Impact of Western and Islamic Culture on Indian Society -

Impact of Western and Islamic Culture on Indian Society

According to Yogendra Singh, there are three major stages of Islamic tradition (a) the period of rule of Islam in India (b) during the British occupation (c) Indian independence movement and India In the period of independence and partition of the country. In the first phase there was both conflict and tension and organization and coordination in Hindu and Islam traditions. Muslim rulers waged a crusade with the help of Ulma.

H. P. Srinivas Murthy and S. U. Kayath has highlighted both the negative and positive aspects of Islam’s impact on Indian society. According to him, “Islam is indirectly responsible for making Hindu society extremely racist and exclusive.” Purda system was introduced in Hindu women and Sati system was made more stringent. Child marriage more popular

Hindi developed by writing Sufi writers in Hindi. Urdu emerged as a mixed language consisting of Hindi and Parsi languages.

Indian music was also greatly influenced by Islam. With the influence of Parsi music, a new genre like Khyal emerged in Hindustani music. New musical instruments like tabla and sitar also developed.

In the field of architecture, the Indian Muslim style with emphasis on large courtyards, super domes, doors and towers emerged.

Sufism was greatly influenced by the mysticism of the Hindus. The monotheistic views of Islam (monotheistic views) influenced Hindu society, especially some of the British in the Bhakti movement like Kabir. The rise of the Bhakti movement was an important event in the Mughal period. The leader of the Bhakti movement was a mystic saint, he said that God is one. He propagated qualities such as universality, love and equality about God. The main supporters of this sect were Vaishnavists. South India was the main center of the Bhakti movement. The Nayanar (Shaivist) and Alwar (Vaishnavite) communities of Tamil Nadu popularized this movement by singing devotional music. Saints Ramanuja and Madhava were its main masters. Ramanuja taught specific Advaita (limited monotheism) and Madhava taught dualism. In the 12th century, Sant Basava propagated the Veer Shaivism (an excited Shaivism). Ramananda (a preacher of Rāmabhakti), Kabir, Gyanadeva and Raidas were other devotional saints who propagated monotheism in North India.

By propagating a new religion, Din-i Ilahi, the Mughal emperor Akbar tried to get a synthesis of Hindu, Islam, Jain and Zoroastrian religions as well. The writer Amir Khusro tried to get Hinduism into the Muslim culture. Many poets composed in Hindi. Many people petitioned for cultural integration of these two religions. The prestige and power of Muslims declined during the British period. The decline of political power and legitimacy led to a deep setback to the Muslim elite and the Islamic tradition. Poverty took over among Muslims and profound changes took place in their education system as well.

According to Yogendra, there were two contradictory opinions about the reform movement of the 19th century. For extreme radicalism and militarism 1 for liberalism and peaceful reform. In the context of the freedom struggle at the beginning of the 20th century, relations were on two levels.

Relations of secular and radical Muslim elites with Islamic tradition.
Relation of Hindu aristocracy to Muslim aristocracy. In independent India, Muslims demanded equal power and political equality as Hindus. He feared that he would not be treated the same way after independence, so he agitated for the establishment of a Muslim state of Pakistan. Yogendra Singh has made the following distinctions in the short and long traditions. The miniature tradition is rural-based, with its followers being illiterate and less formalized, while the tradition of aristocracy is aristocratic, urban, contemplative and customary. The Islamic minor tradition consists mainly of newcomers from Hinduism. Islamization was a type of culturalization until the beginning of British rule. In the British period and post-independence India, it is found as a renaissance movement, yet the conversion often changes the socio-cultural situation and sometimes gives economic benefits and mental satisfaction. Muslims in India are still a conservative community. Economic disparities are greater among Muslims. He is very passionate about personal law, curtain practice and family planning. In cultural matters, Muslims are more backward than Hindus because Hindus have more attrition capabilities. Due to the large number of Hindus, Muslims also suffer from fear and doubt.

Obstacles in social change Structural distortions and disruptions 7 After the independence, many planned development programs were organized to take Indian society on the path of economic development. Policy makers and Indian political elite tried to make India a modern developed but advanced nation based on social justice by planning and making laws and making political changes. For this purpose, first attempt was made to change the land relations and the land structure. Under this effort, the Zamindari, Mahalwari and Ryotvist revenue systems were abolished. P. C . Joshi has written in his book “Band Reforms in India” that the Indian leadership wanted the capitalist agricultural system to be replaced by the backward agricultural system for economic development in agriculture. The power under various five-year plans by the government – Efforts were made for energy, irrigation, road construction and agricultural development. Similarly, efforts were also made to develop industries, transport and communication systems. Special programs were adopted for weaker sections, rural areas, tribals etc. such as community development Planning, Tribal Development Block Plan etc. It was tried to develop a strong foundation for the development of agriculture, industry and trade. But these programs of social development and social change in India did not run smoothly. Says Yogendra Singh These processes of development have been hindered by many factors. We can see these obstructing factors as follows:

