Migration,development and inequality: Eastern Punjabi transnationalism

Abstract Drawing on original, ethnographic research in India and the UK, in this article we discuss the impact of transnational activity on the Doaba region of East Punjab, India. We argue that some recent studies have underplayed some of the less progressive consequences of Indian transnationalism. In particular, we contend that they have underestimated the extent of division between transnational migrants and Indian non‐migrants and downplayed the relationship between transnationalism and caste inequality. This empirical study of transnationalism, when placed in the context of the dynamic caste relations of East Punjab, supports those who contend that access to international migration is becoming an increasingly significant component of contemporary global social stratification, with the ‘broad’ transnational processes of capitalist globalization driving the ‘narrow’ transnationalism studied here. In this article, we question any straightforwardly progressive relationship between transnationalism and ‘development’ within East Punjab, and suggest that the arguments presented have a resonance beyond northwest India.     

Civility and Humiliation under the French Flag: The Tensions of Colonial Liberalism in Pondicherry, 1871–86

This article explores the extension of political “liberty” and franchise – as well as the eventual extension of citizenship rights – to Indians during the decades of France's Third Republic (1870s–80s) in French colonial India. Not only does this example stand in stark contrast to the civil position of Indians in British India at the time, but it was also something of a unique situation in the French colonial world. How did the French attempt to apply a colonial policy of liberalism to Indian communities in Pondicherry, India, whose social world was constructed upon caste‐based rituals and rules? I argue that liberal policies that could violate caste rules concerning purity and lead to the loss of communal rights cannot be assessed without understanding how they were received and instrumentalized by the Indian population. Overall, the difficulty of transplanting liberalism in Pondicherry was not due just to the opposition of colonial society, but also due to the resistance of local Indians. Rejections of a more emancipatory agenda meant that the republican “civility” of liberty, equality and fraternity was compromised, and this illustrates one of the fundamental tensions in imperial/liberal discourse at the time.     

Translating Race and Caste

In the late nineteenth century, Indian and African American social reformers began to compare struggles against racial oppression in the United States with movements against caste oppression in India. The majority of these reformers ignored what was lost in translating messy particularities of identity, status and hierarchy into the words “race” and “caste” and then again translating between these words. While exploring the limitations of such a double translation, this article argues that race/caste analogies were often utilized in opposition to white supremacy, caste oppression, and other forms of injustice.     

Women and philanthropy in India

Women's philanthropy has deep roots in India. A historical survey shows that despite their generally low socio-economic status, Indian women made significant contributions to social progress even while outside the formal power and profit structure. This article also analyses the role of religion, custom, caste and class, political and social movements, and the legal and political structure in motivating and facilitating as well as in restraining women's philanthropy. It is lack of economic independence and an enabling socio-legal structure that has inhibited social entrepreneurship among women, while sociopolitical movements have encouraged it.     

The diasporic pursuit of home and identity: dynamic Punjabi transnationalism

This paper examines the pursuit of home within a diasporic British Indian Punjabi community. It is argued that the British Asian transnational pursuit of home is significantly shaped by the dynamic social context of South Asia as well as social processes within Britain and across the South Asian diaspora. Drawing upon a decade of original, transnational, ethnographic research within the UK and India, I analyse the rapidly changing social context of Punjab, India, and the impact of this upon the diasporic Punjabi pursuit of home. I particularly argue that increasing divisions between the UK diasporic group studied and the non‐migrant permanent residents of Punjab, which are intrinsically related to processes of inclusion and exclusion within Punjab, especially the changing role and significance of land ownership and changing consumption practices therein, in turn connected to the increasing influence of economic neoliberalization and global consumer culture within India, significantly shapes the (re)production of home and identity amongst the Punjabi diaspora. Recent manifestations of these social processes within Punjab are threatening the very lived Indian home of some diasporic Punjabis, their Indian ‘roots’.     

Why do financial inclusion policies fail in mobilizing savings from the poor? Lessons from rural south India

Combining multivariate and qualitative analyses, this micro‐level study suggests an explanation for the persistence of informal savings in rural south India despite publicly run large‐scale programmes to promote bank savings. Gold, in particular, but also Rotating Saving and Credit Associations (ROSCAs) and private lending, remain the dominant forms of savings. We argue that cultural norms and social institutions, such as social class and caste, shape the nature of savings, and also the propensity and opportunities to save. Gold serves multiple purposes, financial, economic, socio‐cultural and political. Furthermore, we find that the preference of Dalits (the lowest caste) for gold illustrates a relative emancipation, which contrasts with the persistence of caste‐related prohibitions preventing them investing in other assets, such as land.     

