Westernization

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WESTERNIZATION
M.N. Srinivas, a renowned sociologist of India, introduced the term

‘Westernization’ mainly to explain the changes that have taken place in the
Indian society and culture due to the Western contact through the British rule.
According to M.N. Srinivas, “Westernization” refers to the changes brought

about in Indian society and culture as a result of over 150 years of British rule
and the term subsumes changes occurring at different levels of technology,
institutions and ideology”.
Srinivas prefers to use the term westernization over modernization, because he

feels modernisation is value loaded (biased in favour of certain values) term
and according to him it normally should be used in the sense that it is good. He
describes the technological changes, establishment of educational institutions,
rise of nationalism and new political culture, etc., as almost the bye-products of
Westernisation or the British rule of two hundred years in India. Thus, by
Westernisation, Srinivas primarily meant the British impact.
Srinivas further adds that, during the 19th century the Britishers slowly laid the
foundations of a modern state by surveying land, settling the revenue, creating
modern bureaucracy, army and police, instituting law courts, codifying the law,
developing communications like railways, post and telegraph, building roads
and canals, establishing schools and colleges. Books and journals made possible
the transmission of modern as well as traditional knowledge to large number of
Indians. Newspaper helped the people living in the remote corners of the
country to realize their common bonds and to understand the events happening
in the world outside.
More than any other thing the Western education had an impact on the style of
living of the people. They gave up their inhibition towards meat-eating and
consumption of alcohol. They also adopted Western style of dressing and dining.
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At the outset western education resulted in a big change in the outlook of those
educated. As Gandhiji wrote in his Autobiography, educated Indians undertook
the task of “becoming English gentlemen in their dress, manner, habits, choices,
preferences, etc.”
Features of Westernization
1. Westernization is a simpler concept in comparison with Sanskritization: -

Westernization explains the impact of Western contact particularly of
British rule on the Indian society and culture. M.N. Srinivas defends the
uses of the term when he says that there is “need for such a term when
analyzing the changes that a non-Western country undergoes as a result
of prolonged contact with a Western one”.
2. Westernisation not only includes the introduction of new institutions (for
example, newspapers, elections, Christian missionaries) but also
fundamental changes in old institutions. For example, India had schools
long before the arrival of the British. But they were different from the
British introduced schools in that they had been restricted to upper caste
children and transmitted mostly traditional knowledge. Other institutions
such as the army, civil service and law courts were also similarly affected,
3. The form and pace of Westernization of India varied from region to
region and from one section of population to another. For example, one
group of people became Westernized in their dress, diet, manners, speech,
sports and in the gadgets they used. While another absorbed Western
science, knowledge and literature, remaining relatively free from certain
other aspects. Westernization, for example, Brahmins accepted the
Western dress habits and educational systems and also used gadgets such
as radio, television, car, telephone etc. but they did not accept the British
diet, dancing, hunting and such other habits. This distinction is however
only relative (proportion) and not absolute (complete).
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4. According to Srinivas, Westernization pervades political and cultural

fields also. He writes, “In the political and cultural fields, Westernization
has given birth not only to nationalism but also to revivalism
communalism, ‘casteism’, heightened linguistic consciousness and
regionalism. To make matters even more bewildering, revivalist
movements have used Western type schools and colleges and books,
pamphlets and journals to propagate their ideas”.
5. As M.N. Srinivas claims, “the term Westernization unlike ‘Modernization
is ethically neutral. Its use does not carry the implication that it is good or
bad, whereas modernization is normally used it in the sense that it is
good.”
6. According to Srinivas, “the increase in Westernization does not retard the
process of Sanskritization”. Both go on simultaneously, and to some
extent, increase in Westernization accelerates the process of
Sanskritization. For example, the postal facilities, railways, buses and
newspaper media which are the fruits of Western impact on India render
more organized religious pilgrimages, meetings, caste solidarity, etc.,
possible now that in the past.
7. M.N. Srinivas, asserts that, “the term Westernization is preferable to
Modernization”. He considers the term “Modernization” as subjective
and the term “Westernization” as more objective.
Impact of Westernization
Opened up the doors of the knowledge – Modern education opened up the doors
of the knowledge flourished in Europe after Renaissance movement of Middle
Ages. It had widened the mental horizons of Indian intelligentsia.
Education for all - During second half of the nineteenth century, British
government in India opened the doors of education to all the sections of Indian
society, irrespective of caste or creed. Still, very few amongst the general public
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could avail the advantages of formal modern education. Education remained

