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1
Durga, P. S. Kanaka. "IDENTITY AND SYMBOLS OF SUSTENANCE: EXPLORATIONS IN SOCIAL MOBILITY OF MEDIEVAL SOUTH INDIA". Journal of the Economic and Social History of the Orient 44, n.º 2 (2001): 141–74. http://dx.doi.org/10.1163/156852001753731024.
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AbstractThe Orientalist conceptions on pre-colonial social formations in India as static are reviewed. New studies argue that social mobility occurs in the context of caste-oriented structures. Based on epigraphic and literary sources and kulapurāna (caste myths) concerning the community of oil producers of medieval times known by the caste name Teliki, this paper shows trends for upward mobility from śūdra varna to ksatriya varna. In the case of the peasant-warrior communities (sat śūdras), brāhmins and, in tribal communities, the temples/sectarian leaders acted as the legitimisers. For the Telikis, however, an asat śūdra community, political powers facilitated the process of upward mobility. By observing certain symbolic actions, which are ritually accepted as pure and high, the Telikis tried to sustain their identity. Les conceptions orientalistes qui présentent les structures sociales pré-coloniales en Inde comme des formations immuables sont actuellement révisées. De nouvelles études avancent que la mobilité sociale existe dans le contexte de structures de caste. Fondé sur l'exploitation de sources épigraphiques, littéraires et des kulapurāna (les mythes de caste) portant sur la communauté des producteurs d'huile au Moyen Age connue sous le nom de caste Teliki, cet article met en lumière des tendances vers une amélioration du rang social du śūdra varna au ksatriya varna. Dans le cas des communautés de paysans-guerriers (sat śūdras), les brahmanes et dans celui des communautés tribales, les temples/les dirigeants sectaires assuraient la légitimité. Toutefois, dans le cas des Telikis, une communauté asat/śūdra, les pouvoirs politiques facilitaient un processus d'ascension sociale. De plus, les Telikis, en observant certains actes symboliques considérés rituellement comme purs et élevés, tentaient de maintenir leur identité.
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Kumar, Nikhil y Pravesh Kumar. "Caste mobility and social transformation: The case of dominant peasant caste". International Journal of Political Science and Governance 4, n.º 2 (1 de julio de 2022): 36–40. http://dx.doi.org/10.33545/26646021.2022.v4.i2a.175.
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Vaid, Divya. "The Caste-Class Association in India". Asian Survey 52, n.º 2 (marzo de 2012): 395–422. http://dx.doi.org/10.1525/as.2012.52.2.395.
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Abstract This paper empirically analyzes the association between caste and class in India. I find a tentative congruence between castes and classes at the extremes of the caste system and a slight weakening in this association over time. Although Scheduled Castes have low upward mobility, higher castes are not entirely protected from downward mobility.
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Butool, Falak. "SCHEDULED CASTE POPULATION AND THEIR EDUCATIONAL AND OCCUPATIONAL MOBILITY IN KHAIRA HASAN VILLAGE OF BAHRAICH". SOCIETY AND CULTURE DEVELOPMENT IN INDIA 2, n.º 1 (2022): 27–36. http://dx.doi.org/10.47509/scdi.2022.v02i01.03.
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In the present paper socio-economic mobility of scheduled caste is studied in terms of educational and occupational mobility. The data regarding the current problem is collected through the direct questionnaire method to the respondents of Khaira Hasan Village and later it is arranged in tabular form after necessary calculations and processing. From the results of the study it is clear that educational mobility is recorded in the second generation. From the indepth analysis of the data it is also clear that upward educational mobility among the scheduled caste of Khaira Hasan Village is not restricted to the more educated household of the scheduled caste but the larger share of more educated children was produced by the parents having more than lower primary education (catagories4 and 5), there was significant decline in the share of children with lesser educational attainment than their parents. It is also clear from the results that most of the scheduled caste workers in both the generation are involved in primary sector of economy though their percentage has slightly declined in the second generation. Apart from it the probability of the children of primary worker to become secondary worker is increasing.
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Shankar, Arjun. "On Brown Blood". Ethnic Studies Review 46, n.º 1-2 (2023): 135–55. http://dx.doi.org/10.1525/esr.2023.46.1-2.135.
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This article uses the conceptual space of “brown blood” to analyze United States v. Bhagat Singh Thind at the intersection of race and caste. The racial politics of blood has been somewhat submerged in the ongoing discussions of racism and racialization, which have been dominated by the representational politics of skin color. However, the Thind case, as I argue, hinges on an understanding of racial blood politics that intersected with casteist discourses that were also emerging globally. On the one hand, brown blood represents the romantic ideas associating brownness with assimilation. This dimension of brown blood allowed for the ascendance and mobility of savarna Indians in the late twentieth century. At the same time, the Thind case hinged upon the racialization of caste in India’s late-nineteenth-century colonial-caste society. I show how caste-as-blood set in motion new migratory patterns and mobility regimes for perceived dominant caste peoples, which, ultimately, initiated further accumulationist possibilities. My analysis serves to illustrate the complex interactions of race and caste in current global geopolitics, an understanding that is especially important as more and more dominant caste Hindus have intimate relations with and power within the United States.
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Bellamy, Carla. "Being Muslim the Chhipa way: Caste identity as Islamic identity in a low-caste Indian Muslim community". Contributions to Indian Sociology 55, n.º 2 (junio de 2021): 224–53. http://dx.doi.org/10.1177/00699667211006954.
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This article adds to the emergent picture of caste practices among Indian Muslim communities through a focus on caste-based discourses and practices in the contemporary OBC Muslim Chhipa community (OBC, short for ‘Other Backward Class’, is an Indian-government designation). The article examines Muslim Chhipa origin stories, marriage practices and language strategies and shows the ways in which these phenomena—and attitudes about them—allow Muslim Chhipas to articulate and enact strategies of upward mobility and respectability. Central to these strategies is the idea of ‘Islam’, though not in its expected guise as a religion of equality. The article also shows that Islam plays a different but ultimately complementary role in intra-Chhipa relations, allowing for continued caste pride. However, the upward mobility achieved by some suggests that caste practices and beliefs in Muslim communities remain linked to pan-South Asian notions of purity and pollution and, as such, perpetuate discrimination against dalit Muslims.
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Butool, Falak. "Occupational Mobility among Scheduled Caste Workers: A Study in the Pachambha Village of Kaisarganj Block in Bahraich District, Uttar Pradesh". Contemporary Voice of Dalit 10, n.º 2 (18 de septiembre de 2018): 160–72. http://dx.doi.org/10.1177/2455328x18787565.
