IGNOU MSW-002 Solved Question Paper PDF Download

IGNOU MSW-002 Previous Year Solved Question Paper in Hindi

IGNOU MSW-002 Previous Year Solved Question Paper in English

Q1. Define Social Action. Discuss the relevance of social action in the history of social reform movement in India. 20

Ans. Definition: Social Action is a primary method of professional social work aimed at bringing about structural changes in the social, economic, and political systems. It is an organized collective effort to address the root causes of injustice, inequality, and deprivation. According to the Dictionary of Social Work, “Social action is an organized effort to influence social legislation or modify existing social practices on behalf of the disadvantaged or aggrieved.” Mary Richmond defined it as “mass betterment through propaganda and social legislation.” In essence, the goal of social action is to change social policies, laws, and institutions rather than focusing on individual adjustment. It involves methods such as creating awareness , mobilizing public opinion , advocacy , lobbying , and non-violent protest . Its ultimate objective is to create a more just and equitable society. Relevance of Social Action in the History of Social Reform Movement in India: The social reform movement in India is a classic example of social action in practice. Reformers effectively used various techniques of social action to eradicate social evils and build a progressive society. 1. Nineteenth-Century Reform Movements:

• Raja Ram Mohan Roy and the Abolition of Sati: Raja Ram Mohan Roy launched a vigorous campaign against the inhuman practice of Sati. He educated and organized public opinion, wrote articles, and submitted petitions to the British government. His relentless efforts, a prime example of social action influencing legislation, led to the abolition of Sati by Lord William Bentinck in 1829.
• Ishwar Chandra Vidyasagar and Widow Remarriage: Vidyasagar raised his voice against the pathetic condition of widows. He used scriptural evidence to argue that widow remarriage was sanctioned by the Shastras. He lobbied the government to enact a law, resulting in the passage of the Hindu Widows’ Remarriage Act, 1856 .
• Jyotiba Phule and the Anti-Caste Movement: Phule fought against caste discrimination and for women’s education. He founded the Satyashodhak Samaj in 1873 to liberate the lower castes from social and religious oppression. He opened schools for girls and untouchables, which was a direct challenge to existing social norms.

2. Twentieth Century and the Gandhian Era:

• Mahatma Gandhi and the Freedom Struggle: Gandhiji used social action as a powerful political weapon. His methods of Satyagraha , Non-Cooperation Movement , and Civil Disobedience Movement are outstanding examples of mass social action. He fought not only for political freedom but also against social evils like untouchability . His Harijan campaign was a nationwide social action to erase the stigma of untouchability.
• Dr. B.R. Ambedkar and Dalit Rights: Ambedkar led social and political action for the rights of the Dalits. Actions like the Mahad Satyagraha and the Kalaram Temple Entry Movement aimed to establish the rights of Dalits to access public spaces. Through political lobbying and constitutional means, he secured reservations and other safeguards for Dalits, a permanent change at the policy level.

3. Social Action in Post-Independence India:

• Chipko Movement: This was an environmental social action to prevent deforestation, where women hugged trees to save them from being felled.
• Narmada Bachao Andolan (NBA): Led by Medha Patkar, this has been a long and sustained struggle for the rights of people displaced by large dams.
• Right to Information (RTI) Movement: Spearheaded by Aruna Roy and the Mazdoor Kisan Shakti Sangathan (MKSS), this was a landmark social action that led to the enactment of the Right to Information Act in 2005, promoting transparency and accountability in governance.

In conclusion, the history of social reform in India is essentially the history of social action. Through mass mobilization, advocacy, and non-violent resistance, reformers challenged deep-rooted social evils and brought about significant legislative and structural changes that continue to inspire social workers today.

Or

Write a note on “Jainism and its relation to social work”.

