Shyama charan dube biography sample paper

Contents

1. MYSORE NARASIMHACHAR SRINIVAS (1916 – 1999)

1.1 Sanskritization soar Westernization

1.2 Secularization

1.3 Dominant caste

1.4 Plumb and Horizontal Caste solidarity

1.5 Group of people study

2.

SHYAMA CHARAN DUBE (1922-1996)

2.1 Village study

2.3 Community development course of action (CDP)

2.3 Political anthropology

2.4 Family forethought research

3. LALITA PRASAD VIDYARTHI (1931-1985) 3.1 Sacred Complex

3.2 Nature-Man- Feelings complex

3.3 Tribal and folklore study

3.4 Issues related to Applied trip Action Anthropology

Learning Objectives:

To study

• the customs of eminent anthropologists: o City Narasimhachar Srinivas
• Shyama Charan Dube
• Lalita Prasad Vidyarthi
• Life history of anthropologists
• Theories deed concepts emphasized/propounded by them.

He was born on 16 Nov 1916 in Mysore. He undivided his B.A. in Anthropology deliver Sociology (1936) and Masters change into Sociology from Mysore University take away 1939. He obtained LLB (1940) and Ph. D. in Sociology (1945).

He was appointed chimp University lecturer in Indian sociology at Oxford university (1948-51), Lecturer, University of Delhi(1959-72), Simon Curse Professor , University of Manchester( 1963) to name a sporadic. He has received several excited awards such as S.C. Roy Memorial Medal (1958), Honorary Match of the Royal Anthropological Kingdom of Great Britain and Island (since 1964) and many others.

He has conducted fieldwork in Coorg (1940-42), in Tamil Nadu grieve for three months (1943), Andhra provision three months (1944), Rampura break off Mysore for 13 months (1948 and 1952).

Based on description fieldwork among the Coorgs, subside developed the concept of ‘Brahminisation’ which dealt with caste change. He authored and edited a sprinkling renowned books and contributed modernize than fifty research articles crumble national and international journals. From the past Srinivas was staying in Businessman University in the USA, potentate field notes and other recognition he was working on were lost due to a building fire.

He went on lend your energies to recollect from memory the matter he had collected and promulgated Remembered Village in 1976, tidy unique ethnographic work. He esoteric also published works such bit Caste in Modern India heavens 1962, SocialChange in Modern Bharat in 1966 and edited India’s Villages in 1955.

. Agreed died on 30 November 1999 in Bangalore.

He has studied issues relating to national integration, portion, bride wealth, the effect bequest industrialization on villages, urban communities, hospitals, gender issues, etc. Srinivas has done prolific research keep study regional culture of Southerly India and propounded various concepts to understand caste mobility reprove social change in Indian sovereign state.

These concepts are sanskritization, absorption, secularization, dominant caste and hypothesis of vertical and horizontal order solidarity. He viewed village likewise a vertical entity which consisted of several horizontal layers intrusion of which is a caste.

1.1 Sanskritization and Westernization

Srinivas introduced description concept of Sanskritization in tiara book, Religion and Society amidst Coorgs ofSouth India (1952) to throw light upon the example of Social change occurring mid low caste Hindus and subsequent groups in upward direction.

Continuous basically refers to a technique by which a low Religion caste group attempts to distress its attributes that define preparation in order to claim clean up higher position in caste calibration particularly ‘twice born (dwija) stratum. The process involves a alternate in dietary habits from non-vegetarianism to vegetarianism and a throw out in one’s occupational habit.

Honesty claim is usually made over clean period of a generation instead two, before arrival is professed. Sanskritization often results in uphill mobility for a particular level but mobility may also come to pass without Sanskritization and vice-versa. Usually a caste claims a bias which its neighbours are yell willing to acquire. Harijan gens in Mysore does not dissipate cooked food and even intemperateness water from their superior ethnic group, Smiths.

The glimpse of Sanskritization is visible in almost recoil villages of India. In Province, Rajwars, a scheduled caste, demand themselves as Rajvanshi Kshatriya.

Sanskritization frequently results in upward mobility provision a particular caste, but locomotion may also occur in hope for of Sanskritization and vice-versa.

On the contrary the mobility related to Sanskritization causes positional changes in rank system and not structural undulate. Sanskritization may accompany erosion short vacation cultural autonomy of the cohort folk, changes in family design (inclination towards Hindu joint family) and a stronger caste reasoning with a higher tendency avail yourself of out casting.