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Occupational mobility actually modifies the real labour income and in turn changes the socio-economic profile of an individual or a family. The occupational mobility may act as a catalyst in case of Scheduled Caste upliftment because they are subjugated since time immemorial. They are still engaged in low-ranked fixed occupations. If they are able to show upward occupational mobility, then their social and economic status will surely improve. But such studies on the occupational mobility of Scheduled Caste population are meagre. Thus in the present work an attempt is made to study occupational mobility and immobility of the Scheduled Caste population. Regional analysis of occupational mobility is necessary for rational planning and legitimate minimization of regional disparities to foster a healthy and balanced development. The historical social exclusion has had a long-run effect, and its inertia is visible from the collected information as a Scheduled Caste cook in the primary school of the Pachambha village is still working as a sweeper in the school. The Chamar family is in the position to open a tea stall in the village but cannot do so because of the historical inertia of untouchability. The study also shows that the Chamar family of Pachambha village has upgraded their occupation significantly. They are more involved in the skin shearing of animals but not working as cultivators or holding their own shop or involved in a clerical job. But Balmikis and Doms1 of the selected village show considerable rigidity in occupational choice as Balmikis are mostly working as sweepers and Doms are mostly working as labourers or as soop makers2 though they can shift to the agricultural and allied activities by purchasing land from the money earned by the out-migrated sweepers and soldiers of the Indian Army.
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Hnatkovska, Viktoria, Amartya Lahiri y Sourabh B. Paul. "Breaking the Caste Barrier: Intergenerational Mobility in India". Journal of Human Resources 48, n.º 2 (2013): 435–73. http://dx.doi.org/10.1353/jhr.2013.0012.
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Narwana, Kamlesh y Angrej Singh Gill. "Employment of educated youth in rural Punjab: Amidst Stagnancy and (IM)Mobility". South Asia Research 42, n.º 1 (15 de noviembre de 2021): 56–75. http://dx.doi.org/10.1177/02627280211055989.
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In the context of larger discussions of how education, employment opportunities and social mobility processes intersect, this article presents micro-evidence to interrogate the role of higher education in accessing avenues for mobility regarding employment opportunities for educated youth in India’s rural Punjab. By presenting their career ambitions and trajectories, this fieldwork-based article maps a plethora of dynamics influencing the individual journeys. The article reflects on how social capital, caste and economic marginality affect the career options and mobility potential of these young males and females. The findings reaffirm that caste, compounded by economic inequality, tends to inhibit paths to upward mobility for young people located at the lower end of traditional hierarchies. However, determined efforts by many disadvantaged young rural people to succeed, partly supported by targeted affirmative action programmes, are also showing some remarkable results that offer hope.
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BENBABAALI, DALEL. "Caste Dominance and Territory in South India: Understanding Kammas’ socio-spatial mobility". Modern Asian Studies 52, n.º 6 (6 de julio de 2018): 1938–76. http://dx.doi.org/10.1017/s0026749x16000755.
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AbstractThis article argues that taking territory into account is essential to understand the change in the scale and nature of caste dominance in contemporary India. The demonstration is based on an analysis of the socio-spatial trajectories of the Kammas—a dominant caste from Coastal Andhra, where they continue to own most of the land, even though they have migrated in large numbers towards the interior and southern regions of the Indian peninsula, both to newly irrigated areas and to the cities. The key positions they occupy in the politics and economy of Andhra Pradesh confer upon them a hegemonic character. However, this hegemony is threatened by the growing resistance of Dalits to caste and class oppression, while Kamma cultural domination, long contested in Telangana, is now challenged by the formation of the new state.
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Zheng, Huien. "Origins of InequalityCaste". Communications in Humanities Research 46, n.º 1 (10 de septiembre de 2024): 19–22. http://dx.doi.org/10.54254/2753-7064/46/20242255.
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Caste discrimination has a profound impact on the social, economic, cultural and political spheres in India and its neighboring countries. The caste system has had far-reaching effects in these areas, hindering social mobility and economic development for many. This paper focuses on the caste issue and its impact on lower-caste communities in India. The issue is deeply connected with various social challenges, including discrimination due to caste and sexual orientation, facing significant obstacles in expressing their identity, accessing social support, and securing equal rights. In education and health, the system leads to unequal access to resources for lower-classe students, resulting in high dropout rates and low tertiary enrollment, hindered their chances to improve their lives through education. Health is also impacted, as lower caste communities often live in areas with poor sanitation and limited healthcare access, leading to worse health outcomes and further deepening quality of life disparities.
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BERG, Dag-Erik. "Structural Mechanism, Law, and the Dalit Question in India". Asian Journal of Law and Society 2, n.º 1 (1 de julio de 2014): 21–33. http://dx.doi.org/10.1017/als.2014.14.
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AbstractThis paper argues that the Dalit situation of caste-based oppression in India could be characterized by the enduring co-existence of upward social mobility and atrocities. While being a common-sense understanding, the paper suggests that the relation between upward social mobility and enduring atrocity could be referred to as a “structural mechanism” in the Dalit situation. The concept is used to explain the Dalit problem. Moreover, this structural mechanism sheds more light on developments and discursive breaks in the legal context. A central lesson in the post-colonial period is that the problem of “untouchables” could not simply be conceptualized as a problem of civil law and untouchability. Rather, the problem of atrocities created demands and a need to make caste-based atrocities a concern for criminal law. Ambedkar’s significance as a symbol of Dalit assertion could be viewed in connection with the structural mechanism of Dalit achievements and caste-based exclusion.
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Malhotra, Anshu. "Modernity and Caste in Khatri and High-Caste Men’s Auto/Biographies". Religions 15, n.º 9 (18 de septiembre de 2024): 1125. http://dx.doi.org/10.3390/rel15091125.
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This paper studies the auto/biographies of high-caste middle-class Punjabi Khatri men, and those of cognate castes like Arora and Baniya, written in the first half of the twentieth century: men who were born in the second half of the nineteenth century or early twentieth century. While the discourse on caste under the colonial regime exploded, there was also an embarrassment about caste, or re-thinking its place in society among the upper-caste groups who invested in ideas of progress, improvement and scientism. It is argued that caste was referenced in the memoirs, life stories and self-reflexive writing when these men spoke of their familial backgrounds and admired the deep religiosity and devotionalism of their fathers even though some paternal practices were incongruent with the reformism of the sons. Caste is also in play when one traces the advantages of literacy, education, professional accomplishments, mobility, and reformist activities of men who came to have an important presence in public life. A number of these men had similar life trajectories, indicative of how some aspects of colonial educational and administrative structures could be utilized by them.
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Rao, Pallavi. "The Five-Point Indian: Caste, Masculinity, and English Language in the Paratexts of Chetan Bhagat". Journal of Communication Inquiry 42, n.º 1 (26 de octubre de 2017): 91–113. http://dx.doi.org/10.1177/0196859917736391.
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This article examines the literary celebrity of Indian author Chetan Bhagat and his paratextual articulations in India’s English-language media. It seeks to deconstruct the role of these paratexts in occluding how upper-caste masculinity operates as the normative script in mainstream media discourse. Critically examining Bhagat’s utterances in English-language television news, print newspapers, and social media, I argue that the paratexts enable his authorial persona to be continually constructed in ways that consolidate his caste-patriarchal authority. In the process, these paratexts valorize neoliberal entrepreneurship and narratives of ascent, rendering existing caste hegemonies in India invisible. Bhagat’s use of English also reflects the complex politics of the English language in colonial history, where upper-caste men in service of the empire utilized the linguistic hegemony of English to consolidate their patriarchal and caste dominance. However, I suggest that pockets of awareness operate among Bhagat’s readers and audiences, where subaltern groups have strategically negotiated using this upper-caste masculinized English to forge their own social mobility and empowerment. Bhagat’s performance of celebrity has to thus be seen as being enacted within a complex English-speaking milieu, which is rife with caste and gender power struggles.