Caste System
Rural Community
Joint Family
Religion And th Religious beliefs
Elite
Tradition
Illiteracy
Ethnocentricism
Population Explosion

Caste system: The caste system in Indian social structure The form has been, the upper castes dominated it. These upper castes were strong. They repeatedly opposed all kinds of change. They feared that any change would make the lower caste people aware of their rights. Shyam Charan Dubey, after studying the village of Uttar Pradesh, found that teachers and people of upper castes did not allow Dalit students to come to the schools. Similarly, there was a provision of shramdaan in the community development program. Dubey found that those who were backward and lower caste used to do shramdaan but upper caste people

used to do survey work only. As a result, it resulted in shramdaan forced labor for the lower castes and the program was not successful. Hui . In the Panchayats, the lower caste system, even in the functioning of Panchayati Raj institutions, obstructing castes were not allowed.

Rural Community: Rural community is a structural unit in Indian society. Villages affect every aspect of people’s lives. These changes are hostile. The social structure of the village does not allow lower castes to change occupation. Prohibits their physical mobility. They keep women bound by the old system and get the traditions and customs forcefully. They also do not allow those measures so that new things can be introduced in rural crafts and rural techniques.

Joint family: Indian joint family controls the entire activities of its members. It wants none of its members to act on their own volition. In the case of marriage etc., this family is extremely sensitive and resistant. N. J. Smelser said that these joint families grow up and their liability is also greater. Whenever a member is problematic, all the family members come to help him. Due to extensive responsibility, savings are not possible and consequently economic development initiatives at the family level are not possible.

Religion and religious beliefs: According to Gurcharan Das, India is a religious society. Here religious rules divide labor on the basis of birth itself. Max Weber said that due to religious rules, economic activities are also declared as pure and impure. Due to this, the possibilities of development and change in economic works are reduced. Weber said that going away due to the law of religion also results in a ban. Citing the example of Jainism, Weber said that in this religion, there is so much emphasis on non-violence that they do not work in the industry because it is likely to cause animal violence.

Abhijnas: Abhijans have played a major role in opposing change. After studying the town area of Purnia, Anand Chakraborty found that the elites there do not want to open educational institutions because they fear that people belonging to weaker caste and class will become aware of their rights. High caste elite development programs were also not implemented honestly and if done anywhere, it was done according to their interests.

Tradition: Traditions in Indian society have been obstructing from the very beginning. Due to the tradition, women and adolescents are not allowed to work independently. On the other hand, due to the forms, many such tasks have to be done which are not profitable and development oriented, on the occasions of marriage, death, etc. Indians spend more loans than savings and their development is affected. A major tradition in India is also that savings are made in the form of jewelery. These ornaments are grain producers, this also hampers economic and social change.

Illiteracy, Ignorance and Fear: Ignorance, caused by illiteracy, creates fear that hinders social change. It is safe to work according to custom

Because they have been tested, another thing is newness is unknown. Thus Constraints in Social Change Structural distortions and disruptions are best avoided.

Ethrocentricism: It also prevents people from accepting other cultures or new ideas. Casteism is so deeply rooted in the minds of Indians that even though they are conscious of the philosophy of cultural relativism, they still fall prey to being evaluated in the light of the views of others. The idea of self-respect and respect prevents people from accepting the views of others. They understand that they are so learned and thoughtful that the views of others are of no importance to them, so they should leave.

Population explosion: Due to population explosion, the chances of achieving the set targets are blocked. About 45 thousand people of our population are increasing every day. Thus, overpopulation hinders efforts to curb poverty and accelerate growth. Thus from the above analysis we find that India has many anti-change factors. Although changes are still taking place, but the rate of change is comparatively low. Where the rate of change is quite rapid in Western and developed countries. Yogendra Singh calls this kind of slow change of India as “compromising change”. Structural anomalies and disruptions: Every society has its own social structure that is the status and role, ideal model, values and systematic nature of many groups and subgroups. When these structural units of structure undergo any change as a result of any internal or external factors, they are called structural changes. In fact, social structure is a dynamic concept. Sometimes the whole social structure Change comes and society changes from one form to another. But sometimes there is a change in one unit of the structure and the structure is adapted by a process of structural adaptation. In fact, when from any established decisive entity If constructive units of the opposite nature are born, a situation of conflict or contradiction arises in the structure. If the amount of contradiction increases to a large extent in any normal structure, then it is afraid of breakdown. it happens . Therefore, the structure of society brings about a change in the demand of time by eliminating those contradictions as much as possible through the process of structural adaptation. Apparently every social structure goes through a process of contradiction and disruption. This contradiction and disruption is less visible in the simple and traditional general structure but more in the modern complex social structure. Yogendra Singh believes that the contradiction and disruption in front of the social structure in India was not before the arrival of the British. Yes, sometimes we see their symptoms. For example, when Buddhism and Jainism emerged in the sixth century BC, it presented norms against the norms of established structure. But even at this time, the system was not broken, but the social structure assimilated these values. Bhakti movement in the Middle Ages

