CU-BA-SEM-III-Sociology-III- Second Draft

guardians and they will eliminate their kids from the school and put them in some other school offering testaments of the perceived sheets. The increases of the initial ten years actually legitimize the issue of the 'test a long time's at the school. It has been seen by numerous who visit the school that the youngsters display transparency, have an ability to have an independent mind, can communicate in English very well, and are equipped for taking up obligations. Every one of these accomplishments are very surprising for town younger students. We might dare to dream that the conceivable outcomes of a free advancement arrangement of training will be accessible to understudies in India soon, and that a unified request is made to the public authority to get rid of state sanctioned tests and make the schedule adaptable to suit the certifiable and different requirements of the understudies. 5.3 MASS MEDIA AND SOCIAL CHANGE The term „Social Change‟ is utilized to show the progressions that occur in human communications and interrelations. Any change that adjusts essentially the set up type of social connections, hence changing in some action, the social construction, is social change. It remembers changes for the construction and elements of the general public. Broad communications is a term utilized for dispersal of data, thoughts and amusement by employments of mechanical media like radio and TV, film, press and promoting. They keep on coinciding with significant conventional media like society routine, dramatization, puppetry, and so forth These all are alluded to as broad communications, since it imparts to a mass crowd included enormous quantities of individuals. Broad communications has bring a cycle of computerized upset, where a general public preceding its conventional type of correspondence mode, changes quickly in different structures and modes like socio-social, mental, financial, political, and so on It is a specialist of social change. Broad communications has been presented in India through the cycle of westernization. Broad communications is a gadget that can spread the imperative information and perspectives rapidly and generally. Indeed, even David Lerner calls the broad communications as \"portable multiplier\". Canadian media scholar Marshall McLuhan (1964) contended that various kinds of media affect society. His popular proclamation is \"the medium is the message\". A general public is affected substantially more by kind of media than by substance or messages which are passed on by it. He further says that the electronic media will in 151 CU IDOL SELF LEARNING MATERIAL (SLM)

general make a worldwide town wherein individuals all through the world see significant situation develop and thus take part in them together. We have been seeing a cycle of union underway, dissemination, utilization, and so forth of data. Papers can be perused on the web, cell phones use is detonating, and advanced TV with satellite telecom administrations permit a phenomenal variety of decision for survey crowds. With extension of advancements, for example, voice acknowledgment, broadband transmission, web projecting and link interfaces, the web takes steps to eradicate differentiation with customary media and to become essential lead for conveyance of data, amusement, publicizing and business to media crowds. Some new changes in the broad communications can be featured like: a. Development of interactive or social media b. Digitalization of data c. Satellite communications d. Online services, chat rooms, software libraries, electronic bulletin boards, etc. e. Constant improvement in capabilities of computers with declining costs f. Use of fibre optics 5.3.1 Functions of Mass Media a. Information: The media provides us with a continuous flow of information about our society and the world, from webcams and radio reports alerting us to traffic jams, to rolling weather reports, the stock market and new stories about issues that might affect us personally. b. Correlation: The media explains and helps us to understand the meaning of the information it gives us. In this way the media provides support for established social norms and has an important role in the socialization of children, providing a shared framework for the interpretation of events. c. Continuity: The media has a certain function in expressing the dominant culture, recognizing new social developments and forging common values. It acts as the mirror and watchdog of society. 152 CU IDOL SELF LEARNING MATERIAL (SLM)

d. Entertainment: The media provides amusement, a diversion from the rigors of work and acts to reduce social tensions. This is essentially the function of a release valve for society, allowing people to set aside their problems and conflicts, at least temporarily. e. Mobilization: The media can be used to encourage people to contribute to economic development, to support and uphold moral rules and to mobilize the population in times of war. This can be through very direct public campaigns, but also in much more subtle ways, such as the moral tales within soap operas or movies, for example. Other functions:  Newspapers and periodicals have played a tremendous role in bringing about change in the social outlook of masses. In rural India, radio and T.V. are still the most important source for public opinion and knowledge building because most of rural sections are still illiterate.  Films are other effective audio-visual medium of entertainment and dissemination of ideas. It also has promoted change in dressing pattern, hairstyle, spoken language, mannerism and social norms. Programmes targeting youth and women empowerment have also been promoting social change.  Cinema has tackled current social problems like untouchability, drug addiction, AIDS, tribal identity, etc. In order to educate the masses the film division has produced documentaries dealing with health, hygiene, farming, environment, illiteracy and other subjects and screened it throughout the country. It has make people aware about their rights and duties through programmes like Atulya Bharat, Satyameva Jayte, Polio Eradication campaigns, etc.  It has also broadened the area of education by linking it with World Wide Web. EDUSAT satellite is the modern form of coverage. Student through smart classrooms can communicate with the world. Medical facilities have become standard through telecommunications.  E-commerce and E-shopping are the new faces of economy. Money is now stored and travelled in electronic form. Online shops like Flipkart, Amazon, etc. have transformed a person into a buyer and a seller both.  It has transformed the kids into smart tech bros where the can connect with world history, animal world and planets, scientific discoveries, etc. 153 CU IDOL SELF LEARNING MATERIAL (SLM)

5.3.2 Dysfunctions  The Frankfurt school saw modern mass media as part of the culture industry which threatened to stifle creativity and reduces the quality of cultural products. Especially with the effect of consumer culture industry, the local languages and their indigenous part is getting ruined. For e.g. The vulgarization of Bhojpuri through popular songs.  Because of monopoly of big corporate agencies and MNCs, which are holding the news channels, the quality and authenticity of the news is getting affected. For e.g., the heavy cost of sacrificing social issues for the sake of paid news.  T.V. channels for the sake of T.R.P. (television rating point) are producing fake and sometimes superstitious believes which creates sensation in the mindset. For e.g., one- hour episodes on daily horoscopes, chamatkari baba, ghost, gods and goddesses, etc.  Jean Baudrillard argues that the news media, particularly television, creates a new hyperreality which comprises both the real world and its representations. Thompson argues that mass media have created a new form of social interaction, i.e. mediated quasi- interaction, that is more limited, narrow and one way than everyday social interaction. For e.g., addiction of messaging and chat through Facebook and WhatsApp sometimes by creating fake id accounts.  Newspapers particularly the tabloid press, have become less focused on providing news and more oriented towards reporting, creating and sustaining modern celebrity culture through huge coverage of page three parties, affairs, gossiping, etc.  Cyber-crimes and hatred nationalism can be easily communicated through mass media and with the help of fake viral videos.  Too much T.V. viewing can act as a drug and can create physical and mental problems like disordered personality and sometimes cases of hallucinations are related with too much attachment with idiot box.  Internet has also opened the gate for porn industry, online sex, stalking, etc. 154 CU IDOL SELF LEARNING MATERIAL (SLM)

 Cyber world sometimes promotes fake identities with the result of which, real identity and world get side-lined.  Crime related T.V. serials, movies, etc. can create attraction towards the crime and mafia world. For e.g. the famous Virginia Tech University case, imitation of stunt of W.W.F. by children at home which causes accident, etc.  Relations are getting more commercial, cyber, fake, practical, etc. because of this e ffect of mass media. For e.g. serials like Emotional Atayachar, How to steal your girlfriend, Splits villa, etc. create condition of cheating and deception with partners. Mass media is a double edged weapon. It has pros and cons. It depends on the rational outlook of masses how to use it for the betterment of society. 5.4 LAW AND SOCIAL CHANGE Throughout recent decades law and society scholars have been engrossed with endeavours to clarify the connection among lawful and social change with regards to advancement of legitimate organizations. They saw the law both as a free and ward variable (circumstances and logical results) in the public arena and accentuated the relationship of the law with other social frameworks. In its most solid sense, social change implies enormous quantities of individuals are taking part in bunch exercises and connections that are not the same as those wherein they or their folks occupied with beforehand. Consequently, social change implies alterations in the manner in which individuals work, back a family, teach their kids, oversee them, and look for extreme importance throughout everyday life. Notwithstanding law and social change there are numerous different instruments of progress, like innovation, belief system, rivalry, struggle, political and financial variables, and structural strains. Reciprocity Between Law and Social Change Toward the start of industrialization and urbanization in Europe, Bentham anticipated that legal reforms should react rapidly to new friendly necessities and to rebuild society. He openly offered guidance to the heads of the French upheaval, because he accepted that nations at a comparative phase of monetary advancement required comparable solutions for their regular issues. However, Savigny accepted that solitary completely created famous 155 CU IDOL SELF LEARNING MATERIAL (SLM)

traditions could frame the premise of lawful change. As customs outgrow the propensities and convictions of explicit individuals, as opposed to communicating those of a theoretical humankind, legitimate changes are codifications of customs, and they must be public and never all inclusive. There are two differentiating sees on this relationship: 1.Law is controlled by the feeling of equity and the ethical estimations of the populace, and enactment can just accomplish results by remaining moderately near to the predominant normal practices. 2.Law and particularly enactment, is a vehicle through which a modified social advancement can be achieved. As a rule, an exceptionally urbanized and industrialized society like the US law has an enormous influence in friendly change, and the other way around, at any rate significantly more than is the situation in customary social orders or in conventional sociological reasoning. [e.g., In the area of intrafamily relations, urbanization, with its little lofts and swarmed conditions, has decreased the attractive quality of three-age families in a solitary family. This social change assisted with building up federal retirement aide laws that thus created changes in the workforce and in friendly foundations for the matured. 5.4.1 Social changes as causes of legal changes In an expansive hypothetical structure, social change has been moderate enough to make custom the chief wellspring of law. Law could react to social change over many years or even hundreds of years. Today the beat of social change sped up to a point where the present suppositions may not be substantial even in a couple of years from now. The rise of new dangers to the person because of the lessening of the different family works, including the defensive capacity, has prompted the production of legitimate advancements to secure the people in current culture. Egg arrangements of laborers remuneration, joblessness protection, mature age annuities. Numerous sociologists and legitimate researchers state based on a lot of amassed information that innovation is one of the extraordinary moving powers for change in law threely: (read page 335 passage 3). The PC and simple admittance to the internet, particularly web, additionally have propelled enactment on both the government and the state levels to defend security, ensures against maltreatment of credit data and PC wrongdoing. Change in law might be incited by a deliberate and progressive change in local area esteems and perspectives. [e.g., Individuals may imagine that neediness is awful, and laws ought to be made to decrease it in some way.] Alternations in friendly conditions, innovation information 156 CU IDOL SELF LEARNING MATERIAL (SLM)