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Safdar, Muhammad Rizwan, Muhammad Akram y Falak Sher. "Socioeconomic Determinants of Caste-based Endogamy: A Qualitative Study". Journal of Ethnic and Cultural Studies 8, n.º 2 (10 de febrero de 2021): 39. http://dx.doi.org/10.29333/ejecs/697.
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The present study is aimed at exploring the socioeconomic determinants and implications of caste-based endogamous marriages in Punjab, the most populous province in Pakistan. The data for this study were collected from a sample of 24 participants (14 males and 10 females), who were married-within-caste, with diverse socioeconomic, educational, and geographic backgrounds. This study found social pressure, protection of family honor, geographic propinquity, and caste-based stereotyping as key social factors reinforcing endogamous marriages in the province. Finally, the desire to avoid distribution of family’s economic resources like property and land was found to be a leading economic determinant of caste-based endogamy. Further, endogamy hinders economic mobility of lower castes since economic capitals such as land and property are preserved through this marital practice.
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Pankaj, Ashok. "Book review: K. L. Sharma, Caste, Social Inequality and Mobility in Rural India: Reconceptualising the Indian Village". Social Change 51, n.º 2 (junio de 2021): 263–66. http://dx.doi.org/10.1177/00490857211015731.
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Choudhary, Akanksha y Ashish Singh. "Do Indian daughters shadow their mothers?" International Journal of Social Economics 46, n.º 9 (12 de agosto de 2019): 1095–118. http://dx.doi.org/10.1108/ijse-10-2018-0499.
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Purpose A few studies in India have related daughters’ education to their fathers, but there is little to no evidence when it comes to the intergenerational relation between daughters and mothers’ education. Using India Human Development Survey (IHDS) 2011–2012, the purpose of this paper is to investigate intergenerational educational mobility among women (15–49 years) (vis-à-vis their mothers) for all India. Design/methodology/approach The study uses transition/mobility matrices and multiple mobility measures for the examination of intergenerational educational mobility among women (15–49 years) in India. The data have been taken from the “India Human Development Survey 2011-12.” Findings Findings indicate that intergenerational educational mobility at the all-India level is about 0.69, that is, 69 percent of the women acquire a level of education different from their mothers. Of the overall mobility, about 80 percent is contributed by upward mobility whereas the rest is downward. Mobility is greater in urban areas and is highest among the socially advantaged “Others” (or upper) caste group. Also, the upward component is substantially lower for socially disadvantaged groups compared to others. Further, there are large inter-regional variations, with the situation being worst in the central and eastern states such as Uttaranchal, Chhattisgarh, Bihar, Jharkhand, Assam, Arunachal Pradesh, Meghalaya, Manipur, Mizoram, Tripura, etc. Moreover, mobility (overall and upward) increases consistently as one moves up the income distribution. Originality/value This study is perhaps the first study which comprehensively studies intergenerational educational mobility for women (15–49 years) at an all-India level. Findings not only capture the mobility at the aggregate level but also for different caste groups as well as regional variations and income effect.
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Roy, Ishita. "A Critique of Sanskritization from Dalit/Caste-Subaltern Perspective". CASTE / A Global Journal on Social Exclusion 2, n.º 2 (18 de diciembre de 2021): 315–26. http://dx.doi.org/10.26812/caste.v2i2.292.
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Students and social scientists concerned with caste studies will agree to a socio-cultural phenomenon called Sanskritization among people of caste communities that are not recognized as belonging to castes primarily affiliated to either of the three varnas of Brahman, Kshatriya and Vaishya. What is Sanskritization? Following M. N. Srinivas, who put forward the concept of Sanskritization in Religion and Society among the Coorges of South India (1952) to explain upward social movement (?) among Hindu tribal groups or ‘lower’ caste groups imitating and gradually incorporating ‘upper’ caste people’s social, cultural behaviour, rituals, customs, and religious practices, there exist an array of works deliberating upon this collective behavioural instance called Sanskritization (Beteille, 1969; Gould, 1961; Patwardhan, 1973; Sachchidananda, 1977; Lynch, 1974). These studies have generally accepted Sanskritization as an effective tool for cultural integration between different caste groups by ensuring movements of people across caste barriers; in other words, Sanskritization spells a common idiom of social mobility (Beteille, 1969, p. 116).
This paper does not support the view that Sanskritization has been an effective socio-cultural instrument in moving towards a society that does not swear by caste-principles. Rather, Sanskritization, a concrete social fact among the ‘lower’ castes people, seems to obliquely prove the productive logic of caste through the imitation of the Brahmin. Following Gramsci’s conceptualisation of the necessity of a subaltern initiative in any counter-hegemony project, the paper further argues that Sanskritization is regressive to the extent that it is antithetical to any such subaltern political initiative against caste.
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Lawson, Nicholas y Dean Spears. "Those who can't sort, steal: caste, occupational mobility, and rent-seeking in rural India". Journal of Demographic Economics 87, n.º 1 (marzo de 2021): 107–40. http://dx.doi.org/10.1017/dem.2020.21.
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AbstractThree important features of Indian labor markets enduringly coexist: rent-seeking, occupational immobility, and caste. These facts are puzzling, given theories that predict static, equilibrium social inequality without conflict. Our model explains these facts as an equilibrium outcome. Some people switch caste-associated occupations for an easier source of rents, rather than for productivity. This undermines trust between castes and shuts down occupational mobility, which further encourages rent-seeking due to an inability of workers to sort into occupations. We motivate our contribution with novel stylized facts exploiting a unique survey question on casteism in India, which we show is associated with rent-seeking.
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Butool, Falak. "Intergenerational Occupational Mobility of Scheduled Caste: A Micro Level Study". Journal of Exclusion Studies 9, n.º 1 (2019): 14. http://dx.doi.org/10.5958/2231-4555.2019.00002.0.
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Negi, Prashant. "The Tribe–Caste Continuum and Kinnaur: Aspects of Acculturation, Stratification and Factorial Heterogeneity". Sociological Bulletin 73, n.º 4 (octubre de 2024): 384–97. http://dx.doi.org/10.1177/00380229241287341.
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This article discusses aspects of ‘hybridity’ in societal relations based on religion, caste, identity, power etc. in Kinnaur to underscore the negotiability of caste and tribe and argues that the presence of a localised two-fold system of caste stratification in a region designated as ‘tribal’ questions the universality of the varna model as a pan-Indian classificatory system. Discussing the concurrence of traditional and modern denominators of identity formation, the article problematises the basic premise of the tribe–caste continuum within which the larger theoretical framework of tribal integration is located and critiques the meta-narrative of unilinear cultural evolution by substantiating heterogeneity, internal differentiation, contact etc. among the Kinnauras to render the a priori reduction of tribal societies into a few identifiable stages or modes of production as historically and epistemologically erroneous. Characteristics of cultural assimilation alongside processes of modernisation and democratisation effectuating mobility and other associational aspects among the Kinnauras are also discussed.
