YOUTH AND SOCIAL DEVELOPMENT WITH SPECIAL REFERENCE TO
DHANKUT OF DISTRICT BAHARAICH
Dr. Alok Chantia* & Dr. Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri J.N.P.G. College, (KKC) Lucknow; E-Mail alokchantia@rediffmail.com; alokchantia@gmail.com
**Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com;misra9_us@yahoo.com
Keywords- Youth, Social Development, Dhankut
Abstract-
Any culture discusses marriage, family, economy which is nothing but the discussion of role of youth because all these phenomenon depend upon youth .So youth generates space for a group, culture , society, state or country. Social development wants a proper care and attention where we are discussing youth’s role.
Dhankut is an endogamous group of district Baharaich of UP. They are known for their queer characteristic of cross cousin and parallel cousin marriages. Dhankut are not listed in four caste stratification, nor their name is given in SC/ST/OBC no literature is available about them in any official or unofficial record expect in author’s research work. Dhankut with 50 000 population are scattered across the U.P. but in Baharaich 2687 are living I Dhankutty pura. They are fighting for their origin and identity since 1973 but in vain .
More then 60% of its population represent youth .Youth have no option except doing retail work because it is non-agrarian group, only 3 Dhankut are in government jobs and all are IV class employees. Dhankut youth is interested in taking education .Result shows a contrast feature though they are aware about health, still they are alcoholic due to frustration. Result also shows that youth is willing to share their energy for all types of development but due to non recognition of caste and absence of alternatives, social development is meaningless.
Present study is an explorative cum descriptive type of work, 300 respondents above 18 year of age and of both sex were interviewed randomly. Present study was carried out between 2005 to 2007.
Monday, December 21, 2009
Gender discrimination
Gender Discrimination, Women’s Health And Access To Health Services- A Critical Evaluation
Dr.Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow,226025, E-Mail : misra9_us@yahoo.com
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow, E-Mail: alokchantia@rediffmail.com
Women’s health and her access to health services play an important role in the development of a country. As mother, her health has intergenerational effects. Since she is the chief care provider, her poor health has an immediate adverse effect on her family. The Indian constitution grants women equal rights with men, but strong patriarchal traditions and centuries old customs shape women’s lives. Females receive less health care than males. Gender disparities in nutrition are evident from infancy to adulthood. Girls are breast-fed less frequently and for shorter durations in infancy; in childhood and adulthood, males are fed first and better. The medical expenditures for boys are 2.3 times higher than for girls.
Adult women consume fewer calories per day than men. Nutritional deprivation has two major consequences for women, they never reach their full growth potential and anaemia. Besides posing risks during pregnancy, anaemia increases women’s susceptibility to diseases such as tuberculosis and reduces the energy women have for daily activities such as household chores, child care, and professional works. Working conditions and environmental pollution further impairs women's health. India has exceptionally high rates of child malnutrition, because tradition in India requires that women eat last and least throughout their lives, even when pregnant and lactating. Malnourished women give birth to malnourished children, perpetuating the cycle.
More than 100,000 Indian women die each year from pregnancy-related causes. women in India receive no prenatal care during their pregnancies. India’s maternal mortality rates in rural areas are among the worlds highest. The serious risk faced by adolescents and adult women who die with pregnancy-related causes, emphasize lack of access to modern health facilities, lack of awareness and education about HIV/AIDS, and the prevalence of harmful practices such as child marriage. The U.N. Committee monitoring compliance with the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) has also voiced concern about high maternal mortality rates, unsafe abortion, and inadequate obstetric and family planning services in India.
Traditionally, women bear primary responsibility for the well-being of their families. Yet they are systematically denied access to the resources they need to fulfill their responsibility like education, health care services, job training, and access and freedom to use family planning services. Women’s socialization to tolerate suffering is additional constraint in their getting adequate health care.
Though India has worked consistently to improve the status and well-being of women and has been successful in effecting changes in societal behaviour. But still a long, arduous and focused effort is required to reduce gender disparities with regard to health services.
The present paper is theoretical in nature. It makes an in depth analysis of the factors responsible for gender discrimination with regard to health services. It evaluates various policies and programmes of the government concerning women’s health. Lastly, it suggests various measures for improving access of women to health care services and for developing a public health system that is sensitive to the needs of women.
*****
Dr.Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow,226025, E-Mail : misra9_us@yahoo.com
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow, E-Mail: alokchantia@rediffmail.com
Women’s health and her access to health services play an important role in the development of a country. As mother, her health has intergenerational effects. Since she is the chief care provider, her poor health has an immediate adverse effect on her family. The Indian constitution grants women equal rights with men, but strong patriarchal traditions and centuries old customs shape women’s lives. Females receive less health care than males. Gender disparities in nutrition are evident from infancy to adulthood. Girls are breast-fed less frequently and for shorter durations in infancy; in childhood and adulthood, males are fed first and better. The medical expenditures for boys are 2.3 times higher than for girls.
Adult women consume fewer calories per day than men. Nutritional deprivation has two major consequences for women, they never reach their full growth potential and anaemia. Besides posing risks during pregnancy, anaemia increases women’s susceptibility to diseases such as tuberculosis and reduces the energy women have for daily activities such as household chores, child care, and professional works. Working conditions and environmental pollution further impairs women's health. India has exceptionally high rates of child malnutrition, because tradition in India requires that women eat last and least throughout their lives, even when pregnant and lactating. Malnourished women give birth to malnourished children, perpetuating the cycle.
More than 100,000 Indian women die each year from pregnancy-related causes. women in India receive no prenatal care during their pregnancies. India’s maternal mortality rates in rural areas are among the worlds highest. The serious risk faced by adolescents and adult women who die with pregnancy-related causes, emphasize lack of access to modern health facilities, lack of awareness and education about HIV/AIDS, and the prevalence of harmful practices such as child marriage. The U.N. Committee monitoring compliance with the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) has also voiced concern about high maternal mortality rates, unsafe abortion, and inadequate obstetric and family planning services in India.
Traditionally, women bear primary responsibility for the well-being of their families. Yet they are systematically denied access to the resources they need to fulfill their responsibility like education, health care services, job training, and access and freedom to use family planning services. Women’s socialization to tolerate suffering is additional constraint in their getting adequate health care.
Though India has worked consistently to improve the status and well-being of women and has been successful in effecting changes in societal behaviour. But still a long, arduous and focused effort is required to reduce gender disparities with regard to health services.
The present paper is theoretical in nature. It makes an in depth analysis of the factors responsible for gender discrimination with regard to health services. It evaluates various policies and programmes of the government concerning women’s health. Lastly, it suggests various measures for improving access of women to health care services and for developing a public health system that is sensitive to the needs of women.
*****
Gender discrimination
Gender Discrimination, Women’s Health And Access To Health Services- A Critical Evaluation
Dr.Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow,226025, E-Mail : misra9_us@yahoo.com
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow, E-Mail: alokchantia@rediffmail.com
Women’s health and her access to health services play an important role in the development of a country. As mother, her health has intergenerational effects. Since she is the chief care provider, her poor health has an immediate adverse effect on her family. The Indian constitution grants women equal rights with men, but strong patriarchal traditions and centuries old customs shape women’s lives. Females receive less health care than males. Gender disparities in nutrition are evident from infancy to adulthood. Girls are breast-fed less frequently and for shorter durations in infancy; in childhood and adulthood, males are fed first and better. The medical expenditures for boys are 2.3 times higher than for girls.
Adult women consume fewer calories per day than men. Nutritional deprivation has two major consequences for women, they never reach their full growth potential and anaemia. Besides posing risks during pregnancy, anaemia increases women’s susceptibility to diseases such as tuberculosis and reduces the energy women have for daily activities such as household chores, child care, and professional works. Working conditions and environmental pollution further impairs women's health. India has exceptionally high rates of child malnutrition, because tradition in India requires that women eat last and least throughout their lives, even when pregnant and lactating. Malnourished women give birth to malnourished children, perpetuating the cycle.
More than 100,000 Indian women die each year from pregnancy-related causes. women in India receive no prenatal care during their pregnancies. India’s maternal mortality rates in rural areas are among the worlds highest. The serious risk faced by adolescents and adult women who die with pregnancy-related causes, emphasize lack of access to modern health facilities, lack of awareness and education about HIV/AIDS, and the prevalence of harmful practices such as child marriage. The U.N. Committee monitoring compliance with the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) has also voiced concern about high maternal mortality rates, unsafe abortion, and inadequate obstetric and family planning services in India.
Traditionally, women bear primary responsibility for the well-being of their families. Yet they are systematically denied access to the resources they need to fulfill their responsibility like education, health care services, job training, and access and freedom to use family planning services. Women’s socialization to tolerate suffering is additional constraint in their getting adequate health care.
Though India has worked consistently to improve the status and well-being of women and has been successful in effecting changes in societal behaviour. But still a long, arduous and focused effort is required to reduce gender disparities with regard to health services.
The present paper is theoretical in nature. It makes an in depth analysis of the factors responsible for gender discrimination with regard to health services. It evaluates various policies and programmes of the government concerning women’s health. Lastly, it suggests various measures for improving access of women to health care services and for developing a public health system that is sensitive to the needs of women.
*****
Dr.Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow,226025, E-Mail : misra9_us@yahoo.com
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow, E-Mail: alokchantia@rediffmail.com
Women’s health and her access to health services play an important role in the development of a country. As mother, her health has intergenerational effects. Since she is the chief care provider, her poor health has an immediate adverse effect on her family. The Indian constitution grants women equal rights with men, but strong patriarchal traditions and centuries old customs shape women’s lives. Females receive less health care than males. Gender disparities in nutrition are evident from infancy to adulthood. Girls are breast-fed less frequently and for shorter durations in infancy; in childhood and adulthood, males are fed first and better. The medical expenditures for boys are 2.3 times higher than for girls.
Adult women consume fewer calories per day than men. Nutritional deprivation has two major consequences for women, they never reach their full growth potential and anaemia. Besides posing risks during pregnancy, anaemia increases women’s susceptibility to diseases such as tuberculosis and reduces the energy women have for daily activities such as household chores, child care, and professional works. Working conditions and environmental pollution further impairs women's health. India has exceptionally high rates of child malnutrition, because tradition in India requires that women eat last and least throughout their lives, even when pregnant and lactating. Malnourished women give birth to malnourished children, perpetuating the cycle.
