GS Notes

22. Social Justice Notes 01

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Elaborate Notes

Defining Globalisation

Globalisation is a multifaceted process characterised by the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa. As defined by sociologist Anthony Giddens in The Consequences of Modernity (1990), it represents the compression of time and space. This process involves the interconnected movement of capital, goods, services, technology, ideas, and people across national borders. It is not merely an economic phenomenon but encompasses cultural, political, and social dimensions, facilitated by advancements in communication and transportation technologies since the late 20th century.

IMPACT OF GLOBALISATION ON INDIAN SOCIETY: CULTURE

The cultural impact of globalisation on Indian society is a complex interplay of two opposing yet coexisting forces: cultural homogenisation and cultural hybridization.

1) HOMOGENISATION

This refers to the process whereby global cultural flows lead to the erosion of local cultures and the imposition of a uniform, predominantly Western, consumer culture.

  • McDonaldization: Coined by sociologist George Ritzer in The McDonaldization of Society (1993), this concept describes the process by which the principles of the fast-food restaurant—efficiency, calculability, predictability, and control—are coming to dominate more and more sectors of society. In India, this is visible not just in the proliferation of fast-food chains but also in the standardisation of services, retail, and even entertainment, promoting a uniform consumer experience.
  • Obsession with the English Language: English has become an aspirational language, often perceived as a marker of modernity and a prerequisite for white-collar jobs in the globalised service sector. This has led to the proliferation of English-medium schools, sometimes at the expense of vernacular languages, and has created a new linguistic hierarchy.
  • Jeans Culture: The adoption of Western attire like jeans by a vast section of the population, particularly the youth, symbolises a move towards a global fashion standard, often displacing traditional Indian garments in everyday urban life.
  • E-commerce & Walmartisation: The rise of global e-commerce giants like Amazon and the business model of large retail chains (termed ‘Walmartisation’) leads to uniform consumption patterns. It standardises products and retail experiences, often marginalising local artisans, small retailers, and indigenous products that cannot compete on scale or price.
  • Secularisation: Globalisation has accelerated the process of secularisation by promoting rational, scientific, and individualistic worldviews. This has led to a questioning of traditional religious norms and rituals, particularly among the urban, educated populace.
  • Netflix Culture: The dominance of global Over-The-Top (OTT) platforms introduces a standardised form of entertainment, exposing Indian audiences to global (primarily American) narratives, values, and lifestyles, which can influence local perceptions and social norms.
  • Emergence of New Social Norms: Concepts like live-in relationships, previously a social taboo, have gained more acceptance in urban centers, influenced by global media and the emphasis on individual autonomy.
  • Obsession with Fair Complexion: The global beauty industry, dominated by multinational corporations, has often reinforced and capitalised on pre-existing colour biases in Indian society, promoting a standardised, Eurocentric ideal of beauty.
  • De-ritualisation of Marriage: There is a growing trend towards simpler, non-ritualistic unions, such as court marriages under the Special Marriage Act, 1954. This reflects a shift from marriage as a sacred, community-sanctioned sacrament to a legal contract between two individuals, a trend amplified by secular and individualistic values.

2) HYBRIDIZATION (GLOCALISATION)

This process involves the blending of global and local cultural elements to create new, unique hybrid forms. Sociologist Roland Robertson popularised the term ‘glocalisation’ in the 1990s to describe how global phenomena are adapted to fit local conditions.

  • Glocalised Food: McDonald’s in India offers items like the ‘McAloo Tikki Burger’ and goes completely vegetarian during the Hindu festival of Navratri. This is a prime example of a global brand adapting its product to local tastes and cultural sensitivities.
  • Linguistic Hybridity (Hinglish): The seamless mixing of Hindi and English in everyday conversation, advertising, and Bollywood films is a testament to cultural blending. It is a new linguistic form that is neither purely local nor purely global.
  • Sartorial Hybridity: The popular combination of jeans with a traditional kurta is a visual representation of hybridisation, merging Western comfort and global fashion with an Indian ethnic aesthetic.
  • Hybrid Family Structures: While the nuclear family model has become more common, it often coexists with strong, functional ties to the extended family (grandparents, uncles, aunts). This creates a ‘nuclear family with extended ties,’ a hybrid structure that balances modern individualism with traditional kinship obligations.
  • Glocalised Media (Netflix India): Global platforms are increasingly investing in local content. Shows like ‘Sacred Games’ or ‘Delhi Crime’ are produced for a global platform but are deeply rooted in Indian contexts, languages, and narratives. The dubbing of global content, such as ‘Spiderman in Bhojpuri,’ is another clear example of adapting global products for local consumption.

