Page 291 - DSOC202_SOCIAL_STRATIFICATION_ENGLISH

Social Stratification

Notes Thus, hierarchy is defined by Dumont in terms of the superiority of the pure over the impure.
Hierarchy is, in fact, the principle by which the elements of a whole (society) are ranked in
relation to the whole. Here, Dumont sounds like a “functionalist”. As such, hierarchy is the
relationship between “that which encompasses and that which is encompassed”. Such a view
helps to obtain a holistic view of the system and to overcome the dualism of opposition.
The opposite of equality is hierarchy and not inequality. Hierarchy is an indispensable element of
social life everywhere, but it is more so in case of India as it is very well affirmed in terms of its
caste system. The caste system is a system of ideas and values, a formal, comprehensive rational
system, a system in the intellectual sense of the term. This implies understanding of the intellectual
system (ideology). Castes are related through a system of oppositions, a structure, in terms of the
opposition between the pure and the impure. Thus, Dumont introduces the notions of “system”
and “structure”, in terms of ideology of/and relations between the pure and the impure castes.
While upholding his view regarding the primacy of “values and ideas”, Dumont focuses on the
differentiation between status and power, and the subordination of the king to the priest. Dumont also
argues that hierarchy involves gradation, but it is distinct from both power and authority. Hierarchy
refers to “religious ranking”, and classifies “things” and “beings” based on their dignity. Thus,
hierarchy is an all-embracing, comprehensive concept. Hierarchy, in fact, encompasses varna
divisions and caste system. However, the connection between hierarchy and power remains
problematic. Hierarchy cannot give a place to power without contradicting its own principle.
Realizing the tie between purity and power in “actual situations”, Dumont gives a place to power
without compromising with his main argument. Both “interaction” and “attribution” are present
in a situation where ideology and power coexist. In terms of the coexistence of hierarchy and
power, Dumont analyses jajmani system and regulation of marriage, and commensality,
untouchability and vegetarianism. In terms of confrontation of ideology and observation, Dumont
looks at the ontological basis of caste, and observes that religion encompasses politics, and politics
encompasses economics within itself. Religion is supreme, and politico-economic domain is
subordinate.
A synthesis of different approaches to stratification can be seen in Pierre Bourdieu’s view that
symbolic productions are to be treated as instruments of domination. The Marxist tradition ignores
this and lays great emphasis on relating the symbolic productions to the interests of the dominant
class. According to Bourdieu, “the dominant class is the site of a struggle over the hierarchy of the
principles of hierarchization”. In fact, Bourdieu takes forward Weber’s analysis of “class, status
and party”. Power is the key to Weber’s verstehen. In a similar view, Bourdieu argues that the
dominant class imposes the legitimacy of its domination to appropriate the social world for its
own benefit. The capital, namely, economic, social, cultural or symbolic, which provides the basis
for position to the agents is placed at the top in the principles of hierarchization. Capital is power,
and power relations are not reducible to the intentions of individual agents or even to direct
interactions between agents. The distribution of power is multifaceted and a relative phenomenon.
The kinds of capital are powers which define the chances of project in a given field. This view
marks a break with Marxian, Weberian and Dumont’s traditions.
We do not have noticeable studies of caste, class and power taking cues from Bourdieu’s analysis
and understanding. As we have noted that considerable work has been done drawing from Marx,
Weber and Dumont. Viewing different perspectives, we can say that social stratification implies
ordering and reordering, and distribution and redistribution of people and resources. Both
endogenous and wider forces play significant role in the structure and process of stratification.
Conceptualization of stratification and inequality and the formulation of relevant approaches in
relation to caste, class and power in India is a herculean task.

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