scholarly journals Declining Social Control and the Rising Deviant Behaviour in India

2020 ◽  
Vol 69 (1) ◽  
pp. 17-33
Author(s):  
Pravin J. Patel
Keyword(s):  
Social Control ◽  
Social Institutions ◽  
Crime Rates ◽  
Caste System ◽  
Informal Social Control ◽  
Indian Society ◽  
Social Control Theory ◽  
Law And Order ◽  
Deviant Behaviour ◽  
The Social

Crime rates are increasing across the Indian society. Normally, such crimes are attributed to two broad categories of factors: (a) psychological factors like individual or mob fury and (b) administrative factors like the failure of law and order machinery. These explanations, however, do not account for the increasing rates of such demeaning instances. This article, attempting to explain the increasing crime rates, focuses on the social control theory. The main argument of the article is that the rapidly declining informal social control causes the phenomenal rise of decadent behaviour in the contemporary Indian society. Due to modernising forces, traditional social institutions and structures such as family, kinship, caste system and village community have become weak. As a result, the traditional informal social control based on shame has gradually diminished. And the sense of guilt, the functional alternative to shame, as an informal mechanism of social control, has not yet been fully institutionalised. This seems to be the major factor giving rise to widespread deviant behaviour in India. Although formal mechanisms of social control like police and judiciary do exist, they cannot be very effective without being reinforced with the informal social control.

Social Control of Crime in Asia

2021 ◽  
Author(s):  
Hua Zhong ◽  
Serena Yunran Zhang
Keyword(s):  
Social Control ◽  
Social Institutions ◽  
Informal Social Control ◽  
Asian Countries ◽  
Cultural Traditions ◽  
Control Models ◽  
The Social ◽  
Social Controls ◽  
Crime And Deviance ◽  
Effective Models

The social control of crime is diversified across societies. The social control of crime in Asia inherits features that are unique to Asian cultural traditions (e.g., Confucianism and Islamism) and strives by exploring more effective models by balancing formal and informal social control. These social controls are also greatly influenced by socioeconomic developments and the dominance of the polity in Asian societies. Overall, Asian countries are going through the struggles between capitalism–socialism, democracy–authoritarianism, and traditionality–modernity. Such changing dynamics will continue to shape and reshape the way that formal and informal social institutions and processes exert control over crime and deviance. Cultivated by different civilizations, Asian societies have provided unique and valuable evidence to understand and refine the existing social control models developed from Western societies.

scholarly journals A Commentary on Ambedkar's Posthumously Published "Philosophy of Hinduism" - Part II

2021 ◽  
Vol 2 (1) ◽  
pp. 01-16
Author(s):  
Rajesh Sampath
Keyword(s):  
Social System ◽  
Caste System ◽  
Indian Society ◽  
Human Consciousness ◽  
World Religion ◽  
Modern Conception ◽  
The Core ◽  
The Social ◽  
Philosophy And Religion ◽  
The Status

This paper continues the commentary on Dr. B. R. Ambedkar’s posthumously published Philosophy of Hinduism. Utilizing resources from various modern continental European philosophers and social theorists, particularly of religion, we elaborate on several key passages within Ambedkar’s overall framework of analysis. The paper continues to explore how Ambedkar conceives relations between philosophy and religion, and how historical shifts in general human consciousness have occurred whereby altering both fields. At the core of his being, Ambedkar is concerned with a methodological justification that will enable him to venture into a penetrating critique of the immoral and amoral nature of Hinduism’s social system of caste. In Part I of the commentary, we followed Ambedkar until he arrived at the criteria of ‘justice’ and ‘utility’ to judge the status of Hinduism. He wanted to test whether this Eastern world religion, which descends from antiquity, meets those criteria, which shape the modern conception of religion. In Part II of this commentary, we expand further on Ambedkar’s thesis as to why Hinduism fails to meet the modern conception when those twin criteria are not met. This thought presupposes various underlying philosophical transformations of the relations of ‘God to man’, ‘Society to man’, and ‘man to man’ within which the Hindu-dominated Indian society forecloses the possibility of individual equality, freedom, and dignity. In making contributions to Ambedkar studies, the philosophy of religion, and political philosophies of justice, this paper sets up Part III of the commentary, which will examine Ambedkar’s actual engagement with the classics of Hinduism’s philosophy and thought in general. Ultimately, Ambedkar is undeterred in his original critique of the social and moral failures of the caste system, thereby intimating ambitious possibilities for its eventual eradication.

scholarly journals Contribution of Design Indicators in Perception of Social Capital, and Interference of Socio-Demographic Information in the Process

2021 ◽  
Vol 13 (7) ◽  
pp. 3589
Author(s):  
Akbar Rahimi ◽  
Mahsa Tarashkar ◽  
Banafshe Jahantab
Keyword(s):  
Social Capital ◽  
Social Control ◽  
Social Indicators ◽  
Urban Parks ◽  
Personal Characteristics ◽  
Informal Social Control ◽  
The Social ◽  
The Impact ◽  
The Relationship ◽  
Effective Contribution

