Social Movement

Social Movement

 

 

Meaning and definitions of social movement:

 

Movement means to collectively change or oppose social change by individuals.  Its main purpose is to solve some social or political problem.  Social movement can be defined as follows-

1. According to the Oxford English Dictionary: ‘The social movement is an attempt by individuals to achieve a goal.  But if this meaning is accepted in sociology, it will be difficult to separate the movement from any other collective behaviour.
2. According to Herbert Blumer: ‘The collective effort made to establish a new system can be called a social movement.  ‘
3. According to Aldridge and Merrill: ‘Social movements are more or less conscious efforts to change stereotypes.
4. According to Horton and Hunt: ‘The social movement is a collective effort to bring change or oppose the society or its members.  ‘It is clear from the above definitions that the social movement is an organized effort to bring changes in society or to oppose it, which is based on a common ideology.

 

Salient features of social movement:

The salient features of social movement are as follows-

  1.Based on organized schemes: Whatever the nature of the movement, social, religious and political, it is run by some organized public group.  In India, many organized political parties are carrying out the movement against inflation.  The movement against sati and child marriage was organized by organized organizations like Arya Samaj, Brahma Samaj etc.

 

2. The fulfillment of special objectives: Every movement has a specific objective.  To fulfill which a program has to be presented.  It is mandatory to put this objective clearly in front of the public, otherwise it will not get public support.

 

3. Nature of Movement: The movement is organized and starts in all the areas where it happens, but if the movement does not end soon, then the movement in other areas and classes or organizations in sympathy of the movement.  It spreads.  It may also be that other organizations do not take an active part in the movement, but demonstrate sympathy towards it and indirectly help the agitators.

 

4. Based on sentimentality: The movement is a psychological process.  It requires skilled leadership.  If the leader due to his influence or eloquence, public opinion

 

If the nature of social change is successful in communicating 59 sentiments, then the movement begins in an instant.  The more emotionally connected you are to a movement, the more emotionally connected you will be to the movement.

 

5. Emphasis on demonstrations and slogans: The form of movement is organized and planned.  It has a central governing board.  Through this mandal, instructions are given to the workers of the movement.  The activists of the movement are scattered here and there and take out a procession by influencing the masses.  They write their demands on cloth or cardboard board so that everyone knows the purpose of the movement.  Slogans are chanted loudly during the procession, so that the sentiments of the people are communicated or the public is also aroused.

 

6. Emphasis on non-violent means: The agitators use only non-violent means.  They propagate the movement through their efforts through newspapers, radio, speeches and do their utmost to do Lokmat in their favor.  Many times in their program, strike, picket, hunger strike, boycott, satyagraha etc., using the means, attract the attention of the agitating people and the government towards their difficulties.
7. Pre-informed and determined: Before starting the movement, the outline of the movement is determined and fixed.  The government is informed of the exact date of its commencement.  If the demands are not considered by the fixed and fixed date, then the movement is started.  The cow protection movement in India was started at that time. All the government did not pay attention to the prayers of leaders or teachers of religious organizations.

 

8. Shelter of any religious or political organization: Whatever may be the form of the movement, but it is necessary to have a religious, economic or political organization for its success, because both the mass groups and the government bow to the power of these organizations.

 

9. Attempt to influence public opinion: The purpose of the movement is to create public opinion by drawing public attention against any evil or law, so that the anti-social or anti-class law or practice of that society is abolished.  For this purpose, newspapers, radio, television or other means of communication are used.

 

10. Leadership of enlightened persons: Some enlightened person leads the movement.  This leadership work can also be done by a group of individuals.  The purification movement inIndiawas led by Shri Dayanand Saraswati, Mahatma Gandhi led the social reform movements, the National Movement was led by the All India National Congress.

 

Factors of social movement:

Social movements occur from time to time in every society.  The factors responsible for this can be described as follows-

1.The antiquity of customs: customs prevail in every society, but society is dynamic. If customs do not move according to the society and stick to the antiquity, then they do not fulfill the needs of the society, so some section of the society tries to agitate against them so that by changing those customs. be able to adapt to society and make society progressive

 

2.Imbalance in Status and Work: Every person wants his place in the society according to his ability and ability and does his work accordingly, but when in position (position) and work  If there is an imbalance, then there is a feeling of discontent in the society and the result is a social movement.  This often happens in societies from tradition to modernity.

 

3.Cultural Delay: There are two physical and non-physical elements of culture.  The meaning of material element is derived from inventions and material achievements and non-material elements include customs, social ideals, practices and social values.  Often our physical inventions develop at a rapid pace, while the customs of society do not change at such a rapid pace.  Thus, one side of the culture (material side) transcends the other (non-material side).  Augburn calls it cultural delays.  Due to this delay, discontent arises from the backward class and that disgruntled class organizes and agitates to advance their position.  The position of women in India was high, but the position of women in society was not high.  To rise high in this situation, women have organized and organized a movement.  The reform movement of women in India has received considerable help.

 

4. Discontent in the economic sector: As the feeling of dissatisfaction in the economic sector intensifies, the poor class is dissatisfied and agitates for a change in the economic condition.  Economic discontent affects all other aspects of life.  The economic condition of the workers and women in India was poor, so they started various movements to improve their condition.

 

5. Materialism through education: The movement of the movement will be rapid only in those places where there will be an educated society.  Only the people of an educated society can create awareness in people, because they themselves are also awake.  Therefore, the spread of materialism through education is the real factor of social movement, ie if the educated person is unemployed or has risen in opposition to any government policy, then in such a situation the movement can be quite frightening.

 

6. Discontent among social classes: Different classes are found in the society.  These classes are divided on the basis of age, status, gender, religion, education etc.  There is a feeling of discontent in all the base-built classes.  Women do not allow men to advance, young men are stopped by the elderly, the poor are persecuted by the rich.  In this way, dissatisfaction develops in social classes as well.  This dissatisfaction also encourages the movement.

 

7. Changes in the functions of social institutions: The functions of social institutions are determined by the society and culture, but when these institutions change their functions and take over other institutions, a situation of uncertainty develops at times.  Due to which a situation of social movement arises.

 

8. Apathy towards social values: There are certain beliefs in the society.  If each person walks according to the prevailing beliefs in the society then the organization remains in the society.  But even when there is a difference or apathy in the beliefs prevailing in the society due to any reason, Exercise Books, Long

 

Discontent is generated in a section of the society and movements start in search of new values ​​in the society.

 

9. Contact with different cultures: When people of one culture contact people of another culture, the process of exchange of culture starts in both.  Cultural exchanges lead to new ideas.  These new ideas give rise to social movements.  A predominantly dominant culture affects the weaker culture more, whereas it affects itself less.

 

10. Opposition of the evils by enlightened persons: In every society there are some educated and knowledgeable persons who attract public attention against the evils prevailing in the society.  The public is influenced by their views and agitates to change the ancient customs.  Raja Rammohan Roy, Kabir, Nanak, etc. Social reform movements are examples of this category.

 

11. Convenience to travel abroad: A person gets a new experience or new knowledge by traveling abroad.  Meeting other people ends his narrowness.  The influence of customs prevailing in foreign countries brings changes in the culture of other countries and from that the situation of social movement is born.  The reason for improvement in the condition of women in India is the result of foreign cultures.  To overcome the old social practices in India, the knowledge of the leaders of the social reform movement had developed due to traveling abroad.

 

12. Impact of Technology: The use of different types of machines in the society also encourages social movement.  Due to these machines, factories develop tomorrow, causing tension between the capitalist class and the working class in the society.  The working class agitates for its demands.  Due to technology, there is a difference in living in society.  The use of more machines gives a particular class authority over the means of production.  At the same time unemployment increases in the society and there is an increase in the exploitation of workers, due to which the movements are created for the fulfillment of different kinds of objectives in the society.  The student movement in India is the result of this kind of unemployment and it is a product of unemployment technology.

 

13. Development of means of transport and conveyance: Due to scientific inventions, the means of transport has developed.  Such devices have also developed, through which news can be sent from one place to another.  Due to this system, the circumstances of one society have an impact on the other.  If there is a movement in one society due to any reason, then they also have an impact on the other society.  Therefore, if there is a student movement in one corner of India, it cannot be stopped from spreading to the other.

 

14. Creation of organizations on the basis of caste: The formation of many organizations on the basis of caste in the society intensifies the pace of social movement, as these organizations try to develop their own regions and as a result  Various movements are organized.  Many examples of ethnic conflicts are found in Indian society.  Ethnic organizations have played an important role in the movements of backward castes.

 

15. Indifference towards the female world: In the societies where restrictions are placed on the freedom of women, there are feelings of indifference in women.  One reason for apathy in the female society is that they are given equal rights as men.  Under these circumstances, the women’s society has to agitate for their rights.  Many women’s movements in India are examples of this.  Conclusion: Based on the above discussion, it is said that there are many reasons for social and cultural movements in the society.

 

 Major stages of development of social movements:

 

It is a difficult task to state the stages of development of social movements.  Various scholars have discussed the different stages of development of social movements as follows:

 

Herbert Blumer has given five stages of social movements which are as follows:

 

         1.Stimulation

2. Development of certain feeling

3. Development of morale

4. Construction of ideology and

5. Development of operating tips.

 Houtton and Hunt have also given the following five stages of the development of social movements:

 

1.a state of dissatisfaction

2. arousal state

3. a state of formalization

4. a state of institutionalization and

5. a phase of completion

Dawson and Gatiss followed the following four of the social movements  Stages have been stated 1. Social dissatisfaction 2. Public stimulus 3. Formalization and 4. Institution. It shows us that there is not much difference in the views of scholars about different levels of development of social movements.  Here is a brief explanation of Herbert Blumer’s ideas: 1. Stimulus: The first level of development of social movement is the feeling of dissatisfaction prevailing among the members towards any current problem prevailing in the society which develops excitement among the members  .  Although some people who take part in the movement may also be calm and polite, but still the excitement brings the people supporting the movement closer.  2. Development of certain feelings: In this second stage of the development of the movement, certain feelings and principles about the movement are formed.  This union spirit is imperative to bring officers closer to each other.

 

3. Development of morale: In the third stage of the development of the movement, the morale of the agitators becomes more firm and definite.  Development of morale is essential for the movement.  If the supporters develop the feeling that the purpose of the movement is pure and that injustice will be overcome, then the movement is sure to succeed.  4. Formation of ideology: In this fourth stage of the development of the movement, a certain ideology is created for the continuation of the movement.  This ideology is developed by leaders or intellectuals who support the movement and soon it gets adequate support.  Ideology occupies an important place in the social movement and if the ideology does not have the capacity to influence the social movements then the movement cannot play any important role.  Movements without a definite ideology do not last long.  5. Development of operating tips: After the development of ideology, the deliberative tips for conducting the movement are considered and attempts are made to obtain consensus on the alternative tips to be adopted under different circumstances.  It is not necessary that the tips of one country, state or movement help in another country, state or movement.  The selection of operating tips is done by keeping the nature of the movement, the type of leadership and the purpose of the movement in front.  We can also call it formalization and institutionalization.

 

 

The discussion of social movement became very much in the middle of 20th century.  Its period is that in Latin America and Asia there were very wide movements in this period.  At this time a socialist revolution took place in a country like China.  Returning to the fourteen countries of Eastern Europe, the Russian army brought socialism and in 1960 the countries of Africa became independent at the same time.  Social movement is seen as an effort by which a particular group or community can bring desired changes in their social institutions and social structure.  In fact, the purpose of the social movement is not only to bring changes in the social system, but sometimes to stop the change.  This implies that the social movement is a collective effort that mobilizes people on the basis of a particular ideology to solve their problems and achieve the desired objectives.  Every social movement has an element of compulsion and pressure directly or indirectly.  Definitions given by various scholars can be seen.

 

MSA  Rao wrote in his book Social Movements in India that “social movement is an organized effort by any part of society to bring about partial or complete change in society.”  It involves a collective organization based on an ideology.  “(” …… a social movement is an organized effort on the part of a section of society to bring about either parlial or total change in society through collective mobilization based on an ideology. “) Thus, M.S.  A. Rao’s definition makes the following points clear: 1. Collective effort 2. Partial or complete change 3. Purpose 4. An ideology Ralph Turner and Lewis Killen stated in their book Collective Behaviour that “the social movement must be done with continuity  One is a collective effort that aims to encourage change or prevent change in the society of which those people are a part.  “(” Social movement is a collective acting with some continuity to promote or resist change in the society or group of which it is a part. “—Collective Behaviour – P – 38) Turner and Killen’s definition contains the following elements1.  Collective effort 2. Continuity 3. Objective 4. Change – Stop or do it Herbert Blumer defined it as “the collective effort that is aimed at establishing a new system of life is called a social movement.”  “Therefore, if we look at the definitions of all the above scholars, then all these elements are embedded in it.

1. A collective effort

2. Partial or complete change

3. A special purpose

4. An ideology

5. Continuity

6. A leadership

7. Change – Stop or do

8. Organization

 

characteristics of the social movement:

 

1. Collective effort: Relating the social movement to the collective  It happens through efforts, not personal efforts.  These collective efforts are those which are undertaken to bring about a complete or partial change in the society or culture for a long time or it is opposed to any change.  It is through collective effort that a large number of people become aware of their problems and their solutions.

 

2. Based on organized schemes: Whatever the nature of the movement is social, religious, political, it is run by some organized public group.  In India, many organized political parties are carrying out the movement against inflation.  The movement against sati and child marriage was organized by organized organizations like Arya Samaj, Brahma Samaj etc.

 

3. Definite Goals: A major feature of the social movement is that each movement has a set goal or objective.  These goals give a particular direction to the movement or connect the people participating in it.  It is possible that the goal set by the movement cannot be achieved, but the form of the movement is determined according to its goals.  For example, the goal of the Brahmo Samaj was to dispel evil practices and religious superstitions, while the salt movement by Gandhiji aimed at non-violently disobeying government laws.  Similarly, efforts were made to remove the evils of carnivores and liquor by the Tana Bhagat movement.

 

4. Ideology: People’s collective consciousness and collective efforts towards a problem takes the form of a social movement only when such efforts are based on a particular ideology.  For example, a strike by students involves some problems and collective efforts but cannot be called a movement because such strikes are not related to any ideology.  On the other hand, when efforts are made by backward sections of the society to collectively improve their condition or demand their rights, then such efforts are based on a particular ideology.  That is why we call these efforts the movement of backward classes.

 

5. Problem: The basis of all social movements is the emergence of a particular problem in an area, community or large group.  This problem may be related to social, cultural, artistic or political life of the people.  Due to the situation of crisis, many people get organized or try to overcome it either by bringing changes in the system or opposing the changes that have resulted in this problem.

 

6. Leadership: Leadership is a major element in every social movement.  It is possible that the leadership of the movement is in the hands of many people, but only the leaders make the outline of the movement and propagate it in the public and guide the people to make it effective.  If the movement is led by a spiritual leader, then its power becomes immense.

 

7. Changes: The goal of social movement is to bring change, this change can happen in social relations, ideals, beliefs, traditions or practices etc.  This goal is deliberately made and announced.

 

8. Anti-system nature: Generally the nature of social movement is in a particular system.  Is opposed to.  In a particular period, a special movement starts to oppose or change the social, cultural or economic systems that exist in the society.  The aim of such protest is to remove the obstacles which are hindering the social development or depriving a particular class of its just rights.

 

9. Renunciation and surrender: One of the main features of this is the spirit of sacrifice, dedication and sacrifice among the people participating in the social movement.  Whenever a large section of the society makes a movement for the independence of the country, social reform, demand for justified rights or to remove inequality, in this case, it is ready to dedicate everything.  This spirit makes the movement strong.  For example, sacrifice and dedication are found in the group associated with the Brahmo Samaj Movement and Quit India Movement, which gives strength to this movement.

 

10. Non-violent means: The agitators use only non-violent means.  They propagate the movement through their efforts through news letters, radio, speeches and make every effort to support Lokmat in their favor.  Many times in their program, using the means of strike, picket, hunger strike, boycott, satyagraha etc., attract the attention of the agitating people and government towards their difficulties.

 

11. Based on sentimentality: The movement is a psychological process.  It requires skilled leadership.  If the leader is successful in communicating sentiments in the thoughts of the public due to his influence, then the movement starts in an instant.  The more emotionally connected a person is to a movement, the more the movement will be organized.

 

12. Nature of the movement: The movement is organized and starts simultaneously in all the areas where it occurs but if the movement does not end soon, then the movement spread to other areas and classes or organizations in sympathy of the movement.  goes .  It may also be that other organizations do not take an active part in the movement, but demonstrate sympathy for it and indirectly help the agitators.  Factors of social movement: Social movements occur from time to time in every society.

 

 

 

 The factors responsible for this can be described as follows

 

1. The antiquity of customs: customs prevail in every society, but the society is dynamic.  If the customs do not move according to the society and stick to the antiquity, then they do not fulfill the needs of the society, so some section of the society tries to agitate against them so that those customs are changed by the society.  Can be made favorable and society can become progressive.

