Mn Srinivas Social Change In Modern India Pdf Download

'This ethnologist, India's leading social anthropologist, is Mysore Narasimhachar Srinivas. In 1952 he first introduced the notion of Sanskritization as an underlying process of Indian social change, in his book Religions and Society Among the Coorgs. Since then there has been no more influential concept in the discussions on change in Indian society. In these lectures he has developed the idea both in itself and in its contrapuntal relations with that much more conspicuous process of change, Westernization. Both by training, as an Oxford social anthropologist, and by background, as a South Indian Brahmin, he is eminently fitted to give a sophisticated, yet intimate, expression to his themes, in a way that Tagore might well have appreciated highly. Not the least important part of the book, and an integral part of it by peculiarly intimate inner lines of connection, is Professor Srinivas' apologia for the anthropologist's role in the midst of the rapid change and "modern" development in his own society.

mn srinivas social change in modern india pdf download

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Professor M N Srinivas was invited to deliver the Tagore Lectures for the academic year 1962- 63 at the University of California, Berkeley. He chose "Social change in Modern India" as his theme and delivered three lectures on it in May 1963. Srinivas' theme is the subject of the experience of every Indian. Change is disapproved by some, approved by some others with the reservation that it should be at a slower pace; some others want more of it and more rapidly: As a social scientist Srinivas takes the position of a detached observer and looks at change through the glasses of a sociologist or a social anthropologist, as he prefers to call himself. He attempts to answer the questions "what is the direction of change in modern India", "what is the orientation of this change?" and "what are the sources of this orientation?".

The socio-economic and cultural life of India had received a new impetus under the influence of Western education especially in the field of art and science in the later part of the nineteenth century. This was the result of the introduction of Western education in India, with English as the medium of instruction in the educational institutions. The advent of the British rule and introduction of liberal English education in India produced a revolutionary change due to which modern outlook and ideas were evolved. These modem ideas not only introduced new institutions in Indian society such as liberation, education, newspaper, social welfare mission etc. but also brought a fundamental change. This fundamental change brought a revolutionary transformation. This revolutionary transformation from conservatism was known as the Indian Renaissance.

Question 1.Define Modernization.Answer:The term is associated with positive and desirable values. According to Daniel Learner Modernization is the process of social change whereby less developed societies acquire the characteristics of common to developed societies.

(iii) Ideology and Value: Westernization implies certain value preferences also. Humanitarianism, Rationalism, Egalitarianism and Secularism are associated with westernization. These ideologies and values had a great impact on Indians They changed the traditional attitudes and outlook of the people. Western ideologies and values provided inspiration for social reform movement, such as Brahma Samaja, Arya Samja, Ramakrishna Mission and so on.

Question 23.Explain Westernization and its major aspects.Answer:Westernization is another major cultural process of change. The term westernization was introduced by the Indian sociologist M.N.Srinivas. It has been used to analyze the exogenous source of social change in contemporary India.

3. Ideology and Value:Westernization implies certain value preferences also. Humanitarianism, Rationalism, Egalitarianism and values had a great impact on Indians. They changed the traditional attitudes and outlook of the people. Western ideologies and values provided inspiration for social reform movement, such as Brahma Samaja, Arya Samaja, Ramakrishna Mission and so on.

M . N. Srinivas believed that village is an essential social identity. History is witness that villages have made their own identity and rural integration is very important in rural social life. Srinivas criticized the British administrators and anthropologists who portrayed the Indian village as a stable, self-sufficient, small republic. Srinivas has shown through historical and social evidence that significant changes have taken place in the villages. He believed that the village never remained as a self-sufficient unit. different types of economic were connected at the regional level by social and political relations. M . N. Srinivas studied the social structure of Rampura village in Mysore in 1948. At that time the population of that village was 1523.

