Rajni kothari

Rajni Kothari (born born 2828 - January 19, 2015) is India's well-known politician, political theory, academician and writer. He founded the 'Developing Society Studies Back' (CSDS) in 1963. It is the Institute of Research related to sociology and humanities located in Delhi. In 1980, he also founded the Institute of 'Location'. introduction

Rajni Kothari, founder of India's leading politician and the developing society study back (CSDS), has made unprecedented contributions to the theory of Indian politics in the last half century. Kothari has primarily added two notable establishments in the study of the mechanical system. Deferring from the preliminary interpretations of bipolar and multilateral systems, he did basic interpretation of the system of dominated system of a party of Indian party system; And instead of seeing the Congress as a political party under the prevalent definitions, it was introduced as 'Congress' system. The next Kothari also contributed to the theory of non-party politics. Kothari's vision proved to be unique even for the interaction between caste system and modern parliamentary politics. His first formulation in this regard is that the modernization of society like a conventional society goes through politicalization of social structures. The second formulation related to this is that the incident which we give in the politics of casteism is actually politicalization of the castes, due to which the nature of caste structures is changing from within. Kothari is an abundant creator. His first book was published in 1969 in Politics in India, which offers a logical model of understanding Indian politics. Rajni Kothari was born in a prosperous Gujarati Gujarati family. Her father used to trade diamonds in Burma. His early education was done in a school of Rangoon, run by Dashan Aishangars. Despite the tradition of intellectuals in the family, Kothari's father did not leave any effort to educate them. His childhood had lived in Burma's relatively open society. Earlier years, the mixed years of collective dances on home roofs, the mixed breathtaking forms of Mongol and Buddhist culture, the South Indian Chittaranas, the Gujrani Bannis, the Vohraes, the discoveries and the mixed trades of the Muslim traders, gave them a generous attitude. . After getting higher education from the London School of Economics, Rajni Kothari taught classical economics a few days in Barodara. During this, he was also influenced by the early lecturer of Indian Marxism and later, Radical Humanitarian Spokesman Manendra Nath Rai. Due to the death of wife Hansan Kothari and elder son Smithu Kothari in the last round of his life, Prof. Kothari, who has spent his time in Delhi, lives in the house.

The intellectual life of Rajni Kothari can be understood by dividing it into three parts. At the beginning of his political debate, Kothari gave priority to the factual analysis of Indian society and politics. The special thing is that they were not impressed by the positivist attitude in this process. This period was that when the Nehru era was looking at its gimmicks in the sixties. It was a transitional period in which democracy's decay and destruction were predicted. In this environment Kothari played a key role in identifying the specificity of the model of Indian democracy. At that time, most sociologists were trying to see the Indian experience in the light of the experience of western democracies. At the same time Rajni Kothari joined the National Community Development Institute on the encouragement of sociologist Shyama Charan Dubey. During his field work he undertook a dense tour of the whole country. They also visited areas where it was generally considered quite difficult. This experience has made India visible to changing or changing them. Then, in a pleasant coincidence, he got an opportunity to see a congressional session in Bhavnagar (Gujarat). In those same days, an article was published in six digits of the then Economic Weekly (today's EPW) titled 'The form and essence of Indian politics'. These articles submitted their steps to the world of political science. These were discussed in detail in the center-state relations, Panchayati Raj, the parliamentary form of the government, the government, the party system and finally the future of democracy. The theoretical framework that was used in this article kept the cornerstone of the Kathari Vishhd literature. The nature of these articles was controversial. He presented a triangular criterion, which had an angle of valid principles of democracy, the second angle was the third angle of the democratic experience of the western world and the distinctive angle of the Indian experience. Earlier, there used to be institutional and constitutional studies in political science. It was a unique sight to see the development of politics. In these articles, there were critical comments on the thesis of the principles of decentralization from the principles of Laski to Jayaprakash Narayan.

After this, Kothari, armed with his theoretical skills, went through the surveys repeatedly to the common Indian and ascertained how our democracy was working on the ground. In this way the possibility of formatting of concrete bases of the study of Indian kind of development of democracy opened up. Kothari prepared a whole series of principles and sub-principles, which he repeatedly proved by using the key as the kind of democracy that is being created in India would be different from the Western democracies. Nominating nation - not based on the state, this democracy will make the pluralism given by Indian culture its foundation. Distinguished formulations of Kothari related to the party system are given in this period. He showed that the Indian party system does not fit into two or three parties' political competition system models like neither developed capitalist countries nor does it have any chaos in multi-party system. They did not even agree with this observation of Western observers that due to the Congress's dominance over political life, India should be considered as a single system. Rather, he had to say that there are many parties here, but there is a team of domestication. And, this supremacy acts as a system in which not only the structures of the ruling party are processed, but the opposition structures also play their role. In the same period, Kothari presented a fine pattern of business between caste system and modern parliamentary democratic politics. They argued that caste-community does not pollute democracy by participating in politics, but being forced to give p to their pre-existing secular forms, leaving a lot of freedom from their clutches of ritualistic form.

The second round of Kothari's composition is based on the time when Indira Gandhi's charismatic politics was bent on changing the nature of Indian politics with its populist and autocratic trends. Initially, Kothari felt that the possibility of the promotion of radical changes under the leadership of Indira Gandhi is inherent. But soon he was shown that the state government which has to fulfill the historic responsibility of human emancipation not only stole the mouth from enriching democracy in India, but also became a victim of this role throughout the world. Has been there. After avoiding any kind of co-operation with Indira Gandhi in the Emergency, she also contributed in the formation of the policy framework of the anti-Congress Janata Party in 1977.

After the failure of the public experiment and the return of Indira Gandhi to power, Kothari in his compositions, on the scale of the world, evolving for the purpose of advancing the state and electoral politics, underlining the duality of verses vs. south, evolved versus undeveloped Try to start. At the same time, he contributed to the theory of non-party politics. This second round of Kothari's creativity proved to be a long time. He supported Gandhi's ideas challenging the civilizational models of the West and tried to present a new utopia. In this era, Rajni Kothari also took the role of a social-political activist rather than being a mere intellectual. He participated in a study program called Lokyan, established by his fellow scholar Dhirubhai Sheth, whose purpose was to link non-party political structures to the world of social science. In these years Kothari remained the national president of the People's Union of Civil Liberties.

In the third round of his composition, Kothari tried to consolidate the alternative politics without dismissing the ideological structure of modernity. Indeed, his stance was critical as well as being self-conscious. He saw a lot of his past efforts and found that non-party politics is not really being developed as alternative politics. The phenomenon of liberalism, Marxism, Gandhiism and new social movements is unable to explain the changing face of Indian democracy. At this stage, Kothari used his classical talent to formulate dalit-backward politics and to make intellectual blockades against the forces of globalization at the international level. He identified the distortions in the institution of state and called it a state with deprived managerial-technocracy trends. He showed how the state is intolerant of diversity towards marginalized theoretical understanding, keeping the poorest of the marginalized and forgetting and coordinating with communal politics.

1. Rajni Kothari (2005), Politics in India: Tomorrow and Today, Hindi Presentation: Abhay Kumar Dubey, CSDS-Vani, New Delhi,

2. Abhay Kumar Dubey (S.p.) (2003), book of politics: The work of Rajni Kothari, CSDS-Vani, New Delhi,

3. Rajni Kothari (2005), Rethinking Democraci, Orient Blackswan, New Delhi.

4. Rajni Kothari (2008), Caste in Indian Politics, Orient Blackswan, New Delhi.

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