Historically the society in Panjgur was divided in three social strata, Hakims, Balochs, and Hizmatgars, locally known as Naqibs (also known as Darzadas and Golam in other areas of Makran). Hakims constituted privileged class of the society as they were owners of the land, free to kill any Baloch or Naqib without any fear of blood compensation. Balochs being intermediatery class were basically pastoralists, partially settled and semi-agriculturists. They were relatively in better position than Hizmatgars who were in the lowest socio-economic stratum of the society. This comparison becomes visible by the amount of blood compensation which ranged from 2,000 to 3,000 rupees for a Baloch and from 500 to 1500 rupees for a Hizmatgar.

 As a result of social changes Hakims lost their influence as tribal chiefs and the social class system gave way to economic compromises. Presently all the inhabitants of the area are known by a common name, Baloch and calling someone Naqib is considered as derogatory. But the fact is that social class boundaries lost their existence between Hakims and Balochs but not between these two dominant strata and Naqibs. Hakims still believe in endogamy, however now they accept inter-marriages with Balochs. Some Balochs get married with Naqib girls, mainly due to a smaller amount of labb (bride price) or haq mehr (dower) , but this is not a common practice.

 As the society in Panjgur is transforming into a semi-urban society, socio-cultural change is on its way. Educational expansion has broken down old chains and economic status has become a major determinant of social status. This has affected the whole socio-cultural scenario. The Naqibs have been in a majority in the Panjgur district. Now they have become a political force under various political parties playing their effective role in electing representatives to the constituent assemblies and local bodies institutions.

 In Panjgur, society is structured on the base of kinship. Tribal identity has lost its importance and Baloch is a common identity. All decisions are made at household level and no tribal structure is present to make collective decisions. Communal leadership is a function of aged people in the community. Sometimes educated individuals are accepted as community leaders, specially in collective welfare and development. Wealth does play some role in political popularity, but people have elected educated individuals from middle income group as their representatives in the previous provincial and national assembly elections. Education and social relationships are also the basis of local leadership.

The kinship based society of Panjgur differs, in various aspects, from other parts of Balochistan. Marriage here is a source of emancipation for women as it gives her economic independence. Collective decision making on development issues is there, but not in interpersonal conflicts and political decisions. Conflict resolution is made by mediation at the community level or by court of law. Religious conflict between Muslims and Zikris has been a major source of violence in the past, but now it has calmed down. Arms are available and the crime rate is increasing. Child labour is minimal in the district and most of the working children work as apprentices.

 The social change is inevitable and Panjgur is no exception. However pace of this change is slow here. Old family ties are intact and cultural values still play important role in the life of an ordinary man.

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