The department of sociology

Presents
DEPARTMENT Newsletter 2014
(Golden JUBILEE YEAR, KAMALA NEHRU College)
HABITUS-
VOL: IV
EXPERIENCING SOCIOLOGY
(Important golden jubilee logo of KNC on the cover page)

















Teacher in- charge (Newsletter):
Dr Sharmistha Mallick
Teacher in-Charge
(Department of SOCIOLOGY):
Dr Pravati Dalua
Student editors (NEWSLETTER):
Riddhima Mathur, Sampurna Das, Shravonti Bharali (III Year)
Mrigakshi Parashar, Neelakshi Talukdar, Sonal Daftuar (II Year)
Cover page Design:
Faguni Khinchi (III Year), Mrigakshi Parashar (II YEAR)

Inside the newsletter-we can add the photos of both students and teachers

From the Editor:













You Name It, Sociology Has It.
When I was 16, I decided I wanted to be a social worker, help the society in every which way
I could. After researching about this profession, I came to know about Sociology- study of
society. Sounds simple, doesn't it? I made up my mind, this was the subject I was going to
pursue and reach where I wanted to. A lot of things changed since then, but funnily enough
one thing remained constant, my firm decision, call it a teenage stubbornness to take up
Sociology. Being surrounded and having a lot of friends coming from Science background, I
got tired of hearing about how marvelous their field was. And when the questions of "What
are you going to study in college?" started to fly around, at my answer I was faced with raised
eyebrows, "Er, Sociology? What's that?". I had the courtesy to enlighten them (and also to
laugh a little at their ignorance).
To be honest, and I will endeavor to be so in this article, I really had no actual clue as to what
was in store for me in this subject. A week after finalizing my admission in KNC, my father
mailed me a small description of the study which defined the real crux of the course. To cut
the description short, this is what the last line stated- "Sociologists use observational
techniques, surveys and interviews, statistical analysis, controlled experiments, and other
methods to study subjects such as the family, ethnic relations, schooling, social status and
class, bureaucracy, religious movements, deviance, the elderly, social change, etc."
The "etc" in the end threw me a little. This meant that Sociology was about...everything.
Every little thing. Little did I know that it wasn't just about things, it was also about the way
you looked at different things. I am a headstrong person and changing my opinions about the
world is something one might find to be a tiring task. But to my amaze, Sociology found this
easy. It made me look at ordinary, taken for granted situations in a different light.
For instance, sitting in my Environment and Society class, the teacher asked us a very simple
question, "Why did the custom of Karwa Chauth begin?". Our immediate response was
because it was used as a patriarchal tool to make women realize that their husbands' lives
were more precious than their own. After all, wasn't this what we studied in Gender and
Society classes? Our smugged, know-it-all faces turned into a look of sheer confusion when
the teacher very coolly pointed out that we were wrong. She explained that when asked about
a case, you needed to analyze from which angle you were looking at it. In this case, it was
from an environmental perspective. And then the thoughts of Moon worship and food
restrictions took shape.
My point being that Sociology is one subject which can be as vast you'd like it to be. You can
take one thing and look at it from n number of angles. It involves politics, economics, family,
religion, gender, environment, culture, age old societies to societies of this day. You name it,
Sociology has it.
This subject can be a challenge, especially if you have two things lacking- your interest and a
bunch of good teachers. Fortunately for me, I had access to both. These won't guarantee you
getting the highest in the university or for that matter in college itself, but it will broaden your
horizon, it will make you think about simple things in ways you never thought possible before
and it will get you closer to the society you try to thrive in.
One word of advice- Make the most of this subject, it will take you to places (sometimes
literally).
Sonal Daftuar,
II Year, B.A. (Hons.) Sociology

