Cultures were supposed to grew from simple towards more complex and differentiated types. This is Evolutionism.

The argument as to whether civilization had evolved or had always existed with the primitives as miserable, sinful outcasts was not easily settled. The degeneration theory of savagery (that primitives regressed from the civilized state) had to be fought vigorously before social anthropology could progress. The social evolutionists countered the degenerationist views regarding primitivism as an indication of the fall from Grace.

Social evolutionism offered an alternative to the Christian/theological approach to understanding cultural diversity, and thus encountered more opposition. The new views presented evolution as a line of progression in which the lower stages were prerequisite to the upper. This idea countered old ideas about the relationships between God, mankind, and the nature of life and progress. Evolutionists criticized the Christian approach as requiring divine revelation to explain civilization.

Reactions within evolutionist thought:


There existed high rhetoric among the evolutionists, particularly concerning the most primitive stages of society. It was highly debated as to the order of primitive promiscuity, patriarchy, and matriarchy.


Reactions to evolutionism:

Karl Marx was struck by the parallels between Morgan’s evolutionism and his own theory of history. Marx and his co-worker, Friedrich Engels, devised a theory in which the institutions of monogamy, private property, and the state were assumed to be chiefly responsible for the exploitation of the working classes in modern industrialized societies. Marx and Engels extended Morgan’s evolutionary scheme to include a future stage of cultural evolution in which monogamy, private property, and the state would cease to exist and the “communism” of primitive society would once more come into being.


The beginning of the twentieth century brought the end of evolutionism’s reign in cultural anthropology. Its leading opponent was Franz Boas, whose main disagreement with the evolutionists involved their assumption that universal laws governed all human culture. Boas pointed out that these nineteenth-century individuals lacked sufficient data (as did Boas himself) to formulate many useful generalizations. Thus historicism (and later functionalism) were reactions to nineteenth century social evolutionism.


Leading Figures Johann Jacob Bachofen (1815-1887). Swiss lawyer and classicist who developed a theory of the evolution of kinship systems. He postulated that primitive promiscuity was first characterized by matriarchy and later by patrilineality. This later stage of patrilineality was developed in relation to Bachofen’s theory of the development of private property and the want of man to pass this on to their children. Bachofen’s postulation of a patrilianeal stage following a matrilineal stage was agreed upon by Morgan.

A group of individuals is said to belong to race when all its members share in certain common physical traits that are transmitted through the mechanism of heredity.

The term race or racial group usually refers to the categorization of humans into populations or groups on the basis of various sets of heritable characteristics. The most widely used human racial categories are based on salient traits (especially skin color, cranial or facial features and hair texture), and self-identification.

Conceptions of race, as well as specific ways of grouping races, vary by culture and over time, and are often controversial for scientific as well as social and political reasons. The controversy ultimately revolves around whether or not the concept of race is biologically warranted the ways in which political correctness might fuel either the affirmation or the denial of race and the degree to which perceived differences in ability and achievement, categorized on the basis of race, are a product of inherited (i.e., genetic) traits or environmental, social and cultural factors.

Linton has given the concepts of culture universals, culture alternatives and culture specialties.


Belonging to the diffusionist school of culture along with Kluckhon and Kroeber, he deals with culture from the angle of subjective nature of human understanding. Accepting culture as a configuration of learnt behavior whose component elements are shared and transmitted by the members of a particular society he distinguished between real culture, ideal culture and cultural construct. Ideal culture implies the cultural patterns which society delineates as ideal or proper behavior while real culture shows the manner in which such behavior actually occurs in reality. If the former is reality, the latter is our understanding of the same. If the former may be called culture, then the latter may be called cultural construct

Social functions of group life keeps group life intact and helps in satisfying food needs but  does not takes us towards prosperity.

So option (d) is the correct one.

Style of life' concept which attempts to explain culture integration was given by Redfield.

