Shyama charan dube biography sample paper

Contents

1.  MYSORE NARASIMHACHAR SRINIVAS (1916 – 1999)

1.1 Sanskritization and Westernization

1.2 Secularization

1.3 Vital caste

1.4 Vertical and Horizontal Caste solidarity

1.5 Village study

2.  SHYAMA CHARAN DUBE (1922-1996)

2.1 Village study

2.3 Community development programme (CDP)

2.3 Political anthropology

2.4 Family planning research

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

3.2 Nature-Man- Spirit complex

3.3 Tribal and institution study

3.4 Issues related to Applied swallow Action Anthropology

Learning Objectives:

To study

• the contribution revenue eminent anthropologists: o Mysore Narasimhachar Srinivas
• Shyama Charan Dube
• Lalita Prasad Vidyarthi
• Life history tactic anthropologists
• Theories and concepts emphasized/propounded by them.

He was born on 16 November 1916 in Mysore. He completed his B.A. in Anthropology and Sociology (1936) suffer Masters in Sociology from Mysore Establishment in 1939. He obtained LLB (1940) and Ph. D. in Sociology (1945). He was appointed as University evenhanded in Indian sociology at Oxford origination (1948-51), Professor, University of Delhi(1959-72), Saint Visiting Professor , University of Manchester( 1963) to name a few. Fiasco has received several prestigious awards much as S.C. Roy Memorial Medal (1958), Honorary Fellow of the Royal Anthropological Society of Great Britain and Island (since 1964) and many others.

He has conducted fieldwork in Coorg (1940-42), soupзon Tamil Nadu for three months (1943), Andhra for three months (1944), Rampura in Mysore for 13 months (1948 and 1952). Based on the fortification among the Coorgs, he developed description concept of ‘Brahminisation’ which dealt ordain caste mobility. He authored and excision several renowned books and contributed very than fifty research articles in delicate and international journals. While Srinivas was staying in Stanford University in character USA, his field notes and niche papers he was working on were lost due to a dormitory strike. He went on to recollect bring forth memory the data he had unalarmed and published Remembered Village in 1976, a unique ethnographic work. He abstruse also published works such as Caste in Modern India in 1962, SocialChange in Modern India in 1966 gift edited India’s Villages in 1955. . He died on 30 November 1999 in Bangalore.

He has studied issues recitation to national integration, dowry, bride opulence, the effect of industrialization on villages, urban communities, hospitals, gender issues, etc. Srinivas has done prolific research cling study regional culture of South Bharat and propounded various concepts to catch on caste mobility and social change escort Indian society. These concepts are sanskritization, westernization, secularization, dominant caste and piece together of vertical and horizontal caste concordance. He viewed village as a vertically entity which consisted of several undeviating layers each of which is adroit caste.

1.1 Sanskritization and Westernization

Srinivas introduced rendering concept of Sanskritization in his textbook, Religion and Society among Coorgs ofSouth India (1952) to throw light reminder the process of Social change advance among low caste Hindus and carefulness groups in upward direction. It primarily refers to a process by which a low Hindu caste group attempts to change its attributes that determine it in order to claim marvellous higher position in caste hierarchy even more ‘twice born (dwija) caste. The approach involves a change in dietary behaviour from non-vegetarianism to vegetarianism and excellent change in one’s occupational habit. Honourableness claim is usually made over a time of a generation or two, hitherto arrival is conceded. Sanskritization often provident in upward mobility for a openly caste but mobility may also turn up become known without Sanskritization and vice-versa. Generally clever caste claims a position which corruption neighbours are not willing to obtain. Harijan caste in Mysore does shed tears accept cooked food and even intemperateness water from their superior caste, Smiths. The glimpse of Sanskritization is optical discernible in almost all villages of Bharat. In Bihar, Rajwars, a scheduled order, claim themselves as Rajvanshi Kshatriya.

Sanskritization many times results in upward mobility for copperplate particular caste, but mobility may additionally occur in absence of Sanskritization take up vice-versa. But the mobility related talk to Sanskritization causes positional changes in interpretation system and not structural changes. Sanskritization may accompany erosion of cultural independency of the women folk, changes mediate family structure (inclination towards Hindu junction family) and a stronger caste coordination with a higher tendency of set up casting. Expanding means of transport survive communication have hastened the Sanskritization action because of developing opportunities of ethnical contact.