THAT EVENING
She bought a new dress,
From the latest store in the U.S.
It was a late evening,
And the streets with its puddles were shining.
She was walking happily,
Imagining how the dress would look good on her,
Little did she know what was waiting for her in the end of the dark tunnel,
Two men were just walking around,
They stopped when they saw the girl and thought a treasure they had found.
They walked towards her,
And the girl tried to walk faster and further.
They ran after her and caught her hands,
She tried to scream but her mouth was covered by one of the mens hands.
They dragged her to an old broken house,
And physically abused her, treating her like a mouse.
She tried to stop , tried her best to make them stop,
But they were strong and just laughed along.
When they were done,
They left her and began to run.
The girl cried, cried bitterly,
Not just her body, her head and heart hurt,
Trying to cover her bare body with the torn shirt.
She cursed , cursed at the world,
What had she done to deserve this,
She ran to her home,
]and ran to her mothers arms,
Told her what happened,
Her mother was shocked,
And along with her cried and hugged her tightly.
Its been two months,
And the hospitals doctor said she was lucky,
For she wasnt pregnant,
But if that made her feel better, no one will understand.
The accused have not been found,
Feels like as if justice isnt even anywhere around.
The poor girl never comes out of her home,
Her parents tried to persuade her
But dont they get it their daughters life is in foam?
The girl shudders,
Everytime she looks at the dress,
Reminding her of that evenings mess.
She is so scared,
Insecure and feels as if no one cared.
Everytime she thinks of dying,
But not enough strong to do that.
The people just say her life is so sad.
No one knows,
That money from the government doesnt change anything,
No one knows,
An incident like that cannot be forgotten in a blink.
No one knows,
This girl how she really feels,
Or how with the press she deals.
The press wants the story for the papers,
But do they even know no one has yet arrested the rapists?
We feel as if we feel the girls sadness,
But only the person will know who like the girl has gone through the same madness.
Help her we should,
But how we ask?
Bringing her justice,
Finding those men,
And giving a message to those who still can.
Let them know the consequences of doing that to a female,
If we dont start now then well always fail.
Let us help her,
If we do, we give hope to millions like her,
As shes not the only one,
There are many others who were treated the same as if they were a game of fun.
Just because you dont have a daughter,
Just because you are not a female,
Just because you feel it will never happen to you,
Just because you think youre too busy,
Doesnt mean you cant help those poor suffering females,
And if not equally but give extreme suffering to those inconsiderate and faulty males!
Arantxa Talukdar,
I Year, B.A. (Hons.) Sociology
Sex- A taboo or a comic ingredient
The topic of sex has been treated as a taboo since a long time. The idea of a taboo had gained
momentum, mainly during the Victorian era. Unfortunately, it is still embedded in each one
of our thought processes. A discussion on sex almost always begets a certain reaction of
embarrassment, a shy smile or even distress in some. Usually people fret to discuss sex
openly. An open discussion could result into many raised eyebrows. The obvious reason
being, the conservative outlook of people, which is not open to change.
The mindset of people, around us, comes from a long history of different ideologies regarding
sex. These beliefs have created a kind of fear that has led the people to behave in a certain
manner. During the Victorian-era, a movement was being built, a movement to remove all the
vices from the society. These vices were principally pre-marital sex, prostitution,
masturbation, public dancing or erotic literature and art etc. These were widely considered
sinful and committing them was a punishable offence. Sex was only allowed to be used for
procreation purpose. Using it for ones pleasure was unrighteousness, according to the
popular belief.
In the Victorian era, the central ideas of Christianity had played a great role in forming such
mindset. It was a common belief that, one should maintain his/her chastity or more precisely
ones virginity, until marriage. Pre-marital sex is considered a sin according to all the main
religions. Thus a person is obliged to maintain his/her religious beliefs. Humans are social
beings and being socially accepted is crucial to them. Hence, they would not do anything that
could lead the society to ostracize them. This leads to the strengthening of these beliefs.
These taboos had the same meaning for all. But still there were some sections of the society
who were more obligated to perform accordingly. Women, for a long time have faced many
snags and complications in their daily lives. Our patriarchal society has always been biased
towards men. Freedom for women is not tolerated. Men do many things that the women are
not allowed. Women face more strict rules. E.g. masturbation is more prevalent among men,
but not so much in women. But still there have been various uncouth methods in use to stop
the women from indulging in the same. Like Demetrius Zombaco, a doctor, in his article had
informed, that masturbation can be permanently evicted among the women by burning their
clitoris at a young age.
Therefore quite expectedly, people have retreated into their shells and have repressed their
desires. Thus the taboos have been passed down through many generations and so it has
never ceased to exist. There has always been an apprehension in the minds of people before
discussing sex. For example, Parents feel shy, and tend to avoid such talks or teachers tend to
skip chapters on reproduction. In whatever form it is, we all have faced it at least once.
In modern times, sex has found a new meaning. It has been shown in movies, advertisements,
and has become an ingredient for comedy. People are gradually accepting the fact, that sex is
a part and parcel of an individuals life. They are slowly overcoming the senseless beliefs,
which says, that sex or masturbation can lead to serious health defects.
People now actively use sex as an ingredient for comedy on television shows. Younger
people enjoy such jokes and also laugh at them even while they are with their known ones.
However, there is always some tension noticeable among the elders of the family. A tendency
to control ones laughter is also apparent at times, as one might not feel it appropriate to
laugh on certain jokes at certain situations. So although we laugh, it is filled with a lot of
trepidation and is not an unbound laughter. Thus the thought of society always influences
our behavior and forces us to keep a check on it. Even if sex is used as a comic ingredient, it
is not portrayed in a detailed or descriptive manner. It is usually about something that our
morals and our conscience can easily accept. So jokes on such topics are portrayed in a way,
that is benign or something that is impossible to occur in reality. Herein the comedian is also
expected to have certain responsibilities towards the society and keep his morals intact. Thus
even he is not free to portray a joke the way he wants.
We clearly see, that although we have come a long way and are gradually adapting the
modern ways of thinking, trying to be liberal and broadminded, but still we havent been able
to overcome the existence of sex as a taboo. The idea of sex as a taboo is deeply embedded in
all of us. Society and its norms have time and again proved to be more powerful than an
individual and only time can give us the freedom to think and act the way, we all have always
wanted to.
Raya Das,
I year, B.A. (Hons.) Sociology
Painting by Mrigakshi on Homosexuality
MORAL OR CRIMINAL: SEC 377
SCs decision to re-criminalize homosexuality is one that is both disappointing and
retrogressive. Section 377 of the Indian Penal Code labels consensual same-sex relationships
as criminal offence entailing punishment up to life term. Given that 7-13% adult Indian
population belongs to the LGBT (Lesbian, Gay, Bisexual and Transgender) community, SCs
ruling is both disheartening and irrational. Homophobia is not even an Indian phenomenon
its a representation of a colonial rule which needs to be done away with. Certain political
parties and religious groups support this move labeling homosexuality as immoral and
unnatural. This just shows their own underdeveloped sense of sexuality and a complete
disregard for human rights. Homosexuality is not a psychiatric disorder as seen by some and
can't be regarded as criminal behavior at any cost.
Sex is such a taboo in our country. There is a need of an open discourse to make people
comfortable with the subject. Sexuality is a very important part of an individuals life and
denying it space would do quite a lot of damage to his/her personality. Any attempts made at
promoting queer rights are often denied any platform calling the whole idea of queer identity
as abnormal. How do you define normal ? Is normal what our religion says, is normal
defined by culture or is it something that is dictated by the society. Nivedita Menon in her
work titled Sexualities aptly defines counter-heteronormative as a range of political
assertions that implicitly or explicitly challenge heteronormativity and the institution of
monogamous patriarchal marriage. What needs reminding is that its the people, the society
that formed these institutions in this first place and not the other way around. And they need
to be improved and in some cases even changed as per the need of the time.
Its also a question of inclusion. These people are just asking to be accepted as who they are,
to love who they want to and live with honor and respect which is a birth right of every
individual not a prerogative of a selective few. One can give all sorts of facts, debate about
theology and the divide of the public and the private and stereotypes what really is the need is
for the people to be more compassionate in their approach and considerate of other peoples
choices.
A myth that needs to be debunked is that homosexuality is a Western phenomenon and non-
Indian. But in reality homosexuality and transgenderism have always been part of Indian
culture as depicted aesthetically in the temples of Khajuraho. The Hindu mythology has many
incidents showcasing fluidity of sex, where same-sex interactions have often served as a
sacred purpose. Lord Vishnus Mohini avatar, Shikhandi and Arjuns dressing up as a woman
for an entire year of exile in Mahabharata and Ardhanarishwar meaning a God which is half-
man and half-woman are certain instances of transgenderism in Hindu culture. Lord Ayappa,
worshipped extensively down South is born of the union of Lord Vishnu while he was
Mohini and Lord Shiva. To give an historical example, Baburnama- the book of the founder
of Mughal Empire Babur has fine descriptions of him being in love with another man.
We live in the biggest democracy in the world that claims equal rights for all citizens but its
really more preach than practice. Acceptance in society cannot be achieved with such
regressive laws that would stigmatize these individuals that would further cause depression
and suicide among them. India has an estimated 25 lakh gay population and about 7 per cent
(1.75 lakh) of them have HIV, and a large no. of people who come to their aid are part of the
LGBT community. Criminalizing homosexuality would put these people to risk as they
would be too afraid to come out in the open because of the fear of harassment.
Also what a lot of people dont see is how homosexuals are a godsend for our society. Same-
sex relationships would help control our ever-increasing population. This could also promote
adoption providing a home for a child in need. The LGBT community is blessed with quite a
large number of intellectuals and creative people and continuing with this medieval law
would compel these people to move away, causing a major loss to our nations resources.
Lastly, it could establish India as one of the few gay-friendly nations of the world, promoting
tourism to state a few.
The world is moving in favor of the LGBTs and this law is only a move backwards. India can
learn from UK and US and not to go very far our very own neighboring Nepal that had
legalized homosexuality in 2007. India needs to become pro-LGBT so our generation and the
ones after that feel welcomed and accepted in their very own society. Their needs to be
tolerance in the society and doing away with Section 377 would be the very first step.
Nobody should feel ashamed to be themselves and shouldnt be devoid of a basic human
right, to love.
Kirti Singh,
III Year, B.A. (Hons.) Sociology
SILENCE IS A CRIME
The water in a vessel is sparkling; the water in the sea is dark. The small truth has words
which are clear; the great truth has great silence.
Rabindranath Tagore
Silence, the essence of truth, a vessel of mysteries, and a language which speaks a thousand
words is a crime in disguise. A crime that has troubled the existence of several lives, it is a
weak step, creating obstacles to speech, strength and happiness. It is an image of ones own
unspoken, unravelled truth which gets submerged by the pressures and struggles that large
number of people face in different stages of their lives. Be it the innocent children falling
prey to the vicious circle of trafficking, molestation, child labour; the teenagers and the youth
caught in the dangerous web of cyber crimes, drugs, alcoholism, ragging, bullying and most
importantly the women who are driven by the extreme fear of rape, eve- teasing, stalking,
domestic violence, sexual harassment and a host of other factors.
The case of Richard Loitam, a 19 year old engineering student in Bangalore, an ex- aviator of
the Assam Valley School reveals the stark realities of a so-called educational institution
which portrays the very understanding, that it is his inability to fight for his rights and his
speech that took his life away.
Richard was killed in a brutal manner by some senior students where, no action was taken
immediately; nobody was accused as well as no responsibilities were taken by the authority
of that institution. A young boy from the North East, whose dreams and aspirations were
shattered away; his silence contained the truth, the horrors that he faced every day. Hard
working and true to his nature, Richard was falsely framed for taking drugs, so as to justify
and glorify his death, to bury the truth. Similarly, another incident of Dana, a young girl,
pursuing her graduation from Amity University indeed highlights the issues which bring us
back to the memories of Richard, the circumstances under which he had to die. Dana was
allegedly framed for copying at an examination and unable to bear the embarrassment as well
as the harassment of being a single North East among the rest, committed suicide at her
hostel room.
North East had always been a region so highlighted in terms of being regarded as an area
isolated from the rest of the whole India. Being from the North East, would be a kind of a
heated discussion among the people be it the politics, terrorism or the usual daily dose of
trivial gossips such as the physical appearances, food habits so on and so forth.
Arts, literature, academics are some of the major factors that have for centuries been
overshadowed by the rest but with time, and the society rapidly progressing, large numbers of
people from the North Eastern regions are trying to make their presence felt. Their efforts and
achievements in the field of arts and literature have to some extent changed the scenario from
the earlier times. However apart from them, the common people are even today the subjects
of humiliation. The recent murder of the Arunachali boy, being thrown out of the private
hostels and PGs by their respective owners, a Manipuri women being raped highlights such
humiliation. The case of Aarushi Talwar, a young girl who was stripped off her happiness,
her livelihood also reflects it. This is the same India which had seen the numerous sacrifices
that our ancestors, our freedom fighters had made for our mother land; the same India,
which preaches of sovereignty, equality and most importantly democracy.
Silence is indeed the key word which has made lives difficult and intolerable for people like
us, the common people. Despite such atrocities, we are unable to make any progress, it is the
silence which has overpowered our voices, our capability to fight against these attitudes
and the reactions of the whole world.
Arantxa Talukdar,
I Year, B.A. (Hons.) Sociology
A Poem in Hindi by Neha Meri Kahani Meri Zubaani
Sperm Donation
The bug of inquisitiveness and hence the project on sperm donation. Many things I didnt
knew before was happening just in front of me such as caste distinctions, the hollowness of
law in our country and yes sociology in the space around.
With the help of one of my male friend I tried understanding the veiled technique sperm
donation. My friend (19 years old) pretending to be interested in sperm donation contacted
the centre. Initially, his offer was denied saying he was under age for donation. With this I
had almost lost my hope of working on the issue. However after an hour or so, the center
personnel called back and enquired about my friend (yes as probable donor!!)He said that my
friend (who legally was under aged for donation) could donate sperms. There was however a
condition to it, as he would be then an illegal donor and hence would receive lesser
payment. Asking further if my friend would had to face any legal problems for such illegal
donation, the man replied arre madam half of the donation India toh illegal hi he!!
{Madam! In India maximum donors are illegal! (Below the age limit)}
There are many health concerns due to which a particular age limit had been set, but who
follows it??
Even shocking was the fact revealed that the infertile couple demands the caste or regional
specifications of the sperm. In certain sperm banks for convenience of the couple sperms
are labeled and kept differently based on ethnicity, caste of the donor. Caste, regional
differences are seen even in sperms!! Is this the way our country trying to move towards
development??
Moreover, what I have found out that due to this illegal and premature sperm donation by
young donors many samples are actually low in the sperm count. Thereby, lowering the rate
of successful birth rates by artificial insemination. Moreover these IVF centers dont match
up to the hygiene standards that need to fulfill. Government though are providing the sperm
banks with enough funds the sperm banks are going for cheap, unhygienic means for their
petty interests. Despite, stringent laws, illegal sperm donation are rampant in the country.
I was even more amused to see such banks recruiting personnel(s) to approach young boys to
donate sperm ; luring them with prospects of earning money-easy money revealed 19 years
student , of Delhi university ; I m a donor (sperm) . It fetches me with easy money. I can
now manage all my needs (his needs cigarettes, pubs!!)
Unlike US and other countries sperm donation is still a taboo. I was told in this context in a
rather hilarious manner as how; A boy in his graduation had to drop out of college because
of humiliation he had to face when his friends came to know that he was a sperm donor.
Social stigma, easy money, illegal means.. This is what I finally can summarize sperm
donation what actually is the provision (or donation) by a man, (known as a sperm
donor), of his sperm, with the intention that it be used to impregnate a woman who is not his
sexual partner. The social cause of the donation remains hidden, what SPERM DONATION
is to the donors is a way of fulfilling their material needs. I would also like to mention the
name VICKY DONOR movie which some way or the other helped me to take up this topic.
An analysis of sperm donation market in India specifically and globally points out that it
shows both economic aspect as well as non-economic aspect. Sperm donation as a
market phenomenon converges both profit oriented behavior as well as social relations -
Mark Granovetters Embeddedness theory. The project has made me aware of not only the
process of sperm donation but also has helped me knowing the underlying economic-
sociological aspect to it.
Sampurna Das
III Year, B A (Hons) Sociology
RESERVATION SYSTEM IN INDIA
Give a man a fish, you have fed him for a day. Teach him how to fish, you have fed him for a
lifetime. Lao Tzu, Chinese founder of Taoism
This quotation rightly describes the reservation system in India especially in the field
of education. The term reservation basically refers to the process whereby a certain
percentage of seats are set aside for the benefit of the backward and unrepresented group of
people, that is, the Scheduled Castes and the Scheduled Tribes in government and private
institutions. Initially during the Pre-Independence, reservation was for the Muslims, Sikhs,
Indian Christians, Europeans and Dalits. After lengthy negotiations, Gandhiji along with Dr.
B.R. Ambedkar came to a conclusion to have seats reserved for Dalits in Hindu Electorate.
After Independence, under the Mandal Commission, which was established in 1979, the
Other Backward Classes (OBC) was also included in the reserved category. Thus, the
Reservation Policy included the SC, ST and The OBCs. Several Articles of the Indian
Constitution ensure the reservation and protection of the SC, ST and OBC as they have been
discriminated against and denied access to public spaces especially education. Reservation
thus tries to absorb the SC, ST and the OBC in the mainstream society through economic,
political and social constitutional policies. Reservation in recent times has not been restricted
to the SC, ST and OBC. Nowadays there are reservations for various categories. For instance,
the Union Grants Commission provides reservation policy in student administration and staff
recruitment. Reservation on the whole has been accepted as it enables to diminish the gap
between the upper and lower castes. The lower castes enter into the mainstream which
increases their job opportunities.
There have also been reservations for women who are at some point considered the weaker
sex. The proposed Womens Reservation Bill of 2002 ensures 1/3
rd
reservation for women in
all representative bodies including the Parliament. It can be accepted that to an extent women
are now active participants in every sphere of social activity. This has been possible through
democracy which empowers them, boosts their confidence and improves their status. The
process of reservation has also been extended to religious minorities. This includes
reservation of seats in Religious Minority Institutes. While focusing on the reservation in
educational institutes, many institutions have special cells. These special cells are for the
Scheduled Castes and Scheduled Tribes which integrate with the universities to provide
opportunities and financial assistance to these communities. Also for promotions, the 82
nd

