Q.1.

Critically comment on the role of caste in Indian Democracy

A. 1. Caste and religion in India

Concept

In Hinduism there exists four castes arranged in a hierarchy. Anyone who does not belong to one of
these castes is an outcast. The religious word for caste is 'Varna'. Each Varna has certain duties and
rights. The highest Varna is of the Brahman. Members of this class are priests and the educated
people of the society. The Varna after them in hierarchy is kshatriya. The members of this class are
the rulers and aristocrats of the society. After them are the vaishya. Members of this class are the
landlords and businessmen of the society. After them in hierarchy are the Sudra. Members of this
class are the peasants and working class of the society who work in non-polluting jobs. The caste
hierarchy ends here. Below these castes are the outcasts who are untouchable to the four castes.
These untouchables worked in degrading jobs like cleaning, sewage etc.

Origin

It has origins in ancient India, and was transformed by various ruling elites in medieval, early-
modern, and, modern India, especially the Mughal Empire and the British Raj.[1][2][3][4] It is today
the basis of educational and job reservations in India.

Politics and social cultural

All over the world, the political processes have ascended out of social environment. Tribes, clans,
castes, classes have existed around a social organization. Economy, polity, religion, family and
kinship networks have operated under a social structure.

(1) Caste Factor in Political Socialisation and Leadership Recruitment:

Different caste groups have their loyalties behind different political parties and their ideologies.
Right from his birth, an Indian citizen inherits a caste and grows up as a member of a particular caste
group.
He belongs either to one of the High Castes or to Scheduled Castes. In the process of picking up his
political orientations, attitude and beliefs, he naturally comes under the influence of caste groups
and casteism.

‘Caste values’ and caste interests influence his socialisation and consequently his political thinking,
awareness and participation. He banks upon caste solidarity for occupying and performing a
leadership role.

(2) Caste and Party Politics:

Caste factor is a constituent of the Indian party system. Some political parties have a direct caste
basis while others indirectly bank upon particular caste groups. In particular, the regional political
parties stand predominantly influenced by the caste factor.

(3) Caste and Elections:

The caste factor is an important factor of electoral politics in India. All political parties give great
weightage to the caste factor in selecting their candidates, in allocating constituencies to their
candidates and in canvassing support for their nominees in the election.
In constituencies predominated by Muslims, Muslim candidates are fielded and in areas
predominated by Jats, Jat candidates are fielded. Even avowedly secularist parties like the Congress,
the Janata Dal, the CPI and the CPM take into consideration the caste factor in selecting their
candidates.

(4) Caste as a Divisive and Cohesive Factor of Indian Politics:

Caste acts both as a divisive and cohesive force in Indian politics. It provides a basis for the
emergence of several interest groups in the Indian system each of which competes with every other
group in the struggle for power. At times it leads to unhealthy struggle for power and acts as a
divisive force.

(5) Caste and the Exercise of Power by a Political party:

Since caste is a major feature of the Indian society and acts as an important factor in various
processes of politics, it also plays a big role in the decision-making process. Even the issue of re-
organisation of states is handled with an eye upon the prevention of undue predominance of a caste
group in a particular territory.

(6) Caste and Political Leadership:

Caste has been emerging as a factor in the process of leadership recruitment. The leadership of Sh.
Kanshi Ram and Ms. Mayawati is caste based. So was the leadership of Ch. Charan Singh in UP,
Karpoori Thakur in Bihar and Dev Raj Urs in Karanataka. The leadership of Sh. Laloo Prasad Yadav in
Bihar is again an example of caste based leadership.

EXTRA

Religion: Another type of identity politics is that produced through the development of a community
on the shared link of religion. Religion is a collection of belief systems or cultural systems that relate
humanity to spirituality and moral values. Many religions may have organized behaviours, clergy,
adherence or membership, holy places, and scriptures. The practice of a religion may also include:

- Rituals

- Sermons

- Sacrifices

- Festivals

- Funerary services

- Matrimonial service

- Meditation

- Prayer

- Music

- Art

- Dance

- Public service
- Other aspects of human culture.