Social capital is the effective contribution of social groups through providing a context for cooperation, sense of identity, and perception of social norms. Urban parks are important components of cities, helps building the social capital within urban societies. This study examines the social capital of important urban parks of Tehran, Iran, using three main criteria: informal social control, social cohesion, and social leverage. A stratified random sample of 330 users were selected and asked to rank the social capital criteria using a questionnaire involving five-point Likert scale questions. The results show mutual relationship between informal social control and social leverage (r = 0.62, α = 0.00), and also inter-relationship between design indicators and perceived social capital. People from lower age group and higher educational level show highest perception of social capital. Perceptual difference were observed between genders. Women experience higher esthetic perception (α = 0.00), security (α = 0.01), and accessibility (α = 0.03). The study, while proving the relationship between social indicators and design features, and the impact of personal characteristics on the perception of social capital, indicates social inequality in citizens’ equal benefit of social capital. Measures must be taken to increase social capital in society and solve the significant lower perceptions of some social capital indicators among specific groups.

Law, State and Agrarian Society in Colonial India

1981 ◽  
Vol 15 (3) ◽  
pp. 649-721 ◽  
Author(s):  
D. A. Washbrook
Keyword(s):  
Social Institutions ◽  
Historical Record ◽  
Indian Society ◽  
Modernization Theory ◽  
Colonial India ◽  
Agrarian Society ◽  
The Social ◽  
Adequate Understanding ◽  
History Of ◽  
The Law

Perhaps the most intransigent problem in the recent history of Indian society remains an adequate understanding of the processes of social change which took place under colonialism. As the continunig controversies within, as much as between, the traditions of modernization theory, Marxism, and the underdevelopment theory make plain, the Indian historical record is peculiarly difficult to grasp with conventional sociological concepts. In the study of Western European society, a focus on the evolution of legal ideas and institutions has proved a useful entry point to social history.The law may be seen to represent a set of general principles through which political authority and the state (however constituted) attempt to legitimize the social institutions and norms of conduct which they find valuable. As such, its history reflects the struggle in society to assume, control or resist this authority. Its study should help to reveal the nature of the forces involved in the struggle and to suggest the implications for social development of the way in which, at any one time, their struggle was resolved. The condition of the law may be seen to crystallize the condition of society. This, of course, could be said of any governing institution. But where the law becomes uniquely valuable is in that, because of its social function, the struggle around it is necessarily expressed in terms of general statements of principle rather than particular statements of private and discrete interest. At the most fundamental level, these principles demarcate the rules on which the contending parties seek to build their versions of society and provide useful clues to their wider, often undisclosed, positions.

scholarly journals Conversion to Islam Untouchables' Strategy for Protest in India

1990 ◽  
Vol 7 (2) ◽  
pp. 258-260
Author(s):  
Mohammad A. Siddiqi
Keyword(s):  
Caste System ◽  
Indian Society ◽  
Psychological Violence ◽  
Indian Politics ◽  
South Indian ◽  
Conversion To Islam ◽  
The Social ◽  
Extreme Measure ◽  
Mass Conversion ◽  
Comprehensive Framework

Many Indians were taken by surprise, anger, and dismay by severalthousand South Indian untouchables when they converted to Islam in 1981-82.Hindu chauvinists violently reacted and formed the Vishva Hindu Prishadwhich later occupied the famous mosque built by the first Mughul ruler ofIndia, Babur. Since then many attempts have been made to analyze the causesof the mass conversion which still continues, although not in large numbers.Abdul Malik's book carefully examines the regional and local causes as wellas the consequences of this mass conversion to Islam. Malik explains theelements of the complex social matrix in which the untouchables usedconversion as a "conscious and articulate protest" against a cruel and unjustcaste system. This unique study provides a thorough sociological perspectivethat deepens our understanding of more than 200 million untouchables of India.Malik explains, in the first chapter, the methodological and theoreticalbasis as well as the framework of his study. He raises relevant questionsthat have been answered in the latter part of the book, questions such as:Why did the untouchables resort to the extreme measure of conversion? Werethe conversions isolated cases or were they part of a long-term strategy? Whywas Islam as a religion chosen? Malik suggests that the main variables inthe process of conversion were the untouchables’ “aggressive and assertivebehavior.” While developing his own thesis, Malik carefully examines similarstudies by political sociologists such as Feierbend, Gum, Grimshaw, Niebuhrand others. He critically evaluates their work and draws meaningful similarities.Yet he establishes a more comprehensive framework by redefining many termssuch as violence and psychological violence in the context of the untouchables’conversion to Islam.The second, third, and fourth chapters provide a detailed understandingof the caste system that is the core of Indian politics, the economic, social,political, and cultural milieu of the untouchables, the pervasiveness ofuntouchability in the Indian society, the nature of violence against theuntouchables, and the helplessness of ’the untouchables in dealing with thepolitical power that is embedded in the caste hierarchy of the social systemin India ...

scholarly journals Social aspects of main religious doctrines: Hinduism

2021 ◽  
Vol 27 (1) ◽  
pp. 131-155
Author(s):  
N. G. Osipova
Keyword(s):  
Social Life ◽  
Human Life ◽  
Social Institutions ◽  
Indian Society ◽  
Social Aspects ◽  
Moral Norms ◽  
The Social ◽  
Character Position ◽  
Professional Occupation ◽  
Almost All

