Society in India_Short Questions

SOC UG 301: Society in India

Short Questions ( 2 marks )

1. Who devices the Mahalwari system?

Ans: An Englishman called Holt Mackenzie devices Mahalwari system in India, in the North-Western Provinces of the Bengal Presidency (most of this area is now in Uttar Pradesh).

2. Who introduces Ryotwari / Munro System in India?

Ans: Thomas Munro introduced the Ryotwari Land Revenue System, which allowed the collection of money from farmers.

3. Who introduces Permanent Settlement (Zamindari)?

Ans: The Permanent Settlement was introduced in 1793 by Lord Cornwallis, the Governor-General of India at that time. By the terms of the settlement, the Rajas and Talukdars were recognized as Zamindars. They were asked to collect rent from the peasants and pay revenue to the Company. The amount to be paid was fixed permanently. It was not to be increased ever in future.

4. What does “Little Republic” means?

Ans: It means that Indian villages have a simple form of government and are economically self-sufficient units.

5. Who termed “Little Republic”?

Ans: Elphinstone had described Indian villages as “Little republics”.

6. Can you name the three village classes during pre-British India?

Ans: The three distinct classes during pre-British India in village India: (i) the agriculturists, (ii) the village artisans and menials, and (iii) the village officials. 

7. Who has written “ Races and Cultures of India”?

Ans: D.N. Majumdar wrote a book titled, Races and Cultures of India.

8. The word “Unity” means?

Ans: The word “Unity” is used in India to describe the state of being united or coming together as one. It is often used in the context of promoting national unity and solidarity among the diverse people of India, who come from various ethnic, linguistic, and religious backgrounds.

9. Give two points on the problems of national integration in India? (Answer any two)

Ans: Here are some problems of national integration in India that can be described in two marks:

1. Casteism: The practice of dividing people based on their caste creates a divide and can lead to discrimination, which is a major challenge to national integration.

2. Religious and linguistic diversity: India is home to people from various religions and speak different languages. This diversity can lead to conflicts and create challenges in promoting national integration.

3. Regionalism: The attachment and loyalty towards one's region and language can create a divide and weaken the national unity of India.

4. Economic disparities: Unequal distribution of resources and economic opportunities can create a sense of deprivation and marginalization, leading to conflicts and hindering national integration.

5. Political instability: Frequent changes in political leadership and political instability can lead to uncertainty and hamper efforts to promote national integration.

10. Give any two of the various factors for the growth of village communities during pre-British India? (Answer any two)

Ans: The various factors that contribute to the growth and development of a village community are:

1. Topographical Factor: The geographical location and topography of a village play an important role in its growth and development. Access to water, fertile land for agriculture, and availability of natural resources can lead to the growth of the village.

2. Economic Factor: Economic development is essential for the growth of a village community. Access to credit, modern farming techniques, and infrastructure such as roads, electricity, and water supply can lead to the growth of trade and commerce in the village, creating more economic opportunities for the villagers.

3. Social Factors: Social factors such as access to education, healthcare facilities, and participation in social and cultural activities can create a sense of belonging and promote a sense of community among the villagers. Social harmony and the absence of caste and religious discrimination are also important factors for the growth of the village community.

11. What was the reason behind the Royal Commission on Agriculture in India, 1928?

Ans: To examine and report on the conditions of the farmers.

12. Define Tribe? (Answer any one)

1. According to the Imperial Gazetteer, “A tribe is a collection of families bearing a common name speaking a common dialect, occupying or professing to occupy a common territory and is not usually endogamous though originally it might have been so.”

2. According to Gillin and Gillin, “A tribe is a group of local communities, which lives in a common area, speaks a common dialect and follows a common culture.”

3. As Ralph Linton says, “In its simplest form the tribe is a group of bands occupying a continuous territory and having a feeling of unity deriving from numerous similarities in culture and certain community of interests.”

4. According to Rivers, “A tribe is a social group of simple kind, the members of which speaks a common dialect and act together in such common purpose as warfare.”

