The nineteenth and twentieth centuries saw incredible social reformers like Dr. B.R. Ambedkar, Sri Narayan Guru, Jyothiba Phule, Periyar E. V. Ramaswamy Naickar and others. These social change developments directed numerous battles against the rank framework, position mistreatment and untouchability from various perspectives. However, in spite of the battles against standing abuse, the social change development did not address the significant issue of radical area changes. It got delinked from the counter radical battle.
The great paradox of American culture is the need to redefine or create their past, likening themselves to the great and previous civilizations. Since America during this time just starts to take form, there is this sense that the culture and literature are inferior in comparison to preexisting, traditionally rich countries such as England. Being a new nation that encompasses a different history and ideals it, therefore, needs its own sense of identity. This desire to clarify and establish a national identity begets the creation of the American myth. The myth though fails because it does not embody the whole of American society or an accurate account of history.
Therefore, their private business, wealth and other properties should be kept away from the official business. In other words, bureaucrats should have to be impersonal in maintaining their relationship with office. Weber’s this notion of bureaucracy has also been highly criticized for dehumanizing the personal life of officials. Hummel mentioned public officials as “mechanistic technician”, since bureaucracy considers their life detached from human society, emotional belongingness and all kind of personal relations. In other words, the concept of bureaucracy does not recognize human identity of the public officials that might discourage them in attaining the organizational
They also prevent the development of the exercise of discretion and the power of decision-making in situations of uncertainty. The above discussion does not mean that traditionalism is the only guiding force in our society. The industrialisation has entailed many changes in the social and cultural life of people. The rituals that society had developed to deal with the problems of growth and to cope with the anxiety and tension are no longer appropriate in a technological change. In industrial society the rate of change is very high.
When we live in a democratic country in India where the population is dominated by the Hindus, people who fall under the category of minorities suffer a lot, sometimes because of their race or their religious practices or the share in the society they possess. A basic premise of a representative democracy is that all those subject to policy should have a voice in its making. However, policies enacted by electorally accountable governments often fail to reflect the interests of disadvantaged minorities. When we talk about a particular religion, we should know a little about its past and from where it all started. In Jainism people believe that Lord Mahavira was the first Tirthankara but this is not the case as Mahavira was the 24th Tirthankara
He follows open door policy, so he is approachable. However, sometimes he closes his door when he completes a project or doing private issues. Also, he is a supervisor; he observes all the employees and their attitudes. Moreover, he adjusts all the employees by putting strict rules to follow and sometimes, HR manager holds a meeting to control all issues in a hotel and to suggest some projects to the employees by drawing a mind map. As well, a development manager at Westin hotel always sends email for all the employees to remind them about their duties and to motivate them forward.
Facilitate to get important positions in state for professional bureaucrats was main reason. Tanzimat Edict was also another reason because of extending the field of bureaucracy. Third stage was cultural disconnection between center and periphery. Cultural differences between center and periphery in classical period was gone be deeper in modernization period. Last stage is weakness of ulama class.
Dalit is a term that is today more accurately applicable to those sections of the Indian society whose liminality is a result of a caste-based hierarchical order that inscribes them as perennially polluted and thus untouchable.Dalithave found occasional mention in the cultural and literary traditions of thecountry, but largely from the ‘high’ caste dimension. Dalit autobiographies seek torearrange the traditional paradigms by shifting the right of representation to the Dalitthemselves. However, the non-conformism of these autobiographies cannot beunderstood in its entirety without the knowledge of the representational orthodoxy of the ‘upper’ castes. Dalit autobiographies occupy a vital position in the repertoire of Dalit literature. This can partly be attributed to the debate over the agency of representation of the Dalits in media and literature.
And also due to an upsurge in caste based parties that made the politics of lower caste empowerment a central part of their political agenda. It should be pointed out that these new political parties emerged not on a national level but on a village and regional level, and were most dominant in North India. This also weakened the influence of caste and clientelism on Indian politics (Chapaitkar, 2013). The Indian Caste System is historically one of the main dimensions where people in India are socially differentiated through class, religion, region, tribe, gender, and language. The Indian Caste System is considered a closed system of stratification, which means that a person’s social status is obligated to which caste they were born into.
Once the Mughals started to fall to the dominance of the East India Company and its monopoly India was also falling on the slide of economic sluggishness. But, we seldom realised that it was not just an economic sluggishness that we were falling onto but also onto a path of ruining of our existing culture and an imitation of the western culture which was an impure and inept imitation of the ancient Indian culture. The ill informed brothers of this land started copying the notes of the text book that we authored thousands of years back. We seldom realise that the text book is still under our possession only but hidden in the libraries of our lives which we need to digitalise and find out or at least put efforts to find out. This semi westernisation which is already an inept and incomplete Indianisation is thus the most dilute form of our own culture.