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Lee, Raymond L. M. y R. Rajoo. "Sanskritization and Indian Ethnicity in Malaysia". Modern Asian Studies 21, n.º 2 (abril de 1987): 389–415. http://dx.doi.org/10.1017/s0026749x0001386x.
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M. N. Srinivas (1952) first introduced the concept of ‘Sanskritization’ for describing cultural and social change among the Coorgs of South India. More specifically, the term was used to explain the integration of Coorgs into Indian society through their adoption of various Sanskritbased beliefs and practices. It also referred to caste mobility, a process whereby the Coorgs attempted to raise their caste status by observing various rules of behavior as defined in Sanskritic scriptures and practiced by Brahmins. In elaborating this concept, Srinivas (1956, 1967) has sought to extend it to Indian society as a whole, focusing particularly on the problem of caste relations. He has emphasized that the extent of Sanskritization among the jātis of a region depends upon the character of the locally dominant caste. The latter provides an immediate model for the lower castes to emulate. In generalizing this concept, Srinivas has also attempted to assess the compatibility (and to some degree, conflict) between Sanskritization and Westernization.
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Parmar, Rajnikant. "Transacting Caste in Modern Times: Changing Social Identity through Surnames in Urban Gujarat". Contemporary Voice of Dalit 12, n.º 2 (16 de junio de 2020): 220–33. http://dx.doi.org/10.1177/2455328x20922439.
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With rapid socio-economic changes in Gujarat, the practice of untouchability also has changed. Surnames have always been important markers for caste, but in a globalizing urban environment, it has become perhaps the most prominent marker of caste identity and therefore carrier of discrimination. Caste revealing surnames can result in ostracization of Dalits and exclusion from institutional and non-institutional resources, such as housing, private sector jobs, education, business and marriage, etc. Many Dalits, in order to access the mainstream society, increasingly attempt to ‘pass’ as non-untouchables or as ‘pure’ caste-Hindus by changing surnames. This study explores the phenomenon of changing surnames among Dalits and how it affects their opportunities for social mobility. Why do Dalits want to change their social identity by changing surnames? Does changing social identity accommodate Dalits as equals with the Savarnas? What are the risks and uncertainties after changing the surname? This paper addresses these questions and assesses the impact of changing surnames on the lives of urban Dalits.
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Harad, Tanuja. "A Critical Lens to Understand Gender and Caste Politics of Rural Maharashtra, India". CASTE / A Global Journal on Social Exclusion 4, n.º 1 (15 de mayo de 2023): 46–53. http://dx.doi.org/10.26812/caste.v4i1.333.
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'Sairat’, is a highly acclaimed movie and is the highest grossing Marathi film till date. It was one of the biggest hits of the Marathi films industry and screened for many months in theaters after the release. ‘Sairat’, a Marathi romantic drama film portrays the construction of hegemonic masculinity and its relation to the controlling of women’s sexuality. The movie centers around controlling women’s sexuality, portraying dominant masculinity and brutal killing due to transgression of caste (in the form of inter-caste marriage) in rural Maharashtra.
In July 2016, an upper caste girl was raped and murdered by lower castes at Kopardi village soon after the release of the movie. The rape and murder of the girl led to protests all over Maharashtra. The protesters and leaders of the upper caste community alleged that the rape and murder of a girl was provoked by the movie, ‘Sairat’. This article takes the protests as a provocation to take a closer look at Sairat’s gender and caste politics.
This article explores the way hegemonic masculine identity has been manifested through control over women’s sexuality and their mobility, and violence against women. The hegemonic masculinity has been constructed based on unequal gender and power relations between men and women, dominant and lower caste men.
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Ciotti, Manuela. "Resurrecting Seva (Social Service): Dalit and Low-caste Women Party Activists as Producers and Consumers of Political Culture and Practice in Urban North India". Journal of Asian Studies 71, n.º 1 (30 de diciembre de 2011): 149–70. http://dx.doi.org/10.1017/s002191181100297x.
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This article examines Dalit (ex-untouchable) and low-caste women activists within the Bahujan Samaj Party (BSP) in the north Indian state of Uttar Pradesh. Underrepresented in Indian political history, these women frequently portray political activities as seva or social service, thus recalling upper caste/class notions of self-sacrifice and philanthropy of colonial memory. Seva, however, finds no place within the history of Dalit politics articulated through a language of rights. This article argues there exists an interlocking relation between the resurgence of seva and the process of upward class mobility that was a precondition to both the creation of the BSP and women's political participation within it. Further, it suggests that women activists appropriate and re-enact gender idioms and models coined in colonial India, refashioning them for the exigencies of contemporary politics. In turn, this points to the presence of shared structures of gendered political agency cutting across time, class, and caste among Dalit/low-caste communities usually considered as “other.” In addition, this ethnographic focus on agency challenges the usual trope of Dalit/low-caste women as “victims,” offering a critique of the burgeoning field of Dalit studies.
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S, Gunasekaran. "Documenting a Caste: The Chakkiliyars in Colonial and Missionary Documents in India". CASTE / A Global Journal on Social Exclusion 2, n.º 1 (16 de mayo de 2021): 47–66. http://dx.doi.org/10.26812/caste.v2i1.247.
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This essay is an attempt to write the social history of the Chakkiliyar community of South India, often classified in the colonial records as a caste occupying the lowest position in the caste hierarchy. This paper argues that the colonial period was marked by lowering opportunities for economic and social mobility for the community. Traditionally involved in the manufacture of leather goods that were central to irrigation, the Chakkiliyars had relatively better opportunities and some even occupied the status of petty landowners. But the advent of pumpsets and the mechanization of leather processing during the colonial period severely affected their economic opportunities. Adding to this, the colonial and missionary records, inflated with the prejudices of their upper caste informers, repeatedly portrayed their low social existence. Therefore, despite certain genuine motives and formidable social reforms, the colonial and missionary documentation of the caste in fact further strengthened the existing social stereotypes and thus added yet another layer into its history of discrimination. Besides recovering the various ways in which Chakkiliyars were described in the documents of colonial officials and Christian missionaries, this paper also analyzes the recent attempts by the members of the community to produce a counter narrative to the stereotypical representations of their caste.
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Singh, Purnima y Khushbeen Kaur Sohi. "SOCIAL STRUCTURE AND SELF IN STUDENTS’ ACADEMIC EXPERIENCES". Child in a Digital World 1, n.º 1 (2023): 69. http://dx.doi.org/10.61365/forum.2023.053.
