This paper explores the historical and contemporary status of sociological theory in the global south. In doing so, it examines three research questions. First, what social forces did contribute to making, remaking, or ending sociological theory in the global north? Next, what societal factors did impede the development of sociological theory in the global south? Third, how can sociologists in the global south build sociological theory? This article surveys northern sociological theories best known to date to examine the first question. In particular, it explores the complete trajectories (their birth, development, and crisis) of two grand theories in northern sociology called Functionalism and Marxism. In investigating the second and third research questions, this paper traces the historical status of southern sociological theory by surveying the extant sociological literature from Asia, Africa, and Latin America. It deploys historical and comparative methodological approaches to scrutinize the global literature on sociological theory. One of the article’s central findings is that while northern sociological theories emerged, expanded, and ended due to the structural necessities of northern societies, southern sociological theories were unseen because of the absence of such needs in southern societies. Another finding shows that although southern sociology lacks sociological theory, it may produce new sociological theory by drawing on indigenous philosophies, postcolonial studies, and emerging global realities. Overall, this study critically examines the theoretical trajectories in western sociology and the challenges and possibilities of theory building in southern sociology. Keywords: Sociological Theory, Theory Building, Western Sociology, Southern Sociology, Functionalism, Marxism, Asia, Africa and Latin America.

Buddhist heritage or historical place refers to the place where the works left by the famous ‘Thera-Therī’ or monks and nuns and the Buddhist kings-mahārājās of the past, great or renowned Mahāpurusha, are presented. Some of these feats have survived, and some have been lost. What was lost was later rediscovered by historians. The Buddhist tradition encompasses numerous historical sites, all of which hold significant importance. In the history of Buddhism, the famous historical places known as ‘Ashtamahātīrthasthāna’ have survived as witnesses of the ancient Buddhist tradition. Likewise, ‘Sāṃkāshya’ is one of the ‘Ashtamahātīrthasthāna’ and one of the ancient Buddhist traditions. The name of this ‘Sāṃkāshya’ is mentioned in Tipiṭaka, or Buddhist history, as well as in the Ramayana-Mahabharata and other ancient texts. People still carry its history and tradition with pride. ‘Saṃkassa’ is a village in the Farukkabad district of Uttar Pradesh. Currently, its name is ‘Saṃkisha-Basantpur’. This ‘Sāṃkāshya’ is one of the most glorious places among the memorials of Lord Buddha and Dhamma. India is a rich land with diversity of culture, language, religion, and topography, and this ‘Sāṃkāshya Nagar’ of India has earned a prominent place as the best destination in the world.

Currency is a very important element in the economic system of a society as a medium of exchange. A coin is a piece of metal that needs to have a specific purity and weight. It is also important simultaneously to consider it as a medium of exchange. In ancient India, ‘cowry shells’ were used as an easy means of exchange of goods. The weight of ‘guñjā’ seeds were used as a unit of measurement in the Indus Valley civilization. In the ancient Indian monetary system weight was measured with great precision. In Vedic literature, the word ‘niṣka’, ‘śatamāna’ etc. are used to denote metal fragments. The eighth chapter of the ‘Manusaṃhitā’ mentions the ‘trasareṇu’ as the first unit of measurement, which actually refers to the very small mote which is seen when the sun shines through a lattice. Apart from this, the words likṣā, sarṣapa, kr̥ṣṇala, māṣaka, suvarṇa, paṇa/kārṣāpaṇa, pala, dharaṇa, sāhasa etc. associated with various currencies and their measurement system can be noticed in ‘Manusaṃhitā’ and ‘Arthaśāstra’. However, after the discovery of coins that found in Taxila and Kabul, there is undoubted evidence of the circulation of metal coins in India in the 5th century BC. The ‘kārṣāpaṇa’ coin mentioned in the Buddhist scriptures of the Pre-Maurya era is quite similar to these. In various Buddhist texts such as Vinaya Piṭaka, Dhammapada, Jātaka, visuddhimaggo, etc., there are references to various coins and currency measurement terms such as Kahāpaṇa, Kākaṇikā, Dharaṇa, Pala, Pāda, Māsaka, Aḍḍha etc. Through the said discussion, based on the information and data found in various Buddhist texts including ‘Manusaṃhitā’ and ‘Arthaśāstra’ etc. to provide a detailed discussion about the currency of the Ancient Buddhist era and its measurement system.