Amendment was inserted in Article 335 to enable states to give concessions to SC/ST
candidates in promotions. The concept of reservation thus enables the people from the lower
or weaker sections of the society to access education. It also helps to make use of their
potential for future growth and development, breaking the financial and social obstacles.
Further, through education the candidates can improve their status in society.
Reservations have both positive and negative sides also. On the one hand, it has been
misused by many. The autonomy of educational institutions is being lost. The quotas formed
on the basis of caste are a strict form of racial discrimination. Also, there are so many SC, ST,
and OBC who have improved their social standing by receiving education through education.
But still they are surviving under the same social banner. All of them on the contrary are not
socially and economically backward and hold high social status.
As reservation provides them easy access to all streams, they have maintained their low
status in written records. This notion continues to prevail even today which is leading to a
situation where those in actual need of reservation are not able to access them.
Also, the objective of reservation is lost as many who are capable financially get hold of fake
certificates to get the easy way out. Whereas on the contrary, reservation was meant for those
who have less resources and could not access education. They were meant for some kind of
upward mobility of lower castes. It should be kept in mind that the concept of reservation was
brought in to bring some social and economic parity among members of the society.
Thus, reservation has to be appreciated that has given the upward mobility of the
downtrodden members of the society.
Ujala Arora & Saaniya Srivastava
I Year, B.A. (Hons.) Sociology
Continuities and Change
In the urban scenario of Connaught place
Continuities and Change has surrounded Connaught Place!!
The first area which received the foundations of the term development, the first area to have
recreated India her capital, to have given a new meaning and its grandeur- New Delhi, is none
other than the most famous commercial area Connaught Place. It is a manifestation or a
clear reflection of a developed, advanced and a cosmopolitan behaviour of this city which
tends to invite in, a rapidly growing culture and is a complete world of its own.
Connaught Place, apart from its business establishments, it today has become a central
feature of urban studies with revealing its unique characteristics which has become a crucial
concern for an in-depth study. A study of this area has imbibed within us a deeper
understanding of the whole new relationship that exists between globalization and culture.
It is the unique image which reveals the existence of the old vintage shops highlighting the
significance of continuities in the era of change. These shops tend to identify the increased
complexities of living in the margins of this broader: continuity- change aspect.
Few establishments have survived from the days Connaught Place was completed in 1933.
Wengers, one of the new capitals oldest confectionery shops, is one of them. Designed in
1926 by British architect Sir Robert Tor Russell, it was the first bakery to introduce to French
bread, Swiss chocolates and margarine pastries to the Imperial capital.
Ram Chander and Sons, the citys oldest toy shop also has attempted to retain the old world
charm, has managed to relive the existence of the continuities of a vintage era. Situated since
1935 in the D-Block of Connaught Place, Delhis colonial-era shopping district, Ram
Chander has chugged along with the markets fluctuating fortunes, so far resisting the easy-
money temptation of converting into a franchise store. As long as my son and I are alive, we
are not turning into Caf Coffee Day, says Satish Sundra, 74, the shops patriarch
In contrast, the changing global scenario has greatly influenced the lives of the poor
marginalized people, who daily commute to this area working as street sellers. Most of them
come from impoverished rural families. Given the poverty in agriculture, they are unable to
feed, clothe and provide other basic necessities for their families by working on the small
landholdings they own, or as wage labourers in rural areas. Thus these consequences reflect
the harsh realities of the so-called term development which has always been reinforced
upon, so as to match up to the expectations of globalization.
Continuities and Change today has acquired a central position, a major component in the
sphere of urbanism. It has created a new and an innovative understanding of urban studies,
the complexities of urban living as well as brought about a whole new meaning of culture. As
the title suggests, continuity and change would indeed provide an impetus for every urban
students, to not only realize the significance of culture within globalization but also it would
help in re-building and re-establishing a harmonious relationship between the global and the
local.
Shravonti Bharali
III Year, B.A. (Hons.) Sociology

