S.

S JAIN SUBODH LAW COLLEGE

MANSAROVAR, JAIPUR

Affiliated to Dr. Bhimrao Ambedkar Law University

Session 2020-21

Subject – SOCIOLOGY

TOPIC:- TRADITION AND MODERNITY IN INDIA

Submitted To: Submitted By:

Ms.Shivani Sharma Mukul Maheshwari

Assistant professor of law BA.LL.B student

2nd Sem (Section A)

 DECALARATION

I, Mukul Maheshwari do hereby declare that, this project titled “TRADITION AND
MODERNITY IN INDIA” is an guidance of Ms.Shivani Sharma (Asst. prof. of Law) at S.S jain
Subodh Law College in fulfillment for the award of the degree of B.A.LL.B. at the Bhimrao
Ambedkar Law University.

I also declare that , this work is original, except where assistance from other resources has been
taken and necessary acknowledgement for the same has been made at appropriate places. I
further declare that, this work has not been submitted either in whole or in part, for any degree or
equivalent in any other institution.

Date: 14 September 2021 Mukul Maheshwari

Place: Jaipur 2st sem (SEC-A)

 CERTIFICATE

To whomsoever it may concern

This is to certify that the Project entitled “TRADITION AND MODERNITY IN INDIA”
submitted by MUKUL MAHESHWARI in fulfillment for the award of the degree of BA.LL.B in
S.S Jain Subodh Law College, Jaipur is the product of research carried out under my guidance
and supervision.

Ms.Shivani Sharma

Asst. Prof. of Law

S.S jain Subodh Law college

 ACKNOWLEDGEMENT

I acknowledge with profundity, my obligation to Almighty god and my parents for giving me the
grace to accomplish my work, without which this project would not have been possible.

I express my heartfelt gratitude to my respected faculty, Ms. Shivani Sharma(Asst.Prof.of Law)

for providing me with valuable suggestions to complete this dissertation.

I am especially to all my faculty members at S.S jain subodh Law college who have helped me
imbibe the basic research and writing skills.

Lastly, I take upon myself.the drawbacks and limitations of this study, if any.

Date: 14 September 2021

Place: Jaipur

Mukul Maheshwari
 PURPOSE OF STUDY

 The India: Culture, Traditions, & Globalization program is designed to provide you with

a broad and immersive introduction to the cultures of globalizing India and the
importance of its multiple traditions.
 learning objectives or purpose of the study:
 Develop a broad understanding of Indian society and intercultural literacy through
cultural immersion.
 Deepen your knowledge of Indian development, environmental, and cultural issues
through coursework, local engagement, and independent projects.
 Develop a working knowledge of Marathi language sufficient for you to
communicate in everyday situations and to understand the place of Maharashtra in
Indian history and culture.
 When you complete the program, you should be able to identify and analyze a number of
complex issues facing India in the context of globalization; explain in depth one aspect of
the society, based on your semester-long independent study project; demonstrate enough
fluency in Marathi to converse with your host family and to handle everyday situations;
show a basic understanding of the history and culture of Maharashtra; and apply your
deepening intercultural literacy to living and learning in Pune.
 CONTENTS

1. INTRODUCTION
2. MEANING OF TRADITION
3. CONCEPT OD TRADITION
4. COMPOSITION OF TRADITION
5. SOURCES OF TRADITION
6. CUSTOMS & TRADITIONS IN INDIA
7. MEANIGNG OF MODERNITY
8. CHARACTERSTICS OF MODERNITY
9. MDERNITY IN INDIA
10. CONCLUSION
11. BIBLOGRAPHY
 INTRODUCTION

“Tradition” and “modernity”1 are widely used as polar opposites in a linear theory of social
change. This theory is examined in the light of Indian and other materials on development.
Seven fallacies in this contrast usage are presented. It is incorrect to view traditional societies
as static. Normatively consistant, or structurally homogeneous. The relations between the
traditional and the modern do not necessarily involve displacement, conflict, or exclusiveness.
Modernity does not necessarily weaken tradition. Both tradition involve and modernity from the
bases of ideologies and movements in which the polar opposites are converted into aspirations,
but traditional forms may supply support for, as well as against, change. A significant
assumption in this model of change is that existing institutions and values, the con- tent of
tradition, are impediments to changes and are obstacles to moderniza- tion. It is with this
assumption that our paper is concerned. We wish to call atten- tion to the manifold variations in
the rela- tion between traditional forms and new institutions and values, variations whose
possibilities are either denied or hidden by the polarity of the traditional-modern mod- el of
social change. We want, further, to explore the uses of tradition and modernity as explicit
ideologies operating in the con- text of politics in new nations. Our mate- rials are largely drawn
from modern India, although we shall refer to other Asian and African countries as well.