: This situation also arose due to the condition and direction and Sufi movement. But there was not much disruption in the system and the Indian social structure also imbibed it. Further, Yogendra Singh says that the modernization process started in this country after the arrival of the British did not cause any serious disruption in the initial phase. Esiens Dutt considered its main factor the peculiar features of the Indian social structure, because according to it, the cultural system in India during this period was completely independent of the political system. Louis Duomo also says in this context that during this period India’s dominating tradition (politics and economy) was relatively autonomous and in absolute terms, there was complete freedom in political system and caste system. The caste system used to have its own panchayat and was responsible for protecting all caste rules. Due to these reasons, the process of modernization in the early British period did not present any serious disruption to the Indian social structure. In other words, modernization developed as a sub-structure and sub-culture here, which did not spread in all areas of life in the early period. But the process of modernization became very fast especially in the days after independence. Consequently, the rapid pace of modernization has started to affect all areas of Indian life. It is a cultural pre-requisite that in the growing race for modernization, traditional values will break down rapidly and it is for this reason that today there is a duality between tradition and modernity in our society. It is true that to move forward in the process of modernization, traditional values have to be changed, such as – secularism, untouchability, untouchability. These are all values that are being challenged by traditional values in the process of Indian modernization. In other words, today’s India is caught in the dilemma of tradition and modernity. The problem facing India today is to what extent it breaks its tradition and how to adopt modernity. Undoubtedly, this challenging question structure will save students from breaking down in front of social science students? We can see the answer to this question only on the basis of a global analysis of the process of modernity in the Indian social structure. In this phase of modernization, we find that our society has brought about significant changes in the cultural sector from time to time through social legislation by the government. The caste system, child marriage, untouchability problem, dowry, child labor, polygamy, etc. Many laws have not only been stopped by making laws but an attempt has been made to give equal rights to all members of society in accordance with democratic values. The results of these various social legislations have led to a different trend away from Sanskritization which can be seen as different organizations of ethnic, regional and tribal groups and their new identities and in accelerating them all, industrialization, urbanization , Modernization, politicization and promotion and dissemination of modern education have played an effective role. The result of all this is that today the protest movement in Indian society has become vocal. It is true that Structural distortions and disruption Modernization has articulated such protest movements on the one hand, and on the other, means of communication and transport have also strengthened religious rituals and religious organizations.

Today there is a trend among religious sects that they are organizing themselves on the lines of bureaucracy. Changes in the three pillars of caste system, joint family and rural community are now undergoing rapid changes. On the one hand, the caste system at the social level has started losing all its traditional values, on the other hand, at the political level, the caste organizations have started taking the form of trade union. Simply put, in this modernization era, there is a duality in front of the caste-system. On the one hand, at the social level, it is gradually weakening; on the other hand, at the political level, ethnicity is taking a heavy form. If we look at the system of joint family, we find that both the structural and functional form of this family is changing and structurally single family is coming into existence, on the other hand, there is a sense of collectivity among the members of the single family. . On a large scale, we find that our political system, bureaucratic system, elite structure, industry, economy, all are undergoing change on a large scale. In the political power which was previously in the hands of the upper castes, the dominance of the middle and lower castes is increasing. Similarly, in the aristocracy, where earlier only the upper castes had most members, members of the middle and lower castes have also started joining the bureaucracy, service, industry etc.

Yogendra Singh says that the distance between political elite and non-political elite is increasing today. While the political elite is less westernized, the non-political elites are more westernized and instead the importance of regional parties is increasing. Similarly, in the field of industry, we find that despite meaningful efforts of industrialization, Indian society is still basically an agricultural society, where the standard of living of the people is very low. Whatever plans are made, only the upper classes of the society are able to reap most of the benefits and the lower class people are almost deprived of these facilities. It is clear from all the discussions above that in the second phase of modernization, the Indian social structure is surrounded by contradictions.

Democratization without widespread dissemination of modern education.
Bureaucratization without commitment to universal values.
Increase in mass communication and participation.
Increase in aspirations without proportionate increase in resources.
Political misconceptions without political socialization.
Establishment of a welfare state without spreading public welfare.
Extreme urbanization without rich industrialization.
Modernization without meaningful change in social stratification.

Due to all these reasons, Indian society is stuck in conflict, but scholars like Y. Singh, Fummar, Myrdal etc. believe that Indian society will not break under the pressure of these contradictions but will prosecute it according to the demands of the times.

The structure of society is made up of four elements.