Over recent decades, there have been increased public debates about rising level of ethnic and religious diversity and their implications for social cohesion and intercultural relations. These contestations are often situated within a diversity governance continuum with two opposing and often extreme poles both in the policy arena as well as the academic literature. The first pole sees diversity as potentially contributing to social fissures and intercultural discord. The second pole highlights the benefits of an acceptance of diversity for cross-cultural awareness and social peace. Using empirical evidence from a multi-year project, this article assesses the key assumptions underlying these oppositional approaches through a study of the provision of social services to multicultural communities and its association with civic engagement and national belonging. Study findings show that access to multicultural services is significantly associated with higher levels of civic engagement among migrants, rather than social exclusion and urban segregation.

In the Vedic era, the educational place was developed in the peaceful and calm environment of tapovana (hermitage). Tapovana, actually means a forest or place of penance. It is away from the locality and built in a natural atmosphere, in the lap of a quiet forest, a holy land of practicing knowledge. The very name of tapovana brings to mind an atmosphere of tranquility. The loud noise of the city did not exist there. The main object of tapovana was to acquire wisdom through the discourse of the guru and shishya (teacher and student). The picture of the peaceful and serene tapovana is described in various books of Vedic and Sanskrit literature. The teachers of those times used to live in this tapovana and the students also lived there. Students would initially become the members of guru’s family. The guru would teach them various knowledge 2ive o2ically and practically as his own sons. Rabindranath Tagore deeply loved the education of this tapovana of ancient India. He realized the greatness of the education system of tapovana. An attempt has been made in the present article to show the tapovana-education and how Tagore liked and evaluated that education.

The Community Led Total Sanitation (CLTS) project has emerged as a radical innovation in the sanitation sector of Bangladesh, leveraging innovation and embracing local diversity to develop a sustainable sanitation model. This study employs the Strategic Niche Management (SNM) framework to analyze the socio-technical niche formation within the CLTS project and its outcomes. Data was collected through in-depth interviews, focus group discussions, and a workshop. The findings highlight three critical factors: the robust presence of a social network encompassing agencies, donors, project users, local sanitary entrepreneurs, local government representatives, and governmental actors; a convergence of expectations regarding project outcomes; and the manifestation of both first and second-order learning. These factors played a pivotal role in shaping the anticipated outcomes of the CLTS project. A noteworthy revelation from the study is the evident growth of self-reliance among project users and their evolving mindset, acting as catalysts in mitigating the reliance on subsidies. In conclusion, this study not only investigates the factors influencing CLTS project outcomes but also offers reflections on expediting successful niche formation, particularly pertinent to the developing world.

Commentators have predicted that Australian male primary school teachers will be extinct within 50 years. Drawing upon sociological ideas about the emergence of ‘caring masculinities’, this article qualitatively examines popular Australian understandings about male primary school teachers, their importance, why they are declining and whether, and how, this gender imbalance can be addressed. The study analyses data from 541 comments posted in response to nine online media pieces on male primary school teachers in Australia. The article shows that commenters believe men teaching young children experience stigmatised masculine identities but misplace the cause of this as the result of women and anti-feminist ‘anti-male bias’ rather than the constraining impact of hegemonic masculinity. The article suggests that until more caring and progressive forms of masculinity are culturally and economically valued in Australia we will see little change in the numbers of men entering primary school teaching.

This article examines the changes in social security measures introduced by the Australian government during the first wave of Covid-19 lockdowns in 2020. These measures were basic income-like in that they became both more unconditional and adequate for a reasonable standard of living. This was achieved through a significant supplementary payment, suspension of mutual obligation requirements, and the relaxation of eligibility criteria on a range of unemployment-related payments. Through drawing on the results of an online survey, we examine the impacts of these measures and find that they significantly helped to alleviate poverty and improve wellbeing. These gains were not insignificant for the individuals involved, and offer empirical insights into studies of basic income. While seeing the Australian government embrace more generous and basic income-like measures, we also note that during Covid-19 gendered and class inequalities increased. This reminds us that basic income is never a silver bullet and, alongside implementing basic income payments, there also needs to be a concerted effort to restructure economic relations more generally.

International students are an important global cohort of ‘noncitizens’ whose experiences are central concerns for urban sociologists and migration scholars. Drawing on survey fieldwork conducted among international students in the private rental sector in Sydney and Melbourne during 2019, this article provides new knowledge about the hardships experienced by international students who report financial stress. Using a modified scale developed by the Australian Bureau of Statistics, we highlight the accelerating role of high levels of financial stress in producing disruptive events such as housing evictions and fears of homelessness, as well as reliance on inadequate housing like ‘hot-bedding’. Financial stress is significantly more likely for students from low-GNI (gross national income) countries and higher stress reduces wellbeing. Access to paid employment, however, does not ‘protect’ against higher financial stress. We conclude that higher education policymakers need tools and policies to prevent disruptive life events among international students related to financial stress, particularly those associated with housing.