Religions may also contain mythology. It can be used to enhance oneself financially or spiritually. It
can also be used to manipulate and control others for good or evil ends. It has been used as an
effective political and commercial tool as evidenced by the many historic records of religious wars.
Religion has great influence on political pattern in Indian society. Politicians use religion as their
loopholes. They hide their black money in the names of religion and trusts. Politician use religion to
gain success in politics.

Researchers have argued since many years to elaborate the notion of religion. Some highlight the
idea that religion is concerned primarily with conceptions of God, divinity and the meaning and
order of human existence. Others have asserted the way religion serves to draw distinctions
between sacred (that is, transcendent or other-worldly) forms of space and belief and more
mundane, or profane, domains of 'worldly' human endeavour.

In India, Hinduism, Islam, Sikhism, Christianity, and Zoroastrianism are major religions practised by
the people. Numerically, the Hindus have the majority, which stimulates many Hindu loyalist groups
like the RSS (Rashtriya Swayam Sevak Sangh) or the Siva Sena and political parties like the BJP
(Bharatiya Janata Party) or the Hindu Mahasabha to claim that India is a Hindu State. These
assertions create homogenising myths about India and its history. These claims are contradicted by
other religious groups who predict the likelihood of losing sovereignty of practise of their religious
and cultural life under such homogenising claims. This initiates contestations that have often
resulted in communal uprisings.

It can be evaluated that In the Indian culture, religion has significant role. Political leaders realized
that to retain unity in India, there is a need to remain secular. Therefore, Gandhiji had been
preaching brotherhood among the different religious groups. Nehru was a strong supporter of
secularism. Their efforts could not separate religion from politics rather in politics the vested
interests started exploiting caste and religion to achieve political advantage. After independence,
religious places are used for political publicity and the religious sentiments of the people are excited
in order to gain political control of the State. This emergence of religion-political party has
endangered the secularism in India. It is dreaded that if it succeeds, there is a possibility that many
other political parties with caste and religion as the basis may come up.

To summarize, caste, religion and ethnicity is entrenched into Indian politics. Many theorists
asserted that caste is a social phenomenon of Indian society. By partaking in the modern political
system, caste is now visible to divisive influences and a new form of integration resulting from a new
system of universalist-particularist relationships. Caste has gained a powerful position in Indian
politics. Religion also has significant role in Indian Politics. Religion and Politics co-exists in India.
Religion can guide a politician but a politician prejudiced in favour of one religion, can never be good
for all citizens. A politician is the representative of the general people of India, and he/she use the
spirit of religion to promote communal coordination. The spirit of religion is an inner revelation, but
politics leads to rights of the people. Religion is not opposed to science. Religion binds people with
duties to perform.
Q. 2. What do you understand by social stratification? Differentiate between the pattern of social
stratification in rural and urban India.

A. 2. Every society has a system of rating and ranking its members based on a number of criteria.
Those criteria are income, occupation, education and hereditary status. Almost all the societies have
social inequalities in terms of unequal distribution of power, privilege, prestige and wealth.
Throughout history, most societies have used some structure of classification, such as, pleibians and
patricians in Rome, Lords and serfs, rich and poor, landlords and landless laborers, upper caste and
lower caste, the ruler and the ruled, the elites and masses. Social stratification is a system of
structured inequality. It is not a haphazard arrangement. It is always based on definite criteria.
Moreover, it is not a classification of individuals based on their attributes but an established system
of classifying groups.

Thus, it is the process of ranking statuses. The system of social stratification not only apportions
prestige and privileges among the elites but it also restricts opportunities available to the masses.
Characteristics or features of social stratification

* It is system of superiority and subordination.

* It is universal.

* It is not haphazard, it is structured.

* It is not the categorization of individuals, but the classification of various groups in the society.

* It is the system of rating and ranking.

* It is permanent and enduring.

* These categories are interlinked with each other.

SR
.NO Rural Life Urban life

Environment: Close / direct contact with nature. Greater isolation from nature. Predominance
Preliminaries influenced by natural of manmade (artificial environment).
environmental elements like rain, heat, drought,
1 frost, sow etc. over which there is no control.

Occupation: Agricultural is the fundamental No fundamental occupation. Most of people

occupation. Majority of population is engaged in engaged in principally in manufacturing,
agriculture. Neighbors of Agriculturist are also mechanical pursuits, trade commerce,
agriculturist professions and other non-agricultural
2 occupations.

Size of Community: Size of community is very Size of community is large in size. Urbanity
small in size. Agriculturalism and size of and size of community are positively co-
3 community are negatively co-related. related.

Density of Population: Density of population is Size of community is large in size. Urbanity

lower. Density and rurality are negatively co- and size of community are positively co-
4 related. related.

Homogeneity and heterogeneity of population:
More homogenous in social, racial and
psychological traits. Negative co0-relation with
heterogeneity. (Most are agriculturists are
5 directly connected with agriculture).
More heterogeneous than rural. Urbanity and
heterogeneity are positively co-related
(Different type of population is seen in cities,
different places, religions, caste, class race,
community, economic and cultural
differences, occupations and behavioral
pattern also different).

Social Differentiations: Low degree of social

6 differentiation High degree of social differentiation

Less rigid Urban community is much more

Social Stratification: More rigid Fewer strategic than the rural with having much
economic, occupational, and sociopolitical more economic, occupational and social
7 classes. Less social stratification than urban. political classes.

Social Mobility: Mobility is less intensive.

Territorial, occupational and other forms of
social mobility of the population are less Social mobility is more intensive. People
intensive. They follows same occupation, stay in change occupation and even leave places in
8 the same village search of new and better occupation

Social Interaction: Less numerous contacts. The More numerous contacts. Area of
area of interaction system is narrower. More interactions is wider, the relation are
professional, simple, face to face. Informal, superficial and short-lived. The popular are
9 sincere relations. more formal and showy.

Social Solidarity: Social solidarity or cohesiveness
and unity are more stronger / greater than
urban. Common traits, similarity of experiences,
common aims and purposes, common customs
and traditions are the basis of unity in village.
10 Strong sense of belonging and unity.
Social solidarity is less stronger than rural,
dissimilarities, division of labour,
interdependence, specialization, impersonal,
strictly formal relationships results
comparatively less sense of belonging and
unity.

Social Control: Social pressure by community is

strong. Conformity of norms is more by informal Control is more by formal impersonal means
11 social pressure. of laws, prescribed rules and regulations.

Social Change: Rural social life is relatively static Urban social life is under constant and rapid
12 and stable. social change

13 Culture: Sacred (Religious) culture. Secular (Non-religious) culture.

Leadership Pattern: Choice of leadership more

on the basis of known personal qualities of Choices of leadership is comparatively less on
individual, due to greater face to face contacts the basis of know personal qualities of
14 and more intimate knowledge of individual. individual

15 Group: Rural society is simple Unit-group society Urban society is complex multi-group society.
 Social Institutions: Most of the institutions are
natural outgrowth of rural social life. Less
16 enacted institutions. Numerous enacted institutions.

Facilities Available: Home conveniences, public

utilities, educational recreational religious,
medical, communication and other facilities for In urban areas such conveniences and
living can be provided if supported by sufficient facilities are provided due to greater density
17 population base of population

18 Standard of living is low. Standard of living is high.

Q. 3. 3. Explain the structure of village panchayats in India. Evaluate the impact of the Panchayati raj
system on the empowerment of rural women. Part 1 Brief kar ke likhna itna lamba nahi required hai.

1. Gram Sabha:

The constitution (73rd Amendment) Act gives constitutional status to the Gram Sabha. Gram Sabha
means a body consisting of persons registered in the electoral rolls relating to a village comprised
within the area of Gram Panchayat.

Gram Sabha may exercise such powers and performs such functions at the village level as the
Legislature of a state may by law provide.

Thus, all villagers above the age of 18 years have an inherent right to determine their own destiny.
Gram Sabha is the forum where the marginalized poor can influence decisions affecting their lives.

There are some basic functions of Gram Sabha:

1. The Gram Sabha has a key role in bringing about transparency in the functioning of the Gram
Panchayats.

2. In ensuring equitable distribution of benefits.

3. In creation of community assets where these are needed and in bringing about social cohesion.

4. Gram Sabhas shall plan and priorities development works to be taken up in the village.

5. Approve the annual plan for the Gram Panchayat.

6. Seek active participation of women, scheduled castes and scheduled tribes.

7. Exercise the right to check the accounts of the Gram Panchayat.

8. Select beneficiaries under various schemes of the Central Government undertaken for rural
development and move towards full control over management of natural resources.

