Social Classes and Stratification.

Society in Bangladesh in the 1980s, with the exception of the Hindu caste system, was not rigidly stratified; rather, itwas open, fluid, and diffused, without a cohesive social organization and social structure (see Hinduism, this ch.). Social class qualifications were generally practical, in any case, and there was significant portability among classes. Indeed, even the structure of the Hindu rank framework in Bangladesh was generally free on the grounds that most Hindus had a place with the lower standings.

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Apparently, populist standards of Islam were the premise of social association. Not at all like in different locales of South Asia, the Hindu standing based social framework had an exceptionally constrained impact on Bangladeshi Muslim social culture. Indeed, even the low-position joihas (weavers) had enhanced their social remaining since 1971. Albeit a few progressively masterminded gatherings, for example, the syeds (respectable conceived) and the shei/chs, or shay/chs (likewise honorable conceived)— were discernible in Bangladesh Muslim society, there were no invulnerable innate social refinements. Or maybe, genuinely porous classes in view of riches and political impact existed both in the urban communities and in the towns.

Conventional Muslim class refinements had little significance in Bangladesh. The ban against marriage between people of high-conceived and low-conceived families, once a pointer of the social hole between the two gatherings, had long back vanished; most wedding unions depended on riches and influence and not on the ties of family refinement. Likewise, some alleged high society families, on account of their conventional utilization of the Urdu dialect, had turned out to be estranged in autonomous Bangladesh.

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Also Hindu religion is formally stratified into caste kind, caste are not figure prominently in the Hindu community of Bangladesh.Around 75 percent of the Hindus in Bangladesh had a place with the lower positions, quite namasudras (lesser cultivators), and the rest of basically to outcaste or untouchable gatherings. A few individuals from higher standings had a place with the center or expert class, however there was no Hindu privileged. With the expanding cooperation of the Hindus in nontraditional expert versatility, the stations could connect in more extensive political and financial fields, which caused some disintegration of standing awareness. In spite of the fact that there is no versatility between Hindu ranks, standing qualifications did not assume as vital a part in Bangladesh as in they did in the Hindu-ruled Indian territory of West Bengal. Barigladeshi Hindus appeared to have moved toward becoming piece of the standard culture without surrendering their religious and social refinements.

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