Status
Role
Norms & Values

4. Groups and Sub Groups

K. Merton said that roles are the fundamental units of our society. The nature of the society depends on the role. Two types of changes in structure

Changes in the whole structure
Changes in the unit such as one norm is going on, then the other norm will come, then both will create a collision situation and will cause anomalies. Our society is Endogamy and if Exogamy is also happening then there will be opposition in both. When a unit of other society is born with other opposite qualities, then there is discrepancy in the society. ***

Rise of 8 class Rise of middle class: Rise of middle class can be considered as a major feature of social life of developed industrial societies. Discussion of the rise and expansion of the middle class is a major topic of thinking among social scientists, not only in developed countries but also in developing countries. In general terms, it can be said that the middle class is situated between the upper and lower classes in terms of income, utilization, prestige and power. m As far as the development of the middle class is concerned, sociologists have different views on it. Marx in his analysis only discusses two classes. The capitalist class and the working class. G.D. H – Cole, while discussing the principles of Marr, said that in his theory no distinction has been made between class and occupational group, but he has made the mistake of mixing the two. Cole also believes that in Marx’s creations, the middle class is seen as a residual catagory as a relic class. They could not bring to light the truth of the middle class in which the administrator, manager, occupational People etc. Cole stated clearly that the discussion of the middle class is essential in any discussion of class structure today, because class structure cannot be understood without it.

B. Bottomore, referring to the division of society, has acknowledged the existence of the middle class. According to them, the society can be divided into four classes are (i) upper class (with limited means of production in their hands) (ii) middle class (people with white posh jobs) (iii) working class (working in industries) Doers) (iv) Farmer class (agricultural) Zetlin & Zetlin says that the middle class is a reality of today’s society and this class is gradually gaining its prominence. The truth is that non-owning managers are taking the place of capitalists in industrial societies. It is clear from the discussions above that the middle class is arranged in two ways. On the basis of a Gradation, the upper class is then the middle class and finally the lower class at the top. There is no scope for class struggle in this. On the other hand, the middle class has been explained on Marxist or dialectical basis in which a business class like small producers, shopkeepers, small business managers, technicians etc. is constantly being generated among the capitalists and workers. Their size is gradually increasing and there is scope for class struggle. Rise of middle class in India B.B. According to Mishra can be seen since the arrival of the British. The British implemented such a system of governance in this country in which they had to get the most benefit. He introduced the new education policy so that a class could be created from among the Indians that could help them in the governance of the administration. Charles Macaulay made it clear in his 1835 education draft that only a handful of Indians should be educated through the English language. The main objective of his education scheme for Indians was to create a class from among Indians who are Indian in blood and color but English in mood. In 1854, Charles Wood did not accept Macaulay’s policy in his education draft, and all Indians were provided with English medium education opportunities, so in the true sense of mass education in India since 1854. Principle: Through this education scheme, the doors of the educational institution were opened to all Indians. Women and untouchable castes who were deprived of education for centuries can now take advantage of education. Simply put, the beginning of English education has played a commendable role in the rise of the middle class in India.

According to B.B Mishra, the following people are included in the middle class in India today

Soudagar
Salaried, Executive like- Manager Inspector, Supervisor etc.
High-paid government officials who are below the level of Secretary to the Government of India. Lawyers, journalists, doctors etc.
The student community studying in the university, high level teachers of secondary school, officials of local bodies, social and political workers etc.
Rich shopkeeper, hotel owner, accounting officer etc.
Clerks, assistants, and other non manual worker are clear from the above discussions that B. B. Mishra has covered a very large section of Indian society under the middle class. In fact, on the basis of Gradational Approach, the middle class is again divided into several parts on the basis of social and economic status such as lower middle class, middle class, upper middle class etc. Similarly, some scholars divide the middle class on other grounds as well. Such as business middle class, industrial middle class and occupational middle class etc.

Y.Singh says that due to rapid development in the field of science, technical education and management, the number of middle class people in India has expanded rapidly and today we see this middle class in both rural and urban areas See you Since the Green Revolution in the rural areas, there has been the emergence of newcomers and the middle caste people have risen rapidly. Where the upper castes dominated socially, economically and politically in the villages, the middle castes have started to challenge them strongly in different areas of the country. Yadav, Kurmi and Koyri in Bihar, Yadav, Kurmi, Jat in Uttar Pradesh, Kamma, Reddy, Okkaliga and Lingayat in South India, and Kunvi, Patel, Maratha etc. in Western India are the strong castes that emerge from the upper caste dominance. Challenging and middle caste class is expanding rapidly in the villages of India. Similarly, as a result of the expansion of industrial activities in cities, industrial workers, managers