Is social media a fad or is it the biggest shift since the industrial revolution?
'We don't have a choice in whether we do social media, it's a question of how well do we do
it!' - Erik Qualman, American author of Socialnomics, Digital and Crisis Management.
With massive changes in society, there are also changes taking place in our social structure
with more people moving away from the base.
According to the recent statistics -
- Over 55% of the world's population is under 30years
-Over 96% of these are on the social media
-While TV took 13years to reach 50 million users
-Internet took 4years to reach a similar milestone
-Facebook added more than 250million users in a year
-If Facebook were a country, it would have been the 2nd largest populated, just behind China
-We no longer search for the news, the news finds us via our Social Media account.

Perhaps for some, social media serves us a channel for communication while for others it is
the largest source of information and for the growing commercial world it is the most
efficient form of marketing strategy. Online marketing is now a mainstream part of marketing
communication, it is typically more measurable and can be customized for an individual's
interests. New media help you reach a younger audience. Social media is a key channel for
citizen interaction, organization and action. And this can be testified by observing how social
media is used to influence policy making and this will only grow in coming times.

Social media like Facebook and Twitter use web-based technology to quickly disseminate
knowledge and information to a huge number of users. Around the world, more than 1.2
billion people use social media or social networking sites, accounting for 82% of the world's
online population. The digital media landscape has broadened immensely, influenced by
social media and social networking sites, which have transformed the way people work,
govern, communicate and live. Although this has created immense opportunity, it has also
created disruption.

During the Arab Spring uprising in Egypt, social media played a pivotal role in overthrowing
the king, wherein 9 out of 10 Egyptians, organized protests in Facebook, Twitter and
Youtube. So the question is if social media makes life easier, then why the political
authorities seem to be aversed to its idea alone? How strongly can social media influence and
control people's lives?

Our country was rocked by large scale corruption cases in 2010 such as the CWG scam and
the 2G Scam and this has left a bitter taste amongst every Indian. Things looked gloomy, but
then emerged Anna Hazare and he stirred a social movement opposing corruption. In this
article, let us explore how Anna Hazare movement, a part of which later emerged as Aam
Aadmi Party (AAP) was influenced or rather, gained momentum due to social media.

Social media played a very important role, though indirectly ,in helping Anna Hazare emerge
as a national hero. Social media carries with it a unique ability to reach a wider audience and
sets the agenda for what people should think about. This was based on the research that '
public gives a lot of importance to the issues which are given big coverage by the mass media
'. This is exactly what happened in the recent Anna Hazare movement. The hunger strike was
discussed with great enthusiasm by various TV channels, radio and every nationals, regional
and local newspaper. This resulted in everybody talking about the movement. Indeed, it was
interesting to watch the common man on the street, identifying with Anna's movement and
discussing this in their day to day conversation. Social media also controls the ability to
influence what information an individual receives and passes it along to others. An idea or
message travels through interpersonal contacts or various media and social networks,spread
across horizontally and vertically in the contemporary communities and societies, sometimes
causing changes that otherwise would not occur. In India, the Anna Hazare movement spread
vertically and horizontally to all sections of the society. If the elite were talking about it ,so
were the bus conductors and small shop owners as also students,housewives and almost every
person in India.

But two years later, team Anna, as it was popularly called, split into two factions. The
original faction remains under the leadership of Anna Hazare and has dissipated into the
background. The second, however, has only grown in size and stature. Arvind Kejriwal, in
perhaps the most maverick of moves, sits in the capital of Indian today as its Chief Minister.

The Aam Aadmi Party today has 1,137,873 likes on Facebook. People can donate to the party
online, and follow its leaders on twitter. It has a video link, a blog, and even an events page
so that people can join in. Kejriwal had admitted to learning from Barack Obama's social
media strategy of 2008, which many believe helped him win the White House. Seven
thousand dedicated volunteers consisting of students workers and even retired government
officials joined to help AAP rise to power. They collected roughly $3.8 million USD for the
campaign in 2013 for the Delhi elections. After the campaign was over, analysts revealed the
success of AAP with first time voters: AAP's online coordinators talk of reaching 3.5 million
people just before voting day with an app called Thunderclap, which sits on your Facebook
page and tells you to go vote. There seemed to be some sort of social media pressure to be
trendy and go vote when it came to the youth of Delhi . AAP has new people getting added to
their page and helping them evolve into social activists . Critical public opinion/ feedback is
received through this channel.

AAP with the aid of social media created such a wave that even prominent personalities such
as Ashutosh , Editor-In-Chief of IBN7 left his job and joined AAP . Some other prominent
corporate executives have decided to cast their lot with the party - Sameer Nair , Former head
of NDTV and STAR TV, Infosys board member V.Balakrishanan, Aviation entrepreneur G R
Gopinath, banker and former head of RBS in India , Meera Sanyal. Now these executives
who have joined the AAP are professionals who are technology - driven pragmatists and have
years of experience with them to take this movement to the next level, namely give this
movement a national perspective.

The takeaway from Kejriwal's success is that social media buzz, leading to the mainstream
media coverage has effectively resulted in a small time activists now sharing prime time
space with Prime Ministerial candidates like the Congress's scion Rahul Gandhi and the BJP's
Narendra Modi. In the virtual world , the scales are shifting.

The party used the hashtag to promote its achievements. Within minutes, the hastags #AAP
Exposed Robert Vadra and #AAP Exposed Nitin Gadkari were trending on Twitter. This was
typical of the prompt and coordinated social media strategy of the party, in contrast to the
other leading parties namely, Congress and the BJP.

The party claims its Twitter handle, started in February 2013, was the first of an Indian
political party to be verified by the site. Meanwhile, other parties are still trying to catch up
with the AAP's recent online success.

Both Anna Hazare and AAP party utilized the power of social media to the fullest . Social
media buzz has helped on shaping the agenda for India's largest and most important city,
making a newly formed political party into a serious player in just over a year.

Supporters believe the AAP will transform the nation. The real question is: into what?
Hopefully into Singapore.