More than 100,000 Indian women die each year from pregnancy-related causes. women in India receive no prenatal care during their pregnancies. India’s maternal mortality rates in rural areas are among the worlds highest. The serious risk faced by adolescents and adult women who die with pregnancy-related causes, emphasize lack of access to modern health facilities, lack of awareness and education about HIV/AIDS, and the prevalence of harmful practices such as child marriage. The U.N. Committee monitoring compliance with the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) has also voiced concern about high maternal mortality rates, unsafe abortion, and inadequate obstetric and family planning services in India.
Traditionally, women bear primary responsibility for the well-being of their families. Yet they are systematically denied access to the resources they need to fulfill their responsibility like education, health care services, job training, and access and freedom to use family planning services. Women’s socialization to tolerate suffering is additional constraint in their getting adequate health care.
Though India has worked consistently to improve the status and well-being of women and has been successful in effecting changes in societal behaviour. But still a long, arduous and focused effort is required to reduce gender disparities with regard to health services.
The present paper is theoretical in nature. It makes an in depth analysis of the factors responsible for gender discrimination with regard to health services. It evaluates various policies and programmes of the government concerning women’s health. Lastly, it suggests various measures for improving access of women to health care services and for developing a public health system that is sensitive to the needs of women.
*****
TRIBAL WOMAN AND HEALTH
Status of Marginalised Tribal Women And Health - A Survey of Dhankut Women of District Bahraich, Uttar Pradesh
By
-Dr.Alok Chantia-Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow
-Dr.Preeti Misra- Lecturer, Dept of Human Rights, Babasaheb Bhimrao Ambedkar University, Lucknow
Abstract: Health is defined as social, physical and mental well being of a person. Health is also one of the indicators of national development .Besides medicine culture is also responsible for the well being and health of an individual. Culture basically develops and maintains its structure by women. Woman is the axis of any society, but society does not provide adequate health care for women. Present study has been done on an endogamous group Dhankut, which resides in district Bahraich of U.P. Dhankut women are mostly illiterates and suffer from albinism, sterility, STD and STI besides poor nutrition. Maximum Dhankut women are suffering from multiple health problems. Though the District hospital is very near to their living place, they prefer to go to local quacks for the treatment. The present paper examines why Dhankut women are sufferers of many health problems? Whether their culture is responsible for their poor health and why they are not availing medical facilities of district hospital?
Keywords: Health, Culture, Nutrition, STD, Quacks, Medical facilities
By
-Dr.Alok Chantia-Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow
-Dr.Preeti Misra- Lecturer, Dept of Human Rights, Babasaheb Bhimrao Ambedkar University, Lucknow
Abstract: Health is defined as social, physical and mental well being of a person. Health is also one of the indicators of national development .Besides medicine culture is also responsible for the well being and health of an individual. Culture basically develops and maintains its structure by women. Woman is the axis of any society, but society does not provide adequate health care for women. Present study has been done on an endogamous group Dhankut, which resides in district Bahraich of U.P. Dhankut women are mostly illiterates and suffer from albinism, sterility, STD and STI besides poor nutrition. Maximum Dhankut women are suffering from multiple health problems. Though the District hospital is very near to their living place, they prefer to go to local quacks for the treatment. The present paper examines why Dhankut women are sufferers of many health problems? Whether their culture is responsible for their poor health and why they are not availing medical facilities of district hospital?
Keywords: Health, Culture, Nutrition, STD, Quacks, Medical facilities
witch craft
Killing of Women As Witches- Emerging Paradigm in Violence Against Women Calls For Central Legislation
By
Dr. Preeti Misra* & Dr. Alok Chantia**
* Sr.Lecturer, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
**Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.com
Abstract
Today Witchcraft (Dayan Pratha) is an emerging paradigm of violence against women, it is an antithesis of empowerment of women. The belief in witchcraft and its practice seem to have been widespread in the world over. In India in the Vedic Age, witches were recognized and called as yogins. In present Indian society the phenomenon of witchcraft is not only prevalent in tribal and rural societies but is also spreading in modern urban societies. Superstition and faith in witchcraft play a major role in carrying out violence against women. The UN has also released figures of the victims of witchcraft and black magic around the world. The UNO has named India along with countries in Africa, Asia and South America as a high-incidence zone for witchcraft related killings.
In India, the highest incidence of witchcraft-related crimes occur in Andhra Pradesh, Bihar, Chhattisgarh, Orissa, Jharkhand and Uttar Pradesh. But only a few Indian states have outlawed witch-hunting. As the fear of witchcraft and its existence is culturally rooted, sometimes even the lower rung of the police and others fail to take note of the violence. At times the criminals escape punishment for their misdeeds. Only 2 percent of people charged with witch-hunting are convicted in court. People go scot-free because witnesses are hard to come by.
The present paper highlights historical and present day phenomenon of witchcraft in tribal, rural and urban societies of India. It makes an in depth analysis of etiology of witchcraft and propagates for a strong central legislation to punish the wrongdoers who in the name of superstition perpetuate all kinds of violence against women. The paper also emphasizes upon the role of society, media, police and judiciary in educating the masses and in combating violence against women in the name of witchcraft.
By
Dr. Preeti Misra* & Dr. Alok Chantia**
* Sr.Lecturer, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
**Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.com
Abstract
Today Witchcraft (Dayan Pratha) is an emerging paradigm of violence against women, it is an antithesis of empowerment of women. The belief in witchcraft and its practice seem to have been widespread in the world over. In India in the Vedic Age, witches were recognized and called as yogins. In present Indian society the phenomenon of witchcraft is not only prevalent in tribal and rural societies but is also spreading in modern urban societies. Superstition and faith in witchcraft play a major role in carrying out violence against women. The UN has also released figures of the victims of witchcraft and black magic around the world. The UNO has named India along with countries in Africa, Asia and South America as a high-incidence zone for witchcraft related killings.
In India, the highest incidence of witchcraft-related crimes occur in Andhra Pradesh, Bihar, Chhattisgarh, Orissa, Jharkhand and Uttar Pradesh. But only a few Indian states have outlawed witch-hunting. As the fear of witchcraft and its existence is culturally rooted, sometimes even the lower rung of the police and others fail to take note of the violence. At times the criminals escape punishment for their misdeeds. Only 2 percent of people charged with witch-hunting are convicted in court. People go scot-free because witnesses are hard to come by.
The present paper highlights historical and present day phenomenon of witchcraft in tribal, rural and urban societies of India. It makes an in depth analysis of etiology of witchcraft and propagates for a strong central legislation to punish the wrongdoers who in the name of superstition perpetuate all kinds of violence against women. The paper also emphasizes upon the role of society, media, police and judiciary in educating the masses and in combating violence against women in the name of witchcraft.
sociology of Law
Sociology of Law: A Study on Dhankut of District Bahraich (U.P)
Dr. Alok Chantia
Dr. Preeti Misra
Dr. Rohit Mishra
Indian Association of Social Scientists, Lucknow.
12/119 Indira Nagar Lucknow-16 (U.P.)
alokchantia@rediffmail.com
Law is nothing but some rules which regulate one’s behavior. In this regard law is a prescriptive pattern of behaviour. Law may be defined as inner and outer or visible and invisible rules. When an individual absents himself form different behavior it shows his inner control which is governed by some rules. Apart from this, some rules are made by society, community or group to regulate its functions. Pluralism is not only a source to understand law in democracy. It is very important to sketch the profile of Law, and constitution to put a pseudo picture of smoothness of life of an individual. Law has an economic aspect too and even after knowing all the laws and its proceedings an individual is not capable to knock the doors of court because of lack of money. So it is very important to know the role of money in accessing law for the redress of grievances. It is also important to analyse the existence of local political organization for maintaining law and order in a community while many democratic legal institutions are present.
In this regard Dhankut represents its best image to understand the meaning and significance of law. Dhankut is an endogamous group of district Bahraich of U.P residing near indo-Nepal border.They represent 2087 population (2001 census). They are neither listed in four folded Hindu caste system nor under the category of SC/ST/OBC. No. literature in available about them so for . Cross cousin and parallel cousin marriages are their queer characteristics. Due to poverty they are victim of circumstances and they cannot afford to go to Law courts for the resolution of their disputes. Present study shows the role of law and legal institutions amongst Dhankut .
It is a participant observation based study. It is an exploratory cum descriptive type of work. Since due to illiteracy they are not in a position to tell everything, 300 respondents above 18 years of age, both male and female were chosen also for interview by random sampling. This study was carried out between 15 April and 11 June 2007
Result shows that 80% respondents are aware about Court, law etc. 86% say that Law can help them in accessing better social life, 91% say that poverty is main hindrance to reach to law courts. 87% say that origin, identity, caste and economy are decisive factors for attaining justice through courts. 82% say that respect for law makes a better nation and an individual.
Present study reveals that if a group in suffering from identity crisis and poverty it leads to human right violation even though it is well conversant about law and legal institutions.
Dr. Alok Chantia
Dr. Preeti Misra
Dr. Rohit Mishra
Indian Association of Social Scientists, Lucknow.
12/119 Indira Nagar Lucknow-16 (U.P.)
alokchantia@rediffmail.com
Law is nothing but some rules which regulate one’s behavior. In this regard law is a prescriptive pattern of behaviour. Law may be defined as inner and outer or visible and invisible rules. When an individual absents himself form different behavior it shows his inner control which is governed by some rules. Apart from this, some rules are made by society, community or group to regulate its functions. Pluralism is not only a source to understand law in democracy. It is very important to sketch the profile of Law, and constitution to put a pseudo picture of smoothness of life of an individual. Law has an economic aspect too and even after knowing all the laws and its proceedings an individual is not capable to knock the doors of court because of lack of money. So it is very important to know the role of money in accessing law for the redress of grievances. It is also important to analyse the existence of local political organization for maintaining law and order in a community while many democratic legal institutions are present.
