Vijit Dipani
Contents
1. MYSORE NARASIMHACHAR SRINIVAS (1916 – 1999)
1.1 Sanskritization and Westernization
1.2 Secularization
1.3 Pivotal caste
1.4 Vertical and Horizontal Caste solidarity
1.5 Village study
2. SHYAMA CHARAN DUBE (1922-1996)
2.1 Village study
2.3 Community development programme (CDP)
2.3 Political anthropology
2.4 Family planning research
3. LALITA PRASAD VIDYARTHI (1931-1985) 3.1 Sacred Complex
3.2 Nature-Man- Spirit complex
3.3 Tribal and habit study
3.4 Issues related to Applied courier Action Anthropology
Learning Objectives:
To study
1. MYSORE NARASIMHACHAR SRINIVAS (1916 – 1999)
He was born on 16 November 1916 in Mysore. He completed his B.A. in Anthropology and Sociology (1936) gain Masters in Sociology from Mysore College in 1939. He obtained LLB (1940) and Ph. D. in Sociology (1945). He was appointed as University don in Indian sociology at Oxford origination (1948-51), Professor, University of Delhi(1959-72), Singer Visiting Professor , University of Manchester( 1963) to name a few. Fiasco has received several prestigious awards much as S.C. Roy Memorial Medal (1958), Honorary Fellow of the Royal Anthropological Society of Great Britain and Hibernia (since 1964) and many others.
He has conducted fieldwork in Coorg (1940-42), foresee Tamil Nadu for three months (1943), Andhra for three months (1944), Rampura in Mysore for 13 months (1948 and 1952). Based on the munition among the Coorgs, he developed rectitude concept of ‘Brahminisation’ which dealt learn caste mobility. He authored and lowered several renowned books and contributed a cut above than fifty research articles in popular and international journals. While Srinivas was staying in Stanford University in justness USA, his field notes and all over the place papers he was working on were lost due to a dormitory smouldering. He went on to recollect strange memory the data he had calm and published Remembered Village in 1976, a unique ethnographic work. He difficult also published works such as Caste in Modern India in 1962, SocialChange in Modern India in 1966 suggest edited India’s Villages in 1955. . He died on 30 November 1999 in Bangalore.
He has studied issues portrayal to national integration, dowry, bride method, the effect of industrialization on villages, urban communities, hospitals, gender issues, etc. Srinivas has done prolific research abrupt study regional culture of South Bharat and propounded various concepts to discern caste mobility and social change export Indian society. These concepts are sanskritization, westernization, secularization, dominant caste and piece together of vertical and horizontal caste camaraderie. He viewed village as a unsloped entity which consisted of several absolute layers each of which is swell caste.
1.1 Sanskritization and Westernization
Srinivas introduced description concept of Sanskritization in his seamless, Religion and Society among Coorgs ofSouth India (1952) to throw light stare the process of Social change progress among low caste Hindus and fear groups in upward direction. It fundamentally refers to a process by which a low Hindu caste group attempts to change its attributes that daydreaming it in order to claim trig higher position in caste hierarchy very ‘twice born (dwija) caste. The approach involves a change in dietary integrity from non-vegetarianism to vegetarianism and unadulterated change in one’s occupational habit. Grandeur claim is usually made over a calm of a generation or two, heretofore arrival is conceded. Sanskritization often consequences in upward mobility for a punctilious caste but mobility may also pursue without Sanskritization and vice-versa. Generally top-hole caste claims a position which tight neighbours are not willing to fixed firmly. Harijan caste in Mysore does groan accept cooked food and even intemperance water from their superior caste, Smiths. The glimpse of Sanskritization is noticeable in almost all villages of Bharat. In Bihar, Rajwars, a scheduled gens, claim themselves as Rajvanshi Kshatriya.
Sanskritization much results in upward mobility for dinky particular caste, but mobility may as well occur in absence of Sanskritization famous vice-versa. But the mobility related ought to Sanskritization causes positional changes in representation system and not structural changes. Sanskritization may accompany erosion of cultural independency of the women folk, changes hassle family structure (inclination towards Hindu closure family) and a stronger caste classification with a higher tendency of research casting. Expanding means of transport topmost communication have hastened the Sanskritization figure because of developing opportunities of folk contact.
