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This paper reviews the literature on authority patterns in Indian organizations in a comparative framework. These patterns are found to be dominated by the parental ideology of authority relations. On the basis of an empirical study, the paper suggests that this ideology, though legitimized by social-cultural factors, may be dysfunctional in having a negative effect on subordinate performance and satisfaction. The results of the empirical study suggest the hypothesis that the effect of social-cultural factors on organizational behavior is better understood through the concept of psychosocial identity, in which the effect of occupational identity is an extremely important factor, rather than through the concept of national character with its implications of cultural relativism in work behavior. [ABSTRACT FROM AUTHOR]

In this paper abridged nuptiality tables for the single population of India have been constructed for the three consecutive decades 1901-1911, 1911-1921 and 1921-1931. No significant time trend has been observed in the nuptiality rates among the single Population of India. The rates are initially small, but increase rapidly until they reach a maximum at ages 25-30 for bachelors and 15-20 for spinsters, following which they gradually decline. During 1901-1931, unlike Western countries, India had not experienced any revolution in marriage habits encompassing traditional child marriages. The distinctive marks of the Indian age patterns of marriage are higher age-specific marriage rates combined with lower ages at marriage and lower proportions of people who never marry with relative stability of marriage habits during the early part of the twentieth century. [ABSTRACT FROM AUTHOR]

In this paper I have tried to suggest some probable extensions and projections into the future of what is at present a dimly visible and restricted condition. As previously reported, the situation at present is stable, in the sense that the attitudes supporting the traditional way of life of both Ladinos and Indians are dominant, and some of the tensions are capable of being drained off by desertion of Indians to other areas. Moreover, the average Indian is so securely orientated and integrated to a pattern of poverty, illness, and hard work that he seems quite capable of taking considerable slack in his psychological belt to adjust to still more of the same. The dynamics of alienation from tradition are at present cumulating their forces. How quickly the power which they contain will be recognized by or forced upon the Indians and Ladinos is a matter of speculation. The evidence would seem to point to considerable resistance to any variation in the way of life to adjust to the new forces at work. It is for this reason that in a previous paper the situation was described as one which has much promise of long life. For, there always remains the alternative that the Indians will grow increasingly small in numbers, but will nevertheless stubbornly keep up their traditions. If this alternative is pursued, it may be some generations yet before they either effectively disappear as a local community, or, through various other mechanisms, become so altered as to be no longer recognizable for what they were in 1940. It seems of significance to note here, finally, that the stratification by age and generation and the vertical division of the sexes in the community have come to have special significance. It makes considerable difference to the observer whether he views the situation through the eyes of a young man or an old man, a father or a son, a mother or a daughter. One does not get the same picture from any randomly selected individual in the community. This in some measure is a decided qualification on the usual assumption of homogeneity of such peasant or primitive communities, an assumption which underlies the use of one or two "trust- worthy informants" as the principal sources of information about such communities. These materials therefore incidentally suggest that a more adequate sampling of peasant populations in transition is called for than has hitherto been practiced in typical ethnographic investigation. [ABSTRACT FROM AUTHOR]

The article focuses on Anglo-Indian community of India. It has always been an ethnic minority in a socially unstable relationship with other communities in the country. In the immediate pre-Independence and post-Independence years, the community met with increasing economic competition from Indians, who resented British policies favoring the Anglo-Indians in the labor force. After Independence the new Indian government accorded the Community a transitional period of a decade during which time its members were given special consideration in the allocation of jobs. That period ended in 1960. The Anglo-Indians came to occupy the uncomfortable position of being socially ostracized by the people they most admired and respected, and also by the Indian people whom they believed were culturally and socially inferior to themselves and to the British. Moreover, Anglo-Indian boys seldom marry Hindu or Muslim girls. In some respects the cultural and social barriers are even more formidable for them. It is not likely that an orthodox Hindu or Muslim girl could easily adopt Christianity, and unless she had already been exposed extensively to Western culture the difficulties of adjustment to an Anglo-Indian mode of family life could be very considerable indeed.