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Education is recognized as the most important route to social mobility. Quality education is associated with promises of occupational success and economic prosperity and a better life. It is this hope for a better future that guides innumerable parents from lower social class backgrounds in India to try and secure a place for their children in private schools- institutions that hold the promise of good quality. This study (consisting of two parts) was designed to explore the impact of social structure on the experience of exclusion at school, self-esteem, academic effi cacy, and engagement of students using self-report measures. For the purpose of the study, the social structural variables of class and caste (caste is an integral component of Indian society’s social structure) were examined. For the study with social class, the sample included EWS students (n=) and non-EWS students (n=). For the study with caste, the sample included students from the reserved category (including students from scheduled caste, scheduled tribe and other backward classes; n=) and general category students (n=). School exclusion and self-esteem emerged as signifi cant processes that mediate the relation between social structural variables of class and caste and student outcomes. The study has implications for creating more inclusive classrooms.
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Michiels, Sébastien, Christophe Jalil Nordman y Suneha Seetahul. "Many Rivers to Cross: Social Identity, Cognition, and Labor Mobility in Rural India". ANNALS of the American Academy of Political and Social Science 697, n.º 1 (septiembre de 2021): 66–80. http://dx.doi.org/10.1177/00027162211055990.
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This study analyzes whether individual skills and personality traits facilitate labor market mobility of disadvantaged groups and rural migrants. We use a panel dataset of individuals in rural South India to explore the relationship between individual cognitive skills, personality traits, and income mobility. We take advantage of intragroup heterogeneity in terms of cognitive skills and personality traits to examine whether these personal characteristics enable individuals to overcome rigid social structures, exploring the role of these skills and traits in migrants’ income mobility. We show that despite strong rigidity in the area’s labor market structure, personality traits are important determinants of labor mobility, enabling individuals to overcome caste and gender discrimination, but that these personality traits do not contribute to increases in migrants’ income mobility.
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Yadav, Deepika. "Theoretical Aspect of Social Stratification". RESEARCH REVIEW International Journal of Multidisciplinary 10, n.º 2 (18 de febrero de 2025): 120–25. https://doi.org/10.31305/rrijm.2025.v10.n2.013.
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Social stratification is a social fact that explains inequality-related issues within human society. In various human societies, social stratification interprets the structural processes of society, along with the characteristics of its historical and present foundations. The structure of social stratification is influenced by multiple forces and factors acting together. Ideology, economic development, and other elements play a crucial role in this process. In rural India, the "caste framework" has been examined. Castes indicate social structure and processes and represent a cultural characteristic. In rural India, caste and class form a mixed structure, where a continuity and transformation in their integration can be observed. The dialectical nature of caste and class, along with their multiple levels, is also undergoing change. Caste mobility is being observed at various levels within the caste structure. This mobility can be seen at the levels of individuals, families, and groups. Abstract in Hindi Language: सामाजिक स्तरीकरण एक सामाजिक तथ्य है, जो मानव समाज में असमानता सम्बन्धित समस्याओं की व्याख्या करता है। अनेक मानव समाज में सामाजिक स्तरीकरण समाज के संरचना प्रक्रियाएं इसके ऐतिहासिक और वर्तमान आधारों के विशेषताओं की व्याख्या करता है। सामाजिक स्तरीकरण की संरचना में अनेक प्रकार की शक्तियां एवं कारक एक साथ मिलकर प्रभाव डालते है। इसमें वैचारिकी आर्थिक विकास आदि कारक महत्वपूर्ण भूमिका अदा करते है। ग्रामीण भारत में ‘‘जाति प्रारूप‘‘ पर विचार किए गए है। जातियॉ सामाजिक संरचना और प्रक्रिया की ओर संकेत करती है तथा एक सांस्कृतिक विशेषताएं है। ग्रामीण भारत में जाति वर्ग का एक मिश्रित रूप देखने को मिलता है और इस मिलन में एक प्रकार की निरन्तरता और परिवर्तन देखा जा रहा है। ग्रामीण जाति, वर्ग के द्वन्द्वात्मक स्वरूप और इसके अनेक स्तर भी बदल रहे है। जाति संरचना में जाति गतिशीलता अनेक स्तरों पर देखी जा रही है। इस गतिशीलता को हम व्यक्ति, परिवार, समूह के स्तर पर देख रहे है। Keywords: व्यक्ति, परिवार, समूह, सामाजिक, सैद्धान्तिक पक्ष
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Nisargapriya T S. "Awareness level towards the Rights among Scheduled Caste in Tumkur District". Legal Research Development: An International Refereed e-Journal 2, n.º I (30 de septiembre de 2017): 103–11. http://dx.doi.org/10.53724/lrd/v2n1.10.
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Indian society is stratified based on the caste system that classified people by their occupation and status. “Each caste had a specific place in the hierarchy of social status. Inclusive growth assumes that all social groups have equal access to the services provided by the state and equal opportunity for upward economic and social mobility without any discrimination against any particular section of Indian Society. Indian constitution made provision to inclusion of all the weaker sections. The present study is aimed at find out the awareness level towards the constitutional provisions and their utilization among the scheduled caste people in Tumkur district. Descriptive research design was adopted and 500 respondents were selected as sample by using purposive sampling technique. Both primary and secondary data was used. The data is analyzed and interpreted by using simple statistical method. The study found that majority of the respondents was not aware of their rights.
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Munshi, Kaivan y Mark Rosenzweig. "Traditional Institutions Meet the Modern World: Caste, Gender, and Schooling Choice in a Globalizing Economy". American Economic Review 96, n.º 4 (1 de agosto de 2006): 1225–52. http://dx.doi.org/10.1257/aer.96.4.1225.
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This paper addresses the question of how traditional institutions interact with the forces of globalization to shape the economic mobility and welfare of particular groups of individuals in the new economy. We explore the role of one such traditional institution—the caste system—in shaping career choices by gender in Bombay using new survey data on school enrollment and income over the past 20 years. We find that male working-class—lower-caste—networks continue to channel boys into local language schools that lead to the traditional occupation, despite the fact that returns to nontraditional white-collar occupations rose substantially in the 1990s, suggesting the possibility of a dynamic inefficiency. In contrast, lower-caste girls, who historically had low labor market participation rates and so did not benefit from the network, are taking full advantage of the opportunities that became available in the new economy by switching rapidly to English schools.
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Lee, Eun Gu. "A Study on the Features and Mobility of the Caste System". Journal of international area studies 1, n.º 3 (31 de diciembre de 1997): 32. http://dx.doi.org/10.18327/jias.1997.12.1.3.32.
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Biswas, Urmi Nanda y Janak Pandey. "Mobility and Perception of Socioeconomic Status among Tribal and Caste Group". Journal of Cross-Cultural Psychology 27, n.º 2 (marzo de 1996): 200–215. http://dx.doi.org/10.1177/0022022196272004.
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Biswas, Manosanta. "Caste and Socio-cultural Mobility in West Bengal: A Hybrid Cultural Elocution of Matua Reforms Movement". Contemporary Voice of Dalit 10, n.º 2 (7 de agosto de 2018): 232–43. http://dx.doi.org/10.1177/2455328x18787568.
