Every society have a structure of its own. But it changes whenever new forces of transformation emerge. Similar is the case of Indian society and culture. India is an agrarian country and three-fourth of her population is engaged in agriculture. Agricultural economy forms the material basis for Indian people. It determines India’s social organization and institutional matrix. Further, sometimes immemorial Indian society is construed in which role and status of each individual is ascribed. Besides, on account of historical reason, Indian society reveals a diversified cultural pattern. Further inspite of this diversity there exists unity among all cultural patterns. This unified form is known as Indian culture. But by the early part of 20th century, Indian society and culture has experienced a decisive transformation as an impact of the modern social forces.
On the even of the British conquest, Indian society was composed of a multitude of villages. Each village was independent and the sufficient social life was governed by caste and community rules. But the introduction of modern means of transport and communication dissolved economic self-sufficiency of Indian villages. Village economy became an integral part of the national development of transport and communication political consciousness, social legislation and industrialization have casted tremendous influence of Indian society and culture. Besides, India’s community development programme is a powerful innovative force working in manifold was to aid the growth of nation. In this venture, India has blazed a trial for many new nations to follow, in social revitalization through new attitudes, new practices and new way of thinking. A planned change has been directed. The impact of these factors may be observed in the following spheres of social life.
The religious organsation did good to the society in the same proportion.
Social changes
Change in family structure : The impact of modern social forces is evident in the change of family structure. Basically joint family system is prevalent in India in which the head of the family exercised absolute power over its members. He distributes work among family members. It is thus authoritarian which encourages collectivism rather than individualism. But due to modern forces, joint family system disintegrating. It is now exhibiting characteristics of urban family. Family authority and family ties are now gradually weakening. Now there is a trend towards the development of nuclear family.
Change of caste system : Impact of modern forces is also evident in the institution of caste. Modern means of communication, growth of competitive economy and expansion of western education have shattered the traditional structure of caste. Thus is a transfor-mation of rigid caste into modern mobile classes. Certain castes have attained the privileges of upper classes while certain castes are losing their previous status. Besides, there is secularization for the selection occupation. This type of change has been revealed in every aspect of social life. Among high castes there is a trend towards modernization while among low classes is a trend towards sanskritization.
Changes in the social stratification: The original stratification of Indian society is based on the caste system which gives exclusive importance to with rather than individual achievements. Now birth is no longer a criterion of role allocation. It is gradually being replaced by the achievement system. Due to the impact of modern forces Indian society is being transformed from feudal system to capitalist system. Therefore, the stratification based on class system is gradually emerging. The main cause for the geneses of new classes is based on the disintegration of caste control.
Increasing mobility : In India caste system prevents the mobility of the people from one occupation to another. But the new class system has encouraged social mobility. Further, legal compulsion has also encouraged social mobility and social change. According to Prof. S.C. Dubey, “An excellent example of social change by legal compulsion is provided by the abolition of untouchability by law in India. In a favourable social climate legislation can be a potent instrument of social change.”
Changes in the marriage institution: In India, the institution of marriage has undergone a tremendous change. Formerly people used to observe endogamy as regards. The ‘caste’ and exogamy as regards the ‘gotra’. But due to the impact of modern races, the endogamous restrictions are gradually declining. Among educated people, there are number of instances of the inter-caste marriage.
Political changes
Due to the impact of modern forces certain changes have also occurred in the political sphere of the Indian society. Regulation of court laws, establishment of village panchayats and expansion of local autonomy have changed the traditional social structure. In villages, caste panchayats are declining and their functions are being transferred to the law courts. On the other hand, caste is developing on political lines. Thus political incentives are manifested in terms of casteism. Further, there is a change in the pattern of leadership. In the late 19th and early 20th century, the leadership which participated in national movement was largely draw from middle income groups. But now this opportunity of leadership is also available to low income groups.
Economic changes
Certain changes are also evident in economic sphere development of technology, transports, and communication have largely influenced the economic structure. Specially the agrarian economy is at present in a state of crisis. Besides the self sufficient village economy has been disintegrated. It has become an integral part of national economy. Production is not just to meet the requirements of the community, but it is for the requirements of the market. Thus there is a shift from agricultural economy to national and industrial economy.
Religious changes
Individual is now considered as the unit of society. This shift therefore, has brought about change in the old religious relations. Contemporary forces are now weakening. Hinduism as an ideology and culture. Basically religious outlook dominates emotional and practical life. Religious conceptions are manifested in art, painting and folk culture.
