Abstract: In the intricate web of human society, few threads are as defining and pervasive as social class. From ancient civilizations to modern metropolises, the stratification of individuals based on wealth, occupation, education, and lineage has shaped the dynamics of communities worldwide. Social class isn't merely an economic marker; it's a complex matrix of privilege, power, and perception that weaves its way through the fabric of our everyday interactions. In this dynamic landscape, understanding social class is not merely an academic exercise but a vital lens through which to examine the structures and inequalities that underpin our societies. By unravelling the complexities of social class, we can gain insights into the mechanisms of power and privilege, fostering empathy, equity, and social change.

Introduction

Imagine walking into a bustling café, where patrons from diverse backgrounds mingle over steaming cups of coffee. In this seemingly mundane setting, the nuances of social class subtly manifest themselves. From the tailored suits of the affluent to the worn work boots of the working class, each person carries with them a silent narrative of their social standing. These narratives intersect and intertwine, creating a dynamic tableau of social hierarchy and relational dynamics.

Yet, social class extends far beyond the material realm. It encompasses cultural capital—the knowledge, skills, and tastes that signal one's social status—as well as social capital—the networks and relationships that afford opportunities and access. These intangible assets shape not only how individuals perceive themselves but also how they are perceived by others, influencing everything from job prospects to romantic pursuits.

Moreover, social class operates on multiple levels, from the global stage, where nations grapple with issues of inequality and development, to the intimate spaces of family and friendship, where subtle hierarchies dictate social norms and expectations. It intersects with other forms of identity, such as race, gender, and ethnicity, creating complex matrices of privilege and disadvantage that vary across contexts and cultures.

Conceptual notion of Social and Social Class

Social and its conception:

Our definition of sociality is influenced largely by our everyday lives, the institutions we are part of, and the relationships we build-all of these experiences catalyse the way we see the social world and shape how we act in it. We smell, touch, and taste the social; we belong to the social (every social collection is defined by our sense of belongingness to, for instance, the family, the community, or the caste, class); and from all of this we understand something of the nature of the social. There is a theoretical interpretation of the process of the creation of the 'social' through our everyday lives-of how we construct a sense of 'identity', through sensory perceptions that we experience in our daily lives.

The notion of everyday social is deeply phenomenological. Phenomenology explains phenomena on the basis of their appearance rather than on some theoretical principle. As Martin Heidegger has shown in his seminal work Being and Time that our engagement with the world is basically practical and theory is dependent on the primordial practical engagement.

Societal notion of Social Class:

The concept of social class refers to the hierarchical divisions within society based on factors such as wealth, occupation, education, and social status. These divisions influence individuals' access to resources, opportunities, and power, shaping their life chances and experiences. The nature and scope of social class vary across different societies and historical contexts, but it often plays a significant role in determining social interactions, lifestyles, and economic outcomes.

At its core, social class delineates not only economic standing but also the intersections of power, culture, and identity. It is a prism through which we perceive the world and are perceived by it—a lens that shapes our aspirations, limitations, and sense of belonging.

Consider, for instance, the rise of the precariat—an emerging class marked by precarious employment, economic instability, and a lack of social protections. In the landscape of globalization and technological advancement, traditional class boundaries blur, giving rise to new forms of inequality and social stratification. This phenomenon challenges us to expand our understanding of class beyond traditional binaries, inviting us to confront the complexities of contemporary society.

The ontology of social class beckons us to explore its foundations—how social structures, historical legacies, and institutional arrangements intertwine to perpetuate or disrupt existing hierarchies. From the halls of academia to the corridors of power, class exerts its influence, shaping access to resources, opportunities, and life chances. Yet, within this web of power dynamics lies the potential for transformation, as collective action and solidarity offer pathways towards a more just and equitable society.