The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author’s analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the causal relationship between the actions of an individual in past incarnations and his fate, character, position in society in the current incarnation, and reincarnation. The cornerstone of both the faith and the social component of the Hindu doctrine is the concept of classes and castes, which denote separate groups whose members have a common professional occupation, do not marry other groups, and do not even share meals with them. The article considers the hierarchy of classes that originated in India in the Vedic period, as well as the principles, primarily professional and regional, of the formation of modern castes.The author analyzes a set of religious prescriptions and cult practices that regulate the daily life of Hindus, the ritual side of Hinduism associated with the most significant events in human life. Special attention is paid to new practices of “redemptive rites”, including asceticism, fasting, various methods of mortification of the flesh, and redemptive gifts. It is noted that the essence of Hinduism is not limited to its religious and ideological content. An organic integral part of it is a number of social institutions, legal and moral norms, social institutions and cultural phenomena. In this regard, Hinduism is not only and not so much a religion, but a way of life and holistic behavior, which can also have its own spiritual practice.

Civility Values and Cyberbullying Prevention in the Digital Workspace

2021 ◽  
pp. 572-590
Author(s):  
Eva Zedlacher ◽  
Martina Hartner-Tiefenthaler
Keyword(s):  
Social Norms ◽  
Social Control ◽  
Informal Social Control ◽  
Individual Responsibility ◽  
Moral Awareness ◽  
Mutual Respect ◽  
Detection Systems ◽  
Formal Systems ◽  
The Social ◽  
Modeling Behavior

In the digital workspace, new forms of (negative) interactions have emerged. Workplace cyberbullying can be pervasive, fast, and intrude the private sphere. These aspects make organizational surveillance and prevention challenging. In this conceptual chapter, the authors argue that for establishing an ethical digital workspace, civility values and ethical principles of individual responsibility and mutual respect are crucial. For prevention of workplace cyberbullying, formal systems like technological detection systems or policies are insufficient. Rather, organizations need to foster informal “social control.” The social norms in small workgroups and the leader's role-modeling behavior should guide the digital behavior of employees at and beyond work, and eventually create a climate of respect. This should also help to increase bystanders' moral awareness of allegedly minor uncivil incidents. Examples of different formal and informal preventive measures are discussed. The chapter ends with a brief discussion and outlook on future legal and technological advancements.

Caste and Christianity in India

2019 ◽  
pp. 408-419
Author(s):  
Anderson Jeremiah
Keyword(s):  
Social Practice ◽  
Caste System ◽  
Indian Society ◽  
Religious Rituals ◽  
Religious Worldview ◽  
Caste Discrimination ◽  
The Social ◽  
Cultural Forces ◽  
Caste Groups

The Indian practice of the caste system creates a repressive stratification in the subcontinent. Hinduism refers to a variety of theologies, mythologies, cultic practices and philosophies spread across India. The exclusion of outcastes is ordained, pursued and perpetuated by dominant religio-political and socio-cultural forces, often with violent consequences. While the constitution prohibits any discrimination on grounds of caste, the social practice of caste identity continues to be relevant across the country. Because the caste system is the product of a religious worldview, it is through religious rituals that caste discrimination and prejudices are manifested. Mission organisations agreed to work within specific caste communities in order to avoid conflict. The caste-based segregation masquerading as denominationalism runs so deep within the churches in India that there are congregations who do not share the Eucharist. Only 12 out of 241 bishops are from a Dalit background, whereas Dalits make up more than 65% of the membership of Catholic congregations. Dalit groups have had to mobilise to counter the unfair advantages enjoyed by higher-caste groups. The caste system has become a potent political tool within Indian society and its relevance in shaping socio-cultural moorings have not diminished.

Beyond Their Absence: Male Intergenerational Social Ties and Community Informal Social Control

2020 ◽  
Vol 57 (5) ◽  
pp. 535-570
Author(s):  
Barbara D. Warner ◽  
Mark T. Berg
Keyword(s):  
Social Control ◽  
Social Ties ◽  
Crime Rates ◽  
Informal Social Control ◽  
Regression Equations ◽  
Positive Role ◽  
Intergenerational Ties ◽  
Unique Source ◽  
Official Crime ◽  
Multilevel Linear Regression

Objective: Examine the degree to which adult male social ties with neighborhood youth, or intergenerational ties, increase the perceived willingness of residents to engage in the informal social control of children. Method: Survey data from approximately 2,200 residents in 64 neighborhoods along with neighborhood census variables are used to examine the effects of male intergenerational social ties with youth on informal social control. Multilevel linear regression equations adjust for measures of social ties, social cohesion and trust, lagged official crime rates, and the proportion of residents that are males. Results: Male intergenerational social ties with youth are found to be an important and unique source of informal social control of children net of other forms of neighborhood social organization, and informal social control of children is shown to decrease neighborhood crime rates. Conclusions: This study provides support for assumptions implied in the urban underclass and social disorganization literatures regarding the positive role of male ties (outside of the family) in collective crime prevention capacity.

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