IMPACT OF GLOBALISATION ON MARRIAGE

The institution of marriage in India has undergone a profound transformation, moving away from its traditional moorings.

  • Traditional Goals of Marriage: As outlined by sociologist D.N. Majumdar, traditional Hindu marriage served specific societal goals: Dharma (duty), Praja (progeny), and Rati (pleasure). Its primary functions included sexual gratification, transmission of culture, socialization of children, economic cooperation, and maintaining the purity of lineage through caste endogamy.
  • Shift in the Purpose of Marriage:
    • From Lineage to Companionship: The primary purpose is shifting from ensuring progeny and carrying the family lineage forward to seeking emotional companionship, intimacy, and personal fulfilment. This is evident in the rising acceptance of inter-caste and inter-faith marriages, which prioritise individual choice over community norms.
    • Emergence of DINK Families: The rise of ‘Double Income, No Kid’ (DINK) families, particularly in urban areas, directly challenges the traditional imperative of ‘progeny’ (Praja) as the central goal of marriage.
    • Late-life and Second Marriages: The increasing number of marriages among older individuals and the destigmatisation of remarriage underscore the growing importance of companionship over reproductive functions.
  • Shift in the Nature of Marriage:
    • From Arranged to Confluent: The trajectory has moved from arranged marriages (decided by families) to love marriages (based on individual choice). A more recent phenomenon, termed ‘confluent love’ or ‘confluent marriage’ by Anthony Giddens in The Transformation of Intimacy (1992), describes a relationship that is active and contingent, lasting only as long as it delivers emotional and sexual satisfaction to both partners. It is essentially “love until further notice,” based on a rolling contract rather than a permanent vow.

TYPES OF MARRIAGES AND ALTERNATIVES

Globalisation, with its emphasis on individualism and career mobility, has given rise to new marital and non-marital arrangements.

  • Weekend Marriage: A pragmatic arrangement where career-oriented couples live separately during the week, often in different cities, and unite only on weekends. This prioritises individual careers and lifestyles over traditional cohabitation.
  • Living Apart Together (LAT) Marriages: Couples in a committed marriage choose to maintain separate residences for various reasons—professional opportunities, financial independence, or a personal preference for space. This arrangement challenges the conventional definition of a marital household.
  • Empty Shell Marriage: A situation where partners continue to live together for social, financial, or familial reasons (e.g., for the sake of children) but lack any emotional or intimate connection. While not new, its visibility has increased with the decline of social pressure to maintain a facade of a happy marriage.
  • Contractual & Open Marriages: Though niche, these reflect extreme individualism. Contractual marriages may involve pre-nuptial agreements detailing financial and other aspects. Open marriages, found among some urban elites, allow partners to have sexual or emotional relationships outside the marriage with mutual consent.
  • Threats or Alternatives to Marriage:
    • Rise of Live-in Relationships: Driven by secular values and a desire to test compatibility before commitment, live-in relationships have become a more visible alternative to marriage, especially in metropolitan areas. The Supreme Court of India has also granted legal recognition to such relationships in various judgments (e.g., S. Khushboo vs. Kanniammal, 2010).
    • De-ritualisation and Commercialisation: The trend of court marriages represents de-ritualisation. Conversely, traditional weddings have become highly commercialised events, managed by wedding planners and driven by consumerist display, often overshadowing the sacramental aspects.
    • Emergence of Conjugal Symmetrical Families: Sociologists Michael Young and Peter Willmott in the 1970s described the ‘symmetrical family’ where spousal roles are more equal and democratic. Globalisation has accelerated this trend in India, with more women entering the workforce and demanding greater equality within the marriage.

IMPACT OF GLOBALISATION ON THE MIDDLE CLASS

The Indian middle class has been both the primary agent and the subject of the changes wrought by globalisation.