Social media is here to stay, we have to adapt to it, it we might lose the grip.
Ayushi Mathur,
III Year, B.A. (Hons.) Sociology




Sociological analysis of Yo! Yo! Honey Singh's Work
Before I begin, I would like to make it clear to the readers that by no means am I a fan of this
artist. In fact, if anything, this eminent personality of the current pop culture is not popular in
my books because of his very blatant and open misogynist attitude towards women in his
music. But I'm not going to give a hate speech against him, even though freedom of speech
and expression has been guaranteed to me as a citizen of India. Rather, today I have reserved
my energy to try and analyze his "work", to the best of my capability, in terms of Sociology.
We've been told, time and again, that before trying to see any matter in terms of Sociology,
we must keep our personal biases and prejudices at bay and view the subject matter from a
neutral point of view. I have tried to do the same.
Now we may turn our attention to Mr. Singh. Time and again, it has made me wonder, as to
why this man, who calls himself an "artist", is so popular amongst the youth? Not only
amongst the young lads, but as I have observed, with my myopic vision, amongst the ladies
as well. Which I find a little baffling, considering the fact that contemporary modern women
are voicing their anger against gender inequality and want an end to the traditional low
opinion that men have of women. And his songs are nothing less than derogatory to women.
Apart from the racy lyrics and foot tapping beats of his songs and music videos, that virtually
have very dim lighting in the background, I have come to the conclusion that the reason why
Honey Singh is so popular today amongst the youth is probably because he successfully
brings out the trends that are popular with today's urban youth. Of course, the kind of depth
that I have attempted to bestow his songs with, may not have been imagined by this rap star
himself. But nevertheless, there is nothing wrong with giving everything a try.
Mr. Honey Singh is mostly concerned with impressing the girl in his songs. And he does this
with the show of cars that are beyond the purchasing power of the common man. Either its a
Lamborghini Gallardo, like the "White Gini" in his latest hit 'Blue Eyes' or a Bugatti in his
very famous 'Brown Rang'. Obviously, I don't mean that he must come in a Maruti 800, but
the point is, that why must he be concerned with making a good impression on a girl with the
show of big expensive branded cars, that signify his possession of vast material wealth? Must
it be, that he feels not confident of making a worthwhile impression on women with just his
strong personality, strength of character? Or is it that he is compensating the ladies with the
"big" size of his cars for the size of those things in his possession as a man that testify his
manhood are not big enough? Well, its something to think about, because its a popular
perception in our society that a wealthy man will be surrounded by the ladies. Of course
there are villains in both genders, but I feel that its a gender stereotype that it will always be a
woman who will pursue a man because of his wealth, and not the other way round. Honey
Singh is not the sole villain here because his songs are just a reflection of ideas that are
popular in our society.
Another theme that Mr. Singh brings out in his songs is the hedonistic lifestyle of the urban
youth. Easy money earned by part-time jobs or the other popular trend, that of working in call
centres, is just as easily spent by the youth on frequent outings at the city's expensive bars.
The savings that is left after the extravagant expenditure is minimal. For instance, in 'Bebo',
Honey Singh again sings about a girl who works in a BPO but wears rather expensive
perfumes like Chanel. She also associates herself with other brands like Marc Jacobs. In
'Saturday Saturday', he refers to a small town girl who buys her clothes from a flea market
but prefers to party in expensive clubs with rich people and wants complimentary shots in the
VIP section. Again, the car comes into the picture. This girl apparently arrives in a Honda but
leaves in an Audi, the implication being that she arrives with one rich brat, but leaves with
another. So the songs project the urban youth as upstarts and their shallow lives. And it
almost makes me think that if Honey Singh is popular amongst the youth, then its probably
because they are able to associate themselves with his songs, or at least might want to.
Keeping the social life a secret from the family is another theme which Mr. Singh explores in
his songs. Dating, partying or drinking is not something that our traditional society approves
of. One who explores these in his/her social life is often frowned upon by our society. And
almost always its the girl. Boys are free to go exploring the unknown and tasting the
forbidden but girls are not even allowed to take decisions regarding their own lives. In
'Saturday Saturday', the girl he sings about apparently had never stepped outside her
hometown, nor had she done anything which her elders did not approve of. So naturally, as a
University student in a big city, this girl wants to explore her taste of freedom. But then Mr.
Singh tells his audience that this girl is not proud of what she does as she gets scared
whenever her mother calls. Similarly, in 'Bebo', after informing us about the girl's numerous
boyfriends, Honey Singh threateningly inquires of the girl whether he must inform her father.
All in all, I see how the youth may relate to this.
Lastly, Mr. Singh projects the girl in his songs as nothing more than a mere object of a man's
fascination. As if she is to be dressed up and presented as a plastic doll for the mere visual
pleasure of men. This is clearly evident from the title of his most famous hits 'Brown Rang',
'Blue Eyes', 'High Heels' and 'Bebo Diyan Gallan Pink Pink'. Initially, I had admired Mr.
Singh for composing a song such as 'Brown Rang' where he admires the beauty of a brown
skinned girl. In a country where people are obsessed with 'Fair and Lovely' and where a
movie named 'Saavli/ Kali Tere Pyaar Main' can never release primarily because 'saavli'
(wheatish) and 'kali' (not Goddess Kali, here it means dark) are forms of abuses, I felt that
Honey Singh had taken a positive step towards popularizing the beauty of the dark skin tone.
But then again, he released 'Blue Eyes' obviously talking of beautiful blue eyed girls in India.
And that is really hard to find unless he only means Anglo-Indian kids with blue eyes. After I
came to know of 'Bebo Diyan Gallan Pink Pink' (the girl's cheeks are pink) I felt that Honey
Singh probably wants a crayon box and a colouring book where he can sit and paint women
in all colours, all day. But then again, as I said, his songs are a reflection of trends and ideas
that are popular in our society, then cementing the concrete view that men only view women
as objects of their lust. And following the list of popular trends with the youth, his next song
might just be titled 'Blonde Baal' where he'll sing about Indian women with blonde streaks.
All jokes aside, I feel that as a celebrity, it is Mr. Singh's responsibility to see to it that he is
not a bad influence on the youth. Music that might start out as 'harmless fun' may end up
corrupting the impressionable minds of a few. Youth always follows the example of a
venerated celebrity, and if he harbours a disrespectful attitude towards women, the youth will
follow suit, unknowingly though. Muse, a person who serves as an artist's inspiration, has
almost always been a woman. The Mona Lisa or Whistler's Mother are two of the numerous
examples where women have inspired artistic work throughout the world. Creativity, another
name of Art, is associated with women, which is probably the reason as to why most women
are inclined towards pursuing disciplines in Art. I'm not implying that Honey Singh should
sing about Madame Curie or Benazir Bhutto, but what I mean is that he can project women in
a more respectful light, even though it might be of a frivolous nature. He does not necessarily
have to highlight her as a sleaze bag. That is not the "in thing" to do. After all, if he is so
popular with today's youth then he can pass off anything as "cool", even if it is something as
controversial as Ismat Chughtai's form of feminism in 'Lihaaf'.
Dhriti Dasgupta
II Year, B.A. (Hons.) Sociology