Sensing the Social Class

Smell of Everyday Social Class:

For those who conventionally associate smell only to a real, physical object it may be absurd to think that something as the ‘social class’ can be smelt or perceived by the senses in any way. This immersion of the social in smells actually also becomes a way to access, identify, and categorize the sociality of class. For example, Muslims are often associated with the smell of a special kind of perfume, attar. To smell that perfume is often seen equivalent to smelling a Muslim—in a sense, the smell is associated not with the particular Muslim individual who uses that perfume but to the social class of Muslims.

Smell needs an object as the condition for its detection. In impoverished communities, the air is heavy with the scent of neglect and hardship. Dilapidated buildings exude musty odours of decay and dampness, while the streets carry the acrid tang of pollution and neglect. The scent of desperation lingers in the air, mingled with the stale aroma of cigarettes and the pungent stench of urban decay.

Smells gets ghettoized and spatialized much before people are. social is perhaps far more accessible to us through smell, and although smell dominates our social experiences, we tend to ignore its importance. Also, in a discursive world where the senses are seen as windows to knowing, non-visual senses play a much smaller part.

Sound and Touch of Social Class:

Sound expresses the first urge of humans to communicate, intended to announce their existence to living creatures outside themselves. Sounds communicate this existence and the arrival at the gates of civilization. Once it arrives there, sound has different operational functions.

Sound reflects and reinforces social hierarchies, particularly in the context of caste and class. It describes how certain groups are restricted in their use of vocal sounds to announce their presence in higher class spaces. Instead, they are relegated to using musical instruments like drums, which are often controlled by higher class individuals. In a dystopian novel set in a society divided by socioeconomic class, underground musicians use illegal sound-based technologies to disrupt the social order. By broadcasting subversive music that challenges the status quo, they inspire marginalized communities to rise up against their oppressors, ultimately leading to a revolution.

Privatization of Sound and Class Divide:

Access to certain forms of music or sound-producing technologies may be limited to higher socioeconomic classes, reinforcing the disparities between the privileged and the marginalized.

1. Access to Live Music Events: 

Live music events often require purchasing tickets, which can be expensive for certain concerts or venues. Higher socioeconomic classes may have more disposable income to spend on concert tickets, VIP packages, or memberships to exclusive clubs where live performances are held.

2. Subscription-Based Streaming Services: 

Subscription-based streaming services have become a primary means of accessing a vast library of music. However, these services often come with a monthly fee, which may be prohibitive for lower-income individuals or families.

3. Ownership of High-End Audio Equipment: 

High-end audio equipment, such as topof-theline speakers, amplifiers, and headphones, can provide a superior listening experience. However, these products come with a hefty price tag, making them inaccessible to many who cannot afford them.

4. Exclusive Club Memberships: 

Exclusive clubs or venues often provide access to a more refined and intimate music experience. These memberships can be expensive, creating a barrier for entry for those who cannot afford the fees. Moreover, these clubs may host performances by renowned artists or offer curated music events, enhancing the exclusivity of the experience for members from higher socioeconomic backgrounds.

These examples illustrate how the privatization of sound can contribute to the perpetuation of social inequalities and exclusions based on class, highlighting the role of economic privilege in shaping access to cultural resources and experiences.

Touch of Social Class

The sociality of class is primarily through the sensation/repulsion of social touch. When the people of the same class touch each other there is a different sense of touch which may be love and care. But when the upper class touches the lower class, what is the quality of this touch? Touch is the fulcrum around which the social remains a social. Performance and nonperformance of touch creates social asymmetry in which an upper class has the power to withhold the initiative to touch the defiling Proletariat. Hence, touching involves power and its exercise regressively moves from the natural to the social.

Consider the handshake. Why do we shake another person’s hands? Why do we do it as a form of greeting or when sealing a promise? Shaking hands also seems to be a way of accepting who socially belongs to our own communities—these communities can vary. Our community can be marked by nation, religion, caste, class, profession, place of residence, or even being an adult. We do not shake hands with those who do not belong to our communities in the same way that we do with those who do belong. Shaking hands is a form of touching the other and in the very act of touching there is a social sanction. We would not shake hands if we did not have social sanction to do that.

