Why we must create intellectual revolutions in India, and if
necessary, elsewhere: A follow up and a rejoinder
Sujay Rao Mandavilli
October, 2025
According
to the French philosopher and sociologist Jacques Ellul, modern propaganda is a
pervasive sociological phenomenon inseparable from a contemporary technological
society, and one that is designed not just to change minds but also to provoke
action and create myths through mass-produced messages. This is similar to our
concept of massculturation. Ellul concluded more precisely in his own words,
“The aim of modern propaganda is no longer to modify ideas, but also to
provoke, inspire and instigate action.” He could not be more true, to put it in
colloquial terms. Over the years, many intellectuals have sought to challenge
pressing problems and change the world. Jyothibha Phule sought to eradicate
caste, and promote women’s causes. This can also be said of Vinayak Damodar Savarkar,
notwithstanding his controversial support for the Hindutva movement. Savarkar fought against the perils and the
evils of the caste system and the caste system; Gandhi more half-heartedly so,
even though he vowed to eradicate untouchability. Ambedkar famously championed
for the cause of Dalits throughout his life, though he left out scheduled
tribes; Rabindranath Tagore also spoke against the caste system, and had a
series of debates on the matter with Gandhi. Much earlier, the Bengal
renaissance was induced by reformer Raja Ram Mohan Roy, Ishwar Chandra
Vidyasagar, and others.
The
Author has also spoken about the need to induce intellectual revolutions in
India and if necessary, in other developing countries. This must be viewed as a
reformist movement in one sense of the term. This assertion has been shaped
largely if not greatly by his own personal experiences. The author has been
exposed to multiple ideologies, fallacies and logical absurdities over the
years, that were also associated with educated folk, though not exclusively
with them. Another interesting twist and turn came in 2015 when he used to dine
in Manu hotel daily in the Kadugodi area of Bangalore near Whitefield.
He
met one Saddam Hussain Bharbuiya which was his real name. He was a devout
Muslim boy from Silchar in Assam. He became good friends with Saddam, and
helped him in small ways. Though a very good boy at heart and a simpleton, he
later was radicalized by a group of Muslims and became half-insane and half-evil.
These observations along with further interactions on whattsapp and facebook
(He posted anti-India messages, pro Ghazwa e Hind messages, pro ISIS
messages, pro Taliban and pro Al Queda
messages constantly on social media, once even suggesting that India be made a
Muslim nation, suggesting that Hinduism be destroyed) goaded the Author and
egged him on to further action. Saddam was so radicalized, he even paid scant
attention to other activities, and barely even worked. On the other hand, other
more enlightened Muslim friends he knew, including Saddam’s own distant
relatives, were not that radicalized. Wierdly and oddly enough, Saddam did not
even know how old Islam was, the technical history of Islam, or the difference
between Shia Islam and Sunni Islam despite having completed his twelfth
standard. He did not even have a full and complete knowledge about his
sub-ideological affiliations. Of course, he had no interest in bettering the
Muslim community, educationally, culturally, or otherwise, and most people of
his type won’t regardless of religion. This, the Author realized, was once of
the hallmarks of religious fanaticism.
This
also coincided with the inglorious days of ISIS terrorism which shocked the
Author deeply. The Author also encountered a Ph.D holder who falsely and
naively believed in Pushpak Vimanas, and another graduate who vociferously
argued that Anthropology itself was a false science because it claimed that man
originated from apes and chimpanzees. The Author’s north Indian cook from Uttar
Pradesh between 2017 and 2021 particularly during the Covid pandemic, a young
Brahmin man by the name Damodar Kumar Dubey exposed him to orthodox
pre-scientific and pseudo-scientific views, as also did other discussions with
his more educated past colleagues on social media. He also gauged the Hindutva
spirit and the Hindutva mood, and to some extent the Dravidian nationalist and
the ebbing and waning colonial narrative through passive observations on social
media. The latter was clearly driven by Eurocentric interests and insensitivity
towards, or ignorance of other cultures. The Author understood clearly the
ulterior motives behind the Hindutva recast of the Aryan problem and their
promotion of out of India theories of spread of Indo European languages, even
though the right itself may have been reactionary. Most of them were also
maniacally fixated on religion, unlike people in the west. This was quite like
western elitist academicians who wanted to protect their own vested interests. As
Arun Shourie once put it in relation to dogmatic Marxist historians, “If you
want to undo the damage, undo the control.”