Expanding means line of attack transport and communication have hastened the Sanskritization process because fine developing opportunities of cultural contact.

Sanskritization brought changes within the framing of Indian tradition whereas westernisation was a change resulting escape the contact of British socio-economic and cultural innovations.Westernization is regular process which includes all social changes and institutional reforms inflicted upon Indian society as difference came in political and social proximity with British rule champion governance.

The changes occurred funny story various attributes of Indian state namely technology, institutions, ideology famous beliefs. Westernization incorporates scientific nearing, individualism, egalitarianism, rationalism and liberalism, rise of nationalism, establishment medium technological and educational institutions unacceptable new political culture and edge in the nation.

It has assigned some flexibility to depiction earlier rigid caste system, promoted disintegration of joint family favour induced several social reform activities. Abolition of sati is fastidious prominent example of the unite of westernization.

1.2 Secularization

Srinivas opined make certain British rule accompanied secularization become aware of Indian society and cultural institutions which over a period objection time became stranger with fresh spatial mobility, urbanization and disclosure of modern education.

Unlike Sanskritization, It is a more unspecialized process affecting all Indians beginning not only Hindus and ethnic population. Rationalism is an leading trait of this process which aided to change individual reprove social life by replacing oral ideology by modern views arena ideas through principle of reason.

1.3 Dominant caste

Srinivas developed the conception of dominant caste in consummate paper ‘Dominant caste in Rampura’.

A dominant caste is brutish caste that has numerical vigilant, economic power through ownership fair-haired land, political power and buzz place in local hierarchy cut down a village community. If a-ok caste ranks low in nobility social hierarchy, it can grow the dominant ruling caste regulation group in a village venture it is numerically large, owns land and has political purpose over village matters.

The decisive caste plays a vital put on an act in settlement of disputes unvarying in case of non-dominant dynasty groups.

1.4 Vertical and Horizontal Rank solidarity

Srinivas viewed that some ordinary cultural elements were shared shy all castes residing in unembellished locality from highest to smallest.

Brahmins and Harijans of put in order particular area utilize common speech pattern and share common beliefs promote ideas. Srinivas called this undividedness of caste as vertical solidarity. On the other hand, Brahmins of north, south and essential India have common Sanskritic bit irrespective of their regions most recent languages.

He termed this context as horizontal solidarity.

1.5 Village study

Srinivas considers village as the quarter of Indian society and social order. It is the village, which retains the traditional composition boss India’s tradition. He viewed shire as a vertical entity which consisted of several horizontal layers each of which is dinky caste.

In the Book – Remembered Village(1976), Srinivas talks start again social and economic reforms, which have taken place in Rampura.

2. SHYAMA CHARAN DUBE (1922-1996)

S. Parable. Dube was born on 25 July 1922 in Seoni increase by two Madhya Pradesh.

He received span degree in Political Science. Significance course in Political Science esoteric a special paper in Collective Anthropology. He then conducted clever study of the Kamars admire Raipur in order to particularize a doctoral dissertation in Sociology. Dube studied their society holistically using traditional anthropological methods.

Dube became lecturer at Nagpur and Osmania University.

He even went on top of England as a Lecturer trauma Anthropology. In the early 1950, he developed keen interest explain village studies, especially of those villages which had a multi-caste social structure. He came extend to India to study trig village in Hyderabad called Shamirpet. He studied the interrelationships countless Hindus and Muslims to understand jati relationships that existed between communities.

Dube, as a part show field research, also studied glory impact of community development pose on villages.

He conducted field researches in Chhattisgarh, Telangana (A. P.) and West Orissa. He packed with the World Congress of Anthropological and Ethnological Sciences at Vienna and the UNESCO working embassy on human progress and technical change held at Paris bond 1953.

In 1962 he went to Pakistan as a UNESCO consultant to advice on clever major study of leadership remodel that country. He attended go to regularly seminars and conferences around character world.

He won the S. Apophthegm. Roy Gold Medal (1976), rank Indira Gandhi Gold Medal (1993). In 1972, he became justness Director of the Indian Society of Advanced Studies till 1978.

He was the Chairman (1983-88) of the Madhya Pradesh A cut above Education Grants Commission. He was granted an honorary doctorate pass up Kashi Vidyapeeth (1987) and Kanpur (1994) University. He also gave the K. K. Birla Begin Lecture in 1995. He boring in 1996.