Redfield began his anthropological training just as the discipline was completing its transformation from a museum-oriented field to one that sought systematically to study the "patterns and mechanisms of social behavior." As part of a department that was closely linked to sociology, Redfield set out to examine the modernizing process underway in many primitive areas around the world.

Style of life' concept which attempts to explain culture integration was given by Redfield.

Redfield began his anthropological training just as the discipline was completing its transformation from a museum-oriented field to one that sought systematically to study the "patterns and mechanisms of social behavior." As part of a department that was closely linked to sociology, Redfield set out to examine the modernizing process underway in many primitive areas around the world.

Main exponent of idea of cultural lag was Ogburn

Ogburn's prominence within the profession gave his pronouncements special weight.[7] Born and educated in the South, he had done his graduate work under Franklin Giddings at Columbia, and in 1911 earned his Ph.D. for a statistical study of child labor legislation. In Social Change (1922), he introduced the phrase "cultural lag.

During the thirties, humanists, pictured him as an uncritical apologist for technology, [9] while fellow sociologists, usually to the left, questioned the analytic utility and value neutrality of the "cultural lag" concept.

Following Freud, he initially decided that economic motives, like sexual impulses, were hidden or disguised, an example being the wartime use of the I.W.W. as a scapegoat. But, as he thought about it, he decided that the time factor was more important than the disguise factor. That is, the conflict between economic interests  and announced motives was not the product of self-deception based on unconscious drives, but of different rate of change among the several elements that made up "culture." Hence, the widespread view that "women's place is in the home" was not an unconscious rationalization of (disguised) male economic privilege, but the result of a gap between traditional cultural values and the technological realities that made them outmoded. This gap he termed "cultural lag."

Freud found that untamed passions and instictive desires are represented by Ego


Id, ego, and super-ego are the three parts of the "psychic apparatus" defined in Sigmund Freud's structural model of the psyche; they are the three theoretical constructs in terms of whose activity and interaction mental life is described. According to this model, the uncoordinated instinctual trends are the "id"; the organized realistic part of the psyche is the "ego," and the critical and moralizing function the "super-ego."

According to Freud,
“     ...The ego is that part of the id which has been modified by the direct influence of the external world ... The ego represents what may be called reason and common sense, in contrast to the id, which contains the passions ... in its relation to the id it is like a man on horseback, who has to hold in check the superior strength of the horse; with this difference, that the rider tries to do so with his own strength, while the ego uses borrowed forces"

These are the list of institutes in Chennai along with their addresses:

Excell Career India Ltd
Contact address:
28, College road, nungambakkam,City - Chennai,Tamil Nadu.

Manithanaeyam
Contact address:
Institute Name NICE-IAS,Address 76A/69, Radha Nagar Main Road, Chrompet,Chennai,Tamil Nadu

Synergy
Contact address:
36,Jagadambigai St, Thiruvalleeswarar nagar,Thirumangalam,Annanagar (West)Chennai,TamilNadu.

Team IAS IPS Academy
Contact address:
AP 871,2nd St..,H-Block,12th Main Road,Anna Nagar West,Chennai-40. Tamil Nadu.

SARAVANANS IAS
Contact address:
339/1,New sunshine Apartments,2nd Avenue,Anna nagar West,Chennai,TamilNadu.

Bharathi Education Centre
Contact address:
Swamy Sannathi,Tenkasi,Tamilnadu.


ALTIUS IAS Study Circle
Contact address:
63 ELDAMS ROAD,CHENNAI,TAMILNADU.

MADRAS UNIVERSITY
Contact address:
Chepauk, Chennai, Tamil Nadu

RADIAN IAS ACADEMY
Contact address:
711 PH ROAD, OPP ANNA ARCH, NSK NAGAR,CHENNAI & MADURAI,TAMIL NADU.

Jagadeesan
Contact address:
no.- 2 karrapakam omr road,chennai,Tamil Nadu.