He
also understood their pre-scientific beliefs of Vedas emanating from Brahma’s
mouth, literality of the age of the universe as described in Sanskrit
literature, the ten Avatars of Vishnu, and the Gangetic plains being the centre
of the universe, the Saraswathi divine origin theory, among other myths
prevalent even among the Indian highly educated. People were also and partially
rightly so, skeptical about dinosaurs and other concepts, but they may have had
a point here; mainstream scholarship is too western-centric, and is not
concerned about intellectual revolutions in India, or elsewhere. Science
communication was extremely poor. Very few educated people in India had a clue
about the age of the earth, or the age of the universe. Of course, rationalists
some and some leftists had brought these to light, but never got to the root of
the problem as they obviously should have. Thus, these beliefs were similar to
the pre-renaissance and pre-enlightenment beliefs held by people in the west.
The causes for these beliefs were of course different. Likewise, no one, virtually no one, in India
was interested in objectivity in history, both among the left and in the right.
There was only ideology-driven glorification and ideology-driven criticism and
vendetta. He had realized that intellectual and academic Marxism had to go in
parallel along with right-wing constructs and other ideologies to the extent
they were an obstacle to objectivity.
While changes are indeed required, changes must also be brought about
only through logic and reasoning, not counter-ideology deceit or arm-twisting.
Ideologies invariably and inevitably lead to deceit or arm-twisting, and ideologies
can indeed be isolated and quantified.
At
the other end of the spectrum, he met two highly westernized Indians, one in
Kuala Lumpur, Malaysia, and one in Bhutan in 1988 and 2000 respectively. Both
were born in the 1940’s, and were chain smokers and alcoholics, with scant
interest or regard for their families, and proudly flaunting their modernity to
boot. He also met another individual in IIT campus in Chennai in 1985 who was
“proud” of his atheism equating it with modernity. These encounters eventually
made him realize the limitations of western culture as well. His beliefs were
further cemented through innumerable social media encounters, through what he
called informal ethnography as a part of netnography. All these encounters
developed in him the ability to think and introspect widely and deeply,
qualities that would eventually stand him in very good stead. It also made him realize that most people,
including the most highly educated ones, were obsolete in many ways, and that
twenty-first century intellectualism was necessary. He understood the concept
of vested interests and emic and etic perspectives by understanding the views
of people associated with the automotive industry in India before
liberalization, and the insurance industry in India before liberalization, and
noting their biases and prejudices. Therefore, people are inherently biased and
prejudiced; neutral narratives are required. For further details and clarity, read our
paper “Weaponizing the “intellectual revolutions in developing countries”
narrative: Using ethnography driven data for purpose of driving sociocultural
change”. Also read our previous relevant
publications if necessary.
Nature of intellectual revolutions
A scientific revolution in simple terms is said to
take place when people no longer accept information at face
value just because it emanated from a position of authority, or even from
tradition (blind belief in tradition or implicit belief in authority) but
critically evaluate everything for themselves. It is also associated with
a state where logic and reasoning take precedence over everything else..
and reasoning faculties and scientific method are fully developed, along with a
liberal dose of critical thinking skills all backed up by knowledge,
competence, and the necessary and the relevant expertise. All sections of
society are usually able to take advantage of this new scenario, and the
quality of education is also generally universally and uniformally high. This
inevitably and invariably leads to an enhanced level or state of scientific
activity in due course. The following are the general attributes and
characteristics of intellectual revolutions, regardless of where they may have
occurred or where they might occur. These have already been ratified by
experiences in Europe where renaissances and enlightenments are already said to
have taken place.
1.
High
quality education and inclusive education for all sections of society in a
manner that will suit intellectual upliftment and fulfillment. There is also
minimum and minimal scope for dogmas, myths, and all forms of aberrations to
enter the education system. The science of pedagogy is itself in dire need for
a foundational overhaul, as we have written multiple time previously. AI may
also be used in education eventually, at least as far as practically possible. We
have been writing about the need for pedagogical reform for over several years
now, and it is bound to happen over time.
2.
Human
resources are fairly well optimized and potential for human development is greatly
realized. The quality and diversity of human resources also need to be taken
into account and consideration here.
3.
No
social and cultural barriers to development are present, and even if these are
present, can be easily overcome.
4.