Ans. Jainism is one of the ancient religions of India, known for its profound ethical and spiritual principles. There is a deep and inherent relationship between professional social work and Jainism, as the core tenets of Jainism strongly align with the values and ethics of social work. This relationship can be understood through the following points: 1. Core Principles of Jainism and Social Work Values:

• Ahimsa (Non-violence): The supreme principle of Jainism is ‘Ahimsa Paramo Dharmaḥ’ (Non-violence is the highest duty). This is not limited to avoiding physical harm but includes refraining from causing pain to any living being through thought, word, or deed. The core value of social work is also to respect the dignity and worth of every individual, promote peace, and find non-violent resolutions to conflicts.
• Aparigraha (Non-possession): This means not accumulating possessions beyond what is necessary and being non-attached to material wealth. This principle is linked to social work’s focus on equitable distribution of resources, opposition to consumerism, and promotion of sustainable development. It also forms the basis of Gandhiji’s concept of ‘Trusteeship’, which emphasizes the social use of wealth.
• Anekantavada (Non-absolutism): This principle teaches that truth and reality are complex and have multiple facets. No single viewpoint can be considered the absolute truth. This is analogous to the social work principles of a non-judgmental attitude , respecting the client’s perspective, cultural sensitivity, and understanding diverse viewpoints in community work.
• Karuna and Dana (Compassion and Charity): Compassion and charity are highly valued in Jainism. The feeling of removing the suffering of others (Karuna) and helping the needy (Dana) are integral parts of it. This reflects the philanthropic foundation of social work and its commitment to serving vulnerable sections of society.

2. Practical Manifestation of Social Work in Jain Practices:

• Four Types of Dana (Charity): Jainism mentions four types of charity that directly relate to the fields of social work:
  1. Ahar-dana: Providing food to the hungry.
  2. Aushadh-dana: Providing medicine and medical services to the sick.
  3. Gyan-dana: Spreading knowledge by running schools and colleges.
  4. Abhay-dana: Providing shelter and protecting those in distress.

  All these activities are major fields of professional social work practice today, such as health, education, livelihood, and disaster relief.

• Institutional Services: The Jain community, both historically and currently, is engaged in large-scale social welfare activities. They run numerous hospitals, schools, colleges, dharamshalas, and animal shelters (pinjrapoles) across India. The Bhagwan Mahaveer Viklang Sahayata Samiti (BMVSS) , famous for the “Jaipur Foot,” is a world-renowned example of how, inspired by Jain principles, millions of disabled people have been made self-reliant by providing free artificial limbs.

3. Jainism and Ecological Social Work:

Jainism’s respectful attitude towards nature and all living beings provides a strong basis for modern

ecological social work

. It emphasizes the importance of environmental protection and sustainable development, which is an emerging and critical area for social work today.

Conclusion: The principles of Ahimsa, Aparigraha, Anekantavada, and Karuna in Jainism are deeply connected with the core values of social work, such as the dignity of the individual, social justice, and self-determination. The welfare activities run by the Jain community demonstrate the practical application of these principles. Thus, Jainism provides a strong philosophical and ethical framework for professional social work, inspiring a holistic approach to service and social reform.

Q2. What is Gandhian social work ? Explain the relevance of Gandhian social works in today’s society. 20

Ans. What is Gandhian Social Work? Gandhian social work is not a formal or classical method of social work, but rather a holistic approach to social change and human welfare based on the philosophy, principles, and programs of Mahatma Gandhi. It is not limited to problem-solving but is focused on the construction of a just, non-violent, and self-reliant society. At its core, it combines the moral and spiritual upliftment of the individual with socio-economic development. The key components of Gandhian social work are:

• Sarvodaya: Meaning ‘welfare of all’ or ‘rise of all’. It is inspired by John Ruskin’s book ‘Unto This Last’. Sarvodaya aims at the upliftment of the last and most deprived person in society (Antyodaya). It emphasizes the principle of inclusive development, which is akin to social work’s value of social justice.
• Satyagraha: Meaning ‘truth-force’ or ‘soul-force’. It is a non-violent method of fighting against injustice. It includes techniques like non-cooperation, civil disobedience, and fasting. It is a powerful and ethical tool for social action used to protest social evils and oppressive policies.
• Swaraj: Swaraj means not just political independence, but ‘self-rule’ or ‘rule over oneself’. It refers to self-control at the individual level and self-reliance at the community level (Gram Swaraj). This aligns with the social work goal of ’empowerment’.
• Trusteeship: This is a non-violent way to reduce economic inequality. According to this principle, the wealthy should not consider themselves owners of their excess wealth but as trustees of it for society, to be used for the welfare of the community. It inspires the modern concept of Corporate Social Responsibility (CSR).
• Swadeshi: Meaning ‘of one’s own country’. It promotes economic self-sufficiency by emphasizing local production and consumption. It supports a decentralized economy that utilizes local resources and skills.
• Constructive Programme: This is the practical side of Gandhian social work. Gandhiji presented an 18-point constructive programme which included tasks like communal harmony, removal of untouchability, Khadi, village sanitation, women’s empowerment, and basic education. This programme was a blueprint for social reconstruction at the grassroots level.