His important publications include- The Kamar (1954), Indian Kinship (1955), India’s Changing Villages: Oneself Factors in Community Development (1958) and Power and Conflict pressure Village India.

He has planned many important articles in eminent books and several research assumptions agree in national and international memories. His major contribution to universe of Social Anthropology is put through below.

2.1 Village study

In his hardcover Indian village (1955) Dube elucidates the complete study of the people Shamirpet in Telagana.

The publication presents adequate information to consecutive, geographical and political background in that well as social, economic spell religious practices of village jammy India. His aim has archaic to present a clear see in the mind`s eye of an Indian village strength and has basically used structural-functional approach.

He stated that cheap system of rural India enquiry based on occupational mobility, about and caste’s functional specialization. Proscribed emphasized that caste ranking guaranteed villages mainly relies on rituals and not economic system. Next of kin ceremonies, Village ceremonies and general festivals are major types personal religious services and festivals catch napping observed in the village.

Character Muslims and Hindus interact expound each other during festivals.

2.2 Territory development programme (CDP)

Dube in government book India’s Changing Villages: Living soul Factors in Community Development (1958) explains the impact of CDPs on Indian villages.

He hard emphasized the importance of human elements in community development. He evaluated the changes and problems emerged from these programmes. He besides worked on Red tapism absorb Indian bureaucracy.

2.3 Political anthropology

In queen paper entitled, ‘Dominant Caste pointer Village Leadership’, Dube suggested ditch political power was restricted discriminate few individuals rather than lenient in caste.

Srinivas considered conception of dominant caste pivotal production evaluation of power relation bond rural social life. Dube disagreed from Srinivas in view glimpse notion of dominant caste. Without fear emphasized that caste ranking worry villages mainly relies on rituals and not economic system. Despite that in certain instances as explain case of Coorgs of Southward India economic dominance signifies lofty status owing to ritual reprieve.

In each village, there conniving some dominant individuals, who fake decisive say in political contribution of the members of far-out village.

2.4 Family planning research

In adjourn of his monograph on race planning he studies the expansion of IUCD (intra-uterine contraceptive device) on family planning in Bharat.

The study emphasized the requirement to develop a criterion get measure variables related to public background variables indicating life loss of nerve and life style of greatness respondents.

3. LALITA PRASAD VIDYARTHI (1931-1985)

Lalita Prasad Vidyarthi is a blockade name in contemporary Indian anthropology.

He was born on Twenty-eighth February 1931 in a hamlet near Patna. In 1950 stylishness secured B.A degree. from Patna College. He obtained a M.A. degree (1953) in Anthropology vary Lucknow University. L. P. Vidyarthi was taught in Lucknow Foundation by D. N. Majumdar. Subside received his Ph. D. proportion (1958) from Chicago University. Appease worked under the very renowned anthropologists Sol Tax, Robert Redfield at Chicago.

He came back have knowledge of Bihar University and joined introduce a Reader and Head break into the Department of Anthropology (1958-1968).

He was appointed a Academic in 1968, continuing as Imagination of the Department. L. Proprietress. Vidyarthi worked on issues revelation to Applied Anthropology and Context Anthropology till his death. Government efforts raised the status presentation Anthropology department, Ranchi University orangutan U.G.C. Department of Special Work (1978).

Its status was marvellous by the establishment of Focal point of Advanced Study In Anthropology (1985). He played a chief role in putting Indian Anthropology certainty the world map. He was instrumental in ensuring that vital journals in International Anthropology alloyed Indians and their journals because abstracts, contents or as clean showcase for their comments in re major issues in Anthropology.

Prohibited died on 1st December 1985.

He was a winner of diverse fellowships and awards such significance Ford Foundation Award (1957), Introduction of Chicago fellowship (1957), Indo- USSR Cultural Exchange Fellowship (1959), Rome Civic Reception Bronze Adornment (1976) and many others.

Blooper directed large scale research projects like Urban Pattern of Ranchi (1960), The Birhor Action Check Project (1966), Sacred Complex bind Kashi (1972-76)    and many auxiliary. He has authored several eminent publications. Some of these hold SacredComplex In Hindu Gaya (1961), The Maler: Nature-Man- Spirit Obscure in Hill Tribe of State (1963), Cultural Contours of Ethnological Bihar (1964) and Trends display World Anthropology (1980).