5. According to D.N. Majumdar, “A tribe is a collection of families, bearing a common name, members to which occupy the same territory, speak the same language and observe certain taboos regarding marriage profession or occupation and have developed a well assessed system of reciprocity and mutuality of obligation.”

13. Who are Other Backward Classes (OBCs)?

Ans: Other Backward Classes (OBCs) are the socially and educationally disadvantaged groups that were identified by the Mandal Commission in 1980. These groups are considered to be economically and socially marginalized and comprise around 41% of the Indian population. The Indian government has implemented various policies and initiatives to uplift the OBCs, including reservations in educational institutions and government jobs. The OBC category is not homogeneous and comprises a diverse group of communities, with each state in India having its own list of OBCs and the central government creating a list of OBCs for national-level reservations. However, the identification of OBCs has been a contentious issue, with debates over the inclusion and exclusion of certain communities and the criteria used for determining backwardness.

14. According to which Article in the Indian Constitution that the Backward Class Commission was appointed in 1953 with Kaka Kalelkar as the Chairman?

Ans: Article 340.

15. Give any two Constitutional Provisions for OBC?

Ans: Constitutional Provisions for OBC:

1. Article 14: Equality before law and equally protection of law is applicable to every section of the society.

2. Article 15(4): It is to make special provision for the advancement of any socially and educated backward classes of the citizen.

3. Article 16(4): This article speaks about the reservation for appointments or post in favour of any backward class.

4. Article 38(1): State should strive to promote the welfare of the people.

5. Article 340: President may appoint a commission to investigate the condition of the backward class in India.

16. Who has written “The Scheduled Tribe”?

Ans: ​ G.S. Ghurye.

17. What are the Problems in Defining a Tribe in India? Ans: Defining a tribe in India is a complex task due to the following two problems:

1. Heterogeneity among tribes: Tribes in India are diverse in terms of language, culture, and social practices. Therefore, it is difficult to define a tribe in India due to the heterogeneity among them.

2. Overlapping of characteristics: The characteristics that define a tribe in India, such as social and economic backwardness, distinct culture, and language, are also present in other communities. This overlap makes it challenging to define a tribe and distinguish it from other communities.

18. Who used the term continuum for the first time?

Ans: Robert Redfield, in his book, The Folk Culture of Yucatan

19. Who first formulated the concept of totemism as a form of religion?

Ans: John McLennan, in the article “The Worship of Animals and plants.”

20. The term ‘Totem’ is derived from which word and what does it mean?

Ans: The term Totem is derived from the Obijbwa word ototeman, meaning “one’s brother-sister kin.”

21. What is Taboo?

Ans: Taboo is a word taken from a Polynesian word Tabu, which means “to forbid”, is used to designate all the restrictions communicated through verbal don’t dos’ and is generally associated with ritualistic behaviour.

22. Who is the propounder of Naturalism?

Ans: The German scholar and Indologist Max Muller was the main propounder of the theory of naturism.

23. What is Naturalism?

Ans: The origin of religion, according to Max Muller lies in this attempt to explain and describe the reasons behind and implications of natural phenomena.

24. How many types of Magic did James Frazer categorise?

Ans: James Frazer categorized magic into – Homeopathic magic and Contagious magic.

25. What do Homeopathic and Contagious magic mean?

1. Homeopathic magic: It is based on the principle of ‘Law of similarity’, i.e. like produces like. 

2. Contagious magic: Is based on the ‘Law of contact’. This implies if something is directly associated with a person or an animal, it becomes a part of him or it and that should not be visited by any other as it may cause harm to the latter.

26. Who proposed the concept of the tribe-caste continuum in the Indian context?

Ans: F. G. Bailey (1960) and Surjit Sinha (1965)

27. What is Moiety?

Ans: The word moiety is derived from the French word moitié, which means ‘one-half’. When a tribe is socially divided into only two groups based on its social activities, each group is called moiety.