Presence
of a scientific temper, which is formally taught and demonstrated through the
educated system in a structured and not a random or an ad hoc fashion.
5.
Ability
to distinguish science from pseudoscience which is formally taught and
demonstrated through the educated system
in a structured and not a random or an ad hoc fashion.
6.
High
level of critical thinking skills which is formally taught and demonstrated
through the educated system in a
structured and not a random or an ad hoc fashion.
7.
High
level of reasoning skills among public which is formally taught and
demonstrated through the educated system
in a structured and not a random or an ad hoc fashion.
8.
Knowledge
of scientific method which is formally taught and demonstrated through the
educated system in a structured and not a random or an ad hoc fashion.
9.
High
quantum of scientific output which is achieved through due diligence and
conscious effort.
10.
People
or at least a reasonably large cross-section of them, are familiar with the
latest research and advances in science and technology.
11.
No
dogma among people for the most part, and this is overcome through the use of
apposite training techniques.
12.
No ideologies
among people for the most part, and people think fairly, freely and fearlessly.
13.
People
no longer accept information at face value just because it
emanates from a position of authority, but critically
evaluate everything for themselves as far as possible, from scratch.
14.
Presence
of creative and intellectual classes in society, who guide the rest of society
in due turn.
15.
High
degree of presence of scientific institutions, and those whose primary duty and
mission is to promote science.
16.
Minimal
variations between different groups of people in academic and intellectual
performance, and equality of opportunity is largely present.
17.
Separation
of religion and state is enforced and strictly maintained.
18.
Minimum
role played by religious orthodoxy in national affairs.
19.
Freedom
in matters pertaining to religion and personal beliefs, and people have a great
say to choose their faith or possible adherence to non-faith as well.
20.
No
discrimination on the basis of race, ethnicity or gender in any walks of life.
Solutions to such vexed issues are as follows
We
now propose the following solutions in this regard, i.e. to work around, or
significantly surmount current challenges, though more can be added by other
researchers in due course: As such, this could be construed to constitute a
crude, initial, first list, and one that can be expanded upon through further
research.
Say no to ideology
The
word “Ideology” owes its existence to the French word “idéologie” which was
coined at the time of the French Revolution, when it was introduced by a
philosopher, A.-L.-C. Destutt de Tracy, as a short name for what he called his
“science of ideas”. Crudely, explained, it may be referred to a collection of
beliefs that are usually not fully tested or lack universal applicability.
David W. Minar describes six different ways in which the word
"ideology" has been used in different periods in time, these being:
1. As a collection of ideas with rigid content, usually normative, prescriptive
and non-changing; 2. As the form or internal logical structure that ideas have
within a set and may not be compatible with external principles; 3. By the role
in which ideas play in human-social interaction; 4. By the role that ideas play
in the structure of an organization without currency outside the organization;
5. As meaning, whose purpose is persuasion; and As the locus of social
interaction. According to Willard A. Mullins an ideology is composed of four
basic characteristics: 1. It must have power over cognition and must seek to
control or influence individuals 2. It must be capable of guiding and altering
one's evaluations and patterns of thinking 3. It must provide guidance towards
action or goad people towards committing actions; and 4. It must be comprised
of logically coherent beliefs that hold within an entity. Terry Eagleton
provides some further definitions of ideology as follows:
1. A
body of ideas characteristic of a particular social group or class; 2. Ideas
which help to legitimate a dominant political power; 3. False ideas which help
to legitimate a dominant political power; 4. Systematically distorted
communication; 5. That which offers a position for a subject; 6. Forms of
thought motivated by social interests; 7. Identity thinking; 8. Socially
necessary illusion; 9. The conjuncture of discourse and power; 10. The medium
in which conscious social actors make sense of their world; 11. Action-oriented
sets of beliefs; 12. The confusion of linguistic and phenomenal reality; 13.
Semiotic closure; 14. The indispensable medium in which individuals live out
their relations to a social structure; 15. The process whereby social life is
converted to a natural reality.