esteems, and perspectives at that point may prompt legitimate change. in such cases law is reactive and follows social change. Be that as it may, changes in law are just one of numerous reactions to social change. Furthermore, laws can be viewed as both as responsive and proactive in friendly change. 5.4.2 The Efficacy of Law as An Instrument of Social Change As an instrument of social change, law entails two interrelated processes: the institutionalization and the internalization of patterns of behaviour.  Institutionalization of a pattern of behaviour refers to the establishment of a norm with provisions for its enforcement (such as desegregation of public schools).  Internalization of a pattern of behaviour means the incorporation of the value or values implicit in a law (e.g., Integrated public schools are ‘good’). The extent to which law can provide an effective impetus for social change varies according to the conditions present in a particular situation. Evan suggests that a law is likely to be successful to induce change if it meets the following seven conditions: 1. Law must emanate from an authoritative and prestigious source 2. Law must introduce its rationale in terms that are understandable and compatible with existing values 3. Advocates of the change should make reference to other communities or countries with which the population identifies and where the law is already in effect 4. Enforcement of the law must be aimed at making the change in a relatively short time 5. Those enforcing the law must themselves be very much committed to the change intended by the law 6. The instrumentation of the law should include positive as well as negative sanctions 7. The enforcement of the law should be reasonable, not only in the sanctions used but also in the protection of the rights of those who stand to lose by violation 5.4.3 Limitations of Law in Creating Social Change To a great many people law is forced remotely in an almost coercive way. Today individuals are described by an \"emergency of certainty\" and distance from social foundations as a result of wild financial conditions. Subsequently, law is not really a statement of their will. Scarcely any individuals take an interest in the detailing of laws and enactment. One of impediments 157 CU IDOL SELF LEARNING MATERIAL (SLM)

of law as an instrument of social change is the chance of winning irreconcilable situation. Different impediments identified with the viability of law in friendly change remember unique perspectives for law and the overall ethical quality and qualities. The shortage of assets causes clashing interests. Many years ago, Karl Marx and Max Weber said that numerous laws are made to ensure extraordinary monetary interests. This is on the grounds that monetary interests are solid elements impacting the formation of laws. Weber perceived that other than financial interests law ensures different interests too like individual security, individual honour, and it ensures political, ecclesiastical, and different places of power and social pre-greatness. Weber underscores two focuses: 1.Conflict of interests gives the base to the development of laws that bring change; so, the definition of society and the inclinations of those who promulgate the changes decide the job of laws in friendly change. 2.Law as an instrument of social change can be viewed as the association of force and cycles that ensures unique interests in the public arena and result in friendly change. For amazing and compelling people \"the law as a result structures the force connections in a general public, keeps up the //the norm//and secures various //layers//against one another\". Numerous authoritative institutions, managerial decisions, and legal choices mirror the force arrangements in the public eye. Indeed, even individuals from legitimate callings serve to bind together the force tip top by filling in as \"proficient go-betweens\" for head political, corporate and other vested parties. Strangely, a many individuals who are pressured or abused by the laws forced by a decision minority are unconscious of their persecution. They may even unequivocally uphold the current general set of laws in light of the fact that the decision party has utilized its ability to confound them as though they are securing their actual advantages. Notwithstanding, a qualification ought to be made between what individuals guarantee as their inclinations and what their \"actual\" interests are. There are numerous models when individuals are coordinated to ensure what they consider as their inclinations. Blacks have been instrumental in the entry of numerous social liberties laws. Ranchers have influenced laws managing transient laborers, ranch appropriations, importation of food things, and so forth so it is the division of society into the \"incredible\" and \"weak\" that basic? The components of progress through law incorporate enormous portions of the populace. Indeed, even in fair nations, the 158 CU IDOL SELF LEARNING MATERIAL (SLM)

enormous scope cooperation of residents in friendly change isn't possible; nonetheless, the absence of investment doesn't mean absence of portrayal. 5.5 CULTURAL FACTOR: There is a personal association between our convictions and social foundations, our qualities and social connections. Qualities, convictions, thoughts, foundations are the fundamental components of a culture. Positively, all social changes include social change. Social and the social viewpoints are intently joined. Hence, any adjustment of the way of life (thoughts, values, convictions and so forth) acquires a relating change the entire social request. Social organizations can't carry on with on life shells inside which life is terminated. Social frameworks are straightforwardly or in a roundabout way the manifestations of social qualities. The historical backdrop of culture offers numerous confirmations which affirm the part of culture. A strict precept, which endured with varieties all through numerous hundreds of years, has influenced the course of society. For example, a specific mentality toward sex defined by the Church Fathers in the early Middle Ages actually hold great in the Catholic organization. Culture provides speed and guidance to social change and determines the breaking point past which social change can't happen\". (Dawson and Gettys, 1948). On the off chance that we decide to go by a boat, the course where we travel isn't predestinated by the plan of the boat however the way of life chooses the heading and the objective both. The port we sail to stays a social decision. Social factor isn't simply receptive to innovative change yet in addition acts back on it in order to impact its course and its character. Social change in the public eye has two significant viewpoints: (a) Cultural change by disclosure and development, and (b) Cultural change by dispersion and acquiring. The principal comes from inside a general public and culture, and the second from another culture outside of the general public. A revelation or an innovation adds to the asset of our checked information which later on turns into a factor of social change. Information on bacterial contamination achieved numerous progressions in the conduct of individuals as avoidance and fix of sickness. 159 CU IDOL SELF LEARNING MATERIAL (SLM)

Socio-social changes are likewise achieved by individuals from different societies everywhere on the world. Dissemination is the spread of social qualities or examples from one gathering to another. Getting alludes to the appropriation of a social attribute by individuals whose culture didn't have that social quality. We have acquired numerous social attributes (like utilization of blade and fork in eating) from Western culture. Culture works straightforwardly as a wellspring of progress as well as by implication, by its effect on the utilitarian request. This thought was best exemplified by a German humanist Max Weber in his investigation of social science of religion. In his investigation 'The Protestant Ethic and the Spirit of Capitalism' (1930), he saw that there is an immediate connection between the common-sense morals of a religion and the personality of its monetary framework, yet he would not acknowledge the position that the letter decides the previous as contended by Karl Marx. (Marx accepted that the idea of a general public is controlled by the way where economy is possessed and coordinated.) Though Weber too liked the significance of financial elements, yet he didn't attribute to them the significance that they have in Marxian hypothesis. For Marx financial impacts were principal and decided ell the rest, including religion, while for Weber monetary marvels themselves rest upon an expansive philosophical base and especially upon religion. In his previously mentioned study, Weber declared that the development of current private enterprise could be ascribed to Protestant reorganization, especially Calvinism. Protestantism underlined the self- governance and autonomy of the individual instead of reliance on the congregation, brotherhood and custom. Weber contended that Calvinist Protestantism spurred men to look for common achievement. It laid accentuation on judicious computation, the ability to amass for long haul benefit and achievement and the accentuatio n on innovative accomplishment as an uprightness. Weber kept up that the thoughts, goals and perspectives towards (work is goodness, time lost, cash lost etc.,), reserve funds and life assumed a significant part in the monetary development of Western Europe and USA Protestantism gave a significant part of the social substance of early private enterprise—independence, accomplishment inspiration, aggression toward acquired abundance and extravagance, legitimation of pioneering occupations, resistance to custom and odd notion, a pledge to association and computation in close to home and public life. 160 CU IDOL SELF LEARNING MATERIAL (SLM)

In a nutshell, Protestantism gave a component in the defence (a significant necessity of free enterprise) of Western culture. Weber didn't just clarified entrepreneur improvement regarding strict conviction, however contended that the strict factor, whenever joined with others, of a political, financial and social nature, can create a particular kind of friendly change. 5.6 SUMMARY  In fact, social transformation is a radical form of social change. It is a rather sudden change of a society and/ or state, usually with a larger scale, through agents such as revolution. The concept signifies the idea of a particularly deep and far-reaching change that alters the way of life of the people within a limited span of time.  However, social change is essentially concerned with minor and persistent changes in the social organisation and/or social structure of a society such as changes brought about in the patterns of family, marriage, and educational institution. Social change as connoting both the persistent changes (social change) and the radical and abrupt changes (social transformation) unless specific mention is made. 5.7 KEY WORDS  Adaptive Culture: W.F. Ogburn's term for non- material culture, including social institutions, value systems and political institutions.  Society- A collection of people with territory, interaction, and a culture.  Culture- Everything made, learned, and shared by the members of a society.  Culture lag- The tendency for changes in material culture to occur at a more rapid rate than changes in nonmaterial culture. 5.8 LEARNING ACTIVITY 1. Explain Education As Factor of Change. ___________________________________________________________________________ __________________________________________________________________________ 2. Explain Law and Social Change. 161 CU IDOL SELF LEARNING MATERIAL (SLM)

___________________________________________________________________________ __________________________________________________________________________ 5.9 UNIT END QUESTION A. Descriptive Questions. Short Questions 1. Explain Education as the Effect of Social Change. 2. Write down Functions of mass media. 3. What do you understand by mass media? 4. What are the Dysfunctions of Mass media? 5. What are the Limitations of Law in Creating Social Change? Long Questions 1. Write in detail the interrelationship between Education and Social Change. 2. Explain Mass Media and Social Change. 3. Write in detail Cultural Factor 4. Write any three factors of Social change in detail. 5. Write in detail the interrelationship between Law and Social change B. Multiple Choice Questions 1. …………….gives speed and direction to social change a. Culture b. education c. law d. mores 2……………….. provides knowledge, training and skills as well as inculcates new thoughts and attitudes among the young. a. Culture 162 CU IDOL SELF LEARNING MATERIAL (SLM)

b. Education c. Social change d. None of these 3. who offers speed and bearing to social change? a. Culture b. Law c. Relationship d. Institution 4. who wrote 'The Protestant Ethic and the Spirit of Capitalism' a. August Comte b. Max Weber c. Karl Marx d. Herbert Spencer 5. …............. should introduce its explanation in terms that are apprehensible and compatible with existing values a. Law b. Change c. Modification d. Improvement Answers 1-a, 2-b, 3-a,4-b,5-a 5.10 REFERENCES Reference Books: 163 CU IDOL SELF LEARNING MATERIAL (SLM)