28. What is Phratry?

Ans: A phratry is derived from the Greek word phrater which means brother. When people from more than one clan merge together to form a single organised group, it is called phratry. 

29. What is Jajmani system? (Answer any one)

1. Harold Gould describes the jajmani system as inter-familial inter-caste relationship pertaining to the patterning of superordinate-subordinate relations between patrons and suppliers of services.

2. Yogendra Singh describes jajmani system as a system governed by relationships based on reciprocity in inter-caste relations in villages.

3. Ishwaran referring to jajmani system (called aya in Mysore in South India), has said that it is a system in which each caste has a role to play in community life as a whole. This role consists of economic, social and moral functions.

30. Define Sanskritization?

Ans: Sanskritization is the process by which a “low” Hindu caste, or tribal or other group, changes its customs, ritual, ideology and way of life in the direction of a high, and frequently, “twice-born” caste. Generally such changes are followed by acclaim to a higher position in the caste hierarchy than that traditionally conceded to the claimant caste by the local community. The claim is usually made over a period of time, in fact, a generation or two, before the “arrival” is conceded.

31. Define Caste? (Answer any one)

1. According to G.S. Ghurye, “Castes are small and complete social worlds in themselves marked off definitely from one another though subsisting within the larger society.”

2. Nesfield defines a caste is “a class of the community which disowns any connection with any other class and can neither intermarry nor eat nor drink with any but persons of their own community.”

3. According to Maclver, “When status is wholly predetermined so that men are born to their lot without any hope of change in it, then the class takes the extreme form of caste.”

4. According to A. W. Green, “Caste is a system of stratification in which mobility, movement up and down in the status ladder, at least ideally, may not occur.”

32. What is Varna?

Ans: In the Hindu social system, Varna is only a reference category: it is not a functioning unit of social structure and only refers broadly to the ascribed status of different Jatis. It is also a classificatory device. The term Varna is derived from the Sanskrit word ‘Vri’, literally denoting colour, originally referred to the distinction between ‘Atyavarna’ and ‘Dasavarna’. Varna has also been used for choice of occupation.

33. What is Jati?

Ans: The Indian anthropologist M. N. Srinivas wrote in the early 1950s; that “the real unit of the caste system is not one of the four Varna’s, but the Jati, which is a very small endogamous group practicing a traditional occupation and enjoying a certain amount of cultural, ritual and judicial autonomy.” As the Jati is a small endogamous group having a kind of autonomy, they are restricted to particular areas and not having the pan-Indic impact like the caste.

34. What is the difference between Varna and Jati? (Answer any two)

1. There are only four Varna, whereas there are about 4000 Jatis. In each region, about 200 Jatis are found.

2. The Varna had a pan-Indic hierarchy, i.e., Brahmins are at the top, Kshatriyas are at the second position, Vaishyas are at the third position and Shudras are found at the bottom of the hierarchy. This hierarchy was uniform throughout India, but in Jati, a uniform hierarchy throughout India is not found.

3. In Varna Vyavastha, a person’s status was not changeable, whereas, in the Jati Vyavastha, one can change one’s status with improved socio-economic conditions. Thus, one should not take Varna and Jati synonymously.

4. In the changing situation, in some areas, Brahmins are at the top, and in some other areas, Thakurs (Rajput) are at the top. Today even the Dalits are found on the top in some areas. Thus, secular criteria (economic and political) are found in the Jati system. On the other hand, in Varna Vyavastha, a ritual criterion (religion) is found. They are placed outside the Varna Vyavastha, whereas in the Jati Vyavastha, untouchables are an integral part of the system.

35. The Ideology of Purity and Pollution is associated with which thinker?

Ans: Purity and pollution are generally associated with the writings of the French sociologist Louis Dumont in his well-known book, Homo Hierarchicus: The Caste System and its Implications.

36. Define Dominant Caste according to M.N. Srinivas?

Ans: Srinivas has defined dominant caste as “A caste may be said to be dominant when it preponderates numerically over other castes and when it also wields preponderant economic and political power. A large and powerful caste group can be more easily dominant if its position in the local caste hierarchy is not too low.”