Impact of films on Indian society



Indian cinema, popularly known as Bollywood is a perfect amalgamation of all the cultures
represented by its different states and territories. By analysing the films produced through
bollywood, it can be said that these showcase a prominent pattern of influence; as one can see
a reflection of Indian society in the films and vice versa the elements of films can be seen as
promoting certain kind of trends in the society. However there have been different studies
conducted to substantiate the effect of films on Indian society and its future prospects. Here, I
am going to discuss some of its noticeable effects along with certain examples.
To begin with, I would like to mention that Indian cinema supports a lot of different genres
such as: action, drama, comedy, thriller, romance & inspirational.Perhaps the biggest
influence of Bollywood has been on nationalism in India itself, where along with rest of
Indian cinema, it has become part and parcel of the 'Indian story'. In the words of the
economist and Bollywood biographer Lord Meghnad Desai:
Cinema actually has been the most vibrant medium for telling India its own story, the story
of its struggle for independence, its constant struggle to achieve national integration and to
emerge as a global presence.
During the last decade, many inspirational and meaningful movies have been produced which
united the widespread bollywood audiences under single roof. Movies such as Rang de
Basanti, Bhagat Singh, Gadar, Lagaan, connected the youth to the pre-independence
times and revived the national fervour. Along with this, movies such as Tare Zameen Par
and 3 idiots have managed to raise some of the most fundamental questions regarding the
education system in our country and have inturn provided the suggestions to amend it. Films
like Jodha Akbar provides an insight in history in an interesting manner and can be used by
schools to educate the young learners about the traditions and customs followed during the
rule of Mughals. Similarly, therapeutic movies like Munna Bhai M.B.B.S and Lage Raho
Munna Bhai have encouraged the audiences to ponder upon caste issues, basic values of
humanity and the concept of Non- violence and Satyagraha which was widely practiced by
Mahatma Gandhi during the independence struggle. Also, movies like Chak de India have
promoted women empowerment and girl education. Not only this but many other essential
reforms can be ignited with the help of movies. Bhul Bhulaiya as a movie provided the
audiences a psychological perspective on the age old taboo of a body being possessed by a
ghost. Movies like Page 3 and Fashion have presented the widespread Indian audience a
glimpse of the emerging high class society as well as the changing values in the business
industry. A recent film like Ye Jawani Hai Diwani supports the adventurous spirit and
hence has given an indirect hand to the tourism industry in terms of organising camping trips
etc... Hence all these movies belonging to different genres have helped create awareness
among the Indian people and at the same time some have been criticised by the critiques for
presenting a generalised image of certain professions practiced by the people. On the other
hand, movies showcasing marriages and other Indian customs have lured (influenced) the
people to follow (a certain kind of lifestyle) the kind of clothes, ambience, decoration,
jewellery being projected in films as this can be easily seen in the markets addressing the
Indian population. Films have been the medium for revolutionists who want to express their
revolt. For example, film like 'Fire' has depicted the life of the lesbians or a film like 'Diara'
has well depicted the feelings of eunuch (hijaras). The film Inquilaab' concluded with the
idea of uprooting the existing political system in order to have society free of corruption,
exploitation and inequality.
Animation industry is an upcoming trend in the Indian film industry and movies like
Krishna, Ramyana, Bal Ganesha, Sahibzadey etc. have helped the younger generation to
connect to the religious historical characters in a striking manner. These and many similar
movies have enabled the younger generation to understand the basis of the present values
being practiced in the different communities across India.
Like the other side of the coin, this gift of mass communication has some major
disadvantages, too. It is a force and has the power to influence the society. So a film which
depicts scenes of moral degradation or which violates (compromises the) moral standards
does immense harm to our of the society. We know many young people have gone astray
under the misleading influence of indecent pictures (scenes). Filthy, immoral and crime
pictures (scenes are) very easily catch the imagination of impressionable youth. Such films
can be accused of producing delinquency. The films produced on the western trends or the
films which try to preach western moral standards are producing a bad effect on our younger
generation. So the producers of films and the film censor board owe a great responsibility to
society. The film producers should try to resist the temptation to mint money by producing
formula pictures; they should rather produce good pictures of educative and reformative
value. A good film is higher than any education and a bad film is more injurious than poison.
Cinema has become a powerful vehicle for culture, education, leisure and propaganda. In a
1963 report for the United Nations Educational Scientific and Cultural Organization looking
at Indian Cinema and Culture, the author Baldoon Dhingra quoted a speech by Prime
Minister Nehru who stated:
"...the influence in India of films is greater than newspapers and books combined."
Even at this early stage in cinema, the Indian film-market catered for over 25 million people a
week. Films have a hypnotic influence on most children and adults. They imitate the heroes
and heroines. They indulge in day dreaming and fantasy and when it increases, children
become unable to accept the hard realities of life. Apart from these, (moreover) films create
fear, terror, sorrow and pathos, love and passion, thrill, excitement and stimulation. People
suffer from hang over after watching a film. Thus, films have a dynamic influence on people
which ultimately affects the society as a whole. According to Bhola," Cinema being a
composite art has been responsible for popularizing music, dance, painting, and literature
among the common people and in India to a very large extent for the popularization of Hindi
in Non Hindi speaking south of India. This could very easily be validated by looking at the
dance, music and other talent competitions being telecasted on television these days. Having
seen a film serves as a means of social integration as it shows that an individual is a part of
the mainstream cultural activities of his reference group. Having seen film in first week of its
release is a minor form of prestige. People tend to use scenes from films as analogies to real
life situations, or use dialogue from movies as a common means of expression understood by
all.
On the whole, Indian cinema holds different meaning for all is stake holders. Producers and
financers consider it as a tempting and lucrative business. For actors and actresses, it is a
means to earn money and popularity among masses. The director, story-writer, song-writer
and cinematographer take it as an art work. To some, it is an audio-visual translation of
literatures and has its own message. As for government, it is a potential source of revenue and
employment. For majority of cinema-lovers, it is nothing but an interesting form of
entertainment. Along with it, this industry is a major employment generator in the country
itself.
The great potentialities of the film for education, instruction and training in agriculture,
industry and other fields are not yet widely appreciated or exploited in India, where the
cinema is generally regarded as an entertainment medium.
Although documentary and educational films are produced in India, their circulation is
usually limited to large cities and their nearby towns. Thus, there is a need to fully exploit the
formal use of films for education. Therefore I would like to conclude by saying that the
Indian film industry has immense potential to expand and enhance its popularity by trying its
hand at other partially explored genres of cinema.
Arshjot Kaur
I Year, B A (Hons) Sociology
Education Around The World
Are classrooms similar across the world? Is education similar all over the world? Is education
influenced by Capitalism and turning into a profit making economic institution? Is
education categorized? Does gender come before education? These are few questions which
arise with the perennial issue of education and what should comprise its contents.
When we compare and contrast the classrooms across the world, we are comparing the
circumstances surrounding the students experiences. Imagining a typical classroom profile
might be a hard task now. Today, where people present the world to be developing as fast and
forwarding towards master skills and progression at such techno speed, a big question arises-
is this progress equal for all, are the benefits drawn from these progresses distributed equally.
No, is the answer, and this unequivalence is seen in the kind of education afforded by them.
While some study in AC classrooms, learning extra-curricular skills such as swimming,
dancing, horse riding, etc. , few are not even getting to learn the basics, in fact few do not
even have a proper classroom. Education is diverse and intelligence is dynamic. As Einstein
said learning facts and figures should not be education. In fact, it is mostly debated that
school education in has blocked children from exploring their creativity. School education
does not determine ones intelligence.
It seems capitalism has entered into our lives in such a way that it even took the educational
institutions under its influence. The facilities that these private institutions provide draw the
elite class, whereas the rest are left out. This further stretches the already existing gap
between the rich and poor.
Again, gender is an issue that comes automatically when talking about education. There are
countries where a girl and a boy, both are sent to schools. They may be places where the
relevance of girls education is not seen and only the boys avail the privilege to attend school.
Again, there has been seen that even when girls are sent to schools the kind of education
provided for them is irrelevant. We may have all heard about Malala, who was targeted by
the Taliban for supporting education for the girls. Such barbaric attack on a 12 year girl for
demanding educational rights for girls, and this too at an age where we call ourselves
progressive and developed! Education provided for the girls seem to have no connection
between learning new skills and topics. Mere reading of religious textures is not education.
Education is essential for a healthy and self-determi9necdd life. If there be a system where
quality and specific education is provided for every child based on their interests, we are
doing justice to them and this can make country reach its zenith.
Himakshi Deka,
II Year, B.A. (Hons.) Sociology
FYUP- Four Year Undergraduate Program
Enabling the Young: Redefining Education?
How has Delhi University redefined education? Is it the best under graduate program that
they could have come up with? And how are the students benefitting with this program?
These are those pivotal questions that have come to our minds when we first heard of this
undergraduate program. Is it really a boon for the students that would help them to move
ahead successfully in the future?
The idea of this program was introduced in the year 2012 and implemented for the academic
session of 2013-14. According to the Vice Chancellor, I quote The new programme gives the
student a strong education and worldly competence through Foundation Courses, and a wide
range of subject choices for specialization, backed by skill based, applied courses. Moreover,
a student can select 'minor' areas of interest, find time for sports and cultural activities, and
learn how to undertake projects and research. To accomplish this task they tried to make
the teaching-learning methods more technology based by not only providing access to
laptops at no extra cost with appropriate software but also giving each teacher a fully loaded
laptop at their disposal as well as technology based teaching lectures. By doing so they tried
to enable the classrooms in a significant way.
Even though, this approach to conduct studies is quite exciting for all students. But is this
what they really want? While going through the structure of the Four Year Undergraduate
program I realized that in a semester the student has to cover up to at least 7 subjects
amongst which there are two disciplinary courses and the rest are foundational courses. And
in course of four years the students tend to cover up to 50 papers. It has not only become
stressful for the students who have to, at any cost, complete the course of 7 papers in three to
three and a half months schedule, but has become equally tiresome for the teachers who not
only have the burden to complete the course in such a short span of time but to also correct so
many papers during evaluation period post-examinations.
University of Delhi while redefining education system for the coming generations has
ignored the fact that this system has not only been criticized by the students but also by the
professors when they even thought of such program in the first instance. But wait a minute. Is
this really the worst case scenario you could come across? NO! this kind of education system
is no more the course oriented as it used to be for the previous batches. It has become more
diverse in nature as it has mathematics, information technology, history of science, integrated
mind, body and heart, language, literature and creativity and so on. And these are provided in
all Arts, Science and Commerce courses.
As the student has to cover up not only his disciplinary course but also his foundation course,
this has lead to a decrease in the syllabus of their disciplinary course. Take for example our
own course, Sociology. The main papers such as Introduction to Sociology and Sociology
of India were too vast for our batch when we were in first year. Though we were fortunate
that we didnt have so many foundational and language courses in our syllabus for the
semester but our two main papers were too lengthy to finish in a four months span. The
opportunity to learn so much has definitely helped us till our 3
rd
year and positively in the
future. But what actually concerns us is what kind of knowledge these new students are able
to grasp with a syllabus such as this?
As I came across an article in Times of India, titled as Students demand FYUP rolled back,
students seemed quite annoyed with the system and its functioning. I quote I took admission
to study physics but all I did was to learn how to browse net, operate emails, and attend
Sanskrit and a Class V-level science and life foundation classes," said a first-year student on
Thursday while recounting his experience of the first semester under Delhi University's Four-
Year Undergraduate Programme. But as the article explains that he was not the only student
who was upset with the program. Similar stories came from around 200 students who
gathered at Arts Faculty from across the city for a public meeting on the program that was
introduced by the university in the 2013-14 academic sessions.
Other problems that the students came across were, and again I quote, The teacher in the
whole semester took just one full class for our Foundation Course on English and on all other
days he didn't spend more than 15 minutes," said a student."There is no link between what
was taught to us and question papers," said another. Another allegation was, "We are taught
in Windows version and the university gave up laptops which runs on Linux.
During this entire meeting that was held at the Arts Faculty, students demanded that either
FYUP is rolled back or Foundational Courses are made optional for them. Besides this
another related article that I read was net petition against FYUP where students are getting
together to breakdown this entire undergraduate program. It was an online portal which
received 2,758 supporters demanding to roll back FYUP at DU.
Even after facing so much criticism by the students and the professors, University of Delhi is
in no mood, till now, to roll back the FYUP system and still believes that the students and the
teachers committee would finally adjust to it. Somehow they just desperately want the system
to work out for all!!