The article focuses on sociology in India. Writers in the sociology of knowledge point to ways in which language and cultural values affect the problems chosen for investigation and the manner in which they are investigated. In India, too, sociology reflects the wider historical and intellectual milieu. Sociology as a course in the economics department was first introduced to the Indian academic world at Calcutta University in 1917. Sociology and sociological research in India have the following general characteristics: Firstly, some Indian sociologists find Western empirical sociology too materialistic; Secondly, historical and religious materials are used to understand the present; Thirdly, emphasis is on village rather than urban studies, and consequently anthropological research techniques are favored; Fourthly, research is not emphasized in university activities; Fifthly, government pressure is for action-oriented studies rather than basic research; Sixthly, there is some resentment of the exploitation of Indian sociologists by foreign research scholars in India. Just as sociology in various countries has shifted with the appearance of new issues and new demands on the discipline, so one can expect that sociology in India will be modified by new pressures of time and place and by findings and issues that arise in the discipline in India and elsewhere.

The article reports that a recent book on contemporary Appalachian life explores some key issues related to motivation for change and resistance to it. Jack Weller begins his study of Appalachian people by recounting his initial frustration due to the failure of the standard ways of working with individuals and communities as he automatically applied them in Appalachia. He mentions the passive and sullen quality of the people and the utter lack of communication between him, as a minister and a helping person, and the people, who seemed, outwardly at least, to be in need of some guidance in the solution of their problems. The realization slowly came to him that although he and the Appalachians spoke the same language they just did not communicate with each other. The Appalachians, their culture and their complex of problems are literally a world away from India and its people. But what Weller says about the Appalachian mountaineers sounds very similar to what one hears about the Indian people and their attitudes to change.

Herr Spengler's striking application of the theory of a cyclic movement in history to the present state of Europe in his now famous book "The Decline of the West," has become the focus of general interest and discussion. Spengler's aim has been to create, not a philosophy of history in the old sense of the term, but a new, historical, kind of philosophy. It is by his intense feeling for the world as a living process, that the modem Western European differs most profoundly from the men of other ages and cultures. World history means infinitely more to him than it meant to the thinkers of ancient Greece or of India. To the latter at any rate, "time" and consequently "history," were without value or ultimate significance, to the modern European they are the very foundation of his conception of reality. In Spengler's view World History is nothing less than a "Second Cosmos," with a different content and a different law of movement to that of the first Cosmos, nature, which has hitherto absorbed the attention of the philosopher.

This article studies the perception of foreign people among college students in India. Most current studies attempt to measure the distribution or correlates of an attitude using a few selected questions as an index of that attitude. They do not attempt to describe the content of the viewpoint indexed. Various studies indicate that images held by university students are not altogether atypical for their culture, but in the this article authors limit their conclusions to the population sampled. Images of foreigners are always partially negative, Americans would be naive to seek a uniformly favorable image of themselves elsewhere in the world. The foreigner is always caricatured, no matter how friendly the relations with him may be. In every other case the situation was seen as a counterposing of cultures, in which Indian respondent defended himself against what he perceived as a strong and disapproving imaginary American. The Indian respondent answered critical allegations which he imagined the American to be making about India.

Focuses on the role of curriculum development in nursing education with the economic and cultural development of India. Educational system of nursing in the country; Theories relating to culture and curriculum development; Stages of curriculum development.

The article discusses the clinical validity of the Minnesota Percepto-Diagnostic Test with adults in India. The Minnesota Percepto-Diagnostic (MPD) test is supposed to measure perceptual distortion in terms of "a progressive index for degrees of rotation." This test is also considered to be "culture free, education, intelligence and reading ability, within limits, do not influence the results." The purpose of the present Investigation was to determine whether adults having organic brain damage, personality disturbance anti normals could be differentiated from each other on the basis of degrees of rotation as measured by the MPD test.