 

2. Imbalance in status and work: Every person wants his place in society only according to his ability and ability and does his work accordingly, but when imbalance in position (position) and work arises, then dissatisfaction in society  The feeling of is born and its result is social movement.  This often happens in societies from tradition to modernity.

 

3. Cultural Delay: There are two physical and non-physical elements of culture.  The meaning from material element is derived from inventions and material achievements, and non-material elements include customs, social ideals, practices and social values.  Often our physical inventions develop at a rapid pace, while the customs of society do not change at such a rapid pace.  Thus, one side of the culture (material side) transcends the other (non-material side).  Augburn calls it cultural delays.  Due to this delay, dissatisfaction arises in the backward class and that disgruntled class organize to agitate their position and create a movement.  The position of women in India was high, but the position of women in society was not high.  To rise high in this situation, women have organized and organized a movement.  The reform movement of women in India has received considerable help.

 

4. Discontent in the economic sector: As the feeling of dissatisfaction intensifies in the economic sector, the poor class is dissatisfied and makes a movement to bring changes in the economic condition.  Economic discontent affects all other aspects of life.  The economic condition of the workers and women in India was poor, so they started various movements to improve their condition.

 

5. Materialism through education: The movement of the movement will be rapid only in those places where there will be an educated society.  Only the people of an educated society can create awareness in people, because they themselves are also awake.  Therefore, the spread of materialism through education is a real factor of social movement, that is, if the educated person is unemployed or has risen in opposition to any government policy, then in such a situation the movement can be quite frightening.

 

6. Discontent among social classes: Different classes are found in society.  These classes are divided on the basis of age, status, gender, religion, education etc.  There is a feeling of discontent in all the base-built classes.  Men do not allow women to move forward, young men are stopped by the elderly, the poor are persecuted by the rich.  In this way, dissatisfaction develops in social classes as well.  This dissatisfaction also encourages the movement.

 

7. Changes in the functions of social institutions: The functions of social institutions are determined by society and culture, but when the functions of these institutions change and their functions When other institutions accept the condition and direction, sometimes a situation of uncertainty develops which leads to a social movement.

 

8. Apathy towards social values: There are certain beliefs in the society.  If each person walks according to the prevailing beliefs in the society then the organization remains in the society.  But when there is a difference or indifference to the beliefs prevailing in the society due to any reason, dissatisfaction arises in one section of the society and movements start in search of new values ​​in the society.

 

9. Contact with different cultures: When people of one culture contact people of another culture, the process of exchange of culture starts in both.  Cultural exchanges lead to new ideas.  These new ideas give rise to social movements.  A predominantly dominant culture affects the weaker culture more, while itself less.

 

10. Convenience to travel abroad: A person gets a new experience or new knowledge by traveling abroad.  By meeting other people, his narrowness ends.  The influence of customs prevailing in foreign countries brings changes in the culture of other countries and from that the situation of social movement is born.  The reason for improvement in the condition of women in India is the result of foreign cultures.  In order to remove the old social practices in India, the knowledge of the leaders of the social reform movement has developed due to traveling abroad

 

11. Impact of technology: The use of different types of machines in the society also encourages social movement.  .  Due to these instruments, tomorrow – factories develop, due to which tension arises between the capitalist class and the working class in the society.  The working class agitates for its demands.  Due to technology, there is a difference in living conditions in the society.  The use of more machines gives a particular class authority over the means of production.  At the same time unemployment increases in the society and there is an increase in the exploitation of workers, due to which the movements are created for the fulfillment of different kinds of objectives in the society.  The student movement in India is the result of this kind of unemployment and it is a product of unemployment technology.

 

12. Development of means of transport and conveyance: Due to scientific inventions, the means of transport has developed.  Such devices have also developed, through which news can be sent from one place to another.  Due to this system, the circumstances of one society have an impact on the other.  If there is a movement in one society due to any reason, then they also have an impact on the other society.  Therefore, if there is a student movement in one corner of India, it cannot be stopped from spreading to the other.

 

13. Opposition of the evils by enlightened persons: In every society there are some educated and knowledgeable persons who attract public attention against the evils prevailing in the society.  The public is influenced by their views and agitates to make changes in ancient customs.  Raja Rammohan Roy, Kabir, Nanak, etc. Social reform movements are examples of this category.  Had finished

 

14. Creation of organizations on the basis of caste: The formation of many organizations on the basis of caste in the society accelerates the pace of social movement, because these organizations try to develop their own areas and the same  As a result of this various movements are organized.  Many examples of ethnic conflicts are found in Indian society.  Ethnic organizations have played an important role in the movements of backward castes.

 

15. Apathy towards the female world: In the societies where restrictions are placed on the freedom of women, in those societies, feelings of apathy are found in women.  One reason for apathy in the female society is that they are given equal rights as men.  Under these circumstances, the women’s society has to agitate for their rights.  Many women’s movements in India are examples of this.  Reasons for Social Movement: While every social movement has specific causes, but for the convenience of study, some common causes of social movements are described from the following three perspectives

1. Sociological explanation

2. Historical explanation and

3. Psychological  the explanation . 

1. Sociological Explanation: Social movements are the product of special social conditions.  Some social factors only motivate a person to participate in the movement.  Under sociological explanation, the reasons for social movements are explained on the basis of social disorganization, social class, status and social ideals: (i) Social disintegration: Such economic, political, social and moral conditions arise in the 18th and 19th centuries.  Had caused dissatisfaction and disorder in individuals.  The old social system began to disintegrate.  Centralization of wealth started in a few hands.  The masses started reaching the poor category.  As a result of these circumstances, people’s trust was lost from the traditional leaders, in place of this, development of educated leadership began, opposition to feudalism and popular power was supported and the rule of mass groups was established.  This resulted in the emergence of mass society, a sense of alienation and political isolation.  (ii) Social class: Class or class consciousness can be a reason for social movement.  Karl Marks has called the movement a ‘class struggle’.  The society has been divided into different classes due to modern production system.  Each class is conscious of its interests.  There are many movements to fulfill your interests.  (iii) Position or position – asymmetry: When people in society feel that their position is not that which they should get or less qualified persons have got such a position, which they really should have got, then they are disappointed  Become and want to change such a system by the movement.  Lenski has written that the asymmetry and difference of positions lead to left-wing and right-wing movements.  Ringer and Sills found in the political movement of Iran the characteristic of their

There was great inconsistency in social posts and higher education.  Lipset and Bendeix have also ruled that post-disorganization drives groups towards a radical view.  (iv) Social ideals: An ideal-oriented movement is an attempt to restore, preserve, amend or create ideals in the name of a generalized belief.  An ideal of any kind – economic, educational, political, religious – can be the subject of such movements.  Criticism: Some scholars have criticized sociological explanations.  Rush and Denisoft say, “Social disorganization, class and status are not sufficient reasons for a social movement.  “It only shows why individuals participate in the movement, but what is the reason for the movement? It is not known. In India many Shudras have had asymmetry for hundreds of years but they did not develop any kind of movement.  Likewise, Marx’s class consciousness in the US could not generate any movement. In fact, social movement is a complex phenomenon. Sociological explanation sheds light on only one side of it.  They search for the cause of it, so they search for its causes with the people, forms and dynamics related to it. There is no sudden movement. There is a reason behind every movement. Those reasons must be discovered by historical studies.  Criticism: Historical explanation is not sufficient to explain the cause of social movement, because it does not help us in discovering and establishing definitive general rules related to movement. Historical explanation also does not tell.  Why do two different kinds of movements take place in the same society under similar circumstances?  3. Psychological Explanation: When some members of the society are unable to fulfill their goals or fulfill their desires in the social structure, they become frustrated, start to experience stress.  Stress, disappointment etc;  Mental conditions have consequences.  Despair and discontent turn them against the current structural system of society.  After talking to each other, such individuals start to organize as a group and their loyalty towards the movement increases.  It is in this movement that they see the fulfillment of their desires.  Criticism: Psychological explanation has also not been able to explain the reasons for the movements.  The social movement cannot be explained in terms of the mental state of its leaders or the mental state of their activities or members.  No single reason can be held responsible for the social movement.  For the development of the movement, the days of social disintegration, personal isolation, social injustice are allowed.  For the movement, it is necessary to have discontent with any social organization or structure, and awareness of the state of discontent among the members.  To overcome this situation, a creative ideology is present in the form of ideology.  In the end, many people are eager to implement this idea.  Thus social

179 Social Movement Looking at the causes of the movements, we should also look at the functional condition of the social situation which motivates the members to take up the movement.  Different stages or stages of social movement: Every social movement goes through certain stages or stages in its period.  Horton and Hunt have written that, “Even if no two movements are exactly the same, different movements reveal a lot of the same thing.  The following stages of social movements that can arise and develop can be referred to:

 

1. A state of social discontent or unrest: Often social movements arise at a time when many individuals are due to a defect in social structure or because of any cultural activities.  The reasons are unsatisfying.  This is the first stage of the social movement.  This is called a state of ‘social dissatisfaction’.

 

2. Mass reaction or provocative situation: In this situation, public excitement is spread, dissatisfaction increases and everyone feels that the crisis or problem to be overcome is overcome by direct action.  Major matters are disputed and people get excited.  At the same time, people’s feelings are provoked.

 

3. Formal organization: In this situation public excitement starts taking organized form and a certain organization of movement develops.  In this stage, clear leadership also develops.  The basis of the movement is spread far and wide and every effort is made to achieve the goal set.

 

4. Status of Institution: In this, the expected target is received by the society.  Gradually, the movement is so formalized that it is immediately institutionalized.  It takes the form of a permanent institution or employee system.

 

5. Status of Closing: Some movements cease on their own after the attainment of their goals, some movements are established as a special sect or monastery, the followers of which try to achieve their goals, some  The movements go through a transition period and instead of the original goals, some move towards the attainment of new goals, some movements are completely successful and contribute significantly to the society as an institution.  It is also a difficult task to tell which are the stages or stages of development of social movement, because depending on the nature of the movement, there are some differences between the states.

 

1. Social Discontent

2. Stimulation

3. formalization and

4. institutionalization.

  Herbert Blumer has given five stages of social movements which are:

1. Stimulation
2. Development of fixed feeling 
3. Development of morale
4. Construction of ideology and
5. Development of operational tips. 

 

 Horton and Hunt have also given the following five stages of development of social movements:

 

1. a state of dissatisfaction
2. arousing state
3. a state of formalization
4. a state of institutionalization and
5. a state of completion.

 

From this we come to know that there is not much difference in the views of scholars about different levels of development of social movements.

 

 Here is a brief explanation of Herbert Blumer’s ideas:

 

1. Stimulus: The first level of development of social movement is the feeling of dissatisfaction prevailing among the members towards any current problem prevailing in the society which develops excitement among the members  .  Although some of the participants in the movement may also be of a peaceful and courteous nature, yet the excitement brings the individuals supporting the movement closer together.

 

2. Development of certain feelings: In this second stage of the development of the movement, certain feelings and principles about the movement are formed.  This union spirit is imperative to bring officers closer to each other.

 

3. Development of morale: In the third stage of the development of the movement, the morale of the agitators becomes more determined and fixed.  Development of morale is essential for the movement.  If the supporters develop the feeling that the purpose of the movement is pure and that injustice will be overcome, then the movement is sure to succeed.

 

4. Formation of ideology: In this fourth stage of the development of the movement, a certain ideology is created for the continuation of the movement.  This ideology is developed by leaders or intellectuals who support the movement and soon it gets adequate support.  Ideology occupies an important place in the social movement, then the movement cannot play any important role.  Movements without a definite ideology do not last long.

 

5. Development of operating tips: After the development of ideology, the deliberative tips for conducting the movement are considered and attempts are made to obtain consensus on the alternative tips to be adopted under different circumstances.  It is not necessary that the tips of one country, state or movement help in another country, state or movement.  The selection of operating tips is done by keeping the nature of the movement, the type of leadership and the purpose of the movement in front.  We can also call it a state of formalization and institutionalization.

 

 

 

 

Types of social movements:

Different scholars have classified social movements in different ways on different grounds.

1. Hary w.Laidler has divided social movements in the following way

1. Utopian Movement

2. Marxist Movement

3. Fabianism Movement

4. Communistic Movement

5. Socialist Movement

6. Consumer Cooperative Movement II.

According to Richard T. La – Piere, social movements can be divided into the following parts:

 

1. Mass Movement:

(i) Long lived,

(ii) Short lived.  lived),

 

(iii) Charismatic,

2. Educational Movement
3. Political Movement
4. Political Movement
5. Religious Movement.

 

III.  According to Andersen and Parker: Social movements can be divided into reformist and revolutionary movements on the basis of primary values ​​and ideals.  Those movements that want to improve will be called reformist movements;  Such as: In England, there was a movement for the right to vote for women under democracy.  Depending on the region, it can be divided into Totalitarian and Segmental and depending on the method can be divided into Corrective – Reformative Segmental and Revolutionary – Totalitarian movements.

 

1. Rush and Denischoff: divided the social movement into three categories:

 

1. Revolutionary movement: These are called the goal of establishing a new system of relations of power in society.
2. Retrograde movement: Such movements want to restore the system of power relations which has been in the society ever before.

 

3. Reformist movement: They try to amend the existing system.

 

1. Herbert Blumer: has described three types of social movement

2. Specific Purpose Movement,

3. Expressive Movement,

4. General Movement.

 M .  s .  a .  Rao in his book Social Movements in India discusses the following types of movement

 

1. Protest Movement,
2. Reformative Movement,
3. Transformative Movements,
4. Revolutionary Movements

 

1. Revolutionary Movement: These  They are movements whose purpose is to change any aspect related to the current system.  Such movements are not aimed at bringing changes in the entire social and cultural system.  Generally they can be called a situational movement, that is, they aim to improve the status of a particular group, or to express their opposition against exploitation.  Such movements are often not successful because all efforts are made by the opposition groups to suppress them.

 

2. Reformist movement: The aim of these movements is to bring about a partial change in the existing system of social relations and social values.  They improve people’s beliefs, attitudes, rituals and way of life.  The Bhakti movement in the medieval period and the reform movement in the nineteenth century by Arya Samaj and Brahmo Samaj are examples of this.

 

3. Transformational movement: These are the movements which are traditionally carried out to bring about changes in the system related to the rights, facilities or means available to different classes.  Through these, efforts are made to improve the condition of backward classes by challenging the monopoly of the upper classes or castes of society.  Movements by backward classes in India to get religious, educational, economic and political rights and to challenge the monopoly of Brahmins in South India fall in this class.

 

4. Revolutionary movement: These movements are different from the revolutionary movement in the sense that the feeling of class struggle is very deep in them.  Movement by the workers against the mill owners or any exploited group on the basis of class consciousness against the exploiting group are examples of this.

 

 

Different types of social movement:

 

1.Krishak Movement: The farming community refers to the section of the society whose main occupation is agriculture.  This class includes farming peopleanagricultural laborers.  Traditionally, the ownership of arable land in India has been in the hands of a few limited individuals.  In general, the peasantry cultivates crops by taking land on rent, lease or share from these landowners.  As a result of this system, two main classes developed in the agricultural system.  The first class is the class of landowners and the second class is the class of peasants and agricultural laborers.  The interests of these two classes are conflicting.  The peasantry labors but the land-owning class wants to get maximum benefits only on the basis of land ownership.  This system

 

Due to this, the land-owning class exploits the farmers and the working class for a long time.  The zamindar class kept the peasantry as slaves.  As a result of this exploitation, there have been conflicts between the peasantry and the landowner class from time to time.  Any conflict can be successful only when it is organized.  One form of organized struggle is movement.  To protect their interests by the farmers and to get rid of the atrocities on them  movements are called peasant movements.  Thus, it can be said that the movement of the workers associated with the agricultural system is the farmers’ movement to protect the farmers and their interests.

 

2. Tribal Movement: Since tribal society is inhabited by forested areas, it is backward from all social, economic, political perspectives.  In such a situation there are many problems related to tribal society.  Taking advantage of its backwardness for centuries, it has been exploited by the British, Indian landlords and the Bahubali class.  But as a result of government reform programs and contact with progressive society, tribal people are also continuously creating awareness about their rights and they are becoming aware of their rights.  When all these change through organized efforts, only tribal movement arises.

 

3.Women’s movement: Women’s movement also has a prominent place in social movements.  It is related to the consciousness emanating from the Renaissance that inspired women to improve their social status.  It is true that in the late nineteenth and early twentieth centuries, Arya Samaj and Brahmo Samaj also made extensive efforts to improve the status of women through their reform movements.  Nevertheless, during the freedom movement, women, led by Mahatma Gandhi, had the opportunity to sit outside the house, protest and participate in satyagraha for the first time.  Along with this, social consciousness grew in Indian women due to the promotion of the ideology of egalitarian values ​​during the British state.  During this time, many leaders tried to give women full opportunity to participate in social service, welfare works and political activities.  As a result, many women’s organizations began to be established from the regional level to the national level.  It was from here that women’s movements emerged in India.