  • The Traditional Middle Class: Historically, this group, largely comprising professionals and civil servants, was seen as the “flag bearer of culture.”
    • Political Role: As articulated by scholars like Neera Chandhoke, they were the “cornerstone of Indian democracy,” acting as a crucial link between the state and society. Amartya Sen noted their role in scrutinising public policy and leading public debate. They provided leadership to social movements and articulated the concerns of marginalised groups.
    • Economic Role: As a stable, tax-paying class, they contributed to state revenue and drove domestic demand through an ethic of saving and planned consumption.
  • The New Middle Class (NMC): Post-liberalisation (1991), a ‘New Middle Class’ emerged.
    • Characteristics: Sociologist Leela Fernandes in India’s New Middle Class (2006) characterises this group as English-speaking, urban or peri-urban, employed primarily in the private sector (IT, finance, retail), and defined by a culture of consumption. Fernandes argues that the “newness” lies not in its composition but in its values—a shift from the older middle-class ethic of “modesty and saving” to an aspirational ethic of “consumption and lifestyle display.”
    • Economic Impetus and Growth of Tier-2 Cities: The NMC’s disposable income and aspirational consumption, fueled by social media and e-commerce, have spurred economic growth in Tier-2 cities like Jaipur, Lucknow, and Surat. The Ministry of Commerce and Industry reports that nearly 50% of recognized startups are now in Tier-2 and Tier-3 cities, driven by this new consumer base and talent pool.
    • Government Initiatives: Policies like Digital India, Smart City Mission, and Startup India have created an enabling ecosystem for this growth.
  • Socio-Cultural Consequences for the NMC:
    • Aspirational Stress: The culture of consumerism and ‘delayed gratification’ being replaced by instant gratification has led to immense pressure. Unmet aspirations can lead to mental health issues (anxiety, depression), disruption of family life, and increased domestic conflict.
    • Changing Family and Parenting: The prevalence of dual-income nuclear families has led to new parenting challenges, sometimes described as ‘iPad parenting,’ where technology becomes a substitute for parental time and engagement. The growing number of old-age homes signals a weakening of traditional inter-generational support systems.
    • Shifting Inequality Axis: While globalisation has helped blur traditional caste-based inequalities in professional and social settings, it has simultaneously sharpened class-based inequality.
    • Political Disengagement: In contrast to the traditional middle class, the NMC is often perceived as politically apathetic, more concerned with private consumption than public issues, thus weakening its role as a pressure group for systemic change.
    • Positive Changes: On the positive side, the NMC is generally more secular in its outlook, open to cosmopolitanism, and has contributed to the breakdown of social taboos related to inter-caste dining (commensality), marriage, and housing.

IMPACT OF GLOBALISATION ON THE YOUTH

India’s youth (officially defined as 15-29 years by the National Youth Policy, 2014, though the summary uses 15-35) are at the forefront of experiencing the dualities of globalisation.

  • Technology:
    • Benefits: Unprecedented access to information, online education platforms (e.g., Coursera, BYJU’s), and global connectivity for skill development and networking.
    • Challenges: Over-reliance on technology has led to sedentary lifestyles, contributing to a rise in non-communicable diseases (NCDs) like obesity and diabetes. Issues of social media addiction, cyberbullying, and mental health problems are significant concerns.
  • Employment:
    • Opportunities: The integration with the global economy has created a plethora of high-skilled, well-paying jobs in sectors like IT, BPO, finance, and the gig economy (e.g., Zomato, Uber).
    • Threats: It has also led to the displacement of unskilled and semi-skilled youth as traditional industries face competition from global players and automation increases. This creates a sharp divide between the globally-skilled and the locally-redundant workforce.
  • Value System:
    • The youth are increasingly adopting secular, individualistic, and cosmopolitan values.
    • The disintegration of the joint family system has weakened traditional agencies of social control, giving youth more autonomy but also leaving them without traditional support systems in times of crisis.