In this regard Dhankut represents its best image to understand the meaning and significance of law. Dhankut is an endogamous group of district Bahraich of U.P residing near indo-Nepal border.They represent 2087 population (2001 census). They are neither listed in four folded Hindu caste system nor under the category of SC/ST/OBC. No. literature in available about them so for . Cross cousin and parallel cousin marriages are their queer characteristics. Due to poverty they are victim of circumstances and they cannot afford to go to Law courts for the resolution of their disputes. Present study shows the role of law and legal institutions amongst Dhankut .
It is a participant observation based study. It is an exploratory cum descriptive type of work. Since due to illiteracy they are not in a position to tell everything, 300 respondents above 18 years of age, both male and female were chosen also for interview by random sampling. This study was carried out between 15 April and 11 June 2007
Result shows that 80% respondents are aware about Court, law etc. 86% say that Law can help them in accessing better social life, 91% say that poverty is main hindrance to reach to law courts. 87% say that origin, identity, caste and economy are decisive factors for attaining justice through courts. 82% say that respect for law makes a better nation and an individual.
Present study reveals that if a group in suffering from identity crisis and poverty it leads to human right violation even though it is well conversant about law and legal institutions.
Sociology Of Human Rights: A Study On Dhankut Of District Bahraich Of U.P.(India)
Sociology Of Human Rights: A Study On Dhankut Of District Bahraich Of U.P.(India) Dr.Alok Chantia (Lecturer)*, Dr.Preeti Misra (Lecturer)***Prisident&**Vice President, Indian Association Of Social Scientists, 12/119, Indira Nagar Lucknow, U.P.(India)Key words- Human rights, culture, DhankutAbstract- Culture was formed by man to generate his right against uncertain nature but after its inception, man became parasite on it and he/she found helplessness for his/her survival away from culture.so dependency on culture made an environment to anlyse culture in terms of right. every culture has its limits and carrying capacity,so expansion of population created more serious problem regarding rights which is a politico-legal approach of human rights. Every micro and macro culture bear some political organization which is nothing but human right protection device. so human right is not a new area. It understood more seriously after the second world war. How does human right act within a group? what does a group want in human rights? what are the parameters og human rights? all these have been analysed in a micro group Dhankut of District Bahraich of U.P. of India. It is almost an illeterate endogamous group of 2687 people who are living in Dhankuttypura. In caste specific India they are not listed under any defined four caste.This group is famous for cross-cousin and parallel cousin marriage while such marriage are illegal among general groups. They are also not listed as sceduled caste/scheduled tribe/other backward class according to Indian Constitutional safegaurds.After living in the middle of the city they font visit civil court and district hospital due their megre earning and poverty.Sociologically,an attempt has been made to sketch typology of huamn rights in the light of socio-cultural life of Dhankut.it is an emperical study which will be a boon to understand Human rights sociologically.
CULTURAL ENGINEERING
Social Change, Human Rights and Cultural Engineering: A study on Dhankut of District Bahraich of U.P. (India)
Dr. Alok Chantia*, Dr. Preeti Misra**
*Lecturer (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P.
** Senior Lecturer Human rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, U.P.
Key words- Culture, Human rights, Dhankut, Cultural engineering,
Abstract-
Alike other creatures on this earth, human being is different because of his culture. Though human beings have same biological organ and neuron in the brain, but they differ at the level of behaviour from other creatures. When more than two persons show the same behaviour, they form a group, and study of this behaviour in comparison is defined as change , which in reference to culture and society, is sketched as social change. It shows that social change is inevitable process which comes by acculturation, diffusion etc. but in the era of globalization and modernization cultural engineering is more significant to visualize a change within a group instead of above said factors. Cultural engineering is a process of law and human rights, which brings social change in the society. Cultural engineering is like genetic engineering, which is used to form good and healthy genes in the body. Alike genetic engineering, cultural engineering is used to make dignified, equitable, society in the frame of social change. How does cultural engineering act? How it makes its effect in a society? Is cultural engineering effective for expected social change? When all these questions were put before the Dhankut of district Bahraich of U.P., some concrete observations came out. Dhankut, as an endogamous group, is practicing cross cousin and parallel cousin marriage for a long time, even though they are not categorized under the category of SC/ST/OBC. They are poor. They neither have agricultural land nor government services. Education is almost nil amongst them and those who are educated, are not in a position to avail government services in the absence of any reservation policy. They have retained their panchayat system. It is very good effort to examine the effect of cultural engineering on such a group who is living in the middle of the city with as small a population as 2687 (Census 2001).
It is an exploratory cum descriptive work, in which 300 respondents were taken randomly of both sex. All the respondents are above the age of 18 years. This research work was done during 1st April to 30 April 2009
The study revealed that 82% respondents have no faith in the provisions of law and human right covenants because of their unknown origin and poor implementation. 79% think that they should not be called human beings when all basic facilities are away from their lives. 94% respondents are disappointed by their marriage practice. 88% respondents say that all government policies are on the paper. 91% say that government policies have created an environment for their pathetic conditions.87% respondents say that higher caste groups do not recognize them at par with them.
The present study shows that cultural engineering has played a vital role to put a concept of equitable society in India but when we analyze the socio-cultural life of Dhankut of district Bahraich, cultural engineering is almost dead on the parameters of law and human rights. But the knowledge of legal safeguards and provisions of human rights force them to fight for their status in the society. Cultural engineering is very important for social change in Nation-State concept as in case of Dhankut.
*****
Dr. Alok Chantia*, Dr. Preeti Misra**
*Lecturer (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P.
** Senior Lecturer Human rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, U.P.
Key words- Culture, Human rights, Dhankut, Cultural engineering,
Abstract-
Alike other creatures on this earth, human being is different because of his culture. Though human beings have same biological organ and neuron in the brain, but they differ at the level of behaviour from other creatures. When more than two persons show the same behaviour, they form a group, and study of this behaviour in comparison is defined as change , which in reference to culture and society, is sketched as social change. It shows that social change is inevitable process which comes by acculturation, diffusion etc. but in the era of globalization and modernization cultural engineering is more significant to visualize a change within a group instead of above said factors. Cultural engineering is a process of law and human rights, which brings social change in the society. Cultural engineering is like genetic engineering, which is used to form good and healthy genes in the body. Alike genetic engineering, cultural engineering is used to make dignified, equitable, society in the frame of social change. How does cultural engineering act? How it makes its effect in a society? Is cultural engineering effective for expected social change? When all these questions were put before the Dhankut of district Bahraich of U.P., some concrete observations came out. Dhankut, as an endogamous group, is practicing cross cousin and parallel cousin marriage for a long time, even though they are not categorized under the category of SC/ST/OBC. They are poor. They neither have agricultural land nor government services. Education is almost nil amongst them and those who are educated, are not in a position to avail government services in the absence of any reservation policy. They have retained their panchayat system. It is very good effort to examine the effect of cultural engineering on such a group who is living in the middle of the city with as small a population as 2687 (Census 2001).
It is an exploratory cum descriptive work, in which 300 respondents were taken randomly of both sex. All the respondents are above the age of 18 years. This research work was done during 1st April to 30 April 2009
The study revealed that 82% respondents have no faith in the provisions of law and human right covenants because of their unknown origin and poor implementation. 79% think that they should not be called human beings when all basic facilities are away from their lives. 94% respondents are disappointed by their marriage practice. 88% respondents say that all government policies are on the paper. 91% say that government policies have created an environment for their pathetic conditions.87% respondents say that higher caste groups do not recognize them at par with them.
The present study shows that cultural engineering has played a vital role to put a concept of equitable society in India but when we analyze the socio-cultural life of Dhankut of district Bahraich, cultural engineering is almost dead on the parameters of law and human rights. But the knowledge of legal safeguards and provisions of human rights force them to fight for their status in the society. Cultural engineering is very important for social change in Nation-State concept as in case of Dhankut.
*****
SOCIAL DIMENSIONS OF GERONTOLOGY: A STUDY ON DHANKUT OF DISTRICT BAHRAICH OF U.P.
SOCIAL DIMENSIONS OF GERONTOLOGY: A STUDY ON DHANKUT OF DISTRICT BAHRAICH OF U.P.
by
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.comLecturer,
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Human Rights, Culture, Dhankut
Abstract
Maximum social sciences focus on childhood, youth etc. as child is the hope of future and youth is the power of economy. But we should also think of old people who are encyclopedia of experiences. They are live history of a family, they bind joint families and work like armour and roof for them. In modern times globalization, explosion of population has led to disintegration of joint families and adversely affected the lives of old people in India.
In modern times the fairy tales told by elderly peoples has been replaced by cartoon channels on T.V. Their careful and affectionate attitude towards grand children has been taken over by crèches and domestic servants. Today due to economic pressures and small houses young couples do not prefer to live with older parents, they do not want to bear their old age expenses like that of medicine etc.
Present study has been done on a group Dhankut living in Dhankuttypura of Bahraich District of Uttar Pradesh of India, as hundreds of Dhankut are above 60 years old waiting for dignified death instead of life. It is an exploratory cum descriptive type of work 300 respondents were chosen for the purpose of present study. The study was conducted between 20 April 2008 to 4 June 2008.
Findings of study revealed that Dhankut abide by their culture and their value system is very strong. They respect their elders, believe in them and listen to their advice. Study revealed that physical health of old Dhankut is not good due to their culture. Old Dhankut feel that their pathetic condition is due to Will of God. They feel that only government can do something to improve their condition.
It is suggested that gerontology should be made a part of curriculum of social sciences both at school and university level to sensitize the children and young towards the problems of old age, it will also help them to live a life of dignity.
******
by
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.comLecturer,
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Human Rights, Culture, Dhankut
Abstract
Maximum social sciences focus on childhood, youth etc. as child is the hope of future and youth is the power of economy. But we should also think of old people who are encyclopedia of experiences. They are live history of a family, they bind joint families and work like armour and roof for them. In modern times globalization, explosion of population has led to disintegration of joint families and adversely affected the lives of old people in India.
In modern times the fairy tales told by elderly peoples has been replaced by cartoon channels on T.V. Their careful and affectionate attitude towards grand children has been taken over by crèches and domestic servants. Today due to economic pressures and small houses young couples do not prefer to live with older parents, they do not want to bear their old age expenses like that of medicine etc.