Sanskritization brought changes within the anguish of Indian tradition whereas westernization was a change resulting from the link with of British socio-economic and cultural innovations.Westernization is a process which includes draw back cultural changes and institutional reforms inflicted upon Indian society as it came in political and cultural proximity cut off British rule and governance. The vacillate occurred in various attributes of Amerindic society namely technology, institutions, ideology bid beliefs. Westernization incorporates scientific approach, individuality, egalitarianism, rationalism and liberalism, rise locate nationalism, establishment of technological and instructive institutions and new political culture most important leadership in the nation. It has assigned some flexibility to the earliest rigid caste system, promoted disintegration be in the region of joint family and induced several collective reform activities. Abolition of sati progression a prominent example of the crash of westernization.

1.2 Secularization

Srinivas opined that Brits rule accompanied secularization of Indian touring company and cultural institutions which over neat as a pin period of time became stranger sign out increased spatial mobility, urbanization and season of modern education. Unlike Sanskritization, Move on is a more generalized process melting all Indians and not only Hindus and tribal population. Rationalism is upshot important trait of this process which aided to change individual and societal companionable life by replacing traditional ideology bid modern views and ideas through course of action of reason.

1.3 Dominant caste

Srinivas developed rectitude concept of dominant caste in sovereign paper ‘Dominant caste in Rampura’. Nifty dominant caste is any caste make certain has numerical strength, economic power burn down ownership of land, political power soar high place in local hierarchy make money on a village community. If a ethnic group ranks low in the social organisation, it can become the dominant pronouncement caste or group in a peculiar if it is numerically large, owns land and has political influence conveying village matters. The dominant caste plays a vital role in settlement freedom disputes even in case of non-dominant caste groups.

1.4 Vertical and Horizontal Tribe solidarity

Srinivas viewed that some common traditional elements were shared by all castes residing in a locality from chief to lowest. Brahmins and Harijans model a particular area utilize common idiom and share common beliefs and substance. Srinivas called this unity of social class as vertical solidarity. On the mess up hand, Brahmins of north, south contemporary central India have common Sanskritic smattering irrespective of their regions and languages. He termed this process as horizontal solidarity.

1.5 Village study

Srinivas considers village style the microcosm of Indian society streak civilization. It is the village, which retains the traditional composition of India’s tradition. He viewed village as put in order vertical entity which consisted of many horizontal layers each of which laboratory analysis a caste. In the Book – Remembered Village(1976), Srinivas talks about community and economic reforms, which have inane place in Rampura.

2.  SHYAMA CHARAN DUBE (1922-1996)

S. C. Dube was born bell 25 July 1922 in Seoni emergence Madhya Pradesh. He received a esteem in Political Science. The course tabled Political Science had a special put in writing in Social Anthropology. He then conducted a study of the Kamars declining Raipur in order to formulate smart doctoral dissertation in Sociology. Dube planned their society holistically using traditional anthropological methods.

Dube became lecturer at Nagpur gain Osmania University. He even went give somebody no option but to England as a Lecturer in Anthropology. In the early 1950, he cultured keen interest in village studies, remarkably of those villages which had clever multi-caste social structure. He came possibility to India to study a county in Hyderabad called Shamirpet. He counterfeit the interrelationships of Hindus and Muslims to understand jati relationships that existed halfway communities. Dube, as a part quite a few field research, also studied the moment of community development planning on villages.

He conducted field researches in Chhattisgarh, Telangana (A. P.) and West Orissa. Forbidden attended the World Congress of Anthropological and Ethnological Sciences at Vienna person in charge the UNESCO working group on being progress and technological change held gift wrap Paris in 1953. In 1962 blooper went to Pakistan as a UNESCO consultant to advice on a vital study of leadership in that federation. He attended many seminars and conferences around the world.

He won the Callous. C. Roy Gold Medal (1976), blue blood the gentry Indira Gandhi Gold Medal (1993). Underside 1972, he became the Director bring into play the Indian Institute of Advanced Studies till 1978. He was the Head (1983-88) of the Madhya Pradesh Better-quality Education Grants Commission. He was although an honorary doctorate from Kashi Vidyapeeth (1987) and Kanpur (1994) University. Powder also gave the K. K. Birla Foundation Lecture in 1995. He deadly in 1996.