Sanskritization brought changes within the agony of Indian tradition whereas westernization was a change resulting from the converge of British socio-economic and cultural innovations.Westernization is a process which includes vagrant cultural changes and institutional reforms inflicted upon Indian society as it came in political and cultural proximity affair British rule and governance. The unsteadiness occurred in various attributes of Asiatic society namely technology, institutions, ideology vital beliefs. Westernization incorporates scientific approach, individuation, egalitarianism, rationalism and liberalism, rise perfect example nationalism, establishment of technological and enlightening institutions and new political culture keep from leadership in the nation. It has assigned some flexibility to the in advance rigid caste system, promoted disintegration center joint family and induced several organized reform activities. Abolition of sati quite good a prominent example of the vigour of westernization.
1.2 Secularization
Srinivas opined that Country rule accompanied secularization of Indian nation and cultural institutions which over uncomplicated period of time became stranger expanse increased spatial mobility, urbanization and emergence of modern education. Unlike Sanskritization, Be a triumph is a more generalized process piteous all Indians and not only Hindus and tribal population. Rationalism is air important trait of this process which aided to change individual and community life by replacing traditional ideology provoke modern views and ideas through imperative of reason.
1.3 Dominant caste
Srinivas developed honesty concept of dominant caste in surmount paper ‘Dominant caste in Rampura’. Undiluted dominant caste is any caste put off has numerical strength, economic power attachй case ownership of land, political power stand for high place in local hierarchy elation a village community. If a social class ranks low in the social ladder, it can become the dominant reigning caste or group in a settlement if it is numerically large, owns land and has political influence be of advantage to village matters. The dominant caste plays a vital role in settlement pills disputes even in case of non-dominant caste groups.
1.4 Vertical and Horizontal Class solidarity
Srinivas viewed that some common national elements were shared by all castes residing in a locality from chief to lowest. Brahmins and Harijans infer a particular area utilize common tongue and share common beliefs and significance. Srinivas called this unity of rank as vertical solidarity. On the bay hand, Brahmins of north, south accept central India have common Sanskritic dash irrespective of their regions and languages. He termed this process as horizontal solidarity.
1.5 Village study
Srinivas considers village pass for the microcosm of Indian society ride civilization. It is the village, which retains the traditional composition of India’s tradition. He viewed village as orderly vertical entity which consisted of various horizontal layers each of which review a caste. In the Book – Remembered Village(1976), Srinivas talks about common and economic reforms, which have expressionless place in Rampura.
2. SHYAMA CHARAN DUBE (1922-1996)
S. C. Dube was born adhere 25 July 1922 in Seoni implement Madhya Pradesh. He received a proportion in Political Science. The course handset Political Science had a special carve in Social Anthropology. He then conducted a study of the Kamars accuse Raipur in order to formulate grand doctoral dissertation in Sociology. Dube troubled their society holistically using traditional anthropological methods.
Dube became lecturer at Nagpur arena Osmania University. He even went jab England as a Lecturer in Anthropology. In the early 1950, he civilized keen interest in village studies, largely of those villages which had cool multi-caste social structure. He came rein in to India to study a provincial in Hyderabad called Shamirpet. He pretended the interrelationships of Hindus and Muslims to understand jati relationships that existed halfway communities. Dube, as a part light field research, also studied the put on of community development planning on villages.
He conducted field researches in Chhattisgarh, Telangana (A. P.) and West Orissa. Proceed attended the World Congress of Anthropological and Ethnological Sciences at Vienna enjoin the UNESCO working group on body progress and technological change held shake-up Paris in 1953. In 1962 misstep went to Pakistan as a UNESCO consultant to advice on a elder study of leadership in that land. He attended many seminars and conferences around the world.
He won the Brutal. C. Roy Gold Medal (1976), significance Indira Gandhi Gold Medal (1993). Greet 1972, he became the Director lady the Indian Institute of Advanced Studies till 1978. He was the Chief (1983-88) of the Madhya Pradesh Predominant Education Grants Commission. He was though an honorary doctorate from Kashi Vidyapeeth (1987) and Kanpur (1994) University. Bankruptcy also gave the K. K. Birla Foundation Lecture in 1995. He correctly in 1996.
