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In this article we will discuss about the horizontal and vertical mobility in society.
The movement can obviously occur in any of three directions – from lower to higher, from higher to lower, or between two positions at the same level. The first two types of movement are known as vertical mobility and the third one as horizontal mobility. In other words, when a person changes his status by moving from one position to another, the movement is called vertical mobility.
Vertical mobility may be either upward or downward, depending on whether one enhances one’s social status or loses it. On the other hand, when a person moves from one position to another and does not change his status in any way, the movement is known as horizontal mobility.
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In a perfectly open society in which vertical mobility is unrestricted, the chance of every individual to choose and secure the position most suitable for him is equal, limited only by his suitability and preference for the position.
It is to be particularly noted that suitability for a particular position (or task) depends entirely on native talent and that ascriptive statuses, such as lineage, ethnic membership, father’s position, etc., would not in any way impede the free flow of persons into positions most suitable for them.
By contrast, in a totally closed society, in which possibilities of upward vertical mobility are absent, the individuals are assigned positions at birth. Once such positions are assigned, they cannot advance and improve their social status in any way.
It may be noted that no society ever existed, or does exist today, in which either social mobility is totally unrestricted or possibilities of social advance are completely closed. These are two polar extremes and all societies actually fall between these extremes.
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Vertical mobility is particularly significant in social life. In the first place, vertical mobility is consistent with democratic ideals of society. ‘Equal opportunity for all’ is an important democratic principle, and this is exactly what is implied in vertical mobility. Secondly, absence of vertical mobility impedes the free flow of talents into positions in which such talents are needed most. In cases such as these, the society loses.
Moreover, absence of mobility creates conditions in which potentialities of individuals are not Realized in full and put into use. It is not obviously possible for anyone to realise his latent talents in a vacuum. Such talents get atrophied in the absence of opportunities for using these talents.
Causes of Vertical Social Mobility:
We know that vertical mobility is present, in some form or other, in all societies. From that point of view, it is an inherent trait of all stratified societies. Why is it so ? Obviously, there are some inherent causes.
Some of these causes are noted below:
(i) In societies where some upper positions are filled for a definite period, it follows that on the expiry of the term, the previous incumbents have to be replaced. Hence the inevitability of new persons being elevated to high positions. If the incumbents are chosen from all the strata of society, there is a possibility of the vertical current circulating from the bottom to the top.
(ii) There are certain criteria for evaluating people in different strata. Those who belong to the lower strata will obviously try to acquire or emulate the ways of life, manners and life-styles of those who belong to the upper strata. In course of time, the people belonging to the lower strata would be able to qualify for membership of the upper strata. Reference may be made, in this connection, to ‘sanskritization’.
(iii) In many societies vertical mobility is caused by an insufficient self-perpetuation of the upper strata. Through a low birth rate within the upper layers, a ‘social vacuum’ may be created which can only be filled by persons recruited from the lower layers.
(iv) A general cause of vertical mobility is the unfitness of many individuals to perform the proper functions of their social stratum.
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This may be caused by:
(a) the dissimilarity of parents and children in terms of capacity and
(b) the profound change which many persons undergo in the course of their lives.
It is obvious that a fairly high degree of correspondence between the social positions of the members and their ability to perform the proper functions of their strata is a prerequisite for the continued existence of the group.
When the discrepancy becomes too great, the people who fail to come up to the standard have to yield place to others. For instance, a man of ability—dynamic, intelligent and resourceful—may have built up a business empire in his life time.
If his son does not possess the qualities to perform his tasks enjoined by his position, be cannot obviously stay there. Nature abhors vacuum. As such, he will be replaced by more capable persons from below.
Sometimes persons undergo a profound change in the course of their lifetime owing to physical or mental sickness, accidents, and such other causes. They may lose their ability, because of these changes, to perform properly their functions. Hence, the need arises for replacing such persons with different ones.
(v) Another cause of vertical mobility is an incessant change in the environment, particularly in the socio-cultural environment—of groups and their members. Changes in the socio-cultural environment create, almost without cessation, favourable conditions for some members and unfavorable conditions for others, leading respectively to promotion and demotion.
As Sorokin has pointed out:
“A whimsical change in public taste makes millionaires out of Sinatra’s and beggars out of many ‘old-fashioned’ singers”.
Likewise, rich deposits of oil, iron ore, etc. among a population that is aware of their industrial and economic uses serve to enrich the owners of such land and elevate them in social hierarchy.
In view of the aforesaid possibilities, it is fair to conclude that the dynamism of socio- cultural life alone is sufficient to produce an incessant stream of vertical mobility within any group. The main cause of vertical mobility is inherent in the socio-cultural groups themselves. Factors external to the group may reinforce or hinder it, but they are merely secondary.