We don’t touch beggars, labourers, house helps etc. because of the social taboo or stigma attached with those individuals from lower socioeconomic backgrounds. The phenomenon of lower socioeconomic status often intersects with the concept of lower caste in societies where caste systems exist, intertwining in a complex web of privilege and oppression. Individuals born into lower castes find themselves trapped in a cycle of poverty, their opportunities curtailed by centuries-old hierarchies and prejudices. Their lower socioeconomic status becomes not just a matter of economic disparity, but a manifestation of systemic injustice and social exclusion.

Movie "Article 15" (2019) explores caste-based discrimination and violence in rural India, showing the low socioeconomic status and the practice of untouchability with the girls who were disappeared. The film follows a young police officer who investigates the disappearance of three lower-caste girls and uncovers deep-rooted corruption and prejudice within the system.

The Cartography of the Social Class

The social in India is built up around the moral axis which involves the ascending sense of gratitude of the lower caste to the higher one and the descending sense of gratitude of the higher caste to the lower caste. There is no reciprocal sense of gratitude. They do not exchange the word ‘thanks’ on an equal moral basis. The lower castes have to be grateful to the upper castes. In many Indian households, domestic workers, often belonging to lower socio-economic classes, perform essential tasks such as cleaning and cooking, interactions between customers and service providers, such as waiters, drivers, or cleaners, there's often an expectation of gratitude from the employer, sometimes manifested in paternalistic attitudes rather than genuine appreciation. There's a societal expectation for the lower-class individual to express gratitude for the service rendered, while the higher-class individual may not necessarily reciprocate with the same level of appreciation.

Students from economically disadvantaged backgrounds often receive scholarships or assistance from wealthier individuals or institutions. While this support is essential, it can sometimes reinforce the notion that the lower class should be grateful for opportunities provided by the upper class, without addressing systemic inequalities.

"An Area of Darkness" by V.S. Naipaul: Naipaul, in his exploration of Indian society, touches upon the hierarchical nature of relationships and the expectation of gratitude. He observes how the lower classes are expected to express gratitude towards the higher classes without reciprocity. The concept of gratitude within the social fabric of India, particularly concerning the relationship between different social classes, is indeed deeply ingrained and complex

Embracing Identity Through the Social Fabric of Class

The various sensorial experiences which constitute the everyday society also lead to the formation of the ‘being-with’. Being with is the feeling of belongingness to the everyday social.

In the bustling road of existence, where threads of experience weave together, we find ourselves entangled in the intricate warp and weft of society. It is within these shared moments—the mundane and the extraordinary—that our identities unfurl like delicate petals, revealing the essence of our being.

Let us embark on a journey through the loom of class, where the warp represents our individuality, and the weft symbolizes our interconnectedness. Here, the fabric of society is not merely a passive backdrop; it is an active participant, shaping our sense of self.

1. Shared Experiences and Belongingness: 

Within social class structures, individuals often share similar experiences, lifestyles, and cultural norms with others in their socioeconomic group. These shared experiences create a sense of belongingness and solidarity among members of the same class. For example, individuals from working-class backgrounds may bond over shared struggles related to employment, housing, or access to resources. Similarly, those from upper-class backgrounds may find common ground in their access to exclusive spaces, cultural events, and educational opportunities. These shared experiences contribute to the formation of a collective identity within each social class.

2. Cultural Capital and Socialization: 

Social class influences the acquisition of cultural capital, which includes knowledge, skills, tastes, and habits that are valued in society. Individuals from different social classes are socialized into distinct cultural practices and preferences, shaping their sense of identity and belonging. For instance, those from affluent backgrounds may be exposed to high culture, such as classical music, fine art, and literature, from a young age. In contrast, individuals from working-class backgrounds may engage more with popular culture, such as mainstream music, television, and sports. These cultural differences contribute to the formation of distinct social identities and reinforce the sense of belongingness within each class group.

