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.
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Monday, December 21, 2009
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.
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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.
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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.
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