Present study has been done on a group Dhankut living in Dhankuttypura of Bahraich District of Uttar Pradesh of India, as hundreds of Dhankut are above 60 years old waiting for dignified death instead of life. It is an exploratory cum descriptive type of work 300 respondents were chosen for the purpose of present study. The study was conducted between 20 April 2008 to 4 June 2008.
Findings of study revealed that Dhankut abide by their culture and their value system is very strong. They respect their elders, believe in them and listen to their advice. Study revealed that physical health of old Dhankut is not good due to their culture. Old Dhankut feel that their pathetic condition is due to Will of God. They feel that only government can do something to improve their condition.
It is suggested that gerontology should be made a part of curriculum of social sciences both at school and university level to sensitize the children and young towards the problems of old age, it will also help them to live a life of dignity.
******
SEX AND SEXUALITY IN INDIAN CULTURAL CONTEXT:
SEX AND SEXUALITY IN INDIAN CULTURAL CONTEXT: AN
OBSERVATION ON TRIBES OF INDIA WITH SPECIAL REFERENCE TO DHANKUT OF DISTRICT BAHRAICH OF U.P., INDIA
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.com
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Sex, Sexuality, Culture, Tribe
Abstract:
Sex is not meant for pleasure or amusement only. It is core fact of reproduction also, but this hypothesis differs from society to society and country to country. In Indian context sex and sexuality is a matter of sacred work. Here male and female genital organs are worshipped in the form of important God lord Shiva and Goddess “Devi” but society is not open for sex and sexuality. In general practice these words are like taboo and if any body dares to talk about it, he/she is considered as valueless human being. In every society sex and sexuality is regularized by law and custom. That is why it is categorized as pre marital, ex marital incest, preferential marriage. Sex defines female as wife, call girl, prostitute, kept etc. So there is no sphere of life without sex. In Indian culture premarital sex is sin and taboo but this phenomenon is not uniform when we talk about tribal Indian society where premarital sex is found in youth home among many tribes. Witchcraft tradition in 40% of tribal groups are in practice due to sex. Dhayanti tradition among jaunsar tribe of Uttaranchal, khelwadi custom among Bachhed tribe of Madhya Pradesh is purely sex specific. Mitana among tharu tribe is key word for sexual amusement . Sausi and Bedia tribes of Gujrat and Rajasthan states are popular for their prostitution work and their whole culture is articulated by sex and sexuality. In India approximately 10% of total population i.e. 11 crore (Billion) are culture specific on the basis of sex. Apart from these facts polyandry, polygamy, sequence marriage depends upon sex but they are not afraid of sexuality because they have no problem of illegitimate child or orphanage. Present study is based on Dhankut of district Bahraich.of Uttar Pradesh, India It is 10 years participant observation based study since 1997. Dhankut is an endogamous group who are famous for their queer characteristic of cross cousin and parallel cousin marriages. They know it is sin but they still they prefer it. They don’t prefer sex in the form of prostitution but sexuality makes their life easy. They promote illegal marital relation while sexuality is minimum. How sex and sexuality play its contrast role among Dhankut, will be the focus of my in depth study.
*****
OBSERVATION ON TRIBES OF INDIA WITH SPECIAL REFERENCE TO DHANKUT OF DISTRICT BAHRAICH OF U.P., INDIA
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.com
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Sex, Sexuality, Culture, Tribe
Abstract:
Sex is not meant for pleasure or amusement only. It is core fact of reproduction also, but this hypothesis differs from society to society and country to country. In Indian context sex and sexuality is a matter of sacred work. Here male and female genital organs are worshipped in the form of important God lord Shiva and Goddess “Devi” but society is not open for sex and sexuality. In general practice these words are like taboo and if any body dares to talk about it, he/she is considered as valueless human being. In every society sex and sexuality is regularized by law and custom. That is why it is categorized as pre marital, ex marital incest, preferential marriage. Sex defines female as wife, call girl, prostitute, kept etc. So there is no sphere of life without sex. In Indian culture premarital sex is sin and taboo but this phenomenon is not uniform when we talk about tribal Indian society where premarital sex is found in youth home among many tribes. Witchcraft tradition in 40% of tribal groups are in practice due to sex. Dhayanti tradition among jaunsar tribe of Uttaranchal, khelwadi custom among Bachhed tribe of Madhya Pradesh is purely sex specific. Mitana among tharu tribe is key word for sexual amusement . Sausi and Bedia tribes of Gujrat and Rajasthan states are popular for their prostitution work and their whole culture is articulated by sex and sexuality. In India approximately 10% of total population i.e. 11 crore (Billion) are culture specific on the basis of sex. Apart from these facts polyandry, polygamy, sequence marriage depends upon sex but they are not afraid of sexuality because they have no problem of illegitimate child or orphanage. Present study is based on Dhankut of district Bahraich.of Uttar Pradesh, India It is 10 years participant observation based study since 1997. Dhankut is an endogamous group who are famous for their queer characteristic of cross cousin and parallel cousin marriages. They know it is sin but they still they prefer it. They don’t prefer sex in the form of prostitution but sexuality makes their life easy. They promote illegal marital relation while sexuality is minimum. How sex and sexuality play its contrast role among Dhankut, will be the focus of my in depth study.
*****
Selected Obstacles to the Success of Non-Violence Ideologies -An appraisal
Selected Obstacles to the Success of Non-Violence Ideologies -An appraisal
-Dr. Alok Chantia, Asstt. Prof., Dept of Anthropology, Sri J.N.P.G. College, Lucknow, U.P., E mail : alokchantia@rediffmail.com
-Dr. Preeti Misra, Asstt. Prof., Dept of Human Rights School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, U.P. E mail : misra9us@gmail.com
Key words- culture, equality, human rights, non-violence
Abstract-
Alike other creatures on this earth, human being is also violent by nature, but Biological human being converts into cultural human being by using cultural tools. Culture puts its own parameters which encompasses some group or people but it has limited carrying capacity so we find an encroachment of one culture into another which makes people hostile to protect themselves from alien groups. Ethnocentrism also supports this idea.
Non-violence is an ideal condition, which may be achieved in the society by the process of equality and this idea contains the philosophy of cultural relativism. After attaining equal status, we can minimize the possibility of violence, which is usual and common nowadays in the form of terrorism, castism, regionalism, etc.
Our Indian constitution advocates about equality under article 14 which is followed by article 15, 17, 19 and 21. All these articles are not directly associated with Non-violence but hidden messages of these articles are nothing but Non-violence.
Apart from above said articles, the meaning of democracy itself includes the essence of non-violence. Pluralism and multiculturalism are two main factors which advocate about live and let live. Indian text is theoretical about non-violence but Gandhiji was a true practitioner of it. That is why, he is global icon but his struggle in this regard again shows that the concept of non-violence is an ideal one, which may not be attained without introducing the real essence of Indian constitution and democracy.
All these points will be discussed in my present proposed paper.
-Dr. Alok Chantia, Asstt. Prof., Dept of Anthropology, Sri J.N.P.G. College, Lucknow, U.P., E mail : alokchantia@rediffmail.com
-Dr. Preeti Misra, Asstt. Prof., Dept of Human Rights School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, U.P. E mail : misra9us@gmail.com
Key words- culture, equality, human rights, non-violence
Abstract-
Alike other creatures on this earth, human being is also violent by nature, but Biological human being converts into cultural human being by using cultural tools. Culture puts its own parameters which encompasses some group or people but it has limited carrying capacity so we find an encroachment of one culture into another which makes people hostile to protect themselves from alien groups. Ethnocentrism also supports this idea.
Non-violence is an ideal condition, which may be achieved in the society by the process of equality and this idea contains the philosophy of cultural relativism. After attaining equal status, we can minimize the possibility of violence, which is usual and common nowadays in the form of terrorism, castism, regionalism, etc.
Our Indian constitution advocates about equality under article 14 which is followed by article 15, 17, 19 and 21. All these articles are not directly associated with Non-violence but hidden messages of these articles are nothing but Non-violence.
Apart from above said articles, the meaning of democracy itself includes the essence of non-violence. Pluralism and multiculturalism are two main factors which advocate about live and let live. Indian text is theoretical about non-violence but Gandhiji was a true practitioner of it. That is why, he is global icon but his struggle in this regard again shows that the concept of non-violence is an ideal one, which may not be attained without introducing the real essence of Indian constitution and democracy.
All these points will be discussed in my present proposed paper.
Secularism and its Inter-Relationship with Social Institutions – An Analysis in Context of India
Secularism and its Inter-Relationship with Social Institutions – An Analysis in Context of India-Dr. Preeti Misra, Asstt. Prof., Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar Universitry, Lucknow, E mail: misra9us@gmail.com
- Dr. Alok Chantia, Asstt. Prof., (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P., E mail: alokchantia@rediffmail.com
Abstract:
Key words: Religion, Fundamentalism, Tolerance, Freedom, Unity, Fraternity
It is a well-known fact that members of the Indian society, irrespective of the creed to which they belong, are highly religious in their outlook. Historically too, India has been a land with powerful religious sects. So, religious tolerance has been one of the traditional social values in the country, since without it any ordered society in the country was not possible. One of the fundamental changes which the Indian society has undergone is to pass out from a "sacred society" to a "secular society".
It is secular outlook which has been responsible for many fundamental changes in Indian society like the abolition of untouchability, the breaking down of the barriers between the various castes, and the promotion of equality among the sexes, would have been impossible.
A secular State deals with the individual as a citizen, irrespective of his religion, is not connected to a particular religion nor does it seek to promote or interfere with religion. Secular State has nothing to do with religious affairs except when their management involves crime, fraud or becomes a threat to unity and integrity of the State.
