95% of gig workers in billion-dollar Indian start-ups belong to Dalit, OBC, or minority groups; founders mostly from upper castes-reflects deep structural inequality.
Caste is a more significant determinant of life outcomes than poverty alone.
Caste is a more significant determinant of life outcomes than poverty alone.
The corporatization of the artisan space refers to big companies taking over traditional craft sectors that were once run by local artisans and communities. For example, a weaver who once made and sold handloom sarees in their village market now works under a corporate brand that controls the design, pricing, and sales, while the artisan earns only a small wage. Sociologically, this shows Karl Marx's theory of alienation, where workers lose control over their work and become disconnected from the product of their labor. It also reflects Max Weber’s concept of rationalization, where traditional, value-based practices are replaced by efficiency and profit-driven methods. While corporatization can bring market access and higher demand, it often erodes the artisan's independence, undervalues traditional knowledge, and turns cultural heritage into a commodity controlled by profit-seeking entities.
In India, religion did not spread by conquest alone - it flowed through geography, trade, ecology, and culture, adapting to the terrain and needs of each region.
Write an Essay-500 words to publishyourarticles17@gmail.com
Write an Essay-500 words to publishyourarticles17@gmail.com
Humans create stories, temples, paintings, scripts to remember their past.
Agree?
Agree?
History is not just about past events. It is about what persists, what mutates, and what re-emerges in new forms.
Coastal exposure = faster modernization + global consciousness
Agree?
Coastal exposure = faster modernization + global consciousness
Agree?
The recent controversy involving IAS officer Dr. Alugu Varshini directing SC Gurukul students to clean toilets and hostel rooms isn’t just about administrative decisions- it reveals deep-rooted institutional casteism. Sociologically, this reflects symbolic violence (Bourdieu), where practices appear “normal” but subtly reinforce caste hierarchies. By associating cleanliness duties specifically with Dalit students, it risks perpetuating the purity-pollution binary central to the caste system. This also resonates with Ambedkar’s idea of graded inequality, where caste-based roles are systemically internalized and reproduced. In a school meant to uplift marginalized children, such policies become a “hidden curriculum”, socializing students into accepting caste-linked labour and hierarchy as normal.
In small towns, landlord-tenant ties start formal but often turn personal. This shift shows Tönnies’ Gemeinschaft vs Gesellschaft - from distant, rule-based ties to emotional, community bonds.
At first, landlords set strict rules (gate timings, water use). But over time, they may share food, offer support in tough times - becoming more like family.
This shows that social roles aren’t fixed. Through informal social structure, trust and empathy create belonging. True neighbours aren’t just next-door people - they’re those who stand with us.
Sociology teaches: structures exist, but human connection transforms them.
At first, landlords set strict rules (gate timings, water use). But over time, they may share food, offer support in tough times - becoming more like family.
This shows that social roles aren’t fixed. Through informal social structure, trust and empathy create belonging. True neighbours aren’t just next-door people - they’re those who stand with us.
Sociology teaches: structures exist, but human connection transforms them.
In today’s world, mass media and consumerism have created a culture where people constantly chase lifestyles shown on screens - branded products, instant services, and luxury living - even if they don’t truly need them. This leads to a deep fear of missing out (FOMO), pushing individuals, especially urban youth, into a cycle of comparison, dissatisfaction, and artificial desires. Herbert Marcuse, in his work One-Dimensional Man, called this the life of “blissful slaves” - people trapped in the illusion of happiness by fulfilling false needs created by the system. While startups race to offer 10-minute deliveries and cosmetic solutions, real happiness and development often come from grassroots efforts like those of Hariman Sharma or Arunachalam Muruganantham, who solved genuine social problems through simple, need-based innovations. These examples remind us that true progress lies not in chasing illusions, but in addressing real human needs with empathy and purpose.
- Praveen, IRS Officer
- Praveen, IRS Officer
We live in an age where our wants are manufactured faster than our needs are fulfilled. Happiness, once a journey of inner growth, now often appears as a product on a shelf or a promise in a digital ad.
Agree?
Agree?