Relevance of Gandhian Social Work in Today’s Society:

Modern society faces many complex challenges, and Gandhian principles remain highly relevant for resolving these problems today:

1. Environmental Crisis: As the world grapples with climate change and resource depletion, Gandhiji’s ideas of Swadeshi , limited consumption, and harmony with nature provide a guiding principle for sustainable development .
2. Social and Economic Inequality: The principles of Sarvodaya and Antyodaya continue to inspire governments and NGOs to create inclusive policies for the poorest and most marginalized. The idea of Trusteeship advocates for a just redistribution of wealth and ethical business practices.
3. Conflict and Violence: In a world plagued by terrorism, war, and social conflicts, Satyagraha and Ahimsa offer a powerful and moral alternative for resolving social and political disputes. Many peaceful protest movements around the world still draw inspiration from Gandhian methods.
4. Rural Development and Unemployment: The concepts of Gram Swaraj and Swadeshi can help in making rural areas self-reliant, creating local employment, and reducing migration to cities. Initiatives like ‘Make in India’ and ‘Atmanirbhar Bharat’ are inspired by this philosophy.
5. Corruption in Governance: Gandhiji’s emphasis on truth, transparency, and ethical leadership is a source of inspiration in the fight against corruption today. Movements like the Right to Information (RTI) are symbols of the Gandhian spirit that empower citizens and demand accountability in governance.
6. Social Harmony: In times of communal and ethnic tension, the Gandhian message of respect and harmony for all religions is more relevant than ever for maintaining social cohesion.

In conclusion, Gandhian social work is not just a historical concept but a vibrant and practical philosophy for addressing current social, economic, environmental, and ethical challenges. It envisions a society based on the values of justice, equality, peace, and sustainability.

Or

Explain about the various social work settings and the fields of social work practice.

Ans. Professional social work is a diverse profession that is practiced in various organizational contexts and addresses different types of social problems. These contexts are known as “Social Work Settings,” and the specific areas of service are called “Fields of Practice.” Social Work Settings A social work setting refers to the organizational framework within which a social worker provides their services. These settings are primarily of the following types:

1. Government/Public Sector Settings:
   • These include departments and agencies run by central, state, and local governments. Social workers play a crucial role in these settings in implementing policies and delivering services to citizens.
   • Examples: Department of Social Welfare, Ministry of Women and Child Development, Department of Health and Family Welfare, government hospitals (medical social workers), schools (school social workers), correctional institutions like prisons and juvenile homes, and rural development projects.
2. Voluntary/Non-Governmental Organizations (NGOs):
   • This is the largest and most diverse sector for social work practice in India. These organizations are non-profit and focus on specific social causes or communities.
   • Examples: From small community-based organizations to large national and international NGOs like HelpAge India (for the elderly), Childline India Foundation (for children), and Pratham (for education). These organizations often work in areas where government services are inadequate.
3. Private/Corporate Sector Settings:
   • This is an emerging field. Many companies are now adopting socially responsible practices.
   • Examples:
     • Corporate Social Responsibility (CSR) Departments: Social workers help in planning, implementing, and evaluating the CSR projects of companies.
     • Industrial Social Work: Working as labour welfare officers or counselors in Employee Assistance Programs (EAPs) in factories and companies, addressing issues related to employee welfare, stress management, and work-life balance.
4. Private Practice:
   • Although still less common in India, some trained social workers offer counseling and therapeutic services individually or in groups. They often specialize in areas like mental health, family problems, or marital counseling and charge a fee for their services.

Fields of Social Work Practice

Fields of practice refer to the specific population groups or social problems that social work services focus on. The major fields are:

1. Family and Child Welfare: This is one of the oldest and most important fields. It includes services like adoption, foster care, family counseling, child guidance clinics, and protection of children from abuse and neglect (e.g., Childline services).
2. Medical and Psychiatric Social Work: Social workers operate in hospitals, clinics, and mental health centers. They help patients and their families cope with illness, disability, or mental health problems, provide counseling, and arrange for rehabilitation.
3. School Social Work: School social workers address the psycho-social problems of students that affect their education and development. They act as a link between students, teachers, parents, and the community.
4. Geriatric Social Work: This field focuses on the needs of the elderly. Social workers work in old age homes, day-care centers, and community-based programs, helping the elderly with healthcare, social support, and living a life of dignity.
5. Rural and Urban Community Development: In this field, social workers organize and empower communities to identify their needs and solve problems (such as sanitation, housing, livelihoods).
6. Correctional Social Work: Social workers practice in prisons, probation departments, and juvenile justice institutions. Their goal is to rehabilitate offenders and reintegrate them into the mainstream of society.
7. Disability Sector: This field focuses on ensuring the rights, rehabilitation, education, employment, and full participation of persons with disabilities in society.

In conclusion, social work is a multifaceted profession spread across various settings and fields, with the ultimate goal of promoting human well-being, advancing social justice, and empowering individuals, groups, and communities.

Q3. Answer any two of the following questions in about 300 words each :

(a) Write short notes about the following : (i) Voluntary Health Association of India (ii) Ramakrishna Mission

Ans. (i) Voluntary Health Association of India (VHAI) The Voluntary Health Association of India (VHAI) is a national federation of voluntary organizations working in the field of health and development in India. It was established in 1970. It is a non-profit, registered society that brings together 27 state-level voluntary health associations. Through this network, VHAI is linked to approximately 4,500 health and development-related institutions across the country. VHAI’s main objective is to achieve the goal of “Health for All.” It views health not merely as the absence of disease but as a state of complete physical, mental, and social well-being. Its key functions include:

• Policy Advocacy: It works with the government to influence health policies to make them people-centric and equitable.
• Community Health Programs: VHAI promotes various health programs at the grassroots level, especially for disadvantaged and marginalized communities.
• Capacity Building and Training: It provides training and technical support to smaller NGOs and health workers to enhance their effectiveness.
• Awareness and Information Dissemination: VHAI runs awareness campaigns and publishes useful materials on health-related issues such as tobacco control, HIV/AIDS, reproductive health, and nutrition.

In short, VHAI plays a vital role in India’s public health sector, acting as a bridge between grassroots organizations and national policymakers.

(ii) Ramakrishna Mission The Ramakrishna Mission is a Hindu religious and spiritual organization founded on May 1, 1897, by Swami Vivekananda, based on the teachings of his guru, Sri Ramakrishna Paramahamsa. It is an affiliate organization of the Ramakrishna Math. The mission’s motto is “Atmano Mokshartham Jagat Hitaya Cha” , which means ‘For one’s own salvation and for the welfare of the world.’ The core principle of the Ramakrishna Mission is “Shiva Jnane Jiva Seva,” meaning ‘Service to man is service to God.’ It gives practical shape to the principles of Vedanta. The organization is renowned for its extensive and selfless contributions to social work. Its main activities are in the following areas:

• Healthcare: The Mission runs many state-of-the-art hospitals, mobile dispensaries, and health centers across India and abroad, providing affordable or free medical facilities to the poor and needy.
• Education: It operates a vast network of schools, colleges, vocational training centers, and non-formal education centers. Its aim is to develop moral and spiritual values along with modern education.
• Disaster Relief and Rehabilitation: In times of any natural calamity like floods, earthquakes, or cyclones, the Ramakrishna Mission is one of the first organizations to undertake relief work.
• Rural Development: The Mission runs various projects to promote agriculture, sanitation, and self-reliance in rural communities.

The Ramakrishna Mission is a prime example of faith-based social work in India, successfully integrating spiritual development with service to humanity.