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Anthropologists and social historians have considered the caste system to be the most unique feature of Indian social organization. In traditional Bengali Hindu Society, the Namasudras, an untouchable caste, were numerically large but economically deprived and socially discriminated against by the higher castes. Under the leadership of Harichand Thakur (1812–1878) and his son Guruchand Thakur (1847–1937), the ‘Matua’ religious sect developed in the late nineteenth century in eastern part of Bengal to meet certain social needs of the upwardly mobile peasant community of the Namasudras who gained solidarity and self-confidence through the help of the Matua socio-religious identities. The real significance of the Matua sect lies in the fact that a downtrodden community sought to set up an alternative religious conception in an oppositional form and in resistance to the ideology which assigns an independent identity to the downtrodden for their uplift in the high caste elite-dominated society and a reworking of the relation of power within local society which they believed would lead to all-round human development. In this article, I would like to show the evidences which would give an undertaking that the Matua socio-cultural reform movement is continuing against the orthodox scriptural and Brahmanical rituals, customs and culture and resulting in an alternative hybrid cultural identity by reflecting on their own indigenous oral literatures and folk culture which are very much humanitarian, liberal, progressive and rational in outlook.
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Levine, Nancy E. "Caste, State, and Ethnic Boundaries in Nepal". Journal of Asian Studies 46, n.º 1 (febrero de 1987): 71–88. http://dx.doi.org/10.2307/2056667.
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Models of ethnicity in Nepal stress, on the one hand, unlimited ethnic diversity and, on the other, a rather limited set of ethnic contrasts: Hindu versus Buddhist, tribe versus caste, mountain versus middle hills versus lowland Terai. However, ethnic relations in Humla District, in Nepal's far northwest Karnali Zone, are characterized more by interaction, interdependence, and mobility than contrasts and boundaries between groups.1 In Humla, individuals and even entire villages readily change their ethnic affiliation and their position in the caste system. There, too, ethnic groups are linked by a regional economic and social system, and changes in a group's ethnic affiliations are coincident with changes in their economy and style of life. Finally, the case of Humla reaffirms what other scholars have noted: ethnic relations today are the outcome of a historical process of accommodation between regional ethnic systems and the policies of a centralizing state.
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Rai, Santosh Kumar. "Social histories of exclusion and moments of resistance: The case of Muslim Julaha weavers in colonial United Provinces". Indian Economic & Social History Review 55, n.º 4 (28 de septiembre de 2018): 549–74. http://dx.doi.org/10.1177/0019464618796896.
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Locating the theorisation and practices of caste hierarchies within South Asian Islam with reference to high-caste Muslims (Ashrafs) versus Julaha weavers (Ajlafs), this article argues that class exploitation and class hegemony over the marginalised sections of Muslim society in North India were practised through caste stratifications, social hierarchies and land relations. The horizontal equality of ‘textual Islam’ was transformed into vertical social hierarchies in South Asia. While explaining the conditions of the disadvantageous socio-economic status that ensured their subordination, this article narrates instances of resistance and quests for equality undertaken by the Julaha weavers. The dialectics of these negotiations produced factors such as the stigma of status mandated by their caste, on the one hand, and the weavers’ integration within the capitalist colonial economy and politics, on the other. The article explores this history of hierarchies and the complex resistances offered to it, closely mediated by social and economic structures, prevailing ideologies and notions of colonial legality and mobility. The processes of the weavers challenging their social marginalisation, predicated on their economic status and their quest for new identities may look familiar to other communities which similarly used religion, caste and colonial law to resist and subvert hierarchies. Hence, the politicisation of the colonial public sphere affected the relations among the Indian Muslims in a new milieu. These arguments are significant in terms of rewriting the existing historiography that reinforces the binaries of nationalist–communalist or Hindu–Muslim politics.
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Saxena, Ashish y Vijaylaxmi Saxena. "RELIGIOUS LANDSCAPE, LOW CASTE HINDUS AND THE IDENTITY POLITICS: CONFIGURATION OF SOCIO-RELIGIOUS SPACE FOR WEAKER SECTIONS IN JAMMU CITY, J&K (INDIA)". POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, n.º 1 (1 de junio de 2013): 93–111. http://dx.doi.org/10.54561/prj0701093s.
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Dawning of a new century has not been accompanied by the eclipse of religiosity among individuals and in public culture rather because of disenchantment with our increasingly rationalized society, religion continues to provide meaning and intertwine daily social, economic, and political activity of human world. Alongside, the popular religiosity is an important contemporary trend encompassing the world religions. The study of religion as a force in people’s adaptation to and creation of landscape is certainly a proper and important endeavor in the field of sociology of religion. The present work aims at exploring the spatial expansion of subaltern groups in urban setting; socio-religious mobility among lower caste Hindus and the creation of sacred and secular space vis-à-vis higher Hindu caste groups in a sacred traditional Indian city. The broader findings reflect the creation of religious spaces and also the lower caste Hindu identity assertion through these places. The modern forces and the pace of urbanization had diluted the air-tight compartmentalized segregation of the weaker section and paved them way for secular living with the other high caste groups. It had not only brought democratic dwelling space but also provided them dignity with the new level of assertion.
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B.K., Amar Bahadur. "Sanskritization and Caste Opposition: A Shift from Ritual to Politico-economic Power". Himalayan Journal of Sociology and Anthropology 3 (25 de noviembre de 2008): 1–10. http://dx.doi.org/10.3126/hjsa.v3i0.1492.
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Although ‘Sanskritization' had been a popular term among sociologists and anthropologists during the decades of fifties and sixties, the concept gradually faltered after modernization and westernization took precedence over it. However, the concept has again been able to get attention of intellectuals, especially of those who involve in discourses on Dalit in Nepal, engaged in imitating the higher castes especially after the reinstatement of democracy in 1990 that opened up the new avenues for caste mobility and opposition. Teetotalism, vegetarianism, temple building and its worship, fasting, reading religious books, discarding carcass, wearing sacred thread etc by Dalits are some of the examples of imitations. It is commonly presumed by the Nepalese social scientists especially by Dalits that such imitations are Sanskritization. Therefore, given the changing caste structure and function in the Nepalese society the present article attempts to answer questions as to; whether such imitations are Sanskritization, what the relationship is between imitation and caste notion and hierarchy and how caste has been functioning in present society and is understood by Dalit. The paper has been prepared on the basis of a field work in four Dalit settlements in Pokhara for four months.DOI: http://dx.doi.org/10.3126/hjsa.v3i0.1492 Himalayan Journal of Sociology and Anthropology Vol.III, Sept. 2008 p.1-10
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Hemphill, Brian E., John R. Lukacs y Subhash R. Walimbe. "Ethnic identity, biological history and dental morphology: evaluating the indigenous status of Maharashtra's Mahars". Antiquity 74, n.º 285 (septiembre de 2000): 671–81. http://dx.doi.org/10.1017/s0003598x00060051.
