The education system needs reform not only in quality but also in how it treats children- especially the poor- as human beings with rights, not statistics or potential threats.

China is facing a serious problem: fewer babies are being born, and more people are getting older. In 2023, around 240 million people over age 15 were single. To fix this, the government is trying to encourage marriage and family life. One interesting trend that has come up is livestreamed video dating, where people join online group dates hosted by matchmakers. This is especially helpful for shy or introverted young people who find it hard to meet others in real life. From a sociological view, this reflects structural functionalism, where institutions (like family) serve important roles for society, and the state tries to maintain stability by supporting them. It also connects with symbolic interactionism, as dating apps and livestreams change how people see love and relationships. Finally, it shows state intervention in personal spheres, which reflects Foucault’s idea of biopolitics, where governments try to shape people's private choices to solve national problems like falling birthrates.

True ahimsa (non-violence) is not inaction, but courageous action to protect justice.

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.

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.

https://www.sociologygroup.com/irawati-karve-anthropologist/

By Shilpa

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.

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Humans create stories, temples, paintings, scripts to remember their past.

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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


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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.

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

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.

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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.

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.