London Patidars

First Published in 1980, London Patidars presents the case study of the Patidars, a landowning caste from the Indian state of Gujarat, in London. Patidars being the landowning caste has taken over much of the ideology of the merchant castes. This ‘merchant ideal’ is a central part of their self-image. It is an incitement to initiative in business and to some extent their actual economic behaviour does reflect the ideal. But the cases studied do not all conform to this ideal, and they pose questions: How does this particular type of ethnic boundary relate to the opportunities of the individual Patidar? Why and how is this boundary maintained? Harald Tambs-Lyche concludes that the form given to the ethnic boundary is advantageous to many Patidars but not to all in the same degree. This raises problems which potentially could change the present pattern. Other potential problems relate to their relationship with the English. As successful merchants they risk becoming objects of envy like, formerly, the Jewish community. This book is a must read for scholars of ethnic and race relations and sociology.

While the current discussion of ethnic, trade, and commercial diasporas, global networks, and transnational communities constantly makes reference to the importance of families and kinship groups for understanding the dynamics of dispersion, few studies examine the nature of these families in any detail. This book, centered largely on the European experience of families scattered geographically, challenges the dominant narratives of modernization by offering a long-term perspective from the Middle Ages to the twenty-first century. Paradoxically, “transnational families” are to be found long before the nation-state was in place.

Explains migration patterns through different kinds of social networks and relations, with a focus on the lives of Gujarati Indians in New York and London.

Analyzes different patterns of community organization, develops a theoretical explanation for the contrasting patterns and empirically addresses when and how social bonds are a source of economic success and political integration.

Jerry White's London in the Twentieth Century, Winner of the Wolfson Prize, is a masterful account of the city’s most tumultuous century by its leading expert. In 1901 no other city matched London in size, wealth and grandeur. Yet it was also a city where poverty and disease were rife. For its inhabitants, such contradictions and diversity were the defining experience of the next century of dazzling change. In the worlds of work and popular culture, politics and crime, through war, immigration and sexual revolution, Jerry White’s richly detailed and captivating history shows how the city shaped their lives and how it in turn was shaped by them.

The movement of people from small towns and villages of India to places outside the country raises a number of questions– about the networks that enable their mobility, the aspirations that motivate them, what they give back to their home regions, and how their provincial home worlds engage with and absorb the consequent transnational flows of money, ideas, influence and care. This book analyzes the social consequences of the transmission of migrant resources to provincial places in India. Bringing together case studies from four regions, it demonstrates that these flows are very diverse, are inflected by regional histories of mobility and development, and may reinforce local power structures or instigate social change in unexpected ways. The chapters collected in this volume examine conflicts over migrant-funded education or rural development projects, how migrants from Dalit, Muslim and other marginalized groups use their new wealth to promote social progress or equality in their home regions, and why migrants invest in property in provincial India or return regularly to their ancestral homes to revitalize ritual traditions. These studies also demonstrate that diaspora philanthropy is routed largely through social networks based on caste, community or kinship ties, thereby extending them spatially, and illustrate how migrant efforts to ‘develop’ their home regions may become entangled in local politics or influence state policies. This collection of eight original ethnographic field studies develops new theoretical insights into the diverse outcomes of international migration and the influences of regional diasporas within India. These collected studies illustrate the various ways in which migrants remain socially, economical and politically influential in their home regions. The book develops a fresh perspective on the connections between transnational migration and processes of development, revealing how provincial India has become deeply globalized. It will be of interest to academics and students in the fields of anthropology, geography, transnational and diaspora studies, and South Asian studies.

This ambitious and unique volume sets a standard of excellence for research in educational ethnography. The interpretive studies brought together in this volume are outstanding discipline-based analyses of education both in the United States and in complex societies abroad.

In this volume, the author challenges a number of widely held cultural stereotypes about India. Caste is not as old as Indian civilization itself, and current changes are no more radical than in the past, for caste has evolved throughout its history. It is not a colonial invention, nor does it result from weak state control. There is no single form of Indian kingship, and power relations, fundamental as they are for understanding Indian society. Nor do Indian villages conform to a single type, and caste is as much urban as rural. Only in a regional ‘local’ perspective can we view it as a ‘system’. Caste does offer space for the individual, though in a particular Indian mould, and Hinduism does not provide for an integration of castes through ritual. In short, social organization varies widely in India, and cannot provide the key to the specificity of caste. This must be sought in the way society is imagined, the models of society current in Indian thought. Of course as mentioned above, there is no single model: Brahmins, kings, and merchants among others have all produced alternative models with themselves at the centre, vying for hegemony, while facing contesting models held by subalterns. Still, a hierarchical mode of thought is hegemonic and largely explains why Indians see their social stratification differently from people in the West. The volume will be indispensable for scholars of South Asian Sociology and Culture.