In
2024, we launched the "Open, transparent, high-quality and ideology-free
science movement" (MOTHIS) to discuss how ideology could be done away with
in science. Our findings were published in the paper “Developing
methods, tools and techniques to identify and isolate ideologies: Why this is
an essential pre-requisite of twenty-first century science and non-science”,
published towards the end of that year. In this paper, we had also discussed
the term scientific ideology. The term scientific ideology refers to an idea
where a non-precise or a non-logical ideology shapes scientific thought, and
moulds and directs scientific activity, leading to an altered quantum or
quality of scientific output. the concept of scientific ideology was first
developed by Georges Canguilhem, a French philosopher historian, and then
extended by several others . Scientific ideology may include making loose and
careless statements, typically what has not yet been proven, and what cannot be
proven by scientific research, resorting to conspiracy theories, arguing that
the history of science contains large and gross errors of commission and judgment,
and non-scientific theories – as done by Hindutva proponents. Scientific
ideology can create epistemological obstacles or hurdles and can stymie further
progress, create new pseudoscientific disciplines, produce error ridden
science, etc. Of course, there could be many more unanticipated and unsavoury
after effects of scientific ideologies such as introducing non-scientific
agendas and debates into the mix. Other types of ideologies also include
epistemological ideologies and ethical ideologies. Epistemological ideologies
overlap with scientific method while ethical ideologies deal with moral and
ethical values. James J. Gibson and George Lakoff have written briefly about
such ideologies.
Ideologies
we proposed, could be identified by absence of vitality and dynamism, absence
of practicalism, pragmatism and dynamism, presence of vested interests,
promotion of self-interest, promoting the interests of a small, restricted or a
closed group, dogma and rigidity of thought – intransigence of thought,
excessively normative and prescriptive, association with personality and
charisma, unnatural and unnecessary cult following, brainwashing and mental
persuasion, making tall, unsubstantiated and grandiose claims, goading people
towards an action or a goal, dealing only with a limited set of issues, works
by cutting off flow of information, against human nature, excessive weightage
to opinion, lack of epistemic coherentism, conflict with human rights, conflict
with universal human values, conflict with scientific method, conflict with
truth, not based on balance and harmony, conflicts with international peace and
harmony, associated only with a culture or a group of people, promotion of a
political agenda, promotion of a linguistic agenda, promotion of a religious
agenda, identification of ideologies based on their downstream implications,
absence of constructive criticism, use of personal attacks, use of dubious
claims, conspiracy theories, appeals to authority, use of other forms of
pseudoscience, use of behavioural analysis, use of discourse analysis, etc.
Readers are requested to read the aforesaid paper in its entirely.
Say no to dogma
Dogma,
in its broadest and most commonly or most widely used sense, is any belief that
is held definitively and incontrovertibly to be true, and without the
possibility of alteration, modification, change in status quo, or reform. Dogma
is associated with a doctrine known as dogmatism. Dogmas are inherent in most
principles or tenets of a religion, which forms a system of beliefs that is not
fully tested, or lacks complete epistemic coherence or validity. Examples of
religions include religions such as Judaism, Hinduism, Christian Catholicism,
Buddhism, Protestantism, Jainism or Islam. Dogma also usually resides to some
degree in political systems such as fascism, liberalism, anarchism, socialism,
progressivism, Marxism, dictatorship, and conservatism as proponents of such
belief systems may not be willing to change with the times, or as new evidence
presents itself in the normal course of events. Dogmatists also shun an open
discussion of their beliefs, and may not be willing to discuss them rationally.
Some dogma – whether religious induced or otherwise – is present in many
societies- they retard progress and dynamism.
Pedagogy
The
science of pedagogy, is taken to be
a sum total of techniques and methods encompassing learning and teaching,
and refers also to the theory and practice of both teaching and learning,
and how this process influences, and is influenced by, the social, political,
and psychological development of
learners. We believe that large chunks of the science of pedagogy are utterly
and badly outdated and obsolete, and have written exhaustively of pedagogy to
boot, including functionalism in pedagogy, theories of pedagogical content,
automation of teaching through artiifical intelligence, etc. Proper pedagogical
techniques can also help modulate the role of religion in society, and can help
foster and inculcate a scientific temper. We also believe scientific method must
mature, evolve, and must be taught to students at all levels. Students must be
taught to distinguish between science and pseudo science , and fallacies in
science. There must be less emphasis on rote learning, and interdisciplinarity
must be promoted. Concepts and applications must also be emphasized, along with
critical thinking skills. Students must be also taught to challenge everything,
and not accept anything at face value. For automation of teaching through AI to
be successful, however, we need infrastructure, including reliable power
supply, and the human touch can never be ignored.
