Abstract
It is often argued, hierarchy, holism, continuity and transcendence constitute the hallmark of Indian society (Singh in Modernization of Indian tradition. Rawat Publication, Jaipur, 1986). As Dumont (Homo hierarchicus: the caste system and its implications. University of Chicago Press, Chicago, 1966) puts it; Indian society and Western society represent an opposition between homo hierarchicus versus homo aequalis. In Indian context, hierarchy, in social parlance, depicts nothing but the repressed side of inequality. As we are told, the entire social system in India is founded on the social inequality. And this inequality is in-built and deep-rooted in the entire social fabric which manifests itself in some form or the other and which is perpetuated in various forms of social exclusions, segregations, traditions and taboos. However, one’s lived-in experience in the contemporary digital world alters one’s notions of inequality topsy-turvily. For instance, Ghurye’s (Caste and race in India, Popular Prakashan, Delhi, 1969) ideas of civil disability, religious disability, restrictions on food and commensal intercourse, endogamy, inequality and hierarchy and Dumont’s ideas of inequality based on pollution appear redundant owing to the alterations in people’s approach to notions of caste and religion in modern times. With little ambiguity one may state, digital media has to a large extent succeeded in demolishing such exclusions and social disabilities and it has emerged as a powerful weapon to resist social inequalities and bridge social gaps between social groups. The present paper represents a modest endeavour to examine the role of social media in resisting social inequalities in Indian context.
Research focus: Sociology of Work, Gender Studies and Dalit Studies, Education and contemporary socio-political Issues.
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Notes
- 1.
In traditional Indian social system, caste system constitutes a form of social stratification wherein different castes are hierarchized as one above the other based on their relative superiority and/or inferiority. In a caste, an individual’s identity is ascriptive: one’s occupation is fixed at birth. One must marry within one’s caste group. For a detailed discussion, see Ghurye (1969).
- 2.
Broadband internet connectivity, considered an aristocracy for some 10 years ago across India, is spreading fast, this time through mobile phones, and is set to overhaul the country’s digital economy. Cheaper smartphones and a ballooning telecommunications industry have together pushed India to the cusp of digital revolution. For elaborate analysis see Balram (2014) and. “India’s 243 Million Internet Users and The Mobile E-Commerce Revolution”. URL: http://www.forbes.com/sites/afontevecchia/2014/07/07/indias-massive-e-commerce-opportunity-and-the-explosion-of-mobile/#5a56b76e5c23 (last accessed: 10 January 2017).
- 3.
Shiridi and Sathya Sai Cults are two important cults in colonial and post-independent India. Shiridi Cut revolves around Shridi, a place in the State of Maharasthra in India which was home to late nineteenth century CE saint, Shiridi Sai. Sathya Sai Cult is centred around Prasanti Nilayam in the Anantpur district of Andhra Pradesh. Both the cults are grounded on miraculous powers of the god men—Shiridi Sai and Sathya Sai. Both the cults transcend the narrow religious boundaries as they preach interfaith harmony and pro-poor, and universal brotherhood and therefore, attract followers of all religions.
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Mishra, B.K. (2017). Digital Media in Resisting Social Inequality the Indian Experience. In: Heidkamp, B., Kergel, D. (eds) Precarity within the Digital Age. Prekarisierung und soziale Entkopplung – transdisziplinäre Studien. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-17678-5_8
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