Read the passage carefully to answer these questions.
Definitions of 'culture' are contested. In anthropological usage, the word refers to a system of shared meanings through which collective existence becomes possible. However, as many recent critiques of this position point out, this senseof culture gives no place to the idea of judgement, and hence to the relations of power by which the dominance of ideas and tastes is established. As Said says about Matthew Arnold's view of culture.
"What is at stake in society is not merely the cultivation of individuals, or the development of a class of finely tuned sensibilities, or the renaissance of interests in the classics, but rather the assertively achieved and won hegemony of an identifiable set of ideas, which Arnold honorifically colls, culture, over all other ideas in society."
The implications of Arnold's view of culture are profound; they lead us towards a position in which culture must be seen in terms of that which it eliminates as much as that which it establishes. Said argues that when culture is consecrated by the state, it becomes a system of discriminations and evaluations through which a series of exclusions can be legislated from above. By the enactment of such legislation, the state comes to be the primary giver of values. Anarchy, disorder, irrationality, inferiority, bad taste and immorality are, in this way, defined and then located outside culture and civilisation by the state and its institutions. This exclusion of alterity is an important device by which the hegemony of the state is established; either certain 'others' are defined as being outside culture, as are 'mad' people; or they are domesticated, as with penal servitude-Foucault's monumental studies on the asylum and the prison demonstrate this.
It is this context which we must understand in order to fully appreciate the challenge posed by the community to the hegemony of the state, especially to the notion that the state is the sole giver of values. At the same time, the danger is that we may in the process he tempted to valourise the community as somehow representing a more organic mode, and therefore a more authentic method of organizing culture. Many scholars feel that culture is more organically related to the traditions of groups, whereas traditions are falsely invented by the hands of state. The issues are by no means as simple, for culture and tradition are not instituted in society once and forever, but are subject to the constant change and flux which are an essential feature of every society. Indeed, the very attempt to freeze and fix cultural traditions may be inimical to their survival. Finally, in the contests between state, communities and collectivities of different kinds on one hand and the individual on the other, we can see the double life of culture: its potential to give radical recognition to the humanity of its subjects as well as its potential to keep the individual within such tightly defined bounds that the capacity to experiment with selfhood-which is also a mark humanity-may be jeopardised.
So, we arrive at this double definition of culture. By this I mean that the word 'culture' refers to both a system of shared meanings which defines the individual's collective life, as well as a system for the formulation of judgements which are used to exclude alterities. and which thus keep the individual strictly within the bounds defined by the society. It is in view of this that the question of cultural rights seems to me to be placed squarely within the question of passions rather than interests. It is time now to define passion. After the classical work of Hirschman on political passions, if was usual to think of passions as obstructions in the path of reason. Passions had to be overcome for enlightened interest to emerge. This view of passions is extremely limited. Indeed, certain kinds of revelations, including the recognition of oneself as human, become possible only through passion. If the self is constituted only through the Other-so that desire, cognition, memory and imagination become possible through the play of passion-then the revelatory role of passion must be acknowledged not only in the life of the individual but also in the life of the collective. Passion then must play a role in politics.
As we have seen, the demand for cultural rights at this historical moment is in a context, where cultural symbols have been appropriated by the state, which tries to establish a monopoly over ethical pronouncements. The state is thus experienced as a threat by smaller units, who feel that their ways of life are penetrated, if not engulfed, by this larger unit. The situation is quite the opposite of the relation between the part and the whole in hierarchical systems, a relation seen as the characteristics mark of traditional politics in South Asia. In a hierarchical system, differences between constitutional units were essential for the 'whole' to be constituted.
In other words, small units came to be defined by being bearer of special marks in a hierarchical entity. And although by definition they could not be equal in such a system, the very logic of hierarchy assured that they could not be simply engulfed into the higher totality. This was both a source of their oppression as well as a guarantee of their acceptance (though not a radical acceptance) of their place in the world, My argument is not an appeal for a return to hierarchy as a principle of organisation. Rather, it is an effort to locate the special nature of the threat which smaller groups feel.

Question

cdquestions Admin · Accepted Answer

""

\(\text{The Politics of Change}\)	\(\text{The Change in Politics}\)	\(\text{Politics and Change:}\) A Global Perspective}
In "The Politics of Change," political analyst Dr. Emily Harper examines the dynamics of social movements and their impact on policy reform. Through detailed case studies, she explores how grassroots organizations, protests, and advocacy campaigns shape public opinion and influence lawmakers. Dr. Harper provides insights into the strategies that successful movements employ and discusses the challenges they face in a complex political landscape. She discusses key strategies, such as coalition-building, media engagement, and the use of digital platforms to amplify voices.	This book by veteran journalist Mark Stevens investigates the shifting political landscape in the 21st century. Focusing on major elections, emerging political parties, and the role of social media, Stevens analyzes how technology and demographics are transforming political engagement and voter behaviour. Through interviews with political leaders, campaign strategists, and everyday voters, Stevens uncovers how demographic shifts and technological advancements are reshaping political discourse in urban areas. He analyzes the implications of these changes for traditional political institutions and explores how movements like #MeToo and Black Lives Matter have disrupted conventional narratives.	In this insightful work, international relations scholar Dr. Anika Patel presents a global analysis of political change across various regions. She explores the factors that drive political transitions, including economic shifts, cultural movements, and international influences. Dr. Patel emphasizes the interconnectedness of global politics and how local changes can have far-reaching implications. She analyzes various factors driving political transitions, including economic upheaval, cultural shifts, and the impact of globalization. She provides case studies from diverse regions, such as the Arab Spring, democratic movements in Latin America, and shifts in power in Asia. The book serves as a vital resource for understanding the complexities of political evolution in a rapidly changing world.

Culture refers to the

The Correct Option is D

Solution and Explanation

Culture is established through

The Correct Option is A

Solution and Explanation

Which of the following is true?

The Correct Option is B

Solution and Explanation

Achieving selfhood involves

The Correct Option is A

Solution and Explanation

The role of the stole is to

The Correct Option is C

Solution and Explanation

Top Questions on Reading Comprehension

Questions Asked in MAT exam