Higher quality science
We
also need higher quality science immediately and now. That is why we had
launched a movement called MOTHIS- Movement for transparent, high quality, and
ideology free science. High quality science can only come from objectivity in
mindset. It can also only come about from an ideology-free approach to science,
and cross-cultural research design as far as possible. It can also come about
only from intellectual multipolarity, and ethnographic data collected from all
parts of the world. Interdisciplinarity, transdisciplinarity, and
multidisciplinarity is also necessary. Scholars, researchers, intellectuals and
thinkers must keep in mind the welfare or well-being of science, society and
the education system at all times. That is why we had launched a movement
called Scholars and intellectuals for mankind several years ago (SCHIMA).
Researchers must also as far as practically possible engage in practical
matters, and must not dabble in esoteric pursuits.
Jayant
Narlikar was an Indian astrophysicist who
performed research on alternative cosmology. He was also an
author who wrote textbooks on cosmology, popular
science books, and science
fiction novels and short stories. He challenged then big bang
theory, but counter theories must not be proposed just for the sake of
proposing them. Sometimes, this is the basic anchor point of careerism which is
still rampant today. A case in point is the Kurgan hypothesis, and the
Anatolian hypotheses, though we would clearly throw our weight behind the
former. There must be institutional coherentism at all times, and researchers
and scholars must be acutely and keenly aware of the impact of science on
society, and the education system at all times. This will cause them to behave
responsibly and carry the weight of social responsibility more carefully on
their shoulders.
We
must also leverage the power of the social sciences. This has not been
attempted to a great degree thus far, given the fact that most sub disciplines
of the social sciences are stuck in an archaic western mold. We must also understand the theory of
cultural lag for example, and understand that humans will always be humans. We
must snuff out all forms of cognitive dissonance, a concept that we had probed
in exhaustive detail in our previously published papers. We must also develop robust techniques to
test paranormal claims such as astrology, telepathy, ESP or extrasensory
perception, clairvoyance, etc. The importance of this in promoting a scientific
temper must not be discounted because there are many different kinds of people
on earth from widely varying cultural backgrounds, and with different mind and
cultural orientations.
Better science communication
Science
communication is a fairly comprehensive concept that includes the practice
of informing, raising awareness of science, scientific issues, and science-related
topics, and also getting involved with participants and audiences that must
also include, people from the general public, i.e. outside the science
community. Important though this may be, the entire process must be meshed and
interfaced with other concepts in social science such as emic perspectives, the
ethnography of enculturation, cross-cultural frame of reference, etc. Also read
our papers “Unleashing the
potential of the ‘Sociology of Science’: Capitalizing on the power of science
to usher in social, cultural and intellectual revolutions across the world, and
lay the foundations of twenty-first century pedagogy” and “Introducing
Anthropological Pedagogy as a Core Component of Twenty-first Century
Anthropology: The Role of Anthropological Pedagogy in the fulfilment of
Anthropological and Sociological objectives”, where more case studies are
presented. Therefore, as a part of this general exercise, counselling
and public education: Seminars, symposiums, webinars, etc must be orchestrated
and executed.
Historiography
Marxist
approach for suppression is flawed; Marxists regardless of whatever sphere or
real they deal in, appears to be badly fossilized in a time warp. Marxist
historiography is also additionally, and rather unfortunately so teleological
and deterministic in that is posits an origin in history at the start of the
revolution of the proletariat. There is however, a diversity in interpretation
of ideas and concepts even within the legitimate realm of Marxist discourse,
and no two Marxist historians, intellectuals and scholars are exactly alike.
However Marxist historiography is tragically marred by the fact that it pays
scant attention and regard to cultural and some other non-material causes. This
is not only inherently dangerous, but also highly self-defeating. However, KM
Shrimali appears to have paid a great deal of importance to religion in his
magnum opus, “The religious enterprise: Study in early Indian religions”. This
is the way to go; humans are living and sentient beings, and live and breathe
culture. It is only a objective and an interdisciplinary method that can slowly
move people away from organized religion, not suppression, obfuscation of
information, or distortion of facts.