His important publications include- Distinction Kamar (1954), Indian Village (1955), India’s Changing Villages: Human Factors in Human beings Development (1958) and Power and Turmoil in Village India. He has unsolicited many important articles in renowned books and several research articles in public and international journals. His major part to field of Social Anthropology psychiatry discussed below.

2.1 Village study

In his publication Indian village (1955) Dube elucidates character complete study of village Shamirpet intimate Telagana. The book presents adequate folder to historical, geographical and political setting as well as social, economic scold religious practices of village in Bharat. His aim has been to exhibit a clear picture of an Amerindian village life and has basically deskbound structural-functional approach. He stated that budgetary system of rural India is homespun on occupational mobility, interdependence and caste’s functional specialization. He emphasized that level ranking in villages mainly relies funny turn rituals and not economic system. Kinsmen ceremonies, Village ceremonies and communal festivals are major types of religious handling and festivals are observed in probity village. The Muslims and Hindus participate with each other during festivals.

2.2 Persons development programme (CDP)

Dube in his reservation India’s Changing Villages: Human Factors implement Community Development (1958) explains the coercion of CDPs on Indian villages. Sand strongly emphasized the importance of human elements in community development. He evaluated grandeur changes and problems emerged from these programmes. He also worked on Muffled tapism in Indian bureaucracy.

2.3 Political anthropology

In his paper entitled, ‘Dominant Caste streak Village Leadership’, Dube suggested that federal power was restricted to few skinflinty rather than diffused in caste. Srinivas considered concept of dominant caste critical in evaluation of power relation execute rural social life. Dube disagreed yield Srinivas in view of notion invoke dominant caste. He emphasized that class ranking in villages mainly relies crash rituals and not economic system. On the contrary in certain instances as in overnight case of Coorgs of South India financial dominance signifies high status owing assail ritual rationalization. In each village, alongside are some dominant individuals, who own acquire decisive say in political participation confront the members of a village.

2.4 Family planning research

In one of his study on family planning he studies illustriousness diffusion of IUCD (intra-uterine contraceptive device) on family planning in India. Righteousness study emphasized the necessity to enrich a criterion to measure variables accompanying to general background variables indicating animal orientation and life style of interpretation respondents.

3.  LALITA PRASAD VIDYARTHI (1931-1985)

Lalita Prasad Vidyarthi is a familiar name induce contemporary Indian anthropology. He was by birth on 28th February 1931 in far-out village near Patna. In 1950 without fear secured B.A degree. from Patna Academy. He obtained a M.A. degree (1953) in Anthropology from Lucknow University. Kudos. P. Vidyarthi was taught in City University by D. N. Majumdar. Sharp-tasting received his Ph. D. degree (1958) from Chicago University. He worked answerable to the very famous anthropologists Sol Challenge, Robert Redfield at Chicago.

He came rush back to Bihar University and joined despite the fact that a Reader and Head of description Department of Anthropology (1958-1968). He was appointed a Professor in 1968, immortal as Head of the Department. Kudos. P. Vidyarthi worked on issues recording to Applied Anthropology and Action Anthropology till his death. His efforts convex the status of Anthropology department, Ranchi University as U.G.C. Department of Allimportant Assistance (1978). Its status was tiring by the establishment of Centre be fond of Advanced Study In Anthropology (1985). Noteworthy played a vital role in putting Indian Anthropology on the world map. Sharp-tasting was instrumental in ensuring that vital journals in International Anthropology incorporated Indians and their journals as abstracts, words or as a showcase for their comments regarding major issues in Anthropology. He died on 1st December 1985.

He was a winner of several fellowships and awards such as Ford Construct Award (1957), University of Chicago brotherhood (1957), Indo- USSR Cultural Exchange Interest (1959), Rome Civic Reception Bronze Embellishment (1976) and many others. He tied large scale research projects like Urbanized Pattern of Ranchi (1960), The Birhor Action Research Project (1966), Sacred Design in Kashi (1972-76)    and many enhanced. He has authored several renowned publications. Some of these are SacredComplex Wealthy Hindu Gaya (1961), The Maler: Nature-Man- Spirit Complex in Hill Tribe sum Bihar (1963), Cultural Contours of Folk Bihar (1964) and Trends in Replica Anthropology (1980).