So the Grain Sabha is the primary body lo which the Gram panchayat owes responsibility. The Gram
Panchayat must present l budget, accounts of the previous year and annual administrative report
before the Gram Sabha.

2. Gram Panchayat:
It is the first tier of Panchayati Raj system. It is the executive body of Gram Sabha. The size and term
of Gram Panchayat varies from state to state. The Assam Act provides for the smallest number (I to
15), whereas Andhra Pradesh and Orissa have provision for larger bodies (15 to 17) and (11 to 25)
respectively.

The term of office is three years in Arunachal Pradesh, Rajasthan, and Delhi, four years in Tripura,
Andaman and Nicober Islands and Assam, five years in Andhra Pradesh, Tamilnadu, Madhya
Pradesh, Uttar Pradesh, Karnataka, Orissa, Punjab, Haryana and other states.

Role and Function of Sarpanch:

Every Panchayat elects a President or Sarpanch and a vice- president or Upsarpanch. In some states
the sarpanch is directly elected by the Gram Sabha either through the show of hands or through
secret ballot while in some the mode of election is indirect. The office of the sarpanch is of great
importance.

He is charged with the responsibility of supervision and co-ordination of the activities of the
panchayat He is an ex-officio member of the Panchayat Samiti (Block level). He participates in its
decision making as well as in the election of the pradhan and of the members of various standing
committees.

Role and Function of Panchayat Secretary:

As the funds of the panchayats are meagre, the panchayat secretary Is usually appointed by the
panchayat on part-time basis. He mainly assists the panchayats in recording decisions, keeping
minutes, preparing budget estimates and reports, does other sundry Jobs like preparing notices,
explaining circulars or legal provision, helping in organising Gram Sabha meetings.

Role and Function of Village Level Worker or Gram Sevak:

(Now Village Development Officer)

The Gram Sevak or village level worker, now the Village Development Officer (VDO) who is a multi-
purpose extension functionary of the development department. He assists the panchayat in drawing
up agricultural production plans, helps fanners in securing loans for agriculture, arranges the supply
of inputs like seeds and fertilizers and educates farmers about modern agricultural practices. He
serves as the main official link between Panchayats, the Block and the Panchayat Samiti.

He keeps the panchayat informed of various development programmes and reports to the
Panchayat Samiti about the progress of the schemes and achievement of targets. He is therefore
accountable to the Sarpanch at the panchayat level on the one hand and to the Vikas Adhikari (Block
Development Officer) BDO and of extension officers on the other hand at the Samiti Level.

Functions of Gram Panchayat:

Panchayats have both obligatory and discretionary functions:

(a) Obligatory function.

(b) Discretionary function.

The experience shows that panchayats have been charged with too many functions and their
resources are not adequate even to perform the mandatory functions effectively. The Balvantray
Mehta Committee did not recommend provision for statutory committees in the panchayats.

2. Panchayat Samiti:

This is the second tier of the Panchayati Raj. The Balvantray Mehta Committee report envisaged the
Samiti as a single representative and vigorous democratic institution to take charge of all aspects of
development in rural areas.

Since the Samitis correspond geographically to the Community Development blocks, there is a good
deal of convergence with regard to their functions. The Panchayat Samitis perform most of the
functions related to planning and development. Their nomenclature differs from state to state.
The area of operation of the Panchayat Samiti is usually the same as that of the development block.
In some states, however the samiti is at the tehasil level (which covers a much wider geographical
area and more villages) while in some other states it is at the taluk level. The average population
under a Samiti is about 80,000 but the range is from 35,000 to 1, 00,000.

Role of Block Development Officer:

The BDO is the officer in-charge of the development programmes of the Panchayat Samiti and has
the overall responsibility of its administration. He is assisted by extension officers who are deputed
to the Panchayat Samiti from various government departments. They are specialist in agriculture,
animal husbandry, education etc.

3. Zilla Parishad:

At the topmost tier, i.e. the District Level is the Zilla Parishad which is primarily a coordinating body
supervising the activities of the Panchayats and Panchayat Samiti. There is no uniformity regarding
the functions of the Zilla Parishad. In states like Rajasthan, Tamil Nadu, Assam mid Orissa, the Zilla
Parishad is an advisory, supervisory and a coordinating body.

