This is a counter-intuitive point in the article. Kothari argues that by entering politics, caste actually lost its religious/ritual significance and became secular.
When Kothari began his research, social science disciplines in India were dominated by Marxist categories of class analysis. His emphasis on caste as an alternative analytical category was initially met with skepticism by contemporaries. As historian Harbans Mukhia noted, "In the early 1970s it was seen with skepticism by contemporaries, but it became relevant later when political parties began to mobilise on caste grounds". This foresight proved remarkably prescient, as caste-based mobilization became a defining feature of Indian politics from the 1990s onward.
Kothari posits that far from fading under democracy, caste has been politicized while politics has been caste-ized . He introduces the concept of the “caste association” (such as the Kshatriya Sabha, Yadav Mahasabha) – a modern, horizontally organized caste group that transcends local jati divisions to function as a pressure group and vote bank in electoral politics.
Rajni Kothari’s seminal analysis, frequently analyzed in academic studies like "Rajni Kothari Caste In Indian Politics 15.pdf," reinterprets caste not as a hindrance to modern democracy, but as a dynamic mechanism for political mobilization and representation. Kothari argues that caste transforms into a functional political interest group, allowing traditional social structures to adapt and compete for power within a democratic framework. Read a detailed academic analysis at Academia.edu . Caste in Indian Politics Rajni Kothari | PDF - Scribd Rajni Kothari Caste In Indian Politics 15.pdf
Traditional caste rules are relaxed, and communities become more cohesive and competitive in seeking representation, subsidies, or social status. 4. Why This Perspective Matters (Context of "15.pdf")
Kothari, R. (1970). Caste in Indian Politics. Delhi: Eastern Book Company.
In Caste in Indian Politics , Kothari challenges the binary view that traditional caste is entirely opposed to modern politics. This is a counter-intuitive point in the article
Rajni Kothari's "Caste in Indian Politics" (1970) argues that the politicization of caste—rather than being a barrier to modernization—integrates traditional social structures into India's democratic framework through a process of mutual transformation. Kothari identifies a three-stage evolution from entrenchment to secularization, where caste shifts from a ritual identity to a functional, secular interest group focused on political power and resource acquisition. For a summary of the text, visit Google Books . KOTHARI, (ed.), "Caste in Indian Politics" (Book Review)
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The book highlights how caste associations, initially formed for social welfare, transformed into active political players. These associations now rally voters, negotiate with parties, and lobby for community benefits, blurring the line between social and political action. His emphasis on caste as an alternative analytical
– A later collection, but less likely to be “15.pdf.”
Kothari suggests that this union changes the nature of both entities: