George Herbert Mead

 

 1. Early Life and Background

 

   – Birth and Family: George Herbert Mead was born on February 27, 1863, in South Hadley, Massachusetts, USA. He was the son of Hiram Mead, a Congregationalist minister, and Elizabeth Storrs Billings Mead, who was a deeply religious and highly educated woman.

   – Educational Environment: Mead grew up in an environment that valued education and intellectual pursuits. His mother, Elizabeth, was especially influential in his early education, encouraging critical thinking and a love of learning.

 

 2. Education and Intellectual Influences

 

   – Oberlin College: Mead enrolled at Oberlin College in Ohio in 1879 at the age of 16. Oberlin was known for its progressive values, including the promotion of coeducation and abolitionism. This environment exposed Mead to a wide range of ideas and social issues.

     – Early Interests: During his time at Oberlin, Mead developed a strong interest in philosophy, literature, and science. He was particularly drawn to the works of Charles Darwin and the emerging ideas about evolution, which would later influence his thinking about human behavior and society.

   – Harvard University: After graduating from Oberlin in 1883, Mead briefly attended Harvard University, where he studied philosophy and psychology under some of the most prominent scholars of the time, including Josiah Royce and William James. James, in particular, had a lasting impact on Mead with his ideas about pragmatism and the philosophy of action.

 

   – Early Struggles: After leaving Harvard, Mead faced a period of uncertainty. He worked a series of jobs, including teaching high school, but he struggled to find a clear direction in his career. This period of his life was marked by financial difficulties and a sense of aimlessness.

 

   – Experience in Germany: In 1888, Mead traveled to Germany to continue his studies at the University of Leipzig and the University of Berlin. This was a pivotal moment in his intellectual development. In Germany, Mead was exposed to the ideas of Wilhelm Wundt, who is often considered the father of experimental psychology. Wundt’s focus on the importance of understanding human consciousness through social and cultural contexts deeply influenced Mead’s later work on the social nature of the self.

 

 4. How He Entered Sociology

 

   – Academic Career: Upon returning to the United States, Mead secured a teaching position at the University of Michigan in 1891. It was here that Mead began to collaborate with Charles Horton Cooley and John Dewey, both of whom were interested in social psychology and philosophy.

     – Collaboration with John Dewey: Mead’s collaboration with Dewey was particularly significant. Dewey, a leading figure in the pragmatist movement, helped Mead to refine his ideas about the connection between individual consciousness and social processes. When Dewey moved to the University of Chicago in 1894, he brought Mead with him, marking the beginning of Mead’s long and influential career at Chicago.

 

   – Influence on Sociology: At the University of Chicago, Mead became increasingly interested in the emerging field of sociology. His work began to focus more on the social aspects of human behavior, particularly how individuals develop a sense of self through interactions with others. Mead’s ideas about symbolic interactionism, though not fully recognized as a distinct theory until after his death, were rooted in his interdisciplinary approach that combined psychology, philosophy, and sociology.

George Herbert Mead, despite being a highly influential figure in sociology and social psychology, published relatively few works during his lifetime. His most significant contributions were compiled and published posthumously by his students. Here are his major works:

 1. Theory of the Social Self

 

   – Overview: Mead’s theory of the social self is central to his work and explains how individual identity is formed through social interactions. This theory is extensively discussed in the book “Mind, Self, and Society“, a compilation of Mead’s lectures edited by his students.

   – Key Components:

     – The “I” and the “Me“: The self is composed of two parts:

       – “I”: The spontaneous, unpredictable aspect of the self that is the source of creativity and individuality.

       – “Me”: The socialized aspect of the self, which represents the internalized attitudes, norms, and expectations of society.

 

     – Generalized Other: The concept of the generalized other is integral to Mead’s theory and represents the internalized sense of society’s norms and values. Mead’s ideas about the generalized other have been further elaborated by thinkers such as Herbert Blumer, who coined the term symbolic interactionism and expanded upon Mead’s work.

 

 2. Symbolic Interactionism

 

   – Overview: Although the term symbolic interactionism was coined by Mead’s student, Herbert Blumer, it is deeply rooted in Mead’s work. This theory is extensively discussed in Mead’s lectures and writings, particularly in “Mind, Self, and Society”, where Mead explores how human beings interact with each other through symbols, primarily language.

 

   – Key Ideas:

 

     – Symbols and Language: Symbols (such as words, gestures, and objects) carry meaning, and it is through the use of these symbols that people communicate and understand each other.

     – Interpretation: Interaction is based on the interpretation of these symbols, and the meaning is not inherent in the symbols themselves but is derived from social interactions. This idea is also explored by other sociologists like Erving Goffman in his book “The Presentation of Self in Everyday Life”.

 

     – Society as a Social Construction: Mead’s work influenced other thinkers, such as Peter Berger and Thomas Luckmann, who further developed the idea of society as a social construction in their seminal book “The Social Construction of Reality”.

 

 3. The Stages of the Development of the Self

 

   – Overview: Mead proposed that the self develops in stages, closely tied to the process of socialization, particularly during childhood. These stages are detailed in “Mind, Self, and Society”.

    Stages:

 

 

     – Preparatory Stage: In this stage, children imitate the actions of those around them without understanding the meanings. They are not yet aware of the concept of the self.

     – Play Stage: Children begin to take on roles that others around them assume, such as pretending to be a parent, teacher, or superhero. They start to see themselves as others see them but only in isolated roles.

 

     – Game Stage: Children learn to consider multiple roles simultaneously, understanding the expectations of the generalized other. This stage reflects Mead’s influence from thinkers like Charles Horton Cooley, who introduced the concept of the looking-glass self in his book “Human Nature and the Social Order”.

 

 4. Role-Taking

 

   – Definition: Role-taking refers to the ability to take the perspective of others, to understand their thoughts, feelings, and expectations. This concept is crucial in Mead’s understanding of how individuals become social beings, and it is elaborated in “Mind, Self, and Society”.

   – Significance: Through role-taking, individuals learn how to behave in socially acceptable ways and how to anticipate the reactions of others. This ability is fundamental to functioning in society and has been further explored by sociologists like Erving Goffman in his analysis of social roles and interactions.

 

 5. Mind, Self, and Society

 

   – Overview: This is not a theory per se but the title of a collection of Mead’s lectures compiled by his students, which encapsulates much of his thinking. The book covers his views on the relationship between individual consciousness (the mind), the self, and social processes.

   – Key Concepts:

     – Mind: According to Mead, the mind emerges from social interactions. It involves the ability to use symbols, particularly language, to think and communicate.

     – Self: The self is a social construct, developed through interaction with others and the internalization of societal norms. Mead’s concept of the self has influenced later works, such as George Herbert Blumer’s book “Symbolic Interactionism: Perspective and Method”.

     – Society: Society is composed of organized patterns of social interactions and relationships, and it exists in the minds of individuals who share common symbols and meanings. This idea has also been echoed in the works of sociologists like Alfred Schutz, who explored the subjective meaning of social actions in his book “The Phenomenology of the Social World”.

 

 6. Significant Symbols

 

   – Definition: Significant symbols are gestures, words, or objects that carry the same meaning for all members of a society or group. They allow for effective communication because they evoke the same response in both the individual using them and the individual receiving them. This concept is a key component of Mead’s theory of communication as discussed in “Mind, Self, and Society”.

   – Example: A handshake, a spoken word, or a national flag can be considered significant symbols because they convey specific, shared meanings. The importance of symbols in communication has been further explored by Clifford Geertz in his book “The Interpretation of Cultures”.

 

 7. Social Behaviorism

 

   – Overview: Mead’s approach to understanding human behavior, known as social behaviorism, emphasizes that human actions are a result of social processes rather than merely biological or psychological drives. This approach is elaborated in “The Philosophy of the Act”, another posthumously published work by Mead.

   – Key Points:

     – Behavior as Social: Behavior is influenced by social interactions and the environment, and cannot be fully understood without considering these contexts.

     – Importance of Communication: Communication, particularly through symbols, is central to human behavior, as it allows individuals to coordinate their actions and understand each other. This idea of communication as central to social behavior has influenced later communication theories, including those by Jürgen Habermas, who explored the concept of communicative action in his book “The Theory of Communicative Action”.

 

 8. Generalized Other

 

   – Definition: The generalized other is a concept that refers to the internalized attitudes, expectations, and viewpoints of society as a whole. It represents the perspective that individuals take into account when considering how their behavior is viewed by the broader community. This concept is thoroughly discussed in “Mind, Self, and Society”.

   – Importance: The generalized other is crucial for the development of the self, as it allows individuals to function within and conform to societal norms and expectations. This idea has been influential in the development of social theories, such as those by Pierre Bourdieu in his work on habitus and social fields.

 

 9. Gestures

 

   – Definition: In Mead’s theory, gestures are movements or signals that provoke a response from others. They are a key part of communication and can be either vocal (e.g., spoken words) or non-vocal (e.g., body language). Mead’s discussion on gestures can be found in “Mind, Self, and Society”.

   – Significance: Gestures become significant symbols when they elicit the same response in both the individual using the gesture and the one receiving it, leading to shared understanding. This concept has been further developed in the field of nonverbal communication by thinkers like Edward T. Hall in his book “The Hidden Dimension”.

 

 10. Social Acts

 

   – Definition: A social act is a complex sequence of actions that involves multiple individuals and is coordinated through communication. Social acts are fundamental to the creation and maintenance of society. This idea is explored in “The Philosophy of the Act”.

   – Components: Mead breaks down social acts into stages, including the impulse, perception, manipulation, and consummation. Each stage involves different aspects of interaction and communication. The concept of social acts has influenced the study of collective behavior and social movements, as discussed by Neil Smelser in “Theory of Collective Behavior”.

 

 11. The “Conversation of Gestures”

 

   – Definition: This term refers to the exchange of gestures between individuals that leads to communication and mutual understanding. It is a pre-verbal form of communication, seen in animals and infants, and it forms the basis for more complex forms of communication like language. This concept is discussed in “Mind, Self, and Society”.

   – Development into Language: As the conversation of gestures becomes more sophisticated, it evolves into symbolic communication, where gestures and sounds are combined into meaningful language. This idea has been influential in the study of linguistics and language development, as seen in the works of Noam Chomsky, particularly in “Aspects of the Theory of Syntax”.

 

Mead’s work is deeply influential in sociology, psychology, and philosophy. The theories, concepts, and terms he developed, often captured in the books compiled by his students, continue to be foundational in the study of social interaction and the development of the self. These ideas have been further elaborated and expanded upon by numerous thinkers, making Mead a pivotal figure in the sociology.

 

Critics of G. H. Mead

 

 1. C. Wright Mills

 

   – Critique: C. Wright Mills, a prominent sociologist known for his work on power structures and the sociological imagination, criticized symbolic interactionism, the tradition largely derived from Mead’s ideas, for its perceived overemphasis on small-scale interactions at the expense of larger social structures.

   – Contribution:

     – In his book “The Sociological Imagination” (1959), Mills argued that symbolic interactionism, including Mead’s focus on micro-level interactions, neglects the broader social forces and institutions that shape individual behavior. He believed that a focus on power dynamics and structural factors was essential to understanding society.

 

 2. Talcott Parsons

 

   – Critique: Talcott Parsons, a leading figure in structural functionalism, criticized Mead’s theories for their focus on individual interactions and their lack of emphasis on social structures and institutions.

   – Contribution:

     – Parsons argued that Mead’s symbolic interactionism failed to account for the macro-level processes that maintain social order. In his book “The Structure of Social Action” (1937), Parsons developed a framework that emphasized the role of social systems, norms, and institutions in shaping individual behavior, contrasting with Mead’s focus on the micro-level development of the self.

 

 3. Randall Collins

 

   – Critique: Randall Collins, a sociologist known for his work in conflict theory and micro-sociology, has critiqued Mead for underestimating the role of power and conflict in social interactions.

 

   – Contribution:

     – Collins argued that Mead’s emphasis on consensus and the formation of the self through interaction overlooks the inherent conflicts and power struggles in social relationships. In his book “Conflict Sociology: Toward an Explanatory Science” (1975), Collins emphasized the importance of conflict, coercion, and power dynamics in understanding social behavior, which he felt were not adequately addressed by Mead.

 

 4. Louis Althusser

 

   – Critique: Louis Althusser, a Marxist philosopher and sociologist, critiqued symbolic interactionism, including Mead’s work, for its perceived focus on individual consciousness rather than structural determinants.

 

   – Contribution:

     – Althusser argued that Mead’s theories downplayed the influence of ideology and social structures on individual thought and behavior. In his work “Ideology and Ideological State Apparatuses” (1970), Althusser proposed that individual consciousness is shaped by dominant ideologies, which are embedded in social institutions, challenging the symbolic interactionist focus on individual agency.

 

 5. Michel Foucault

 

   – Critique: Michel Foucault, a French philosopher and social theorist, critiqued Mead’s approach for its lack of attention to the ways in which power relations permeate everyday life and the construction of the self.

 

   – Contribution:

     – Foucault argued that Mead’s theories overlooked the role of disciplinary power in shaping individual identities and behaviors. In his works such as “Discipline and Punish” (1975) and “The History of Sexuality” (1976), Foucault explored how power operates through social institutions and discourses to construct and regulate the self, offering a critique of Mead’s more benign view of socialization and interaction.

 

 6. Pierre Bourdieu

 

   – Critique: Pierre Bourdieu, a French sociologist, critiqued Mead’s symbolic interactionism for its lack of consideration of the influence of social capital and habitus on social interactions and the development of the self.

 

   – Contribution:

     – Bourdieu’s concepts of habitus (the internalized dispositions shaped by social structures) and social capital (resources available through social networks) suggest that Mead’s theories inadequately address how social structures and power relations shape individual behaviors and identities. In his book “Outline of a Theory of Practice” (1972), Bourdieu emphasized the structural constraints on individual agency, challenging Mead’s more interactionist perspective.

 

 7. Jürgen Habermas

 

   – Critique: While Jürgen Habermas was influenced by Mead, he also critiqued Mead’s theory for its perceived lack of focus on the communicative rationality necessary for democratic deliberation.

 

   – Contribution:

     – Habermas appreciated Mead’s insights into communication and interaction but argued that Mead did not fully develop the concept of rational communication in the context of democracy and public discourse. In “The Theory of Communicative Action” (1981), Habermas expanded on Mead’s ideas by introducing the notion of communicative rationality, where participants in discourse seek mutual understanding and consensus, which he felt was underemphasized in Mead’s work.

 

 8. Anthony Giddens

 

   – Critique: Anthony Giddens, known for his theory of structuration, critiqued Mead’s symbolic interactionism for its lack of integration between structure and agency.

 

   – Contribution:

     – Giddens argued that Mead’s focus on micro-level interactions does not sufficiently address how larger social structures and individual actions are interrelated. In his work “The Constitution of Society” (1984), Giddens introduced the theory of structuration, which attempts to bridge the gap between agency and structure, offering a more comprehensive approach than Mead’s interactionism.

 

These sociologists and theorists have critiqued Mead’s theories for various reasons, including their perceived emphasis on micro-level interactions at the expense of larger social structures, power dynamics, and ideological influences. While they recognized the value of Mead’s work, they sought to expand or correct what they saw as its limitations, contributing to the development of more comprehensive sociological theories.

 

 Below are some key figures who were influenced by Mead :

 

 1. Herbert Blumer

 

   – Influence by Mead: Herbert Blumer was a direct student of George Herbert Mead and is credited with coining the term symbolic interactionism, which encapsulates many of Mead’s ideas.

 

   – Contribution:

     – Symbolic Interactionism: Blumer formalized Mead’s ideas into a coherent sociological theory that focuses on how people create and interpret symbols in social interactions. His book, “Symbolic Interactionism: Perspective and Method” (1969), is foundational in the field and outlines the principles of this theoretical framework.

     – Social Action and Meaning: Blumer emphasized that human actions are based on the meanings that things have for them, and these meanings arise out of social interactions. This idea is directly derived from Mead’s focus on communication and the social construction of reality.

 

 2. Erving Goffman

   – Influence by Mead: Erving Goffman was influenced by Mead’s ideas about the self and social interaction, particularly the concept of role-taking and the development of the self through interaction.

 

   – Contribution:

     – Dramaturgical Analysis: In his seminal work “The Presentation of Self in Everyday Life” (1956), Goffman introduced the dramaturgical approach, which analyzes social interaction as a theatrical performance where individuals manage their impressions in front of others. This idea parallels Mead’s concept of the self as emerging through social roles and interactions.

     – Interaction Order: Goffman expanded Mead’s ideas by focusing on the structure of everyday interactions and the unwritten social rules that guide behavior in various social settings.

 

 3. Charles Horton Cooley

 

   – Influence by Mead: Although Cooley and Mead were contemporaries and influenced each other, Cooley’s concept of the looking-glass self shares significant similarities with Mead’s ideas on the social self.

 

   – Contribution:

     – Looking-Glass Self: Cooley’s idea that individuals form their self-concepts based on how they believe others perceive them closely aligns with Mead’s concept of the “Me.” This theory is detailed in Cooley’s book “Human Nature and the Social Order” (1902).

     – Primary Groups: Cooley also contributed to the understanding of primary groups (such as family and close friends) as fundamental to the development of the self, furthering the idea that the self is a social construct.

 

 4. Peter Berger and Thomas Luckmann

 

   – Influence by Mead: Berger and Luckmann’s work on the social construction of reality draws on Mead’s ideas about how reality is constructed through social interaction and communication.

 

   – Contribution:

     – Social Construction of Reality: In their influential book “The Social Construction of Reality” (1966), Berger and Luckmann argue that society is created and maintained through ongoing social interactions. They build on Mead’s idea that society and the self are products of communicative processes.

     – Institutionalization and Legitimation: They further explored how social norms and institutions become established and maintained, a process that Mead hinted at with his concept of the generalized other.

 

 5. Harold Garfinkel

 

   – Influence by Mead: Harold Garfinkel was influenced by Mead’s work on social interaction and the construction of meaning.

 

   – Contribution:

     – Ethnomethodology: Garfinkel founded the field of ethnomethodology, which studies the everyday methods people use to make sense of their social world. His book “Studies in Ethnomethodology” (1967) examines how people produce and maintain social order through communication and interaction, building on Mead’s ideas about the social nature of reality.

     – Breaching Experiments: Garfinkel’s famous breaching experiments, which involve breaking social norms to study how people react, echo Mead’s focus on the expectations and norms embedded in the generalized other.

 

 6. Jürgen Habermas

 

   – Influence by Mead: Jürgen Habermas was influenced by Mead’s work on communication and the social self, particularly in developing his theories on communicative action.

 

   – Contribution:

     – Theory of Communicative Action: In his work “The Theory of Communicative Action” (1981), Habermas builds on Mead’s ideas by focusing on the role of communication in the rationalization and democratization of society. He argues that social order is created through communicative action, where individuals reach mutual understanding through dialogue.

     – Public Sphere: Habermas’s concept of the public sphere, where citizens engage in rational debate, also draws on Mead’s ideas about the social nature of communication and the importance of shared symbols and meanings.

 

 7. Ralph H. Turner

 

   – Influence by Mead: Ralph H. Turner, another student of Mead, was influenced by his mentor’s ideas about the self and social interaction.

 

   – Contribution:

     – Role Theory: Turner developed role theory, which examines how individuals fulfill social roles and the expectations associated with them. His book “The Social Psychology of Role-Taking” (1956) builds directly on Mead’s concepts of role-taking and the generalized other.

     – Role Conflict: Turner also explored how individuals manage conflicting roles and the tensions that arise from these conflicts, furthering Mead’s work on the complexity of the self in a social context.

 

 8. Norbert Wiley

 

   – Influence by Mead: Norbert Wiley was influenced by Mead’s ideas on the self and symbolic interaction.

 

   – Contribution:

     – The Semiotic Self: In his book “The Semiotic Self” (1994), Wiley builds on Mead’s work by integrating it with semiotics, the study of signs and symbols. He explores how the self is constructed through symbolic processes, drawing on Mead’s ideas about the “I” and the “Me.”

     – Mead’s Legacy: Wiley has also contributed to the interpretation and extension of Mead’s ideas, particularly in understanding how language and symbols shape the self.

 

These sociologists and thinkers extended Mead’s foundational ideas, contributing to the development of symbolic interactionism, role theory, and the social construction of reality, among other fields. Their work has continued to shape the understanding of human interaction, communication, and the development of the self in sociological theory.

 Books of G. H. Mead

 

Significant contributions were compiled and published posthumously by his students. Here are his major works:

 

 1. “Mind, Self, and Society” (1934)

 

   – Overview: This is Mead’s most famous work, compiled by his student Charles W. Morris from lecture notes and unpublished manuscripts. The book explores the relationship between individual consciousness and social structures, introducing key concepts like the self, the “I” and the “Me,” the generalized other, and symbolic interaction.

   – Significance: “Mind, Self, and Society” is foundational in the field of symbolic interactionism and is widely regarded as one of the most important texts in social psychology.

 

 2. “The Philosophy of the Present” (1932)

 

   – Overview: This book is based on a series of lectures that Mead delivered at the University of California, Berkeley, in 1930. It was published posthumously by his student Arthur E. Murphy. The book explores Mead’s philosophy of time, the present as a dynamic moment where the past and future converge, and the role of experience in shaping reality.

   – Significance: “The Philosophy of the Present” highlights Mead’s contributions to process philosophy and his emphasis on the temporality of human experience.

 

 3. “The Philosophy of the Act” (1938)

 

   – Overview: Another posthumous publication, “The Philosophy of the Act” was edited by Charles W. Morris, John M. Brewster, Albert M. Dunham, and David L. Miller. The book presents Mead’s thoughts on the nature of action, perception, and the interrelation of the individual and the environment.

   – Significance: This work delves into Mead’s pragmatic approach to action and perception, providing insights into how human beings engage with their surroundings.

 

 4. “Movements of Thought in the Nineteenth Century” (1936)

 

   – Overview: This book was compiled from lecture notes by Mead’s students. It surveys the major intellectual developments of the 19th century, including the rise of German idealism, Darwinism, and the development of social sciences.

   – Significance: This work offers a historical perspective on the intellectual currents that influenced Mead’s own thinking and the development of sociology.

 

 5. “Essays in Social Psychology” (1934)

 

   – Overview: This collection, published after Mead’s death, brings together various essays and articles written by Mead on social psychology. These essays cover topics such as the nature of social behavior, the development of the self, and the role of language in human interaction.

   – Significance: The essays provide a comprehensive view of Mead’s thoughts on social psychology, complementing the ideas presented in “Mind, Self, and Society.”

 

 6. “Selected Writings: George Herbert Mead” (1964)

 

   – Overview: Edited by Andrew J. Reck, this volume includes a selection of Mead’s key writings across various topics, including philosophy, psychology, and social theory. It is an excellent resource for those looking to explore Mead’s ideas in a more condensed format.

   – Significance: This collection offers readers a broader view of Mead’s intellectual contributions beyond the themes explored in his more famous works.

 

 7. “The Individual and the Social Self: Unpublished Work of George Herbert Mead” (1982)

 

   – Overview: Edited by David L. Miller, this volume brings together unpublished manuscripts by Mead that were not included in his more famous books. It provides deeper insights into his thoughts on the relationship between the individual and society.

   – Significance: The book is valuable for scholars interested in exploring the full range of Mead’s ideas and the development of his thought.

 

 8. “Mind, Self, and Society from the Standpoint of a Social Behaviorist” (1934)

 

   – Overview: This is an alternative title for the widely known “Mind, Self, and Society,” highlighting the behaviorist perspective from which Mead approached social psychology. It emphasizes the importance of social behavior in the formation of the self.

   – Significance: The text is central to understanding the development of symbolic interactionism and the behaviorist influences on Mead’s work.

 

 9. “Play, School, and Society” (2001)

 

   – Overview: This book is a collection of essays and articles by Mead, focusing on the role of play and education in socialization and the development of the self.

   – Significance: The book is important for understanding Mead’s views on education, play, and their role in shaping social behavior.

 

Mead’s publications, though limited in number, have had a lasting impact on sociology, psychology, and philosophy. His works are central to the development of symbolic interactionism and continue to influence contemporary social theory.

 

 

 

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 Claude Levi Strauss

 

“The scientist is not a person who gives the right answers, he’s one who asks the right questions.” ~ C. L. Strauss

 

 

 Claude Levi Strauss: Pioneering Structuralism in Anthropology

 

Claude Levi Strauss, born on November 28, 1908, in Brussels to French Jewish parents, is one of the most influential figures in anthropology. His work revolutionized the field, introducing new ways of thinking about culture, society, and human thought. With a background in philosophy, LéviStrauss’s journey into anthropology was unconventional, yet his contributions have left an indelible mark on the social sciences. Here, we explore his key theories, concepts, and terms that have shaped modern anthropology and beyond.

 

 Early Life and Entry into Anthropology

 

Levi Strauss grew up in Paris, surrounded by a rich cultural environment, which profoundly influenced his intellectual development. Although he initially pursued a degree in law, his passion for understanding human culture led him to switch to philosophy at the University of Paris, where he graduated in 1931. His early intellectual influences included Karl Marx and Sigmund Freud, whose works would later inform his approach to cultural and social structures.

 

In 1935, Lévi Strauss took an unexpected opportunity to teach sociology at the University of São Paulo in Brazil, despite having little experience in the field. This decision marked the beginning of his career in anthropology. During his time in Brazil, he conducted extensive fieldwork among indigenous tribes in the Amazon, including the Bororo and Nambikwara. His experiences with these tribes were crucial in forming his ideas about the universality of human thought and the deep structures underlying cultural practices.

 

 Structuralism: The Foundation of LéviStrauss’s Work

 

The cornerstone of LéviStrauss’s legacy is the development of structuralism. Structuralism posits that human cultures, despite their diversity, share underlying structures that govern social behaviors, myths, language, and thought processes. Lévi Strauss argued that these structures are universal and can be understood through a systematic analysis of cultural elements.

 

One of the central ideas in structuralism is the concept of binary oppositions—the notion that human cognition is structured around pairs of contrasting elements, such as life/death, nature/culture, and good/evil. These oppositions, Levi Strauss believed, form the foundation of human thought and cultural practices. For example, many myths and stories across different cultures revolve around similar contrasting themes, revealing a common structure in how humans understand the world.

 

 The Savage Mind and the Critique of Western Ethnocentrism

 

In his seminal work, “The Savage Mind” (1962), Lévi Strauss challenged the Western notion that “primitive” societies were less rational or less complex than “modern” ones. He argued that so called primitive societies use a form of logic and classification that is just as sophisticated as that of modern societies. This work was a direct critique of Western ethnocentrism—the belief that Western culture is superior to others. LéviStrauss demonstrated that all cultures are based on complex structures of thought, challenging the assumption that Western societies represent the pinnacle of human development.

 

 Mythologiques and the Analysis of Myths

 

LéviStrauss’s fascination with the structure of myths culminated in his monumental fourvolume work, “Mythologiques.” In this series, he analyzed the myths of indigenous peoples across the Americas, aiming to uncover the underlying structure of these narratives. The volumes, including “The Raw and the Cooked,” “From Honey to Ashes,” “The Origin of Table Manners,” and “The Naked Man,” explored how myths from different cultures are interconnected through shared patterns of thought.

 

Through this work, LéviStrauss argued that myths, while varied in content, share common structural elements. He showed that myths from different cultures often follow similar patterns, revealing universal principles in the way humans construct stories and understand the world.

 

 Key Concepts and Terms

 

Throughout his career, LéviStrauss introduced several key concepts and terms that have become foundational in anthropology and other disciplines:

 

 The Culinary Triangle: LéviStrauss introduced the concept of the culinary triangle to analyze cooking practices across cultures. The triangle consists of three categories: raw, cooked, and rotten. These categories represent different transformations of food and their symbolic meanings in various cultures. For example, cooking (the transition from raw to cooked) is often seen as a cultural act, while rotting can symbolize decay or natural processes outside human control.

 

 Totemism: In his book “Totemism” (1962), LéviStrauss explored the practice of totemism, where societies associate specific animals or objects with clans or groups. He argued that totemism reflects a form of symbolic classification that reveals the underlying structures of human thought. Totemic systems, according to LéviStrauss, are less about religious worship and more about how societies organize their understanding of the world and their place within it.

 

 Bricolage: LéviStrauss used the term “bricolage” to describe the process by which people use whatever materials and resources are available to construct their cultural and social worlds. A bricoleur, or “handyman,” creates structures by combining existing elements in new ways, rather than following a predetermined plan. Myths, for instance, are often created by recombining elements from different stories rather than being invented from scratch.

 

 Kinship Systems: LéviStrauss made significant contributions to the study of kinship, particularly through his analysis of the exchange of women in marriage alliances. In his book “The Elementary Structures of Kinship,” he argued that marriage systems are based on the principle of reciprocity and are crucial to maintaining social structure. His work on kinship systems demonstrated how marriage rules and practices reflect broader social and cultural structures.

 

 Floating Signifier: LéviStrauss introduced the idea of the “floating signifier,” referring to symbols or words with no fixed meaning, which can be interpreted in various ways depending on the context. This concept has been particularly influential in semiotics and poststructuralist thought.

 

 Nature vs. Culture: Mediating the Human Experience

 

LéviStrauss frequently explored the dichotomy between nature and culture, arguing that many cultural practices and beliefs can be understood as attempts to mediate the relationship between these two domains. For example, cooking food can be seen as a process that transforms natural substances (raw ingredients) into cultural products (cooked meals). This transformation from nature to culture is a fundamental aspect of how humans organize and make sense of their world.

 

 Thinkers Who Followed Claude LéviStrauss

 

1. Michel Foucault:

 

    Contribution: Foucault extended structuralist ideas into his own work on power, knowledge, and discourse. He used structuralist principles to explore how institutions and societal structures shape human behavior and knowledge.

    Relation to LéviStrauss: Foucault’s approach to examining underlying structures in society and how they influence human thought aligns with LéviStrauss’s structuralist perspective.

 

2. Roland Barthes:

 

    Contribution: Barthes applied structuralist ideas to the study of literature and semiotics. His work on the “death of the author” and the analysis of cultural texts reflects LéviStrauss’s influence in understanding underlying structures in cultural artifacts.

    Relation to LéviStrauss: Barthes’s analysis of cultural texts and the semiotic approach to literature builds on LéviStrauss’s structuralist methodology.

 

3. Louis Althusser:

 

    Contribution: Althusser used structuralist ideas to develop his theory of ideological state apparatuses and the role of ideology in maintaining social structures.

    Relation to LéviStrauss: Althusser’s focus on the underlying structures of ideology and their role in social systems is influenced by LéviStrauss’s structuralist approach.

 

 Critics of Claude LéviStrauss

 

1. Jacques Derrida:

 

    Contribution: Derrida’s deconstruction challenged the foundational concepts of structuralism, including the notion of stable underlying structures. He argued that meanings are not fixed and that the search for universal structures is flawed.

    Critique of LéviStrauss: Derrida criticized LéviStrauss’s binary oppositions and the idea of universal structures, proposing that meaning is always in flux and cannot be reduced to fixed structures.

 

2. Pierre Bourdieu:

 

    Contribution: Bourdieu introduced concepts such as habitus, capital, and field, focusing on the dynamics of power and social practices. His work emphasized the role of agency and social practice in shaping culture.

    Critique of LéviStrauss: Bourdieu critiqued LéviStrauss for focusing too heavily on abstract structures while neglecting the role of human agency and social practices in shaping these structures.

 

 Indian Thinkers Influenced by or Critical of LéviStrauss

 

1. Ranjit Guha:

 

    Contribution: Guha, a key figure in the Subaltern Studies group, critiqued traditional historiography and explored how marginalized voices shape historical narratives. His work reflects an understanding of cultural structures similar to LéviStrauss’s.

    Relation to LéviStrauss: While Guha was influenced by structuralist approaches, his focus on subaltern perspectives provides a critique of the universalism often associated with structuralism.

 

2. Madhav Gadgil:

 

    Contribution: Gadgil’s work on ecological anthropology and his analysis of environmental and cultural systems reflect an understanding of cultural structures. He integrates local knowledge with structuralist ideas.

    Relation to LéviStrauss: Gadgil’s approach to studying environmental and cultural systems shows an appreciation for structuralist ideas but also emphasizes the importance of local knowledge and context.

 

3. Amitav Ghosh:

 

    Contribution: Ghosh’s novels and essays explore cultural and historical narratives, often reflecting on the interaction between global and local structures.

    Relation to LéviStrauss: While not strictly an anthropologist, Ghosh’s work often engages with themes of structuralism, particularly in how cultures intersect and influence each other.

 

These thinkers both build upon and critique LéviStrauss’s structuralist framework, demonstrating the broad impact of his work and the ongoing debates within the field.

 Works and Publications by Claude LéviStrauss

 

1. “The Elementary Structures of Kinship” (1949)

 

    Summary: This seminal work explores the kinship systems of various societies, arguing that all human societies share common structural principles in their family and kinship arrangements. LéviStrauss introduces the concept of “kinship structures” as fundamental to understanding social organization.

 

2. “Structural Anthropology” (1958)

 

    Summary: A collection of essays that outlines LéviStrauss’s structuralist approach to anthropology. The book includes key essays such as “The Structural Study of Myth” and “The Structural Study of Kinship,” which apply structuralist theory to the analysis of myths and social systems.

 

3. “Mythologiques” (1964–1971)

 

    Summary: A fourvolume series where LéviStrauss analyzes myths from various cultures, particularly those of the Americas. The series includes:

      “The Raw and the Cooked” (1964): Analyzes mythological stories from Brazil and introduces the concept of binary oppositions in myth.

      “From Honey to Ashes” (1966): Continues the analysis of myths, focusing on the themes of transformation and opposition.

      “The Origin of Table Manners” (1968): Examines myths related to food and eating practices.

      “The Naked Man” (1971): Concludes the series with an analysis of myths related to human nature and society.

 

4. “Tristes Tropiques” (1955)

 

    Summary: An autobiographical account of LéviStrauss’s fieldwork in Brazil and his reflections on anthropology, colonialism, and the nature of human societies. The book combines travel narrative with anthropological analysis.

 

5. “The Savage Mind” (1966)

    Summary: Explores the cognitive and symbolic aspects of primitive thinking and contrasts it with Western scientific thought. LéviStrauss argues that all human thought processes, whether “primitive” or “civilized,” are governed by similar underlying structures.

 

6. “Race and History” (1952)

 

    Summary: A collection of essays addressing the concept of race and its implications for understanding human history and social organization.

 

7. “The Social Science of Claude LéviStrauss” (1981)

 

    Summary: An edited volume that provides an overview of LéviStrauss’s contributions to social science, including critical essays and discussions of his theories.

 

 

 

These works collectively outline LéviStrauss’s structuralist approach to anthropology, focusing on the universal structures underlying human thought, culture, and social organization.

 

 

 Standard MCQs for UGC NET

 

1. Which of the following concepts is central to Claude LéviStrauss’s structuralist approach?  

    a) Habitus  

    b) Binary Oppositions  

    c) Social Capital  

    d) Communicative Action  

 

    Answer: b) Binary Oppositions  

    (UGC NET December 2022)

 

2. LéviStrauss’s analysis of myths is best described as an exploration of:  

    a) Cultural Relativism  

    b) Structural Patterns  

    c) Psychological Archetypes  

    d) Historical Materialism  

 

    Answer: b) Structural Patterns  

    (UGC NET June 2021)

 

3. Which work by Claude LéviStrauss is primarily focused on the structure of kinship systems?  

    a) The Savage Mind  

    b) Structural Anthropology  

    c) The Elementary Structures of Kinship  

    d) Mythologiques  

 

    Answer: c) The Elementary Structures of Kinship  

    (UGC NET December 2019)

 

4. In his structuralist approach, LéviStrauss uses the concept of “binary oppositions” to analyze:  

    a) Rituals and Taboos  

    b) Economic Exchanges  

    c) Social Class Divisions  

    d) Mythological Narratives  

 

    Answer: d) Mythological Narratives  

    (UGC NET June 2018)

 

5. Which of the following is NOT a focus of LéviStrauss’s structuralism?  

    a) Kinship Relations  

    b) Economic Determinism  

    c) Myth Analysis  

    d) Symbolic Systems  

 

    Answer: b) Economic Determinism  

    (UGC NET December 2016)

 

6. LéviStrauss’s concept of “structuralism” is best understood through which of the following?  

    a) Studying individual behavior  

    b) Analyzing underlying structures of thought and culture  

    c) Examining economic factors  

    d) Focusing on historical changes  

 

    Answer: b) Analyzing underlying structures of thought and culture  

    (UGC NET June 2015)

 

7. Which of the following volumes is part of LéviStrauss’s “Mythologiques” series?  

    a) The Raw and the Cooked  

    b) The Elementary Structures of Kinship  

    c) The Savage Mind  

    d) Tristes Tropiques  

 

    Answer: a) The Raw and the Cooked  

    (West Bengal PCS 2019)

 

8. According to LéviStrauss, myths are structures that:  

    a) Reflect historical events  

    b) Express individual psychological states  

    c) Reveal universal patterns of human thought  

    d) Serve economic purposes  

 

    Answer: c) Reveal universal patterns of human thought  

    (Andhra Pradesh PCS 2012)

 

9. Which term best describes LéviStrauss’s approach to analyzing myths and cultures?  

     a) Interpretivism  

     b) Functionalism  

     c) Structuralism  

     d) Behaviorism  

 

     Answer: c) Structuralism  

     (Madhya Pradesh PCS 2020)

 

10. LéviStrauss’s concept of “the raw and the cooked” is used to analyze:  

     a) Economic Exchanges  

     b) Food and Eating Practices  

     c) Political Ideologies  

     d) Social Hierarchies  

 

     Answer: b) Food and Eating Practices  

     (Tamil Nadu PCS 2013)

 

11. In “The Savage Mind,” LéviStrauss argues that:  

     a) Primitive thought is irrational  

     b) All human thought is governed by similar structures  

     c) Western thought is superior  

     d) Economic factors shape cultural practices  

 

     Answer: b) All human thought is governed by similar structures  

     (Haryana PCS 2018)

 

12. LéviStrauss’s structuralism suggests that human societies are governed by:  

     a) Economic Systems  

     b) Symbolic Structures  

     c) Political Institutions  

     d) Environmental Factors  

 

     Answer: b) Symbolic Structures  

     (Kerala PCS 2014)

 

13. According to LéviStrauss, myths serve to:  

     a) Reflect Historical Events  

     b) Reinforce Social Structures  

     c) Document Economic Transactions  

     d) Express Individual Psychological States  

 

     Answer: b) Reinforce Social Structures  

     (Uttarakhand PCS 2015)

 

14. Which of the following books by LéviStrauss focuses on kinship systems?  

     a) Tristes Tropiques  

     b) Structural Anthropology  

     c) The Elementary Structures of Kinship  

     d) Mythologiques  

 

     Answer: c) The Elementary Structures of Kinship  

     (Rajasthan PCS 2017)

 

15. LéviStrauss’s work is most closely associated with which methodological approach?  

     a) Ethnomethodology  

     b) Structural Functionalism  

     c) Phenomenology  

     d) Structuralism  

 

     Answer: d) Structuralism  

     (Gujarat PCS 2010)

 

16. Which of the following is a key concept in LéviStrauss’s analysis of myth?  

     a) Social Capital  

     b) Binary Oppositions  

     c) Historical Materialism  

     d) Social Constructionism  

 

     Answer: b) Binary Oppositions  

     (Uttar Pradesh PCS 2021)

 

17. LéviStrauss’s theory of myth is primarily concerned with:  

     a) Economic Functions  

     b) Symbolic Structures  

     c) Political Relations  

     d) Historical Events  

 

     Answer: b) Symbolic Structures  

     (Madhya Pradesh PCS 2020)

 

18. LéviStrauss’s concept of “structuralism” is best understood through which of the following?  

     a) Studying individual behavior  

     b) Analyzing underlying structures of thought and culture  

     c) Examining economic factors  

     d) Focusing on historical changes  

 

     Answer: b) Analyzing underlying structures of thought and culture  

     (Bihar PCS 2016)

 

19. In LéviStrauss’s view, the study of kinship systems reveals:  

     a) Economic Disparities  

     b) Symbolic and Structural Patterns  

     c) Political Dynamics  

     d) Historical Developments  

 

     Answer: b) Symbolic and Structural Patterns  

     (Gujarat PCS 2010)

 

 Matching Questions

 

20. Match the following works of LéviStrauss with their focus:

 

    Work                                                        Focus                               

   

    1. The Savage Mind                                   a. Kinship Systems                  

    2. The Elementary Structures of Kinship.   b. Myth Analysis                    

    3. Mythologiques                                         c. Cognitive Processes in Primitives

    4. Tristes Tropiques                                    d. Cultural Relativism              

   

    Answer:

      1 → c

      2 → a

      3 → b

      4 → d

 

    (West Bengal PCS 2019)

 

 Statement Type

 

21. Statement I: LéviStrauss argues that myths have a universal structure.  

    Statement II: LéviStrauss believes that myths are purely cultural artifacts without any deeper meaning.  