MEANING OF TRADITION
1
Gusfield, Joseph R. “Tradition and Modernity: Misplaced Polarities in the Study of Social
Change.” American Journal of Sociology, vol. 72, no. 4, 1967, pp. 351–362. JSTOR,
www.jstor.org/stable/2775860.
 The word tradition comes from the Latin noun traditio (handing over), which derives
from the verb tradere (hand over, deliver). 
 Traditio corresponds closely to the Greek paradosis, which also comes from a
verb (paradidomi) meaning "hand over." 
 Traditio and paradosis can be used literally or figuratively, in the latter case often to mean
"teaching" or "instruction." Traditio and paradosis were commonly used in this sense by
Latin and Greek Christian theologians to denote the body of teachings preserved and
handed down by the church as "the Catholic faith."
 In the modern study of religion, however, a broader and more differentiated concept of
tradition must be employed.
 In 1981 Edward Shils in his book Tradition put forward a definition of tradition that
became universally accepted. According to Shils, tradition is anything which is
transmitted or handed down from the past to the present.

CONCEPT OF TRADITION
 The concept of tradition thus applies to all fields of culture, including science, arts and
letters, education, law, politics, and religion.
 A belief or practice in any field of culture may be said to be a tradition to the extent that
it is received from the hands, lips, or the example of others rather than being discovered
or invented; that it is received on the assumption that the authors and transmitters are
reliable and therefore the tradition valid; and that it is received with the express command
and conscious intention of further transmission without substantial change.
 Hence, as a source of knowledge, tradition is to be distinguished from rumor and fashion.
Rumor and fashion, although received from others, are not necessarily assumed to be
reliable or to merit transmission without alteration; on the contrary, they invite
speculation and elaboration. Tradition, purporting to embody a fixed truth from an
authoritative source, demands faithfulness and obedience.
 Dhurjati Prasad Mukerji (1894-1961), popularly called as D.P., was one of the founding
fathers of sociology in India. He was born in West Bengal but worked all through his life
in Lucknow. 
 He was a Marxist but preferred to call himself a Marxiologist, i.e., a social scientist of
Marxism.He analyzed Indian society from the Marxian perspective of dialectical
materialism. He argued that there is dialectical relation between India’s tradition and
modernity, British colonialism and nationalism and individualism and collectivity, i.e.,
sangha. His concept of dialectics was anchored in liberal humanism.
 He argued all through his works that traditions are central to the understanding of Indian
society. The relations between modernization which came to India during the British
 period and traditions is dialectical. It is from this perspective of dialectics that, D.P.
argued, we shall have to define traditions.
 The encounter of tradition with modernization created certain cultural contradictions,
adaptations and in some cases situations of conflict also. 
 The encounter between tradition and modernity, therefore, ends up in two consequences:
(1) Conflict, and
(2) Synthesis.

COMPOSITION OF TRADITION

 Indian traditions are the resultants of certain historical processes. They actually construct
the structure of Indian culture. These traditions belong to several ideologies such as
Buddhism, Islam, Christianity, tribals and western modernity. The process of synthesis
has, therefore, constructed these traditions. In this respect, it would be mistaken to
believe that India’s traditions are Hindu only. In fact, they combine traditions of various
ethnic groups of the country. 
 In this historical process, synthesis had been the dominant organizing principle of the
Hindu, the Buddhist and the Muslim who had together shaped a worldview in which,
according to D.P2., ‘the fact of being was of lasting significance’.
 His favorite quotation from the Upanishads was charaivati, keep moving forward. This
meant that there had developed an indifference to the transient and the sensate and a
preoccupation with the subordination of the ‘little self to and ultimately its dissolution in
the ‘suprem D.P. tried to provide a classification of Indian traditions under three heads,
viz., primary, secondary and tertiary. The primary traditions have been primordial and
authentic to Indian society. The secondary traditions were given second ranking when the
Muslims arrived in the country.
 And by the time of the British arrival, Hindus and Muslims had yet not achieved a full
synthesis of traditions at all levels of social existence. There was a greater measure of
agreement between them regarding the utilization and appropriation of natural resources
and to a lesser extent in respect of aesthetic and religious traditions. In the tertiary
traditions of conceptual thought, however, differences survived prominently.