It advises the government on development schemes and distributes the funds among the samitis.

The Zilla Parishad has no executive function to perform in these states. In Bihar, Andhra Pradesh,
Gujarat and West Bengal, besides advisory, supervisory and coordinating functions, it performs
several executive functions as well. In Maharashtra and Gujarat, the Zilla Parisad is the strongest
body in the Panchayati Raj structure and is vested with executive functions.

Functions of Zilla Parishad:

Zilla Parishads are mainly entrusted with coordinating and planning functions along with a few
executive functions. Some of I he important functions of Zilla Parishad are examination and approval
of the budgets of Panchayat Samitis, distribution of funds between the various Blocks, Co-ordination
and consolidation of Block Plans and general supervision of the activities of Panchayat Samitis.

impact of the Panchayati raj system on the empowerment of rural women.

Panchayati Raj institutions are a watershed in India’s democratic history as they not only percolated
democratic decentralization to the grassroots level but also made a giant leap in women
empowerment by granting them 33% reservation. This decentralization model has its own blend of
realism and tokenism.

REAL ACHIEVEMENTS

 By granting 33% reservation Panchayati Raj institutions restored its faith in women
leadership.
 It sent a strong signal to the patriarchal society to correct its stereotypes associated with
females.
 It also provided an opportunity to hitherto deprived low caste women.
 Its spiral effect boosted women confidence in their abilities and encouraged them to to seek
a meaningful role in society.
 PRIs through women worked on creation, development, and promotion of Self Help groups,
Cooperatives, MSMEs for better employment and livelihood options in Rural areas.
 Women's issues have come to the forefront at the local level and consequently state and
national level.
  Political empowerment is gradually spilled in over into personal level.

Challenges

 While the women got political representation, the real power was usurped by their
husbands, “The Sarpanch Pati” depriving them of any meaningful gains.
 The caste and gender-based discrimination are still prevalent and also despite earning
political position women are denied their due respect.
 Gram Sabha's are unruly and women are not allowed to speak there freely.
 Widespread illiteracy and ignorance further inhibit their capacity to perform.
Q. 4. What do you understand by the process of urbanisation in India? How does this urbanisation
affect rural and urban India? Elucidate with examples.

Urbanization refers to the population shift from rural to urban areas, the corresponding decrease in
the proportion of people living in rural areas, and the ways in which societies adapt to this change.

Urbanization involves a complex set of economic, demographic, social, cultural, technological, and
environmental processes that increase the proportion of the population of a territory that lives in
towns and cities.

Urbanization is often discussed in countries that are currently in the process of industrializing and
urbanizing, but all industrialized nations have experienced urbanization at some point in their
history. Moreover, urbanization is on the rise all over the globe.

Causes of Urbanisation:

Natural increase of population: It occurs when the number of births exceeds the number of deaths.

Rural to urban migration: It is driven by pull factors (that attract people to urban areas) and push
factors (that drive people away from the rural areas).

 Employment opportunities, educational institutions and urban lifestyle are the main pull
factors.
 Poor living conditions, lack of educational and economic opportunities and poor health care
facilities are the main push factors.
Together, India, China and Nigeria will account for 35% of the projected growth of the world’s urban
population between 2018 and 2050.

By 2050, it is projected that India will have added 416 million urban dwellers.

Goa is the most urbanised State with 62.2% urban population.

Bihar, Odisha, Assam, and Uttar Pradesh continue to be at a lower level of urbanisation than the
national average.

Union Territories: The NCT of Delhi and the UT of Chandigarh are most urbanized with 97.5% and
97.25% urban population respectively, followed by Daman and Diu and Lakshadweep (both above
75% urbanisation).

Significance of Urban Living

Easier Access to Facilities: Urban living is linked with higher levels of literacy and education, better
health, longer life expectancy, greater access to social services and enhanced opportunities for
cultural and political participation.

Urbanisation is associated with easier access to hospitals, clinics and health services in general.

Living in proximity to these services results in improved emergency care and general health.

