3.3.3. Jatis and social mobility

These complexities are reflected in another term used in texts to refer to social categories – jati. In Brahmanical theory, jati, like varna, was based on birth. However, while the number of varnas was fixed at four, there was no restriction on the number of jatis.

Jati refers to social groups or categories that were largely determined by one's birth or occupation in ancient Indian society. Unlike the four main varnas (Brahmanas, Kshatriyas, Vaishyas, and Shudras), which are a fixed number, jatis can have many more classifications. This means a person could belong to a particular jati regardless of their financial status or personal abilities, which highlights the complexity of social organization beyond just birth; social mobility could occur within jatis as well. Essentially, while your jati may dictate your expected social behavior and roles, the dynamics within could allow for some movement or changes.

Consider modern society, where there are different social categories based not only on wealth but also on professions. Think of doctors, engineers, artists, and their varying social perceptions. Each profession can be seen as a 'jati' of its own, with unique roles and expectations, and people might shift from one category (job) to another over time, illustrating the concept of social mobility.

In fact, whenever Brahmanical authorities encountered new groups – for instance, people living in forests such as the nishadas – or wanted to assign a name to occupational categories such as the goldsmith or suvarnakara, which did not easily fit into the fourfold varna system, they classified them as a jati.

This chunk explains how jatis were also used by Brahmanical authorities to categorize newly encountered groups or professions. For example, people from forested areas, such as the nishadas, did not align with the traditional varna system and hence were given a specific jati classification. This reflects how social categories were flexible to an extent, accommodating various groups within the broader social structure of ancient India, thereby showing a rudimentary form of social acknowledgment based on profession or habitat rather than pure birth.

Imagine a sports league today where players come from different regions or backgrounds. Each player might represent a different 'jati' based on their hometown, style of play, or unique skills. Just as teams recognize diverse skills while forming strategies, ancient societies adapted their social structures to include various groups beyond the established caste based on their unique characteristics.

Jatis which shared a common occupation or profession were sometimes organised into shrenis or guilds.

The term 'shrenis' refers to associations or guilds formed by individuals of the same jati who practiced the same profession. These guilds played a significant role in regulating trade, skills, and working conditions among members. Therefore, people with similar jobs would come together to support one another and advance their respective trades in a society that often relied on such associations to maintain standards and practices.

Consider how modern workers in fields such as teaching, plumbing, or carpentry often form unions or associations. These organizations help members negotiate better working conditions, share expertise, and provide a network of support. Just like these unions, ancient guilds allowed craftsmen and merchants of the same jati to organize effectively, leveraging their collective power to improve their livelihood.

We seldom come across documents that record the histories of these groups. But there are exceptions. One interesting stone inscription (c. fifth century CE), found in Mandasor (Madhya Pradesh), records the history of a guild of silk weavers who originally lived in Lata (Gujarat), from where they migrated to Mandasor, then known as Dashapura.

Although documents recording the histories of specific jatis are rare, some noteworthy exceptions exist, such as an inscription that details the migration and history of a guild of silk weavers. This provides a glimpse into how certain jatis functioned and evolved over time, indicating that there was a level of social mobility wherein members could migrate and establish themselves in new locations while maintaining their cultural identity linked to their jati.

Think of immigrant communities today, such as those from different countries who maintain their cultural practices while adjusting to new environments. For instance, Italian-Americans might celebrate specific traditions and food while also integrating into the American way of life. Similarly, the silk weavers maintained their craft while also adapting to their new surroundings in Mandasor.

The inscription provides a fascinating glimpse of complex social processes and provides insights into the nature of guilds or shrenis. Although membership was based on a shared craft specialization, some members adopted other occupations.

This indicates that while jatis were primarily defined by a shared occupation, individuals could still explore and adopt different professions over time. This flexibility suggests that there was a degree of social mobility and adaptability within ancient Indian society, implying that the jati system was not as rigid as sometimes portrayed, allowing members the opportunity to pursue various pathways based on economic opportunities or personal preferences.

Consider a chef who starts in a restaurant kitchen but later decides to manage their own catering business. The chef's primary skill remains cooking, yet they branch into different areas within the food industry. This reflects a form of social mobility, credible within the rigid structures of the culinary world, akin to members of jatis adapting and adopting new roles over time.

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