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https://indianexpress.com/article/explained/reflections-on-the-life-and-work-of-scholar-activist-gail-omvedt-who-made-india-her-home-by-her-friends-intellectual-fellow-travellers-8250502/

From the mentality of ‘Rajpath’ to the sentiment of ‘Kartavya Path’

Hi!! Our Dear Fam, . The important takeaways to develop Sociological Imagination have been mentioned below

Sociology Syllabus Topic- Paper-1 [Stratification and Mobility]{Theories of social stratification- Structural functionalist theory, Marxist theory, Weberian theory. Dimensions– Social stratification of class, status groups, gender, ethnicity and race, Social mobility- open and closed systems}
[Politics and Society] {ideology, Sociological theories of power, agitation,}

Paper-2
[Unit- (B)Social Structure]{Caste system-Ambedkar, Gail Omvedt, Untouchability} {Systems of Kinship in India- Family and marriage in India [Unit- (C)Social Changes in India]{Visions of Social Change in India}
{Social Movements in Modern India- Ethnicity and Identity movement, Women's movement, Backward classes & Dalit movement.


The vision of Begumpura:

Gail Omvedt was an Ambedkarite scholar who contributed immensely to the anti-caste movement. Omvedt endorsed the stand taken by Dalit activists at the 2001 World Conference Against Racism that caste discrimination is similar to racism in regarding discriminated groups as "biologically inferior and socially dangerous".Her notable work included Dalits and the Democratic Revolution, Seeking Begumpura. Soundararajan, executive director of Equality Labs, a Dalit civil rights organisation, writes: anywhere caste-oppressed people require freedom from harm and the hope of a vibrant future.”


Gail Omvedt -Combative activist with Formidable Persona:

She called the United States a "racist country" and has advocated for affirmative action; however, she compared American positive-discrimination policies favourably to those of India, stating: It is a sad commentary on the state of Indian industrialists' social consciousness that such discussions have begun in an organised way in the U.S. before they have been thought of in India itself


Perceptions of "group performance":

Whereas the U.S. debate assumes an overall equal distribution of capacity among social groups, in India the assumption seems to be that the unequal showing of different caste groups on examinations, in education, etc. is a result of actual different capacities.


Chakravarti’s essay:

It Plots Gail’s intellectual excursions in the worlds of scholarship concerning caste, class, gender, patriarchy, women, land relations and ownership, farming, alternate histories of Maharashtra and so on.


New Social movement:

Omvedt worked with social movements in India, including the Dalit and anti-caste movements, environmental movements, farmers' movements and especially with rural women. She was active in Shramik Mukti Dal, Sri Mukti Sangarsh Chalval which works on issues of abandoned women in Sangli and Satara districts of southern Maharashtra, and the Shetkari Mahila Aghadi, which works on issues of women's land rights and political power. She also wrote New Social Movements and the Socialist Tradition in India, We Shall Smash this Prison: Indian Women in Struggle and Reinventing Revolution.


Anti-caste assertion:

Geetha writes that Gail’s studies of Phule and his times, the non-brahmans in Bombay union politics, and the relationship between communists, nationalists and the non-brahman movement are very valuable for what they tell us about the emergence of a distinctive third sort of politics in late colonial India.

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