Access to Information: There are also benefits from easier access to sources of information such as
radio and television which may be used to communicate information about health to the general
public.
For instance, women living in towns and cities are more likely to be informed about family planning
which results in reduction in family size and less frequent childbirth.
Impact on Rural (Expand kr lena dimaag laga kar)

High Transportation facilities

More Edu Opportunities

Internet Connection Available

Modernized Equipment

Higher Wages :Regression in Rural Areas: Isme ye hai ki sab jab migrate kar jayenge toh population
kam hojayegi rural mai and community stagnant hojayegi since no expansion

Agri Production Hamper

Reduction in Poverty

Impact on Urban

Higher Level of Pollution

Higher Stress

Lack of Space

Increase in Population Density

Scarcity of Resources (population density ka result)

Increase in Price of Commodity

Pollution increase
Q. 5. Explain the basic tenets of the Varna and Ashram system theory.

Intro

To organise and management of individual and society, these two schemes together called
varnashrama vyavastha or varnashrama dharama. Human life divided into four stage or Ashramas,
Bhramacharya, grihastha, vanaprastha and sanyasa. Every stage has it’s own duties and functions .
Each Ashrama is a stage of life.

Concept

 Socio-religious institution of ancient India.

 It denotes Hindu scheme of life
 Different stages(ashramas) in the life
 In this scheme, theory of purusharthas get expression
 Ashrama scheme related to Varna system Which regulates individual’s social life
 The purusharthas are guiding principles for functioning of varnashrama dharm

Meaning of the word Ashrama

 Sanskrit word Ashrama denotes halting or resting place

 It also means stages, monastry, duties, etc..
 The word ashrama comes from sanskrit root ‘srama’ means making effort
 Ashrama means a step in the journey of life .
 According to Hindu ethics-final aim is liberation, or moksha
 Every Ashrama is a step in the long journey towards that aim.

Stages of Ashramas

BHRAHMACHARYASHRAMA:

The first stage or Ashrama. This stage is meant for knowledge,

developing discipline, moulding character. The stage starts with initiation

ceremonyupanayanam(conducting nearer) to bring the individual nearer to life
purposes(purusharthas). It also

brings nearer to teacher, guru. It marks second birth, Birth into a higher life. hey wear the sacred

thread, yajnopavitha or dwija or twice-born

Begining to education in Gurukula

 Begins educational career with teacher, “Guru” .

 The bhramachari (the pupil) to go to his guru who lives in forest hermitage
 He stays with for study and serves him
 He aquires knowledge of shashtras
 He leads life of simplicity and hard work.

Development Of Personality and Character

 This stage is useful for development of character

 Character is moulded and given a shape
  His behaviour, thought patterns, attitudes channelised, prepared for the future
 He has to observe indriya samyama (control of senses)
 This helps learning process
 This stage transforms from animal like human child into a responsible person to meet
challenges of life.

Offering Gurudakshina And Receiving- Final Institution From Guru

 After end of student career, brahmacharian gives a present (gurudakshina)

 The guru gives final instruction
 The Teacher gives convocation address to the students
 First stage extends from 10 to 12 years

Grihasthashrama(Stage of Householder)–

This stage is entered at marriage. After studentship, he is ready to take up duties of household life.
In this stage, he get married, earns money and gets children. He pursues wealth (Artha) and pleasure
(kama) within limits of mural law (Dharma). He earns moneyby honest means enjoy and distribute in
a proper way. Marriage regarded as a sacrament.

Importance of Grihasthashrama:

 It gives support to all other ashramas

 It helps householder to perform religious rites
 The individual fulfils his obligations towards society
 He gets children for the perpetuation of race
 He takes care of Bhramacharis, vanapras this and sanyasis who are not supposed to earn
their living. He engages in all activities relating to varna.

Vanaprasthashrama (philosophic recluse) –

After discharging all household obligations he enters vanaprastha stage. It consists of the third
quarter of man’s life. After retiring from active life,he dedicates to a life of spirituality. After reaching
age of fifty, it is regarded as age of satisfactions content and happiness. He has to hand over his
authority and responsibilities to children. The inner call of vyragya(detachment) insists to give up all
that is in his own.
Importance of Vanaprasthashrama
 Avoidance of conflict between generations
 Mental Preparation for final journey

Sanyasaashrama-
It is a stage of total renunciation. In this stage a person becomes nameless and faceless. He has to
preach truth, teach people and become detached absolutely. Anyone accepting Sanyas must entirely
devote to Moksha aided by Dharma, with a complete renunciation of Artha and Kama. By pursuing
path of knowledge, selflessness one can while living in society can pursue sanyas
Criticism of Sanyas Ashram
  Unproductive approach
 Wastage of knowledge and wisdom
 Women are not allowed to become sanyasi thus it was gender discriminatory in nature.