Prelims Pointers

  • Globalisation: Defined as the compression of time and space, involving interconnected movement of capital, ideas, and people.
  • McDonaldization: A concept by sociologist George Ritzer (1993) describing the societal adoption of efficiency, calculability, predictability, and control.
  • Glocalisation: A concept popularised by sociologist Roland Robertson describing the adaptation of global products to local cultures.
  • Confluent Marriage: A term coined by Anthony Giddens (1992) for a relationship that lasts only as long as both partners derive mutual satisfaction.
  • DINK Family: Stands for ‘Double Income, No Kid’.
  • LAT Marriage: Stands for ‘Living Apart Together’.
  • New Middle Class (NMC): Characterised by a ‘culture of consumption’ as described by Leela Fernandes (2006).
  • Traditional Goals of Hindu Marriage (as per D.N. Majumdar): Dharma (duty), Praja (progeny), and Rati (pleasure).
  • Startup India: According to the Ministry of Commerce and Industry, about 50% of recognised startups are located in Tier-2 and Tier-3 cities.
  • National Youth Policy, 2014: Defines ‘youth’ as persons in the age-group of 15-29 years.
  • Special Marriage Act, 1954: A key legislation enabling de-ritualised, civil marriages in India, including inter-faith and inter-caste unions.
  • Symmetrical Family: A concept by Young and Willmott where spousal roles are more democratic and equal.

Mains Insights

Cultural Dynamics: Homogenisation vs. Hybridization Debate

  1. Thesis (Homogenisation): Globalisation is a form of cultural imperialism, where dominant Western (particularly American) culture erodes indigenous traditions. This perspective, often aligned with dependency theory, argues that the global media, consumer brands, and language (English) create a uniform culture that serves the interests of global capitalism, leading to a loss of cultural diversity.
  2. Antithesis (Hybridization): This viewpoint argues that culture is not a passive recipient of global forces. Local cultures actively engage with, interpret, and adapt global products and ideas, resulting in new, vibrant hybrid forms (‘glocalisation’). This ‘transformationalist’ perspective, supported by scholars like Giddens and Robertson, suggests that globalisation leads to more complexity and new cultural fusions, not just uniformity.
  3. Synthesis (The Indian Context): In India, both processes occur simultaneously. While urban youth may consume global media and fashion (homogenisation), they also participate in creating unique hybrids like ‘Hinglish,’ ‘Indo-Western’ fusion wear, and glocalised cuisine. The critical question for analysis is which force is more dominant and what are the long-term implications for India’s pluralistic cultural identity.

Socio-Economic Transformations and Emerging Contradictions

  • The Paradox of the New Middle Class:
    • Economic Engine vs. Socially Detached: The NMC is the primary driver of India’s consumption-led growth. However, its focus on individual aspiration and consumerism has led to a decline in the collective social and political engagement that characterised the old middle class.
    • Progressive Values vs. Deepening Inequality: While the NMC espouses modern, secular values and is helping overcome caste barriers in urban spaces, its economic success is widening the class divide. This creates a society that is simultaneously becoming more inclusive on one axis (caste) and more exclusive on another (class).
  • Cause-Effect Chain of Urbanisation:
    • Globalisation → Growth of service sector → Rise of NMC with disposable income → Saturation of Tier-1 cities → Spillover of growth into Tier-2 cities.
    • This has positive effects (decentralised growth, job creation) but also negative consequences (unplanned urbanisation, strain on infrastructure, replication of urban problems in smaller cities).

Institutional Changes: The Family and Marriage

  • De-institutionalisation of Marriage: The institution of marriage is shifting from a sacred, community-bound sacrament to a personalised, contractual relationship based on individual fulfilment. This is driven by the global ideals of individualism and romantic love.
  • Consequences:
    • Positive: Greater individual autonomy, freedom of choice, and potential for more egalitarian relationships.
    • Negative: Increased marital instability, higher divorce rates, and the potential for social atomisation as the family’s role as a primary social support system weakens. The rise of “empty shell” marriages and transactional relationships reflects this challenge.

Political Implications

  • Shifting Role of the Middle Class: The traditional middle class was the conscience of the nation, acting as a “pressure group” for accountability and rights-based movements. The NMC, with its globalised outlook and consumerist preoccupation, is often seen as politically disengaged or aligned with neo-liberal policies that favour market growth over social welfare. This has significant implications for the nature of Indian democracy and policymaking. A potential question is whether this class can be mobilised for public causes beyond its immediate economic interests.

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