 

4. Movement of Backward Classes: Another form of social movement in India is related to those movements of Scheduled Castes and Other Backward Classes which originated in the early nineteenth century.  The aim of these movements was to improve the condition of backward castes and to change the social relations and social values ​​by reducing the impact of social inequalities arising from the rules of the caste system.  This implies that the movement of backward classes is based on the ideology of secularism and the improvement of the situation.  Many social movements were organized by backward classes.

 

By understanding some of these major movements, their nature, objectives and influences can be understood.  The movement of backward classes was started by Jyotiba Phule in Maharashtra.  This was the first movement by which lower castes created consciousness about their rights by opposing the monopoly of Brahmins and Brahminical religious beliefs.  Jyotiba Phule considered himself to be a backward caste, hence he was exploiting backward and lower castes.  In 1873, he founded the Satyashodhak Samaj and started a social movement aimed at emphasizing the need for education, social rights and economic reforms for Harijans and backward castes, challenging the superiority of Brahmins.  Later this movement became so influential that many backward and lower castes, such as Reddy,

Velala and Kamma etc. also joined it.  Under this effect, the movement of Beddar caste started in Mysore in the early twentieth century.  Beddars are a nomadic caste of Karnataka who have been earning a living through excavation and stone work.  When some of these people lived in cities and got education and gave up their traditional occupation, gradually they started a movement by mobilizing the people of their caste to gain more rights in the socio-economic and political arena.  Although this caste was seen as a Scheduled Caste, they tried to bring about a big change in their social status by declaring themselves as regional class.  It is from here that a new consciousness arose to improve the social status of scheduled castes and backward castes.  Among the movements that are under the movement of backward classes are more important: Srinarayan Dharma Paripalana Movement, Dravida Kadagham Movement, Mahar Movement and Yadav Movement.

 

5. Religious and communal movement: When people of any religion or community make collective efforts to improve the unhealthy conditions of their religious life, it is called religious or communal movement.  For example, religious and communal movements were run under the leadership of Swami Dayanand Saraswati, Swami Vivekananda and Kabir, Gurunanak etc. to stop exploitation of people on religious grounds.  To get rid of religious bigotry, superstition etc. and become an indicator of religion progress and public welfare.

 

6. Reconstruction movement: M.R.  s .  a .  According to Rao, such movements express dissatisfaction with the present conditions on the one hand and on the other hand present measures to overcome those conditions.  Their aim is to develop a system which is necessary for the survival of the group by opposing any odd problem of the society.

 

7.The “Chipko Movement” started by Sunderlal Bahuguna in Uttarakhand was done to protest against the cutting of trees in the forests, so that the economy of the mountain and its related life can be saved.  Along with opposing manner, emphasis is laid on such programs or practices that can infuse a new power among the people. The ‘boycott movement’ of foreign goods run by Mahatma Gandhi, Sati practice by Rammohan Roy and child marriage  The example to be opposed is the example of this.

 

8. Nationalist Movement: Many scholars consider the nationalist movement not a social movement but a political movement, but AR Desai explained the social background of India’s national movement in detail and made it a social  Has accepted as a movement. Such movements are inspired by the national spirit and their main task is to generate a new social and political consciousness in all sections of society on the basis of nationalist sentiments.  To do .  In this way, the nationalist movement also brings changes in the social structure and motivates individuals to re-evaluate their attitudes and behaviors.

 

9. Ideological movement: These are those movements which are carried out on the basis of certain social, religious, cultural or political principles.  These principles, regardless of any religious leader

185 Social movements are related to teachings or based on a particular social and political ideology, their task is to change people’s thoughts and inspire them to adopt new ways of behavior.  The “Tebhaga Movement” and other peasant movements in India illustrate the nature of the ideological movement.

 

10. Organizational Movement: The aim of this movement is to unite conflicting groups, classes or communities and organize a community and create a consciousness of equality in it.  When the entire political parties were isolated from the effects of the Emergency which came into force in India in 1975, the “whole revolution movement” run by Jai Prakash Narayan was inspired with the aim of reorganizing them. Arya Samaj Movement  The aim was also to re-organize the Hindus divided into various religions by moving them towards the Vedic ideals. 11. Swadeshi Movement: The aim of many movements is to restore the cultural characteristics, religious beliefs, language or political rights of their region or country.  To curb the growing influence of another region or country. The independence movement in India was aimed at opposing foreign hegemony. Against people living there from Bangladesh in Assam.  There were mass movements.  The anti-Hindi movement in the south and the English Hatao Movement in North India were “inspired by the maintenance of indigenous existence. Importance and Functions of Social Movement: Dr. MS A Rao gave the functions of social movement to the two main processes of social  Reforms and social transformation have been explained.

 

 The importance of social movement can be understood in all areas as follows:

 

1. Establishment of egalitarian system

2. Increase in power of exploited classes

3. Reduction in regional inequalities

4. New  Development of leadership

5. Changes in attitudes

6. Cultural co-ordination

7. Social reform.

1.Establishment of egalitarian system: Dr. MS Rao says that the main function of social movements is to bring about change in the form of society.  So that an egalitarian system can be encouraged. We call this situation Social Transformation. Due to the movements done by backward classes in different regions of India, the backward and lower castes are given religious, economic and rule.  Extensive facilities were obtained in the policy and education sectors.  Due to the influence of these movements, a new backward balance developed as a result of the movement of power in our society.  In Kerala, people of the Srinarayan Dharma Paripal castes also started getting recognized as religious leaders.  This is a function of social movements that was not possible by any other means.

2. Increase in power of the underprivileged and weaker sections: An important function of social movements is to increase the power of the weaker and underprivileged sections of the society.  Those in different movements

186 Social change in India: Condition and direction: The group of people is the largest, whose problems are more serious.  Traditionally, scheduled castes, tribes, backward classes and women had no practical rights in the social system.  When these classes started getting new rights under the influence of various movements, their power increased so much that today every political party is committed to giving them various facilities to get maximum support from them.  The agrarian movements contributed to improving the socio-economic condition of the exploited farmers by increasing their power over the centuries.

 

3. Reduction of regional inequalities: One function of social movements in large-sized Bahujan societies is to reduce regional inequalities in a way that leads to equitable distribution of national resources.  This fact is evident from the movements taking place in Northeast India, due to which the states of this region got more economic facilities.  In fact, the economic and geographical conditions of all parts of a society or country are not equal.  In this situation, in those areas which are deprived of essential facilities, there are movements in such a way that the government is forced to increase their economic resources.  Indirectly, this condition produces social change.

 

4. Development of new leadership: An important function of the social movement is that by changing the nature of leadership, they play an important role in social change.  Backward castes were most exploited in India till some time ago due to lack of organization and leadership.  Mahatma Gandhi’s movement against untouchability resulted in a new consciousness among the lower castes.  As a result of this consciousness, healthy leadership developed among the lower and backward classes and their situation began to improve rapidly.  New models of leadership developed as a result of various movements in the exploited tribal communities over the centuries.  This leadership is based on the individual’s own ability and ability.

 

5. Changes in attitudes: Social movements also bring useful changes in the society by encouraging the process of cultural coordination.  It is true that at the initial stage of each movement, it incorporates elements of protest and struggle, but gradually the ideas and values ​​begin to develop with the influence of various movements that enhance cultural coherence.  Due to the movements in India by the lower castes, backward classes, tribes and women, various groups related to different castes, religions, languages ​​and economic conditions came into contact with each other and contributed to develop a coordinating culture.  .

 

6. Social Reform: One of the main functions of social movements is to encourage the process of social reform by opposing social evils and superstitions.  As a result of periodic social movements in India, Sati system, child marriage and polygamy were abolished by law.  Widow women were given rights to remarry, dowry was declared a crime and women could get equal rights as men in the field of property and marriage.  The increase in women education is the result of the social movement, the abolition of untouchability and opposition to the veil system.

–

 

Reasons for the Movement:

 

The following are the main reasons for the reform movement that took place in India in the nineteenth century

1. Contact with Western world: European arrival in India also marked the arrival of British.  After coming in contact with the western world, there was a new awareness in the national, social and religious life of Indians.  The promotion of Western education led to the development of nationalism and attracted the attention of Hindus towards social reform.  His superstition began to dissipate and in the social field, the voices of Sati, child slaughter, polygamy, child marriage etc. were raised against the evils.  –

 

2. Functions of the Asiatic Society: An Asiatic Society was established in Bengal in 1784 AD.  With its establishment, the Indian Renaissance received a strong support.  Under the auspices of this society, ancient Indian texts and European literature were translated into Indian languages.  As a result of comparative studies, Indians got acquainted with European science of science and rediscovered their ancient glory.  Some European scholars were influenced by ancient Indian ideals and praised him.  This gave Indians confidence.  His eyes opened.  They understood that they have fallen due to social and religious evils and unless these evils are removed, they will not get welfare.

 

3. Propagation of Christian priests: Along with English, Christian priests also arrived in India.  After the establishment of the English state, he started preaching Christianity.  Many Indians were initiated into Christianity.  Christian clergy were also critical of Indian society and religion in connection with the propaganda.  This opened the eyes of the staunch Hindus.  They started to understand that foreigners and defective organizations of Indian society and religion are taking advantage of the foreign propagandists illegally.  He therefore felt that reforms were necessary to protect his religion.  In this way, the Indian reform movement was indirectly inspired by the work of evangelizing Christian priests.

 

1. Facilitation of exchange of ideas: As a result of the publication of newspapers and the convenience of traffic, exchange of ideas facilitated.  In the medieval period, there was an attempt to reform the society in India.  However, the establishment of the English state facilitated traffic.  Railway, post and telegraph etc. were arranged.  As a result, one could exchange ideas from one place to another or through his articles.

 

 

Major Social Reformers:

1. Raja Rammohan Roy: Raja Rammohan Roy is called the ‘forerunner’ of the Indian Renaissance and the father of modern India.  In fact, a new era in Indian history was started with his emergence.  He has a special place in the field of Indian social and religious renaissance.  Raja Rammohun Roy was born in 1774 AD in an aristocratic Brahmin family of Bengal.  He wrote a small booklet at the age of fifteen, in which he severely criticized Mrutipooja.  That is why his family members expelled him from the house.  So they had to wander around.  But during this period, he studied many texts and became very knowledgeable in Arabic, Persian and Sanskrit languages.  He also learned many European languages.

Raja Rammohan Roy, after taking leave of East India Company’s job from 1805 to 1814, stayed in Calcutta and engaged in public service.  He first established the ‘Atmiya Sabha’ in 1814 and later went on to do ‘Brahmasamaj’ in 1828 AD.  In 1831, he went to England to support the favor of the Mughal Emperor of Delhi and he died there on 27 September 1833.  He was conferred with the title of king by the Mughal emperor.  Social reformer: Rammohan Roy was a social reformer.  At that time, various kinds of evils had entered Indian society.  King Rammohan Roy decided to drive them away.  He paid maximum attention to the biggest evil of the society, Satipratha and continuously agitated against it.  Due to his efforts, in 1829, Lord Bantick made this practice illegal by enacting a law.  Apart from this, Rammohan Roy strongly attacked caste discrimination, class discrimination etc. and supported women’s education, widow-marriage etc.  He was an advocate of equal rights of women and their property rights.  Religion Reformers: Raja Rammohan Roy was a social reformer as well as a reformer.  In the field of religion, he opposed polytheism and idolatry and propagated the doctrine of one God for all religions and humanity.  They believed in the fundamental equality and unity of all religions.  His religious views included ideas drawn from Islam, Christianity, the Upanishads and the liberal philosophies of modern Europe.  He said that we should embrace the essence of all religions and discard what is artificial and hypocritical.  He insisted on adopting an intelligent practical approach towards religion.  He advised people not to depend on Brahmins as middlemen and to study the scriptures themselves.  People translated ancient Indian texts related to religion and philosophy into Bangla for them to study the scriptures themselves.  Being fully devoted to the reform of religion and social reform, in 1828, he laid the foundation of an organization in the form of Brahmasamaj which later proved to be very influential.  Educator and supporter of freedom of newspapers: Rammohan Roy’s ideas in education were very revolutionary.  He was in favor of modern education.  He supported the teaching of English for the promotion of science in India.  Rammohan Roy gave his full support to those who wanted to run the English language in India.  He established a Hindu college in Calcutta, the most modern institution of those days.  Raja Rammohan Roy was also an advocate of the independence of newspapers.  Patriot and non-nationalist: in Raja Rammohan Roy, the feeling of patriotism was bitter.  He tried to create political awakening among his countrymen.  He was also an internationalist.  He was a supporter of the independence of every nation.  In 1821, when the movement for the unification of Italy failed, he was very sad.  They stopped their social activities.  He was very happy and celebrated with the success of the French Revolution in 1830.  The condition of the people of Ireland under British rule was lamentable.  Rammohan Roy strongly condemned it.

Supporters of modernization of Indian society: Rammohan Roy’s aim was to spread modern knowledge in India and modernize Indian society.  He tried everything possible for this.  He did not support his ideas with the help of ancient texts.  For this, he used intelligent, rational and humanistic theory.  He had no hesitation in breaking ties with the ancient tradition to support his ideas.  He fully embraced the humanist ideals of the ‘era of intellectualism’.  His statement in support of his principles and ideas is very important: “If humanity has come into existence and nature has made it such that it can use the pleasures of society and the enjoyment of a cultured mind, then any of its  It is appropriate to oppose religious, domestic or political practice, which is against the prevalence of society or whose purpose is to corrupt human intelligence.  Works of Brahmasamaj: The works started by Raja Rammohan Roy continued by the organization Brahmasamaj founded by him.  The first attempt by Indians to improve Hindu society in the 19th century was the result of the establishment of the Brahmas Samaj.  It did commendable work to end caste discrimination, apartheid etc. and improve the condition of widows.  It played an important role in improving the social life of Bengal.  The Brahmas Samaj was promoted all over India under the leadership of Keshav Chandra Sen and  institutions were established in different parts of the country.

 

 Brahmasamaj had the following principles.

i.God is one, He is omnipotent, immortal, Ajar and immortal.  (ii) There is no discrimination of race, varna or caste in the eyes of God.  Therefore, everyone should worship God.  (iii) Karma is predominant.  According to karma, man gets fruit.  (iv) Child marriage, polygamy etc. is unfair and widowhood is justified.  Father of modern India: Rammohan Roy was the first person who took the initiative towards social reform by adopting the rational and scientific outlook and the principles of dignity and social equality of man.

Indian society will always be indebted to him for the work he has done for social reform and modernization of Indian society.  Therefore, he is called the ‘father of modern India’.

 

2. Ishwar Chandra Vidyasagar: Another great social reformer took place in Bengal: Ishwar Chandra Vidyasagar.  Ishwar Chandra Vidyasagar was born in a place called Karmatand in Bihar.  He had studied Sanskrit deeply.  He was a great scholar.  It was because of his scholarship that he was given the title of Vidyasagar.  He devoted his life to improving the condition of women.  At the same time, his contribution in the field of education was also important.  He made the following improvements 1.  Did the work.  (i) Improving the condition of women: Ishwarchandra Vidyasagar played a leadership role in the spread of girls’ education.  He was a supporter of women’s education.  Due to his efforts, many girls’ schools were established in Calcutta and elsewhere.

At that time, the condition of widows in Hindu society was very disconcerting.  He prepared a Lokmat for widow remarriage.  With his efforts, the widow remarriage law was passed in 1856 AD.  He married his only son to a widow.  He also opposed child marriage.  (ii) Improvement in the field of education: Ishvachandra Vidyasagar prepared primer books for the advancement of Bangla language and its education.  He built a bungalow square which is still used today.  To teach the bungalow, he established hundreds of schools and also arranged night schools.  He tried to promote Sanskrit language.  He also started studying Western thinking in Sanskrit College.

 

3. Swami Dayanand Saraswati: Swami Dayanand Saraswati (1824-1883) is the founder of Arya Samaj and the great leader of the Indian social-reform movement.  At the age of 24, he retired and after that he roamed various cities of the country and benefited the public from his teachings.  From 1871 to 1873, you continued to manage the schools, walking along the banks of the Ganges and preaching religion.  In 1874, in Mathura and Vrindavan, idolatry was denied in harsh terms. Finally in 1875, the Arya Samaj was established in Bombay.  Swamiji raised his voice in protest against the topics like caste, caste, child marriage, prohibition of remarriage of religious practices, prohibition of home entry policy for the converted people.  A program of national education was also made.  He propagated the basic principles and ideals of Arya Samaj through educational institutions.  In order to make moral and moral progress in these educational institutions, special teachings were arranged for the devils.

 

4. Maharishi Devendranath Thakur: After Raja Rammohan Roy, Shri Devendranath Thakur (1817-1905) took over the charge of running the Brahmo Samaj in 1845 and gave a new inspiration and perseverance to this society.  When Shri Devendranath became the director of Brahmo Samaj, he openly preached Vedas and Vedanta.  In 1847, Mr. Devendranath himself went to Benaras with four Brahmin students and got full information in there and got a book called ‘Brahma Dharma’, after which he tried to improve the Hindu society by promoting the fundamental misconceptions and superstitions of the people.  Attracted attention You opposed polygamy – marriage and supported and promoted widow – marriage and women education.