VARNA
Varna System in Ancient India was based on occupation, but with time it turned to a rigid caste
system. ‘Varna’ literally means group in Sanskrit. With the advent of the Aryans, the ancient Indian
society got divided into four sections - Brahmin, Kshatriya, Vaishya, and Sudra. In Hinduism, the
Varna System was based on class, colour, guna, and yoga. The first 3 Varna is called twice born. It
implies that they have come of age and are eligible to study Sanskrit and the Vedas and perform
Vedic rituals.
Classification of the Varna System in Ancient India:
Indian Varna System was primarily divided into four main sections:

1. Brahmin: At the top of the social hierarchy were the Brahmins. The sages of Indian culture
are all Brahmins. Besides, they were wise men who imparted knowledge and wisdom to the
society. They were highly respected in the ancient Indian society. They were the advisors in
the royal courts. In the post Vedic Age, they became oppressive and exploited and
misguided the society.

2. Kshatriya: The warrior or the ruling class ranked second in the Varna System. They were the
protectors of the society. The Kshatriyas were depicted as gallant, courageous and
intelligent. They were the true patriots.

3. Vaishya: This was the merchant class. They were the moneyed class and contributed a great
deal in the economic growth of the nation. The Vaishyas were also responsible for
introducing Indian culture to the other nations. The Brahmins kept them in good humour as
Vaishya community constructed temples and other buildings for social cause.

4. Sudra: Though they were looked down as ‘Dasas’ and ‘Dashyus’, yet they are not
discriminated. In the post Vedic ages there evolved a new section of Sudras known as the
‘Untouchables’. They were social outcasts because they could not belong to any caste and
did menial jobs. They were denied to take entry into the mainstream.