Xenophobia refers to the fear or hatred of people seen as outsiders or foreigners. In sociology, it is often explained through concepts like in-group vs out-group, where people develop strong loyalty to their own group and see others as threats. It also relates to ethnocentrism, where one’s own culture is seen as superior, leading to prejudice. Othering is another key idea, where certain communities are labeled as different or dangerous. During social or economic stress, xenophobia can grow stronger as people scapegoat minorities to blame them for larger problems.
Falling fertility rates around the world show a gap between what people want (agency) and what society allows (structure). Women often cannot have the number of children they want due to patriarchy, social pressure, and financial problems. Modernization theory (Daniel Lerner) and urbanization (Louis Wirth) say that with education and jobs, fertility naturally drops, but patriarchal mindset (Sylvia Walby) and son preference stop women from making free choices. Arlie Hochschild’s ‘double burden’ shows how women face stress from both household work and jobs, with poor workplace policies making it worse. Merton’s Strain Theory explains that poverty leads to both more unwanted pregnancies and fewer desired children, as seen in NFHS-5 data of India. Amartya Sen’s capability approach reminds us that real development means women should have the freedom to decide about their family. Kerala shows how good health and education policies create balanced population growth. So, we need to move from population control to reproductive justice, where people make choices about their own families.
UK Grooming Gangs Issue – Important
For many years in towns like Rotherham and Rochdale in the UK, organized gangs were involved in child sexual exploitation of mostly white working-class girls. Many of the perpetrators were men of Pakistani origin. Even when evidence was clear, police and local authorities failed to act. Why? Because of fear of being called racist. This is an example of institutional failure and cultural relativism, where authorities wrongly thought respecting community sensitivity was more important than protecting vulnerable children. Stanley Cohen’s concept of “states of denial” explains how institutions ignored or downplayed crimes to protect their reputation. Victims faced secondary victimization, meaning they were harmed not just by the criminals, but by the neglect of the system. The Jay Report (2014) later exposed the scale of abuse and failures of the system.
Now, after public pressure, the UK government has introduced mandatory reporting of ethnicity in abuse cases and made all penetrative sex with children under 16 legally rape, no matter if the child “agreed” or not. This reflects the need for procedural justice (fairness in law application) and restorative justice (repairing harm to victims). The case shows a conflict between multiculturalism and universal human rights. Intersectionality is clear here- gender (young girls), class (working class), and ethnicity (Pakistani perpetrators) intersected, making the victims more invisible. Gunnar Myrdal’s “vicious cycle of prejudice” applies- the authorities feared being prejudiced, but their silence led to greater community tension. Globally, we see similar problems, like Dalit atrocity under-reporting in India or racial profiling debates in the US. The key lesson: Justice cannot be compromised for political correctness. Institutions must balance community sensitivity with victim justice to maintain social trust.
For many years in towns like Rotherham and Rochdale in the UK, organized gangs were involved in child sexual exploitation of mostly white working-class girls. Many of the perpetrators were men of Pakistani origin. Even when evidence was clear, police and local authorities failed to act. Why? Because of fear of being called racist. This is an example of institutional failure and cultural relativism, where authorities wrongly thought respecting community sensitivity was more important than protecting vulnerable children. Stanley Cohen’s concept of “states of denial” explains how institutions ignored or downplayed crimes to protect their reputation. Victims faced secondary victimization, meaning they were harmed not just by the criminals, but by the neglect of the system. The Jay Report (2014) later exposed the scale of abuse and failures of the system.
Now, after public pressure, the UK government has introduced mandatory reporting of ethnicity in abuse cases and made all penetrative sex with children under 16 legally rape, no matter if the child “agreed” or not. This reflects the need for procedural justice (fairness in law application) and restorative justice (repairing harm to victims). The case shows a conflict between multiculturalism and universal human rights. Intersectionality is clear here- gender (young girls), class (working class), and ethnicity (Pakistani perpetrators) intersected, making the victims more invisible. Gunnar Myrdal’s “vicious cycle of prejudice” applies- the authorities feared being prejudiced, but their silence led to greater community tension. Globally, we see similar problems, like Dalit atrocity under-reporting in India or racial profiling debates in the US. The key lesson: Justice cannot be compromised for political correctness. Institutions must balance community sensitivity with victim justice to maintain social trust.