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The idea of indigenous people in South Asia is more complex than elsewhere, in part because it involves longstanding and intimate contact between ‘tribal’ and non-tribal peoples (Béteille 1998; Gardner 1985; Lukacs in press). Additional complications arise from the hierarchal and endogamous structure of Hindu social and ritual organization, including the plight of people who occupy the lowest stratum of the hierarchy — ‘untouchables’ (Charsley 1996; Delikge 1992; 1993). Because the system of socioreligious stratification known as caste does not encourage social mobility, new ethnic identity is often sought by groups whose position in the hierarchy is low (Dumont 1980; Klass 1980; Kolinda 1978). Biological anthropologists are interested in the caste system for the opportunities it offers to understand the interaction of cultural behaviour with the biological patterning of human genetic and phenotypic diversity (Majumder 1998; Majumder et al. 1990; Malhotra 1974). Although most Westerners perceive caste as an immutable category, in which membership is ascribed, and hierarchal rank is forever fixed, many accounts of castes changing their occupational and ritual status have been documented (Silverberg 1968). Some castes seek to elevate their ritual or economic position by claiming higher status and adopting an appropriate new caste name, while others lay claim to indigenous origins seeking to benefit from rights and privileges that accompany autochthonous status. Such claims often involve adopting new or different patterns of behaviour commonly associated with the new social, religious, indigenous or occupational position claimed. This process is sufficiently common in India to be labelled ‘Sanskritization’ when a Hindu caste emulates higher castes (Srinivas 1968), ‘Hinduization’ when tribal or non-caste groups emulate Hindu castes, or more generally, ‘elite-emulation’ (Lynch 1969).
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Mann, Gregory. "What's in an Alias? Family Names, Individual Histories, and Historical Method in the Western Sudan". History in Africa 29 (2002): 309–20. http://dx.doi.org/10.2307/3172166.
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Writing in his Les Bambara du Ségou et du Kaarta, the French colonial administrator and ethnographer Charles Monteil considered the family name, or jamu, to sum up the history of the community which bears it: it refers to everything which concerns the ancestors, as well as the accomplishments of current members of the community, including their turpitudes and even their alliances, be they fraternal, conjugal, political, or supernatural.Monteil was right, to a certain degree. In the Western Sudan, family names are weighted with history and significance. Yet what Monteil characterized as evidence of stability and tradition, Charles Bird has more recently called a “ticket to mobility.” The fluidity and mobility that had come to characterize the jamu eluded Monteil entirely, just as its mutability often eludes contemporary historians.A jamu represents both an all-important identity marker and an instrument of “mobility.” Yet it is also highly contigent, even aleatory. This mobility has a double sense, signifying both the mutable nature of the name itself and its potential for “making outsiders insiders” by creating an immediate link between people who would otherwise be strangers. Jamuw—the plural takes a ‘w’—also have a deep historicity. Embedded in them are history and myth, along with suggestions of family occupational category—commonly referred to as ‘caste’—and social status. Epics such as Sundiata often provide etymologies and legendary origins of family names, and scholars have sought—misguidedly—to use these to understand the historical processes of ‘caste’ formation and other aspects of the distant Mande past.
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Komala, Divya. "Lingayats and the Yearning for the ‘Language of the Gods’ in the 1910s–1940s". Indian Historical Review 48, n.º 1 (21 de mayo de 2021): 108–30. http://dx.doi.org/10.1177/03769836211009733.
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Lingayats hold a distinct position in the history of Karnataka beginning with the cultural legacy from the twelfth century and continuing into the twentieth century for the prominent role in the non-Brahmin movement by deploying education as a means to achieve social mobility and to attain solidarity among the various sections of the diverse community. The possible loss of social status in the caste hierarchy in the late nineteenth century prompted Lingayat caste entities to embark on the legacy of Sanskrit scholarship that was eventually deployed to lay an unprecedented claim in Sanskrit education across the region of Kannada speaking territory. This study explores how the usage of Sanskrit for mass education by the Lingayat mathas enabled caste consolidation, by re-appropriating a Brahmanical language in Mysore state and to certain extent in the region of Bombay Karnataka. Through this exploration, it pushes us to re-consider the Brahmin-non-Brahmin binary, within which the history of education in the Mysore princely state is narrated from the late nineteenth century to the early twentieth century.
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Patil, Smita M. "Politicising the Public Space: On Dalit Women Sanitation Workers in India". CASTE / A Global Journal on Social Exclusion 5, n.º 3 (17 de noviembre de 2024): 458–76. http://dx.doi.org/10.26812/caste.v5i3.2309.
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Caste determines the life worlds of people in India in particular and South Asia in general. Historically, it is observed that caste has conditioned the nature of public spaces. Upper castes can appropriate the public spaces legitimized by caste ideology and practice. However, colonial and post-colonial India witnessed changes in the caste system due to its (modern) legal interventions. Paradoxically, caste persists in its crude and subtle forms. It has also acquired new forms in post-independent public spaces. Caste determines certain bodily dispositions within the so-called public spaces. The ambiguous nature of modernity and the weight of tradition have drastically transformed the public space. A socially regulated economy and public institutions are determining the people, space, and mobility of the castes, too. This article investigates the nature of the stigmatized labour of Dalit women sanitation workers (who come under the manual scavenging community) within diverse public urban spaces. It analyses the various questions related to the Dalit women sanitation workers who work in select public universities, urban housing colonies, and slums in Delhi, India. It probes the Dalit women sanitation workers’ day-to-day life in caste-ridden spaces of urban- “public” spaces. One of the central questions that needs to be addressed is whether the socioeconomic space of these Dalit women workers has changed in contemporary India. Why do Dalit women have to do stigmatized work in public spaces? How are purity and pollution reinforced in elusive ways? Thus, it initiates a critique of the Indian feminist understanding of public spaces. This article acts as a way to engage with the epistemic priority of women sanitation workers to problematize Brahmanic feminism in India. Can there be any social-political engagement with the public space in the case of Dalit women sanitation workers? At the level of theory, this article critiques the dominant-Habermasian idea of the public sphere and Nancy Fraser’s counter-public to reflect on conceptual practice grounded in the Dalit women sanitation workers and public space.
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Choudhary, Akanksha y Ashish Singh. "Examination of intergenerational occupational mobility among Indian women". International Journal of Social Economics 45, n.º 7 (9 de julio de 2018): 1071–91. http://dx.doi.org/10.1108/ijse-08-2017-0330.
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Purpose The purpose of this paper is to investigate the intergenerational occupational mobility for young women (vis-à-vis their mothers) in India and six of its states from its diverse geographic regions which contribute 39 percent of the Indian population. Design/methodology/approach The study uses transition/mobility matrices and multiple mobility measures for examination of intergenerational occupational mobility among young females in India by using the data from the “India Youth Survey: Situation and Needs” from the year 2006 to 2007. Findings The study finds that intergenerational occupational mobility among the young women in India is about 71 percent, but surprisingly it is predominantly downwards. The urban areas have higher occupational mobility than the rural areas. However, upward intergenerational occupational mobility is lower among the young SC/ST women compared to the young women belonging to the “Others” caste category. Moreover, upward mobility in the economically and demographically poorer states is much lower than that of other states. Originality/value The present study is the only study which examines how women perform vis-à-vis their mothers in terms of occupational attainment in the Indian context.
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Tait, Sam Ira. "Social Stratification and the Distribution of Capital in Kerala, India: Applying Bourdieu to the Centre for Research and Education for Social Transformation". NEXUS: The Canadian Student Journal of Anthropology 24, n.º 1 (5 de diciembre de 2016): 35–49. http://dx.doi.org/10.15173/nexus.v24i1.1114.
