Let’s try to understand this concept with a simple example that some of us may be familiar with or may have experienced. Ravi in India prefers to eat food with his hands. Ravi invites his American friend, Robert, to attend his sister’s wedding in India. When Robert arrives at the wedding, he is horrified to see everyone eating with their hands instead of using cutlery, as they do mostly in the U.S. Robert makes a rude remark about this unfamiliar practice, which makes Ravi angry. Robert’s attitude may be conscious or unconscious but his inability to accept this way of eating food as another culture’s practice and his tendency to view it as primitive while seeing his own culture as superior or advanced is ethnocentric.

Question: what are serious outcomes of Ethnocentrism ?

Salutes to Ramabai Ambedkar on her 124 Jayanthi (7 February 1898 - 27 May 1935) She is known as Ramai or Mother Rama. The first wife of Babasaheb, Dr B. R. Ambedkar, said her support was instrumental in helping him pursue his higher education and his true potential. Jai Bhim!

In this article today, let us have a discussion where we sociologically look at the new normal of “ working from home”. Some of the questions which we will try to grapple with are: Does work from home mean the same for everyone? In a nation like India which is internally divided on multiple bases such as caste, class, gender, and religion, is working from home really a feasible solution? Is the population of India equipped to handle this situation where the boundary between private and formal gets tarnished completely? To understand the circumstances better, we will be looking at four aspects and looking through the lens of technology, class, gender, and space.

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https://www.sociologygroup.com/work-from-home-sociological-perspective/

One of the most common forms of untouchability was the imposition of social and economic boy- cott of Dalits if they dared to transgress social norms or exercise their rights. In Ambed- kar’s opinion, the method of boycott was more effective than even open violence. Col- lective discrimination, marginalisation and disempowerment was justified as the right of the individual to choose freely in a market- place. He argued that the boycott was effec- tive for two reasons – one, the Dalits consti- tuted a minority within the village; and two, they were economically weaker and hence, dependent on the ‘upper’ castes. Therefore, it was of paramount importance to outlaw this ‘tyranny of the majority’ for their uplift.

Careful attention to the structure of rights and duties in inegalitarian societies reveals its deep connection to social and political power. Those in power have rights; those without it have duties. A transformation from a hierarchical to an egalitarian order does not produce a power­free order. Instead, at least in principle, such change generates a democratic dis­ tribution of power. It is this equality of power that ensures a system of equal rights and duties. Indeed, in egalitarian polities, more power means more duties. The powerless have rights, the powerful have du­ties

India is one country where you find Crorepatis Aam Admi, secular communalist, Naxalite feudal, communist capitalist and atheist believer.

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