Suchergebnisse

AbstractWhat is the role of humor in obfuscating social hierarchy? This article describes how caste prejudices among male taxi drivers in Uttarakhand in the Indian Himalayas are enacted through the humor of calling each other "funny" names. Such humor is directed toward Dalit drivers whose proper first names are replaced by "funny" names that caricature their personal attributes as an index of their "lower‐caste" identity without addressing it directly. Given the conditions of social change in the practice of caste across India, calling such names provides the "upper‐caste" drivers grounds for the disavowability of addressing caste. Calling Dalit drivers funny first names at the taxi stand eschews addressing directly the collective lower‐caste identity indexed in their last names even as the humor so enacted becomes the premise for identifying their caste identity. It exceeds and bypasses legalized notions of caste atrocity by distorting personal attributes into humorous name‐calling that is indexically removed from the denigration of collective caste identity that can be disavowed. This article offers an ethnography of humor to understand how humorous sociability becomes the means for addressing lower‐caste identity while simultaneously providing the grounds for its obfuscation and disavowal.

The Quad partners often discuss the Indo-Pacific, but they hold differing views on what exactly it is. That disparity has tangible effects, such as Australia's diminished interest in piracy in the western Indian Ocean compared ...

Social sciences emerged at the onset of the Enlightenment age. Immanuel Kant proclaimed that henceforth the central theme of discourse in philosophy will be human beings and not God. Since then, the relationship between 'me' and 'the other' has become a central theme of intellectual endeavour. Now, me and other relationships have three forms: conflict, competition and cooperation or harmony. Three world views developed around these three patterns. The socialist worldview had conflict as a base, with equality as a cherished value. Competition is the base of liberalism, with freedom (to compete) as a cherished value. Harmony is at the base of humanism, with fraternity as a basic value. Today, liberalism and neo-liberalism have become almost unipolar world views. Liberalism claims to be following the three great values of the French Revolution: liberty, equality and fraternity. In recent times, neo-liberalism has developed a system that makes all three values truncated. Liberty, or freedom, has been reduced to the level of my choice as a consumer. Equality has been taken as reducing and abolishing old ascription-based inequality. The rising new and achievement-based inequality is not only not opposed but also eulogised in the name of creativity and achieving society. In place of fraternity and harmony, we have cutthroat competition. A competitive society is considered good. The market is more important now. We have achieved growth. But the basic harmony between human beings and between human beings and other elements of the environment has vanished. So, environmental issues, rising achievement-based inequalities, violation of human rights, rising poverty, failure of market institutions and unnatural lifestyles giving rise to many lifestyle diseases have made many thinkers and social scientists to change the value base of social sciences to restructure social sciences. The new value base could be ethics, equity (social equity, to be specific) and ecological harmony. Keeping these three values as the base, we will have to restructure social sciences to have a better and more humane world order.

Jelle J. P. Wouters (Ed.), Vernacular Politics in Northeast India: Democracy, Ethnicity, and Indigeneity (Oxford: Oxford University Press, 2022), 413 pp. ₹1,795, ISBN: 978-0-19-286346-1 (Hardback).

Sergey Marochkin and Yury Bezborodov (eds), The Shanghai Cooperation Organization: Exploring New Horizons. Routledge, 2022, pp. x–xx, 1–236, ₹9169 (hardcover), ₹4061 (Kindle), ISBN: 9780367772802.