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Sankskirtization

Sanskritization, a term coined by M.N. Srinivas, describes the process by which lower caste groups in India adopt the customs and practices of higher castes to achieve upward social mobility. While it allows marginalized communities to negotiate their social status, it also reinforces existing caste hierarchies and often excludes women from equal participation. Critics argue that true social transformation requires more than cultural mimicry, emphasizing the need for economic empowerment and legal reforms.

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4 views2 pages

Sankskirtization

Sanskritization, a term coined by M.N. Srinivas, describes the process by which lower caste groups in India adopt the customs and practices of higher castes to achieve upward social mobility. While it allows marginalized communities to negotiate their social status, it also reinforces existing caste hierarchies and often excludes women from equal participation. Critics argue that true social transformation requires more than cultural mimicry, emphasizing the need for economic empowerment and legal reforms.

Uploaded by

hemakiranmallipudi184
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© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Sanskritisation In Indian Society

Sanskritization is a term coined by Indian sociologist M.N. Srinivas to describe the


process through which lower caste groups in India seek upward social mobility by adopting
the rituals, customs, practices, and beliefs of higher castes, particularly those of the
Brahmins. This process allows a group to claim a higher social status in the traditional
caste hierarchy. The term was first used in the context of the Coorg community in
Karnataka, where Srinivas observed that certain groups changed their lifestyle to align with
Brahminical ideals in order to elevate their social standing. This phenomenon challenges
the rigid perception of the caste system as being completely static and unchangeable,
revealing instead that it has always been somewhat fluid in certain cultural contexts.

Sanskritization involves several cultural and behavioral changes, including the adoption of
vegetarianism, teetotalism (abstaining from alcohol), wearing of the sacred thread (Janeu),
and the performance of Brahmanical rituals. These changes are often accompanied by a
conscious rejection of customs associated with lower castes, such as animal sacrifice or
consumption of certain types of meat. In many cases, these lower caste communities also
take up Sanskritic names, seek to build temples, and support Sanskritic education to
reinforce their claim to a higher status. While Brahmins were initially seen as the main
source of emulation, Srinivas later observed that lower castes also began emulating
dominant local castes such as Kshatriyas or Vaishyas, especially in regions where these
groups held socio-political power.

One of the key elements of Sanskritization is its role in social mobility within a rigid caste
structure. Although the Indian caste system is traditionally seen as closed and hierarchical,
Sanskritization demonstrates that castes can attempt to move upward by strategically
aligning themselves with the cultural norms of higher castes. This process usually occurs
over a period of time and is often reinforced by economic advancement, political influence,
or land ownership. If the community gains enough recognition and acceptance, even
official bodies like census agencies or local governments may eventually acknowledge
their new social identity. In this way, Sanskritization provides a culturally sanctioned route
for marginalized groups to seek dignity and status in a stratified society.

However, the process of Sanskritization is not without its limitations and criticisms. One
major critique is that it tends to reinforce the hierarchical values of the caste system, rather
than dismantle them. Instead of challenging the legitimacy of caste-based discrimination,
Sanskritization can be seen as a means to gain entry into the same system by mimicking
the privileged classes. Moreover, it often excludes women from participating equally in this
upward movement, since the process usually imposes more conservative and patriarchal
norms on women, including restrictions on mobility, dress, and behavior. Additionally, real
social acceptance by higher castes is not always guaranteed, as the emulated rituals and
customs may be viewed as inauthentic or unworthy of recognition by those at the top of the
hierarchy.

In conclusion, Sanskritization remains a powerful concept in understanding how social


change and mobility have occurred within the caste system of India. It reveals how
marginalized groups have used cultural strategies to negotiate their position in a deeply
hierarchical society. While it offers an insight into the dynamism of Indian social structures,
it also highlights the limitations of cultural mimicry in achieving true equality. Critics argue
that for genuine social transformation, Sanskritization must be accompanied by economic
empowerment, legal reforms, and a challenge to the very foundations of caste-based
discrimination. Nonetheless, the concept of Sanskritization continues to be relevant in
sociological debates on caste, identity, and social change in India.

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