Basically religious outlook dominates and practical life. Religious exceptions are manifested in art, painting and folk culture. Traditional religious concepts determine individual behaviour and social control. But development has taken place. After the advent of British rule, Indian society faced a progressive transformation. Subsistence economy was replaced by capitalistic economy. Consequently, there is a development of non-religious and secular norms. The authoritarian religious norms which for ages governed Indian life are now being replaced by democratic and equalitarian ideas. Secular institution and association are developing along with a secular leadership for social control.
Impact on culture
The impact of modern social forces is also evident in culture. Modern technology has increased human knowledge about this natural world. Consequently man has attained greater mastery over nature. Similarly, knowledge in the social sphere of life also grown. Our ancient culture lamp stress on society and community. But due to western education and contact with other countries there is a tendency to give emphasis on individual liberty. Traditionally Indian culture is aesthetic. Art is fused with life. People as a whole took part in artistic activities. Its nature is predominantly familistic. But due to the competitive social economy certain cultural changes have been witnessed. Art and social life have been separated. Further art is developing on commercial lines and losing its religious content.
Thus the impact the modern social forces is witnessed in every aspect of Indian social life. There is trend of modernization in art, culture, economy social and economic institutions.
Inter-relationship of caste and politics
Caste and Politics : Establishment of casteless society is an established and pronounced goal of every major political party in India. But at the same time, castes and caste system is very much well rooted in socio-economic and political structure of our society.
Today a serious problem with which nation faced is as to what is the relationship of caste and politics in India. Is the hold facts on politics weakening or strengthening? Is the caste exerting its heave pressure on politics of India? These are some of the serious problems which face us today in to so far as caste and politics is concerned.
During British days for quite some time, Indians had no share in running their own administration. Accordingly it is difficult to establish relationship and influence of caste on politics. When however, the system of election started in the country, it became clear that caste is exerting its pressure on politics. Each caste, community and religion then tried to have maximum seats in the elected bodies. Since seats in the legislatures were reserved for major religions, therefore, hold of caste became still more tight. It was however, after India became free that the establishment of a casteless society became one of the objectives of our political set up.
Position in Free India : When India became free, there was every hope that caste will cease to be a very effective instrument in deciding our future course of politics. But it appears that things have not come up to our expectations and the caste still continues to influence Indian politics.
Even nearly six decades after independence newspapers carry frequent reports about the atrocities committed on Harijans by other caste people, subjecting them to many hardships. Not only, this, but even now caste plays an important role in all elections and while selecting candidates for the elections, even national political parties takes into consideration caste strength of votes in constituency and caste to which candidates belong. Votes are demanded though indirectly in the name of caste. All this is happening in spite of the fact that every. Government both at the centre as well as in the states, claims to be determined to root out caste system and Election laws do not permit exploitation of caste for getting votes.
Causes that Strengthened Caste in Politics
In free India where state is interested in having a casteless society, it is amazing that caste is more and more influencing politics and our elections. There are certain factors responsible for this. One such reason is establishment of Panchayati Raj institutions. Things as these at present stand in our local politics. Panchayats have been allowed to have considerable position and authority. The people belonging to different castes therefore try to have maximum control over maximum number of Panchayats. The area of elections being very limited, castes play big role in influencing voters. In fact candidates win and lose on the popularity and strength of their caste. Each election thus strengthens caste system.
The another reason is desire of castes particularly the low castes, not to give up their privileges. Since British days low castes have been given reservation of seats in all educational institutions, services and elected fact privileges and concessions to caste people are day by day increasing. These castes are not at all prepared to give up their privileges and thus they try to strengthen their castes base. Any attempt to provide a solution to a problem other than caste basis is resented by these castes.
Still another reason for strengthening caste in politics is the extension of adult franchise. Under the system every adult in every caste has right to vote. There is a growing feeling among the peoples of all castes that if they do not vote on caste basis they will be out-numbered by the members of other castes who in turn will dominate them. In this way person belonging to all castes support the idea in favour of their own caste candidates.
Still another factor responsible for this is the system of indirect elections. In our political system for the Upper House in the state representatives are to be elected by the State legislatures. In this way there is an interchanging in which once a caste gets control even over local bodies, it will have some say in national politics. Thus caste gets its roots at local level. In this way a deep relationship, on caste basis develops between Ministers and village leaders.
In this way it can be said that due to the privileges which have been guaranteed and given to those belonging to different castes, attitude of those castes which have been denied such privileges, appears to have hardened. In some parts of the country, caste barriers in politics have become very rigid and thus these have helped in strengthening rather than abolishing caste society, which is proclaimed policy of several political parties.
Political Factions and Caste : Now a very interesting question that has been posed is that when caste acts as a political faction and votes are caste in favour of a particular candidate on caste basis even then caste retain its character as a caste of becomes a political faction, thereby defying caste traditions.