 

5. Shri Keshav Chandra Sen: Shri Keshav Chandra Sen (1838-1888) took a very active part in the work of the Brahmo Samaj and established a ‘Sangat Sabha’ in association with his young men.  He sent an appeal to the English government to promote general education in India.  In 1861 he published a magazine called Indian Mirror.  Through this magazine, you have taken forward the political and social reformer movement.  From 1863, he published a magazine called ‘Vamabodhini’ to improve the conditions of women, by which the message of false caste differences was conveyed to the villages of Bengal.  In January 1868, Mr. Sen founded the Brahmasamaj, the Bharatvarsha.

 

6. Swami Vivekananda: Another great leader of the Indian social reforms movement was Swami Vivekanandaji (1863–1902), a worthy disciple of Swami Ramakrishna.  Your wish in 1861

The social movement grew immensely especially after the religious meeting held in Chicago in 1893.  The people of America became convinced that Swami Vivekanandaji was the best person in the world religious gathering after listening to the teachings of his Vedas there.  When a man overcomes his senses, then he becomes complete and attains God.  Swami Vivekananda put the ideal of one world religion in front of the people of India and the world and emphasized that the entire narrowness of religion should alienate itself as quickly as possible.  Among the foreign disciples, Swami considered caste discrimination and untouchability to be very bad and wanted unity and friendship to be established in different religions and castes.  In 1897, Swami established the Ramakrishna Mission.  Through this mission, he removed religion parochialism, assisted the flood victims, spread education, established hospitals, animal husbandry houses, orphanages, industrial schools, general schools and colleges, etc. and revived the service sentiment among the countrymen and caste  Attempted to eradicate the discrimination of.

 

7. Mahatma Gandhi: Mahatma Gandhi has a very important place in the history of modern India.  He contributed the most to make India independent.  He was a political, organizer and reformer.  He was an idealist politician.  He fought the powerful English empire by non-violence and satyagraha and forced the British to leave India.
8. Birth and education: The name of Mahatma Gandhi’s childhood was Mohandas.  He was born on 2 October 1869 at a place called Porbandar in Kathiawar.  His father’s name was Karam Chandra Gandhi.  After taking education in India, he was sent to England to study law, from there he returned to India as a barrister.  9. Political life: Gandhi’s political life began in South Africa, where he went as a lawyer.  The condition of Indians in South Africa was very poor.  The Gaur government there used to treat Indians badly.  He launched the Satyagraha movement against the government there and got the Indians their rights.  Gandhiji’s Cooperation / Contribution to the National Movement: Mahatma Gandhi was the helm of India’s freedom movement.  He led many movements for the independence of India and made the freedom movement a mass movement.  India became independent through his untiring efforts.  Mahatma Gandhi’s contribution to the national movement can be explained as follows:

 

. Movement in Champaran, Kheda and Ahmedabad: In Champaran (Bihar), the British tortured the peasants a lot.  When Gandhiji came to know, he went to Champaran.  The commissioner there asked Gandhiji to leave Champaran but Gandhiji paid no attention to it.  In the end the commissioner there had to bow down.  Gandhi’s reputation rose throughout the country.  In Kheda Gandhiji started a ‘do not do’ movement, because the crops of farmers there were destroyed due to no rain.  Later the farmers got success.  Asked the mill owners of Ahmedabad to increase the wages of the laborers but the mill owners did not pay any attention to it.  Gandhiji started a fast unto death there.  Later the mill owners had to increase their salaries.

 

 

5. Awakening in public: Mahatma Gandhi’s personality was very attractive and influential.  He made India awakened among the uneducated, dormant and poor people.  The measures he adopted became very popular leaders through those measures.

 

6. Jyotirao Govindrao Phule: Jyotirao Govindrao Phule is the most important place among those who worked for the awakening of oppressed castes in Maharashtra.  People call him Mahatma Jyotiba Phule.  Jyotiba spent her entire life in the service of Dalits.  He challenged the authenticity of the scriptures.  Jyotiba Phule founded the ‘Satyashodhak Samaj’ in 1873 AD.  The aim of this society was to get equal rights for the lower castes and other oppressed classes.  He opposed the superiority of Brahmins and carried out the practice of conducting marriage ceremonies without Brahmin priests.  Jyotib Phule worked tirelessly to spread education among the girls, especially among the oppressed.  He did a school for girls in 1854.  It was the first girls’ school in India.  He established the Gyan Mandir for the education of Dalits.  He also tried to improve the condition of widows.

 

7. Kandukuri Veeresalingam: Kandukuri Veeresalingam was one of the social reformers of South India.  He was born in Andhra Pradesh.  Keshav Chandra Sen’s ideas had a profound influence on him.  He was distressed by the status of women in Hindu society.  She started a movement for women’s education and widow remarriage in Andhra.  He also brought out a magazine for the purpose of social reform in 1876 AD.

 

8. Srinarayan Guru: In the nineteenth century, the problem of caste discrimination and untouchability was the most complex in Kerala.  Untouchables could not visit the temple.  He was forbidden to study in schools higher than his own.  Shrinarayan Guru launched a movement against this caste oppression in Kerala.  In 1903, he founded Srinarayan Dharma Paripalana Yogam.  The objectives of this institution were to carry forward the social reform work, awakening the oppressed castes, cultivating a sense of brotherhood among people without distinction of caste and religion.

 

 

10 Social reform movement in India

 

 

Dalit movement:

Dalit concept has emerged as an important concept in sociological analysis in recent years.  The people of the society fall in the category of Dalits who have been traditionally considered unclean.  Gandhijee described him as Harijan whereas the Indian Constitution referred to him as a Scheduled Caste.  The reality is that these three concepts have different meanings.  Gandhiji used the word Harijan in reference to untouchables and the word has socio-cultural connotations.  At the same time, scheduled castes have legal meaning.  Whereas Dalit means the consciousness and knowledge in the untouchable caste through which they want to make their identity in the society.  In this way Dalitism presents an ideology that aims at an egalitarian society in society.  From the point of view of Marxist analysis, in the traditional Indian society, where untouchable castes were in the form of class in itself, in modern society they are turning into class for itself.  The views of Gandhi and Ambedkar are also different in this context.  Gandhi Jee has tried to improve his position under the caste system by denouncing him as Harijan and hence was against a separate voting list for him, but B.R.Ambedkar who himself belonged to ‘Mahar’ caste strongly opposed it.  He accepted Buddhism along with his followers and inspired the untouchable caste to adopt Buddhism.  Today, Ambedkarism is fast emerging in place of Gandhism in Indian politics and various political parties are trying to gain political advantage by promoting Ambedkarism.  The leaders of Bahujan Samajwadi Party have made an open announcement to end Gandhism.  While Kanshi Ram has described Gandhi as the biggest Hippocrate (Ram in his mouth next to him), Mayawati called him the child of the devil.  As far as the Dalit movement in India is concerned, this movement in real terms is a movement by the Harijans and the Scheduled Castes.  Ambedkar started the social political movement by organizing the Mahars and other backward castes in Maharashtra.  He aroused consciousness among these castes and inspired them to maintain their identity.  Several studies have been done on the Dalit movement in India, among which Bharat Patkar Gail – omvedt Ghanshyam Shah etc. are prominent.  These scholars have tried to explain the Dalit movement on the basis of Sanskritization.  Ghanshyam Shah has divided the Dalit movement into two main parts

1. Reformative Movement

2. Alternative Movement

Reformative movement has focused mainly on the problem of change and untouchability under the caste system whereas the alternative movement.  The conversion has been studied keeping in mind the economic status and political power.

On the other hand, Bharat Patkar Gol Ombhet believes that the Dalit movement is a movement based mainly on caste and class, because in essence all the Dalit movements have anti-Brahmin, anti-upper caste and anti-caste system like Satyashodhak  Society, self-respect movement, Namasudra, Nair and Buddhist etc.  The anti-Brahmin voices were vocal in all the movements and emphasis was placed on untouchability.  The proof of the Dalit movement was that many voluntary organizations were formed for the upliftment of Dalits such as – Rural Communtiy Developement Association.  The Horizin Labor Ass, The Agricultural Labor movement, Dalit Sarn, Ahlabye Sarnofi fata utetett is quite active in Bihar, Tamil Nadu, Andhra Pradesh and Uttar Pradesh.  But the principal protagonist of the Dalit movement has been B.R Ambedkar, who was widely influenced by Jyotiba Phule and Kabir Panth.  He tried to give a new identity to the Dalits by honoring them, awakening them and he challenged the Dalits to become lions (Be a lion).  Backward Caste Movement: Actually the concept of backward class came into vogue a century ago.  But in sociological studies since the 1970s it has become the center of discussion.  Though the reservation of Scheduled Castes and Scheduled Tribes has been made in the Indian Constitution since the beginning of the Constitution, but the reservation for backward classes has been made only after the report of the Mandal Commission.  Actually we find that the backward class movement has been an integral part of our society.  Since the arrival of the British, as the English education was widely publicized and spread, the backward class movement started.  By the 19th century, the caste system was filled with many rigidities, rituals and ostentations. As a result, not only social and religious reform movement started in different parts of the country, but English education gave such a fertile land from which  Many movements started in Indian society.  By the 20th century, the backward class movement spread to many parts of the country.  In Bengal, where ethnic consciousness has often been considered low, at the end of this century, Yogis and Namasudras expressed their desire that they want to rise in the caste system.  Arya Samaj was established in 1875 and this society started the Shuddhi movement under which the lower castes were prevented from entering other religions.  An attempt was made to improve the status of untouchables in the caste system by the Shuddhi movement in Punjab and Uttar Pradesh.  The Justice Party was founded in 1916 against Brahmins in South India.  The main objective of this party was to protect the interests of non-Brahmins with the support of national demands.  E.V.  Ramaswamy Naykar started the Self Respect Movement in 1925, however the Satyashodhak among it can be found in the society which was founded by Jyotiba Phule of Mali caste in Poona.  The aim of Satyashodhak society is to increase the dignity of the person irrespective of any caste.  The marriage was to oppose the service of a Brahmin at the time of marriage and to simplify rituals.  Ramaswamy Nayakar also started the self-respect movement, whose main objective was anti-Brahmin.  M.N.  Srinivas says that this movement was not only anti-Brahmin but also anti-north, anti-Sanskrit, anti-Hindi and anti-God.  This movement led to rituals

, along with political and other objectives, added on the Tamil language.  R. S. Naykar (Periyar) founded the Dravida Kazhagam (D. K) in 1945 and the Dravida Munnetra Kazhagam (D. M.K.) in 1945.  Although there was a rapid development in the feeling of nationalism in the first decade of the 20th century, it is also true that on the other hand, the anti-Brahmin movement became equally vocal.  The Justice Party demanded that the backward castes should be given reservation in enrollment in government jobs, engineering, medical and science studies.  That is, Justice Party first demanded Caste Quota.  In January 1960, the Mysore Government in Karnataka  R.  Established a committee headed by Nagan Gowda whose work was to classify the backward castes.  This committee declared Lingayat forward and Akkaliya backward, to which Lingayat people objected and finally the Mysore government had to give them backward status as well.  Although the Justice Party was completely defeated in the 1937 election, there was no shortage in the backward class movement, rather this movement continued.  After independence, the Kaka Kalelkar Committee was established in 1955.  Although this committee submitted its report to the government, the immediate government did not take any decision on it.  Later the Mandal Commission was established in 1977 when Morarji Desai was the Prime Minister and on the recommendation of this committee, Narasimha Rao’s government made a provision for reservation.

 

Peasant Movement:

 

1. Bengal: First indigo revolts by farmers took place in Bengal.

 

Neel was cultivated in two ways – (i) Inhabited – It used to be cultivated on the land of planters with the help of workers.  (ii) Raiyati – where the farmer used to cultivate indigo in his land.  He would take some money in advance and then sell the entire crop at a predetermined price.  By the middle of the 19th century, most of the European planters were interested in getting indigo cultivated by the farmers and forced the cultivation of indigo with the help of ethnic differences.  In this system, if a farmer took some money in advance from the planter, he could not give it for generations.  He had to sell indigo at a low price.  The Nile Revolt started in 1859 AD.  In 1860, it became more widespread because dissatisfaction against the Rent Act of 1959 also joined it.  Canning wanted to favor the planters but the Secretary of India did not allow it.  The planters started transferring their capital to Bihar and Uttar Pradesh.

 

2. Patna: There was increasing discontent against the Rent Act of 1859 AD.  In 1873, it emerged as a peasant uprising in Patna.  The farmers also started a lawsuit against the revenue increase of zamindari by forming a union and they stopped paying rent in the villages.  The government was forced to appoint a rent commission in 1869 AD and on its recommendation, the Bengal Tenancy Act was passed in 1885.

 

3. Maharashtra and Gujarat: In Maharashtra too, there were agrarian revolts against the moneylenders.  Here Marwaris and Gujarati moneylenders used to give money to the farmers on higher interest and their money  established their suzerainty over the social reform movement in India as they decided in their favor from the courts.  In 1875, this dissatisfaction of Kunbi farmers is known as Dakshin Nuisance, though some of its symptoms started appearing from 1871 AD.  These disturbances were particularly against the Marwaris.  The protests were led by the Patel of the villages.  The government was forced to appoint a commission and in 1879, the South Act was passed, under which the process of transfer of land from farmers was stopped.  Courts were empowered to reduce the rate of interest.  Later, farmer moneylenders developed and cooperative institutions progressed.  The agrarian movement moved towards Gujarat, so Maharashtra’s agitation movement was less in the national movement and Gujarati farmers became more active.

 

4. Punjab: The peasant movement in Punjab developed by the end of the 19th century.  According to English rules, the influence of moneylenders increased and farmers started keeping their land.  This discontent increased the construction of canals in new settlements.  In these new settlements (such as the Chenab Canal Settlement), the government gave land to farmers on certain conditions.  Non-compliance with those conditions was accompanied by collective fines.  This led to widespread corruption by the authorities.  In 1909, Punjab organized an act and agitation under the leadership of Ajitsingh and Minto rejected the act passed by the provincial government.

 

5. Champaran: After 1920 AD, the peasants’ movements were mostly against the zamindari exploitation, whose main goal was against the peasant system.  After 1920, power was being challenged by non-violent satyagraha run by Gandhiji.  This created the courage of the helpless farmers to agitate against the tyrannical system.  In 1917, Gandhiji organized the peasants of Champaran and finally the Tinkathiya system, under which the best land of the farmers was taken away from them, was abolished and the growth of revenue from the farmers was also limited.  The movement in Bardoli was started in 1922, but had to be postponed after Chauri-Chaura.  In 1928, the Bardoli Autonomy was started again.  Although this movement was in a very limited area, its success was significant.  The Mumbai government increased the rent by 22 percent.  A very organized movement took place under the leadership of Sardar Patel and eventually the government had to bow down.  A commission was appointed and in 1929, the amount of increase was reduced from 22 percent to 6.

 

6. Uttar Pradesh: The leaders of the national movement in Uttar Pradesh used to be absorbed in making the farmers active.  The Kisan Sabha movement under the leadership of Baba Ramchandra was active in Rae Bareli, Faizabad, Sultanpur districts of eastern Uttar Pradesh.  The ‘Eka’ movement in Hardoi district was influential.  After the civil disobedience movement of 1930 AD, the peasant movement became more active.  At this time there was a huge reduction in the value of agricultural produce from the worldwide mandi, which resulted in harmful to the farmers.  The Talukdars kept the task of increasing revenue and evicting the farmers as before.  At this time also, the movement was led by Jawaharlal Nehru and Baba Ramchandra.  After 1931, this peasant movement was crushed by force.  It was enough that the peasants became more radical and after the Congress came to power to save them from the atrocities of the landlords, they created some space which could protect the interests of the farmers.  Bihar like Uttar Pradesh.  The Kisan Sabha movement also became influential.  National leaders took an active part in this and made the saliva national movement effective.

 

7. South India: The first Moplah rebellion in the South took place in August 1921 AD.  Initially it was against the British government but later the Moplahs kept the struggle on the guerrilla method prevalent.  At that time some Hindus must have been killed.  After 1930 AD, the Moplahs supported the Muslim League and did not participate in the agrarian movement.  In 1929, the Malabar Tenancy Act was passed, in which the interests of affluent farmers were protected and no attention was paid to the landless farmers who belonged to the lower castes.  The Ryotwadi system was mostly prevalent in Madras province, but by the early 20th century a thriving farming class had developed which also used to do moneylending business.  Zamindari system was also prevalent in some areas.  Initially, the agrarian movement was confined to those zamindari areas.  In 1920, the farmers participated in large numbers in the Non-cooperation movement in Guntur district.  In the area of ​​department agency in Andhra in 1922 A.D.  The Koya tribe movement led by Ramaraju was for his traditional rights.  In 1924, this movement was crushed.  In 1928, Andhra Pradesh Rayat Sangh’s N.N.  G.  Established under the leadership of Ranga.  It placed the demerits prevailing in zamindari areas before the government.  The rich cultivators became more disgruntled as a result of the worldwide recession, as they produced commercial crops whose value had drastically decreased.  This rich farming class stopped giving loans to ordinary farmers in their critical situation and then the farmers started a movement against moneylenders.  Between 1933–35 AD, Kisan Sabhas were established in various provinces.  The All India Kisan Sabha was established in the year 1936.  The organization was under the control of socialists and communists and intellectuals from the very beginning.  Although the number of members of this organization continued to increase, despite all that progress, the farmer could not become an important force in the Indian national movement.  After independence and with the abolition of Zamindari, the farmer was recognized as a separate class and some relief.  But even today the farmer of India is not given as much importance as he should be given on the basis of his work labor and number.