Riddhima Mathur,
II Year, B.A. (Hons.) Sociology

THE SOCIOLOGICAL SIGNIFICANCE OF DANCE
Dancing has its place in all societies; yet the phenomenon of dance has been oddly neglected
by most anthropologists. It is claimed that, in a very important sense, society creates the
dance, and it is to society and not just to the dancer's experience that we must turn to
understand its significance. Performance has meaning within social process. The
anthropological analysis of dance can be approached in a variety of ways .Dancing is
presented as a controlled emotional outlet whose form reflects cosmology; as a creative
experience that draws adolescent girls into the adult world; as an extension of speech and
gesture that adds further levels of meaning to formal occasions; as a strategy for orchestrating
the climax of a successful exchange; as a challenge to the power of elders that generates an
alternative reality; as a communal response to crisis that recreates order out of confusion; and
as a sequence of transformations that periodically resolves an inherent social dilemma. By
revealing dance as an aspect - often the most spectacular aspect - of ritual behaviour, it is
intended to stimulate more anthropologists and those in related disciplines to realise the full
potential of its study and also offers insights to those who are principally interested in dance
itself, as well as appealing to any reader who shares a curiosity about the ways in which the
spectacle of dance can be interpreted.
In the field of anthropology of dance, dance is seen as culture as well as a form of social
action. The reading of dances as more or less transparent commentaries on social structure
seems to suffer from a confusion of different levels of meaning.
Dance has also a long relationship with religion, being employed in religious settings for
many millennia. More than any other human social activity, it has the power to communicate
subliminal messages and emotion. Related to this power to communicate, dance is associated
with facilitating the entrance into altered states of consciousness, which is also a common
goal of religious ritual .In addition to inducing states of ecstasy and euphoria, dance, as a
well-ordered physical activity, is also strongly associated with facilitating centeredness .As
many contemporary lifestyles encourage people to live in their head, this ability of dance to
promote centeredness by integrating the mind and the body is extremely important In
addition to being important to well-being, the coupling of flesh and spirit is also a highly
spiritual experience. Dance and religious experience also meet in their joint practice of
asceticism, especially self-denial and dedication. Such ascetic practices are employed to
refine the body and mind in a continuous effort to strive towards perfection. This longing for
perfection is a fundamental drive of the human spirit and is fundamental to religion. Just as
the soul seeks to return to divine perfection, so does the dancer continually strive towards
perfect beauty of movement and pose. Considering these many correlations between dance,
spirituality and religious practices, it is evident that dancing has great potentiality to facilitate
religious experiences, whether practiced as a part of religious ceremonies, in class, on stage
or in a variety of other contexts. In this context, we can take into account one of the dance
forms of India. The Assam Satriya Nritya , one among the eight Classical dance forms in
India has its origin from the north eastern state of India, Assam. Satriya Nritya was
introduced by Srimanta Sankardev, an Assaamese Vaishavite saint to propagate their religion.

The Assam Satriya Nritya is one of the most celebrated cultural art forms of the state. It is
believed that the great renaissance figure Guru Shrimanta Sukhdeva took the initiative of
popularizing the Satriya Nritya of Assam among the common people of the region. This is
one of the major classical dance forms of this region. This dance form is very popular in the
Barpeta district of Assam. It is performed in the Satras.

Sankardeva created Satriya Nritya as an accompaniment to the Ankiya Naat (a form of
Assamese one-act plays devised by him), which were usually performed in the sattras
(Assam's monasteries). This classical dance form has its origin in the island of Majuli (the
largest riverine island in world and largest freshwater island in Asia), situated in the middle
of the mighty Brahmaputra River in Assam. This dance form has three parts - Guru vandana,
Ramdani and Geet abhinaya. Guru vandana and Ramdani is performed without any music
remain immune to the modern-day invasions. The geet abhinaya is based on the childhood
tales of Lord krishna.
This classical dance form reflects the rich traditional background of the state of Assam. The
Satriya Nritya is said to have a religious origin. The origin of this dance form can be traced
back to the Vaishnava traditions of Assam. During the Middle Ages Vaishnavism was a
dominant faith of the people of this region. Later on the Satriya dance came to be practiced
by the common people as well. Traditional Classical music accompanies the performances of
this classical dance form.During the annual dance festival many seminars are organized to
inform the audience about the history of this genre of dance.
Ms. Anita Sarma,one of the renowned satriya dancers,has introduced the simple, yet elegant
classical dance form of Satriya through her renditions of Nandi and Ram Varnan. Nandi
means prayers of kings, deity, and brahman recited in verse at the opening of a drama. This
dance is a prayer to avoid uncertainities. Ram Varnan starts with Chali Nach, which is one of
the most characteristic forms of Satriya Dance, followed by Ram Vandana. An annual
Satriya Dance festival is organized in Guwahati during winter (November- February ).
The Assam Shatriya Nritya is wonderful to watch mainly because of the elegance of the
movements used. On a visit to Guwahati during the winters you can certainly watch some
beautiful performances of the Assamese Satriya Nritya. Institutions such as Puspanjall
Cultural Academy, Satra Mahasabha, Srimanta Sankardev Sangha and the Sangeet Satra
generally organize the annual Satriya Nritya festival every winter. Some of the institutes also
stage Satriya dance performances during the Bihu festivals.
Satriya represents the culture and tradition of not just the inhabitants of Majuli but the entire
region of Assam. Thus we can say that dance is examined as a cognitive system whose
symbolic meaning is primarily social.
Jasmine Hazarika,
III Year, B.A. (Hons.) Sociology
Bihu-The Cultural Festival of Assam
Rongali Bihu
Spring has arrived
And BOHAG beckons,
Parents await their
Homeward sons.