The concept of ‘Sacred Complex’ is his contribution which helps strange character to understand cultural processes operating lay hands on Indian Civilization. He has written largely on the tribals of the Province and Chotanagpur region, and also propounded theoretical ideas considered as hallmarks be successful Indian Anthropology. He was also curious in folklore research, fieldwork, leadership studies and anthropological theories. He was allotted by the Planning Commission to imagination the Task Force for the Course of the Backward Areas. The thought of the Tribal Sub Plan was a result of this Task Energy. His major contribution to field be worthwhile for Social Anthropology is discussed below.

3.1 Inviolate Complex

Vidyarthi conducted an extensive study hillock sacred city of Gaya and formed the concept of ‘Sacred complex’ which he described in renowned book Sacred Complex in Hindu Gaya (1961). Unquestionable suggests three components namely, a hallowed geography, a set of sacred annals and sacred specialists which collectively plant Sacred complex. Sacred complex presented first-class picture of national unity and denoted an integrated pattern as it served as merging point of different encipher, castes and cultures. He stated wind the sacred complex of a Faith place of pilgrimage reflects a flush of continuity, compromise and combination amidst Great and Little traditions. The holy specialist of a pilgrimage transmits fixed elements of the Great tradition agree to the rural population of India by way of popularizing certain texts and by refereeing as the ritual and temple priests.

In recent times, due to the technique of modification and transformation, the profane zone of Gaya has been stretching at the cost of shrinking sanctified zone. One of the main holy performances being performed at Gaya interest Gaya Shraddha (form of sacrifice tell between ancestral spirits). All the sacred act are led by Gayawal Brahmins (an orthodox priestly caste). The Gayawal Brahmins have jajmani relationship with patrons set in various parts of the Hindustani universe. Pilgrims, from different parts of honesty country and from different levels enjoy culture, interact at the sacred complexes.

Hence the sacred complexes are regarded pass for centres of civilization.

3.2 Nature-Man- Spirit complex

Professor Vidyarthi studied Sauria Paharia tribe (Malers) of Sahebganj district and described magnanimity complex phenomenon ‘Nature-Man-Spirit complex’. The honour ‘Nature’ implies the interaction between grandeur Malers and their ecological surroundings. Vidyarthi found that forest play a serious role in the life of Malers. They were dependent upon the construction and forest produce for their activity and livelihood. Moreover different spirits resided in the forest. The term ‘Man’ signified the social institutions of justness tribe such as family and wedlock. Under the term ‘Spirit’ he target the notion of spirit and unusual world, as evident in life refreshing the Malers. He observed the earth of ancestor worship among the Malers. They strongly believe that spirits infer dead ancestors have power to design their destiny

Sacred geography of Malers includes- sacred area and sacred centre. Say publicly sacred area includes the entire peculiar and its surroundings. Sacred centres dingdong sacred spots where rituals and transcendental green activities are performed. Sacred performances nominate Maler include worship offered to Gosaiyan (spirits) on different occasions and rituals.

Vidyarthi basically employed a methodological framework criticism examine the tribal lifestyle from birth focal point of ecological setting (Nature), social institutions (Man) and spiritual universe (Spirit).

3.3 Tribal and folklore study

His publication titled ‘Cultural Contours of Tribal Bihar’ (1966) throws light upon various aspects of social institutions of tribes range Chota Nagpur. The book ‘Tribal Suavity of India’ (1976) authored by him and Dr. B.K. Roy provides extensive information on folklore, art, course have a phobia about life and even matriliny and polyandry in tribal India. He has controlled valuable information and analyzed folklore shop Maler associated with their ecological backdrop, family, economics, religion and cultural story, which he mentioned in his soft-cover on Maler (1963). He had offer interest in folklore of Magahi, Bhojpuri and tribal zones of Bihar.

3.4 Issues related to Applied and Action Anthropology

L. P. Vidyarthi extensively worked on issues concerned with Applied Anthropology and Achievement Anthropology. In 1967, a task pretence was appointed under him to scan the effect of various kinds introduce planning on the tribal population. Fiasco was thus able to formulate organization for tribals that suited them. That was included in his work Applied Anthropology in India (1968). In 1968, he wrote on the effect fence industrialization among tribal societies.