    Which statement is correct?  

     a) Only Statement I is correct  

     b) Only Statement II is correct  

     c) Both Statements I and II are correct  

     d) Both Statements I and II are incorrect 

 

     Answer: a) Only Statement I is correct  

     (UGC NET December 2022)

 

22. Statement I: LéviStrauss’s structuralism focuses on understanding individual psychological processes.  

    Statement II: LéviStrauss’s work emphasizes the underlying structures of thought in human societies.  

    Which statement is correct?  

     a) Only Statement I is correct  

     b) Only Statement II is correct  

     c) Both Statements I and II are correct  

     d) Both Statements I and II are incorrect  

 

     Answer: b) Only Statement II is correct  

     (UGC NET June 2021)

 

 

 

Women’s Upliftment and Social Hypocrisy

 

The condition of women in the Indian subcontinent is relatively worse compared to developed and developing countries. Due to the patriarchal family structure and male-dominated mindset, women have not been provided with equal opportunities in social, political, economic, and educational spheres. Talking about women’s upliftment, protection, and equal rights with men has become somewhat fashionable across various platforms. However, the ground reality is dire and deeply unsettling.

 

The frequent news of atrocities against daughters highlights the dark mentality of society. The increasing numbers of dowry deaths and domestic violence cases are alarming. Many crimes against women and daughters go unreported due to societal stigma and the influence of perpetrators. Victims often do not receive justice due to the legal process and lack of support. Rape cases have become a common occurrence, with even young and innocent girls falling prey to heinous crimes. Predatory eyes lurk everywhere, targeting girls stepping out of their homes, and often these predators are acquaintances or relatives. On top of this, societal fears and rigid customs sometimes push families into committing shameful acts like honor killings.

 

In 1997, the Supreme Court of India issued the Vishaka Guidelines as a result of the struggle led by Bhanwari Devi from Bhateri, Jaipur, and various women’s organizations. These guidelines were designed to ensure the safety of women in public and private spaces. Despite the Dowry Prohibition Act of 1961, thousands of women still lose their lives annually due to dowry-related issues, with the situation worsening each day.

 

An important aspect to consider is the role of women in perpetuating the patriarchal mindset. In cases of mistreatment of daughters-in-law or widows, women in families, such as mothers-in-law or sisters-in-law, are often more culpable than men. Many women exhibit a discriminatory attitude towards daughters-in-law while treating their daughters differently. This bias is also seen among parents who provide sons with more privileges and freedom while neglecting their daughters.

 

Post-independence, various governments and political parties made promises and resolutions for women’s welfare but failed to implement them effectively. Politics remains male-dominated, and women have yet to receive adequate representation and participation in governance. Despite constituting nearly 45% of the population, women hold only 11.4% of parliamentary seats, with similar scenarios in state legislatures. The Women’s Reservation Bill, promising 33% reservation for women, has been pending for years due to political indifference.

 

Many organizations, including the National Commission for Women, appear to work for women’s betterment, and governments occasionally launch programs for women’s rights and development. However, these efforts often fail to significantly influence societal thinking. The double standards of individuals working in these programs hinder their success, as their public views on women often differ from their private beliefs.

 

Dr. B.R. Ambedkar once remarked that a society’s progress can be judged by the status of its women. Article 14 of the Indian Constitution prohibits gender-based discrimination, laying a foundation for women’s development. In 1951, Ambedkar introduced the Hindu Code Bill in Parliament, advocating equal inheritance rights and other provisions for women. However, the orthodox mindset opposed the bill, leading to its rejection. Over time, fragmented pieces of the bill evolved into the Hindu Marriage Act, Hindu Succession Act, and other laws. In 2005, daughters achieved a significant milestone when they were granted equal inheritance rights in joint family property.

 

While ancient scriptures and sayings glorify women, societal practices remain in stark contrast. Cruelty against daughters persists in homes, schools, workplaces, and public spaces. Daughters do not seek worship; they simply wish to live a dignified life. Today, they demand safety and protection from society and the government.

 

Despite advancements in education and global changes, there is still much to be done to bring women on par with men. Creating a conducive social environment and progressive mindset is essential for empowering women in all fields. The efforts initiated by pioneers like Savitribai Phule have brought significant progress, but the journey is far from over. Numerous barriers and prejudices continue to obstruct women’s empowerment, requiring honest and collective efforts to overcome them. Only then can we truly honor women and celebrate the essence of their existence.

 

*Author: M.L. Dangi*

 बसंत बहार मे गांव निहारे    

——————————–              

यह धरा अनुपम रूपवान,      बहती पवन का परिहास,

वन रंग-बिरंगे फूलों से ,                 

और खेत धान से अटे पड़े।      

मधुमास बसंती पुलक रहा ,           

नव यौवन सा शृंगारित यह!        

विभोर भँवर के गान यहां,                

रस घोल रहे हैं दिश दिश में ,       

सतरंगी तितली कीट पतंगे,            

नृत्य करें मृग मोर यहां,                 

उड़ते पंखी करते कलरव,               

और सांझ गगन की मनोहारी।      

नयनो में क्षुधा स्नेहो की,      

अपलक से नजारे कुदरत के,

सुध बुध बिसराता हर्षित मन,     

मदमस्त बहारें हंस हंस के,

दे रही बुलावा मिलने का।           

लेखक:- एम एल डांगी 

 भक्ति  एवं सामाजिक चेतना के प्रतीक संत रविदास 

————————–             

संत रविदास जी

 भारतीय समाज की उबड़ खाबड़ व गैर बराबर सामाजिक व्यवस्था के सुधार के लिए अनेक संत महापुरुषों ने अपना अनमोल योगदान दिया है।जब जातिवादी और वर्ण वादी व्यवस्था के चलते  समाज में ऊंच-नीच छुआछूत पाखंड और अमानवीय परंपराओं का बोलबाला  था तब विक्रम संवत 1482 कि माघ पूर्णिमा को वाराणसी मे संतोष दास के घर एक बालक माता कलसा देवी की कोख से पैदा हुआ जो आगे जाकर भारत के महान संत  रविदास के नाम से प्रसिद्ध हुए।