Gender - Important
In many families today, the idea of family roles is changing. While traditional families still dominate, many atypical family structures are emerging, reflecting the diversity of modern society.
Families are not biological facts but socially constructed institutions. The recent Kerala High Court judgment recognizing the right of a trans couple to be recorded simply as “parents” challenges the heteronormative family model and supports the idea of chosen families and legal pluralism. Concepts like gender performativity (Judith Butler) help explain how the roles of “mother” and “father” are shaped by society, not just by biology. This change reflects structural functionalism (Durkheim), where family- regardless of form- performs essential functions of emotional support and socialization. However, gendered division of labor within households persists, often assigning finances to fathers and caregiving to mothers, reflecting Parsons’ instrumental and expressive roles. Even modern, so-called progressive families can unknowingly reinforce patriarchal structures, showing how cultural lag slows down social change. Emotional labor (Arlie Hochschild) remains unequally distributed, particularly burdening women. This issue also highlights intersectionality (Crenshaw), where gender identity, sexuality, and family roles intersect to shape lived experiences. Recognizing atypical families reflects a shift toward affective ties being valued over blood relationships. Moving beyond binary thinking of traditional vs. non-traditional families allows acceptance of a spectrum of identities, making family a bond of love and care rather than mere legal or biological obligation. This shift represents a deeper process of social change, supported by progressive legal systems acting as agents of change in modern Society.
In many families today, the idea of family roles is changing. While traditional families still dominate, many atypical family structures are emerging, reflecting the diversity of modern society.
Families are not biological facts but socially constructed institutions. The recent Kerala High Court judgment recognizing the right of a trans couple to be recorded simply as “parents” challenges the heteronormative family model and supports the idea of chosen families and legal pluralism. Concepts like gender performativity (Judith Butler) help explain how the roles of “mother” and “father” are shaped by society, not just by biology. This change reflects structural functionalism (Durkheim), where family- regardless of form- performs essential functions of emotional support and socialization. However, gendered division of labor within households persists, often assigning finances to fathers and caregiving to mothers, reflecting Parsons’ instrumental and expressive roles. Even modern, so-called progressive families can unknowingly reinforce patriarchal structures, showing how cultural lag slows down social change. Emotional labor (Arlie Hochschild) remains unequally distributed, particularly burdening women. This issue also highlights intersectionality (Crenshaw), where gender identity, sexuality, and family roles intersect to shape lived experiences. Recognizing atypical families reflects a shift toward affective ties being valued over blood relationships. Moving beyond binary thinking of traditional vs. non-traditional families allows acceptance of a spectrum of identities, making family a bond of love and care rather than mere legal or biological obligation. This shift represents a deeper process of social change, supported by progressive legal systems acting as agents of change in modern Society.
A Census that fails to see women in all their lived realities is incomplete and unjust. Every woman must be counted where it matters most - in legislatures, policies, and collective future.
June 25, 2025 marks 50 years since the Emergency in India (1975–77), when democracy was suspended.
Today’s dictators don’t rule with fear alone - they use smart tricks like controlling the media, giving people free stuff, and acting like they care about “the people” to stay in power. This is not the old-style rule by force, but a softer way of making people follow them willingly. For example, when Donald Trump visited Gulf countries in 2025, he was welcomed like a hero - with luxury, jets, and gold medals. This shows how powerful leaders around the world support each other and create a “club of despots.” Like students who admire a strict teacher who gives rewards, people sometimes choose strong rulers over real freedom - showing that even in democracies, people can slowly lose their rights without realizing it.
By John Keane uses this to explain how a new kind of dictatorship — despotism is rising in the modern world.
Today’s dictators don’t rule with fear alone - they use smart tricks like controlling the media, giving people free stuff, and acting like they care about “the people” to stay in power. This is not the old-style rule by force, but a softer way of making people follow them willingly. For example, when Donald Trump visited Gulf countries in 2025, he was welcomed like a hero - with luxury, jets, and gold medals. This shows how powerful leaders around the world support each other and create a “club of despots.” Like students who admire a strict teacher who gives rewards, people sometimes choose strong rulers over real freedom - showing that even in democracies, people can slowly lose their rights without realizing it.
By John Keane uses this to explain how a new kind of dictatorship — despotism is rising in the modern world.