Negative consequences of stratification

Your own analysis of how you think the negative consequences of stratification could be improved in society for one particular disadvantaged group of your choosing.…

Your own analysis of how you think the negative consequences of

stratification could be improved in society for one particular

disadvantaged group of your choosing. What are the specific actions

that could be taken and in what areas of social life would the steps

create positive change? In doing so, you must apply:

Two concepts (i.e. discrimination, racism, sexism, ethnocentrism,

etc.) from our materials and/or outside scholarly readings for this

group.Two theories (i.e. conflict theory, interactionist theory, feminist

theory, critical race theory, etc.) from our materials and/or outside

scholarly readings for this group.Note – you may find our Sociological Theories and Concepts Toolkit to

be helpful (found in Announcements).

Sample Solution
Dr. B. R. Ambedkar was an incredible patriot, political mastermind, reformer and progressive and productive author with immense thouHe represented all logical and social exercises, which upgraded the reason for human advancement and bliss. His commitment reallyshape of the Constitution of India was exceptional. He resistant battled for the advancement of the mistreated classes. In his battles, he exhibited uncommon crusading soul, cutting out in the process a significant spot for himself among the conspicuous planners of present day India. He devoted as long as he can remember to challenge the cruel social request and its wrongly glorified social relations that treated the human presence of dalits as subhuman. ‘He saw obviously that the predominant moral and political downsides sprang from an all out confusion of the significance of human relationship, and the issue of right human relations was the way in to his whole idea and activity. It was in this conviction and with a hopeful confidence in human goodness, love and truth, which he entered upon his hallowed strategic. His motivation was useful instead of theoretical and his way of thinking of life was basically an advancement and development under specific conditions and occasions won in Indian culture’ (Jatava D. R. 42-43). Ambedkar’s political reasoning is contained in two of his announcements: (I) rights are ensured not by law however by the social and good inner voice of society; and (ii) a just type of government surmises a law based type of society. Social still, small voice is the main defend all things considered, key or non-central. The common view that once rights are instituted in a law is protected is ridiculous. The proper system of majority rule government is of no worth. Majority rule government is basically a type of society, a method of related living. The underlying foundations of vote based system are to be looked in the social relationship, in the terms of related life between the individuals who structure a general public. Ambedkar political majority rule government can’t last except if there lies at the base of it social popular government. Social majority rules system is a lifestyle, which perceives freedom, correspondence and brotherhood as the standards of life. These standards are not to be treated as independent things yet in a trinity. They structure an association of trinity as in to separate from one from the other is to nullify the very point of majority rule government. Except if there is social vote based system, capacity to the individuals would stay a far off dream. Social Philosophy of Dr. B. R. Ambedkar Ambedkar was, second to none, a representative of the disregarded mankind ‘ the laborers, little workers and landless workers. He communicated the distresses of the untouchables and attempted truly to channel the exercises of the discouraged classes. In assembling them, he made a feeling of confidence and pride in them. He committed his life to the reason for expulsion of distance and totally distinguished himself with the socially isolated area of the Indian culture. He propelled a deep rooted campaign for freeing them from their hundreds of years old subjugation and shunning. It is this campaign, which ‘lifted him up high from a negligible ghetto kid to a living legend’. He was brought into the world a distant and in this way he had an exceptional longing to see that the untouchables are better set in social, political and financial fields. He dismissed social changes got as philanthropy and convenience. He needed social changes starting at right. He was less for fringe social changes in Hindu society like widow remarriage and cancelation of youngster marriage. He was for an all out re-association and remaking of the Hindu society on two primary standards fairness and nonappearance of casteism. The socially dynamic qualities that Ambedkar loved were the premise of his social and political life. Despite the fact that he was conceived in the Mahar people group, he never spoke to his own locale yet spoke to each one of those networks, which were socially and financially discouraged. He has been differently depicted as a crusader for the privileges of the discouraged classes of India, a scholarly virtuoso, a prominent educationist, a political rationalist and a capable parliamentarian. He was a tireless dissident who by ideals of his considerable scholarly traits began a development for fulfillment of sense of pride for the untouchables just as discouraged classes. He carried on a determined battle against the social, political and financial isolation of these classes. Ambedkar’s intuition emerged out of his intense disappointment with the peculiar treatment dispensed