It has been observed that Indian State is not purely secular since it does not clearly demarcate between the State and the Church in the manner in which, for example, the United States of America does. Indian State, in spite of the constitutional guarantee for the liberty of the individual and the liberty of the corporate religious bodies, intervenes in religious matters. There is no doubt that some provisions of the Constitution and some of the laws passed do interfere with the religious customs and practices of the Hindus. Similarly, the various laws of social reform passed before independence and after independence are specific illustrations of state intervention. Similarly, the laws enabling the State Governments to set up departments of religious endowments to administer the temples also illustrate the State intervention in religious matters. Most of the Hindu legislations are simply measures of social reform motivated by humanitarian considerations and concern for social justice. The characteristic feature of Indian secularism is its determination to adopt a rational approach to the solution of socio-economic problems. Thus, the intervention of the State in the realm of personal law is not an encroachment on religion, but is rather an indication of the secularization of law. Despite the well intentioned incorporation of the idea of secularism, it has become most confusing, contradictory and misused expression today. Political parties are propagating their own models of secularism ranging from Muslim appeasement to the propagation of Hinduism in the name of a way of life. The politicisation of caste and religion and pampering of communal leaders is causing great harm to the body politic of the nation. The time has come to strengthen the secular values, institutions and practices in an uncompromising manner and to accelerate the pace of change in India so as to ensure socio-economic development. Secularism is the only solution of the problems of multi-religious Indian Society to guarantee universal tolerance, peaceful co existence and adjustment.
Present paper discusses historical background of secularism in India along with meaning of secularism. It also analyses inter-relationship of secularism with social institutions of India so as to do away with social malaise and to ensure common brotherhood which will ultimately strengthen unity and integrity of the Nation.
- Dr. Alok Chantia, Asstt. Prof., (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P., E mail: alokchantia@rediffmail.com
Abstract:
Key words: Religion, Fundamentalism, Tolerance, Freedom, Unity, Fraternity
It is a well-known fact that members of the Indian society, irrespective of the creed to which they belong, are highly religious in their outlook. Historically too, India has been a land with powerful religious sects. So, religious tolerance has been one of the traditional social values in the country, since without it any ordered society in the country was not possible. One of the fundamental changes which the Indian society has undergone is to pass out from a "sacred society" to a "secular society".
It is secular outlook which has been responsible for many fundamental changes in Indian society like the abolition of untouchability, the breaking down of the barriers between the various castes, and the promotion of equality among the sexes, would have been impossible.
A secular State deals with the individual as a citizen, irrespective of his religion, is not connected to a particular religion nor does it seek to promote or interfere with religion. Secular State has nothing to do with religious affairs except when their management involves crime, fraud or becomes a threat to unity and integrity of the State.
It has been observed that Indian State is not purely secular since it does not clearly demarcate between the State and the Church in the manner in which, for example, the United States of America does. Indian State, in spite of the constitutional guarantee for the liberty of the individual and the liberty of the corporate religious bodies, intervenes in religious matters. There is no doubt that some provisions of the Constitution and some of the laws passed do interfere with the religious customs and practices of the Hindus. Similarly, the various laws of social reform passed before independence and after independence are specific illustrations of state intervention. Similarly, the laws enabling the State Governments to set up departments of religious endowments to administer the temples also illustrate the State intervention in religious matters. Most of the Hindu legislations are simply measures of social reform motivated by humanitarian considerations and concern for social justice. The characteristic feature of Indian secularism is its determination to adopt a rational approach to the solution of socio-economic problems. Thus, the intervention of the State in the realm of personal law is not an encroachment on religion, but is rather an indication of the secularization of law. Despite the well intentioned incorporation of the idea of secularism, it has become most confusing, contradictory and misused expression today. Political parties are propagating their own models of secularism ranging from Muslim appeasement to the propagation of Hinduism in the name of a way of life. The politicisation of caste and religion and pampering of communal leaders is causing great harm to the body politic of the nation. The time has come to strengthen the secular values, institutions and practices in an uncompromising manner and to accelerate the pace of change in India so as to ensure socio-economic development. Secularism is the only solution of the problems of multi-religious Indian Society to guarantee universal tolerance, peaceful co existence and adjustment.
Present paper discusses historical background of secularism in India along with meaning of secularism. It also analyses inter-relationship of secularism with social institutions of India so as to do away with social malaise and to ensure common brotherhood which will ultimately strengthen unity and integrity of the Nation.
SCIENCE EDUCATION IN INDIA WITH SPECIAL REFERENCE TO ANTHROPOLOGY
SCIENCE EDUCATION IN INDIA WITH SPECIAL REFERENCE TO ANTHROPOLOGY
-Dr. Alok Chantia
Lecturer,Dept. of Anthropology
Sri J.N.P.G.College,Lucknow
E-Mail alokchantia@rediffmail.com
Keywords- Education,Utility,Opportunity,Anthropology
Abstract-
Culture is also a kind of education, but it is degenerating nowadays because an individual cannot survive on earth or earn livelihood under the carrying capacity and limit of culture. Because of this factor acculturation ,modernization, sanskritization, human right and globalization came into light to retain the original content of culture along with smooth survival. This philosophy can be visualized with regard to science education . India is a hugely populated country .It is hypothetical to imagine that science education can provide bread and butter to all. Science education is knowledge based instead of job oriented .that is why these days’ students are shying away from science education. Students are not very much interested in science education due to unchanged course content and its abstractness. A student does not find any correlation between science education and job requirement. That is why quality of students is declining in science education day by day. Anthropology as a subject studies man in totality. Here totality denotes archeological, physical and social anthropology. But these sub branches do not provide any good future to the students. In U.P. number of students are decreasing day by day in anthropology in universities and degree colleges. So it is very important to discuss how Anthropology as a science discipline can maintain its relevance and significance. It is well documented and analysed that anthropology is not merely associated with academic anthropology. Many applied and action oriented branches of anthropology can make a better platform for students. For example business anthropology, family, marriage management as MBA subject ,use of ethno medicine in ayurveda, forensic anthropology, biochemical anthropology, sociology, dermatoglyphic with astrology, human origin, evolution may be better option for students in different types of jobs. Today we are facing an era of globalization, privatization liberalization. Research methodology with anthropological approach may be a boon for marketing of services. BPO and multi national can appoint anthropologist as production promoters as general motors, Xerox etc. international companies got benefited by it, but all this can materialize if course content of anthropology is modified.
Today is the time of marketing, even of subjects, how to popularize a subject and create an interest with space and pace for job. How anthropology can prove its relevance today in the era of globalization? Which type of change is required in anthropology to generate interest amongst youth? How this subject can be studied in totality i.e. as a good source of fulfilling basic requirements of life like food, cloth, protection? How this subject can be managed to fulfill the requirements of present day jobs in BPO and how it can produce good managers etc.? Whether all this requires marketing of this subject in any way? How anthropology can be very useful subject of science in the process of modernization? All these points will be discussed in detail in present paper.
-Dr. Alok Chantia
Lecturer,Dept. of Anthropology
Sri J.N.P.G.College,Lucknow
E-Mail alokchantia@rediffmail.com
Keywords- Education,Utility,Opportunity,Anthropology
Abstract-
Culture is also a kind of education, but it is degenerating nowadays because an individual cannot survive on earth or earn livelihood under the carrying capacity and limit of culture. Because of this factor acculturation ,modernization, sanskritization, human right and globalization came into light to retain the original content of culture along with smooth survival. This philosophy can be visualized with regard to science education . India is a hugely populated country .It is hypothetical to imagine that science education can provide bread and butter to all. Science education is knowledge based instead of job oriented .that is why these days’ students are shying away from science education. Students are not very much interested in science education due to unchanged course content and its abstractness. A student does not find any correlation between science education and job requirement. That is why quality of students is declining in science education day by day. Anthropology as a subject studies man in totality. Here totality denotes archeological, physical and social anthropology. But these sub branches do not provide any good future to the students. In U.P. number of students are decreasing day by day in anthropology in universities and degree colleges. So it is very important to discuss how Anthropology as a science discipline can maintain its relevance and significance. It is well documented and analysed that anthropology is not merely associated with academic anthropology. Many applied and action oriented branches of anthropology can make a better platform for students. For example business anthropology, family, marriage management as MBA subject ,use of ethno medicine in ayurveda, forensic anthropology, biochemical anthropology, sociology, dermatoglyphic with astrology, human origin, evolution may be better option for students in different types of jobs. Today we are facing an era of globalization, privatization liberalization. Research methodology with anthropological approach may be a boon for marketing of services. BPO and multi national can appoint anthropologist as production promoters as general motors, Xerox etc. international companies got benefited by it, but all this can materialize if course content of anthropology is modified.
Today is the time of marketing, even of subjects, how to popularize a subject and create an interest with space and pace for job. How anthropology can prove its relevance today in the era of globalization? Which type of change is required in anthropology to generate interest amongst youth? How this subject can be studied in totality i.e. as a good source of fulfilling basic requirements of life like food, cloth, protection? How this subject can be managed to fulfill the requirements of present day jobs in BPO and how it can produce good managers etc.? Whether all this requires marketing of this subject in any way? How anthropology can be very useful subject of science in the process of modernization? All these points will be discussed in detail in present paper.
Resiliency in Vulnerable Groups: A Study on Dhankut of District Bahraich of Uttar Pradesh, India
Resiliency in Vulnerable Groups: A Study on Dhankut of District Bahraich of Uttar Pradesh, India
Alok Chantia * Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, (KKC) Lucknow; E-Mail alokchantia@rediffmail.com; alokchantia@gmail.com
**Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com;misra9_us@yahoo.com
The people have ability to feel better quickly from sth unpleasants as shock, injury etc due to his pleasant efforts in the form of culture. The concept of Nation- state gave men many socio-legal armour to protect themselves from social and natural problems. But whether it is culture or state, both have limited capacity to fulfill the needs and desires of its people. It is not possible to give equal and equitable canvas to everybody for growth and development. In Indian scenario many constitutional and legal provisions are given which provide a pseudo picture of equality, liberty and fraternity of vulnerable groups but reality is just opposite. Presently 698 tribal groups, 3742 OBC groups and approximately more than 1000 scheduled caste groups are living in India which altogether constitutes 2/3 of the Indian population. All of them are still waiting for their upliftment even after the completion of 60 years of independence. Apart from this core reality, many groups are trying to be recognized either as ST/SC/OBC to get the status of privileged class as they are living in undignified and inhuman conditions. The case of Dhankut of district Bahraich of U.P., India is no different. They are endogamous and their queer characteristics in cross – cousin and parallel cousin marriage. Due to poverty and deprivation they abide by the decisions of their panchayat system though civil court is only 500 yards away from their living place Dhankutty pura. They also suffer from poor health, they have 21 albinos (highest number in the world),120 issueless family out of 715 families and they are suffering from many skin diseases, even though district hospital is only 100 yards away from their reach. There is no facility of electricity, water, lavatory etc., even though Article 21 of Indian Constitution ensures all these as a parameter of dignified life. Article 7 of UDHR and Article14 of Indian Constitution also ensure equality before law. Indian social system is caste bound but Dhankut is not listed in any caste. Government has not given them SC/ST/OBC status. Even after having national and international safeguards, they lead pathetic life. In the present paper I have tried to make concrete analysis of vulnerable groups in Indian especially with regard to Dhankut, who is very good example of sandwitched life between caste system and reservation policy of India. How are they far from the definition of human being i.e. homo sapiens- sapiens, will be our main thrust for discussion in the proposed paper.