The Cuckoo sings
And Kopou blooms,
Dancers dance
To the Bihu tunes.

Tinge of Jetuka
On the delicate hands,
Offering Bihuwan
To Pay reverence.

Chira,Pitha,Laru
Home-made delicacies,
Muga Mekhela Chador
Pride of the ladies.

Dhol,Pepa,Gogona
Rendition by Husori,
Merriment fills the aura
Ah! Spirit of Rongali!

Kongali Bihu

Autumn has arrived
And KATI beckons,
Seasons are withhold
Granaries are empty.

Showing a spiritual significance
The Saki are lit,
At the foot of Tulsi, Granary
And Paddy Fields.

Its a Bihu of Poverty
So Farmers pray for
the opulent crop.

Bhogali Bihu

Winter has arrived
And MAGH beckons,
Seasons are yield
Granaries are filled.

Celebrating Uruka Evening
With enjoyment and feasting,
Building the Bhela Ghar
Pranks with the neighbour.

The morning after
Obeisance to the god of fire,
Burning the Meji
Made of Bamboo & Paddy.

Sunga Pitha, Tel Pitha, Sandoh Guri, Kath Aloo
Customary delights of Magh Bihu ,
With friends and families
Flavours of assamese delicious.
Pustika Sharma,
I Year, B.A. (Hons.) Sociology
Is Objectivity Possible in Social Sciences?
Annual Lecture held on 15
th
October, 2013, Department of Sociology
An insight by Professor Emeritus T K Oommen, Jawaharlal Nehru University, New Delhi.
The debate regarding subjectivity and objectivity is an old one, and as Oommen termed it
hackening and obsolete. Despite this characteristic of the discourse, it makes regular rounds
in the numerous sociological debates, seminars held across the world.
Prof Oommen started his talk citing an example of Einsteins life. Einstein had a peculiar
habit to give the every research scholar aspiring to work with him the same question. Over
the years what Einstein realized was that the question remained the same while the answer
changed to a great extent.
Drawing the argument from this example, Oommen puts forward a similar characteristic of
dynamism in relation to the problem of objectivity in social sciences.
The debate regarding the characteristic of social science was very old as said above. Major
developments in social sciences happened during the Enlightenment period. Society was
going through drastic change and in an attempt to understand this changes many new
branches of knowledge emerged. Social sciences and sociology in specific being one of it.
Rationality was at its peak, the so-called dominance of church was slowly crumbling. In such
a scenario, the positivist like Comte, Spencer tried to developed sociology as a scientific
study of society. Comte later termed it as physics of society. Thus, the positivists tried
developing sociology in lines of complete objectivity of natural sciences like physics,
chemistry. However they were criticized due to their over-emphasis on overt behavior. this
view can be clearly seen in Durkheims rules of sociological method where he said social
facts must be treated as things and all pre-conceived notions about social facts must be
abandoned .for them meanings , motives were misleading .
Oommen however argues in similar vein of Weber, Myrdal, when he says that sociology is
human oriented. It is different from natural sciences and hence it will be difficult to attain
complete objectivity in social sciences. Social sciences cannot be understood minus
meanings, motives, culture and value orientations present in human behavior. There cannot
be universalized laws in social laws, only limited generalizations. Oommen uses the term
contextualization to show how social sciences cannot put forward universal laws, rather one
develops a generalization which is specific to a particular situation. Marriage is a universal
phenomenon but to understand in relation to one society it one needs to know the area
specific rituals of marriage. Contrarily, such indigenization is not seen in social sciences.
This process of contextualization according to Oommen is very important in social
sciences.
In order to further highlight the reasons for lack of complete objectivity in social sciences,
Oommen tries to show individually the subject matter to three fields (viz . material science ,
life science and human or social science).
i) Material science studies matter. They merely react to a particular stimulus. For
example the reaction between two chemicals .(one dimensional phenomenon)
ii) Life sciences studies animal plants. They are capable of responding only. For
example -A dog when beaten will respond by barking. (two dimensional
phenomenon)
iii) Human or social sciences deals with human beings. it is three dimensional as it
deals with reactivity , responsiveness and also reflexivity which is peculiar to
humans. This reflexivity is of core importance and one cannot advance in studying
social sciences if one doesnt takes into account this reflexivity. This reflexivity is
part of our culture. Here Oommen cites Sheriff, who distinguishes between bio-
genetic motives of animals and socio-genetic motives of humans that are rooted in
culture.
It is presence of this cultural aspect that human behavior is dynamic and cannot be defined in
hard-and fast universal laws. Oommen says culture is a phenomenon that cannot be
understood by sense organs. It could be understood by reflexivity. He however stays away
from giving a fixed definition of culture. He puts forward an instance to two American
anthropologists in 1950s, who went out to find the definition of culture. What they found out
is 252 different definitions of culture. Culture is thus difficult to define .it can be simple
understood as the ability to create symbols.
To further substantiate the meaning of cultures and symbols, Oommen gives the following
example (Keep only one example)
Two glasses are given. One has Ganga Jal and other has tap water. You are unaware of a
glass containing Ganga Jal. When said to immerse your hands in the two glasses
simultaneously and tell the difference, you will be unable to make the difference. It is only
after you know that one had Ganga Jal that you can understand its holiness.
Thus, what one can deduce is that we attach symbols to a particular thing and thereby create
our culture. Ganga Jal is considered as holy water for all the Hindus. One can even see the
aspect of contextualization in Ganga Jal is pure for only Hindus; it will not hold any
significance to people of their religion or place.
Similarly he gives the example of tri-color. The tri-color flag is symbol of Indian nation.
Every Indian should attach a feeling of reverence towards it. It is only after the complete
amalgamation of the three colored pieces of cloth; embossed with the Ashok chakra can one
see the tri-color. Prior to that they are just normal piece of cloth and a symbol.
Oommen says that problem objectivity was the crux of all social sciences. However, certain
social science like economics is more objective than others. They deal more with the
rationality of humans as it deals with quantifications, measurement of ones demand, supply
and such. Sociology on contrary deals with human sentiments, motives. However, Oommen
says due to this we shouldnt give up objectivity. Although we cannot achieve complete
(generalized) objectivity, yet we can definitely achieve objectivity with is context based, i.e
particular objectivity. Contextualization is the kernel of subjectivity.
He talks of two kinds of subjectivity in this regard
i) Intra -subjectivity
When two researchers of same time space, have investigated same phenomenon, having same
value-orientations, then they can achieve objective result.
ii) Inter- subjectivity
Across time periods, when two researchers have same values , same phenomenon , there will
be same result (objective ).
Thus, objectivity in social sciences can be understood with subjectivity inter subjectivity
and intra-subjectivity. Thus we get a particularizing objectivity which is different from other
types of objectivity.
In his concluding lines, Prof Oommen said if matter is the object of study of material
sciences and life is the focus of life sciences, culture is the central theme of social sciences.
By culture he means the capacity to create meaning which can be deciphered only with the
help of those who create it. Hence as opposed to life sciences in social sciences the method of
verification will have to be different. This also implies that objectivity with its capacity to be
universal and generalizing will not be possible in social sciences. Oommen argues that this
does not mean social sciences are not objective; what they have is a particular objectivity...
Sampurna Das & Ridhhima Mathur,
III Year, B A (Hons.) Sociology