Apart from Brahmins, Kshatriya and Vaishya Varnas have also been the ideals of Sanskritization on the processes of social change. All those groups who claim to be Kshatriya and Vaishya in different parts of the country have traditions of military work and trade respectively. Even in different parts of the country, there is no similar ritualistic tradition of Kshatriyas and that of all Vaishyas. Many of these people do not have all those rites which are considered necessary for the Dwij classes. Some groups have followed the Brahmins, some Kshatriyas and some other Vaishyas, have adopted their way of life. barber, potter, tailor, carpenter, blacksmith, weaver, The shepherds etc. are close to the untouchable or untouchable groups just above the impurity line. These castes represent the castes of the Shudra class. Based on the observation of Prof. Srinivas, it is felt that the Sanskritization of some other castes in the wider category of Shudras has been very less. But whether or not they have been sanskritised, dominant peasant castes offer local ideals of imitation and, as Pocock and Singer have observed, it is through such castes that the Kshatriya (and other) ideals have been adopted. Local dominant caste (Prabhu caste plays an important role in the process of sanskritisation. If the local dominant caste is brahmin, then the ideal of sanskritisation would be of brahminical type and if it is Rajput or Vaishya, then ideal would be of Rajputi or Vaishya type. Prof. Srinivas According to , Although over a long period the Brahminic rituals and customs spread among the lower castes, the locally dominant caste was also followed by the rest of the people and often these locally dominant castes were not Brahmins. It can be said that the brahminical practices reached a number of low-level castes as a chain reaction, that is, each group received something from a group higher than itself and gave something to a group below it. But intermittently, the locally dominant caste was also imitated by the rest of the people and often these locally dominant castes were not Brahmins. It can be said that the brahminical practices reached a number of low-level castes as a chain reaction, that is, each group received something from a group higher than itself and gave something to a group below it. But intermittently, the locally dominant caste was also imitated by the rest of the people and often these locally dominant castes were not Brahmins. It can be said that the brahminical practices reached a number of low-level castes as a chain reaction, that is, each group received something from a group one level higher than itself and gave something to a group below it.

The processes of social change presented institutional means. It is necessary to emphasize here that due to the dynamics of caste in the traditional period, only pedagogical changes took place in the specific castes or their branches and there were no structural changes in it, that is, individual castes either rose or fell, but the whole The structure remained the same.

• Sociology - The Discipline: (a) Modernity and social changes in Europe and emergence of Sociology. (b) Scope of the subject and comparison with other social sciences. (c) Sociology and common sense.

• Sociology as Science: (a) Science, scientific method, and critique. (b) Major theoretical strands of research methodology. (c) Positivism and its critique. (d) Fact value and objectivity. (e) Non-positivist methodologies.

• Research Methods and Analysis: (a) Qualitative and quantitative methods. (b) Techniques of data collection. (c) Variables, sampling, hypothesis, reliability, and validity.

• Sociological Thinkers: (a) Karl Marx - Historical materialism, mode of production, alienation, class struggle. (b) Emile Durkhteim - Division of labour, social fact, suicide, religion and society. (c) Max Weber - Social action, ideal types, authority, bureaucracy, protestant ethic and the spirit of capitalism. (d) Talcolt Parsons - Social system, pattern variables. (e) Robert K. Merton - Latent and manifest functions, conformity and deviance, reference groups. (f) Mead - Self and identity.

• Stratification and Mobility: (a) Concepts - equality, inequality, hierarchy, exclusion, poverty, and deprivation. (b) Theories of social stratification - Structural functionalist theory, Marxist theory, Weberian theory. (c) Dimensions - Social stratification of class, status groups, gender, ethnicity and race. (d) Social mobility - open and closed systems, types of mobility, sources and causes of mobility.

• Works and Economic Life: (a) Social organization of work in different types of society - slave society, feudal society, industrial capitalist society. (b) Formal and informal organization of work. (c) Labour and society.

• Politics and Society: (a) Sociological theories of power. (b) Power elite, bureaucracy, pressure groups and political parties. (c) Nation, state, citizenship, democracy, civil society, ideology. (d) Protest, agitation, social movements, collective action, revolution.

• Religion and Society: (a) Sociological theories of religion. (b) Types of religious practices: animism, monism, pluralism, sects, cults. (c) Religion in modern society: religion and science, secularization, religious revivalism, fundamentalism.

• Systems of Kinship: (a) Family, household, marriage. (b) Types and forms of family. (c) Lineage and descent. (d) Patriarchy and sexual division of labour. (e) Contem porary trends.

• Social Change in Modern Society: (a) Sociological theories of social change. (b) Development and dependency. (c) Agents of social change. (d) Education and social change. (e) Science, technology, and social change.

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