SOURCES OF TRADITION

2
Dhurjati Prasad Mukerji (1894-1961), one of the founding fathers of sociology in India.
  Traditions occupy a central place in any analysis of India’s traditions and modernization.
But D.P. has not given the contents of these traditions. The major sources of traditions
are:-
 Hinduism,
 Buddhism,
 Islam, and
 western culture
 but what traditions, for instance, of Hinduism or Islam constitute the broader Indian
tradition has not been made specific by D.P.
 Indian sociologists have talked enough about tradition but little effort has been made to
identify the sources and content of tradition. 

(1) Dhirendra Nath Majumdar:- His understanding of Indian traditions, therefore, came
through his study of tribals. Close to his interest in tribal groups, he also conducted studies of
Indian villages. As a social anthropologist, Majumdar’s area of interest was culture. He tried
to construct development of local cultures out of his study of tribal groups and villages. In
this effort of his study, he was drawn to the central role of traditions in the development of
culture. The content of his culture, naturally, was tradition.
(2) Govind Sadashiv Ghurye:- Ghurye analyzed Hindu society as a part of wider Indian
civilization. For him, tradition was a heuristic method for sociological analysis. Indian
traditions are actually Hindu traditions and to understand Indian society one must know the
Hindu traditions. His wider Hindu society consists of tribals and other non-Hindu groups.
Traditions, he insists, are essentially Hindu traditions. Whatever group we may discuss in
India, it has its origin in Hindu civilization. In his work, Social Tensions in India (1968), he
argues that Hindus and Muslims are two separate and cultural distinct groups that can hardly
have any chances of integration.
(3) M.N. Srinivas:- In Religion and Society, Srinivas was concerned with the spread of
Hinduism. He talked about ‘Sanskritic’ Hinduism and its values. Related to this was the
notion of ‘Sanskritization’ which Srinivas employed “to describe the hoary process of the
penetration of Sanskritic values into the remotest parts of India. Imitation of the way of life
of the topmost, twice-born castes was said to be the principle mechanism by which lower
castes sought to raise their own social status”. Curiously, Srinivas did not take up for
consideration the phenomenon of the persistence of the masses of Hindus of low or no status
within the caste system. For him, the most significant aspect of the history of the Coorgs,
worthy of being recorded and discussed, was the history of this incorporation into the Hindu
social order. Srinivas thinks that the only meaningful social change is that which takes place
among the weaker sections for attaining higher status by imitating values of twice-born. And
those of the lower castes and tribal groups who fail in this race of imitation are doomed to
remain backward.
 CUSTOMS AND TRADITIONS IN INDIAN CULTURE

1. Indian Language:-

India is a land of many fascinating languages and dialects which can change even within a few
miles. There are more than 19,500 mother tongues, 415 living languages, and 23 constitutionally
recognised official languages in India. Hindi is spoken by 41% of the population, particularly in
the north, and 12% of Indians can speak English as a second language. Many people living in
India write in the Devanagari script, developed between the 1 st and 4th centuries. The script
contains 47 primary characters including 14 vowels and 33 consonants and is written from left to
right. The characters have symmetrical rounded shapes within squared outlines and are all
written in the same case, without any capitalisation.

2. Greetings

One of the most popular Indian greetings is Namaste, sometimes called namaskar or
namaskaram  translating as ‘I bow to the divine in you’. This respectful way of saying hello,
goodbye, and thank you has seen a e around the world huge uptakduring the Coronavirus
outbreak as an alternative to handshakes and hugs. The gesture is performed by placing the
palms together in prayer pose in front of the chest, fingers pointing upwards, and making a slight
bow. Another popular saying is 'Atithi Devo Bhava', a Sanskrit verse from Hindu scriptures that
translates as 'the guest is equivalent to god'. In Indian culture, guests have always been given
supreme importance. You might also encounter the Indian head shake which can mean yes, thank
you or indicate understanding, depending on the context of the conversation.