The rise of the class is increasing by and the number of government employees is increasing, which has played an important role in the expansion of the urban industrial middle class in the cities. In conclusion, it can be said that as a result of industrial expansion and green revolution, the social base of the middle caste is rapidly expanding in India. Earlier, the middle class had almost a monopoly of the upper castes, but now the middle castes are rapidly emerging in the middle class. Y.Singh says that this new urban middle class can be seen mainly as a supporting and anti-factor in the socio-economic development of India. Y.Singh clearly states that the slum spreading in Indian cities as semi-development of India can be seen as increasing crime and increasing dissatisfaction and segregation among youth. On the basis of all the above discussion, we can conclude that a very large proportion of the Indian population falls in the middle class. The middle class is not only a social reality today but is also significantly responsible for the development of India. Earlier only upper caste people used to come in middle class but now gradually the number of middle castes has started increasing. But the sad part is that so far the people belonging to the lower castes, scheduled tribes and minority groups are very few in the middle class or rather insignificant. Yes, with the concessions made in the Indian constitution to scheduled castes, tribes and weaker sections, it is expected that its representation in the middle class will increase in future. The rise of Dalit consciousness:

In recent years the concept of Dalit has emerged as an important concept in sociological analyzes. The people of the society fall under the category of Dalits who have traditionally been considered as Shudras. Gandhiji has called them Harijans. They are referred to as Scheduled Castes in the Indian Constitution. It is necessary to make it clear here that Dalits, Harijans and Scheduled Castes are not the same in the sense of concept. The word “Harijan” was used by Gandhiji in the context of the untouchables and the word has social, cultural connotations. The Scheduled Castes have statutory meanings. The meaning of the word ‘Dalit’ is different from both these meanings. Consciousness, which untouchable castes have been deprived of for centuries. In simple words, Dalit means the consciousness and knowledge through untouchable castes through which they want to make their identity in society. Dalitis) presents an ideology that aims at egalitarians in society. If we analyze the concept of Dalit on the basis of Marxist analysis, we can say that in civilized societies it is Class in itself to Class. Indicates the change of for itself. Exploitation has been in every society in the world and thus it is a universal concept. Even untouchable castes have been exploited for centuries in Hindu society based on caste system, but they lack caste consciousness Due to the class in itself, but now like – As consciousness is developing in them and they are trying to get organized to make their identity, then it changes from Class in itself to Class of itself.

Dalits need not only human status but also social status. They want to get rid of this chain by cutting off all forms of exploitation and oppression. The constitutional protections that the Scheduled Castes have got in the Indian Constitution have helped in bringing awareness among them. Along with this, the role of other factors has also been central in promoting the “Dalit movement”. They are

The tireless social and economic activities carried out by the Christian missionaries
The widespread dissemination of modern education
The role of various reform movements like – Arya Samaj, Theosophical Society, Satya Shodhak Samaj and Harijan Sevak Sangh etc.
Struggle led by Shri Narayana Guru by the people of Kerala’s Ezhava caste
Solid steps taken by Mahatma Gandhi during the freedom struggle and
Religion by Hindus in Islam, Christianity and Buddhism Changes. Mahatma Gandhi has labeled untouchable castes as ‘Harijan’. Gandhiji really wanted to get rid of their problems by developing human qualities like sympathy, love, reverence etc. within the caste system. They wanted to honor and honor Harijan, but in the Indian constitution, by denouncing them as Scheduled Castes, their human power was transformed into statutory power. In the fifty years of independence, the facilities of reservation and other statutory protections and socio-economic development Due to this, the term Dalit is being used rapidly. In a clear word, the ideological change of scheduled castes has taken place in the form of Dalitism against the exploitation and suppression of upper castes and classes. And their ways are more important than other’s way. Obviously, the discussion of the Dalit class can be done only in the socio-economic and political periphery of the society. Today, there is consciousness among Dalits as the main weapon through which they want to get their deprived rights. To put it in clear terms, the concern of Dalits today is not about roti dal but social status. They want to make their identity in the society, want to live the life of dignity and want equal opportunities in life. Simply put, the people of Dalit society want to get their dignity. We see the views of Gandhi and Ambedkar on Dalit reform, whose comparative review is necessary. Gandhi has tried to improve his position within the caste-system itself by calling him “Harijan”. Therefore, he was against making a separate electoral list. BR Ambedkar, who himself belonged to the Mahar caste, fiercely Opposed and this is where the differences between Gandhi and Ambedkar began. There was a difference of opinion between Gandhi and Ambedkar in terms of the status of the Harijans and the program for its salvation. Shortly before his death, Ambedkar accepted Buddhism with his followers. And he encouraged the untouchable castes to also adopt Buddhism. It is clear from this that under the Hindu caste system, Ambedkar did not see the solution of the problem of untouchable castes, whereas Gandhi came to know that untouchable was a moral problem and hence his heart Change

The rise of class by wanted to solve this problem. But the biggest flaw of Gandhism was that it could not get the social, economic and political roots associated with untouchability. Today, Ambedkarism has emerged in place of Gandhiji in Indian politics and it has taken cultural and political character. The attempt of various political parties to gain political advantage by promoting Ambedkarism in different ways has been going on in Indian politics for the last decade. We see its distorted form when Bahujan Samaj Party President Kanshi Ram and General Secretary Mayawati called for whipping up of Gandhism and destroying it.