 Bottomore, T.B. (1995), Sociology: A Guide to Problems and Literature, Blackie & Sons (India) Ltd., Bombay.  Brown, L, Selzmic, P. and Dalroch, D.B.-(1981), Sociology: A Text with an Adaptive Readings, Harper & Row Publishers, New York.  Davis, Kingsley (1980), Human Society, The Macmillan India Ltd., Delhi.  Gillin and Gillin (1950), Cultural Sociology, The Macmillan Company, New York.  Ginsberg, Morris (1949), Studies in Sociology, Methuen, London.  Johnson, H.M. (1984), Sociology, Allied Publishers, Bombay. Koening, S. (1981), Sociology: Man and Society, Balnes and ~oble, New York.  MacIver, R.M. and Page, C.H. (1996), Society: An Introductory Analysis, Macmillan India Ltd., Delhi.  Ogburn, W.F. and Nirnkoff (1960), A Handbook of Sociology, Routledge and Kegan Paul, London. \" Smelser, Neil J. (1993), Sociology, Prentice Hall of India Private Ltd., New Delhi. 164 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT -6: PROCESSES OF SOCIAL CHANGE Structure 6.0 Learning objectives 6.1 Introduction 6.2 Meaning of Sanskritization: 6.3 Characteristics of Sanskritization: 6.4 Models of Sanskritization: 6.5 Effects of Sanskritization: 6.5.1 Impact of Sanskritization on Indian Society 6.5.2 Limitations 6.6 Westernisation 6.7 Characteristics of Westernisation 6.8 Westernisation of Indian Society 6.9 Summary 6.10 Keywords 6.11 Learning Activity 6.12 Unit End Question 6.13 References 6.0LEARNING OBJECTIVES After studying this unit, students will be able to:  Explain the concept of Sanskritization  Learn the effect of Sanskritization on Indian Society.  Grasp the concept of Westernisation  Explain the effect of Westernisation on Indian society. 165 CU IDOL SELF LEARNING MATERIAL (SLM)

6.1 INTRODUCTION There are various ways to deal with the investigation of social change in India. 'Sanskritization' is quite possibly the hugest of these methodologies which clarifies the cycle of social portability in the conventional Indian social design. The term was first utilized by humanist M. N. Srinivas in his book, Religion and Society among the Coorgs of South India (1952) to clarify the cycle of upward versatility with the standing system. According to Srinivas, \"(T)he ranks situation is a long way from an inflexible framework wherein the situation of every part position is fixed forever. Development has consistently been conceivable, and particularly so in the centre districts of the order. A low rank was capable, in an age or two, to ascend to a higher situation in the order by receiving vegetarianism and abstinence from alcohol, and by Sanskritizing its custom and pantheon. To put it plainly, it dominated, quite far, the traditions, ceremonies, and convictions of the Brahmins, and the appropriation of the Brahminic lifestyle by a low position appears to have been incessant, however hypothetically prohibited. This cycle has been called 'Sanskritization'… in inclination to 'Brahminization', as certain Vedic rituals are bound to the Brahmins and the two other 'twice-conceived' stations\" (1952: 32) 6.2 MEANING OF SANSKRITIZATION: The idea 'Sanskritization' was first presented by Prof. M.N. Srinivas the acclaimed Indian humanist. He clarified the idea of sanskritization in his book \"Religion and society among the coorgs of South India\" to portray the social portability in the conventional rank design of Indian culture. In his investigation of the coorgs of Mysore, he came to realize that the lower standings were attempting to bring their status up in their rank progression by embracing some social beliefs of the Brahmins. Thus they left a portion of their goals which are viewed as tainted by the Brahmins. To clarify this interaction of versatility, Srinivas utilized the term 'Brahminization'. Later on he called it 'Sanskritization' from a wide perspective. Characterizing Sanskritization Srinivas states, \"Sanskritization is an interaction by which a lower standing or clan or some other gathering changes its traditions, ceremonies, belief system and lifestyle toward a higher or all the more regularly twice-conceived position.\" 166 CU IDOL SELF LEARNING MATERIAL (SLM)

6.3 CHARACTERISTICS OF SANSKRITIZATION: 1. Sanskritization is a process of imitation in Indian society, the social status of an individual is fixed on the basis of caste hierarchy. There are many lower castes who suffer from economic, religious or social disabilities. So in order to improve the status, the lower castes people imitate the life style of the upper caste people. 2. Sanskritization is a process of cultural change towards twice-born castes. Sanskritization is a process in which the lower castes adopt the cultural patterns of the higher castes, to raise their status in the caste hierarchical order. In some societies the lower caste people followed not only the customs of the Brahmins but also the customs of the locally dominant castes like Kshatriyas and Vaisyas to raise their status. 3. Sanskritization is helpful in the social mobility of lower caste: In this process a caste is only trying to change the status and not the social structure. 4. Sanskritization process also followed by the tribal: Sanskritization process is not only confined to the caste people of Hindu society, it is also found among the tribal society. 5. The concept of Sanskritization has also given rise to De-sanskritization. There are some instances in modern times, some of the higher castes are imitating the behaviour pattern of lower caste, and for example Brahmins have started taking meat and liquor. This process is called De-sanskritization. 6.4 MODELS OF SANSKRITIZATION Sanskritization may follow any of the following models such as: 1. Cultural model, 2. Varna Model, 3. Local Model. 1. Cultural Model: Positions have been appointed high or low status as per social attributes of Hindus. The wearing of hallowed string, preventing the utilization from getting meat and alcohol, noticing endogamy, preclusion of widow remarriage, noticing the limitation in station framework, 167 CU IDOL SELF LEARNING MATERIAL (SLM)

love as indicated by the modes and techniques depicted in the strict course books, offering admiration to the strict and fanciful stories and so forth have been given sacredness in customary culture. They are viewed as the estimating guidelines of holiness and immaculateness. Tolerating these conduct and code of height and immaculateness as depicted in strict writings in a type of Sanskritization. 2. Varna Model: In the Varna framework the most elevated status is given to that of a Brahmin followed by Kshatriya, Vaishya and Sudra. Antyaj or the most reduced is the fifth Varna that is the least and distant one in the Varna framework. The lower ranks adapting the standards and way of life of the unrivaled standings. Where the Kshatriyas apprec iate predominance, the lower standings followed their way of life and goals. At the same time where the Vaishyas appreciate prevalence, the lower ranks followed their way of life and standards. Just the Antyaj or lower station duplicate the Sudras. In other words imitating the way of life or beliefs of a Varna based on honour and predominance appreciated by that class is called Varna model or sanskritization. 3. Local Model: In each country, a few standings are viewed as more deferential than others because of their financial force. This rank might be known as the \"ace station\" or the \"prevailing position\". So, the lower position duplicates the way of life of the neighbourhood predominant standing to improve their status. 6.5 EFFECTS OF SANSKRITIZATION: 1. Sanskritization in social field: The social aspect of sanskritization is much more important from the view point of change. The low caste individuals are inclined towards sanskritization because in that way they can elevate their social status and get higher status in caste hierarchy. 2. Sanskritization in economic field: Economic betterment and sanskritization is another related issue. The lower caste people have given up un-cleaned occupation to raise their economic status because clean trades are a symbol of social light. 3. Sanskritization in religious field: 168 CU IDOL SELF LEARNING MATERIAL (SLM)

Sanskritization also can be observed in the religious field. Like Brahmins many of the lower castes people put on sacred thread. They also go to their temple regularly and perform Arti and Bhajan. They have left prohibited food and un-cleaned occupation. Even they have specialised in performing ceremonies like Brahmins. 4. Sanskritization in living patterns: The living patterns of lower castes have also Sanskritized. Like higher caste they also get Pucca houses built for them. Now they sit along with the higher caste on the cots without any fear or hesitation. They also keep their houses clean and put on dresses like higher castes. 6.5.1 Impact of Sanskritization On Indian Society Prof. M.N. Srinivas for the first time used the term ‘Sanskritization’ in his writing ‘Religion and Society among the Coorgs of South India’. The term refers to a ‘Process by which low Hindu caste or tribe or other group, changes its customs, rituals, ideologies and ways of life in the direction of a high twice born caste to acquire higher status’. At first Prof. Srinivas used the term ‘Brahminisation’ for this process as he thought that the lower caste people must be trying to reach at the place of Brahmins. But later on he found that not only they are following Brahmins but also other caste groups. So, he replaced Brahminisation by Sanskritization. Sanskritization is a process of adaptation of the rituals and life styles of higher castes by a lower caste. It also refers to the process in which the other groups who fall outside the Hindu caste structure like tribal groups enter into the Hindu fold. From all these definitions four points are very clear: 1. The model includes any higher social group. It is not restricted to Brahmins. 2. The groups who follow the higher caste groups constitute lower caste groups as well as some groups who are outside the Hindu social structure. 3. These groups are following customs traditions, rituals, ideology and way of life of higher castes. 4. The main objective of these lower caste groups to attain higher social status through this process. There are some remarkable points to be discussed in connection to Sanskritization: 169 CU IDOL SELF LEARNING MATERIAL (SLM)

1. The whole process is based on ‘relative deprivation’. The society has allotted prestige to the Brahmins, power to the Ksliyatriya and wealth to Vaisyas. The lower caste groups are deprived of all these benefits of the society. So, they want to raise their status. 2. This process takes place for, the lower caste people feel inferior to the higher caste groups. The feeling of inferior complexity compels the lower castes to raise their social status. They adopted the process of Sanskritization to raise their social position. 3. The concept of Sanskritization is very closely related with ‘dominant caste’. It helps in the process of cultural transmission. 4. Sanskritization occurs among those castes who enjoy economic a nd political powers but have not achieved high ritual ranking. There is a gap between their politico-economic position and ritual position in the society. 5. Economic betterment is not a pre-condition for Sanskritization. It is not necessary that economic improvement leads to Sanskritization. In some cases, it is observed that economic betterment helps in acquiring political power and combinedly economic and political power lead to the process of Sanskritization. 6. There are some factors which help to accelerate the process such as desire to move upward, education, leadership, wealth, power in politics etc. 7. Unit of mobility in the process of Sanskritization must be a group. The upward mobility of an individual or a family is not considered as Sanskritization. 8. In this process emphasis is given to vertical mobility and not to the horizontal mobility. 9. It refers to cultural change or positional change but not structural change. 10. The group has to wait for indefinite period to achieve the position in this process. 11. The process depends on the structure of the social system. It will be easier if the society is flexible, open, and free. 12. In the historical context Sanskritization has been a process of social mobility throughout the history of Indian society. 6.5.2 Limitations The concept of Sanskritization suffers from several limitations: 1. It explains only socio-cultural mobility and that to in a very limited way 170 CU IDOL SELF LEARNING MATERIAL (SLM)