PESWARAN
Contact address:
NO.15,CITY CENTER PLAZA CHENNAI TAMILNADU


Shankar IAS Academy
Contact address:
ap-2241,2nd floor ,4th avenue,anna nagar,City chennai-40,State/Province Tamilnadu.

Visu classes
Contact address:
50 dr besant road, royapettah,City chennai,State/Province Tamilnadu.

The Chennai Institute
Contact address:
Aarthi Theature Road,City Dindigul,State/Province Tamilnadu.


Ganesh IAS
Contact address:
Mu. Vaa Arcade, C-1, Chinthamani Signal,Anna Nagar (E),City Chennai,State/Province Tamil Nadu.

When there is exchange of culture traits and complexes, the process is known as Tansculturation.

Transculturation is a term coined by Cuban anthropologist Fernando Ortiz in 1947 to describe the phenomenon of merging and converging cultures.

Where attempts are made to keep a cultural identity "pure," the realities of social change, via natural and artificial means, dictate that cultures do not remain "pure" and never were "pure" in the first place, but are destined to change. It is the perception of individuals within cultures that their cultures do not in fact change fundamentally over time.

Acculturation means transmission of cultural elements from one social group to another. Acculturation is a process of culture change, which results due to contact between communities belonging to different cultures.In case of acculturation both the cultures get mutually affected as the cultures traits of one culture move into the other culture and vice- versa.

Among these MacIver has not contributed towards the study of acculturation.

"Ethos" is the Disposition of a culture which determines its quality, its main themes and interests.

Ethos, or character, also appears in the visual art of famous or mythological ancient Greek events in murals, on pottery, and sculpture, referred to generally as pictorial narrative. Aristotle even praised the ancient Greek painter Polygnotos because his paintings included characterization. The way in which the subject and his actions are portrayed in visual art can convey the subject’s ethical character and through this the work’s overall theme, just as effectively as poetry or drama can. This characterization portrayed men as they ought to be, which is the same as Aristotle’s idea of what ethos or character should be in tragedy.

Sarika your questions has ben answeredin this link:

http://www.go4ias.com/posts/list/socialogy-in-a-rural-society-even-now-a-family-is-like-a-a-society-929284.htm

In a rural society even now a family is like an association.


The village has traditionally been contrasted with the city: the village is the home of rural occupations and tied to the cycles of agricultural life, while the inhabitants of the city practice many trades, and its economy is founded on commerce and industry; the village is an intimate association of families

Man is a social creature. Being in society he has some wants and assigned aims, to comply them he is interdependent and collectively attempts to these needs and objectives. This they perform on the basis of institution, being organised on the basis of pre-established traditions and customs. Hence, it can be said that institution is that which people adopts to mean for fulfillment of own needs and objectives with procedures and behaviour.

To this E.S. Bogardus said," A social institution is a structure of society that is organized to meet the needs of people through well established procedures."

The Historian Barani refused to consider the state in India under Delhi sultans as truly Islamic because the sultan supplemented the Muslim law by framing his own regulations.

Option (C)

The temple of Angkor Wat was dedicated to the Hindu God Vishnu  by King Suryavarman II, who reigned between Ad 1131 and 1150. the temple was  constructed over a period of 30 years, and illustrates some of the most beautiful examples  of Khmer and  Hindu art.  Covering  an area of about 81 hectares, the complex consists of five towers, which are presently shown on the Cambodian  national flag.

Therefore option (b) is the correct one.

Tamaralipti ancient settlement is mentioned in early Indian literature, Ceylonese texts and it accounts of Greek geographers and Chinese pilgrims. These texts indicate that Tamralipti was located on the eastern coast near the confluence of the Bay of Bengal and River Ganga. the texts also indicate the Tamralipti was related to trade routes and frequented by traders, travellers and pilgrims. The Dudhpani rock inscription of Udaymana of eight century AD contains the last record of Tamralipti as a port of ancient South Asia.