 

 

 

 

 

 

 

 

 

 

 

 Women’s Movement:

The position of women in India has been lower than men till the medieval period, but in the nineteenth century, many efforts were made to improve the status of women in which Sati system, girl child slaughter, widow remarriage etc. can be discussed.  It is true that this effort was not made by men only to get rid of these evils by women themselves. The main reason was that women were completely deprived of education but later on gradually the emphasis was on women’s education.  There was a demand for his participation in public life.  By the first decade of the 20th century, some Indian women felt that it was imperative to have an All India Women’s Organization to improve the status of women, as a result, in 1910, the Sarla Devi Chaudharani Great Circle of Indian Women  Established.  Between 1910 and 1920, many women’s organizations developed rapidly such as Mahila Samiti, Women’s Club, Ladies Societies etc.  Madras women arrived in 1917

 

Women’s Indian Association was established in which other small associations were assimilated and many branches were opened in many places.  In this way, the Women’s Indian Association can be seen as the first all-India women’s organization.  In later years, two other all-India organizations were formed – National Council of Women in India (1926), All India Women Conference (1927).  By 1932, the number of female members in the National Women Organization increased to over 10,000.  In the early days of the women’s movement, two women contributed significantly towards accelerating women’s organizations.  (i) Sarojanalini Dutt (1887–1925) She greatly encouraged the Mahila Samiti movement in Bengal.  She established the first women’s committee in Pabna in 1913 and then in 1916 in Virbhum, 1916 in Sultanpur, 1917 in Rampurhat, 1918 in Bankura in 1921.  The main objective of these institutions is to provide interest and practical knowledge to the women living in the curtain in the problem of normal life.  Although initially opposed by some men, Sarojanalani Dutt achieved considerable success in overcoming this obstacle.  These women’s organizations had two major successes.  (i) These people gave a forum, forum for women to keep their demands.  (2) Through this, adult education became possible and at the same time it helped to develop the sense of nationalism.  (3) Sarojanelini mainly focused on improving the economic condition of women.  After her death in 1925, her husband and admirers established the Sarojanalani Dutt Memorial Association for Women’s Work in Bengal in her memory.  (ii) Sarojini Naidu (1879–1949) can be named in the second famous woman.  Sarojini Naidu actively participated in the establishment of the All India Women’s Organization in 1917.  Among other women who have contributed to its establishment is Annie Besent Marguet Cousin f 54 Ft Te * known as the Women’s Indian Association.  When the All Indian Women Conferences was established in 1926, Naidu presided over it till 1930.  She inspired many women to join the freedom struggle, among whom the name of Kapla Devi Chattopadhyay is notable.  To uplift the status of women, he said that Indian women are “descendants of Sita and Savitri, so these women should play a major role in building society and nation.  “The legal status of women changed after independence in 1947. The Indian constitution not only discussed gender equality by abolishing gender discrimination but also several statutory rules MÀ Hindu Marriage Act 1955, The Successia Act. 1956, The Adoption  Explained the role of women at the statutory level through 1956. In the true sense, all these statutory rules were based on the demand of women’s organizations which had been in existence for years. After independence, women education, adult suffrage, legal reform and gender equality etc.  Women’s organizations today told women that they are not weak and helpless from anywhere, but they have enough power to meet their demands. In independent India, many women’s organizations and women’s magazines began to improve the condition. International women in 1975 Since then, international women’s conferences are held.  The National Commission for Women was established in our country.  Therefore, efforts are on in independent India.  Overall, it can be said that women’s organizations and women’s magazines – magazines like Manorama, Munsi, Saheli etc. Khatun Mashriq brought awareness among women by raising the problem of women.

 

Today we know that many women’s organizations are working at the national level such as Jago Bahn, All India Women’s Association etc.  It is true that as a result of the women’s movement, women found inspiration similar to men in many areas of life, the problems related to women are still not over.  Still many problems related to women are dowry, rape, sexual exploitation etc.  Krishak Movement: Mainly we will discuss here Kisan Sabha movement, Telangana movement, Tibhaga movement and Naxalite movement.  It is an established fact that many peasants’ movements took place in the first half of the 20th century in North India, a major aspect of which was that this movement also participated in the freedom struggle, in fact, as soon as the farmers realized the power of collectivity, in some provinces,  The process of formation of Kisan Sabha started.  These Kisan Sabhas could not form any central organization in their initial form.  Kisan Sabha Movement: The civil disobedience movement that took place in the 1930s forced socialists, communists and progressive Congressmen to think that a central organization should be established.  Consequently 11 Apr.  The All India Kisan Sabha was established in 1936 in Lucknow.  In the manifesto of the Kisan Sabha, to eradicate the farmers from economic exploitation, it was proposed to eradicate zamindari and also said that the landowner should be the owner.  In other words, whose land is holding.  Between 1937 and 1939, the Kisan Sabha achieved some success in Bihar, where the development movement began.  The Kisan Sabha was established in Bihar in 1928-1929 under the leadership of Swami Sahajanand Saraswati.  Swamiji spent his life like a monk and played a major role in organizing all categories of farmers against exploitation.  In 1936, he started the development movement.  In fact, the land acquired was the special land of the landlords on which they used to give the tenant (plowingman) to plow the land on the condition that a particular part of the produce would be given to the landlord in the form of rent.  It was the tendency of the zamindars to convert the Tenancy land into a veritable land because they feared that the Teanant would not take possession of it.  In 1936, the zamindars in Barhiya Tall started snatching the land from Tenant and as a result, the Kisan Sabha protested and the movement started.  Although the Congress government passed the Bihar Tenancy Act 1938 there was no effect on the landlords and they arbitrarily evicted the tenant from the ground.  In 1939, a meeting of All India Kisan Sabha was held in Gaya in which about one lakh farmers participated.  Since the government had a secret agreement with the landlords, the erstwhile government did not give any support in accelerating the peasant movement.  Since the peasant movement

 

The social reform movement in India gave the slogan “Lathi hamara zindabad” so the government warned the workers of Kisan Sabha not to join Kisan Sabha.  But Sahajanand Saraswati was still angry with the Congress and this was the reason that he came close to Subhash Chandra Bose and consequently the Congress party expelled him.  Sahajanand Swami was imprisoned in Hazaribagh Jail but by then World War II had started, the government started attacking the leader of the Kisan Sabha in 1942 AD.  Ranga Sahajanand Saraswati broke off from the Kisan Sabha in 1945. By this time, the Kisan Sabha was completely in the hands of the Communist.  The question arises as to why the peasant movement became disenchanted when the farmers’ complaint did not go away – in response Walter Houser says that Swami Sahajanand’s ideology underwent a rapid change and he went from a rash nationalist to an anti-Natonal left.  But Sunil Sen does not agree with this view.  He says that the bitter relationship between Congress and Kisan Sabha was natural but the peasant movement started challenging the domination of upper castes, Brahmin Bhumihars etc. in the rural power structure.  B.  B.  Chaudhary also disagreed with Houser, saying that the changes in Sahajanand’s ideology had no effect on the common farmer.  In fact, the leaders of the Kisan Sabha have never wanted to move away from national independence to run a peasant movement, it is true that the Kisan Sabha prepared a wide separate land for the peasant movement, which led to many important movements in the future, Naxalite in Bengal, Telangana in Andhra.  Tibhaga Movement (1946-47): Just before Independence and the Partition of Bengal, in 1946, a peasant revolt emerged in the United Bengal province known as ‘Tibhaga Movement’.  According to the moneylenders, this movement was of the Baitidars who wanted to keep two thirds of the crop with them.  In this way, there was a demand to reduce the half of the crop given to the tenants as rent.  It was a class of tenant rich peasants who held the land.  This movement proceeded under the leadership of Bengal Kisan Sabha.  This movement created a force against the tenants, landlords, traders and the British administration, activating various tenants such as agricultural laborers, sharecroppers and poor farmers.  a .  R.  According to Desai, this movement was originally an economic struggle.  But it took a political color when it was confronted with the landowners and the political system of the state.  In this context, we shall now consider the origin of the movement.  In this system, the economic status of the people at the lower levels of the peasant hierarchy became very insecure while the groups at the higher levels had a lot of purchasing power from the peasant economy, while the agricultural laborers were suffering from exploitation, poverty and insecurity.  The deteriorating economic condition of the lower classes led to an extraordinary increase in the number of sharecroppers and agricultural laborers in the farming society of this period.  The increase in the number of sharecroppers during this period was related to indebtedness of small cultivators.  He was indebted to the village moneylenders, traders and other middlemen.  It was observed that the original

 

After giving four or five times the amount of money in the form of condition and direction, they could not get free from debt and gradually their land passed to the merchant moneylenders and middlemen landowners.  These poor farmers were re-established on that land on the condition that they would give half of the produce to the land lord.  As far as land relations are concerned, an annual settlement with the tenants was wanted.  They removed and engaged the sharecroppers as they wished.  In order to protect their tenants, the sharecroppers were forced to bear some additional economic obligations to the landowners.  Following are some aspects in this regard 1. On several occasions they had to give perjury in court to protect the interests of their land owners.  2. They had to consider the landowners as “Annadata” and respected them in every sphere of life.  3. They had to do unemployment (only on food) in the fields of their landowners at the time of farming.  4. The life and property of the land owners had to be protected without any remuneration.  6. They had to appear at their landlord’s house at any time of need.  7. They had to plow some of the land owned by their animals without any payment.  The sharecropping system, which was the mainstay of the peasant social structure, emerged as more oppressive and exploitative.  The big landowners used this institution to increase their economic interests, control the farming population and strengthen their social status.  The question of the deteriorating economic condition of the farming community arose several times during the British rule.  But only after 1920, these questions were systematically noticed.  After the formation of the Bengal Kisan Sabha as the provincial branch of the All India Kisan Sabha in 1936, a lot of agitation arose over farmers’ questions.  The main objectives of the Kisan Sabha were.  Restoring economic and political rights to farmers.  The formation of Kisan Sabha opened the way for political mobilization of the farming community in Bengal.  Gradually the workers of the Kisan Sabha became active in organizing the farmers and agricultural laborers against the suppression of the big landowners in the rural areas.  The Kisan Sabha began to focus on the problem of sharecroppers. In November 1946, in Calcutta, they passed a resolution of “tibhaga” for the bataidars. The Kisan Sabha was organized in rural areas to mobilize the bataidars against the big landowners.  .  The main center of activities of the Kisan Sabha activists became the northern part of Bengal.  Because the shareholding system was very prevalent in this area and there were a large number of people belonging to scheduled castes and scheduled tribes, especially in Dinajpur district.  This movement spread like davanal (forest fire) in the northern districts of the state and spread to the southern districts respectively.  At the time of harvesting, this movement reached its peak, the poor farmers became organized.  They shouted slogans, “Save paddy in your barn” – leave India, the brokers of British rule, want a three-part plot of land that is plowed, Inklab Zindabad. Ha gon to defy all traditional bonds

For the social reform movement in India, he stored the paddy crop in his barns.  Traditionally, they had to deposit paddy crop in the barns of landowners.  The landlords enlisted the help of the police to suppress the movement. The sharecroppers in the northern parts of the state faced tremendous resistance, even the peasant women came out with their traditional weapons like lathi, broom, saw, arrow and bow.  There was fierce struggle between police and farmers in about 19 districts.  In many places, the police fired indiscriminate bullets on unarmed farmers.  Many farmers including women were killed.  Despite repressive measures, the Tibhaga movement progressively progressed until 1947 March.  Later, the organizational weaknesses of the Kisan Sabha emerged.  The Kisan Sabha failed to maintain order in the midst of small-scale conflicts in various parts of the state.  On March 28, 1947, the Communist Party called for a general strike against police repression in rural areas and in support of the demand for Tibhaga.  The events of that time, especially the Bengal-Partition question and the communal riots that began in Calcutta on 27 March 1947, overshadowed the ideologies and tensions that led to the emergence of the Tibhaga movement.  But the violent mobilization of the peasants expressed in this movement shook the roots of feudal repression in rural Bengal.  In the post-independence period, there have been two important agrarian movements in India – Telangana and Naxalbari Movement.  Naxalwari Movement: Between 1947 and 1967, the plight of low-level farmers in West Bengal worsened.  Although the government of West Bengal abolished the middle classes by enacting a law, after that large parts of the land remained concentrated in the hands of the big Bhupathis.  During this period, the pressure on the people of the land increased due to various reasons such as – sluggish industrial development is no other form of planning for the rural masses and increasing crowds of refugees from East Pakistan.  It is for this reason that the Naxalwari movement was born in 1967 in West Bengal. In fact, the leaders of G.P.I.M who were influenced by Chinese ideas like Harekrishna, and Pramod Das Gupta etc., instigated the peasants against the big landlords in the area of ​​Shilliguri.  Wagenar said in his speech in 1964 that resolving land disputes is not possible in a parliamentary manner, so farmers should be ready to take up arms.  In this meeting it was also decided that the movement should be started after the general elections in March 1967, but the participation of CPIM in the United Front government which had been formed since 1967, the leaders of CPIM took the second stand and started to argue that  The Congress party’s defeat in the general election has created a different atmosphere and its party will give prominence to resolve land disputes while in power.  But on the other hand, the leaders of the C.P.I.M of Darjeeling routine have the best opportunity to do this.CP.I.M realized that the Central Committee of the peasant movement dissolved the Darjeeling District Committee and expelled forty members.  But these expelled members formed another organization under the leadership of Sushil Rai Chaudhary named Naxalwari O.  The Krishak Sangharsh Sahayak Samiti (NKSS) other scattered pieces started the Gorilla Type Rebellion based on the Cuban pattern but does not do the farming himself but leases the land to the tenants.  Generally, there were three classes of tenant farmers.  Permanent tenant, willful tenant and deputy tenant.  In practice the permanent tenant is accepted as the land lord.  But the position of voluntary tenant and deputy tenant was pathetic.  They were exploited in various ways.  Like repeated increase in rent, eviction of small things etc., they were exploited by many measures.  Therefore, it was necessary to form a direct connection with the government while preserving the rights of the lease.  Regulation of rent: Before independence, rent was either fixed on the basis of custom or on the basis of demand and market forces which ranged from 34 to 75% of the production.  Therefore, it was necessary to reduce the rent by making laws.  In this context, it was recommended in the first and second plan that revenue should not exceed 1 or 1 of gross yield.  Tenancy – Protection of rights: Under the Land Reform Program, the right to permanent ownership is provided to the farmers at will.  Three basic objectives were taken into account while framing laws related to tenant protection.  (i) There is no eviction of farmers outside the sections of the law (ii) Permission of landlord to reclaim land for tenure only.  (iii) The farmers should be allowed to have fixed minimum land for reclaiming the land.  Another serious problem under this is “voluntary surrender.” Many landowners pressured the tenants to abandon the land at their will to avoid the laws, so it was suggested in the Fourth Plan that whoever  The tenant leaves the land at his own will, not being the owner of the land, but the right to the government. Many states adopted this suggestion. – Ownership rights to tenants: One of the most important objective of land reform is to provide ownership rights for tenants.  For this, the third plan stated that tenants should be asked to buy land by abolishing the alternative right, because earlier in the second plan the tenant’s right to buy land in those areas which the land owners could not reclaim.  Was optional. Legislation was enacted in many states for this purpose. Maximum limit of land holdings: By fixing the maximum limit of land holdings, the limited amount of land available is less than the demand in a fair manner among various producers engaged in agricultural work.  Sharing equipment  Is a.  In the land reforms, it was envisaged that the state would take over land from landlords and distribute it to small land owners so that they could make their holdings profitable or this land would be given to the landless laborers so that their land needs would be fulfilled.  As possible, the main basis of which is the reduction in agricultural income estimates.  For social justice, it is necessary that everyone should have a stake in the main source of income, rather than the right of a particular class on the land.  Therefore, the best way to reduce income inequalities is to reduce land ownership .