confined within a small section of society.
Highlighted evil practices – Modern education had highlighted the evil practices
and weaknesses developed into the system like rigidity and harshness of many
social customs and practices prevalent at that time for the weaker sections of the
society i.e., untouchability and inhuman treatment to women, Sati, Polygamy,
child marriage etc. etc. prevalent at that time.
Attracted attention of social reformers – Modern education had attracted the

attention of intellectuals and social reformers towards real issues evils caused
by ignorance, irrationality of mumbo-jumbo of rituals and superstitions created
by some selfish people to entangle the ignorant and poor masses. They
suggested remedies for social, political and economic ills of the country. They
took upon themselves the responsibility to build a modern, open, plural,
culturally rich, prosperous and powerful India out of a fragmented, poverty
stricken, superstitious, weak, indifferent, backward- and inward-looking society.
As a result of such efforts, it led to the abolition of Sati System and slavery.
Female infanticide practice lowered to a great extent.
Realization of the worth of liberty and freedom – It equipped national leaders

with intellectuals’ tools with which they fought the oppressive British Raj.
Indians realized the worth of liberty and freedom. They got exposure to the
philosophies of thinkers like Locke, Mill, Rousseau, Voltaire, Spencer and
Burke etc. They understood the reasons and impact of English, French,
American revolutions.
Criticism of Westernization
Most of the scholars have recognized the importance of the twin concepts of
‘Westernization and ‘Sanskritization’ introduced by M.N. Srinivas in explaining
the social and cultural changes taking place in the Indian society.
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Westernization can be considered an agent of Sanskritization in so far as it

promotes spread of cultural ideas and values among lower castes. The process
of Sanskritization implies mobility within the framework of caste, while
westernization implies mobility outside the framework of caste.
The concept of Westernization is not free from criticism, many scholars

criticized the concept on the following grounds: -
1. The concept of Sanskritization and Westernization primarily analyse

social change in ‘cultural’ and not in ‘structural’ terms. This denoted that
these terms have limited range of application and use.
2. According to Prof. Ram Ahuja, “Srinivas’s model explains the process of
social change only in India which is based on the caste system. It is not
useful for other societies”.
3. Zetterburg has stated that the twin concepts of Srinivas are “Truth
asserting” concepts. And it is it is often considered as vague especially
regarding Sanskritization, because, Srinivas himself has said
Sanskritization is an extremely complex and heterogenous concept.
4. The concept has its own limitation in yet another sense. The concept will
be of little use in explaining the nature of social change taking place in
post-Independence India. Professor Srinivas is aware of this limitation
when he says, “I am using it deliberately in spite of its vagueness and
omnibus character”.
5. Daniel Lerner (American scholar) has raised some objections to the use
of Westernisation as conceived by Srinivas:
a. It is too local label and the model which is imitated may not be western
country; but Russia.
b. One of the results of prolonged contact with the west is the rise of the
elite class whose attitude towards the West is ambivalent is not invariably
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true. In this context, Lerner refers to the appeal of Communism in non-

western countries.

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1

M.N. Srinivas, a renowned sociologist of India, introduced the term

According to M.N. Srinivas, “Westernization” refers to the changes brought

Srinivas prefers to use the term westernization over modernization, because he

1. Westernization is a simpler concept in comparison with Sanskritization: -

4. According to Srinivas, Westernization pervades political and cultural

could avail the advantages of formal modern education. Education remained

Attracted attention of social reformers – Modern education had attracted the

Realization of the worth of liberty and freedom – It equipped national leaders

Westernization can be considered an agent of Sanskritization in so far as it

The concept of Westernization is not free from criticism, many scholars

1. The concept of Sanskritization and Westernization primarily analyse

true. In this context, Lerner refers to the appeal of Communism in non-

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