(b) State how the teachings of Christianity are relevant to social work. 10

Ans. The teachings of Christianity provide a strong ethical and philosophical foundation for the values and principles of professional social work. Their relevance is evident in the following points:

1. Love and Compassion (Agape and Compassion): The most central teaching of Christianity is to love God and to love one’s neighbor. Jesus taught, “You shall love your neighbor as yourself.” This unconditional love (Agape) is at the heart of social work’s empathy, acceptance, and positive regard for all individuals. The parable of the Good Samaritan inspires service to those in need, regardless of their background.
2. Service (Diakonia): The concept of selfless service is given great importance in Christianity. The life of Jesus was dedicated to serving the poor, the sick, and the outcasts of society. This directly corresponds to the mission of social work, which focuses on helping and empowering the vulnerable and marginalized.
3. Social Justice: The Bible, particularly in the writings of the Old Testament prophets (like Amos and Isaiah), contains a strong call for social justice. It emphasizes protecting the rights of the poor, caring for orphans and widows, and opposing exploitation. This deeply resonates with social work’s advocacy role and its struggle for social justice.
4. Dignity and Worth of the Human Person: Christianity teaches that every human being is created “in the image of God.” This belief imparts an inherent dignity and infinite worth to every individual, regardless of their social status, health, or circumstances. This is the foundation of the fundamental social work principle that every person is worthy of respect.
5. Historical Contribution: Historically, Christian missionaries played a significant role in laying the foundation for organized social work in India. They established schools, hospitals, leper asylums, and orphanages across the country, which provided a model for modern social work.

In conclusion, the Christian teachings of love, compassion, service, justice, and human dignity provide a powerful moral inspiration and a solid value-based framework for the social work profession.

(c) Write a brief note on the major features of Gandhi’s ideal society. 10

Ans. Mahatma Gandhi’s vision of an ideal society can be expressed as ‘Ram Rajya’ or a ‘Sarvodaya Society’ . His ‘Ram Rajya’ did not mean a religious state, but an ideal state where there is perfect justice and equality for all. The major features of this ideal society are as follows:

1. Gram Swaraj (Village Self-Sufficiency): Gandhi’s ideal society was a decentralized one, composed of self-sufficient and autonomous villages. Each village would be self-reliant for its needs (food, clothing, shelter) and would manage its own affairs. It would be like a ‘village republic’.
2. Stateless Society: In its ultimate form, it would be a state of ‘enlightened anarchy’, where every individual is self-disciplined and self-controlled. When people learn to rule themselves, there would be no need for a coercive power like the state.
3. Economic Equality and Trusteeship: This society would be based on economic equality. It would implement the principle of ‘Trusteeship’ , where the wealthy would manage their excess wealth as a trust for society. ‘Bread labour’ would be respected, and every individual would have to perform some physical labour for their livelihood.
4. Non-violent Society: The society would be entirely based on the principle of Ahimsa (non-violence). Non-violence would be practiced in thought, word, and deed. All conflicts would be resolved peacefully and through Satyagraha.
5. Social Harmony: This society would be free from any form of discrimination based on caste, religion, gender, or class. There would be no place for untouchability and there would be complete communal harmony.
6. True Swaraj: For Gandhi, true Swaraj meant not just political independence, but ‘rule over oneself’. The ideal society would be made up of such self-disciplined and ethical citizens who are conscious of their duties.

In brief, Gandhi’s ideal society is a profound vision of a moral, just, egalitarian, non-violent, and decentralized society based on spiritual values.

(d) Describe the role of social workers in policy formulation and development. 10

Ans. Social workers play a unique and crucial role in the policy formulation and development process. Due to their direct contact with grassroots realities and their understanding of the pulse of society, they act as a vital link between policymakers and the general public. Their role can be described in the following points:

1. Problem Identification and Agenda-Setting: In their daily practice, social workers work with individuals, families, and communities. This helps them identify emerging social problems, gaps in services, and the shortcomings of existing policies. They work to bring these issues onto the public and political agenda.
2. Research and Data Collection: Effective policies must be based on evidence. Social workers can provide valuable data through needs assessments, program evaluations, and qualitative research. This data helps policymakers understand the severity and nature of the problem.
3. Advocacy and Lobbying: Social workers are the voice of marginalized and vulnerable groups. They advocate and lobby on behalf of these groups with policymakers, legislators, and government officials. They present evidence and argue for policy changes that can improve the lives of their clients.
4. Participation in Policy Formulation: Social workers can be included in government committees, task forces, and consultation processes for their expertise. Their field-based knowledge helps ensure that policies are realistic, relevant, and implementable. For example, their participation is crucial in drafting laws related to child protection, women’s rights, or disability.
5. Policy Implementation and Evaluation: Policies cannot exist only on paper. Social workers often play a key role in implementing social policies and programs (like MGNREGA, ICDS) at the grassroots level. Furthermore, they are in the best position to evaluate the impact of policies and provide feedback for improvement.
6. Public Awareness and Mobilization: Social workers can educate the public on social issues and build public opinion for policy change. Through social action, they can create pressure to make governments accountable.

In essence, social workers connect ‘micro’ level practice with ‘macro’ level policy, ensuring that policies meet the real needs of the people and promote social justice.

Q4. Answer any four of the following questions in about 150 words each :

(a) What do you understand by ‘Tabligh Movement’ ? Discuss. 5

Ans. The Tablighi Jamaat , often referred to as the Tabligh movement, is a transnational Sunni Islamic missionary movement that urges Muslims to return to the fundamental principles and practices of Islam. It was founded in 1927 by Muhammad Ilyas al-Kandhlawi in Mewat, India. Its primary objective is to bring about spiritual and moral reform within the Muslim community, rather than converting non-Muslims. The movement focuses on six principles: Kalimah (declaration of faith), Salat (prayer), Ilm-o-Zikr (knowledge and remembrance), Ikram-e-Muslim (respect for Muslims), Ikhlas-e-Niyyat (sincerity of intention), and Dawat-o-Tabligh (sparing time for preaching). Its members travel in small groups (jamaats) and encourage other Muslims to attend the mosque and follow their religious duties. The movement is generally apolitical and emphasizes individual spiritual reform. It is not a social work movement in the professional sense, but it aims to promote moral and spiritual well-being within the community.

(b) Draw the affinity between Hinduism and modern social work in India. 5

Ans. There is a deep affinity between Hinduism and modern social work, based on shared values and philosophical concepts. Several Hindu principles reflect the spirit of social work:

• Seva: The idea of ‘Nar Seva, Narayan Seva’ (service to humanity is service to God) gives paramount importance to selfless service (seva), which is the core of social work.
• Dana: The tradition of giving charity to the needy strengthens the philanthropic base of social work.
• Dharma: The concept of Dharma includes moral duty and right conduct, which is similar to the professional ethics of social work.
• Loka Sangraha: The idea of ‘Loka Sangraha’ (welfare of the world) from the Bhagavad Gita encourages action for social good and order.
• Vasudhaiva Kutumbakam: The concept of ‘the whole world is one family’ promotes universal brotherhood and concern for all human beings.

19th-century social reform movements like the Brahmo Samaj and Arya Samaj were based on a reinterpretation of these progressive principles of Hinduism, which provided the inspiration to fight social evils like Sati and casteism. Thus, Hinduism has prepared a cultural and philosophical foundation for social work in India.

(c) List out the techniques of Satyagraha. Explain any three with relevant examples. 5

Ans. Satyagraha, developed by Mahatma Gandhi, is a philosophy of non-violent resistance against injustice. Its major techniques include: Non-cooperation, Civil Disobedience, Fasting, Hartal (strike), Picketing, Hijrat (voluntary migration), and Social Ostracism. An explanation of three key techniques is as follows:

1. Non-cooperation: This means refusing to cooperate in any way with an unjust system or government, with the aim of paralyzing the administration. Example: The Non-Cooperation Movement of 1920-22, in which Indians boycotted British courts, schools, and colleges, burned foreign clothes, and returned government titles.
2. Civil Disobedience: This involves peacefully and publicly breaking unjust laws and voluntarily accepting the punishment for it. Example: The Dandi March of 1930, where Gandhi and his followers broke the British Salt Law by making salt.
3. Fasting: This is a means of self-purification and a method of moral pressure to appeal to the conscience of the opponent. It is used as a last resort. Example: In 1932, Gandhi undertook a fast unto death in Yerwada jail to protest the Communal Award, which provided for separate electorates for Dalits.

