The Constitution enshrined the ideals of equality and social justice, but caste consciousness remains deeply ingrained in Indian society. Among the educated and urban classes, this consciousness manifests itself in subtle forms rather than overt discrimination—such as in employment, marriage, and social networks. Economic progress and modernity have weakened caste, but not eliminated it. In professional spheres, caste-based social capital still influences opportunities and connections. Until equality is established in mindset and behavior, the ideal of constitutional equality will remain unfulfilled.
Caste has been an institution within the Indian social structure, influencing a person’s life from birth to death. The framers of the Constitution envisioned an India where individual identity would be based on their abilities, morality, and actions, rather than on their innate social class. To this end, several safeguards were incorporated into the Constitution, including the right to equality, equality of opportunity, and the abolition of untouchability. However, even after more than seven decades, it must be acknowledged that caste consciousness is not limited to villages; it has persisted, albeit in a modified form, in educated, urban, and professional circles.
The Constitution, through Articles 14 to 17, explicitly grants all citizens the right to equality and dignity. Dr. Bhimrao Ambedkar described this as a means not only to legal equality but also to social and economic equality. He warned that political equality would be unsustainable if social inequality persisted. This warning remains relevant today, as despite the power of law, caste-based thinking, deeply ingrained in society’s psyche, has not been completely eradicated.
Education is considered a vehicle for social consciousness, but surprisingly, caste prejudices persist in subtle and sophisticated forms even among the educated class. Caste is often present as an unspoken identity during admissions to universities and professional institutions, in peer relationships, and in social networking. Discussions of “merit” often lead people to harbor prejudices about reservation policies and assume that those from reserved categories are inherently less qualified. This perception challenges the principle of equality even among the educated class of modern India.
Urbanization and industrialization were considered to break down caste boundaries. However, in practice, caste consciousness has revived in new forms even in cities. For example, even in metropolitan areas, most people marry within their own caste groups. Caste and sub-caste remain prominent filters on matrimony websites. This means that while economic progress and modernity have changed external behavior, social psychology has still not been freed from the confines of caste.
The presence of caste cannot be denied even in the professional sphere. Traditionally, trade and business have been dominated by certain castes, and this trend continues implicitly in modern corporate structures. Caste social capital plays a significant role in networking, investment, and access to opportunities. For example, members of a business community are more comfortable offering business support to one another. Similarly, social biases are often at play during job recruitment or promotion under vague criteria such as “cultural fit” or “network fit.”
Politically, caste consciousness has also gained new energy in modern democracy. The urban middle class often considers itself above caste, but during elections, the same class appears to base its allegiance on caste identity. Caste organizations, student unions, and professional associations are now linking their caste identity with the demand for rights. Thus, caste is no longer merely a social institution, but has taken the form of a ‘political resource’ and ‘social capital.’
In urban India, this form of casteism manifests as symbolic rather than overt discrimination. Directly insulting someone because of their caste is now a crime, but subtle forms of this mindset persist in social life. For example, mocking an employee’s social background, making sarcastic remarks about reservations, or maintaining social distance from a coworker—these are all forms of caste-based prejudice.
Ethnic consciousness has found a new outlet in the digital age. Pages, organizations, and communities of ethnic groups on social media platforms promote their pride and history. This can be a symbol of cultural self-respect, but it often devolves into competitive ethnicity, creating new divisions in society. The “us” versus “them” mentality now persists even in the virtual world.
Following economic liberalization, it was believed that merit would be paramount in the global market and the private sector. However, studies from the 1990s to the present show that even in the corporate sector, Dalit and backward classes have relatively low participation. The lack of reservations in the private sector has further exacerbated this inequality. Consequently, modernity and marketization have provided the illusion of equal opportunity, but have failed to eliminate the reality of caste inequality.
A large segment of the urban middle class formally rejects caste, but uses caste-related identities in informal life. This contradiction reflects the social complexity of modern India. For example, someone may describe themselves as liberal in the office, but accept caste-based marriage options for their children. This duality makes it clear that the social influence of caste still permeates even the most personal decisions in life.
One reason for the persistence of caste consciousness is that caste is no longer seen solely as a symbol of oppression in society, but also as a support for identity and community. Particularly after the rise of reservation and social justice politics, disadvantaged groups have used caste as a means to protect their rights. This has also led to the emergence of a “positive discourse” of caste, which speaks of self-respect and representation. However, in this process, the boundaries of caste have not been eliminated; rather, they have been transformed.
Social scientists believe that caste has now become a “resource network” in Indian urban society. It has evolved from traditional ties to a modern means of communication. Whether in jobs, business, or politics, it still serves as the basis for trust, cooperation, and the distribution of resources. This makes it clear that modernity has not eradicated caste, but rather reshaped it.
When evaluating the effectiveness of constitutional safeguards, it is also important to understand that law can only provide a framework, but social consciousness changes slowly. Education and economic progress have challenged caste inequality, but the pace of change in social behavior is slow. As long as group identity, rather than individual merit, remains the basis for social respect, opportunity, and recognition, caste consciousness will persist.
Sociologists like André Betienne, M.N. Srinivas, and Gopinath Mohanty have repeatedly pointed out that urbanization in India does not mean the complete disintegration of traditional structures, but rather their reconfiguration. That is, while the outward form of the rural caste system may be broken, its mentality is recreated in a new form in the city. This is why caste-related inequalities persist in subtle forms even in modern fields like the IT sector, media, education, and medicine.
This persistence of caste consciousness presents both a challenge and an opportunity for Indian democracy. A challenge because it limits the ideals of equality and social justice, and an opportunity because this consciousness can be transformed into a broader discourse on social justice. If caste is used as a tool of representation and cooperation rather than oppression, it can strengthen social cohesion.
The way forward lies in a combination of education, sensitization, and policymaking. Value education based on social diversity and equality should be encouraged in schools and universities. Mechanisms such as ethics codes, equal opportunity commissions, and independent audit systems on inequality can be useful in promoting diversity in the workplace. The media and mass media must also play an active role in breaking down racial stereotypes and promoting the ideal of equality.
The Constitution of India is not merely a legal document, but a manifesto for social change. Its spirit dictates that a person’s worth be judged by their actions, not their birth. Today, the need is for the educated and working class—who play an exemplary role in society—to lead this change. Until the role of caste in social respect, opportunity, and behavior is eliminated, the dream of equality will remain unfulfilled.
Ultimately, it can be said that Indian society is changing, but caste consciousness remains its deepest root. The Constitution has given us direction, but social reality has not yet fully progressed in that direction. Urbanization, education, and employment have certainly weakened caste, but its influence has not yet ended. Modern India’s greatest responsibility is to realize the ideal of equality in both law and practice. Only then will we be able to realize the vision of an India where a person’s identity is not their caste, but their humanity.
