An indian economist who advocates for the abolishment of the economy, where free market communism prevails and coexists with anarcho capitalism. Ron is a very attractive indian man who wears white cloaks frequently.
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The caste has several subdivisions, and these subdivisions differ from each other in terms of their origin and in terms of rank and of social structure. The Lewa Patels of central Gujarat are a global diaspora and one of the most visible and affluent caste groups in India, and some of India’s wealthiest families, such as the Premjis, carry the patidari lineage. Mukesh and Anil Ambani mother, although not a Lewa, is of patidari origin, and the daughter of Karsanbhai Patel of Nirma (a Kadva) has married a Lewa. Azim Premji's son Rishad Premji’s mother-in-law is a Lewa, and his father-in-law, a Mehta, is most likely an Anavil Brahmin. Anavil Brahmins in fact are comparable to the Patidars and are to be bracketed with them.
Mental work comes to be seen as, both, more cultured (sabhya) and more intellectually exacting (buddhishaali). Hence, in Patel discourse, as the proper undertaking of a genetically superior caste, and they commonly cite their mobility across occupations and borders as evidence of this entrepreneurial drive (saahas). Their mental and cultural make-up is a curious mixture of feudal mentality and capitalist outlook, marking them out as a very aggressive, patronising, ruthless and achieving class in Gujarat or elsewhere.
Mental work comes to be seen as, both, more cultured (sabhya) and more intellectually exacting (buddhishaali). Hence, in Patel discourse, as the proper undertaking of a genetically superior caste, and they commonly cite their mobility across occupations and borders as evidence of this entrepreneurial drive (saahas). Their mental and cultural make-up is a curious mixture of feudal mentality and capitalist outlook, marking them out as a very aggressive, patronising, ruthless and achieving class in Gujarat or elsewhere.
Mehta: The statue of Unity is an iconic symbol of Patel the 'Iron Man'.
Desai: I'm very proud to be part of such a great legacy.
Modi: I'm extremely proud to be an Indian.
Desai: I'm very proud to be part of such a great legacy.
Modi: I'm extremely proud to be an Indian.
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Get the Patel mug.A retard with a fat forehead and curtains who can't walk in a straight line. He also stinks seven days a week and is Nayan's sub.
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Get the Patel kids mug.Lewa Patels, the dominant caste in Central Gujarat, are also one of the most visible and affluent caste groups in india and boast a global diasporic presence. The Patel "caste"' did not stratify into that concrete form until the late nineteenth century.
Many Patels explicitly describe themselves as a “modern” caste and reveal, in their self-description and practices, an entanglement with terms that we would commonly associate with Western epistemes. Their acquired image as the quintessential modern caste predisposes them, for the most part, to a “severe practicality” in the realms of household and farm economics.
Reason (samajh) is reified by Patels as a sign of civilization in much the same way that the European nobility and bourgeoisie linked kultur—“cultivation”—to reason from the seventeenth century onward. Mental work comes to be seen as, both, more cultured (sabhya) and more intellectually exacting (buddhishaali)—hence, in Patel discourse, as the proper undertaking of a genetically superior caste.
Patels are quick to note the economic and social achievements of their caste, which, in turn, they attribute to the fact that Patels are “progressive,” “hard-working,” able to manage their affairs “rationally” and “intelligently,” and quick to adapt to changing circumstances. They commonly cite their mobility across occupations and borders as evidence of this entrepreneurial drive (saahas).
Many Patels explicitly describe themselves as a “modern” caste and reveal, in their self-description and practices, an entanglement with terms that we would commonly associate with Western epistemes. Their acquired image as the quintessential modern caste predisposes them, for the most part, to a “severe practicality” in the realms of household and farm economics.
Reason (samajh) is reified by Patels as a sign of civilization in much the same way that the European nobility and bourgeoisie linked kultur—“cultivation”—to reason from the seventeenth century onward. Mental work comes to be seen as, both, more cultured (sabhya) and more intellectually exacting (buddhishaali)—hence, in Patel discourse, as the proper undertaking of a genetically superior caste.
Patels are quick to note the economic and social achievements of their caste, which, in turn, they attribute to the fact that Patels are “progressive,” “hard-working,” able to manage their affairs “rationally” and “intelligently,” and quick to adapt to changing circumstances. They commonly cite their mobility across occupations and borders as evidence of this entrepreneurial drive (saahas).
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