Alok Chantia * Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, (KKC) Lucknow; E-Mail alokchantia@rediffmail.com; alokchantia@gmail.com
**Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com;misra9_us@yahoo.com
The people have ability to feel better quickly from sth unpleasants as shock, injury etc due to his pleasant efforts in the form of culture. The concept of Nation- state gave men many socio-legal armour to protect themselves from social and natural problems. But whether it is culture or state, both have limited capacity to fulfill the needs and desires of its people. It is not possible to give equal and equitable canvas to everybody for growth and development. In Indian scenario many constitutional and legal provisions are given which provide a pseudo picture of equality, liberty and fraternity of vulnerable groups but reality is just opposite. Presently 698 tribal groups, 3742 OBC groups and approximately more than 1000 scheduled caste groups are living in India which altogether constitutes 2/3 of the Indian population. All of them are still waiting for their upliftment even after the completion of 60 years of independence. Apart from this core reality, many groups are trying to be recognized either as ST/SC/OBC to get the status of privileged class as they are living in undignified and inhuman conditions. The case of Dhankut of district Bahraich of U.P., India is no different. They are endogamous and their queer characteristics in cross – cousin and parallel cousin marriage. Due to poverty and deprivation they abide by the decisions of their panchayat system though civil court is only 500 yards away from their living place Dhankutty pura. They also suffer from poor health, they have 21 albinos (highest number in the world),120 issueless family out of 715 families and they are suffering from many skin diseases, even though district hospital is only 100 yards away from their reach. There is no facility of electricity, water, lavatory etc., even though Article 21 of Indian Constitution ensures all these as a parameter of dignified life. Article 7 of UDHR and Article14 of Indian Constitution also ensure equality before law. Indian social system is caste bound but Dhankut is not listed in any caste. Government has not given them SC/ST/OBC status. Even after having national and international safeguards, they lead pathetic life. In the present paper I have tried to make concrete analysis of vulnerable groups in Indian especially with regard to Dhankut, who is very good example of sandwitched life between caste system and reservation policy of India. How are they far from the definition of human being i.e. homo sapiens- sapiens, will be our main thrust for discussion in the proposed paper.
Resiliency in Vulnerable Groups: A Study on Dhankut of District Bahraich of Uttar Pradesh, India
Resiliency in Vulnerable Groups: A Study on Dhankut of District Bahraich of Uttar Pradesh, India
Alok Chantia * Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, (KKC) Lucknow; E-Mail alokchantia@rediffmail.com; alokchantia@gmail.com
**Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com;misra9_us@yahoo.com
The people have ability to feel better quickly from sth unpleasants as shock, injury etc due to his pleasant efforts in the form of culture. The concept of Nation- state gave men many socio-legal armour to protect themselves from social and natural problems. But whether it is culture or state, both have limited capacity to fulfill the needs and desires of its people. It is not possible to give equal and equitable canvas to everybody for growth and development. In Indian scenario many constitutional and legal provisions are given which provide a pseudo picture of equality, liberty and fraternity of vulnerable groups but reality is just opposite. Presently 698 tribal groups, 3742 OBC groups and approximately more than 1000 scheduled caste groups are living in India which altogether constitutes 2/3 of the Indian population. All of them are still waiting for their upliftment even after the completion of 60 years of independence. Apart from this core reality, many groups are trying to be recognized either as ST/SC/OBC to get the status of privileged class as they are living in undignified and inhuman conditions. The case of Dhankut of district Bahraich of U.P., India is no different. They are endogamous and their queer characteristics in cross – cousin and parallel cousin marriage. Due to poverty and deprivation they abide by the decisions of their panchayat system though civil court is only 500 yards away from their living place Dhankutty pura. They also suffer from poor health, they have 21 albinos (highest number in the world),120 issueless family out of 715 families and they are suffering from many skin diseases, even though district hospital is only 100 yards away from their reach. There is no facility of electricity, water, lavatory etc., even though Article 21 of Indian Constitution ensures all these as a parameter of dignified life. Article 7 of UDHR and Article14 of Indian Constitution also ensure equality before law. Indian social system is caste bound but Dhankut is not listed in any caste. Government has not given them SC/ST/OBC status. Even after having national and international safeguards, they lead pathetic life. In the present paper I have tried to make concrete analysis of vulnerable groups in Indian especially with regard to Dhankut, who is very good example of sandwitched life between caste system and reservation policy of India. How are they far from the definition of human being i.e. homo sapiens- sapiens, will be our main thrust for discussion in the proposed paper.
Alok Chantia * Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, (KKC) Lucknow; E-Mail alokchantia@rediffmail.com; alokchantia@gmail.com
**Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com;misra9_us@yahoo.com
The people have ability to feel better quickly from sth unpleasants as shock, injury etc due to his pleasant efforts in the form of culture. The concept of Nation- state gave men many socio-legal armour to protect themselves from social and natural problems. But whether it is culture or state, both have limited capacity to fulfill the needs and desires of its people. It is not possible to give equal and equitable canvas to everybody for growth and development. In Indian scenario many constitutional and legal provisions are given which provide a pseudo picture of equality, liberty and fraternity of vulnerable groups but reality is just opposite. Presently 698 tribal groups, 3742 OBC groups and approximately more than 1000 scheduled caste groups are living in India which altogether constitutes 2/3 of the Indian population. All of them are still waiting for their upliftment even after the completion of 60 years of independence. Apart from this core reality, many groups are trying to be recognized either as ST/SC/OBC to get the status of privileged class as they are living in undignified and inhuman conditions. The case of Dhankut of district Bahraich of U.P., India is no different. They are endogamous and their queer characteristics in cross – cousin and parallel cousin marriage. Due to poverty and deprivation they abide by the decisions of their panchayat system though civil court is only 500 yards away from their living place Dhankutty pura. They also suffer from poor health, they have 21 albinos (highest number in the world),120 issueless family out of 715 families and they are suffering from many skin diseases, even though district hospital is only 100 yards away from their reach. There is no facility of electricity, water, lavatory etc., even though Article 21 of Indian Constitution ensures all these as a parameter of dignified life. Article 7 of UDHR and Article14 of Indian Constitution also ensure equality before law. Indian social system is caste bound but Dhankut is not listed in any caste. Government has not given them SC/ST/OBC status. Even after having national and international safeguards, they lead pathetic life. In the present paper I have tried to make concrete analysis of vulnerable groups in Indian especially with regard to Dhankut, who is very good example of sandwitched life between caste system and reservation policy of India. How are they far from the definition of human being i.e. homo sapiens- sapiens, will be our main thrust for discussion in the proposed paper.
Religion and Culture Through Ages : A Study on Terrorism
Religion and Culture Through Ages : A Study on Terrorism
Authors:
Dr Rajesh Tewari, Reader, Dept. of History, Sri JNPG College, Lucknow
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow
Abstract:
Life begets life and culture begets culture. In the process of biological and cultural evolution man understood the philosophy of nature. He also thought about the unsolved questions as to the formation of religion. From the very beginning of its inception religion played a vital role in the path of culture but due to pace of culture man increased his/her population and settled down his/her life. These processes increased the pressure of population on earth, that is why human being scattered from one place to another. Different climate and geographia gave different ideas which caused an effect on the unsolved questions of religion and finally universe got diversified religions. Followers of different religion suffered by ethnocentrisms took its negative shape as terror. Terror is against the essence of religion which advocates only for peace and love. But followers of religion encroached the feelings of other by putting their idea of religion forcibly. They criticized and rebuked other religions and created ruckus. they started using bullets in the name of religion. Present study is based on the comparative study of Hindu and Muslim religion and culture both. Here an attempt has been made to evaluate and decipher the role of religion in the formation of terror and terrorism. In this context cultural evolution will also be analysed to get concrete cause of terrorism in the framework of religion.
Authors:
Dr Rajesh Tewari, Reader, Dept. of History, Sri JNPG College, Lucknow
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri JNPG College, Lucknow
Abstract:
Life begets life and culture begets culture. In the process of biological and cultural evolution man understood the philosophy of nature. He also thought about the unsolved questions as to the formation of religion. From the very beginning of its inception religion played a vital role in the path of culture but due to pace of culture man increased his/her population and settled down his/her life. These processes increased the pressure of population on earth, that is why human being scattered from one place to another. Different climate and geographia gave different ideas which caused an effect on the unsolved questions of religion and finally universe got diversified religions. Followers of different religion suffered by ethnocentrisms took its negative shape as terror. Terror is against the essence of religion which advocates only for peace and love. But followers of religion encroached the feelings of other by putting their idea of religion forcibly. They criticized and rebuked other religions and created ruckus. they started using bullets in the name of religion. Present study is based on the comparative study of Hindu and Muslim religion and culture both. Here an attempt has been made to evaluate and decipher the role of religion in the formation of terror and terrorism. In this context cultural evolution will also be analysed to get concrete cause of terrorism in the framework of religion.
POVERTY AND HUMAN RIGHTS: A STUDY ON DHANKUT OF DISTRICT
POVERTY AND HUMAN RIGHTS: A STUDY ON DHANKUT OF DISTRICT
OF DISTRICT BAHRAICH (U.P.)