to the individuals of his locale. His psyche was distracted with the social enhancement, political enlightment, monetary prosperity and otherworldly arousing of the discouraged. He had a profound confidence in crucial human rights, in the equivalent privileges of man and lady, in the poise of the person, in the advancement of better gauges of life and, most importantly, in harmony and security in all circles of human life. He was a boss of an unrest to be achieved by the elements of general sentiment through an adjustment in the rules that everyone must follow. He saw a huge contrast between an insurgency and genuine social change. An upset exchanges political power starting with one gathering then onto the next or one country to another. The exchange of intensity must be joined by such dissemination of intensity that the outcome would be a genuine social change in the overall quality of powers working in the public arena. Ambedkar was completely dedicated to the destruction of the position framework. As per him, rank framework isn’t only a division of work yet a division of workers. It is a progression wherein the division of workers is evaluated one above other. This division of work depends on neither characteristic bent nor decision of the individual concerned. It is, thusly, unsafe in as much as it includes the subjection of man’s common forces and tendencies to the exigencies of social standards. Ambedkar emphasized: The standing framework forestalls normal movement and by counteracting it, it has kept the Hindus from turning into a general public with bound together life and its very own awareness being. Ambedkar’s extraordinary vision ordered the cancelation of casteism in each shape and structure since he contradicted every single disruptive power and planned for strengthing the drive of national joining. The incredibly esteemed standards of ‘organization and balance were the concrete with which he needed to tie together an absolutely strong country’. Ambedkar’s way of thinking was that sense of pride and human respect were of vital importanance in a free republic. He embraced the honorable motivation of uniformity of status and chance to each Indian, guaranteeing the pride of the individual and solidarity of the country. He was not only a scholarly man, yet additionally a scholarly who yielded his life for the poise and inspire of the least fortunate of the poor of the world. His point was not common and not constrained to individual advantage, yet it was basically social and human, identified with all who experienced subjugation, foul play, oppression and misuse. Dr .Ambedkar’s rule was not to battle against the specific people who made a baffling circumstance for him and his kindred sufferers. He clarifies that the reason for the circumstance was not the people of uppercaste Hindus but rather the social way of thinking, which bolsters a social arrangement of imbalances. His long-extend reaction was an immediate assault against the underlying driver. It is relevant to bring up certain issues to ponder Ambedkar’s inheritance. Have his tasks formed out as he had wished? Has India moved toward the path that he thought ideal? Have his inheritors treated his thoughts in authoritative opinion, or broadened them while standing up to new scrapes? Ambedkar’s vision didn’t end at the skyline of Dalit control; rather, he visualized an India freed from station cognizance, a cutting edge society never again caught in the primitive parallels of ace and slave, benefit and privation. Unexpectedly, the states of the untouchables and discouraged areas of Indian culture have not changed a lot. Social and monetary equity is as yet dodging them. The lamentable state of the discouraged classes has not demonstrated the normal improvement. Social and financial disparities keep on persevering. Ambedkar’s fantasy of a general public dependent on financial equity, human poise and uniformity is yet to be figured it out. So we can’t stop with Babasaheb Ambedkar and his program of social change. We need to go past Dr. Ambedkar in our battle to build up a populist society. HIs inheritance should be recovered and stretched out by activists focused on the social and social renaissance he had imagined; and not by the political purveyors of a depleted talk who guarantee to talk in his name. Political Philosophy of Ambedkar’s Ambedkar is impacted by all the major political customs of his occasions. His political idea has risen up out of the three thousand conventions of political idea, for example liberal, preservationist and radical. The one of a kind component about him is that he has risen above every one of these customs. He was impacted by the thoughts of John Dewey, the sober minded American and the educator of him. The Fabian Edwin R. A. Seligman had impressive effect on his idea. He frequently cited Edmund Burke, the traditionalist scholar of British, however we can’t mark Ambedkar as moderate. Ambedkar’s thought of freedom approaches T.H. Green. Ambedkar’s way of thinking is basically moral, social and strict. He altogether investigated the Indian conventions and its philosophical frameworks in a one of a kind way. He created political ideas like majority rules system, equity, state and rights from his comprehension of Indian culture and the working of its foundations on the ethical grounds. He is condemning of the establishment of rank, which impacts every one of an amazing circles and the Indian culture all in all. He further talks about how individual is identified with society and how person’s opportunity is restricted by >GET ANSWER Let’s block ads! (Why?)

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