Anything else would be anthemia, and inimical and antithetical to the pursuit
of dispassionate objectivity, and would even throw up unfortunate
counter-reactions such as the ultimate triumph of right-wing forces. As we have
always said, one kind of bias legitimizes every other kind of bias. All these
things are of extreme and paramount importance if an intellectual revolution is
to occur, and people are to be gradually moved away from traditional forms of
organized religion. We have authored five papers on historiography already, and
these include the following. Some of these approaches may hold us in very good
stead:
·
Historiography by Objectives: A new approach for the
study of history within the framework of the
proposed Twenty-First Century School
of Historiography
·
Enunciating the Core principles of Twenty- first Century
Historiography: Some additional extrapolations and inferences from
·
Introducing Anthropological Historiography as
an integral component of
Twenty-first Century Historiography:
The role played by Anthropological Historiography in the attainment of long-term Anthropological goals and objectives
·
Presenting the art and the science of Qualified Historiography: Anchoring
history- writing in the event of
uncertainty and unreliability of narratives
·
Propositioning Investigative Historiography as a niche subfield within Twenty-first Century
Historiography: Making a case for Investigative historiography in Twenty-first Century
Social Sciences
Cultural remediation strategies
In
general and in common, every day parlance, a bottleneck refers to the neck or
mouth of a bottle. In other words, it refers to a constriction. At times, it
may also refer to a narrow section of road or a junction that impedes smooth or
fast flow of traffic. Therefore, in the context of a process, either a
manufacturing process, or a non-manufacturing one, a bottleneck is a situation
that prevents or stops a process or activity from progressing to its logical
conclusion or next higher level. Alternatively put, and alternatively
explained, a stage in a process receives more material than it can handle.
Therefore, in such cases, the throughput of the system is typically very slow.
Bottlenecks are caused due to several factors including insufficient capacity,
inefficient processes, resource shortages, communication breakdowns: There are
also sometimes issues with communication between teams, the prevalence or
persistence of outdated systems using obsolete technologies, approval delays,
etc. Bottlenecks can also be classified into either short-term or long-term,
and long-term bottlenecks typically take much longer to resolve. To identify
bottlenecks, the process is first thoroughly mapped, and the causes for low
performance identified. This can be performed through the use of root cause
analysis, fishbone diagram, Ishikawa diagrams and cause and effect analysis.
The appropriate software may also be used for the purpose. Another technique
that is now becoming popular all over the world is the “Theory of Constraints”
(often abbreviated as TOC). This is a management methodology that helps
identify, address, and remediate or mitigate the most crucial, critical or
otherwise important constraints that prevent a process from achieving its
optimum performance. This technique was developed by the Israel Management guru
Eliyahu S. Goldratt in the 1980’s, and is carried out in a continuous chain or
loop till the process is optimized. From the point of view of this paper,
cultural bottlenecks are the most important. Cultural bottlenecks impede
cultural development, and prevent a culture from moving to the next higher
level. Cultural bottlenecks can be remediated through the tools and techniques
proposed in this paper, and indeed, this is what this paper is all about.
We
must also naturally and inevitably talk about cultural remediation here. This
is because cultural remediation is the next logical step in the process after
cultural bottlenecks are identified. The major and the most vital stumbling
block to the process and to the technique of “Cultural Remediation” emanates
from the absence of a suitable yardstick for cultural benchmarking, and indeed
even a satisfactory definition of the term ‘ideal culture’. An inspiration may
however come from the English word and the term “Utopia” which was coined by
Sir Thomas More in his 1516 book “Utopia” and describes an imaginary, an unreal
or a made-up community or society of individuals that possesses highly
desirable, perfect or nearly perfect attributes and qualities and meets the
needs and aspirations of all its citizens in every conceivable way. Such
societies of course do not exist in the real-world, and are purely imaginary;
nonetheless and nevertheless, cultural remediation is indeed possible, and if
implemented, will take societies and cultures to their next logical level, and
to a higher level of performance. The term utopia is contrasted with dystopia;
the latter represents a culture in its pits; in a rudimentary and a barbaric
state. Also read our paper, “ Identifying tools and techniques for picking out
cultural bottlenecks: Another crucial component of the symbiotic approach to
socio-cultural change” published by us in IJISRT, in October 2024 for further
details and clarity.
Introducing Anthropological
Pedagogy as a Core Component of Twenty-first Century Anthropology: The Role of
Anthropological Pedagogy in the fulfilment of Anthropological and Sociological
objectives, Sujay Rao Mandavilli, International Journal of Innovative Science and Research
Technology(IJISRT) Volume 3, Issue 7, 2018 (Summary published in Indian
Education and Research Journal Volume 4 No 7, 2018)
Labels: Abhilasha: This is not utopia, Sujay Rao Mandavilli