 बालक रविदास बाल्यकाल  से विलक्षण प्रतिभा के धनी थे ।उनकी प्रारंभिक शिक्षा वाराणसी के शिक्षक पंडित शारदा नंद की पाठशाला  मे हुई। उस समय नीची जाति के लोगों को पढ़ने लिखने का अधिकार नहीं था, इसलिए रविदास के विद्यालय जाने का स्वर्ण जाति के लोगों ने विरोध किया परंतु उनकी प्रतिभा को देखकर गुरु पंडित शारदानंद ने उन्हें प्रवेश दे दिया। रविदास पढ़ने में बहुत होनहार थे । रविदास ईश्वर में असीम श्रद्धा रखते थे और मानव मात्र को एक समान समझते थे। उनका कहना था कि दुनिया में भाईचारा होना चाहिए और अपने पड़ोसियों से बिना भेदभाव प्यार करना चाहिए ।वे लोगों को सत्य और धर्म की शिक्षा देने लगे जिसकी शिकायत उच्च जाति के लोगों ने वहां के राजा से की, जिसके कारण उन्हें भगवान के बारे में बात करने व उपदेश देने से रोक दिया।

 वे बहुत बहादुर तार्किक, आस्थावान ,दार्शनिक व समाज सुधारक थे एवं निर्गुण परंपरा के संत थे । वे महात्मा कबीर के समकालीन थे ।उनके गुरु स्वामी रामानंद थे ।उन्होंने लोगों को शांति और प्रेम से बिना दुख व भेदभाव के रहने के लिए बेगमपुरा नाम का गांव बसाया था जहा सबके प्रति समान   व्यवहार   था।प्रसिद्ध संत मीराबाई उन्हें अपना सद्गुरु मानती थी और  गुरु महिमा गाते हुए कहती थी कि ” गुरु मिलिया रविदास जी दीनी ज्ञान की गुटकी, चोट लगी निज नाम हरि की मारे हिवरे खटकी”। महात्मा रविदास को लेकर अनेक चमत्कारों के बारे में बताया जाता है। उनके अध्यापक पंडित शारदानंद के पुत्र से उनकी गहरी दोस्ती हो गई और वे साथ साथ खेलते थे ।एक बार छुपा छुपी का खेल खेलते हुए अंधेरा पड़ने के कारण खेल अधूरा रह गया। दूसरे दिन रविदास इंतजार करते रहे पर उनका दोस्त नहीं आया। तब वे दोस्त के घर पर गये तो उसके पिता ने बताया कि उसकी मृत्यु हो गई है और लाश दिखाइ ।तब रविदास ने दोस्त को आवाज दी की यह सोने का समय नहीं है, उठो यह खेलने का समय है। इतना कहते ही उनका दोस्त खड़ा हो गया। रविदास को धन दौलत से बिल्कुल लगाव नहीं था और जूते बना कर परिवार चलाते थे। कहते हैं एक बार भगवान ने उनकी परीक्षा लेने के लिए दार्शनिक का वेष कर उनकी परीक्षा लेने के लिए पारस पत्थर देने की कोशिश की और कहा कि इस पत्थर के स्पर्श से लोहा सोना बन जाता है। आप इसे रख लो औरजितना चाहो उतना धन दौलत इकट्ठा करो और आराम से जिंदगी गुजारो पर रविदास ने वो पत्थर नहीं लिया। अंत में उस दार्शनिक ने वह पत्थर उनकी झोपड़ी में रखने का आग्रह किया तो उन्होंने झोपड़ी में रख दिया। वर्षों बाद वह दार्शनिक लौटा तो देखा कि पत्थर उसी स्थान पर रखा हुआ है और रविदास ने उसे छुआ तक नहीं। उनका एक मित्र ब्राह्मण था जिसकी उनके साथ गहरी दोस्ती थी।ब्राहमण का यह मेल मिलाप ऊंची जाति के लोगों को  नागवार गुजरता था। इसलिए उन्होंने राजा से शिकायत की , राजा ने उस ब्राहमण दोस्त को भूखे शेर के सामने खाने के लिए छोड़ने का हुक्म दिया। भूखा शेर दोस्त की ओर बढ़ा ही था कि रविदास को देखकर शांत हो गया और वापस लौट गया। यह सब देख कर राजा व ऊंची जाति के लोग बहुत शर्मिंदा हुए ।एक बार कुछ ब्राह्मण गंगा यात्रा को जा रहे थे तो रविदास ने जूते बनाने की कुंडी मे से  एक टका गंगा को अर्पण करने हेतु दिया। ब्राह्मण ने जब वो सिक्का गंगा नदी में डालना चाहा तो गंगा के पानी मेसे हाथ निकला और टका लिया एवं बदले में सोने का एक कंगन रविदास के लिये दिया। रविदास कहते थे कि स्नान व पूजा पाठ से शुद्धि नहीं होती है। वे कहते थे की मन चंगा तो कटोती में गंगा है। रविदास जी के लिखें 41 पद गुरु ग्रंथ साहब में शामिल किए हैं। उन्होंने मुगल सम्राट बाबर के अहंकार को मिटाया जिससे उसका हृदय परिवर्तन हुआ था। एक मुस्लिम सजना पीर उन्हें इस्लाम की शिक्षा देने आया परंतु वह रविदास जी से धर्म चर्चा कर इतना प्रभावित हुआ कि उसने अपना धर्म छोड़कर सनातन धर्म अपना लिया। रविदास मानवतावादी संत थे, वे कहते थे कि थोथा पंडित थोथी वाणी, थोथी धरम कहानी। वे ब्राह्मणवाद को झूठा मानते थे, आज से 700 वर्ष पहले ऐसा कहना बहुत बड़ी बात थी। वे दिखावे का हमेशा विरोध करते थे और कहते हैं कि तीरथ व्रत करें ना भाई, सांचौ मन हरि के गुण गाई। रविदास जाति विहीन समाज के पक्षधर थे इसलिए सवर्ण लोगों ने उन्हें स्वीकार नहीं किया। उनका मानना था कि” एक माटी के सबे भांडे ,सब को एके सिरजनहार, रैदास व्यापे एको  घट भीतर ,सब को एके गढे कुम्हार”। जब सबको बनाने वाला एक ही परमात्मा सबके ह्रदय में वास करता है, फिर भेदभाव किस बात का। रविदास समानता के प्रबल पक्षधर थे। उन्होंने समाज को अन्याय शोषण अत्याचार और भेदभाव से मुक्त करने का सतत प्रयास किया और आजीवन पाखंड वाद से लड़ते रहे। उनके के भजन दोहे व पद जन-जन में लोकप्रिय है। वे भारत की संत परंपरा के देदीप्यमान सितारे माने जाते हैं ।रविदास कहते थे  ” ऐसा चाहू राज में जहां सबन को मिले अन्न, ऊंच-नीच सब सम बसे, रविदास रहे प्रसन्न”!उनकी शिक्षाएं आज भी प्रासंगिक है और देशभर में उनके लाखों  अनुयायी उनकी शिक्षाओं को पूरी श्रद्धा से गीत दोहो व भजनों के माध्यम गाते हैं और अनुसरण करते हैं। ऐसे महान तपस्वी संत और सामाजिक जागृति के प्रतीक रविदास महाराज को शत शत नमन।                         लेखक

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