3. Families

A joint family in India is where the entire family all live together, which can include parents,
wife, children and occasionally relatives. At the head of the family is a ‘Karta’, a senior male or
female who makes economic and social decisions on behalf of the entire family, and other
relations can be equal, of mutual respect or teasing in nature. Income goes into a common pool,
which benefits all members. Nowadays, economic development and urbanisation have led to an
increase in nuclear-like families than joint families. Arranged marriage is still a strong tradition
in India. This dates back to Vedic times in 1500–1100 BCE where suitable matches from around
the kingdom would compete in competitions to win the hand of a royal bride.

4. Food

Every region in India has its own distinct cuisine with a signature dish or ingredient. It’s one of
the best countries for vegetarian cuisine, which you’ll find predominantly in Gujarat and
Rajasthan. Non-vegetarian options feature strongly in Bengali, Mughlai, North Indian and
Punjabi cuisine, and Kerala in South India is famous for its delicious fish dishes.You can always
guarantee plenty of fresh ingredients, including wonderful herbs and spices used for flavour,
aromas, to enhance colours and for healing properties.Although many restaurants provide cutlery
for tourists, it’s great to get involved with the Indian tradition of eating with your hands. As well
as immersing yourself in Indian culture, your digestive system will thank you as it means you eat
more slowly. Wash your hands thoroughly before and after, and use your right hand to eat. 

5. Religion

India is a land where people from different religions coexist harmoniously. 79.8% of the
population worship Hinduism, 14.2% Islam, 2.3% Christianity, 1.7% Sikhism, 0.7% Buddhism
and 0.4% Jainism.The cow is a sacred animal in Hindu culture and is depicted in mythology as
accompanying several gods such as Shiva on his bull Nandi, or Krishna, the cowherd god. The
horns represent the gods, the four legs are ‘Vedas’ (ancient Hindu scriptures) and the udder is the
four objectives of life – desire, material wealth, righteousness and salvation. Consuming beef or
killing a cow is considered sinful, and it is illegal to slaughter a cow in several states.Fasts
(‘Vrats’ or ‘Upvas’) are a key part of Indian culture, as a means of giving thanks to Gods and
Goddesses and of showing resolve and sincerity. It is thought that by going without the necessity
of food you will cleanse yourself of sin. Fasts are observed through India on various days and on
a range of religious occasions.

6. Temples

Exploring Indian temples is a magical experience, but there are a few things to remember before
you visit. Many of these sacred buildings were deliberately built at places rich in positive energy
from the magnetic wave lines of the Earth. Most temples feature one main idol, which has a
copper plate called the Garbhagriha or Moolasthan underneath that absorbs and resonates this
underground energy. Therefore, it’s good practice to have a bath or shower before entering a
temple or at least washing your hands and feet to cleanse yourself of negative thoughts and evil
influences.Appropriate attire is really important, namely conservative clothing to indicate
respect. Women should ideally wear a modest top and a calf or ankle-length skirt or trousers that
will allow sitting comfortably cross-legged on the floor. Men should wear trousers and a shirt.
Avoid wearing leather or animal skin of any kind, as this is offensive to practising Hindus.You
will also need to remove your footwear before entering places of worship to prevent any dirt
coming into a cleansed and sanctified environment. A top tip is to choose shoes that are easy to
remove. If you’d prefer to keep your socks on, that’s fine, just make sure they are clean and free
from holes!

7. Festivals
There are hundreds of festivals to experience in India, meaning that every day holds a new
celebration. The huge variety of festivals represent India’s rich culture and traditions, with state-
wide, religion-based, and community-focused festivals on offer.Hindus celebrate Diwali, Holi
and Makar Sakranti, Muslims observe  Eid, Baisakhi (crop harvesting) is a Sikh festival, Jains
commemorate Mahavir Jayanti and Buddhists mark Buddha's birthday. Christmas and Good
Friday are celebrated by Christians too. Then there are festivals to honour saints, public figures
and gurus. Indian festivals can feature ornate idols in extravagant parades, specific food dishes,
dancing and music, sacred rituals and vibrant colours. There are also well-being, yoga and
walking festivals. Unlike many festivals around the world which can be boozy affairs, many ‘dry
days’ where the sale of alcohol is prohibited fall on major national Indian festivals and
occasions. Why not incorporate a festival into your tour for the chance to be part of community
celebrations and create magical holiday memories?