L. Sharma has written that Kanshi Ram has described Gandhi as the greatest hypocrite, while Mayawati addressed Gandhi as Satan’s child. Actually, this is nothing but petty political tricks. The fact is that there was a similarity of views between Gandhi and Ambedkar on many points. Ambedkar recognized that the rights of the people cannot be protected by law but by awakening the social and moral consciousness of the society. In this way, there is a similarity between Gandhi and Ambedkar. As far as the Dalit movement is concerned in India, this movement in real terms is a movement by the Harijans and the Scheduled Castes. In this way, scheduled castes fall in the category of Dalits which is 16% of the total population of India. But backward castes and minorities were also included in Dalit in the “Nationalist Convention Communalism Minorities” in Calcutta in 1986. They are mainly agricultural laborers and physical workers. Although now some of them After studying, he also got into high government jobs and made a high status in the society through politics. But the reality is that despite the anti-untouchability laws, they are discriminated against and they are still victims of exploitation and oppression. Ambedkar Started a social political movement by organizing “Mahar” and other untouchable castes in Maharashtra. He awakened these castes and inspired them to maintain their identity. There have been many studies on Dalit movement in the field of sociology, ” In which Bharat Patankar “Gail Vomvet and Dhanshyam Shah etc. are prominent. These scholars have basically tried to explain the Dalit movement on the basis of the process of Sanskritisation. Ghanshyam Shah has divided the Dalit movement into two parts. They Huh . 1. Reformative movement 2. Attanative movement The reformist movement mainly focuses on the problem of change and untouchability under the Jati system, while the alternative movement changes the religion to economic – position and political power. Studies have been done keeping in mind. On the other hand, Patankar and ‘Gayle Vomvet’ etc. believe that the Dalit movement is basically a movement based on caste and class. According to these scholars, all the Dalit movements in essence have anti-Brahmin anti-caste and anti-caste character. Such as – Satya Shodhak Samaj, Self Respect Movement Namasudra, Mandar Navabodh , etc. In all the movements, the anti-Brahmin voices were vocal and emphasis was placed on prevention of untouchability.

As a result of these movements, the untouchable castes began to distort their traditional occupation and tried to bring themselves into the category of holy caste. Hence this whole process can be analyzed by the process of Sanskritisation. The impact of the Dalit movements was that many voluntary organizations were formed for the upliftment of Dalits. Such as – Rural Community Development Association, Harijans Labourers Association, The Agricultural Lebanese Moment, The Associations of Rural Power, Dalit Sena. e.t.c . The main objective of all these organizations is to organize Dalit agricultural laborers and develop consciousness and self-respect in them so that they can understand how they have been oppressed and exploited and how to get rid of them. Such Dalit movements have been very active in Andhra Pradesh, Tamil Nadu and Uttar Pradesh. It is worth mentioning here that in 1988 have been active in various states. The ‘Dalit Federation’ was formed by merging the five Dalit associations. They are as follows on the five Dalit Union State-wise (a) Dalit Panthers of Maharashtra (b) Dalit Mahasabha of Andhra Pradesh (c) Dalit Army of Uttar Pradesh (d) Dalit Conflict Committee of Karnataka and (e) Sidia Organization of Kerala. The term Dalit has started to be used increasingly since the seventies. The term ‘Dalit’ adopted a more concrete meaning when ‘Dalit Panther Movement’ emerged in Maharashtra in 1972. Among its pioneers were Namdev Dhowal, Rajaghalu Bhonsle and Arun Kamble etc. The term ‘Dalit’ was inspired by Ambedkarism, as Ambedkar told the Dalits to ‘Be a Lion’, be knowledgeable, and uproot ethnic and economic inequality. Instead of Hindu culture, he asked the Dalits to build their culture in which the main objective is to oppose culturally defined ethnic and economic inequality. In this way Ambedkarism emphasized a cultural revolution. He talked about including protection against exploitation in the fundamental right. Kabirpanth and Jyotiba Phule had widespread influence on Ambedkar. As a result, a sense of hatred arose in Hinduism and it was during this time that he broke away from Gandhism and embraced Marxism. In sociological works, an attempt has been made to understand the Dalit movement in theoretical environments. (i) functionalist theoretical environment and (ii) historical materialistic theoretical environment. M . s . While Goure has reviewed Dalit movements in functionalist environment, Gail Vomvet has reviewed Dalit movements in historical materialist theoretical environment. M . s . Goure has seen Ambedkar’s ideas and his actions as an act of protest. According to him, Ambedkar gave untouchable castes to intermediate castes