2. Prof. Srinivas is not clear about the fact that whether a lower caste as a whole move up to a higher stratum or only a group of Sensitised families of a particular caste moves up leaving behind the other families of the caste. 3. He is also not clear about the fact that when a caste moves up what happens to the vacant place. 4. He remained silent about occupational mobility and division of labour. Whether the sensitised group adopts the occupation of the new place or follows the same traditional occupation. 5. This is a process in which the lower caste people follow the customs, traditions and practices of high caste people. But all these elements of high caste people are in diluted condition, due to various forces like modernisation, westernisation, education etc. So, there is confusion in imitating these elements. 6. Now-a-days the process of de-sanskritisation has also been started. 7. Dominant caste may not allow the lower caste groups to reach at their place. 8. It is a cultural change leaving little scope to raise the social status. However, the process of Sanskritization is very helpful in explaining the complex pattern of Indian culture. Sanskritization And Social Change Among the Bhangis In Jodhpur City: A Case Study Sanskritization is defined by Prof. M. N. Srinivas as follows: - \"A low caste was able, in a generation or two, to rise to a higher position in the hierarchy by adopting vegetarianism and teetotalism, and by Sanskritizing its rituals and pantheon\" (1965: 30). The point of the current paper is to inspect its suggestions as far as its materialness to the Bhangi standing (Scavengers) of Jodhpur city. It is additionally distributed determined to pull in the consideration of individual sociologists to the much dismissed local area of Bhangis. 171 CU IDOL SELF LEARNING MATERIAL (SLM)

The investigation of the Bhangis as a Sanskritized individuals will presumably aid the comprehension of distant society. In the course of recent many years, sociologists and anthropologists have examined the interaction of \"Sanskritization\" among various lower standings in various pieces of the country. Notice might be made of the most exceptional investigations (identifying with different subjects) especially those of Srinivas (1952) Cohn (1955) and Bailey (1958). These investigations empower us to comprehend the available resources by which the lower ranks raise their economic wellbeing. The idea of Sanskritization was first founded by Prof. Srinivas in his book 'Religion and Society among the Coorgs of South India', in 1952. Pioneer contemplates made by Srinivas have tossed light not just on the Sanskritization of the lower ranks of Mysore in South India, yet in addition on the cycle to be followed for Sanskritization by the lower stations in India. Cohn's examination on the 'Chamars of Modhopur' empowers us to see how the Chamars battled deliberately to raise their status to another connected front — that of the rank chain of command (1955). Citing Berremen, Barnabas gives a record of the Sanskritization of the Pahari station in the multicaste towns of the Himalayan locale. There has not yet been a solitary efficient and basic investigation on customary lifestyles and ongoing changes among the Bhangi station in Rajasthan. This paper, subsequently, is an endeavour to look at the appropriateness of Sanskritization to Bhangis. There is plentiful proof that the situation of the Bhangi station has consistently been a modest one, regardless of whether this position is estimated as far as the custom construction of standing or by its job in the social framework. F. G. Bailey upheld this assertion in his conversation of the untouchables of the town of Bisipara. He called attention to that the sweepers are the least in this progressive system and therefore the most minimal position in the town. No other station will acknowledge food and water from their hands, and they, when all is said and done, acknowledge prepared food from any one, both by and by and in principle (Bailey, 1958). THE BHANGIS TODAY (i)Family and Kin Grouping: Within the city of Jodhpur there are 354 Bhangi joint families. A joint family comprises of a gathering of people identified with each other, who eat from a similar kitchen and offer all their property and work. There are 663 atomic Bhangi families, comprising of a man, his significant other and unmarried youngsters. Past their families, 172 CU IDOL SELF LEARNING MATERIAL (SLM)

Bhangis are coordinated into genealogy bunches made out of people related through the male and female line, generally living together in the equivalent or another territory of the city. A family has as its headman, the most seasoned man. He is normally distinguished by the name of KartaDharta or Mukhia. The headman of a family marks the calendar of the marriage and organizes the marriage feast and so forth Every once in a while, the headman takes a functioning part in the gatherings of all the Bhangis of a region or position. (ii)Residential Localities: The Bhangis of Jodhpur city live in 42 regions dissipated in 24 civil wars. They are frequently situated a ways off of a few miles from each other. Together these Bustiest holds a sum of 1017 Bhangi families. There are in every one of the 5770 people of whom 2742 are guys and 3028 females. Different stations both higher and lower allude to every one of these regions as a Place of the (Bhangi-Ki-Bustee). They distinguish the Bhangi area, as do the Bhangis themselves, by the name of the territory. The Bhangis of one area incidentally cooperate in a gathering when they work for the territory. To sum things up the fortitude of a region brings about focusing on the ties between the individuals living in the region. At whatever point there is a wedding in the area all the Bhangis help. The solidarity of the local area is brought out when a catastrophe happe ns, for example when a house bursts into flames, each family needs to help. At the point when a passing happens among the Bhangis the news is reported and imparted to family members (i)Position of Elders and different Relatives: The Bhangis notice affable conduct towards their seniors and different family members. The guidelines of address and methods of hello are firmly identified with the connection construction of the Bhangis. At the point when a Bhangi meets a man he welcomes him by saying the word Ram twice along these lines Ram. While expressing these words they join the palms Infront of the chest. Among the informed individuals wishing in English is a style and shaking hands is getting normal. They ask others Keshe-Ho (How would you do?) Visits between family members are continuous. Individuals from the mother's family, spouse's family and sister's significant other's family are welcome to go to every single significant dining experience and functions like relationships, births, the celebrations of Holi, Divali, Rakhi and so on Visiting and support of relatives in functions serve to keep up significant financial channels for the Bhangi. On the off chance that a Bhangi crosses paths with an individual in his own home or area, he may take asylum with his mom's or his sister's family members in another region. 173 CU IDOL SELF LEARNING MATERIAL (SLM)

(ii)Religious Customs: The conservativism among the Bhangis is shown in their religion which is average of the religion of the lower positions seeing that it is made out of Muslim, Sikh, and Hindu components (Crooke, 1896: 288). Two ages back, Bhangi ceremonies, both public and homegrown, were forcefully separated from those of the greater ranks. Among the conventional functions for satisfying the nearby divine beings the most astounding was the local area love, directed by the Bhangis of an entire region. These functions were devoted to Sheetla Mata, the goddess expected to be liable for smallpox. This keeps on being performed even today (iii)The homegrown strict services of the Bhangis contrast significantly from those of the greater ranks. For instance, when an individual bites the dust, he is conveyed to the burial service place in a bed and is buried there. The family likewise notices Tija and Chalisha (third and 40th days) separately. On the fourteenth day a function called Sog-Utana (grieve relinquishment) is led. Meat is extraordinarily cooked and eaten by relatives and family members. Wine is likewise served. In the marriage deal, Bhangis pay Tika (Gift at the hour of commitment) in kind. The wedding custom itself is less complex than that of the greater standings: the husband to be with his face covered (mukna) joined by his folks, family members and a wedding party, go through a day at the ladies house. The husband to be's dad gives the lady's dad dry organic products, desserts, attire, and so on The Brahman has no immediate or roundabout interest in the ceremonies of the Bhangi wedding. While the greater part of the Bhangis of Jodhpur have followed their old, unmistakable lower rank strict traditions for a few ages, some have endeavoured by implication to \"Sanskritize\" (Srinivas, 1965: 30-31) their traditions, by holding fast to the Arya Samaj development of strict change. This Arya Samaj development is under 49 years of age. It was first established by Swami Dayanand Saraswati 96 years prior. The Arya Samaj follows Vedic lessons. Swamiji lived during the long stretches of strict and scholarly mature under the British principle, when the purported Hindu society was being assaulted. Swamiji went against station as a social Institution and endeavoured to pulverize it. The Swami and his adherents stressed Varna and Vedic lessons. The Bhangis of Jodhpur ostensibly perceived and still perceive their otherworldly plummet from Valmiki — the author of Ramayana — and along these lines call themselves \"Valmiki\" 174 CU IDOL SELF LEARNING MATERIAL (SLM)

Until around thirty years prior, the Bhangis of Jodhpur included numerous disciples of a faction called the Sujanipir. This religion which had the faithfulness of the individuals from many lower stations other than the Bhangi, additionally included Muslims. Movement for change (I) The Seeds of Change: By the finish of the nineteenth century the seeds of social change had been planted: a railroad line had been implicit Jodhpur, which managed the cost of more extensive geographic versatility; the Arya Samaj development of strict change developed further; patriot battle turned into a reality for the Bhangis and others, and races brought an open political rivalry. These variables helped the Bhangi populace in the city to raise their status. Due to these impacts the family structure, political conduct, mentalities towards rank status, and strict traditions have all gone through striking change. This was summarized in the comment \"Bhangion-Ka-Raj\" which was regularly heard around there. (ii) Efforts at Sanskritization: For the most recent fifty years the Bhangis of Jodhpur have battled intentionally to change their social lifestyles, however their achievement has not been extremely extraordinary. Around two ages back the Bhangis of Jodhpur started to boycott the eating of meat and dead creatures in what end up being a worthless endeavour to acquire regard for the rank. Beforehand Bhangis had been considered debased as a result of their eating of meat, dead creatures and extras, and in view of their act of burning- through alcoholic drinks. Eating of hamburger and dead creatures was restricted by the Bhangis around 30 years prior. Despite the fact that a few Hindus presume that a couple of Bhangis actually eat dead creatures, Bhangis keep up that dead creature eaters are boycotted right away. Forty years prior, contrary to the Maharaja of Marwar State, all Bhangis of Jodhpur proclaimed that they would not eliminate the night soil of the Dhobi's and Dholi's. Eventually these Bhangis were excluded from the work that they considered corrupting. This opposition finished in an interest for the work and a hesitant quiet submission from the Maharaja. Such changes of position conduct for acquiring regard from the higher ranks meet, best case scenario, a latent acknowledgment from Harijans, however never their endorsement. The lone addition for the Bhangis from these endeavours has been a developing self-appreciation regard. In the year 1965, the informed agents of Valmiki Vidyarthi Sangh of Jodhpur got together to design approaches to raise their status. A couple instructed Bhangis in taxpayer driven 175 CU IDOL SELF LEARNING MATERIAL (SLM)

organization tended to the gathering and revealed to them that they were humble and detested on the grounds that they eliminate night soil. After this the informed Bhangis didn't permit their spouses to clear and eliminate night soil. It is hard to say whether such dissidents have improved their status according to different ranks. They are as yet viewed as untouchables by the majority of them. Forty years prior the Bhangis of Jodhpur area Sanskritized their names by supplanting their Muslim names like Akbar, Jamal, Multan, Data Deen, Aladeen and so forth, by names like Jagdish Kumar, Ganesh Ram, Ramchandra and moreover. As of late they additionally put forth cognizant attempts to smother their unmistakable customary Gotra for additional Sanskritization and copied the particular Gotra types of higher standings like Verma, Pandit, Kalla, Bhati, Solanki, Chauhan, Parihar, Zaidi, Jawa and Joad. About thirty years prior a couple of Bhangis of Udaimandar and Sindhio Ka Bass ventured to such an extreme as to put on the consecrated string. Their activity was met with brutality by the Brahmans of the city who beat the Bhangis, broke their string, and compromised furt her savagery if the demonstration was rehashed. Other than Bhangis, the Khati, Bharbhunjas, Lohars and Megwals of Jodhpur additionally wear the string of the twice-conceived, the Khati calling themselve s Jangir Brahman. Such endeavours by Bhangis to raise their position status are individual in character and are not really administered by enormous, formal get- togethers. A part in the family may feel that some customary conduct ought to be changed, and change is talked among the standing colleagues. Seeing family members convey the message to different houses with them. Notwithstanding these progressions in conventional rank images present day common schooling is assuming a focal part in the Bhangis' push to advance their position. Bhangis continually express a craving for training and many characteristic their low situation to the absence of instruction. The way that a portion of their individuals have changed to new occupations has not so far influenced the fundamental standing design. Separately they may feel better positioned and monetarily safer, yet their status in the city is as yet dictated by the rank gathering they address. This is the thing that Maciver and Page have expressed about the Hindu station framework. \"No aggregation of riches and no activity of abilities can modify his position status.\" 176 CU IDOL SELF LEARNING MATERIAL (SLM)