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.comLecturer,
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Culture, Human Rights, Poverty
Abstract
Every culture has its own limit and carrying capacity which generates a problem of additional population. The influence of economy and process of globalisation, accelerates the process of change. Possibilities of change and demand for the fulfillment of desire of additional population make an environment of poverty which is nothing but unavailability of artifacts due to their capability. These lines become true for Dhankut of district Bahraich of Uttar Pradesh. It is an endogamous group who represent specific cultural trait of cross cousin and parallel cousin marriage. It is a big group of 50,000 population across the Uttar Pradesh, but in Bahraich they are 2687 (2001 census) in number. Since their origin and caste is unknown, they have not been given any place under the category of SC/ST/OBC. Due to unavailability of employment, agriculture, educational facilities, financial assistance by the government, this group is deprived from every facility which is required for development and dignified life.
This study was conducted between 15 May 2007 to 30 May 2007. It is an exploratory cum descriptive type of work, where 300 respondents of above 18 years of age were interviewed randomly.
This study shows that poverty is not an economic phenomenon. It also depends upon capability which ultimately depends on many socio cultural factors like caste, social mobility, alternatives etc. This study reveals that Dhankut are victim of poverty because of Hindu social system, though they are very much aware about the process of globalization viz. – education, health, government policy etc.
OF DISTRICT BAHRAICH (U.P.)
Dr. Alok Chantia, Lecturer, Dept. of Anthropology, Sri Jai Narain Post Graduate College, Lucknow, E-Mail alokchantia@rediffmail.comLecturer,
Dr. Preeti Misra, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; Formerly Lecturer in Dept.of Law, Sri J.N.P.G.College, Lucknow, E-Mail misra9us@gmail.com
Key Words – Culture, Human Rights, Poverty
Abstract
Every culture has its own limit and carrying capacity which generates a problem of additional population. The influence of economy and process of globalisation, accelerates the process of change. Possibilities of change and demand for the fulfillment of desire of additional population make an environment of poverty which is nothing but unavailability of artifacts due to their capability. These lines become true for Dhankut of district Bahraich of Uttar Pradesh. It is an endogamous group who represent specific cultural trait of cross cousin and parallel cousin marriage. It is a big group of 50,000 population across the Uttar Pradesh, but in Bahraich they are 2687 (2001 census) in number. Since their origin and caste is unknown, they have not been given any place under the category of SC/ST/OBC. Due to unavailability of employment, agriculture, educational facilities, financial assistance by the government, this group is deprived from every facility which is required for development and dignified life.
This study was conducted between 15 May 2007 to 30 May 2007. It is an exploratory cum descriptive type of work, where 300 respondents of above 18 years of age were interviewed randomly.
This study shows that poverty is not an economic phenomenon. It also depends upon capability which ultimately depends on many socio cultural factors like caste, social mobility, alternatives etc. This study reveals that Dhankut are victim of poverty because of Hindu social system, though they are very much aware about the process of globalization viz. – education, health, government policy etc.
Legal Pluralism, Water Rights and Water Management-A Critical Analysis
Legal Pluralism, Water Rights and Water Management-A Critical Analysis
-Dr Preeti Misra
Lecturer
Dept. of Human Rights
School for Legal Studies
Babasaheb Bhimrao Ambedkar
University, Lucknow
Abstract
The prototypical legal rule consists of prescriptions or proscriptions, specifying the way people ought to behave. As such a law or a body of legal rules can be said to exist as a structural analysis in society. The conceptual framework of legal pluralism is indispensable in view of contemporary water rights policy paradigms which hold that local customary, community based water rights and organizations for water management should get more attention, should receive recognition or even be reintroduced. It offers tools, which can better comprehend how farmers, village leaders, bureaucrats and other live amidst and employ multiple normative repertoires. It aims to explore the different conceptualization of water and water rights, the function of water as a natural resource and the variety of legal statutes attached to water. Legal pluralism as a tool for understanding law in society makes it its business to explore the relationships between the various legal orders, the type of interest and the social relationships and practices involving resources in local context of social interaction.
Indian Constitution is backbone of our country and the concept of Nation/State is established within its framework. The freedom of movement guaranteed under the Constitution though does not directly relate to water issues but indirectly it has been raising pressure on water by instigating urbanization in the search of better livelihood. It has caused global warming, pollution of rivers, stress on ground water etc. The proposed paper critically examines legal pluralism, water rights and water management in this context.
********
-Dr Preeti Misra
Lecturer
Dept. of Human Rights
School for Legal Studies
Babasaheb Bhimrao Ambedkar
University, Lucknow
Abstract
The prototypical legal rule consists of prescriptions or proscriptions, specifying the way people ought to behave. As such a law or a body of legal rules can be said to exist as a structural analysis in society. The conceptual framework of legal pluralism is indispensable in view of contemporary water rights policy paradigms which hold that local customary, community based water rights and organizations for water management should get more attention, should receive recognition or even be reintroduced. It offers tools, which can better comprehend how farmers, village leaders, bureaucrats and other live amidst and employ multiple normative repertoires. It aims to explore the different conceptualization of water and water rights, the function of water as a natural resource and the variety of legal statutes attached to water. Legal pluralism as a tool for understanding law in society makes it its business to explore the relationships between the various legal orders, the type of interest and the social relationships and practices involving resources in local context of social interaction.
Indian Constitution is backbone of our country and the concept of Nation/State is established within its framework. The freedom of movement guaranteed under the Constitution though does not directly relate to water issues but indirectly it has been raising pressure on water by instigating urbanization in the search of better livelihood. It has caused global warming, pollution of rivers, stress on ground water etc. The proposed paper critically examines legal pluralism, water rights and water management in this context.
********
Law as an instrument of social change
Law As an Instrument of Social Change with Special Regard to Status of Women in Post Independent India
By
=Dr. Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar Universitry, Lucknow
= Dr. Alok Chantia, Lecturer (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P.
Abstract:
Key Words: Law, Society, Legal Norms, Social Norms, Social Change
Law is nothing but some rules which regulate one’s behavior. In this regard law is a prescriptive pattern of behaviour. There are two views about the functions of law. According to one view the essential function of law is to reinforce the existing mode and to provide a uniform procedure for the evaluation and punishment of deviance from the existing rules. In other words, the function of law is social control and to maintain social stability.
The other view is that law has a more dynamic role to play in the society. Law is not only a means of social control but also brings about social change by influencing behaviour, beliefs and values. As an instrument of social change, law involves two interrelated processes. By means of new enactments there will be institutionalization of new pattern of behaviour manifesting new social values. But it is not enough as it may become a letter of the law but not a social force. There must be a correlated cultural process, so that law may become an active social force. It is nothing but internalization of new pattern of behaviour in the individual. These two are closely related: if the institutionalization is successful, it facilitates the internalization of the new values by bringing about a change in the attitudes and beliefs of the individual through social upbringing in the individual families. If such internalization does not take place then the mere legal codification or the institutionalization will not have any social value, rather people may lose respect for law.
In the light of above an effort has been made in this paper to analyse the role of law with regard to position of women in post independent India. The methodology adopted is literature survey and data analysis. A number of published and unpublished sources have been consulted, besides secondary data provided by different agencies have been analysed and interpreted to draw a conclusion with regard to social position of women in India.
Present study revealed that with the help of various provisions of law enacted in independent India women have availed for themselves various opportunities in the socio-economic, educational and political life. Now they are enjoying their rightful place as citizen in the free democracy. However study also revealed that in urban as well as in rural India old social values are still continuing to inhibit their growth. Thus it can be concluded that desired social change in the position of women could not be achieved due to divergence between institutionalization and internalization of law.
By
=Dr. Preeti Misra, Sr. Lecturer, Dept. of Human Rights, School For Legal Studies, Babasaheb Bhimrao Ambedkar Universitry, Lucknow
= Dr. Alok Chantia, Lecturer (Anthropology), Sri Jai Narain Post Graduate (KKC) College, Lucknow, U.P.
Abstract:
Key Words: Law, Society, Legal Norms, Social Norms, Social Change
Law is nothing but some rules which regulate one’s behavior. In this regard law is a prescriptive pattern of behaviour. There are two views about the functions of law. According to one view the essential function of law is to reinforce the existing mode and to provide a uniform procedure for the evaluation and punishment of deviance from the existing rules. In other words, the function of law is social control and to maintain social stability.
The other view is that law has a more dynamic role to play in the society. Law is not only a means of social control but also brings about social change by influencing behaviour, beliefs and values. As an instrument of social change, law involves two interrelated processes. By means of new enactments there will be institutionalization of new pattern of behaviour manifesting new social values. But it is not enough as it may become a letter of the law but not a social force. There must be a correlated cultural process, so that law may become an active social force. It is nothing but internalization of new pattern of behaviour in the individual. These two are closely related: if the institutionalization is successful, it facilitates the internalization of the new values by bringing about a change in the attitudes and beliefs of the individual through social upbringing in the individual families. If such internalization does not take place then the mere legal codification or the institutionalization will not have any social value, rather people may lose respect for law.
In the light of above an effort has been made in this paper to analyse the role of law with regard to position of women in post independent India. The methodology adopted is literature survey and data analysis. A number of published and unpublished sources have been consulted, besides secondary data provided by different agencies have been analysed and interpreted to draw a conclusion with regard to social position of women in India.
Present study revealed that with the help of various provisions of law enacted in independent India women have availed for themselves various opportunities in the socio-economic, educational and political life. Now they are enjoying their rightful place as citizen in the free democracy. However study also revealed that in urban as well as in rural India old social values are still continuing to inhibit their growth. Thus it can be concluded that desired social change in the position of women could not be achieved due to divergence between institutionalization and internalization of law.
Impact of Globalisation on Tribal Groups in India
Impact of Globalisation on Tribal Groups in India
(An Anthropological Study on Dhankut of District Bahraich, U.P.)