8. Clothing

Clothes in India depend on the climate, cultural traditions and ethnicity of each region. Both
male and female clothing has progressed from simple garments covering the body (sari, dhoti,
gamcha, kaupina, langota, lungi and loincloths) into intricate costumes used not only in daily
wear but also on festive occasions, rituals and dance performances. You’ll see western clothing
worn by people of all social levels in urban areas.Traditional Indian clothing often showcases
fantastic skills passed down from generations, including embroidery, embellishment and
printing, as well as ornate textiles such as fine silk. Clothing may be worn in particular colours to
represent a religion or a particular ritual.

9. Dancing

India offers a wide variety of dance forms which vary throughout each state. The Hindu Sanskrit
'Natyashashtra' (text of performing arts) recognises eight Indian classical dances, which
includes Kathak in North, West and Central India, with East India showcasing Sattriya from
Assam, Manipuri from Manipur and Oddisi from Odhisa. In South India, you can witness
the Kuchipudi in Andhra Pradesh, Bharatnatyam in Tamil Nadu, Kathakali and Mohiniyattam in
Kerala.These dance forms have dramatic narratives, with performers telling stories mostly from
mythology through gestures and movement.Indian folk dances are also based on stories, this time
passed down through generations. These dances are popular in rural areas with performances
showing the everyday life of villagers.

10. Literature

India has many great epics dating back many centuries in the form of stories, poems, plays and
self-help guides. The two most famous Hindu epics are the Ramayana and Mahabharata, which
both contain thrilling tales of gods and demons, love and war and chariots and kidnappings.
These stories have been told and retold for thousands of years and play a huge part in Indian
culture.The Ramayana tells the story of Rama, prince of the legendary kingdom of Kosala, and
follows his fourteen-year exile to the forest urged by his father King Dasharatha. The
Mahabharata is the longest poem that has been written in Sanskrit. Both epics tell of good
triumphing over evil and show the values of devotion, loyalty, sacrifice and truth.

MEANING OF MODERNITY
 Modernity refers to a particular era in human history. It is an era characterised by
scientific thought (rather than metaphysical or supernatural belief), individualism, a focus
on industrialisation and technical development and a rejection of some traditional values.
 Since the term "Modern" is used to describe a wide range of periods, any
definition of modernity must account for the context in question.
 Modern can mean all of post-medieval European history, in the context of dividing
history into three large epochs: Antiquity, Medieval, and Modern. Likewise, it is often
used to describe the Euro-American culture that arises out of the Enlightenment and
continues in some way into the present.
 The term "Modern" is also applied to the period beginning somewhere between 1870 and
1910, through the present, and even more specifically to the 1910-1960 period.
 One common use of the term, "Early Modern" is to describe the condition of Western
History either since the mid-1400's, or roughly the European discovery of moveable type
and the printing press, or the early 1600's, the period associated with the rise of the
Enlightenment project. These periods can be characterized by:
 Rise of the nation state
 Growth of tolerance as a political and social belief
 Industrialization
 Rise of mercantilism and capitalism
 Discovery and colonization of the Non-Western world
 Rise of representative democracy
 Increasing role of science and technology
 Urbanization
 Mass literacy
 Proliferation of mass media
 The Cartesian and Kantian distrust of tradition for autonomous reason
 In addition, the 19th century can be said to add the following facets to modernity:
 Emergence of social science and anthropology
 Romanticism and Early Existentialism
 Naturalist approaches to art and description
 Evolutionary thinking in geology, biology, politics, and social sciences
 Beginnings of modern psychology
 Growing disenfranchisement of religion
 Emancipation

CHARACTERISTICS OF MODERNITY
 1. Bureaucracy--impersonal, social hierarchies that practice a division of labor and are
marked by a regularity of method and procedure
2. Disenchantment of the world--the loss of sacred and metaphysical understandings of al
facets of life and culture
3. Rationalization--the world can be understood and managed through a reasonable and
logical system of objectively accessible theories and data
4. Secularization--the loss of religious influence and/or religious belief at a societal level
5. Alienation--isolation of the individual from systems of meaning--family, meaningful
work, religion, clan, etc.
6. Commodification--the reduction of all aspects of life to objects of monetary
consumption and exchange
7. Decontexutalization--the removal of social practices, beliefs, and cultural objects from
their local cultures of origin
8. Individualism --growing stress on individuals as opposed to meditating structures such
as family, clan, academy, village, church
9. Nationalism--the rise of the modern nation-states as rational centralized governments
that often cross local, ethnic groupings
10. Urbanization--the move of people, cultural centers, and political influence to large cities