Predictable with endeavours to raise their rank status, the Bhangis of Jodhpur have lately, mads cognizant endeavours to smother their particular conventional religion, to Sanskritize their customs even further and to copy the particular strict types of higher standings. Despite the fact that they keep on venerating different gods as do the individuals from higher ranks, they have made various revolutionary changes in their other strict practices. Taught Bhangis, social specialists and driving families have been the key specialists of these changes. Homegrown services of the Bhangis have been displayed progressively upon homegrown functions of the greater stations. The act of giving Tika has been presented, albeit the kid's dad as of now gives a symbolic instalment to the young lady's dad: here the act of share can be found in progress. The function of Bhangi weddings has now been protracted from one day to two days, in order to take after higher position's weddings. An Arya Samaji Sanskrit- realizing Brahman directs the wedding service. The Bhangis of Jodhpur presently wed at ten years old to sixteen years as against four to eight years beforehand. Wedding cards are presently sent at the hour of marriage and the lucky man goes to the lady's home on horseback with a music band. Horoscopes are likewise projected by Brahmans for Bhangi infants at the hour of their introduction to the world, and passing customs have been modified severally to adjust all the more near the act of the greater stations. Adherence to the religion of Sujanipir has been disposed of. Another accentuation on journeys has served to Sanskritize the Bhangi religion completely. Portions of the strict philosophy of the Naval group has as of late been combined with the social and political yearnings of the Bhangis in their yearly festival of the birthday of the Bhangi holy person Valmiki, in the period of Kartik (Oct.- Nov.). Social laborers and taught Bhangis have had a significant influence in the recovery and change of these birthday festivities. In the year 1969 parades and gatherings were coordinated by Bhangis from various different backgrounds including social specialists, teachers, school going youngsters and a couple of understudies from the Jodhpur University. Bhangis from everywhere Jodhpur went to the festival. The speakers, who incorporated a Brahman, a road light reviewer, talked about Valmiki as an incredible Saint and brought up Valmiki's commitment to the way of life of India. A few of the speakers referred to Valmiki to act as an illustration of a Bhangi who by having a decent existence acquired the admiration of the local area. Different speakers utilized the chance to lecture political activity to the Bhangis. Holy people and fans, for example, Valmiki are imperative to the Bhangis on the grounds that they reaffirm the 177 CU IDOL SELF LEARNING MATERIAL (SLM)

Bhangi's conviction that individuals from their standing at one time were of great meriting honour. The tales reaffirm the conviction that it's anything but an individual's rank status yet his dedication that matte 6.6 WESTERNISATION Very like Sanskritization the idea of westernization is likewise employed for assessing social change in rustic India and somewhere else in the country. The idea was additionally built by M.N. Srinivas to describe the cycle of social and social versatility in the customary social construction of India. It has likewise arisen, in Srinivas' investigation of the Coorgs of so uth India. The creator has characterized westernization as: … the change achieved in Indian culture and culture because of more than 150 years of British guideline, the term subsuming changes occurring at various levels… innovation, foundations, belief system and qualities (Srinivas, 1962). The accentuation given by Srinivas on westernization fundamentally in cluded philanthropy and realism. Remarking on the more extensive components of westernization, Yogendra Singh (1994) composes: Accentuation on philanthropy and realism is a piece of westernization which prompted a progression of institutional and social changes in India. Foundation of logical, mechanical and instructive institutions, ascent of patriotism, new political culture and authority in the nation, are all side-effects of westernization. Srinivas contends that the speed increase in westernization doesn't hinder the cycle of Sanskritization. Actually, both the cycles go connected at the hip. It is discovered that occasionally expansion in westernization additionally helps the interaction of Sanskritization. A quick perspective on the effect of westernization including correspondence and transport offices has modernized the Sanskritic establishments, for example, pilgrimages and standing affiliations. It is a typical perception that in the last three or multi decade's new strict festivals have arisen. The divinities which were neglectful have now become focus of famous cele brations. The standing affiliations have gotten better association. At observational plane it is 178 CU IDOL SELF LEARNING MATERIAL (SLM)

discovered that with the increment in westernization Sanskritic ties have likewise got fortitude. Origin: Srinivas has given insights regarding the improvement of westernization in India. He follows it from the time of British Raj. Clearly, the pilgrim rule carried with it abuse and concealment of the majority of people both at the provincial and metropolitan levels. Simultaneously, it likewise got certain extreme changes Indian culture and culture. The British guideline started a time of new innovation, organizations, knowledge, convictions and qualities. The pilgrim rule, subsequently, coordinated the various fragments of Indian culture. The advanced state really got its start from this period. The land was over viewed, income was settled, another administration arose, and armed force, police and law courts were set up. The British principle likewise created correspondences, rail lines, post and broadcast and furthermore began schools and universities. \"One clear outcome was that books and diaries, alongside schools, made conceivable the transmission of present day, just as conventional information to huge quantities of Indians— information which could at this point don't be the advantage of a couple of innate gatherings—while the newspapers made individuals in various pieces of the distant understand that they had basic bonds, and the occasions occurring on the planet out side, impacted their lives for great or sick.\" One more power delivered by the British guideline was the working of Christian teacher. The Christian evangelists worked in the different parts of the country, especially in those which were in reverse and occupied by tribal and untouchables. This carried the more fragile segments nearer to westernization. In contemporary India, when we talk about westernization, a tre mendous change has come in country India. The effect of long term plans has brought the town individuals in the more extensive organization of communication and modernisation. The majority rule foundations, for example, Panchayati Raj and monstrous spread of schooling have carried the villagers to come nearer to westernization. What is intriguing in the ideas of Sanskritization and westernisation is that in the previous, is seen inside the position structure while in the last mentioned, is seen past the standing framework. 179 CU IDOL SELF LEARNING MATERIAL (SLM)

Qualities: Srinivas has remarked on westernization occasionally. These remarks have come because of the scholarly reactions given by other Indian and unfamiliar sociologists. sociologists. 6.7 CHARACTERISTICS OF WESTERNISATION Some of the important characteristics of westernisation included by Srinivas are discussed below: 1. Humanitarianis m: Westernisation is loaded with certain value preferences. “A most important value, which in turn subsumes several other values, is what may be broadly characterised as humanitarianism, by which is meant an active concern for the welfare of all human beings, irrespective of caste, economic position, religion, age and sex.” Srinivas has argued that the term ‘humanitarianism’ is quite comprehensive. It is inclusive of a large number of other values, the important being the welfare of all. 2. Equalitarianism: Westernisation has another value of equalitarianism. It is a democratic value and stands for minimising inequality, removal of poverty and liberty to all. The humanitarianism, as a characteristic of westernisation, stands for a society which could be called as a socialist society in the long run. 3. Secularisation: Both the British rule and at a later stage the Constitution of India introduced a new value of secularisation. Secular India is conceived as a nation charged by the idiom of a rational and bureaucratic society. Accordingly, the state is required to have respect fo r all the religions of the society. It also includes the value of scientific ethics. 4. Initiation of social reforms: The idea of westernisation which was propagated by the British rule struck hard on social evils which eroded the Indian society. The intro duction of British law put an end to certain inequalities that were part of Hindu and Islamic jurisprudence. The evil institutions of sati, untouchability and purdah got condemnation from the spread of the notions of equalitarianism and secularisation. 180 CU IDOL SELF LEARNING MATERIAL (SLM)

5. Predominance of science and technology: The British rule also introduced science and technology in Indian soci ety. This brought railways, steam engines and technology. As a result of this, the Indian society moved towards industrialisation. Though, science and technology came as a setback to village industries and local arts and artifacts, the industrial growth increased. This also gave encouragement to urban development. Migration from village to town and city also increased. There was a take-off from tradition to modernity during this period. Industrialisation and urbanisation also introduced new values in society. Many of the traditional institutions like untouchability and caste received new interpretation. Clearly, the concept of westernisation introduced by M.N. Srinivas is meant to measure the social change which came in India during the British period. In post-independent India westernisation got accelerated. The Indian society came in contact with other countries also. The United States had a profound impact on our society. At a later stage Srinivas was suggested to review the concept looking to the new impact of modernisation. For instance, Daniel Lerner, after considering the suitability of ‘westernisation’ as well as ‘modernisation’, has opted for the later. Modernisation also includes urbanisation. If also enhances media exposure and wider economic participation. “Modernisation also implies social mobility. A mobile society has to encourage rationality for the calculus of choice which shapes individual behaviour and conditions it rewards. People come to see the social fu ture as manipulable rather than ordained and their prospects in terms of achievement rather than heritage.” If we examine M.N. Srinivas’ concepts of Sanskritization and westernisation, we will be able to find out that in the assessment of rural change westernisation is not much significant. Both the concepts are loaded with Sanskritic and western values. The concepts also carry certain ideologies. Yogendra Singh argues that the use of the term ‘westernisation’ is pejorative for Indian elites. In place of westernisation, modernisation appears to be a better term. He observes: …modernisation in India cannot be adequately accounted for by a term like westernisation. Moreover, for many new elite in India as also in the new states of Asia, the term westernisation has a pejorative connotation because of its association with former colonial domination of these countries by the West. It is, therefore, more value- loaded than the term modernisation, which to us appears as a better substitute. 181 CU IDOL SELF LEARNING MATERIAL (SLM)

