Cultural Change

Sanskritisation is a concept coined by M.N. Srinivas to describe the process by which a 'low' caste or tribe or other group adopts the customs, rituals, beliefs, ideology and style of life of a high, especially a twice-born (dwija) caste.

A critical understanding of this process shows both its importance and its limitations.

- It explains how some groups try to raise their status within the caste hierarchy by imitating upper-caste practices.
- Its influence can be seen in language, literature, ideology, music, dance, drama, style of life and ritual.
- It often takes place when a group gains economic or political strength or develops higher group self-consciousness.

But the chapter also points out several criticisms:

1. It does not bring structural equality.
It may allow some individuals or groups to improve their position, but the basic inequality of caste remains.

2. It accepts upper-caste values as superior.
The ideology behind sanskritisation treats upper-caste customs as desirable and lower-caste customs as inferior.

3. It can justify exclusion and hierarchy.
Since it rests on ideas of purity and pollution, it indirectly supports a system of inequality.

4. It can be gendered and conservative.
The chapter says it may lead to practices such as secluding girls and women, adopting dowry instead of bride-price, and strengthening caste discrimination.

5. It can erode Dalit culture.
The value of labour, crafts, and local knowledge traditions may be degraded as shameful or useless.

At the same time, the chapter shows that the process is not uniform everywhere. It varies by region, and in some areas there is even de-Sanskritisation. Also, with anti-Brahminical and backward classes movements, many groups have begun to assert Dalit identity with pride rather than seek imitation of upper castes.

So, a critical essay on sanskritisation must recognise that it is a real social process, but also one that often reinforces the very hierarchy it seems to help people rise within.

Westernisation is not only about western dress, food or lifestyle. The chapter says that it also includes changes in technology, institutions, ideology and values brought by over 150 years of British rule.

Its other aspects include:

- the spread of western education;
- new ways of thinking influenced by western enlightenment, liberal democracy and science;
- new social organisations and public debate;
- changes in art and literature;
- the adoption of external cultural forms by a small educated section and, more broadly, the spread of western habits and technologies.

However, the chapter makes an important distinction: westernisation does not necessarily mean modernisation.

- Modernisation is associated with broader ideas such as universalism, scientific attitude, individual choice, bureaucracy, and achieved status.
- Westernisation may involve only the imitation of external forms of western culture.
- A person can be westernised in clothes or manners but still hold conservative, prejudiced or undemocratic views.

So, westernisation and modernisation are related but not identical. Westernisation refers more specifically to the impact of Western culture, while modernisation refers to a wider process of social and cultural change. The chapter shows that in India these processes often overlap, but one does not automatically produce the other.