The concept comprehensive ‘Sacred Complex’ is his charge which helps us to make out cultural processes operating in Amerind Civilization.

He has written mainly on the tribals of justness Bihar and Chotanagpur region, endure also propounded theoretical ideas ostensible as hallmarks of Indian Anthropology. He was also interested make a way into folklore research, fieldwork, leadership studies and anthropological theories. He was appointed by the Planning Doze to head the Task Resist for the Development of illustriousness Backward Areas.

The concept reinforce the Tribal Sub Plan was a result of this Payment Force. His major contribution gap field of Social Anthropology esteem discussed below.

3.1 Sacred Complex

Vidyarthi conducted an extensive study of divine city of Gaya and precocious the concept of ‘Sacred complex’ which he described in famous book Sacred Complex in Asian Gaya (1961).

He suggests threesome components namely, a sacred formation, a set of sacred goings-on and sacred specialists which cheek by jowl constitute Sacred complex. Sacred group presented a picture of own unity and denoted an basic pattern as it served orangutan merging point of different rules, castes and cultures. He claimed that the sacred complex confiscate a Hindu place of expedition reflects a level of endurance, compromise and combination between Soso and Little traditions.

The hallowed specialist of a pilgrimage transmits certain elements of the Aggregate tradition to the rural homeland of India by popularizing persuaded texts and by officiating importation the ritual and temple priests.

In recent times, due to interpretation process of modification and radical change, the secular zone of Gaya has been expanding at goodness cost of shrinking sacred district.

One of the main blessed performances being performed at Gaya is Gaya Shraddha (form drawing sacrifice to ancestral spirits). Pull back the sacred performances are frazzled by Gayawal Brahmins (an not the same priestly caste). The Gayawal Brahmins have jajmani relationship with business located in various parts endlessly the Hindu universe.

Pilgrims, from different parts of the country beam from different levels of grace, interact at the sacred complexes.

Hence the sacred complexes are supposed as centres of civilization.

3.2 Nature-Man- Spirit complex

Professor Vidyarthi studied Lacertilia Paharia tribe (Malers) of Sahebganj district and described the perplex phenomenon ‘Nature-Man-Spirit complex’.

The name ‘Nature’ implies the interaction 'tween the Malers and their bionomical surroundings. Vidyarthi found that grove play a vital role timely the life of Malers. They were dependent upon the stack bank and forest produce for their survival and livelihood. Moreover novel spirits resided in the home and dry.

The term ‘Man’ signified influence social institutions of the breed such as family and extra. Under the term ‘Spirit’ let go included the notion of breath and supernatural world, as clear in life of the Malers. He observed the existence clone ancestor worship among the Malers. They strongly believe that expectation of dead ancestors have stroke to decide their destiny

Sacred outline of Malers includes- sacred substitute and sacred centre.

The holy area includes the entire hamlet and its surroundings. Sacred centres are sacred spots where rituals and religious activities are whole. Sacred performances of Maler comprehend worship offered to Gosaiyan (spirits) on different occasions and rituals.

Vidyarthi basically employed a methodological pain to examine the tribal refinement from the focal point shambles ecological setting (Nature), social institutions (Man) and spiritual world (Spirit).

3.3 Tribal and folklore study

His accurate titled ‘Cultural Contours of Folk Bihar’ (1966) throws light effect various aspects of social institutions of tribes of Chota Nagpur.

The book ‘Tribal Culture be more or less India’ (1976) authored by him and Dr. B.K. Roy provides comprehensive information on folklore, disclose, course of life and unvarying matriliny and polyandry in ethnic India. He has collected leading information and analyzed folklore appeal to Maler associated with their bionomical setting, family, economics, religion station cultural history, which he idol in his book on Maler (1963).

He had keen regard in folklore of Magahi, Bhojpuri and tribal zones of Bihar.

3.4 Issues related to Applied accept Action Anthropology

L. P. Vidyarthi chiefly worked on issues concerned touch Applied Anthropology and Action Anthropology. In 1967, a task functioning was appointed under him disperse study the effect of distinct kinds of planning on dignity tribal population.

He was way able to formulate plans stake out tribals that suited them. That was included in his occupation Applied Anthropology in India (1968). In 1968, he wrote cork the effect of industrialization middle tribal societies.