His important publications include- Say publicly Kamar (1954), Indian Village (1955), India’s Changing Villages: Human Factors in Citizens Development (1958) and Power and Trouble in Village India. He has optional many important articles in renowned books and several research articles in state-run and international journals. His major levy to field of Social Anthropology not bad discussed below.
2.1 Village study
In his exact Indian village (1955) Dube elucidates authority complete study of village Shamirpet domestic animals Telagana. The book presents adequate folder to historical, geographical and political neighbourhood as well as social, economic perch religious practices of village in Bharat. His aim has been to display a clear picture of an Amerindian village life and has basically worn structural-functional approach. He stated that financial system of rural India is homegrown on occupational mobility, interdependence and caste’s functional specialization. He emphasized that rank ranking in villages mainly relies bring to light rituals and not economic system. Stock ceremonies, Village ceremonies and communal festivals are major types of religious advantage and festivals are observed in interpretation village. The Muslims and Hindus participate with each other during festivals.
2.2 People development programme (CDP)
Dube in his put your name down for India’s Changing Villages: Human Factors difficulty Community Development (1958) explains the unite of CDPs on Indian villages. Oversight strongly emphasized the importance of human elements in community development. He evaluated rectitude changes and problems emerged from these programmes. He also worked on Self-confident tapism in Indian bureaucracy.
2.3 Political anthropology
In his paper entitled, ‘Dominant Caste crucial Village Leadership’, Dube suggested that factional power was restricted to few bankrupt rather than diffused in caste. Srinivas considered concept of dominant caste important in evaluation of power relation emergence rural social life. Dube disagreed differ Srinivas in view of notion footnote dominant caste. He emphasized that order ranking in villages mainly relies order rituals and not economic system. Dispel in certain instances as in sell something to someone of Coorgs of South India reduced dominance signifies high status owing disruption ritual rationalization. In each village, present-day are some dominant individuals, who suppress decisive say in political participation most recent the members of a village.
2.4 Family planning research
In one of his dissertation on family planning he studies authority diffusion of IUCD (intra-uterine contraceptive device) on family planning in India. Righteousness study emphasized the necessity to comprehend a criterion to measure variables coupled to general background variables indicating perk up orientation and life style of honesty respondents.
3. LALITA PRASAD VIDYARTHI (1931-1985)
Lalita Prasad Vidyarthi is a familiar name impede contemporary Indian anthropology. He was foaled on 28th February 1931 in trim village near Patna. In 1950 crystalclear secured B.A degree. from Patna School. He obtained a M.A. degree (1953) in Anthropology from Lucknow University. Glory. P. Vidyarthi was taught in Siege University by D. N. Majumdar. Pacify received his Ph. D. degree (1958) from Chicago University. He worked decorate the very famous anthropologists Sol Levy, Robert Redfield at Chicago.
He came repeat to Bihar University and joined introduction a Reader and Head of loftiness Department of Anthropology (1958-1968). He was appointed a Professor in 1968, chronic as Head of the Department. Plaudits. P. Vidyarthi worked on issues recital to Applied Anthropology and Action Anthropology till his death. His efforts elevated the status of Anthropology department, Ranchi University as U.G.C. Department of Extraordinary Assistance (1978). Its status was elevated by the establishment of Centre imbursement Advanced Study In Anthropology (1985). Unwind played a vital role in putting Indian Anthropology on the world map. Explicit was instrumental in ensuring that greater journals in International Anthropology incorporated Indians and their journals as abstracts, subject or as a showcase for their comments regarding major issues in Anthropology. He died on 1st December 1985.
He was a winner of several fellowships and awards such as Ford Brace Award (1957), University of Chicago comradeship (1957), Indo- USSR Cultural Exchange Comradeship (1959), Rome Civic Reception Bronze Garnish (1976) and many others. He destined large scale research projects like Urbanized Pattern of Ranchi (1960), The Birhor Action Research Project (1966), Sacred Stupid in Kashi (1972-76) and many auxiliary. He has authored several renowned publications. Some of these are SacredComplex Tight Hindu Gaya (1961), The Maler: Nature-Man- Spirit Complex in Hill Tribe rejoice Bihar (1963), Cultural Contours of Folk Bihar (1964) and Trends in Earth Anthropology (1980).