Introduction: Self in South Asia

The so called western, rational, individual, autonomous, self marked by freedom, potential and choice and deemed essential for modernity has predominantly been juxtaposed with the presumed collective, static, bounded, “identity” of the “non-west” and its inhabitants. Anthropological scholarship has thus been marked by its focus on the “identity” of its subjects (drawn from a collective and shared with others) instead of a self. Nowhere has this theorisation between the self and the collective been so fraughtly interrogated as in the Anthropology of South Asia. A common place occurrence in academic, policy and everyday discussions, South Asian personhood has been comprehended only through various collective categories like gender, kinship, religion, caste, community following the Dumontian holism that there are no individuals and only caste and hierarchy in India. The discussions of self have also remained understudied in historiography inspite of being intrinsic to the Indian post-colonial public life. Recently, historians have turned to individual sensibilities and life stories while others have argued that the self is a product of history transformed in a public debate. It is important to reflect on the methodological connotations of using such person-centred self-representations – narratives, novels, biographies and memoirs – which are often deemed to be inadequate sources of anthropological and ethnographic value. Theoretically and methodologically these articles on self in South Asia distinctly depart from the existing anthropological and historical literature by bringing together at the same juncture both synchronic and diachronic accounts in conjunction with psychic and social histories. In this volume we are interested in the practices and conceptual tools behind the self than a definition. The focus here is on the ethnographic examination of the self and personal experience, of the minutae of the interactions of daily life, on the dialogical characters of the self in South Asia rather than a “South Asian” self. The idea of the self becomes particularly pertinent within the shifting contexts of economic liberalization, migration, violent conflicts, consumerism, new media and the role of transnationally affiliated groups in challenging/reifying static, orientalised and essentialising accounts of the self.     

Nationalist Ideas and the Colonial Episteme: The Antinomies Structuring Sociological Traditions of India

The paper traces the growth of sociology in India through three phases. The first phase, it argues, begins in the 30s with the slow consolidation of the discipline. In this phase, sociology was associated with the Indological perspective and the social was perceived in culturist terms and analysed through the prism of the past, in and through Sanskrit texts. In the second phase, which begins in the early 60s, when University education expands in India, this indigenous perspective is re-framed. There is a shift from textual studies to empirical investigation and the village becomes the site for studying Indian civilization. This paper makes a detailed analysis of the social anthropological perspective of M.N. Srinivas whose theories on village and caste influenced the sociological imagination in this phase. The third phase starts in the late 70s with the growth of social movements of the subalterns which challenge the received culturist nationalist sociological imagination. Today sociology together with other social sciences are at crossroads in India due to the impact of neoliberalism. The latter has encouraged privatisation of education, decreased state funding in material and human resources and an increased state control on academia. All three have affected the autonomy of the teachers and as well the University system and thus the efforts to chart a new sociological imagination in which the Indian social is perceived in global comparative terms. It is difficult to assess which turn sociology in India will take in these circumstances.     

Re-imaging everyday routines and educational aspirations under COVID-19 lockdown: Narratives of urban middle-class children in Punjab,India

Based on in-depth interviews with 24 middle-class Indian child participants, this is the first exploratory qualitative study, in India, to demonstrate the ways in which children as reflexive social actors re-negotiated everyday schedules, drew on classed resources at their disposal and made sense of the impact of the pandemic on their educational pathways and future aspirations. These narratives offer a unique lens on the politics of middle-classness and its constitutive relation to constructions of normative childhoods in contemporary India. Study findings contribute to the sociology of Indian childhood and more generally help enrich our understanding of southern childhoods and the reproduction of inequalities in contemporary India.     

Remigration: return of the prodigals--an analysis of the impact of the cycles of migration and remigration on caste mobility

"The focus of this research note is the migration of the Patidar community to East Africa--and remigration to Gujarat, India. The primary motive for migration of the immigrant Patidars was to work, accumulate money and return to India, claiming a higher caste status. By 1931, a sufficient number of the community had become economically affluent and were given a higher caste status by the census enumerators. This study illustrates the transient nature of Indian migration to East Africa and its impact on caste mobility."     

Disability and the Dialectics of Difference

This paper re-theorises disability by asking the following question: within what historical, social, economic and political conditions does disability as an analytic of difference get constructed in a dialectical relationship with gender, class, caste and race? To respond to this question, I will first offer a materialist reading of the category of disability. I will then situate this discussion in an ethnographic study of a voluntary organisation in South India which provides residential as well as rehabilitational services for disabled children. Finally, I will discuss the politics of gendered 'caring work' and its implications for the continued production of marginalised difference. In doing this, I will thus demonstrate how disability can be re-understood as an ideological condition which is also structured by the same exploitative material conditions of capitalism as are race, caste, class and gender.     

Manuel Castells and the New South Africa

The revisionist literature of the 1970s approached social stratification in South Africa with the insistence that proper ‘weighting’ of the race and class factors should occur. Arguing that class and not racial consciousness was the key determinant of social structure in pre‐industrial South Africa, it concluded that eighteenth century Cape society in certain areas of the colony was characterised by greater fluidity than the caste system of the American South or industrialised South Africa. George Fredrickson's comparative analysis of American and South African history rejects the first mentioned approach but agrees with the conclusion. This article argues that Fredrickson erred by characterising Cape society as being largely based on class and a permeable colour line. The extent to which Cape Town or frontier society can be categorised as such was limited, while the agrarian Western Cape, in terms of manumission rates and the incidence of mixed marriages, was one of the most rigid caste societies in the world. The article concludes by observing that only by studying how political and class relationships reinforced each other can the full complexity of eighteenth century Cape society be revealed.     