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Long heralded as an oasis of caste consciousness and political mobilization against the formalized caste system in India (Devika, 2010; Steur, 2009), in truth, structural inequality arranged across caste lines persists in the state of Kerala (Mosse, 2010; Nampoothiri, 2009; Isac, 2011). In Kerala, and in India more broadly, inequality is maintained through social categorization; social networks emerging from and mirroring the divisions between castes impart dis/advantages to their members. In the midst of India’s economic liberalization, neoliberal trends including the privatization of education have ossified structures of access to higher education and, as such, competitive employment opportunities (Nampoothiri, 2009). Members of the dominant or ‘upper’ castes continue to be awarded disproportionate access to that which their society values and the tools necessary to succeed while Scheduled Caste (SC) and Scheduled Tribe (ST) communities operate at a structural disadvantage. This systemic unequal access is precisely what the Centre for Research and Education for Social Transformation (CREST) - an autonomous institution that seeks to enhance the employability of ST, SC and other eligible communities in Kerala - aims to address. I situate the ethnographic fieldwork I conducted at CREST within the theoretical framework outlined in Bourdieu’s (1986) seminal work The Forms of Capital. This approach elucidates the mechanisms through which CREST prepares ST, SC and other eligible communities’ graduates to succeed in contemporary Kerala’s competitive job market. I demonstrate how CREST facilitates the cultivation, adoption and transmission of cultural and social capital among its students and their communities, effectively increasing their capacity for socio-economic mobility. Furthermore, I discuss the potential of CREST to encourage its students’ development of critical perspectives on caste-disparity in their home state.
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Rajashekar, H. y S. Nikhilavathi. "Problems in Starting Business in Mysore District: A Study on Scheduled Caste and Scheduled Tribe Women Entrepreneurs". Asian Journal of Economics, Business and Accounting 23, n.º 24 (14 de diciembre de 2023): 1–10. http://dx.doi.org/10.9734/ajeba/2023/v23i241182.
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Women entrepreneurs encounter numerous challenges throughout the entire process of establishing and managing their businesses, starting from the inception stage. Scheduled caste and scheduled tribe women entrepreneurs often face social and cultural barriers that can make it difficult to start and run a business. These barriers include prejudice, lack of support from family and community, and limited mobility. This study is an attempt to identify and analyse the problems faced by scheduled caste and scheduled tribe women entrepreneurs in the process of starting their business in Mysore district. This study is based on primary data from forty SC/ST women entrepreneurs based on convenience sampling method and their problems were analysed using descriptive and inferential statistics method. It is concluded that the SC/ST women entrepreneurs are facing problems at a moderate level in starting their business in Mysore district.
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Darity, William A. y Isabel Ruiz. "Caste, class, race, and inequality: insights for economic policy". Oxford Review of Economic Policy 40, n.º 3 (2024): 443–61. http://dx.doi.org/10.1093/oxrep/grae038.
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Abstract Disparities across social identity groups (such as race, caste, and ethnicity) are a global phenomenon, where significant differences in wealth and other socioeconomic outcomes are observed. Although the contexts and historical roots of these differences vary by country, there are common factors—particularly arising at the intersection of social identity and social class—that help explain the persistence of these inequalities. This issue of the Oxford Review of Economic Policy examines various dimensions of inequality tied to intergroup disparities and social hierarchy, drawing insights from policy responses across different contexts, countries, and regions. The article introduces stratification economics as a framework to understand these shared global patterns. It further reviews the papers published in the issue that explore topics such as social mobility, labour market discrimination, social exclusion, the role of artificial intelligence, the challenges associated with the interpretation and application of the law, the importance of data collection, and the role of existing and potential policy interventions (e.g. affirmative action and reparations) to address these persistent inequalities.
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Ramaswamy, Vijaya. "Vishwakarma Craftsmen in Early Medieval Peninsular India". Journal of the Economic and Social History of the Orient 47, n.º 4 (2004): 548–82. http://dx.doi.org/10.1163/1568520042467154.
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AbstractThis article situates Vishwakarma craftsmen in the socio-economic milieu of early medieval Peninsular India. It seeks to analyse the dynamics of social change among craft groups with particular reference to the smiths, masons and carpenters constituting the Vishwakarma community. This is attempted by locating the dynamics of social change within the processes of temple building and urbanism in the Chola-Pallava period. The essay looks afresh at concepts like caste, guild and community in the speci fic context of technological and economic changes and craft mobility. In so doing the article cuts across conceptual categories in the light of empirical evidence. The study is based on epigraphic evidence, essentially from the Tamil country. Le présent article situe les artisans Vishwakarma dans le milieu socio-économique au début de la période médiévale de l'Inde péninsulaire. Il cherche à analyser la dynamique du changement social parmi les groupes d'artisans plus particulièrement les forgerons, maçons et menuisiers / ébénistes, bref ceux qui constituent la communauté Vishwakarma. Ce travail est effectué en situant la dynamique de l'évolution sociale au sein des divers processus de la construction des temples durant la période Chola-Pallava. L'article propose un nouveau regard sur les concepts tels que caste, association/corps de métier et communauté dans le contexte des progrès technologiques et économiques ainsi que la mobilité de l'artisanat. Cet essai va à l'encontre des catégories conceptuelles à la lumière des preuves empiriques. L'étude est basée sur des preuves épigraphiques du pays de Tamil Nadu.
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Syal, Reetika. "What Are the Effects of Educational Mobility on Political Interest and Participation in the Indian Electorate?" Asian Survey 52, n.º 2 (marzo de 2012): 423–39. http://dx.doi.org/10.1525/as.2012.52.2.423.
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Abstract This article finds, through statistical analysis of the National Election Studies (2004) data, that an increase in intergenerational education levels can positively influence an individual's political interest and political participation. Participatory trends in India are influenced by demographic factors such as caste, class, gender, income, and locality. However, this study finds that education can have a liberating effect from these various socio-economic constraints. It can provide greater access to resources and information, thus helping to increase active political participation.
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Talbot, Cynthia. "A revised view of ‘traditional’ India: Caste, status, and social mobility in medieval Andhra". South Asia: Journal of South Asian Studies 15, n.º 1 (junio de 1992): 17–52. http://dx.doi.org/10.1080/00856409208723159.
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Sinha, Chetan. "Dalit Leadership, Collective Pride and Struggle for Social Change Among Educated Dalits: Contesting the Legitimacy of Social Class Mobility Approach". Contemporary Voice of Dalit 12, n.º 1 (6 de febrero de 2020): 52–70. http://dx.doi.org/10.1177/2455328x19898411.
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Dalit leaders have played a significant role in the lives of lower caste people. They have created a meaningful political identity for Dalits (oppressed) and inspired them in the collective movement for social change. This article critically explores three major theoretically interlinked and contested components, which are Dalit leadership, collective pride and social class mobility, and discusses the emergent categories. Participants in the present work are highly educated Dalits who take inspiration and pride from Ambedkar’s leadership and believe in the role of collective movement for social change.