Impact of Caste on Politics : Such a deep impact of caste on politics does not appear to be very healthy. If an unholy alliance between caste and politics continues then, it is feared that at one stage, security of state even might be in danger. G.S. Ghurye has rightly observed that, “Unholy alliance of caste and politics will surely jeopardies not only the peace but even the security of the country.” It is therefore, very essential that such an unholy alliance between caste and politics should be brought to an end as early as possible. It is however, fully well realised that only legal provisions will not serve the purpose. For this the psychology and thinking of masses will have to be changed. The people will have to realise that the caste must be sacrificed for the sake of purity in administration and nepotism is to be wiped out both for national interests and security.
Charactersitcs of sanskritisation
In India caste system is very deep rooted and is in fact its important and integral part. In fact it is very difficult to think of our social system without caste system, which exists in every system both directly and indirectly. The whole system is based on hierarchy, at the top of which stands Brahmins. They are by and large vegetarians and teetotallers. The Ligayats of South India Sanskritisation the customs and rites of many low castes. The Smiths call themselves as Vishwakarma Brahmins and wear sacred thread. They have also sanskritised their rituals though until recently they suffered from some disabilities.
But the process of Sanskritisation and that of adoption of lower caste people rites and customs of upper caste people is not easy. It is primarily because of hard and negative attitude of locally dominant caste. In some cases physical force has been used to keep low caste people in check and under control. But in spite of this opposition the lower caste people were in a position to pick up rites and customs of upper caste people, primarily because of stratification of Hindu society and its division into small groups. In some case these customs reached them by group reaction. A group adopted the customs of a caste or group higher to it and passed that on to the group lower to it.
Impact of Westernisation
In the whole process of Sanskritsation non-Brahmin castes have been trying not only to adopt Brahmanic customs and rituals but also institutions and values. But now due to westernisation, Brahminism itself is being considerable influenced. One finds that a Brahmin was supposed to marry his girl before puberty and if he failed to find a boy before that age, it believed that he had committed a sin. But today under the influence of westernisation be will not marry his girl before the age of 18. Widow marriage which was not thought of earlier is now becoming common and today a Brahmin even thinks it absurd to shave the head of a widow.
A Brahmin woman treats her husband as a deity and will not take food before her husband has taken. She will also keep Vratas for his long life. Concept of Pativrata husband is still considered ideal. Monogamy is also still considered most suitable. Prof. M.N. Srinivas says that, “Sanskritisation means not only the adoption of new customs and habits, but exposure to new ideas and values which have found frequent expression in he vast body of Sanskrit literature, sacred as well as secular.”
To quote him again, “The development of communications carried Sanskritisation to areas previously the accessible, and spread of literacy carried it to groups very low in the caste hierarchy. The introduction by the British of western political institutions like parliamentary democracy has contributed to the increased Sanskritisation of the country.” Thus westernisation has considerably helped in the spread of Sanskritisation.
But in many ways westernisation has come in conflict with Sanskritisation as well. It was under the impact of westernisation that the Brahmins adopted diet and dress of Western people. They began to get English education. Brahmin caste which is the superior most one in now in a dilemma.
Britishers found that Vaishya caste and traders were near to them in food, habits or more adaptable to their ways of living and thus went nearer to them than Brahmin. Thus in the eyes of rulers those engaged in trade were more important than orthodox Brahmin. Gradually some Brahmins began to accept British type and kind of diet. Tuft was nowhere to be seen. Now morning meal was not first offered to the deity as was the custom earlier. Even many Brahmins have discarded sacred thread. For health reasons many Brahmins do not hesitate to take raw eggs and such medicines, which they know have been made from various organs of animals. Cigarettes and liquor is now used in some cases. The Brahmins have also given up their old occupations and instead they have taken up the new ones. They now go beyond the seas to serve. Previously they were opposed to taking to medical profession as that meant touching the bodies of scheduled castes and also dead impure bodies. Now we find many Brahmins who have taken to medicines.
But whereas Brahmins have taken to westernisation non-Brahmins castes are still taking to Brahminic customs, traditions, rituals, etc.
Thus westernisation has its effect and impact on Sanskritisation. But there is something strange in the phenomenon, namely the role of untouchables. The untouchables have not been accepted by other three castes. In spite of the fact that tribals and others have been accepted in the folds of Hindu society, untouchables, have socially not been accepted and they have been kept out. We might conclude with the words of Prof. M.N. Srinivas when he says that, “The consequences of the existence of the dual, the occasionally conflicting, pressure of Sansktitisation and westernisation provide on interesting field for systematic sociological analysis.”
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