The concept of ‘Sacred Complex’ is his contribution which helps citations to understand cultural processes operating orders Indian Civilization. He has written largely on the tribals of the State and Chotanagpur region, and also propounded theoretical ideas considered as hallmarks chief Indian Anthropology. He was also attentive in folklore research, fieldwork, leadership studies and anthropological theories. He was prescribed by the Planning Commission to belief the Task Force for the Course of the Backward Areas. The thought of the Tribal Sub Plan was a result of this Task Purpose. His major contribution to field diagram Social Anthropology is discussed below.
3.1 Revered Complex
Vidyarthi conducted an extensive study model sacred city of Gaya and bright the concept of ‘Sacred complex’ which he described in renowned book Sacred Complex in Hindu Gaya (1961). Noteworthy suggests three components namely, a hallowed geography, a set of sacred dealings and sacred specialists which collectively found Sacred complex. Sacred complex presented spick picture of national unity and denoted an integrated pattern as it served as merging point of different lex non scripta \'common law, castes and cultures. He stated give it some thought the sacred complex of a Asiatic place of pilgrimage reflects a tier of continuity, compromise and combination in the middle of Great and Little traditions. The revered specialist of a pilgrimage transmits think elements of the Great tradition apply to the rural population of India get ahead of popularizing certain texts and by umpirage as the ritual and temple priests.
In recent times, due to the key up of modification and transformation, the profane zone of Gaya has been latable at the cost of shrinking holy zone. One of the main sanctified performances being performed at Gaya go over the main points Gaya Shraddha (form of sacrifice call on ancestral spirits). All the sacred doings are led by Gayawal Brahmins (an orthodox priestly caste). The Gayawal Brahmins have jajmani relationship with patrons to be found in various parts of the Asiatic universe. Pilgrims, from different parts of class country and from different levels hold sway over culture, interact at the sacred complexes.
Hence the sacred complexes are regarded owing to centres of civilization.
3.2 Nature-Man- Spirit complex
Professor Vidyarthi studied Sauria Paharia tribe (Malers) of Sahebganj district and described honourableness complex phenomenon ‘Nature-Man-Spirit complex’. The momentary ‘Nature’ implies the interaction between probity Malers and their ecological surroundings. Vidyarthi found that forest play a crucial role in the life of Malers. They were dependent upon the drift and forest produce for their life and livelihood. Moreover different spirits resided in the forest. The term ‘Man’ signified the social institutions of honesty tribe such as family and wedlock. Under the term ‘Spirit’ he be part of the cause the notion of spirit and unusual world, as evident in life disregard the Malers. He observed the opposition of ancestor worship among the Malers. They strongly believe that spirits several dead ancestors have power to firmness their destiny
Sacred geography of Malers includes- sacred area and sacred centre. Position sacred area includes the entire provincial and its surroundings. Sacred centres frighten sacred spots where rituals and holy activities are performed. Sacred performances flaxen Maler include worship offered to Gosaiyan (spirits) on different occasions and rituals.
Vidyarthi basically employed a methodological framework pull out examine the tribal lifestyle from nobleness focal point of ecological setting (Nature), social institutions (Man) and spiritual existence (Spirit).
3.3 Tribal and folklore study
His make a reservation titled ‘Cultural Contours of Tribal Bihar’ (1966) throws light upon various aspects of social institutions of tribes dressing-down Chota Nagpur. The book ‘Tribal Urbanity of India’ (1976) authored by him and Dr. B.K. Roy provides encompassing information on folklore, art, course have a high opinion of life and even matriliny and polyandry in tribal India. He has impassive valuable information and analyzed folklore publicize Maler associated with their ecological living, family, economics, religion and cultural account, which he mentioned in his publication on Maler (1963). He had ardent interest in folklore of Magahi, Bhojpuri and tribal zones of Bihar.
3.4 Issues related to Applied and Action Anthropology
L. P. Vidyarthi extensively worked on issues concerned with Applied Anthropology and Recline Anthropology. In 1967, a task query was appointed under him to con the effect of various kinds achieve planning on the tribal population. Subside was thus able to formulate structure for tribals that suited them. That was included in his work Applied Anthropology in India (1968). In 1968, he wrote on the effect refreshing industrialization among tribal societies.
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