The emergence of the class was considered as distinct from the Teli, Tamboli and Nai among the backward castes in Maratha and Kunbi in Maharashtra and other provinces. He tried very hard to establish an identity among the untouchable castes of India, because it considers Brahminism as the root cause of the problem of untouchable caste. The main reason for this is that according to him Brahmins were not only priests but also held all the government high posts of the society. Whether it is the field of education or administration or any other field, it is clear that Ambedkarism was mainly anti-Brahmin. According to him, the discrimination of high and low base on the basis of purity and impurity in the Hindu caste system is also the root cause of the problem of untouchable castes, therefore, to get rid of oppression and exploitation of untouchable castes, they put equal emphasis on applying both statutory and moral force. gave . Gail Vomot has reviewed the Dalit movements in the states of Maharashtra, Andhra Pradesh and Karnataka in the social historical context. According to him, the Dalit movement emerged as a political force when the anti-Brahmin movement in the society became vocal. He considered the Dalit movement to be the product of social, cultural and political environment. On the basis of all the above discussion, it can be concluded that the concept of caste has central importance in the interpretation of Dalitism. However, the concept of class is also embedded in it. In this way, if we call the Dalit movement a caste-class movement, there will be no exaggeration. The main objective of Dalitism is to give respect to the exploited and oppressed untouchable castes in the society for centuries, by instilling self-consciousness and giving them a new identity and freeing them from this oppression and exploitation. In other words, Dalitism insists on establishing an egalitarian society. However, in recent years, Dalitism has become a stunt in the hands of politicians and every political party is engaged in earning political benefits by calling Ambedkar the name of Dalitism. The rise of the new elite: The concept of elite has special significance in today’s developing countries as well as in developed countries. In fact, after the second century in the 20th century, this concept and its principles have been widely used in social sciences in Western countries and America. Superiority, prestige and power These three are mainly associated with the concept of aristocracy. Italian scholar Gitano Mosca is the first scholar who first discussed this concept and later the Italian sociologist V. Pareto gave a thorough analysis of it and presented his theory. According to Pareto, the elite is a group of people who are at the top of their activities or activities. In other words, in every specific human activity such as court, business, art, politics, etc. If we give marks to the indicators of the field of activity (occupation) of individuals, then the person who gets the highest marks is called the aristocracy. Simply put, different professions of society. The topmost people constitute the aristocracy.

Herald D.Laswell has given special attention to political elite in his analysis. According to them, the political elite consists of the ruling party of the political body. Those in power also include leadership and social structure,

Social change in India: Condition and direction 168 leaders emerge and for which they are responsible for a certain period. Raymond Aron, like Laswell, has also considered the elite class as the main ruling class, which is a minority. But T.B. Bottomore disagrees with these views. His view is that the concept of aristocracy has developed in opposition to the importance of democracy. According to them, today the elite class is being used mainly for business groups, which have a high status in society for any reason. It is clear from the above discussion that there is no one accepted definition of elite class. Generally these include those people who hold higher status than the general public from social, economic and political position. There are also several types of aristocracy, such as Pareto discussed two types of aristocracy

1.governing aristocracy

non-governing aristocratic class, people who are directly associated with governance and administration. There have been like – politicians and officials etc. Gaur – People who are not directly connected with governance and administration come in the government elite, such as doctors, engineers, journalists, sportsmen, scientists etc. C.Writ Mills in his book The Power of Elite discusses the concept of powerful elite class in the context of American society. According to them, powerful elite class is created by those people who rise above the normal environment of normal men and women due to their positions and occupy positions that can take decisions related to major results. He mentions three types of powerful aristocracy found in American society. They are (i) Company President (ii) Political Leader (iii) Senapati The reason for placing these three in one category is that all three represent the upper classes. Also, the rulers form the class. As far as the emergence of the elite in India is concerned, T.B. Scholars like Bottomere and B.B.Mishra etc. believe that the development of this concept in India is attributed to the British rule and Western education. However Yogendar Singh does not agree very much with this.

Singh has discussed many types of elite in India. (i) Traditional aristocracy (ii) Professional aristocracy (iii) Occupational and bureaucratic aristocracy (iv) Intellectual aristocracy The traditional aristocratic class here refers to the aristocracy class found in the 18th and 19th centuries. There were mainly three types of elite in India during this period.