The definition of the Varna System of the later Vedic Period underwent a huge change with time.
The class system gave way to caste system. The caste of an individual was decided by his birth.
Hence, a rigid one replaced the flexible Varna system. The caste system in ancient India divided the
masses and brought in inequality and suppression.
Historical Evidences of Varna System
Mahabharata: The reference to the Varna System can be traced back to the religious texts of the
land.
In Bhagavata Gita, varna system is based on the qualities, profession, and duties of the people in the
society.
Vedas: According to Rig Veda, the creator of the 4 groups is Lord Brahma. Each Varna sprang from
the different body parts of the Lord. Brahmins originate from His mouth and they looked after the
spiritual needs of the society. They were, thus, the learned men who could guide those who ruled
the society. The Kshatriyas evolved from the arms and were the warrior class or the ruling class. The
Vaishyas originated from the thighs and are comprised of the merchants, artisans and craftsmen.
The Sudras developed from His feet and they formed the base of the ancient Indian society.
Peasants, cobblers, servants and others came from this section of the community. The Varna system
was, thus, merely based on occupations
Dharmasastras: These shastras divided the society into four varnas namely Brahmin, kshatriya,
Vaishayas, and Shundras. According to Dharmasastras, the unrighteous people or those who earn a
living by unethical way will not be counted under any varna in the society.
Q. 6. Do you think that Tribes in India have been the victims of the economic development of India.
Support your answer with examples.
A tribe is a group of people, usually staying in jungle areas, in a small locality, absolutely illiterate
poor, hardly clad in clothes, usually dark and frail, fully living within their own community whose
marriage always takes place among themselves, engaged in hunting and searching for roots, shoots
and fruits as their veg food and roasted animals as non-veg food, completely oblivious of the
country’s political and economic condition, resisting all efforts of development and have a strong
dislike for strangers and educated modern community.
Beauty economic. In India. That led to its rapid economic development. Tribals have been victims of
these developments and safeguards were not put in place to safeguard their interests. The problems
faced due to the economic development were as follows.
Resource exploitation: Iska Eg Dhundh Lo
The policy of liberalization and the new state perceptions of utilization of resources are diametrically
opposed to the adivasi worldview of resource exploitation and this divide has only widened further
with the intrusion of globalization’s market oriented philosophy of development.
The recent rapid technological advancement and unrivalled economic and political strength of world
capitalism have created favourable conditions for the evasion and extraction of natural resources
from the ecologically fragile territories of tribal people.
All available laws those relating to lands, forests, minor forest produce, water resources, etc. restrain
people from using forests.
Primary resources such as fuel, fodder and minor forest produce which were available free to
villagers are today either non-existent or have to be brought commercially.
For the Tribals, globalization is associated with rising prices, loss of job security and lack of health
care.
Displacement: EG dhundh Lo
Since the emergence of liberalization, privatization and globalization (LPG), the areas inhabited by
tribal population have been subject to various protests due to involuntary displacement.
Thus, forced evictions of tribals make way for mammoth capital-intensive development projects
have become a distressing routine and ever-increasing phenomenon.
Gaps in Rehabilitation:
There are gaps in the rehabilitation of the tribal community members displaced by development
projects.
Eg-Only 21 lakh tribal community members have been rehabilitated so far of the estimated 85 lakh
persons displaced due to development projects and natural calamities.
Varied Problems across communities :
Eg- Health : For instance, recently Seven adults of the KhariaSavar community died within a span of
just two weeks. Their lifespan is approximately 26 years less than the average Indian’s life
expectancy.
Nearly 10% in West Godavari District are affected by Sickle Cell Anaemia.
Eg- Alienation : The problems in Red Corridor areas (especially Jharkhand, Odisha, Madhya Pradesh)
is governance deficit and unfinished land reforms that has deprived the well being of tribes.
There is widespread infighting amongst tribes of North-East for natural resources and also of
territorial supremacy.
Vested interests: Eg Dhundho
In the name of upgradation of lifestyle of poor indigenous tribal people, the market forces have
created wealth for their interests at the cost of livelihood and security of these tribes in the areas.
Unemployment:
There is a heavy concentration of industrial and mining activities in the central belt. Despite intense
industrial activity in the central Indian tribal belt, the tribal employment in modern enterprises is
negligible.
Apart from the provisions of Apprenticeship Act, there is no stipulation for private or joint sector
enterprises to recruit certain percentage of dispossessed tribal workforce.
They are forced onto the ever-expanding low paid, insecure, transient and destitute labour market.
Eg- About 40 per cent of the tribals of central India supplement their income by participating in this
distorted and over exploitative capitalist sector.
Affecting social life: Eg dhundho
Many more are slowly crushed into oblivion in their homeland or in urban slums. Their economic
and cultural survival is at stake.
The globalization behemoth has added new dimensions to the vulnerability of India’s downtrodden
by exacerbating their social exclusion, and making large segments of tribal groups also vulnerable
and excluded.
Leading to subnational movements:
Inadequate social and economic infrastructure in areas that have insufficient resources for
participation in mainstream development also has been at the root of various “sub-national
movements” such as the
Eg- Jharkhand, Uttarakhand and Bodoland.
Tribal women:
Tribal forest economy is primarily a women’s economy, and it is women who are most directly
affected by the corporate exploitation of their traditional lands.
In poverty stricken tribal areas large scale migration has revealed the increasing movement of young
women towards urban centres in search of work.
Their living conditions are unhygienic, the salary is poor and tribal women are vulnerable to
exploitation by unscrupulous agents.
EG- There is a large number of anemic women amongst the tribes. There is a shortfall of 6,796 sub-
centres, 1,267 primary health centres (PHCs) and 309 community health centres (CHCs) in the tribal
areas at an all-India level as on March 31, 2015.
They have become the prime targets of sexual violation by managers, supervisors and even fellow
male workers in the plantation industrial sectors.
Informal jobs:
Construction sites, such as mines and quarries, and industrial complexes spelt doom for the local
adivasi communities with the influx of immigrant labourers.
Cultural Defacement:
Tribals are being forcefully integrated in to the society leading to them losing their unique cultural
features and their habitat threatened.
Cultural defacement of Bodoland culture.
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