ethos leans towards maintaining dignity by refraining from seeking financial assistance, particularly from in-laws, while upholding non-monetary support during significant life events. The evolving social landscape, influenced by increased social mobility and modern urban values, helps mitigate class tensions within Brahman kin networks.

References

Chekki, D. A. (1970). Social Stratification and Trends of Social Mobility in Modern India. Sociologus, 20(2), 146–163. http://www.jstor.org/stable/43644450

Ghurye, G. S.: 1961, Caste, Class and Occupation. Bombay: Popular Prakashan.

Gouldner, Alwin W. and Gouldner, Helen P. et al.: 1963, Modern Sociology:  An Introduction to the study of Human Interaction. New York: Harcourt,  Brace and World.