The caste system has undergone many changes, many people have predicted its soon demise, but it has proven to stay. Many theories such as Sanskritization by M.N. Srinivas have been written about the caste system and many studies showed that caste has retreated, though not disappeared, from several spheres of life. A delinking of occupation and caste, increased inter-caste and interreligious marriages and the status of a person is increasingly measured not by traditional hereditary factors such as caste but individual parameters such as wealth, job security and career chances, that are factors which can individually be acquired. Thus, researchers said that class will supplant caste, but recent research has shown that it would be better not to see these two as opposed to each other and rather study the similarities.  We have researched in rural and urban areas with in purposefully selected areas in Goa with people from many different social backgrounds, religions, caste, and as well tribal background. We have opted to use mainly qualitative research. The open-ended informal interview or semi-structured interview with an interview guide was mostly used as it provides best insight in how people perceive their life and changes. Due to social changes such as democratization after Liberation from the Portuguese colonial rule in 1961, the Land Tiller’s Act which transferred the land from the owners to the tillers and migration, which offered especially to the former working class higher incomes, caste markers have undergone changes as well. A significant change to individual choices from inherited traditional caste rules could be observed, which depended on individually acquired characteristics. Hereditary traditional factors such as caste, which are non-personal, retreated to the background. As caste is seen by many as discrimination, people try to get rid of it or hide it as much as possible. That means that obvious caste markers such as names of wards indicating one’s profession or caste background cannot be used anymore, as the composition of castes in wards have changed as well. Profession and caste have been decoupled, the sitting order in the church does not indicate caste anymore and other traditional caste markers have become obsolete. Thus, people have found out new markers to orient themselves in their social world. These factors were for instance language. The accent of course could be changed, as certain accents were related to specific varnas and as well jaatis. As ward names have changed, the setting and look of wards became important, such as the space in front of the house and the absence or presence of agricultural tools or harvest versus flower beds and expensive children’s toys were gauged. The style of the house, how many stories and the style of color and decoration were considered as well. The behavior and demeanor became very important as well as the style of clothes and jewelry one was wearing. As well how feasts and parties were celebrated. These individual factors of gauging the status of a person did have significant influences and repercussions on social set up in urban and very strong as well in rural areas. The member composition or formal and informal meetings and local NGOs are due to personal interest and skills. Thus, hot issues in villages are decided by expected personal gain and interest. Professions get a new ranking according to career chances and income, dining with others depends on personal liking. Despite this emerging class character, we should not see class and caste dichotomous, as people use either of them in different situations depending on what they feel might get them better chances to advance to their goals. Seeing caste and class as complimentary and not dichotomous helps to better understand social changes in progress.

In order to investigate the relationship between ideology and power, the present paper has studied the social discourse of caste in the story of "Anushirvan and the Shoemaker," drawing upon Michel Foucault’s views within the theoretical framework of new historicism. By analyzing the concept of the caste system in this story, the study aims to explore the hidden layers of the text, namely the relationship between ideology and power in Anushirvan’s time. It is also aimed to examine the role of Zoroastrian ideology in promoting and institutionalizing the caste system. To achieve this goal, the present study is organized around two main questions: 1. Is the content of discourse on caste in Anoushirvan’s era a function of the socio-political situation around it? 2. How is Anoushirvan's ideological views on power revealed in the text of Ferdowsi's story? This is an archival study, conducted with a descriptive-analytical approach. The findings of this study shows that the discourse on caste, with the aid of religion as an ideological institution, helps superiors like Anushirvan rule the society and persuades inferiors to accept the status quo. In this way, caste becomes a tool for those in power to generate ideology and suppress their "subjects."

Insect caste development and their morphological divergence are not yet studied well, especially in ants. However, the role of developmental and genetic integration in evolution is contentious. In our study, we tried to reveal the quantitative genetics selection responses, phylogenetic signal, and evolutionary origin of weaver ant female castes (queen, major and minor). The widening and lengthening of the head region, as well as the well-developed mandibular process, are the major heritable characteristics found in the major worker ants. We hypothesized that these conserved and heritable characteristics may help the major worker ants for defense, foraging purposes and other nest-building function aspects. However, in the case of minor worker, small heads and the reduced mandibular process are the more heritable characteristics. Compared to worker ants, in queen, the highly heritable and conserved morphological character is well-developed thoracic regions and large-sized abdomen. It is interesting to note that there is no detectable phylogenetic signal across the female cast of the Asian weaver ants, which suggests that the caste development and morphological divergence are environmentally modulated not evolutionary conserved. From this study, we concluded that caste-specific morphological shape and size are highly conserved traits and these traits are modulated by their niche preferences.

In any society the political participation of social groups is formed based on the social and cultural structures of that society, which makes participation reasonable or traditional. The political participation of Baluch women has also been formed on the same basis. In this regard, according to the present question, how has the Baluchistan stratification system brought the political participation of Baluch women under its radius? It was tried to study the political participation of Baluch women according to social stratification. The current research was conducted with a contextual method, as well as with a semi-structured interview technique and targeted sampling of eleven Baluch men and women. The main goals of the research are to untangle the issues and problems of political participation in Baluchistan region. Identifying the effect of political participation on the social stratification process of Sistan and Baluchistan and finding practical and precise solutions for the political participation of women in the province to be used in the development strategies and prospects of the country. The findings of the research show that the political participation of Baluch women has been under the influence of social stratification in Baluchistan. Despite the fact that the background factors such as: patriarchy, gender socialization, religious concepts and historical and mental backgrounds are similar, but women's participation has been formed according to the social stratifications of each part of Baluchistan region. According to social stratifications, including: tribal stratification in northern Baluchistan, caste stratification in central and southern Baluchistan, and economic and tribal stratification in coastal Baluchistan, which affects the political participation of not only women but all the people of the region. This means that the political participation of women in the Baluchistan region in terms of qualitative understanding of this participation, has become a collective action by the influential and superior classes in this region. Based on the contextual method and the central phenomenon obtained, i.e. "retrospection", the social stratification of the Baluchistan region, despite technological, educational developments, etc., is still based on its previous social stratifications, and there has been little change in the social stratifications of Baluchistan region. On the other hand, such a tendency towards the past in the cultural structure of Baluchistan has caused the lack of meritocracy in political and social competitions; For example, the education and expertise of the candidates and participants does not play a significant role in the political equations of Baluchistan. Based on this,. In fact, we see a back-and-forth relationship between these two concepts, which fulfill each other in a vicious circle. Although this research was conducted to investigate the political participation of Baluch women, the results of the qualitative research that focused on the hidden and more complex aspects of this participation described a model of participation that gives meaning not only to women, but also to the whole of political participation in Baluchistan society. In this context, women's participation is not based on their gender, but on the basis of belonging to certain classes and in some cases even as a tool at the disposal of that class. According to the categories of the research, which have progressed towards becoming richer and broader explanations during the analysis of qualitative data, it seems that the social stratification of Baluchistan is based on "tribe" and "caste" in the form of retrospection, and the equations Power and political participation in the Baluchistan region are organized within its framework; As according to the originality of collectivism and the negation of individualism, patriarchy, inner self, etc., women and men of caste and class participate in maintaining the unity of the caste and class and its domination over other castes and classes, and for this purpose, They use their own special tools. Despite the fact that democratic tools such as: elections have existed in this region since the Pahlavi period, but sects and classes used it for sect and class interests, which during the periods of holding elections for the Islamic Council and the City and Village Councils.