Introduction
In sociological discourse, power is better understood as a relation between actors rather than a tangible possession. The idea that “Power is relational and not a property” reshapes how we understand authority, influence, domination, and resistance in society. Power is not a static possession but a dynamic relation between individuals or groups. The statement “Power is relational and not a property” challenges the traditional notion of power as something that people own. Instead, it highlights how power emerges through interactions, social hierarchies, and institutional arrangements. It is highly significant for interpreting contemporary issues such as caste-based discrimination, gender inequality, communal tensions, and political mobilization in Indian society.
What Does “Power is Relational” Mean?
Power is often wrongly imagined as a fixed asset—something owned by leaders, the state, or dominant classes. However, modern sociological theories argue that power is exercised in relationships—it exists only in interactions, through the actions of one over another. In other words, no one possesses power in a vacuum—it is co-constituted, contested, and context-dependent.
Sociological Analysis
- Power as Domination in Social Relations: Weber defined power as the ability of an individual to carry out their will despite resistance, indicating that power emerges within relationships, not in isolation. His concept of “legitimate authority” (traditional, legal-rational, charismatic) shows that power is accepted and exercised based on the interaction between ruler and ruled.
Example: In Indian bureaucracy, legal-rational authority operates through laws, but actual influence depends on relational networks, caste, and connections.
- Power in Class Relations: Marx saw power rooted in economic relations – the bourgeoisie controls the means of production and hence exerts dominance over the proletariat. Power here is relational between economic classes, not an object held.
Example: Landowner–tenant relationships in rural India show how land as economic capital translates into relational dominance.
- Power through Consent: According to Gramsci’s Hegemony Power is not merely imposed by the ruling class; it is sustained through ideological consent. Dominant ideas (e.g., caste-based hierarchy or patriarchy) are normalized through education, religion, and media.
Example: The persistence of caste endogamy in marriage is a hegemonic cultural practice, where people accept inequality as normal.
- Power is Diffused and Discursive: Foucault argued that power is everywhere, not held but exercised through discourse, institutions, and knowledge. Power produces “regimes of truth”, which discipline individuals.
Example: Taboos around menstruation in schools and public spaces illustrate how power is exercised through social norms, not formal laws.
- Micro-Level Power Relations: According to Symbolic interactionism Power is constructed through interpersonal interactions and symbols. Even in daily life (e.g., teacher-student, parent-child), power is negotiated, resisted, or redefined.
Example: A student questioning caste-based seating arrangements in schools shows relational power redefined through action.
- Gendered Power Relations: Feminists argue power is deeply gendered—women’s oppression is maintained through social institutions like family, religion, and media. Power is structural, yet experienced and resisted at the relational level.
Example: Women negotiating their career choices within marriage or family setups reflect relational power embedded in patriarchy.
- Power as Fragmented and Shifting: According to Postmodernist View Power is not centralized but fragmented, multiple, and situational. There is no one center of control; instead, resistance and counter-power are always possible.
Example: Social media activism by marginalized voices (e.g., #DalitLivesMatter) shows disruption of centralized power using decentralized tools.
Other Aspects of Relational Power in Indian Society
Caste hierarchies are sustained through relational dominance—ritual purity, land ownership, control of local institutions.
Examples:
- Panchayat Raj System often reflects caste dominance, not empowerment.
- Dalit atrocities, such as in Hathras and Una, show everyday power struggles.
- Patriarchy is a relational system: men assert dominance through family roles, workplace norms, and religious customs.
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Relational power is visible in issues like:
- Domestic violence
- Workplace harassment
- Barriers to reproductive autonomy
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Political Power and State Control
State power is relational: citizens’ rights are shaped by interactions with police, bureaucracy, and political agents.
AFSPA, UAPA, and internet shutdowns in regions like Kashmir demonstrate state-citizen power struggles.
Why Power Must Be Understood Relationally
Relational power explains why subaltern resistance arises—because domination is not absolute.
It helps sociologists understand:
- Social movements (e.g., Bhim Army, farmers’ protest)
- Identity-based mobilization (e.g., LGBTQ+ rights, tribal rights)
- Power decentralization (e.g., local governance, NGOs)
Conclusion
The idea that “Power is relational and not a property” is essential for analyzing both theoretical frameworks and current realities. Whether it’s caste-based violence, gender dynamics, or state surveillance, power operates not from ownership but through ongoing, contested relationships.
PYQs
Paper I:
- What is domination? Discuss the forms of domination with reference to Weber’s typology of authority. (2014)
- Write short notes on: Gramsci’s concept of hegemony. (2015)
- What is power? How is it distributed in society according to Weber? (2017)
- Discuss the relationship between power and authority. How are they legitimized? (2018)
- How does symbolic interactionism interpret power in day-to-day social interactions? (2018)
- Explain how knowledge and power are interrelated in the post-structuralist tradition. (2019)
- Discuss Michel Foucault’s contribution to the understanding of power. (2020)
- How do feminist theories reconceptualize power and patriarchy in society? (2021)
- Discuss the postmodern view of power with suitable examples. (2022)
Paper II:
- Discuss the role of Panchayati Raj institutions in democratization of power in rural India. (2015)
- Explain how caste and class combine to influence power structures in rural India. (2016)
- Discuss the impact of power and domination in the context of caste-based discrimination in India. (2017)
- Describe how new social movements challenge traditional power structures in India. (2019)
- What are the emerging patterns of political elites in contemporary India? (2020)
- Discuss the changing nature of power relations in Indian family systems. (2021)
- Explain how gendered power relations affect women’s mobility and work participation in India. (2022)
- How is power contested in everyday life through cultural practices and social media in India? (2023)
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