Research Journal of Humanities and Social Sciences

Sharad Mishra ¹

Affiliations
1 Hidayattullah National Law University, Raipur, IN

Abstract

Jayaprakash Narayan was one among the few luminaries in India, whose life was a message of struggle for freedom and justice. In the post- Independence era he was the only 'Crusader' to launch Total Revolution in the country without any clamour for power. He was more a political activist than a political philosopher. He was a Gandhian-Marxist. Jayaprakash Narayan was a born revolutionary whose mission of life was to fight for both independence and a new socio-economic order. He had left permanent imprint for his revolutionary role and was much acclaimed for his democratic humanitarian views like socialism, Sarvodaya, partyless democracy and total revolution. He was the one of the 'Committed Socialist' who made a dauntless fight against the forces of exploitation i.e., capitalism and landlordism in India. Jayaprakash's Sarvodaya implies a new order in which the society will be class-less and stateless; it will be a political system in which Lokniti will replace rajneeti it will be 'peoples' socialism., which will ensure not only freedom and equality, but also peace and eternity. He was a self-less dedicated revolutionary that mother India has produced. Vinoba Bhave said after Jayaprakash's death that Jayaprakash considered himself only a "Lok-sevak," or servant of the people.

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Sharad Mishra ¹

Affiliations
1 Hidayattullah National Law University, Raipur, IN

Abstract

Since Bourdieu introduced the terms cultural capital, habitus and social capita into the language of sociology nearly 30 years ago, research in the sociology of education has flourished in attempts to define, outline, and provide empirical support for Bourdieu's theory of social reproduction. In this paper, I provide a brief overview of the theory, and explain the outline of some of these concepts. Cultural capital refers to the things people 'have' (including both objectified/material cultural capital, i.e., books, and embodied cultural capital, i.e. knowledge) and habitus refers the things people 'do' (their regular, embodied forms of behaviour). There are basically four forms of capital according to Pierre Bourdieu, that are; (a) Economic capital; (b) Cultural capital: embodied (in persons), objectified (e.g. art), institutionalised (e.g. university degrees); (c) Social capital: resources grounded in durable exchange-based networks of persons; (d) Symbolic capital: manifestation of each of the other forms of capital when they are naturalised on their own terms.

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