37. Briefly explain how McKim Marriott viewed the dominant caste?

Ans: McKim Marriott viewed that the concept of dominant caste in various studies of anthropological research lies on the political power, which is traditionally called juridical power in village communities and at times yields religious and quasi-divine power and the power to employ physical force.

38. Can you identify the village in which D.N. Majumdar conducted his study on the dominant caste?

Ans: D.N. Majumdar, who conducted the study of Monana village of Uttar Pradesh in 1958, observes that the Brahmin and the Thakur were the dominant castes in Mohana.

39. Give any two constitutional obligations of the government in India that promote the welfare of the OBCs?

Ans: Articles 340(1), 340(2) and 16(4).

40. What is sharecropping?

Ans: Sharecropping is an agricultural system in which a landowner allows a tenant to use their land in exchange for a portion of the crops produced on that land. The tenant typically provides their own labour, equipment, and seeds and receives a share of the harvest as payment for their work. 

41. What is the difference between Sankritization and Westernization? (Answer any two)

1. The Sanskritisation process promoted the sacred outlook, while Westernisation promoted a secular one.

2. Sanskritisation is a process of upward mobility by process of imitation, while Westernisation is a process of upward mobility by process of development.

3. Sanskritisation implies mobility within the framework of caste, while Westernisation implies mobility outside the framework of caste.

4. Sanskritisation puts a taboo on meat eating and the consumption of alcohol. Westernisation promotes meat-eating and the consumption of alcohol.

42. Who called Sanskritisation as Brahmanization?

Ans: In the 1950’s, Prof M.N. Srinivas introduced the term Sanskritization to Indian Sociology to explain the process of cultural mobility in India in his book ‘Religion and Society among the Coorgs of South India’.

43. How is Sanskritization different from Brahminization?

Ans: Srinivas found that Brahminization is subsumed under the wider process of Sanskritization and the agents of Sanskritization are not always the Brahmins.

44. How does the concept of Sanskritization relate to the concept of De-sanskritization in Indian society?

Ans: D.N. Majumdar is not only critical of the concept of Sanskritization but doubts if it is really taking place. According to him, there are more signs of the reverse process, namely, de-sanskritization in evidence all over the country. In de-sanskritization the members of the higher castes abandon their dress and rituals. For example, many of the Kashmiri Pandits have abandoned their traditional mode of life. Another symptom of de-sanskritization is taking in professions traditionally reserved for the lower castes. According to D.N. Majumdar, the shrinkage of distances between castes is not due to Sanskritization but its reverse. The lower castes are not moving towards the higher, but the higher castes are abandoning their lifestyle.

45. Can you identify the Schedules in the Indian Constitution on which there is a special provision for administration and control of Scheduled areas and Scheduled Tribes?

1. The Fifth Schedule under Article 244(1) of the Constitution defines Scheduled Areas. 

2. The Sixth Schedule under Article 244 (2) of the Constitution defines Tribal areas.

46. Identify the States in which the Sixth Schedule under Article 244 (2) of the Constitution relates to those areas which are declared as “tribal areas” and provide for District or Regional Autonomous Councils for such areas?

Ans: The States of Assam, Meghalaya, Tripura and Mizoram.

47. To safe­guards for the welfare of Scheduled Castes, the Government had set up three parliamentary committees. Can you identify the year?

Ans: 1966, 1971 and 1973.

48. Define Westernization?

Ans: According to M.N. Srinivas, Westernization refers to the changes brought about in Indian society and culture as a result of over 150 years of British rule and the term subsume changes occurring at different levels – technology, institutions, ideology, values.

49. Can you give two important features of Westernization? (Answer any two)

1. Westernization is a simpler concept.

2. Westernization implies certain value preferences.

3. Westernization pervades the political and cultural field.

4. In the economic and political sphere, it has disintegrated cottage industries, promoted variety in cultivation, and introduced new measures in land management.