Rise of class 169 (i) Brahmins (ii) Landowners (iii) English-educated middle-class Indians Max Weber, William, Robertson e James Mills discussed that Brahmin supreme authority in caste-based Indian society. As a result, he had the most prestige and opportunities in the society. He was called a Brahmin deity, representing him as a representative of God and thus he was positioned as an elite class. James Mills even goes so far as to say that the distance between deity and Brahmin was the same distance between Brahmin and non-Brahmin in Indian society. This fact is also supported by Max Weber and Robertson etc. After the Brahmins, the landowners were second in the village as elite class. More land was usually confined in the hands of the upper castes in the villages and in this way rural land was dominated by big landowners such as zamindars, vassals etc. As a third type of elite class, middle class Indians are placed who got high jobs in British government after getting English education. If we look at the Mughal rule, we find that even during that period, the Kayastha and Kshatriya tribes, after learning of Persian, established themselves as elite. Around 15% of the high Mansabdars of the time of Akbar were Hindus and among them were especially Rajputs, Brahmins and Khatris. Aurangzeb also appointed several Marathas as mansabdars during his lifetime. Regional differences can also be seen in the context of the traditional elite class in India. The emergence of regional aristocracy can be seen by associating with different cities in different regions such as Murshidabad in Bengal, Lucknow in Awadh, Purna in Maharashtra, Gujarat in Baroda, Mysore in Karnataka etc. The decline of the Mughal court in the 18th century led to the development of regional cities and the courts of regional kings and Nawas began to be established. One can also see the aspect of social mobility as if Scindia (Maratha chief) actually belonged to a Gaderia family. Similarly, Murshid Quli Khan who founded the state of Bengal, who was a Brahmin by birth, was bought and raised by a Mughal courtier as a child in his childhood. Similarly the Raja of Varanasi belonged to a common zamindar family who later gained a fairly high status and expanded his kingdom to most of the territories of Awadh. It is clear from the above discussion that in the pre-independence India, there were many types of people in the traditional elite, such as Brahmins, Zamindars, Nawabs, Rajas and Parsian and English educated people. The second type of elite in India can be discussed as the business elite which mainly consists of merchants. People from the professional elite participated more openly in the Vanist freedom movement of the landowners and aligned with the people of the political elite. This is the reason why India has been the ultimate leader of the political elite in the business elite and has supported them in playing an important role in the economic development of the country. Business sense

class consists mainly of Parsi, Gujarati, Marwari and Punjabi communities. However, now a class of managers is emerging as a new occupational elite. The third type of elite class consists of occupational and bureaucrat people. Such elite class consists of doctors, engineer lawyers and I.A.S officers, mainly from the higher strata of Indian society. In other words, in such elite class there are often upper caste people who got English education and went from organization to higher government jobs. Women, Harijan, people of middle and lower castes are very less in this type of elite. According to one statistic the number of Muslims is also only 2% in I.A.S. Intellectual elite class mainly consists of scientists, doctors, engineers, journalists, lawyers, university teachers etc. In this way, this class resembles a lot with the occupational elite. Intellectual elite class mainly consists of those people who have creative power and who give a new direction and path to the society with their creative ability. Edward Shits has placed great emphasis on the role of the intellectual elite in the context of the newly born nations of Asia and Africa of the 20th century. They say that people of intellectual elite are found in all societies. In uneducated societies, they can be seen as sorcerers, priests, poets, Bhats and genealogical scholars. At the same time, in modern society, philosophers, poets, playwrights, religious thinkers, painters and scientists are found. Talking about what the intellectuals say, Shilo says that in the broad sense, an intellectual is called a person who gives his opinion about social aspects and problems and gives direction to society through innovative ideas. It has the ability to refute ideas and even criticize a government. Bottomore states that intellectuals are generally a small group that directly contributes towards the creation, communication and critique of ideas. Indeed, it is a difficult task to determine the boundaries of the intellectual class closely, but one of the features is found to be that it has direct contact with the culture of the society. Apart from this, several other types of elite have been discussed, eg, political elite. Sachchidananda has discussed the Harijan aristocracy. The political elite includes the top political leaders and the ruling class.

N, K. Singh says that in the true sense in India, governance is in the hands of politicians, because they are the creators of law and the rule of governance is limited in their hands. Prior to 1970, the upper caste dominated the political elite in India. But the success of the leftist parties in West Bengal, Kerala and Andhra Pradesh and the influence of the Green Revolution has resulted in the challenge of the monopoly of the upper castes and now the middle castes have challenged the upper caste sovereignty. Yadav and Kurmi in Bihar, Reddy and Kammas in Andhra Pradesh, Avelakiga and Lingayat in Karnataka are such middle castes whose political dominance is increasing in their respective states. Not only this, the Dalit class has also gained consciousness and due to constitutional protections, their members are joining the political elite. Ram Vilas Paswan, Kanshi Ram, Mayawati etc. are not only examples of this but Mayawati became the two-time Chief Minister of India’s largest state Uttar Pradesh.

Rise of class 171 Sachchidananda discusses Harijan aristocracy. According to them, the constitutional protections provided to the Harijans after the attainment of independence have resulted in the development of Dalit consciousness in them and as a result they have started organizing themselves and asserting their voice. Ambedkar, Jageevan Ram etc. While there were Harijans in the early days of independence, BTC K.R. Natajan, Ram vilas Paswan, Mayavati, Kashi Ram se i Dalit consciousness is an integral part of the political elite today. Not only this, many people from the Scheduled Tribes also rise up and join the political elite like Shibu Soren, Kariya Munda, PA. Sangma, G.G. Swell etc. On the basis of all the above discussions, it can be concluded that many types of elite classes can be seen in India. The upper castes dominated these elite classes till the 60s, but since then their monopoly is gradually ending and the lower and middle castes are Dalits and Scheduled Castes as well as Scheduled Tribes. Coming in