6.8 WESTERNISATION OF INDIAN SOCIETY M.N Srinivas (1966) defines ‘westernisation’ in terms of the change in Indian society due to the impact of British rule in India. The areas of change include technology, dress, food, and changes in the habits and lifestyles of people. Westernisation takes place at three levels: (1) Primary, (2) Secondary, and (3) Tertiary. At the primary level were a minority of people who first came into contact with western culture, and were its first beneficiaries. The secondary level of westernisation refers to those sections of Indian society who came into direct contact with the primary beneficiaries. At the tertiary level are those who came to know indirectly about the devices introduced by the British. However, the spread of westernisation has been uneven and unequal among different sections of Indian society. Though Srinivas has mentioned humanitarianism and egalitarianism as its positive features, there are others who consider westernisation as a process of cultural and cognitive colonialism and as a model of an “impersonal, non-cultural and non-sovereign state”. Westernisation has contributed to the re-emergence of a pan-Indian culture on new grounds. Some areas of western impact include education, law, science, technology, new forms of politicisation, urbanisation, industrialisation, the press, means of transport and communication. Y. Singh calls the re-emergence of these institutional foci as the process of ‘cultural modernisation’. The western impact has brought about “a new great tradition of modernisation”. Certainly, this poses the problem of conflict between the indigenous tradition and the western tradition on Indian soil. A synthesis between the two has occurred, particularly in regard to the elite sections of Indian society. Today, ‘globalisation’ has far more impact on Indian society. In fact, India is in the process of becoming a global market/centre of economic and professional activities. 182 CU IDOL SELF LEARNING MATERIAL (SLM)

At the initial stage, the western impact was peripheral and localised, as it remained confined to middle class people in the cities of Calcutta, Bombay and Madras. Today, these cities are named as Kolkata, Mumbai and Chennai, respectively. Educational institutions were also centred around these three cities English education had two-fold impact: (i) Inculcation of the western values and ideologies among the educated people, and (ii) The rise of social and cultural reformation movements. Education was confined to the upper and middle class urban people. The British rule created a new consciousness and structure of values. Westernisation has created the following as observed by Y. Singh (1973): (1) The growth of a universalistic legal superstructure, (2) Expansion of education, (3) Urbanisation and industrialisation, (4) Increased network of communication, and (5) Growth of nationalism and politicisation of the society. These elements contributed to modernisation throughout the country. The judiciary, law courts, legislations (for prohibiting child marriage, infanticide and sati, etc.), law commissions and several other legal innovations relating to rules of marriage, family, divorce, adoption, inheritance, minorities, land rights, trade, commerce, industries, labour, etc., were enacted. Westernization of Indian culture: A Study of Chhattisgarh Introduction As of late we are living in the time of data. The data assortment, handling, putting away and scattering are prime capacities in the current society. Those nations wealthy in data are viewed as evolved nations and the individuals who are less educated are sorted under the classification of immature or non- industrial nations. The current culture is likewise called as LPG culture, for example culture of Liberalization, Privatization and Globalization. Despite the fact that India is a non- industrial nation it very well may be viewed as the high level country among the non- industrial countries. India's innovative headway is at standard with 183 CU IDOL SELF LEARNING MATERIAL (SLM)

the worldwide norm. We can say that, India is developing as an incredible country globally and working inseparably with the western nations. We need to examine the current status of Indian culture and should reach decision whether westernization is a help or a blight for our nation, India. In the event that we return to the historical backdrop of India, our country was a multi-social country from the Aryan time frame when the Dravidians were either drove away by the Aryans or died because of common catastrophes. During the third century B.C. with the Indian intrusion of Alexander the Great, India received the Greek culture. Further, Indian culture got blended over and over with the intrusion of the Arabians, Chengiz Khan, and the Mughals and possible with the colonization of the Portuguese, French, British and the Dutch changing over India into a multi-social society. The Indian culture is constantly undermined from outside and consistently comes out with a blended culture however maintaining the first culture and subculture. The current circumstance appears to be identical to the past however with the development of the complex and present day broad communications the way of life appears to be truly compromised from the outside especially from the American culture. The circumstance is threatening to such an extent that the current status is called as social colonialism. As of now, India is viewed as a multi-social society like that of U.S.A. Canada and France. In these countries, the social patterns are consistently unique however the social ethos stays same. Indian Culture, which is one of the most seasoned and most extravagant societies, is presently a day’s representing a genuine danger as western culture is building up it's our solid base in India and gradually and bit by bit cleaning the Indian culture. It had effectively made its essence in Metros and now gradually heading towards different pieces of the country. Westernization has significantly influenced our practices, customs, family and our regard and love for other people. The idea of joint family’s framework is so quick diminishing that everybody needs to stay unapproachable from others. No one prese ntly make a fuss over others and just consideration about themselves, which is absolutely conflicting to our Indian culture which easless used to train us to be a piece of one another's delights and distresses to praise the cheerful minutes together and share the despondency together as well. Gradually, every one of our qualities for which India has the pride is evaporating and western culture is having its spot. Individuals are aimlessly following the western culture without knowing its genuine results. Cultural Imperialism in India Social dominion is the act of advancing, recognizing, isolating, or falsely infusing the way of life of one society into another. It is normally the situation that the previous has a place with 184 CU IDOL SELF LEARNING MATERIAL (SLM)

an enormous, monetarily or militarily amazing country and the last has a place with a more modest, less significant one. Social dominion' can appear as a functioning, formal arrangement or an overall mentality. The term is typically utilized from a derogatory perspective, for the most part related to a call to dismiss unfamiliar impact. Social colonialism can allude to either the constrained assimilation of a subject populace, or to the deliberate embracing of an unfamiliar culture by people who do as such willingly. Since these are two altogether different referents, the legitimacy of the term has been raised doubt about. The term social colonialism is seen diversely specifically talks. The social dominion is generally called as media colonialism additionally on the grounds that in the ad vanced days culture is for the most part received by individuals after media shows the outer culture. Especially with the rise of TV the social appropriation is expanded as the worldwide media is overwhelmed by the Americans (media nobles of U.S.A.) Today the best utilization of social government is through films, dress brands, food, books and numerous other everyday life things. It is essentially executed by the USA with Hollywood movies (particularly film like (Rambo), well known brands like Converse, Nike, Abercrombie and Fitch, which numerous teens all throughout the planet wear and are influenced, and furthermore narratives (like History Channel which advances American military and innovation). Fruitful multicultural social orders, be they countries, alliances, or different mixtures of firmly interrelated states, recognize those parts of culture that don't compromise association, steadiness, or thriving (like food, occasions, ceremonies, and music) and permit them to prosper. In any case, they balance or destroy the more incendiary components of culture (exclusionary parts of religion, language, and political/philosophical convictions). History shows that, crossing over social holes effectively and filling in as home to assorted people groups, requires certain social constructions, laws, and establishments that rise above culture. Besides, the historical backdrop of various progressing tests in multiculturalism, for example, in the European Union. India, South Africa, Canada and the United States, proposes that useful, if not culminated, integrative models exist. Each is based on the possibility that resilience is urgent to social prosperity, and each now and again has been compromised by both narrow mindedness and an elevated accentuation on social differe ntiations. The more prominent public great warrants dispensing with those social attributes that advance struggle or forestall amicability, even as less-disruptive, all the more actually noticed social qualifications are commended and protected. Westernization of Indian Culture 185 CU IDOL SELF LEARNING MATERIAL (SLM)

The India culture by and by ventures to be totally westernized. The media situation, especially the digital TV is totally westernized. With the rise of global media combinations of U.S.A. which obtained the worldwide media represents a threaten to the Indian media. The conspicuous American nobles like Time-Warner, Disney World, American Online (AOL), Sky TV (Rupert Murdoch of STAR TV notoriety) and other media combinations spreads a web on the sky in India. They advance the way of life of U.S. A. which shows less beneficial things like scholastics advancement and exploration in western nations, improvement programs and so forth, yet shows different things like savagery, sex, unscripted TV dramas, divorces, extra-conjugal undertakings which might be normal to them yet phenomenal for us. The young gets energized with the new ideas and attempt to test it. Realism from the west has overwhelmed mysticism of the east. Custom as well, is losing its recording and turning into a shadow in the break. It is being marked as out of date and ineffective. Present day Indian has neglected to understand that culture and custom is the personality of a race on this globe. Culture is the range of thoughts and standards of a general public procured over ages. Indeed, even our old sacred texts have underlined the significance of culture. Indeed, we Indians are known for our kaleidoscopic and clear culture which takes in the stone cut sanctuaries, in the throbbing celebrations, in the warm friendliness of hearts and in our religions. The social attack won't just cause us to fail to remember our character, however will make us ROBOTS in this time of machines. Youngsters are utilizing new media innovation, including phones, individual information associates, and the Internet, to speak with others in the United States and all through the world. New correspondence roads, for example, text informing, talk rooms, and long-range interpersonal communication sites (e.g., what’s up and Facebook), have permitted youth to handily create connections, some with individuals they have never met face to face. This can be viewed as an incredible value of westernization of culture. Since through these locales, anyone can know other's way of life and can follow the positive parts o f the concerned culture. Then again, it might verification perilous as this may prompt social debasement as well. New innovation has numerous likely advantages for youth. It permits youngsters to speak with loved ones consistently. New innovation likewise gives freedoms to make compensating social associations for those adolescents and pre-youngsters that experience issues creating fellowships in conventional group environments or in view of restricted contact with same- matured companions. Furthermore, customary Internet access permits youngsters to rapidly build their insight on a wide assortment of subjects. Be that as it may, 186 CU IDOL SELF LEARNING MATERIAL (SLM)

the new blast in innovation doesn't come without potential dangers. Youth can utilize electronic media to humiliate, bug or undermine their friends. Expanding number of adolescents and pre-teenagers are turning out to be survivors of this new type of savagery. Albeit a wide range of terms, for example, digital tormenting, Internet provocation, and Internet harassing have been utilized to portray this kind of savagery and electronic hostility is the term that most precisely catches a wide range of brutality that happen electronically. Like, customary types of youth savagery, electronic hostility is related with passionate misery and direct issues at school. Westernization has brought about family units. Relationships are quick breaking and our resistance and tolerance has offered the response. The most influenced are, our new blossoms, which have grown and they end up pushed and disconnected in this new climate as there is nobody to deal with them when they are abandoned. They won't get the consideration and love of their grandparents and they end up in supports where some others will deal with them. It is sad that the new fledglings stay immaculate and cut off from our virtues and sanskaras. In the present situation where both a couple are working there is nobody at home to care for them to imbibe the sanskaras in them as our seniors who gives these sanskaras to their grandkids are not with them any longer. In to numerous cases, it isn't intentional yet in larger part of case the kids likes to stay away from their folks which is lamentable. Conflicting to it Parents feel pleased in giving the western Sanskaras to their youngsters. Kids now days are raised in this western climate. They are in this way kept, miles from our Indian culture. There is no mischief in giving the information on different societies and customs as Indians have made their essence in all aspects of the world yet it is important that we ought to know about our own way of life and customs as well. We should take care that our new fledglings are knowledgeable with Indian culture and its qualities and it is the duty of guardians to acquire something similar for them. This it is extremely fundamental that the guardians ought to likewise be knowledgeable with Indian culture and customs. There's no mischief in taking beneficial things from western world yet this doesn't imply that we ought to totally receive it and profess to be western and distort our own personality. It is justifiable that India is filling in each field and there is need of knowing every one of the way of life and their practices. Somewhat it is fine, yet we ought not imagine that we despise the Indian qualities and like just the western culture. The Chhattisgarhi Culture The territory of Chhattisgarh was shaped in November 2000 which was isolated from the past Madhya Pradesh. Chhattisgarh is viewed as a regressive state essentially overwhelmed by the 187 CU IDOL SELF LEARNING MATERIAL (SLM)