50. How is caste different from varna? (Answer any two)

1. Literally, ‘Varna’ means colour and originates from the word ‘Vri’, meaning the choice of one’s occupation. Hence Varna is concerned with one’s colour or occupation. On the other hand, Caste or ‘Jati’ originates from the root word ‘Jana’, which implies taking birth. Thus, caste is concerned with birth.

2. Varna’s are only four in number, i.e. Brahmin, Kshatriya, Vaishya and Sudra. Whereas, Castes are very large in number. Castes also have many subdivisions known as sub-castes.

3. Varna is an all-India phenomenon. In Caste, the presence of regional variations is mostly based on linguistic differences.

4. Mobility pattern Varna’s are relatively flexible with one’s talent and knowledge, compared with the castes. Caste, on the other hand, is based on rigid principles and mobility is less. It is a closed type of stratification.

5. Varna system is free from socio-economic and political disabilities. Caste imposes many restrictions on the members.

6. Varna-class correlation is mostly positive. Caste-class correlation is not always positive. There may be variations in the placement due to the economic, political arid educational status of various groups.

51. What is decentralization?

1. Decentralization is the process of redistributing or dispersing functions, powers, people or things away from a central location or authority.

2. Decentralization means transferring planning, decision-making or administrative authority from the central government to its field organizations, local administrative units, semiautonomous organizations, local governments or non-governmental Organizations.

52. Can you differentiate between Local Government and Local Self-government?

Ans: Local government and local self-government are interchangeably used. The distinction between them is a legacy of alien rule. The term ‘local self-government’ has been used in those countries was ruled by the British and we did not have any self-government at the central and provincial levels. after the British government decided to associate us with administrating local affairs, it meant a slice of self-government for the people. Hence the term ‘local self-government’ was meaningful at that time. But now the word ‘self’ has become redundant as the country enjoys self-rule at all levels. The term ‘self-government’ may also appear embarrassing as well, because it has a ring of virtue around itself, which it is unnecessary to claim but, on occasion, difficult to justify. Moreover, self-government, which reflects the government by the people of a local area through their elected representatives, sometimes is conspicuous by its absence as election to local bodies does not take place for years after they have been created or superseded for indefinite periods. (Though now it is obligatory for the state governments to hold elections to the local government bodies regularly and to the superseded local bodies within six months as provided in the Constitution [74th Amendment] Act, 1992). That is why the term ‘local government’ and not ‘local self-government’ is used in Entry 5 of List II of the Seventh Schedule of our Constitution. Despite this distinction, both terms continue to be in vogue in our country. The terms signify a government, representative of local inhabitants, more or less autonomous in character instituted under state legislation, in a village, a district, a city or in urban areas to administer services as distinguished from state and central service.

53. What was the main purpose behind bringing the Panchayati Raj system to India?

Ans: To decentralisation of the political power to the general people.

54. Discuss the Panchayati Raj Act 1993, in  Tripura?

Ans: In the post 73rd Constitutional amendment, the Government of Tripura enacted the Tripura Panchayats Act 1993. It was enacted with a view to establishing three tiers Panchayati Raj system in the State (except areas covered under Tripura Tribal Areas Autonomous District Council). In Tripura, three-tier Panchayats, i.e. Gram Panchayat at the village level, Panchayat Samiti at Block level and Zilla Parishad at district level, were established to enable PRIs to function as local self-government institutions. It was also mentioned that this act shall come into force at once. Thus, we can say that Tripura Panchayat Act 1993 came into effect in 1993.

55. What is the seat reservation for women in Panchayati Raj Act, 1993 in  Tripura?

Ans: The Panchayati Raj system is a system of local self-government in India. One of its essential features is the reservation of seats for women, which encourages their participation in the democratic process and empowers them by giving them a voice in local decision-making. The national average for women's reservation in the Panchayati Raj system is 1/3 or 33.33%, but in Tripura, it is 50%, which means that half of the seats in local governing bodies are reserved for women candidates.