Dr. Alok Chantia* & Dr. Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri J.N.P.G. College,Lucknow,Email: alokchantia@rediffmail.com
**Lecturer, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, E Mail: misra9us@gmail.com
Keywords: Globalisation, Marginalised, Tribe, Culture, Dhankut
Abstract:
Man made culture but culture has its own carrying capacity and limit. With the increase in material and moral density a new phenomenon emerged in the form of globalization for smooth survival of human being across the world. It is a well known fact that purchasing capacity of every individual on global level is not the same which generates the feeling of inequality. So far as globalization process is concerned it is reflected in different perspective with regard to different peoples. The fruits of globalization have not reached to tribal areas fully. Except facilities like roads, elementary education, primary health centre, and panchayat, no concrete change has taken place in the lives of tribal people.
Under the Indian Constitution the government can declare some specific groups as tribal groups on the fulfillment of certain conditions. The number of tribal groups have increased manifold in post Constitution India. Today we have 692 tribal groups in India and 9% of the total population is tribal. Due to increase in tribal groups fruits of privileges given to them by the Government are decreasing. Some actual tribal groups are still far away from being listed as tribal groups. Anthropologically actual tribal groups are still behind the curtain and devoid of all basic facilities of life. The case of a group Dhankut living in District Bahraich of Uttar Pradesh is no different and is glaring example of violation of human rights of actual tribal people. Dhankut are living in small pocket of Dhankuttypura of District Bahraich. Dhankut’s total population is 2687(2001 census) and their dialect is Dhankutty in a rhythmic form. They practice cross cousin and parallel cousin marriage which is a taboo in north India and legally prohibited too under Hindu Marriage Act 1955. Even after having these tribal characteristics they are not included in the category of scheduled tribe. Though they are not agricultural people, cereal selling is still their main occupation. They are poor and illiterate. With 5% literacy rate only three of them are in fourth class government job. No literature is available about
them neither in government records nor in district gazetteer. They have full faith in their traditional panchayat and traditional God “Gullabeer.” They are struggling for their tribal status since 1973 but have not succeeded so far. Dhankut want tribal status for themselves to enjoy the benefits provided by the government in the era of globalization.
In the present study 300 respondents have been taken randomly to analyse the effect of globalization on their lives.90% respondents are of the view that globalization has taken away their traditional way of life and given nothing in return .79% think that traditional occupation is not of much help in the era of globalization. 80% feel that they have become more poorer in last 20 years. The study revealed that though globalization is universal phenomenon but its effect is not homogenous at micro level as in case of Dhankut living in Bahraich district of Uttar Pradesh.
(An Anthropological Study on Dhankut of District Bahraich, U.P.)
Dr. Alok Chantia* & Dr. Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri J.N.P.G. College,Lucknow,Email: alokchantia@rediffmail.com
**Lecturer, Dept. of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow, E Mail: misra9us@gmail.com
Keywords: Globalisation, Marginalised, Tribe, Culture, Dhankut
Abstract:
Man made culture but culture has its own carrying capacity and limit. With the increase in material and moral density a new phenomenon emerged in the form of globalization for smooth survival of human being across the world. It is a well known fact that purchasing capacity of every individual on global level is not the same which generates the feeling of inequality. So far as globalization process is concerned it is reflected in different perspective with regard to different peoples. The fruits of globalization have not reached to tribal areas fully. Except facilities like roads, elementary education, primary health centre, and panchayat, no concrete change has taken place in the lives of tribal people.
Under the Indian Constitution the government can declare some specific groups as tribal groups on the fulfillment of certain conditions. The number of tribal groups have increased manifold in post Constitution India. Today we have 692 tribal groups in India and 9% of the total population is tribal. Due to increase in tribal groups fruits of privileges given to them by the Government are decreasing. Some actual tribal groups are still far away from being listed as tribal groups. Anthropologically actual tribal groups are still behind the curtain and devoid of all basic facilities of life. The case of a group Dhankut living in District Bahraich of Uttar Pradesh is no different and is glaring example of violation of human rights of actual tribal people. Dhankut are living in small pocket of Dhankuttypura of District Bahraich. Dhankut’s total population is 2687(2001 census) and their dialect is Dhankutty in a rhythmic form. They practice cross cousin and parallel cousin marriage which is a taboo in north India and legally prohibited too under Hindu Marriage Act 1955. Even after having these tribal characteristics they are not included in the category of scheduled tribe. Though they are not agricultural people, cereal selling is still their main occupation. They are poor and illiterate. With 5% literacy rate only three of them are in fourth class government job. No literature is available about
them neither in government records nor in district gazetteer. They have full faith in their traditional panchayat and traditional God “Gullabeer.” They are struggling for their tribal status since 1973 but have not succeeded so far. Dhankut want tribal status for themselves to enjoy the benefits provided by the government in the era of globalization.
In the present study 300 respondents have been taken randomly to analyse the effect of globalization on their lives.90% respondents are of the view that globalization has taken away their traditional way of life and given nothing in return .79% think that traditional occupation is not of much help in the era of globalization. 80% feel that they have become more poorer in last 20 years. The study revealed that though globalization is universal phenomenon but its effect is not homogenous at micro level as in case of Dhankut living in Bahraich district of Uttar Pradesh.
Impact of Globalisation on Marginalised Group and Role of Social Movement
Impact of Globalisation on Marginalised Group and Role of Social Movement
( A Study of Dhankut of District Bahraich, U.P.)
Dr. Alok Chantia* & Dr. Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri J.N.P.G. College, Lucknow; E-Mail alokchantia@rediffmail.com
** Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com
Keywords: Globalisation, Marginalised Group, Social Movement, Dhankut
Abstract: The theory of psychic unity of mind accelerates the process of globalization and social development, but resources, carrying capacity and limitation of an individual or group create many constraints before marginalized people to access the fruits of globalization and social development. Hence society ultimately faces the event of social movement. All these phenomenon can be visualized in a marginalized group Dhankut of District Bahraich of Uttar Pradesh.Their living place is known as Dhankuttypura. They have a small population of 2687 people (2001 census). Cross cousin marriage, parallel cousin marriage are their queer cultural characters which make them different from other cultural groups of Bahraich. No literature is available about them even in District gazetteer. Existence of traditional Panchayat, cross cousin marriage etc qualify them for tribal status, but even today they have not been recognized so by the government. It is a non agricultural group, engaged in traditional work of cereal selling. After 1980 with the advent of globalisation their traditional work suffereded and they adopted other small time occupations as means of survival. Even though Dhankut are living in the middle of the city but they are devoid of basic facilities of education, electricity, water supply, sanitary system etc due to poor economic conditions.
Though Dhankut of District Bahraich are marginalized people but they are far away from all those government benefits which are otherwise available to marginalized groups such as SC/ST/OBC. Government / private jobs are a distant dream for them. Illiteracy and poverty has ruined their lives. Impotency, skin diseases, albinism are their main health problems. Though Civil Court is near to their living place but due to poverty they stick to their traditional Panchayat for dispute resolution. Their Children are also engaged in small time work to earn livelihood. In order to bring change in their living conditions they have started fighting for ward election after the declaration of Dhankuttypura as wardDue to Globalisation and negligent attitude of the government Dhankut have lagged behind in social development and are becoming more and more marginalized. Recently they have formed a ‘Dhankut Sangharsh Samiti’ to fight for their identity, status and development. A case is also pending in SC/ST Commission, U.P., Lucknow for claiming their status in society.
Present paper attempts to analyse whether globalization is ruining cultural identities? Whether social development depend upon the economy of a group? Whether globalization has negative effect on marginalized people? Whether marginalized people are able to lead any social movement to overcome exploitation and better their position? Whether fruits of globalization and social development have reached to only small segment of the society? All these questions have been analysed in the light of study on the group Dhankut of district Bahraich, U.P.
( A Study of Dhankut of District Bahraich, U.P.)
Dr. Alok Chantia* & Dr. Preeti Misra**
*Lecturer, Dept. of Anthropology, Sri J.N.P.G. College, Lucknow; E-Mail alokchantia@rediffmail.com
** Lecturer, Dept of Human Rights, School for Legal Studies, Babasaheb Bhimrao Ambedkar University, Lucknow; E-Mail misra9us@gmail.com
Keywords: Globalisation, Marginalised Group, Social Movement, Dhankut
Abstract: The theory of psychic unity of mind accelerates the process of globalization and social development, but resources, carrying capacity and limitation of an individual or group create many constraints before marginalized people to access the fruits of globalization and social development. Hence society ultimately faces the event of social movement. All these phenomenon can be visualized in a marginalized group Dhankut of District Bahraich of Uttar Pradesh.Their living place is known as Dhankuttypura. They have a small population of 2687 people (2001 census). Cross cousin marriage, parallel cousin marriage are their queer cultural characters which make them different from other cultural groups of Bahraich. No literature is available about them even in District gazetteer. Existence of traditional Panchayat, cross cousin marriage etc qualify them for tribal status, but even today they have not been recognized so by the government. It is a non agricultural group, engaged in traditional work of cereal selling. After 1980 with the advent of globalisation their traditional work suffereded and they adopted other small time occupations as means of survival. Even though Dhankut are living in the middle of the city but they are devoid of basic facilities of education, electricity, water supply, sanitary system etc due to poor economic conditions.
Though Dhankut of District Bahraich are marginalized people but they are far away from all those government benefits which are otherwise available to marginalized groups such as SC/ST/OBC. Government / private jobs are a distant dream for them. Illiteracy and poverty has ruined their lives. Impotency, skin diseases, albinism are their main health problems. Though Civil Court is near to their living place but due to poverty they stick to their traditional Panchayat for dispute resolution. Their Children are also engaged in small time work to earn livelihood. In order to bring change in their living conditions they have started fighting for ward election after the declaration of Dhankuttypura as wardDue to Globalisation and negligent attitude of the government Dhankut have lagged behind in social development and are becoming more and more marginalized. Recently they have formed a ‘Dhankut Sangharsh Samiti’ to fight for their identity, status and development. A case is also pending in SC/ST Commission, U.P., Lucknow for claiming their status in society.
Present paper attempts to analyse whether globalization is ruining cultural identities? Whether social development depend upon the economy of a group? Whether globalization has negative effect on marginalized people? Whether marginalized people are able to lead any social movement to overcome exploitation and better their position? Whether fruits of globalization and social development have reached to only small segment of the society? All these questions have been analysed in the light of study on the group Dhankut of district Bahraich, U.P.
Subscribe to:
Posts (Atom)