ancestral populace. The state is wealthy in culture loaded up with widely varied vegetation. Individuals are companions of the wilderness here. The state is landlocked encircled by Uttar Pradesh, Madhya Pradesh, Jharkhand, Odessa, Maharashtra and Andhra Pradesh. The state is novel for its rich culture, rich practice and clever legacy. The state is wealthy in paddy development so it is known as the \"Rice Bowl of India\". It is additionally wealthy in its characteristic assets being the main maker of coal, iron mineral and mica. It is likewise wealthy in water assets with various driving streams called the life saver of the state. The significant part of the state is that, individuals commit the Satnami faction and the Satnami Gurus are Gods in the state. The customary culture in the state is essentially motivated by the Satnami religion. Sorting out music and dance programs in each event is the uniqueness of the state. There are around 40 assortments of clans dispersed all through the territory. Chhattisgarhi is the primary language of the state; however, Hindi is additionally spoken by bigger number of individuals. The fundamental clans are Gond, Uranv, Kanver, Kamar, Baiga, Halba, Korva, Pando, Birhi, Binjhwar and many timetable clans commends dance, music, marriage and other social celebration in Chhattisgarh. Chhattisgarhi uncommonly observes Navakhani, Ganga Dushhara, Sarhul Chherka, Dushara, Dipawali, Karma, Kartika and Hareli. Chhattisgarh has its own dance styles, food, music and conventional people tunes in which sohar tune, bihav tune and Pathoni melodies are extremely acclaimed. Sohar tunes are identified with labor wereas, Bihav tunes are identified with marriage festivity. The principle parts of Bihav melodies are Chulmati, Telmati, Maymouri, Nahdouri, Parghani, Bhadoni and different tunes identified with Bhanver, Dowery and Vidai tunes, Pathoni tunes are identified with gouna (flight of lady to husband home).Seasonal Chhattisgarhi society tunes are Fag (Basant Geet), Baramasi (a year), and Sawnahi (in stormy seasons).Festival's identified with Chhattisgarhi people tunes are Cher-Chera tunes (in welcome of new harvests, youngster tunes), Dohe of Rout Nacha (Dipawali) and Sua tunes (Dipawali).Regional society tunes are Goura tunes (love Shivji and Parvati in Dipawali), Mata Seva tunes, Janvara tunes, Bhojali tunes, Dhankul tunes and tunes of Nagpanchami.Loriya and playing tunes of kid are Loriya, Fugdi, Kau-Mau, Chau-Mau, Khuduwa (Kakdi), Dandi Pouha.Karma tunes, Danda tunes and Dewar tunes are generally well known of diversion tunes in Chhattisgarh. Chhattisgarh's generally celebrated and well known society plays are Chandaini- Gonda, Sonha-Bihan, Lorik-Chanda, Kari, Hareli and Gammatiha. Rahas is an advanced society play of Chhattisgarh. Chhattisgarh has its own dance styles, food, and music.\"Raut Nacha\"(The people dance of cowherds), Panthi and Soowa dance styles are exceptionally well known in the district as well. Individuals of this area are enamored with colors. The dresses they wear 188 CU IDOL SELF LEARNING MATERIAL (SLM)

are on the whole bright. Ladies as well, wear sarees with Kardhani. In provincial regions, ladies wear mala made of one rupee coins however, this has left pattern nowadays. Individuals of this locale are likewise known for making humor out of language. Comic plays are exceptionally mainstream and merit watching. Individuals likewise have an extraordinary inclination towards embracing recent fads and ways of life. Chhattisgarh hence, is multicultural, for individuals from everywhere the world have come and gotten comfortable this area. Chhattisgarh's kin are additionally known for their effortlessness, kind heartedness and flexibility and this is the genuine culture of this district. Chhattisgarh and Westernisation The territory of Chhattisgarh is by and large provincial arranged. The urbanization is less as the state is just 10 years old. On the off chance that we investigations the effect of westernization on the Chhattisgarhi culture, we can track down that the effect is immaterial. The way of life of individuals isn't influenced by the pariahs. Nonetheless, the metropolitan regions are pretty much influenced by the effect of westernization. Raipur, the capital of the state is developing to turn into a metropolitan city. The city of Raipur, Bilaspur and their peripherals are somewhat influenced by the westernization. It is obviously, that media assumes a significant part in getting social and social change. The broad communications, especially the TV assumes a significant part in social reconciliation. It is obviously that the TV programs have likewise influenced the way of life of the Chhattisgarhi public. Every one of the stations getting through the various sources like Cable, DTH and comparable sources are accessible to individuals however the level of clients is less. Aside from the public stations, the neighbourhood link directs working in Raipur and Bilaspur are likewise unmistakable in the state. This incorporates the Sadhana Channel, CCN channel, Grand Channel and so on the public channels additionally have their local expansions working in Chhattisgarh. These incorporate the IBC 24, E-TV Chhattisgarh, Zee TV 24-Ghante Chhattisgarh, Sahara MPCG and so on Every one of these channels show various societies to the Chhattisgarhi individuals which prompts the social mix in the state. The noticeable Hindi papers distributed from the state are Dainik Bhaskar, Haribhoomi, Nai Duniya, Nav Bharat, Jansatta People's Samachar, Raj Express, Deshbandhu and others. The initial four of the above are biggest flowed dailies in the state. Radio is additionally usable in the state covering very nearly 80% of the populace. Aside from the All India Radio, private FM channels (My FM) are likewise usable in Raipur and Bilaspur. As the education rate is 66% in the state, radio assumes a significant part in the formative parts of the state. Concerning reconciliation, 189 CU IDOL SELF LEARNING MATERIAL (SLM)

TV assumes a significant part in the state, however the effect now and again is by all accounts negative. In the end, it very well may be said that Chhattisgarh isn't impacted by the westernization of culture. The conventional media still holds the grasp in the state outperforming traditional press. Role of Media The media should fill in as the guardian of the general public. It should set the plan for individuals as what to follow and what not to follow in regards to the next's social worth. Further, there ought to be a media component to fill in as an edit to the link channels which advance westernization of culture. The appropriate media instrument will empower to channel the substance helpful for the general public and reject the substance which are unsafe. Media ought to likewise attempt to scatter data in regards to the positive and negative parts of the concerned culture. It ought to likewise attempt to maintain the current culture however embracing the positive parts of the outside culture. Conclusion It is stunning to see that, Indians are failing to remember their way of life and western individuals are looking towards India for acquiring salvation. They are coming here for looking for the genuine harmony, which is absolutely wrecking over yonder. India has procured a decent name in the field of Yoga and contemplation as well, where our masters are offering lessons to western nations, how to loosen up them and how to get them far from sickness where as in India, it is opposing to it. Individuals are just considering cash to be need and for a similar they do anything, which is stunning. It is grievous, that the present age has next to no information and is not really mindful about their way of life, customs and their foundations. This isn't their slip-up, yet the shortcoming of their folks who as not edify their kids about their underlying foundations and about their rich social legacy. Most likely, the western culture is adaptable and has educated to act naturally autonomous yet this doesn't imply that we ought to fail to remember our own way of life and aimlessly follow the western. Since India, has a custom to take beneficial things from others however this doesn't imply that we will totally fail to remember our qualities. We should feel pleased that we are Indian and we have a particularly rich social legacy which is uncommon and should convey this advance and acquire something very similar to our new blossoms that will be our future. In this manner we can close here with a view that the future will tell whether the westernization of Indian culture will be a help or a curse for our Indians. 190 CU IDOL SELF LEARNING MATERIAL (SLM)

6.9 SUMMARY  In this Unit, we have also discussed in detail the concept of Sanskritization. To conclude in the words of Srinivas, \"(S)anskritization has been a major process of cultural change in Indian history, and it has occurred in every part of the Indian subcontinent. It may have been more active at some periods than others, and some parts of India are more Sanskritized than others; but there is no doubt that the process has been universal.\"  However, as to whether Sanskritization of a lower caste or tribe is an essential preliminary to Westernization, Srinivas says that though he finds empirical evidence of this being true, he is quick to add that such empirical evidence is limited to some non-Brahmin castes of Mysore and does not refer to any logical necessity for Sanskritization occurring prior to Westernization. 6.10 KEY WORDS  Sanskritization - The term refers to a process whereby people of lower castes collectively try to adopt upper caste practices and beliefs, as a preliminary step to acquire higher status. T  Westernisation - the changes that have taken place in the Indian society and culture due to Western contact through the British rule  Dominant Caste – term used to refer to a caste which yields economic or political power and occupies a fairly high position in the hierarchy. 6.11 LEARNING ACTIVITY 1. Explain the concept of Sanskritization. ___________________________________________________________________________ __________________________________________________________________________ 2. Explain the concept of Westernisation ___________________________________________________________________________ __________________________________________________________________________ 191 CU IDOL SELF LEARNING MATERIAL (SLM)

