Definition -westernisation m n srinivasan

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Therefore, they are in the process of moving towards gaining, face.

In Chapter 5, Srinivas talks about his own thoughts, what he contributed, comments from others on his work, contemporary society. His deep engagement with Indian rural life allowed him to theorize caste and change in ways both grounded and globally influential.

Theoretical Contributions and Academic Roles

M.

The court of law refused to recognize the rights upper castes to the exclusive use of the particular status symbol.

He shares specific instance of a Caste, who emulated Brahmins, Priestly class to be accepted. This is because higher the position in an organization an individual has higher will be his or her status in the society.

Further, it has been observed that Lower caste people have adopted many rituals which were traditionally performed by Brahmins.

The living patterns, as well as behavior pattern of lower castes, have changed due to sanskritization.

His students went on to become major intellectuals, including Veena Das, who applied his methods to urban violence and trauma, and Andre Béteille, who refined and critiqued caste theory in light of class analysis.

In one of his final lectures, provocatively titled “An Obituary on Caste as a System,” Srinivas reflected on how Indian caste had evolved in the modern era-not disappearing, but transforming under democracy, migration, and affirmative action.

References

1. United Indian Anthropology Forum – Prof.

   
   
   His main contribution is, Sanskritisation. His doctoral work, Religion and Society Among the Coorgs of South India (1952), was a rich ethnographic study that examined ritual, kinship, and caste among the Coorgs (Kodavas) a relatively isolated, land-owning community in Karnataka.

   After his doctoral studies, Srinivas turned his attention to Indian village life.

   His field-based, empirically grounded work stood in contrast to text-based Indology and helped move Indian sociology away from abstract theorizing toward lived realities.

   In terms of academic leadership, Srinivas held several prominent roles:

   • Lecturer and Fellow at All Souls College, Oxford (1945–1951), where he built intellectual bridges between Indian and British anthropology.
   • Founder and Chair of the Sociology Department at Maharaja Sayajirao University, Baroda (1951), where he trained a generation of Indian sociologists.
   • Founder of the Sociology Department at Delhi School of Economics (DSE) (1959), turning it into India’s premier center for social science research.
   • Later, he became a visiting professor at the National Institute of Advanced Studies, Bangalore, and helped establish the Institute for Social and Economic Change (ISEC).

   Influence, Critiques, and Legacy

   M.

   However, due to broad and intellect ability of people, it was found inequality is a crucial issue which separates each individual into a different category.
   
   Each Caste wants honor, and acceptance.
   
   Meanwhile, in the West, people's internal mode of behavior is regulated by, Guilt-Law , They feel guilty, less likely to break the law.

   

   They share same rooms and offices. This framework allowed sociologists to understand how power operated within and across caste groups in rural India.

   Srinivas also wrote about inter-caste and intra-caste mobility, ritual status, and the impact of modern institutions (education, democracy, development programs) on traditional Indian social systems.

   Critics like Partha Chatterjee and Dalit scholars noted that Srinivas did not adequately address issues of caste oppression, exclusion, and violence. Various case studies were also made regarding sanskritization.

   ‘Sanskritization’ was first introduced by Prof. If you are interested in joining us, please check our ‘About’ page for more information