 

It was the group which gained more recognition under the chairmanship of Charu Mazumdar.  Its other members were Kanu Sanyal, Soren Bose etc.  Who hastened the Naxalwari movement.  Therefore, it can be clearly said that the Naxalwari movement started in 1967 under the leadership of Charu Mazumdar, Kanu Sanyal and Soren Bose.  Later the organizations of this party were organized in the states of Bihar, Punjab, Maharashtra, Uttar Pradesh, Kerala etc. and in this way the Inter-State Coordination Committee of the Organization of Extremists was formed in many states.  The result of all this was that on the occasion of Lenin’s birthday on 22 April 1969, a third Communist Party, CPIML, was formed in the year of birth.  The establishment of this party was announced by Kanu Sanyal in a rally organized on the occasion of May Day in Calcutta.  After the establishment of the CPIML, it took a slightly different form from the Naxalwari movement where in the Naxalwari movement, their methods forcefully occupied the benami land, special land, etc. After 1969, violent elements were added to it and its sole goal became to wipe out the enemy.  .  Simply put, they wanted equal distribution of land through violence.  This movement had a wide impact in Bengal, Andhra Pradesh and Bihar.  The Naxalwari movement in Bihar started almost simultaneously with the Sarvodaya movement and it is mainly concentrated in Central Bihar which is headed by Vinod Mishra etc.  Now Vineed Mishra is no more, hence the leader of CPIML has now become Dipankar Bhattacharya.  Vinod Mishra died in December 1988.  Telangana Movement (1948-52): The Telangana movement is known as a major movement launched by the Communist Party of India in Andhra Pradesh soon after India’s independence.  However, it was only in the middle of 1946 that the peasants revolted against the Nizam.  , Which lasted for 5 years and ended in October 1951.  Hence, the period of this movement is broadly considered as 1946 to 1951 52.  The Telangana movement can be known as a military movement for two reasons: 1. The Nizam’s government completely failed to break up the rebel peasant organization.  2. The rebels gathered all kinds of peasants with them and instigated them against the Nizam.  Although the Andhra Zamindari Raiyat Organization was formed in 1931, the main objectives of which were 1. The land held by the Raiyyat should be declared as the Riyyati land.  2. The rent should be fixed according to the yield.  If due to any reason the yield of the crop is reduced, the amount of rent should be forgiven or reduced.  3. Most of the land of the Zamindari farm land should be declared as ryati land.  Although the Andhra Zamindari Raiyat Association voiced its opposition against the Nizam, it was unable to create any movement.  In 1937, the Kisan Sabha was formed in Andhra Pradesh, which organized an organized march of farmers in 1500 miles of 9 districts.  Kisan Sabha

Social reform movement activities in main India were limited to the coastal districts of Krishna and West Godavari.  In 1944, the annual conference of All India Kisan Sabha was organized in Vijayawada in which a voluntary organization of HO00 members was formed and about 1 lakh farmers gathered from different villages in this conference.  As a result, the Telangana movement near Hyderabad started gaining momentum.  The area of ​​Hyderabad had some special features at that time.  It included three regions of Telangana, Karnataka and Marathwada with the highest number of Telugu speakers.  Telugu was the language of administration.  This Telangana region had around 85% Hindus population, while their numbers were negligible in the Nizam rule of Hyderabad.  The land in the Telangana region was mainly confined in the hands of Jagirdars, Deshpusas, Patels and Patwaris.  There were only a few Hindus in it.  The Andhra Mahasabha was formed in the Telangana region in 1930 as a political organization, headed mainly by Ravinarayan Reddy and Badam Alla Reddy.  These two leaders along with their followers joined the Communists in the Communist movement of 1940–42.  In 1946 a wealthy landowner.  I Vishnu Ramchandra Reddy of Jangaon taluk ousted a woman named Elgaga from Dhobin from her field and grabbed all her grain.  As a result, the peasants not only opposed this attitude of the landlord, but on 4 July 1946, a protest was held around the house of Eswami.  In this demonstration, a worker of Kisan Sabha named Daddy Koomarreeyae was injured by the bullet of Bhumi Swamy and died on the spot.  At the same time, some farmers were also injured.  As a result, this movement started gaining momentum.  Although the police issued a warrant of arrest.  Grabbed the place – home, but still they could not stop the movement.  The fact is that hundreds of thousands of farmers started gathering in the villages of Telangana in a blink of an eye.  Initially this movement was limited only to Nalgonda district and a few areas of adjacent Barangal district.  But another form of this movement emerged when the Nizam of Hyderabad refused to join independent India after attaining independence due to the nexus with the British.  As soon as the Congress Party started the Civil Disobedience Movement to join Andhra with the whole of India, the Kisan movement started gaining momentum.  Joint meetings of both Communist and Congress parties started and they started demonstrating jointly and the agitation of the peasants started gaining momentum against the Nizam.  Meanwhile, an organization called ‘Ittehad-ul Muslimeen’ also called ‘Razakars’ (Rajakars) pledged to maintain the strength of Muslims in the Deccan region till the last moment.  The leader of this organization was ‘Qasim Rizvi’.  As a result, the peasants started taking up arms against the Razakars and were constantly alert to protect themselves from the Razakars’ invasion.  According to a government report, the flags of both the Communist and the Congress combined, where it is worth mentioning the fact that the Andhra Kisan Sabha had been following the policy of appeasing the rich farmers since its inception.  His policy was in full swing during the Telangana conflict.  Although the main objective of the Kisan Sabha was to maintain unity.  Since this area was backward in terms of technological development, the role of big farmers was important in the development of agriculture.  The Kisan Sabha felt this and then it

It was decided that the rich peasants should be neutralized through Persuasion.  The Kisan Sabha set a limit of 10 acres for irrigated land under the demarcation of land, which continues to fear the progressive farmers that any damage will be done to them if the agitation agitates.  But, the question here is important that how will the Kisan Sabha be able to pacify the poor farmers, whose purpose is to avoid the tyranny of the landlords and get land for themselves.  Chester Bowls, reacting to the Telangana movement, wrote that the Telangana movement was different from the peasant movement that took place in different parts of India.  This movement was mainly based on the footsteps of Maotsatung in China in the countryside.  Indeed, Telangana regions not only had terrible poverty but also had a badly uneven distribution of land.  As a result, the Communist Party started organizing the exploited, oppressed and oppressed poor peasants against the Nizam and immediately farmers from hundreds of villages gathered.  Chester Bowles states that the organization of Telangana farmers in developing countries is an indicator that the poor farmer is starving the land and until the land is evenly distributed (there is no equal distribution of land) any developing  The success and failure of the country depends on it.  In other words, the problem of land is the dominant problem in developing countries.  P.  Twenty years after the end of the Telangana movement, Sundaraiyya presented an account of the movement.  He found that this movement helped the farmers to get organized on a large scale.  However, the structural and class character of this movement should be thoroughly investigated.  However D.D.  N.  Reacting to the success and failure of this movement, Dhanagade (D.N. Dhangare) has said that few movements in India have achieved success like Telangana movement.  But if we follow its far-reaching effects on the agricultural structure and the conditions of its main participants, then we can say that the achievement of the Telangana movement was not unique to other movements in India.  Barrington Moore Junior, expressing his opinion on the Telangana movement, said that this movement showed that Indian farmers have immense revolutionary potential.  The peasant movement prevailed before independence, after the colonial exploitation of the British, the Indian farmers suffered the most.  Colonial economic policies The new system of land revenue and the colonial administrative and judicial system broke the back of farmers.  Then due to the destruction of the handicraft industries, the people engaged in these industries were also forced to return to agriculture, due to which the pressure on the cultivable land also increased and in this way the entire structure of agriculture was changed in the areas with large landholding.  Atrocities on the farmers started increasing, the landlords used to collect illegal rents from them and forced them to perform forced labor.  In the Ryotwari areas, the government did the same thing by increasing the rent rates wildly.  As a result, the farmers gradually fell into the clutches of the Mahajans, and in this way their land crops and animals came out of their hands into the hands of landlords, traders, Mahajans and rich farmers.  The owner of the land became a small farmer like mere farmers, sharecroppers and agricultural laborers.

 

1. Nil Movement (1859-60): To break this domestic and foreign exploitation cycle, the peasants got together and started a struggle against the landlords and the government.  The struggle of the peasants after the Sepoy Mutiny of 1857 was that this movement in Bengal regarding indigo farming was a direct fight of the farmers against exploitation.  Cultivate  The indigo producers wanted to do farming by paying a small amount which the farmers did not like.  The producers could not cope with the united resistance of the farmers, gradually they started to stop cultivating indigo.  By 1860 indigo cultivation in Bengal was completely over.

 

2. Pavana Rebellion (1873–76): There was a massive agrarian unrest in the 1870s in most areas of Bengal.  The reason for this was that the zamindars raised the rent rates even higher than the legal limit.  At the same time, under the Act (10) of 1859, the landowners were also plotting to keep the tenants irrigated by the rights which the landowners had got.  Farmers were being implicated in various types of false cases.  The resentment among the farmers against such atrocities increased and as a result they came out on the struggle.  This struggle lasted for many days.  Due to the neutral policy of the British Government, no solution was found to this conflict.

 

3. Deccan nuisance of 1875: The peasant struggle of Maharashtra and Gujarat, known as Deccan Viplav, started in 1875.  The main targets were the moneylender Mahajan and the moneylender.  The law system of British rule had given the right to Mahajan and moneylenders that they can evict the farmer’s farm and house to recover the debt.  Taking advantage of this right, the moneylender was becoming the owner of the farmer’s land.  It was only natural to develop discontent.  The struggle began on May 12, 1875 in the East Poona district.  Soon this movement spread throughout Maharashtra and Gujarat.  The houses, establishments of moneylenders were attacked.  The struggle continued despite government pressure.  The Duccan Agriculture Relief Act of 1879 gave farmers more protection than before, which was the result of the conflict.
4. Champaran Rebellion of 1917: The struggle of Champaran was indicative of peasant consciousness against the economic exploitation of British indigo products and the oppression and atrocities of their employees.  The farmers of Champaran had been opposing the Tinkathiya (Tinakathia) system for long and the increase in feudal taxes.  The local and provincial leadership of the Congress also associated themselves with this process of protest.  Mahatma Gandhi came to Champaran at the invitation of Rajkumar Shukla, a farmer moneylender.  The two houses of the leadership of the Champaran peasant movement were active simultaneously.  On one hand J.B.  There were local intellectual elements like Kriplani, Rajendra Prasad, Brij Kishore Prasad, on the other hand, there were people like Harivansha Sahay, Rajkumar Shukla, Pir Mohammad, who came out of the peasantry.  Gandhiji’s role was limited to two functions.  (a) To conduct an open investigation of farmer complaints in July 1917 and (b) To publicize the problems and conflicts on an all India basis.  In this way, the result of the movement was that it was found successful in reducing the three-tier system and the ‘Sharveshi’.  This gave birth to new consciousness and courage of the farming masses.  This was an important achievement of the farmers.

 

.5. Kheda Movement of 1918: Due to continuous increase in the rates of rent by the government and no relaxation of concession in recovery, there was growing discontent among the farmers.  In 1917-18, the farmers had to suffer the double whammy of price rise and decrease in agricultural production.  In such a situation, farmers like Mohan-Lal Pandya decided to stop paying the revenue in November 1917. On March 22, 1918, the struggle intensified when Gandhiji joined.  The movement was postponed after taking concession from the government.

 

6. Mopala Rebellion of 1921: The revolt of tenants in Malawar (Kerala) at the extreme end of the country in August 1921 was more widespread and combative than many other peasant struggles.  Its problems were that the zamindars evicted them whenever they wanted.  Used to collect arbitrary rent and tortured in various ways.  Even in the 19th century, the Mopala peasants fought against the landlords, but the rebellion that broke out in 1921 was completely dif

ferent from before.  The British government disintegrated the rebellion by giving it a form of Hindu-Muslim communalism, so that the rebellion was not fully successful despite heavy losses.  7. Bardoli movement of 1927-28: Bardoli movement was the first peasant movement to achieve success by adopting Gandhian methods.  This movement started in 1927 against the 22% increase in Lagaan in Bardoli.  At the local level, its leaders were Kunwarji and Kalyan Ji Mehta.  With his efforts and opposition, Ballabh Bhai Patel took over the leadership of the struggle.  In spite of government repression, the rent detention continued with conviction.  Finally, on the government’s assumption that it will return the seized land and conduct a judicial inquiry.  The movement ended in 1928.  The main feature of this movement was that women participated in large numbers in it.

 

8. Movement of 1930s and 1940s: As soon as the Civil Disobedience Movement started in 1930, the peasants participated in it enthusiastically and in Andhra, Gujarat, United Provinces, the movement as a form of rent detention or reduction of rent.  Taken in  Kisan Sabhas were formed in Punjab (Stop Tax) and the Top Taxes Movement started.  Jungle Satyagraha was conducted in Maharashtra, Bihar and Central Provinces.  According to Bihar Chamber- “The Civil Disobedience Movement played an important role in the rise of peasant movement in another way. Its work created an entire generation of young militant political activists.”  The former result of the peasant leaders was that in April 1936, the All India Kisan Congress in Lucknow, which later called the All India Kisan Sabha, was established.  Its first president was Swami Sahajanand.  Just before this, Bihar Territorial Kisan Sabha, was formed in 1929 in Bihar.  The peasant movement developed rapidly during the years 1937–39.  The farmers of the Malabar region began to organize in the ‘Krishak Sangham’ established in 1935.

 

1. Sunderaiya along with N.G Ranga contributed significantly in creating this wave of peasant movement in Andhra.  Swami Sahjanada got support from Karyanand Sharma, Rahul Sankrityayan, Panchanan Sharma and Yadunandan Sharma in organizing the farmers around the slogan of ‘Zamindari Abolition’ in Bihar.  Demand for land reform in Bihar in 1938

The social reform movement was 209, and it was engulfed in 1939.  In the Second World War the peasant movement came to a standstill.  But after the end of the war, it was destroyed again.  In Punjab and Bihar, the peasants organized and opposed the oppression of the landlords and took on the Nizamshahi.  This agitation was the biggest agrarian guerrilla struggle of this period, from July 1946 to October 1954.  About 3000 villages were affected in this.  This movement was led by ‘Andhra Mahasabha’ and ‘Communist Party’.  Sumit Sarkar has said in this regard- “The positive achievements of the Telangana struggle, whether direct or indirect, were not negligible.  “The role of peasant guerrillas was more important than any other cause in the fall of the autocratic feudal rule of India’s largest princely state. Movement of 191946: The third major movement of the post-war period was the Tebhaga movement of Bengal.  The Bataidars started this movement. The goal of the movement was to give only 3 part of the produce to the land lord. The main centers of this struggle were Dinajpur Rangpur, Jalpaiguri, Maiman Singh, Midnapore and District of 24 Parganas. The movement was led by Krishna Vinod Rai, Avni Lahiri.  , Sunil Sen, Bhavani Sen, Moni Singh, Vibhuti Guha, Samar Ganguly and Guriyas Talukedar led. The movement continued at a rapid pace until February 1947. The pre-independence movement led to major demands of the farmers thus  (I) End of Zamindari system (ii) End of forced labor (iii) Prohibition on feudal recovery (iv) Reduction in rent rates (v) Return of illegally seized land (vi) Protection of rights of tenants  (vii) Prohibition of Zamindari oppression and oppression (viii) Reasonable to the cultivators  wage .  Thus, from the above discussion we see that the pre-independence peasant movement went along with the struggle for independence and the farmer gave up everything to achieve his aim and goal.  Bipinchandra has said- “The rise and development of the peasant movement was inextricably linked with the national freedom struggle.  “He points out that” the peasant movement flourished in the same areas where the national movement was already established.  He believes that the rise of political consciousness and leadership of the farmers could not be possible due to the national movement.  In the end it can be said that the ideology of the movement was also based on nationality.  Its leaders and activists were not only spreading the message of farmers’ organization on a class basis.  They were also emphasizing the need to fight for national independence. Various social reform movements: 1. Brahma Samaj (Assembly of Brahm): The first reform movement in Hinduism was Brahma Gamaz.  Which had a great influence of modern Western ideology.  Raja Rammohan Roy (1774–1853) was its promoter.  That a lot

 

There were great scholars who knew oriental languages ​​like Arabic, Persian, Sanskrit, and English, French, Latino, Greek and Ibi languages.  As a result of their knowledge, their mind was removed from the stereotypes that often tied a Bengali.  Although Raja Rammohun Roy was a man of versatility, he had a special love for religious reform.  At the time when Tarun, who was influenced by Western education, was turning to Christianity, King Rammohan Roy appeared as the protector of Hinduism.  On the one hand he defended Hinduism against the clergy preachers and on the other hand he tried to remove the lies and beliefs that came in Hinduism.  At the age of 15, he criticized idolatry and tried to prove his point with altars.  He reinterpreted the principles of Hinduism and discovered a considerable amount of Aadhaar from the Upanishads for his human service.  He rejected Christianity and did not even accept the divinity of Mahatma Yashu.  But he did accept European humanism.  In the social field, he opposed the evils of Hindu society, Sati system, polyandry, prostitution, casteism etc.  He also supported widow remarriage.  Thus they tried to establish a co-ordination between East and West.  Even today people consider him a pioneer of modern India and a pioneer of the country because he was a symbol of the spirit of exploration – of Pippasa and of humanism which he wanted to achieve under Indian conditions.  According to Dr. Mechnikol, he was the pioneer of a new era and his lit flame is still burning till date.  In 1828 he laid the foundation of the Brahmo Samaj.  The purpose of this society, written in 1830, is the worship of the eternal, all-pervasive, unchangeable God who is the doer and protector of the whole world.  A new building was also given to the trustees, in which idolatry and sacrifice were not allowed.  His teachings also meant strengthening the bonds of mutual unity among all religions.  Raja Sahib himself remained a Hindu and continued to wear Yajnopaveet but due to his premature death in England in 1833, the society was not guided and Shanaishnayi: he was relaxed.  Maharishi Devendra Nath Tagore (1818–1905) was responsible for creating new life in this institution and advancing it as an theocratic movement.  He joined this movement in 1842 and prevented the Brahm Dharma incumbents from idol worship, pilgrimage, rituals and atonement etc.  In his view how to consider wood and stone idols as God.  To worship God in whatever form you want, that is, if anyone wants to worship in Gayatri mantra or worship it in any other way.  He appointed Keshav Chandra Sen as the Acharya of Brahma Samaj Dharma.  Under his influence the best faith and moral practices of Hinduism were maintained.  But the power, eloquence and liberal views of Keshav Chandra Sen (1834–84) made this movement popular and soon its branches were opened outside Bengal in Uttar Pradesh, Punjab and Madras.  In 1865 there were 65 branches in Bengal itself.  But due to his liberalism, Brahmo soon broke out in the society.  Keshav Chandra considered Hinduism to be narrow and did not understand the use of Sanskrit texts.  He also campaigned against wearing Yajnopaveet.  After this, religion books of all religions (Christian, Muslim, Zoroastrian and Chinese)