3. Spatial Segregation and Community Bonds: 

Social class often correlates with residential segregation where individuals from similar socioeconomic backgrounds cluster together in certain neighbourhoods or communities. This spatial segregation fosters strong community bonds and shared identities among residents of the same class. For example, working-class neighbourhoods may have tight-knit communities where neighbours support each other through economic hardships and social challenges. Similarly, affluent suburbs or gated communities may offer exclusive amenities and social networks that reinforce a sense of belongingness among residents. These spatial dynamics further shape the "being-with" experience and contribute to the formation of class-based identities.

4. Status Symbols and Identity Signifiers: 

Social class is often marked by visible symbols of wealth, such as luxury possessions, prestigious education, or elite memberships. These status symbols serve as identity signifiers that signal one's belongingness to a particular class group. For instance, owning a luxury car or wearing designer clothing may convey membership in the upper class, while lacking access to such symbols may reinforce a sense of exclusion or marginalization. The pursuit and display of status symbols play a significant role in shaping individual identity within the broader social fabric of class.

The concept of "being-with" and the formation of identity are deeply intertwined with the social fabric of class. Shared experiences, cultural capital, spatial segregation, and status symbols all contribute to the construction of collective identities within different socioeconomic groups. Understanding these dynamics is essential for comprehending how social class shapes individual experiences, relationships, and senses of belongingness within society.

Way Forward

1. Community Storytelling Festivals: 

Let neighbourhoods host storytelling festivals, where diverse voices share their narratives. These gatherings celebrate both commonalities and differences.

2. Identity Murals: 

Collaborate with local artists to create murals that depict the multifaceted identities of a community. These murals serve as mirrors reflecting our shared heritage.

3. Skill Barter Markets: 

Organize events where people exchange skills—language lessons, carpentry, gardening—in return for something equally valuable. This fosters reciprocity and breaks down barriers.

4. Class-Inclusive Curricula: 

Schools and universities can integrate narratives from various socioeconomic backgrounds into their curricula. Understanding class dynamics becomes part of education.

5. Intergenerational Wisdom Circles: 

Encourage dialogue between generations. Elders share life lessons, and youth infuse fresh perspectives. Wisdom flows both ways.

As we navigate the warp and weft of class, let us not unravel in isolation. Instead, let us weave tighter, stitch by stitch, until our collective fabric embraces every shade, every texture, every story. For in being-with, we discover the profound truth: Our identities are not solitary threads but an intricate mosaic—a testament to our shared existence.

Conclusion

The societal notion of class serves as both a mirror reflecting the complexities of human society and a canvas upon which we paint visions of a more equitable future. Through innovation and lucidity, we can transcend the limitations of traditional paradigms, embracing the fluidity, complexity, and dynamism of social class in all its manifestations. Let us embark on this journey with open minds and compassionate hearts, as we seek to forge a society where class no longer dictates destiny, but rather serves as a catalyst for collective flourishing. Amidst the complexities of social class, there exists a scent that transcends boundaries—a scent of solidarity, empathy, and shared humanity. In moments of connection and compassion, the air is filled with the fragrance of hope—a fragrance that knows no social hierarchy or division. It is a scent that reminds us of our common humanity, our shared dreams, and our collective aspirations for a more just and equitable world.

The notion of social class is indeed intricate, reflecting the intricacies of human society. Yet, within this complexity lies an opportunity for transformation and progress. By embracing innovation and clarity, we can break free from the constraints of traditional paradigms and envision a future where social class no longer determines one's fate.

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References:

• Guru, G., & Sarukkai, S. (2019). Experience, caste, and the everyday social: The assertion of Dalitbahujans in India. Oxford University Press.
• Heidegger, M. (1962). Being and Time. Harper & Row.
• Naipaul, V. S. (1964). An Area of Darkness. André Deutsch.
• Article 15. (2019). [Film]. Zee Studios.