Compare and contrast Racialism with caste system or communalism
In India
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Answer:
Socialism in India is a political movement founded early in the 20th century, as a part of the broader Indian independence movement against the colonial British Raj. The movement grew quickly in popularity as it espoused the causes of India's farmers and labourers against the zamindars, princely class and landed gentry. Socialism shaped the principal economic and social policies of the Indian government but mostly followed Dirigism[1][2] after independence until the early 1990s, when India moved towards a more market-based economy. However, it remains a potent influence on Indian politics, with many national and regional political parties espousing democratic socialism.
Small socialist revolutionary groups arose in India in the aftermath of the Russian Revolution. The Communist Party of India was established in 1921, but socialism as an ideology gained a nationwide appeal after it was endorsed by leaders such as Jawaharlal Nehru. Socialists were amongst the first to call for outright Indian independence from Britain. Under Nehru, the Indian National Congress, India's largest political party, adopted socialism as an ideology for socio-economic policies in 1936. Socialists and communists also engineered the Tebhaga movement of farmers in Bengal against the landed gentry. However, mainstream Indian socialism connected itself with Gandhism and adopted peaceful struggle instead of class warfare.
After India's independence in 1947, the Indian government under prime ministers Nehru and Indira Gandhi oversaw land reform and the nationalisation of major industries and the banking sector. Independently, activists Vinoba Bhave and Jayaprakash Narayan worked for peaceful land redistribution under the Sarvodaya movement, where landlords granted land to farm workers out of their own free will. In the 1960s, the Communist Party of India formed India's first democratically elected communist government when it won elections in the states of Kerala and later West Bengal. However, when a global recession began in the late 1970s, economic stagnation, chronic shortages and state inefficiency left many disillusioned with state socialism. In the late 1980s and 1990s, India's government began to systematically liberalise the Indian economy by pursuing privatisation, aiming to attract foreign investment.
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Abstract
The category of "caste" has had a long history both in and out of the Indian subcontinent, one that is frequently intertwined with that of "race" From H. H. Risley's use of late-nineteenth century European race science in anthropometric research, to Max Mueller's articulation of the Aryan theory of race and pan-Africanist expressions of racial solidarity with the lower castes of India, caste has frequently been redefined and politicized by being drawn into wider discourses about race. Informed by this complex history, this essay asks how "race" and "caste" have come to serve as key metaphors of socio-political struggle, illuminating one-another and emerging as potent rhetorical strategies of social critique, particularly in India but increasingly also in more global contexts. I argue that Dalit groups in contemporary India move their concerns into global forums such as the 2001 UN World Conference Against Racism by appropriating ideas about caste and religion that have long been used to mystify the local and "native" inhabitants-ideas that are themselves the subjects of established ethnographic critique. As such, this essay remains aware of the difficulties of bringing anthropological concerns to bear on analyses of on-going political struggle.
Journal Information
Anthropological Quarterly, also known as AQ, is a peer-reviewed journal published by the George Washington University Institute for Ethnographic Research. AQ was founded in 1921 by the Catholic University of America and was published from 1921 to 1953 under the name Primitive Man. While continuing to publish outstanding, original, data-driven articles that advance ethnography and anthropological theory, AQ also asks intellectuals to contribute to on-going public debates relevant to contemporary experiences and public debates. Topics include: war, racism, poverty, nationalism, globalization, human rights, and the social, legal, and ethical implications of new genetic technologies. Essays on such timely topics are published in our "Social Thought and Commentary" section.
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