The text of the social reform movement in India began to be held in their meetings.  He also tried to remove Hindu social evils, that is, we can say that he began to consider Brahmo Samaj as a new religion reform movement, instead of considering it as Hinduism reform movement.  Devendranath Tagore removed Keshav Chandra Sen from the title of Acharya in 1865 as the only ascetic of the Brahmo Samaj.  Keshav Chandra formed a new Brahmo Samaj which he started to call ‘Indian Brahmo Samaj’.  In addition to further reforms, there was more emphasis on women’s liberation, education, sharing of cheap literature, prohibition of alcohol and giving donations.  In 1878, there was another split in this society.  Keshav Chandra Sen etc., had been promoting the age of marriage for Brahmo Samajis, but in 1878, Keshav Chandra Sen married his 13-year-old daughter to the Maharaja of Cooch Behar in a full Vedic ritual.  It was said that all this is “God’s command.  “Most followers of Keshav Chandra Sen grieved and formed a new Brahmo Samaj, a simple Brahmo Samaj. Soon Keshav Chandra’s society got lost in the obscurity of the darkness of history. The Brahmo Samaj played a very good role in the Indian Renaissance. Like H.K.  E. C. Zakarikaz has said that Raja Rammohan Roy and his Brahmo Samaj were the starting point of all reform movements in India, whether it was Hinduism, society or political. The mind which was influenced by Christian propaganda and its bond with Hinduism  Almost broke, he took refuge in the Brahmo Samaj. The importance of the Brahmo Samaj in the field of religion was not in what ancient traditions it retained, but in what traditions and beliefs it gave up.  From this we can say that it (i) gave up avatarism. (Ii) It also said that religious texts cannot be considered above human conscience and logic. (Iii) It gave up polytheism and idolatry. (Iv)  ) Criticized Varna system. (V) But in relation to Karma principle and rebirth  By not giving a definite opinion, he was allowed to believe or not to believe every Brahmo Samaj.  It also had an impact on Hindu society regarding social reforms.  He rejected many superstitions and dogma.  Contemporary restrictions on foreign travel were challenged, and tried to build the reputation of women.  Struggled to end multi-marriage, sati, child-marriage and purdah and widow-marriage and female education.  They also tried to remove casteism and untouchability, although they were not very successful in this.  Brahm ide or the Brahmo ideology in Maharashtra also spread in Maharashtra and a Paramhansa Sabha was started here in 1849.  In 1867, a prayer society was established in Bombay with the inspiration of Keshav Chandra.  But these people did not consider themselves as followers of any new religion or outside of Hinduism or together with any new faith, but accepted it as a movement only within this religion.  Apart from a theism, social reform in Maharashtra, ‘work not faith’ was emphasized.  He believed that the true love of God is in the service of his men.  He did not want to compete with Hindu conservatives but emphasized on education and persuasion.  Samyo

– Social Change in India: Condition and Direction 212 Their four main objectives in social reform were- (i) Opposition of caste caste, (ii) Increasing the age of marriage of men and women, (ii) Female education The main leaders of this society  Justices Mahadev Govind Ranade (1842–1901) and N.  G.  Chandravarkar (1855–1923).  The ‘Dalit Jati Mandal’, Samaj Seva Seva Sangh and Deccan Shiksha Sabha established by this society have done commendable work.  Education centers of Brahmo Samaj were also opened in Madras.  Dayal Singh Pranyas in Punjab opened Dayal Singh College in 1910 to try the ideas of this society.  2. Prarthana Samaj: Prarthana Samaj was established in Maharashtra in 1867 on the basis of Brahmas Samaj.  Its founder was Atmaram Podurang.  The aim of establishing this institution was social reform.  This society opposed caste system and placed more emphasis on international marriage, widow marriage, female education etc.  It established several public welfare institutions with the aim of improving untouchability and the condition of Dalits and victims.  Later Mahadev Govind Ranade, Sir R.V.  D.  Great men like Bhandarkar, Sir Narayan Chandravarkar etc. also served this society.  In 1861, Mahadev Govind Ranade founded the ‘Widow Association’ for the promotion of widow marriage in Maharashtra.  As a result of his efforts, the Society for Southern Education was born.  This society opened many schools.  Ranade was particularly interested in social reform.  In 1867, an All India Organization called Indian Social Conference (Indian Social Conference) was established.  Ranade was the general secretary of this organization for 14 years.  Under the leadership of Ranade, this organization aimed at the modernization of Indian society, abolition of caste system, inter-caste marriages, increasing the age of marriage, discouraging the practice of polygamy, widows – remarriage, female education, settling religious disputes of Hindus – Muslims by calling them panchayats.  Campaign for various programs etc.  Gokhale, a disciple of Ranade, founded the ‘Sarvent of India Society’.  The Prarthana Samaj ran a night school for the workers.  It set up a Dalit class mission for the emancipation of Dalits.  An orphanage and a refugee were opened in Pandharpur.  Women’s Association was established for the education of girls.  Its efforts towards inter-caste marriage and catering, widow marriage and improving the condition of women have been laudable.  Prayer owes Ranade the success of the society.  Ranade was a staunch reformer and held an important place in the history of the Indian Renaissance.  3. Arya Samaj: The spread of Arya Samaj movement was often in response to western influences.  This movement was only a resurgence in form and not in elements.  Neither Swami Dayanand nor his Guru Swami Virjanand were influenced by Western education.  Both of them believed in the pure Vedic tradition and shouted the slogan “Move again to the Vedas”. They called all other divergences from the later Vedic period to hypocrisy or false religion. Mool Shankar (18-4)  -83), often known as Dayanand, was born in a Brahmin clan resident of the princely state of Maurvi in ​​Gujarat in 1824. His father, himself a great scholar of the Vedas, taught him Vedic poetry, Nyaya-darshan, etc.  Dayanand’s curiosity forced him to do yoga etc. and he left home. For 15 years .  In 1860, he reached Mathura and received from Swami Virjanand ji the pure meaning of the Vedas and deep reverence for the Vedic religion.  In 1863, he launched the “hypocrisy Khandini Patka” to refute false religions. In 1875 he founded the Arya Samaj Lahore in Bombay, after which the Arya Samaj became more publicized. Swami Dayanand aimed to give India religious, social and national  Be united as one. He wished that Arya Dharma should be the same religion of the country. He saw many errors in contemporary Hinduism and society. He did lifeless work in both these areas. He worshiped idol in religious area.  Polytheism, Avatarism, Pashubali, Shraddha, Jatra, Mantra and false rituals were not accepted. He considered the Vedas to be divine knowledge and accepted literature up to the Upanishad period. The rest, of particular Puranas, including the beliefs written above.  It is found that he considered a set of concocted stories. But in the case of Vedas too, his argument was that the language of Vedas is very ancient. Hence, its commentaries which are not all written from time to time. Use your intelligence and  The meaning of Vedic mantras is tested by logic  Try and then adopt.  He was a Sanskrit scholar and went from place to place with the fundamentalists and proved that the above beliefs have no basis in the Vedas.  He described this philosophy as contrary to pure Vedic tradition, to monotheism, that the world is a hallucination, that the soul is part of God, everything is false except that escaping from the world is the purpose of life.  According to him, nature is true, soul is truth and mind and God is truth and bliss.  All three are eternal and infinite.  According to him every person should attain salvation by conducting according to eternal human religion (season).  Thus he is the creator of his own destiny, not just causal monism.  No one can escape the consequences.  Everyone has to work towards the salvation of the world and move towards salvation, that is, do not sit with your hand on your hands, become active and live your life.  Swamiji adopted this same education years after his death by hard-working people like Shri Arvind Ghosh and praised him.  His slogan or “go back to the Vedas” and not to the Vedic period.  Dayanand also challenged the claim of supremacy in the religious and social aspect of the Brahmin priesthood.  He mocked the Brahmin’s statement that he was an intermediary between the rest of the munis and God.  According to him, every person has the right to read the Veda and interpret it according to his reasoning.  In the social sphere, he attacked the untouchables, birth caste, child marriage and other evils.  He was the first reformer in the social history of India who agitated for the Shudras and women to read the Vedas and receive higher education, hold Yajnopavitas and get equal rights of upper castes and men from all other sides.  But probably they did most of the work to improve the condition of women.  According to him, sons and daughters are the same.  Similarly, child marriage, eternal legalism, accepting the widow as hay, purdah, dowry, multi-marriage, prostitution, devadasis etc. were not any social evils that they accepted.  They believed in the Varna system not by birth, that is, according to occupation, a person can be a Brahmin, a Kshatriya, a Vaishya and a Shudra, but these four varnas are the same and there are no untouchables.  Like this

 

Swami Dayanand awakened the spirit of equality in Hindu society that we see today in our Constitution.  Possibly none of the fundamental, far-reaching, comprehensive and influential reformers in Hinduism and society have ever happened in the history of India.  All his views are described in his famous book ‘Satyarth Prakash’.  The Brahmasamaj and theosophical assembly were very pleasing to those who read Western science.  The main feature of Swami Dayanand’s education was that he did not take anything in western philosophy, education and society.  He merely said that nothing beyond the Vedas and Upanishads and the customs, rituals, rituals or social evils not allowed in the Veda are all sacrosanct.  Till that time, Christians, Muslims, Sikh missionaries used to ridicule the evils and false beliefs of Hinduism.  Swami Dayanand also took out errors in his religions and defeated ancient fundamentalists and other evangelists from place to place.  As a result, followers of Hinduism will inculcate a new sense of self-confidence, introspection and self-purification (that is, removing false traditions from Hinduism).  Some people have termed these ideas as a symbol of intolerance and limited feeling but in fact Dayanand’s universality and liberal spirit was perfectly compatible with the liberal traditions of ancient Hinduism.  Although the external form of this movement re-established Vedic traditions, in fact the Arya Samaj adopted modern knowledge and logic.  The work of Arya Samaj saw maximum impact in the field of education and social reform and service.  Among other things that were emphasized in the social ideas of the Arya Samaj were the paternity of one God and brotherhood of all human beings, equality of men and women, complete justice and fairness between men and castes and a sense of love and charity.  The Arya Samaj laid great emphasis on the spread of education and knowledge.  His followers did special work to end the non-proliferation and darkness of learning.  After his death, the Dayanand Anglo Vedic Institutions started in 1886 soon spread to every corner of the country.  Swamiji’s followers were not conservative and reactionary.  They also adopted English language and knowledge, ie, the best coordination of oriental and western knowledge is found in them.  These educational institutions were also used by the Arya Samaj as a means of getting out of stereotypes and false beliefs.  In 1892-93, the Arya Samaj became two parties.  One was opposed to Western education.  He established a gurukula in Haridwar in 1902 where ancient Vedic education was imparted by ancient method and on the same pattern Gurukuls were built in many other places.  The principles and rules of the Arya Samaj were first formed in Bombay.  Again they were edited and definitively edited in Lahore in 1877 and were not converted till date.  These are the rules

 

(i) All truth and knowledge are known by knowledge, the basic origin of all is God.  (ii) Ishwar Sachchidanand Swarup is formless, omnipotent, judicious, merciful, unborn, infinite, nirvikar, eternal, anupam, sarvadhara, sarveshvara, omnipresent, omniscient, ajar, immortal, abhaya, eternal, pious and sanity.  Should only worship him.  (iii) Veda is the book of all true disciplines.  Reading and listening to the reading of Veda is the supreme religion of all Aryans.  (iv) Must always be willing to accept the truth and discard the untruth.  (v) All work should be done according to religion i.e. truth and untruth.  (vi) To benefit the world is the main objective of the Arya Samaj i.e. to progress physically, spiritually and socially.  (vii) Preferably, it should be kept as per the requirements.  (viii) Avidya should be destroyed and knowledge should be increased.  (ix) Everyone should not be satisfied in his own progress, but everyone should understand his own progress.  (x) All human beings should be free to keep social welfare rules, and in every beneficial rule, everyone is free.  Not only this, the Arya Samaj also started the purification movement under which people tried to bring people from other religions to Hinduism.  Apart from this, about 60 thousand Malkane Rajputs and Hindus who were forced into Muslims in the days of Mopala Rebellion (1923) or Partition of India in 1947, were given an opportunity to return to Hinduism.  Swadeshi was important in Swami Dayanand’s economic ideas.  In the political field, he used to say that the worst of the country is worse than the best of the foreign state, that is, because of his education, his followers were filled with indigenous and patriotic feelings and they were pioneers in the Indian national movement.  Valentin Shirol has called the Arya Samaj the true “father of Indian unrest”. Mahatma Hanraj, Pandit Gurudutt, Lala Lajpat Rai and Swami Shraddhanand were among its distinguished activists. The promotion of Arya Samaj especially in Punjab, Uttar Pradesh, Rajasthan and Bihar  4. Ramakrishna Movement: The didactic rationalism of the Brahmo Samaj was not much loved by many. Ramakrishna (1834-86) was a temple priest in a small colony in Calcutta. He had full faith in Indian thought and culture but he  He believed all religions to be true. According to him, Krishna, Hari, Rama, Jesus, Allah are all different names of one God. He believed in idol worship and considered it as a means of attaining eternal, almighty God.  But he placed more emphasis on the soul than on signs and rituals. He believed in selfless and exclusive devotion to God to attain God. He performed all three types of tantric, Vaishnava and Advaita cultivation and, finally, “Nirvikalpa Samadhi”  Attained status and  B. Loka started saying Paramahamsa.  But the credit for realizing the interpretation of his teachings was given to Swami Vivekananda (1862–1902), whose first name was Narendranath Dutt.  He described this teaching in simple language.  Swami Vivekananda emerged as the propagator of this new Hindu religion.  He attended the Parliament of Religions held in Chicago in 1833 and greatly influenced the people through his scholarly deliberations.  The essence of his speech was that we have to strike a healthy balance between materialism and spiritualism.  He is one for all the world

216 Social Change in India: Condition and direction envisaged a culture in which such a harmonious amalgamation of materialism of the western and spiritualism of the east would be possible which would give happiness to the whole world.  Swamiji strongly condemned this aspect of Hinduism ‘Don’t touch me’.  According to him Hinduism was now confined to food and drink only.  He was deeply unhappy with the silence of religion over exploitation by the poor.  According to him, telling a hungry person about religion is an insult to God and humanity.  Once he said that I consider that person as Mahatma, I consider every person who has received education and knowledge at their expense and now does not even care about them at all.  Therefore, according to him, worship of God can be done only by serving humanity.  He therefore gave Hinduism a new social purpose.  Vivekananda did not give any political message.  But still, through his writings and speeches, he instilled in the new generation a new spirit of self-sacrifice in his past and new faith in Indian culture and a new confidence in the future of India.  He was a staunch patriot.  Subhash Bose once said, “As far as Bengal is concerned, we can call Vivekananda the ‘spiritual father’ of the modern national movement.” His established Ramakrishna Mission soon became the center of public service and social reform.  And at this time they are running many charitable dispensaries, hospitals, schools etc. in all areas of the country and do a lot of work in the field of public service in the national plight.  5. Theosophical Assembly: Theosophical Society was started by Western scholars who were greatly influenced by Indian culture and ideas.  In 1875, Madame H.D.  P.  Blavatsky (1831 91), a German-Russian woman, laid the foundation of this society in America.  Tantar Col M.  s .  Olcott (1832–97) also met him.  In 1882, he established the main office of his society in Adyar, a township near Madras Nagar.  The followers of this society used to try to gain divine knowledge, spiritual ecstasy and intuition.  They believed in rebirth and karma and were inspired by the philosophy of Sankhya and Upanishads, their belief in spiritual brotherhood.  This movement also became part of the Hindu Renaissance.  Sikh Reform Movement: The developing and rational ideas of the West also influenced the Sikh sect.  Singh Sabha movement started in Amritsar.  Another institution attached to it was Mukh Khalsa Diwan.  These institutions established many gurdwaras and opened schools and colleges in Punjab.  A small movement of the Singh Sabha was ‘Akali Lehar’.  This wave was mainly against the corrupt interests of big gurdwaras who considered these gurdwaras as ancestral property.  These values ​​were supported by the government.  In 1921, the Akalis started the Non-Cooperative Non-Cooperation Satyagraha Movement against these Mahants for the salvation of Gurdwaras.  The government went on a repressive cycle but the government had to bow down before Lokmat and the Sikh Gurdwara Act was passed in 1922 which was amended in 1925.  Parsi Reform Movement: Parsis too could not escape this new reformist environment.  In 1851, some English-educated Zoroastrians constituted the Released Majdayasanan Sabha aimed at the Zoroastrians