6.12 UNIT END QUESTION 192 A. Descriptive Questions Short Questions 1. Explain the concept of Sanskritization 2. Explain the concept of Westernisation 3. Explain the Characteristics of Westernisation. 4. Impact of Sanskritization on Indian Society. Long Questions 1. Write down the Characteristics of Sanskritization: 2. Models of Sanskritization: 3. Write the impact of Westernisation on Indian Society. 4. Limitations of Sanskritization B. Multiple Choice Questions 1. Westernisation is loaded with certain …………… preferences. a. value b. norms c. culture d. societal 2. Who introduced science and technology in Indian society a. Kings b. The British rule c. Portuguese d. None of these 3. Westernization takes place at how many levels CU IDOL SELF LEARNING MATERIAL (SLM)

a. 3 b. 2 c. 4 d. 5 3. The term Sanskritization was first utilized by whom? a. M. N.Sriniwas b. Ghurey c. R. Mukherjee d. A k Bose 4. ….............could be a technique for impersonation in Indian culture. a. Sanskritization b. Westernization c. Modernization d. Brahminization Answers 1 -a, 2-b, 3-a,4-a,5-a 6.13 REFERENCES Reference Books:  Bakhtin, M. Problems of Dostoevsky's Poetics. University of Minnesota Press. 1929 (1984)  Rabelais and His World. Indiana University Press: Bloomington. 1941 (1984).  Handoo, J. 'The Palace Paradigm and Historical Discourse' in Folklore as Discourse. (ed.) M.D. Muthukumaraswamy. National Folklore Support Centre: Chennai. 2006.  Cantlie, A. The Assamese: Religion, Caste and Sect in an Indian Village. Curzon Press: London. 1984. 193 CU IDOL SELF LEARNING MATERIAL (SLM)

 Singh, Y. Modernization of Indian Tradition. Rawat Publications: Jaipur. 1996.  Srinivas, M. N. Religion and Society among the Coorgs of South India. OUP: New Delhi. 1952.  Caste in Modern India and Other Essays. Media Promoters & Publishers Pvt. Limited. 1962/89. Social Change in Modern India and other Essays. Orient Longman: Delhi. 1966/ 77. 194 CU IDOL SELF LEARNING MATERIAL (SLM)

UNIT-7: PROCESSES OF SOCIAL CHANGE 195 Structure 7.0 Learning objectives 7.1 Introduction 7.2 Meaning of Modernity: 7.3 Modernisation 7.3.1 Tradition-Modernity inter-relativity: 7.3.2 The Concept of Modernization defined: 7.3.3 Dimensions of modernization: 7.3.4 Steps to be taken for Modernisation: 7.3.5 Preconditions of Modernisation: 7.3.6 Whom should we call modernizers? 7.4 Secularisation – 7.4.1 Meaning of Secularisation: 7.4.2 Definitions of Secularization 7.4.3 Principles of Secularization: 7.4.4 Basic features of Secularization: 7.4.5 Causes of Secularization: 7.5 Measures of the Process of Secularisation 7.5.1 Definition of Globalisation 7.5.2 Difference between Globalisation and Internationalism: 7.5.3 Nature of Globalisation 7.5.4 Globalisation: Historical Background 7.5.5 Advantages of Globalisation 7.5.6 Disadvantages of Globalisation CU IDOL SELF LEARNING MATERIAL (SLM)

7.6 Globalisation 7.6.1 Definition of Globalisation: 7.6.2 Difference Between Globalisation and Internationalism: 7.6.3 Nature of Globalisation: 7.6.4 Globalisation: Historical Background: 7.6.5 Advantages of Globalisation: 7.6.6 Disadvantages of Globalisation: 7.7 Summary 7.8 Keywords 7.9 earning Activity 7.10 Unit End Question 7.11 References 7.0LEARNING OBJECTIVES After studying this unit, students will be able to:  Explain the concept of modernity  Learn the concept of Modernisation  Define the process of Secularisation  Explain the process of Globalisation and its impact 7.1 INTRODUCTION Concept of Modern, Modernity and Modernisation are tremendously notorious, mostly because of their ambiguity and vagueness. Each one lacks any precise meaning. Modernisation has assumed a lot of significance particularly after the end of the Second World War, in the 1950’s and 1960’s. Industrial Revolution in England and to some extent, French Revolution in France brought Modernization to limelight. Volumes of literature written about these three concepts have contained many contradictory observations and conclusions. As a result, no single theory of modernisation has been justifiably presented to explain the process of modernisation for social change. The process of modernisation dates 196 CU IDOL SELF LEARNING MATERIAL (SLM)

back to the age of Renaissance and formation in all walks of life- like literature, science religion etc. 7.2 MEANING OF MODERNITY In one sense, modernisation and modernity convey a classification of the history of mankind, into Ancient, Medieval and Modern. Here modernity refers to the ‘stretch of time’, and each aforesaid phase, carries its specialty. But, modernity in relation to time is also confusing, because, it may mean one thing in India and another thing else-where on the earth. Modernity is distinguished from traditionalism and a modern society also differs from a traditional one. It is equally difficult to define precisely what ‘Tradition’ is yet, both ‘tradition’ and ‘modernity’ are systems of ideas, values and Institutions, which are different from one another. But, there is no society, which is either ‘purely tradit ional’ or ‘purely modern’. Both cannot be rigidly compartmentalized. The term ‘Tradition’ has been defined by Dr. Yogendra Singh as “a cumulative heritage of a society, which permits though all levels of social organisation, such as the value system, the social structure and personality structure.” Thus, tradition is a social and cultural heritage and a traditional society, therefore, contains three basic elements of tradition like value system, social structure and structure of personality, which are more or less permanent. The Concept of Modernity has following distinctive characteristics such as: (i) Intellectual characteristics are like emphasis on science and technology, reason and rationality, belief in progress and human development, control over environment and avoidance of superstition and orthodoxy. (ii) Political Characteristics, include marginalization of religious influence from State/Political matters, and rise of secular democratic polity, universal adult suffrage, democratic values. (iii) Religious Characteristics constitute a secularized society free from religious orthodoxy and decline of religiosity. (iv) Social Characteristics include decline of a traditional social order, decline of Joint family system, alienated kinship ties (v) In relation of education, it involves literacy, emphasis on knowledge, trained skill and the like. 197 CU IDOL SELF LEARNING MATERIAL (SLM)

(vi) Economic Characteristics include changing over to commercial agriculture, use of machines and advanced technology in agriculture, growing industrialisation a nd urbanisation, improvement in commerce, industry and growth of Market etc. Thus, modernity implies a bunch of new socio-economic, politico-religious and intellectual system, totally separated from the traditional one. Dr. Lerner, the author of “The Passing of the Traditional society-modernizing of Middle East.” has also identified five other features of modernity, such as: (1) Urbanization (2) Literacy (3) Mass-Media and mass communication (4) growing political awareness, (5) Skilled man-power to support economic development and technological advancement for faster industrialization. Thus, modernisation is a process which involves changes in all areas of human thought and activity. It aims at socio-economic and political transformation to achieve progress on development. 7.3 MODERNISATION The term ‘modernization’ despite its recent popularity is fully misconceived and needs clarification. Firstly, modernisation is not opposed to traditionalism. A modern society is not fully alienated from traditionalism nor can a traditional society exist without modern elements. For example Japan is modernized without alienating traditional elements. Secondly, scholars in Economics, Sociology, Political Science, Psychology have studied the concept of modernization in their own way causing more confusion and disparity in approach. Thirdly, industrialisation and urbanisation are not essential precondition to modernisation. Japan is highly industrialized without being modern. Punjab is urbanised without industrialisation. In several African countries, industrialisation followed modernisation. However it was just the opposite in Europe leads to modernisation after industrial revolution. Fourthly modernisation and westernization are not synonymous, although both are often used interchangeably. Westernization refers to those changes brought about in non-western 198 CU IDOL SELF LEARNING MATERIAL (SLM)

countries, through adoption of western cultural values and elements with which these countries had prolonged contact and interaction. Process of imitation of western culture and values by the non-western countries is called in simple words ‘Westernization’. In India, during the British rule. Western culture made a forceful entry and westernized Indian society and Culture. Thus, a modern man in India is misconceived to be a man with western habits and with an attitude of imitation of all that came from the west. Often these two terms are interchangeably used in India, simply because most of us do not know what western culture-stands for and most of us also fail to understand what the term modern man should mean for us. Thus, modernization has a broaden connotation and westernization is simply a part of this larger process of social change. Modernisation is rather a process of ‘rationalization’ with a scientific temper and it involves the total population. It brings about changes in their thought- process in beliefs and faith and in socio- cultural structure and ultimately modernizes the role-perception of the individuals. An Indian in such a process of misconceived modernisation becomes an ‘alienated India’ causing Cultural rootlessness and cultural alienation. 7.3.1 Tradition-Modernity Inter-Relativity The only truth is that both tradition and modernity are interrelated. No society as, states earlier is either ‘wholly traditional’ or ‘wholly modern’. By comparison either a society is more traditional or more modern. For instance, Indian society is more traditional compared to the American society. Neither of them is absolutely traditional and absolutely modern. There is always a bridging-gap between the two. Again the process of change from traditionalism to modernism is either fast or slow. What is true of the contemporary society is that the rapid switch over from traditional to modernity is faster because of rapid industrializatio n, economic development and urbanization. But there are certain time-tested socio-cultural traditional rites associated with marriage and death, which have denied any faster modernization in both western and non- western countries. Modernisation as a value-free term involves rational and scientific transformation of the socio-cultural values of institution. On the contrary westernization is a value loaded term with a restricted connotation of imitation of western culture and values. 199 CU IDOL SELF LEARNING MATERIAL (SLM)

As M.N. Srinivas justifiably argues the term westernization is ethically neutral whereas modernisation carries ethical value and it accepts only what is good or right. Further, modernization like westernization does not destroy the ‘cultural identity’ of the non-western countries. In Indian society today, there exists a sort of “misconceived modernity” or mis-match of westernization & modernisation. In metros and big cities life has become notoriously westernized, western culture is aped mostly by the youth in their life style like food habits, dress, music, dance. Night club family life and the like. A few misconceptions of modernity in India today include the following such as: 1. Deco-ratings the Drawing Room with oil paints of Delhi Darbar or Empress Victoria of Ugly nudes & Dogs. 2. Keeping inside the Drawing Room empty champagne bottles as a token of ‘Status symbol’. 3. Raising the slogan of dreaming in English. 4. Daddy-Mummy pushy cat-culture. 5. No two-women and common kitchen under a single roof. 6. Drinking in the family. All these do not connote modernity, rather they constitute a blind aping of English or western culture in India. 7.3.2 The Concept of Modernization Defined The word modern or modernisation is the derivative of the Latin term ‘MODO’, which means ‘just now’ ‘or’ ‘the latest’. The Oxford English Dictionary defines the term ‘modern’ as ‘something of the recent times or something new or latest, not concerned with classic. Thus, the literal meaning of the term refers to anything which is New or Latest in life style, dress, art or thinking. Modernity and Progressivism in social change may also look alike. It may mean the society constantly moving ahead in the direction of ‘Progress’ or improvement at all times. Modernisation as a historical process with continuity also involves industrialization, urbanization, rationalization, bureaucratization, democratization, secularization, Sanskritization, Tribalisation and the like rationality, reasoning with scientific temper and outlook. 200 CU IDOL SELF LEARNING MATERIAL (SLM)