Suchergebnisse

Does everyone in the US have an equal chance to "make it"? What explains the enduring power of racism and sexism? How does our sociopolitical system generate inequality? These are just a few of the questions explored in this accessible introduction to the complex problem of social stratification. Kasturi DasGupta clearly explains the social and economic mechanisms that serve to preserve and even deepen social stratification in the US. Enriched with case studies and examples throughout, her text is carefully designed both to engage students and to help them see past cultural myths to grasp the underpinnings and consequences of social inequality.

Uddipana Goswami, Conflict and Reconciliation: Politics of Ethnicity in Assam. India: Routledge, 2014, 223 pp., ₹695, ISBN 978-0-415-71113-5.

AbstractFrom the early twentieth century, Hindu socio-religious and political bodies debated the use thatmaths(monastic establishments) made of their wealth, amassed in large part throughdana(socio religious gifts). From the early nineteenth century, Anglo Hindu law on inheritance, and thereafter the Religious and Charitable Endowments Acts, had enabled the autonomy ofmathsby classifying them as private religious corporations, not charitable endowments. This article suggests that themathreform campaign between 1920 and 1940 in north India was impelled by the preoccupations of heterogeneous Hindu political and socio-religious organizations withdanaand its potential to fund cultural and political projects regenerating an imagined Hindu socio-religious community. Specifically, the Hindu Mahasabha yokeddanato its Hindusangathan(unity) campaign to strategically craft an integrated 'Hindu public' transcendingsampraday(religious traditions) to protect its interests from 'external enemies'. My discussion probes how the Hindu Mahasabha and its 'reformist' allies urged the conversion ofmathsinto public charitable trusts, or endowments accountable to an ephemeral 'Hindu public' and the regulation of their expenditure. Monastic orders,guru-based associations like the Bharat Dharma Mahamandala, and the majority of orthodox Hindus successfully opposed this campaign, defending the interests ofmathsandsampradaybefore and after independence. In so doing, they challenged Hindusangathanby articulating alternative visions of the socio-religious publics and communities to be revitalized through philanthropy. Through this discussion, the article charts the uneasy relationship between monasticism and an emerging Hindu nationalist cultural and political consciousness that remained fractured and internally contested.