 

 

Nawab Abdul Latif: Reform in Muslims – The movement started by Nawab Abdul Latif in Bengal.  He founded the Mohammedan Literary Society in Calcutta in 1863 AD.  The purpose of this institution was to spread English language and modern science education among Muslims.  This institution established many educational institutions in Bengal.  This institution has contributed significantly in the field of promotion of education among Muslims in Bengal.  Sir Syed Ahmad Khan and Aligarh Movement: Sir Syed Ahmad Khan had the most prominent role in the Muslim reform movement.  He is often known as Sir Syed.  After the rebellion of 1857, his attention was drawn towards the backward Muslim society.  He was a supporter of British rule.  He was of the firm belief that only the establishment of good relations between the British and the Muslims can lead to the resurgence of Muslim society and the condition of Muslims can improve.  It made a great effort to end the staunch hostility of the British, to provide modern education to the Muslims and to make them eligible for government jobs and in this they also got very far success.  He was opposed to pauradapatha, polygamy etc. and was a supporter of western education, women education and traveling abroad.  He emphasized more on the simplicity of Islam and interpreted it as a way of strengthening humanism.  There was a complete lack of scientific texts in Urdu.  Therefore, Sir Sanyad Ahmad founded the Scientific Society for the translation and publication of scientific texts into Urdu in 1862, so that the Muslim public can know about modern science.  In 1857, he went to England and after returning from there established Mohammedan Anglo-Oriental College, which later converted into Aligarh Muslim University.  Muslims of modern ideology got education here.  This college had many European professors.  There Arabic Arabic was taught as optional subjects only.  Gradually, this university became the starting center for the most important trends in the social and cultural life of Muslims.  This is the reason why the movement which Sir Syed Ahmad initiated was known as Aligarh Movement.  Sir Syed Ahmed viewed any political movement with a view of mistrust.  Even he opposed the Indian National Congress.  He laid equal emphasis on the cooperation of Muslims with the British government.  He considered education and only education as the means of national progress.  Deoband movement: This movement was started by some different (Muslim theologians) and their followers who fought British rule in 1857 AD.  It belongs to Deoband near Saharanpur in Uttar Pradesh, which was the center of religious education.  Here students were taught to love political freedom.  At the time Sir Syed Ahmed advised Muslims to stay away from Congress and join the pro-government Patriotak Association, at the same time, about 100 Ulmas from the country – abroad belonging to Deoband movement – issued a fatwa for Muslims not to join this association.  And was allowed to join the Congress.  Thus, this movement contributed greatly to India’s freedom struggle.  Badruddin Tyabji: Badruddin Tyabji was a great national leader.  He was one of the founders of the Indian National Congress.  He was very interested in social reform.  They are for the freedom of women –  were pro-social reform movement in India.  He vehemently opposed the prevalent evils of Muslims like child marriage, polygamy, pardapatha etc. and tried to remove them.  .. Current status of reform movement and women: Since the beginning of the 19th century, ideological change had started in Indian society.  Some anxious people started thinking that the widow has been denied the right to remarry, but the man himself can marry the second and third woman even though the first wife is alive.  No matter how cruel, malicious and misogynistic the husband is, he is revered for the wife, the deity is equal.  No matter how the husband leads a rough life, the wife should follow the husband.  After the death of the husband, the woman was forced to burn in the living pyre and the man was ordered to have a second marriage shortly after the death of the wife and that too in the name of religion, religious actions were performed.  This double standard of morality in Hindu society continued from the time of Manu till the 1950s.  The social-reformers considered such a situation unfair and unjust, opposed it and tried to change it.  Before getting information about the efforts made by social reformers and leaders to improve the condition of women, it is necessary to know that mostly women belonging to upper castes are suffering from disabilities.  The 19th century saw changes in the views and attitudes of progressive people for a variety of reasons.  Influenced by western liberal views, these people started believing in the freedom and rights of the person.  Rajaram Mohan Roy founded the Brahmo Samaj and due to his efforts, in 1829, the practice of Sati was discontinued by law.  The Brahmo Samaj proposed the principle of freedom of man and woman and tried the practice of widow-remarriage.  Swami Dayanand Saraswati founded the Arya Samaj.  You have tried to stop child-marriages, end the purdah and encourage female education.  Ishwarchandra Vidyasagar opposed multi-wife marriage and supported widow-remarriage.  As a result of your untiring efforts, the “Widow Remarriage Act” was passed in 1856.  The Act was passed, but it took nearly a hundred years for people’s attitudes towards widows to change.  The “Special Marriage Act” was passed in 1872 due to the efforts of Keshav Chandra Sen, by which the marriage age of girls was fourteen years, inter-caste marriage and widow remarriage made legal recognition and the practice of one marriage. By law in 1874  The field of women’s wealth was expanded and her right over the money earned by the woman was accepted. In the same century, Bahram Ji Malabari’s efforts led to a legal ban on the marriage of a girl under the age of 12. 19th century  Education for girls was also made in the school. For the last nearly 2000 years, except for women of some higher varnas, the rest were deprived of facilities. Where in the middle of the 19th century there was no system for education of women in the beginning of the century.  There, there were a large number of primary schools started in which thousands of girls started getting education. At the same time many women became teachers, nurses and doctors after getting vocational education. During this period of a century in Indian society and  There was a radical change.  Where women education was not there at the beginning of the 19th century, they were immersed in ignorance.were there, at the end of this century, millions of girls started getting education in schools and colleges.  In the same century, many female women tried to improve the status of women.  Ramabai was a great scholar in Sanskrit.  He toured various parts of the country and made people aware of the social injustice done to women.  She started Arya Mahila Samaj where in 1982, 300 women were getting education.  In 1989, made education arrangements for educated women and widows for widows and started Poona Seva Sadan and Nursing Medical Association.  At the same time, Madel Cama, Torudatta and Swarnakumari Devi also tried to bring awareness among women.  In the last years of the 19th century, Swami Vivekananda gave special inspiration to the people to upgrade the status of women.  You said, “The nation and the nation that did not honor women, could never become great nor could they ever become in the future.” You told that there is another equal soul in all beings.  On this basis, you emphasized that women should be treated like men.  You said that women should be able to solve their problems on their own through independent thinking through education.  In 1871 Annie Besant was elected President of the Calcutta session of the Indian National Congress.  Under your leadership, equality of women and men was accepted in this session with respect to the right to vote and stand for election.  Mahatma Gandhi inspired women to join his political movements.  You were a full supporter of the equality of women and men.  You said that social inequality and social injustice were not recognized anywhere in the ancient religious associations, women should have complete freedom like men.  Gandhiji bitterly criticized child marriage as immoral and inhuman and supported widow-remarriage.  It is clear from the North East that social reformers and leaders made successful efforts to improve the status of women and to give them proper place in the society.  As a result of various efforts made in the 19th century, there was a revival in women.  The consciousness started awakening in them and they started getting ready to do something for their development.  At the beginning of the 20th century, a strong women’s movement was launched to end all forms of disabilities to women and to give them an advanced place in society.  Three Western women named Margaret Noble, (Mr. Nivedita), Annie Besant and Margaret Kushanam gave significant yoga in the women’s movement in India.  In 1917, the Indian Women’s Committee was established in Madras.  At the same time, “All India Women’s Conference” was formed in the country with the efforts of women political rights and education and enlightened women, whose first session was held in Poona in 1927.  This institution demanded a government to provide equal rights to women and remove their disabilities.  Dissemination of women education was the main objective of this institution and it was with this vision that in 1932, “Lady Irwin College” was established in Delhi.  In the same year, this institution demanded an equal adult franchise for women and men.  This organization campaigned and struggled to stop child marriages, to end multiple marriages, to stop more expenses in marriages and to give women equal property rights as men.  In addition to this organization, the University Women’s Association,

 

Social reform movement in India through Indian Christian Mahila Mandal and Kasturba Gandhi National Monument Trust, etc., are doing commendable work to bring awareness in women, remove their disabilities and to help them in improving the situation.  As a result of the reform movement and the efforts of women’s organizations, equal rights have been given to women in the constitution, no discrimination on the basis of gender has been accepted.  After independence, many social enactments have been passed in the country, which have played an important role in removing the disabilities of women, empowering them like men and improving their condition.  The “Hindu Marriage Act, 1955” provides for judicial separation and marriage separation under special circumstances and has made a marriage practice mandatory for all Hindus.  By “Hindu successor, 1956”, the daughters’ property has been given the right to property in the same way as the son.  “The Hindu is considered as the first natural guardian of the property of the minor child on the death of the father by the Hindu Minorities and Protection Act, 1956”. “Widows by the Hindu Adoption and Maintenance Act, 1956”  Adoption rights have been given for the use of. The Act also provides both men and women the right to receive maintenance. The “Prevention of Immoral Trafficking of Women and Girls Act”, passed in 1956, prohibits prostitution.  Efforts have been made. The Dowry Prohibition Act was also enacted in 1961. To prevent the practice of dowry. There are no longer any legal hurdles in the path of widow marriage, inter-caste marriage and love marriage. “Abortion” now for the purpose of family planning  “Feticide” shall not be deemed.  The minimum age of marriage is also 18 years for girls and 21 years for boys.  Through all these law and order, efforts have been made to remove all the disabilities of women.  Marriage of a girl at an early age, her right in father’s property, widow’s share in husband’s property, permission to remarry, etc. are some of the legal changes that will bring revolutionary changes in Hindu life.  Hindu society is gradually assimilating these legal changes.  In the case of women, education facilities have given special yoga.  Education gives women the confidence to be self-confident, capable of economic self-reliance and to change the traditional situation.  Education is an important means of bringing changes in people’s thoughts and then their attitudes and actions.  Dr. Pannikar states that neither Hindus nor traditions discourage education in women.  From the earliest times of Indian history, we have known women who have been thinkers, poets and students, but education was not widely spread here.  Education was limited in Brahmins and sometimes in royal houses.  Today, there is equal spread of female education in all classes.  Dr. Parsar has said sarcastically that if Hindus were willing to protect their rotten street institutions, they should have kept them in ignorance of their women, insisting on the principle of husband and god as an invariant law  was supposed .

Even against the wishes of the orthodox people, the people of the middle class started educating their girls, Western education began to spread in the country.  Now educated Indian women cannot be seduced to serve and worship impure, cruel and immoral husbands as Gods or husband deities.  In the last few years, there has been amazing progress in women’s education in India.  Where 0.60% of women were educated in 1901, now their percentage is 24.88.  The percentage of literacy of males in the proportion of females did not increase as fast.  According to 1971 statistics, the total percentage of education in the country was 19.35.  Now this percentage increased to 36.17 in 1981.  In 1971, the percentage of education was 39.49 and that of women was only 8.26.  According to the 1981 census data, this percentage has now increased to about 46 for men and 24 for women, according to 1991 data, the literacy percentage of women has increased to 38.48 while the percentage of men is 55.  As far as vocational education is concerned, women have also made considerable progress.  Increasing female education is definitely proving helpful in ridding society from many social evils.  Today, child marriages are often coming to an end, the curtain practice has also almost ended.  Curtain customs are still found somewhere in rural areas.  The curtain is practiced by the illiterate Muslim women of the lower class.  Dr.  Looking at the widespread impact of education in the country, Pannikar wrote, “The education of women and their political awakening has intensified the ax with which it is possible to clean the wild bushes of Hindu social life.”  Education has made women especially aware of their rights and has helped change their thoughts.  It is clear that women education is very important for the all round development of life.  Female education has helped to relax the bonds of caste and to rid man from the influence of orthodox ideas.  Whether human beings want it or not, some social powers have been bringing changes in institutions and social processes.  Change occurs when circumstances change, whether it is considered appropriate or improper, to draw attention to the analysis of the forces that bring sociological change.  The industrialization and modernization that has been going on for the last few years has contributed to changing the status of women and has played an important role in bringing about a change that is independent of human desire.  Economic utility is found to the woman in the farming family.  However, due to industrialization and development of market economy, many economic and other tasks undertaken by the family are being done by specialized institutions.  As a result, the economic value of the woman in the family decreased, she became financially dependent on the man.  Competitive capitalist economic system inspired women and men to work in various fields outside the home.  The attraction of new consumption items, the aspiration of higher living standards and the increasing values ​​of things, forced or forced many middle class women to work.  Economically increasing freedom of women has helped women to change the situation and awaken self confidence in them.  About 75-80 percent of the country’s women residing in rural areas have been helping in economic activities in one way or the other.  Middle and upper class women have generally been parasitic and economically dependent on men.  But currently in position

The social reform movement in India has undergone considerable change.  Industrialization allowed women to work in factories.  In modern times, educated women of middle families are working more and more in offices, industries, educational institutions, hospitals, social welfare centers etc.  Some time ago, the women who had covered themselves in the curtain, the houses were closed in the boundary wall.  She has started working in teacher, nurse, doctor, clerk, stenographer, Viketri, Swagatika and many other situations.  In the last few years, there has been a special increase in job facilities for women in the government and private sectors.  The status of women earning a livelihood is certainly different from the traditional status of women, whose field of work is still limited to household chores and which is economically dependent on men even today.  The changed situation of women working in the job is encouraging other women to get involved in economic activities in one way or the other and to apply themselves in a profession.  Presently the political consciousness of women has increased and many women are taking active part in politics.  In 1926, women started entering the legislatures and in the 1937 elections, 42 women had won.  In the election of Constituent Assembly in 1946, women like Durgabai, Renukaraya, Sarojini Naidu and Hansa Mehta succeeded.  .  In the year 1952, there were 42 women members in Parliament, 23 in Lok Sabha and 19 in Rajya Sabha.  In the same year the number of women in the state legislatures was 58.  In 1957, 50 women became members of Parliament, 27 of the Lok Sabha and 23 of the Rajya Sabha.  343 women contested for state legislatures, 195 of which were successful.  In 1962 and 1967, the number of women in Parliament was 54 and 52 respectively, 36 and 31 respectively in Lok Sabha and 18 and 211 in Rajya Sabha in 1971, 1977, 1980, 1984, 1989, 1991, 1996, 1998 and 1999 and 2004 respectively.  It is clear from the general elections of Lok Sabha that the tendency and political consciousness among women to exercise their vote freely is increasing.  In order to play an active role in the political functioning of women, reservation of 33 percent seats in the Rajya Sabha, Lok Sabha and state assemblies is being considered.  Dr .  Pannekar has said, ‘When independence was attained, the place the women gained in the political and social life of India, the outside world was shocked because she was used to thinking that Hindu women were backward, uneducated  And there is a processive social system.  The significance of the great change that took place in India was that Indian women gained fame as governors, cabinet level matris and ambassadors.  The most important thing is that in 1966, Mrs. Indira Gandhi was elected the leader of the party and she held the position of Prime Minister of a large nation like India.  The political consciousness of women, the modern ideas of democracy and equality in the country have contributed a lot to change and improve the position of men towards women.  Today, there has been a lot of social awareness among women.  Now they do not keep themselves locked in the walls of the house folded in the curtain.  Apathy towards caste rules is also found in modern women, they do not care much about such restrictions.  Nowadays inter-caste marriages are also happening, the number of love marriages and late marriages is also increasing.  Today, Indian women are also coming forward in the social field.  Now they also participate in social welfare

 

The social reform movement in India is to break the defective cycle of capability.  It would not be appropriate to say that despite the planned economic development of the last nearly 40 years, there was no commendable effort by the social planners to improve the social status of the rural women.  If women in rural areas are provided with informal education facilities in relation to the production of goods, their purchase, selling, nutrition, hygiene and health, cooking and properly caring for children, then the situation of women can be improved there.  is .  In order to improve the status of working women, it is necessary to change the attitude of men towards child care and home work which is considered as ‘women’s work’.  It is clear from various studies that working women face difficulty in fulfilling their professional responsibilities as well as family responsibilities.  Dr .  Promila Kapoor said that the tendency of husbands to act on the basis of the belief that homework and child care is the wife’s job is one of the most important factors of marital discord.  Looking at the current situation, it can be said that in the near future, there will be pressure on Indian husbands to support their working wives in homework and child care, the report of the Committee on the Status of Women in India states that  Personal development is the absolute lack of facts on important social and economic movements affecting the patterns of social behavior.  Therefore, with a view to improving the condition of Indian women, it is necessary to obtain authentic information through field studies about various aspects related to the lives of women in rural and urban areas.