For quite sometime along with the religious identity caste identity had been developing as a strong source of nationality. Now since the number of castes runs into thousands and the caste composition varies from one region to another they could only operate as combinations. A few officially recognized categories of castes such as Scheduled Castes (SC), Scheduled Tribes (ST), Other Backward Classes (OBC), Others, and minorities, particularly Muslims, are emerging as nationalities. They are small in number, yet above the threshold level required for political mobilization. They are legally and technically defined, and affect the life chances and opportunities. They are in the process of constructing a common history and a common vision of the future. As a matter of fact among non-Hindus too there is a competition between religious and caste identities. I have seen Muslim passengers in trains running between Patna and Delhi fighting among themselves over reality of caste among Indian Muslims. There is no dearth of literature on caste among Muslims (Ahmed, 2009). As among Hindus, Ashrafs (the upper caste Muslims) are uncomfortable with the new reservation policy while Ajlafs and Arzals (the lower caste Muslims) welcome it. The latter say that in the name of Islamic unity the upper caste Muslims have been cornering all the benefits.

It is notable that whether people act rationally in the interest of group or in the interest of self depends on many factors. Thus the question to what extent people will act in terms of neo-social-group identity is difficult to answer. The problem is further complicated when people have multiple identities, hierarchy among which is changing and not well defined.