MODERNITY IN INDIA

 Initially, Yogendra Singh3 prepared a volume of his essays originally written for the
Indian Council of Social Sciences Research (ICSSR) in 1977. The book entitled. Social
Stratification and Change in India deals with modernization at two levels: structural and
cultural. Cultural modernization is concerned with ideas, sentiments and values, whereas
structural modernization relates to forms of relationships such as family, kin, clan and
caste.
 Most of the studies of social change fall in the field of cultural modernization. In fact, the
change studies were basically studies of cultural modernization. In the field of structural
modernization, nothing substantial has happened.
 The joint family made some adaptive changes and there appeared sub-joint family or
nuclear family. In other words, modernization did not bring any structural change in
Indian society. This was Yogendra Singh’s position about modernization in his essays
contained in this volume.

 Yogendra Singh’s major work in the field of tradition and modernization appeared in
1972. The work is really a classical one which makes an excellent effort in the
3
Indian sociologist. He was one of the founders of the Centre for the Study of Social Systems,
 understanding of tradition and modernization in India. Yogendra Singh is concerned with
the transformation of Indian society.
 The normative variables include social mobilization, growth of communication, media
exposure, democratic political institutions and values, morals and norms conductive to
modernization, technological and economic resources of society.
 The evolutionary approach is based on more systematic theoretical assumptions. It treats
modernization as an evolutionary stage in the life of human society. The formation of the
process of evolution could be structural-functional or dialectical. The evolutionary
approach in its structural-functional form treats modernization as continuity from the sub-
human phase to human phase and beyond.
 The distinction between modern values and traditional values may be maintained on the
ground that modern values, like science, being evolutionary universal, might not be
typical to any one particular cultural tradition, whereas traditional cultural values may be
particularistic and typical.
 What Yogendra Singh argues is that modernity is a universal- cultural phenomenon,
whereas tradition is local and is observed by the immediate society only. The challenge
of modernity with its universal features and characteristics is the same in all societies but
the responses to it are varying.
 This gives rise to multiple modernities. And, therefore, Yogendra Singh very rightly says
that “the substantive adaptation to modernization should be distinguished from
modernization per se since in all likelihood, not for a long time to come (perhaps never),
anywhere in the world shall we have a fully modern society”. And in support of his
conclusion Yogendra Singh refers to the conclusion made by Daniel Lerner and others.

CONCLUSION
India is a land of rich culture and tradition which teaches people kindness, generosity, and
tolerance. Indian culture differs from place to place as it is a multilingual, multicultural, and
multi-ethnic society. Indian culture is a unique blend of modern western culture and historical
traditions. India is a country of great legends where many great people were born and
remembered forever due to their sacrifice for the nation. People across the world come to enjoy
and feel the culture and tradition of India.

Modernization as a theoretical construct, in a broader way, is pluralization of worldview. In the

west, it is argued that it is a multi-dimensional process and begins from the evaluation of new
classes, technology and communications resulting from the decay of feudalism and the
emergence of capitalism and democratic nation-state. Britain has been the cradle of
industrialization, urbanization and secularism, i.e., separation of state from church. Here,
tradition is not the referent point. Rather, it is the industrialization. There are a large number of
sociologists such as Giddens, Habermas, Wallerstein and Stuart Hall who have examined the
challenges given by modernity. India’s modernity is specific to Indian social structure. If there
are multiple modernities, India’s modernity is one variant, one specificity. If modernity is multi-
dimensional, Indian modernity is determined by Indian traditions. Here, there are modernization
traditions. It is because of the specificity of Indian social structure that our sociologists,
Yogendra Singh and Dipankar Gupta, are in a way obsessed by the role of tradition in social
structure. Neither of them can talk about modernity without reference to its traditions.

BIBLOGRAPHY
 https://www.aplustopper.com/indian-culture-and-tradition/
 https://www.authenticindiatours.com/india-travel-blog/10-customs-and-traditions-in-
indian-culture/?cookies=1
 https://www3.dbu.edu/mitchell/modernit.htm
 https://www.yourarticlelibrary.com/essay/modernity-essay-an-useful-essay-on-
modernity-in-india/39838
 https://www.yourarticlelibrary.com/essay/modernity-essay-an-useful-essay-on-
modernity-in-india/39838
 http://web.mnstate.edu/robertsb/380/tradandmodernity.pdf