CULTURAL IDENTITIES AND RESOLUTION OF SOCIAL DILEMMAS

We report an experiment on payoff-equivalent, sequential provision and appropriation games with high- and low-caste Indian villagers. A central question is whether caste identities affect resolution of social dilemmas. Making caste salient elicits striking changes in behavior compared to baseline treatment with no information about others' castes. Homogenous groups with high caste villagers are more successful in resolving social dilemmas than homogenous groups with low caste villagers. The success of mixed-caste groups is somewhere between, which is inconsistent with a group identity model. Absent salient information on caste, behavior is inconsistent with unconditional social preferences but as predicted by reciprocity. (JEL C93, H41, Z13)     

Going to the Crackhouse: Critical Space as a Form of Resistance in Total Institutions and Everyday Life

This article explores the extent to which organizational identity claims and the formal organization of social control influence how actors in a total institution conceptualize their “real” selves. The setting for this case study is Project Rehabilitate Women, a drug treatment program serving incarcerated female offenders. Using Goffman's analysis of the total institution as a guide, I explore the importance of “secondary adjustments” for self-definition. This analysis will show that the capacity of residents to distance themselves from the label of “addict” is contingent on the formal structure of social control. I will argue that, in the absence of traditional distancing strategies, residents construct “critical space” as an alternative means to subvert institutional control mechanisms and to creatively acquire the resources necessary to articulate definitions of self that are distinct from staff constructions. It is clear that resistance, whether temporary or sustained, successful or failed, is central to how subordinates maintain their sense of self in an environment committed to radical self-transformation.     

Political Economy,Social Movements and State Power: A Marxian Perspective on Two Decades of Resistance to the Narmada Dam Projects*

Abstract In this article, I put forward a Marxian analysis of the conflict over dam-building on the Narmada River in central and western India, which seeks to bring out how in this specific conflict it is possible to discern the workings of the master change processes that have moulded the Indian trajectory of postcolonial capitalist development. I start by showing how the concrete case of dispossession in the Narmada Valley is expressive of how the development strategies that defined the postcolonial nation-building project have been moulded in such a way as to create a de facto transfer of productive resources to the country's dominant proprietary classes. I then move on to argue that these features of the political economy of India's postcolonial development project can be understood as the sediment of struggles between social movements from above and below in the decades immediately prior to Independence. Arguing that the postcolonial development project has unravelled, I outline the fundamentals of an analysis of the characteristics of social movements from below in the conflictual field of force which is emerging in its wake. Finally, I draw on the trajectory of resistance to dam-building on the Narmada to articulate a series of reflections on the nature of state power in India and the possibilities that might exist for the state to function as an enabling space for the struggles of subaltern social groups.     

Negotiating the Boundaries of Voluntarism: Values in the Indian NGO Sector

Values are an essential part of the identity of non-government organizations (NGOs), distinguishing them from other sectors and contributing to their legitimacy. Values are neither uncontested nor wholly self-determined, but rather are products of the broader social and political environment. The meaning of values must be negotiated with multiple actors, such as funding agencies, the state, and the general public including their “clients.” This paper looks at the ways that the meaning of a particular NGO value—voluntarism—is negotiated and contested in India. I argue that conceptualizations of voluntarism are neither singular, nor static, and that NGOs draw on these to claim legitimacy, or contest them through counter-narratives. These struggles over the meaning of voluntarism are in themselves productive, shaping organizational identity, and functioning. Values can thereby be a useful analytical tool to understanding NGOs.     

Accomplishing Profession through Self‐Mockery

One influential sociological approach to profession has it that a profession is something constructed by social actors themselves and that this work is performed through the swapping of atrocity stories. While atrocity stories are an important resource for constructing profession, they are not the only ones available to social actors. In this article, I draw on field work in an academic engineering research laboratory to document how social actors use self‐mockery to construct profession. They do this in five ways, including through the use of background knowledge to interpret self‐mockery, by reserving self‐mockery for specific conditions separate from conditions where engineering knowledge is put on display, by maintaining a preference for self‐presentations that exclude self‐mockery toward the speaker's self during presentations in lab meetings and lectures in courses, through the selection of locally insignificant selves for mockery, and by assembling their own accounts of self‐mockery.     

Family and nation: Brazilian national ideology as contested transnational practice in Japan

Studies of Brazilian Nikkeis (Japanese emigrants and their descendants) living in Japan tend to conceptualize ‘family’ and ‘nation’ as two distinct entities. Such distinctions are filtered through mutually exclusive discourses and understandings of national and ethnic identity. In this article, however, I view national attachments and migrant experiences in Japan through the lens of ideology, embodied experience and kinship relations. Treating national ideology as lived process sheds fresh light on the dynamics of state—society relations in transnational social spaces. I suggest that the ability of Brazilian state actors to impose social, moral and economic regulation on its citizens in Japan is compromised by the extent to which such discourses are ontologically grounded in the social relations of migrant family life. It is through these kin ties, I argue, that people set the tone and rules of play for state interests to encroach or otherwise on their everyday lives in these transnational social spaces.