Why we must create intellectual revolutions in India, and if necessary, elsewhere: A follow up and a rejoinder

 

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.  [1]

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. [2] [3]

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. [4] [5] [6] [7]

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. [8]

 

 

 

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[1] “Weaponizing the “intellectual revolutions in developing countries” narrative: Using ethnography driven data for purpose of driving sociocultural change”, Sujay Rao Mandavilli, IJISRT

[2] Pedersen, S., & Liu, M. (2003). Teachers' beliefs about issues in the implementation of a student-centered learning environment. Educational Technology Research and Development, 51(2), 57–76

[3] Rogers, C. R. (1983). Freedom to Learn for the '80s. New York: Charles E. Merrill Publishing Company, A Bell & Howell Company

[4] Nola, Robert; Irzik, Gürol (2005). Philosophy, science, education and culture. Science & technology education library. Vol. 28. Springer. pp. 207–230

[5] Enunciating the Core principles of Twenty-first Century Historiography: Some additional extrapolations and inferences from our studies and observations on Historiography Sujay Rao Mandavilli ELK Asia Pacific Journal of Social Science (ISSN: 2394-9392) in Volume 2, Issue 4 July to September 2016

[6] Redefining Intellectualism for a post-globalized world: Why present-day intellectualism is obsolete and why a comprehensive reassessment of intellectualism is required, Sujay Rao Mandavilli, IJISRT, August 2023

[7] 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)

 

[8] Identifying tools and techniques for picking out cultural bottlenecks: Another crucial component of the symbiotic approach to socio-cultural change IJISRT, October 2024 Sujay Rao Mandavilli