(d) Briefly discuss the growth of social work educational institutions in India. 5

Ans. The development of professional social work education in India is a significant 20th-century phenomenon. It began in 1936 with the establishment of the Sir Dorabji Tata Graduate School of Social Work in Mumbai, which is now known as the Tata Institute of Social Sciences (TISS) . This institution was based on the American model of social work education and established social work as an academic discipline in India. After independence, growth in this field was gradual. The second school of social work was established in Delhi in 1946, the Delhi School of Social Work (now part of the University of Delhi). This was followed by schools of social work in Lucknow, Varanasi, Baroda, and Chennai (Madras). The University Grants Commission (UGC) played a role in standardizing the curriculum and promoting the growth of social work education across the country. Today, hundreds of universities and colleges offer Bachelor’s (BSW), Master’s (MSW), M.Phil, and Ph.D. programs in social work, indicating the vast expansion of the profession. However, the quality and standardization of education remain a challenge.

(e) What is the philosophical base of Bhoodan and Gramdan ? 5

Ans. The philosophical base of the Bhoodan and Gramdan movements is rooted in Mahatma Gandhi’s principles of Sarvodaya (welfare of all) and Trusteeship . This movement was led by Gandhi’s spiritual successor, Acharya Vinoba Bhave. Its core philosophy is that land, like air and water, is a gift of God and belongs to all, not to any one individual. Bhoodan (Land-Gift): This movement was a non-violent way to acquire land for the landless. Vinoba Bhave made a moral appeal to large landowners to voluntarily donate a portion of their land (ideally one-sixth) to him. It was based on the Indian values of Aparigraha (non-possession) and Karuna (compassion) , aiming to achieve social justice through a change of heart. Gramdan (Village-Gift): This was the logical next step of Bhoodan, where all the landowners in a village would surrender their individual ownership of land to the entire village community (Gram Sabha). The aim was to create an exploitation-free, cooperative, and self-reliant village community, a step towards realizing Gandhi’s dream of Gram Swaraj .

(f) Write about the linkages of Buddhist ideology in social work. 5

Ans. There are several deep linkages between Buddhist ideology and professional social work, based on shared values and perspectives:

• Karuna (Compassion): A central tenet of Buddhism, it is the desire to free others from their suffering. This is the very core of social work’s empathetic and helping nature.
• Metta (Loving-kindness): The wish for all beings to be happy. This fosters a non-judgmental and accepting attitude in social work.
• The Four Noble Truths: The framework of understanding suffering (Dukkha), its cause, its cessation, and the path to its cessation is analogous to the problem-solving process in social work (study, diagnosis, treatment, evaluation).
• Dependent Origination (Pratītyasamutpāda): The principle that everything is interconnected and interdependent. This is foundational to the ecological perspective in social work, which views the individual in the context of their environment.
• The Eightfold Path: Especially ‘Right Livelihood’ and ‘Right Action’, provides an ethical guide for both the social worker and the client.

Buddhism’s emphasis on self-awareness and mindfulness is also now being increasingly used in social work interventions to reduce stress and improve mental health.

Q5. Write short notes on any five of the following in about 100 words each :

(a) Jyotiba Phule

Ans. Jyotirao Govindrao Phule (1827-1890), known as Mahatma Phule, was a great Indian social reformer, thinker, and anti-caste activist from 19th-century Maharashtra. He laid the foundation for women’s education in India. In 1848, along with his wife Savitribai Phule, he started India’s first school for girls in Pune. He fought against the gross injustice of the caste system and Brahminical dominance. In 1873, he founded the ‘Satyashodhak Samaj’ (Society of Truth-Seekers) to liberate the Shudras and Ati-Shudras (Dalits) from social and cultural slavery. He wrote powerful books like ‘Gulamgiri’ and popularized the term ‘Dalit’.

(b) Values of Sikhism

Ans. The core values of Sikhism are based on the teachings of Guru Nanak and the subsequent Gurus. The key values are:

• Naam Japo: Meditating on the one God.
• Kirat Karo: Earning a livelihood through honest, hard work.
• Vand Chakko: Sharing one’s earnings with others, especially the needy. This is clearly visible in the practice of ‘Langar’ (community kitchen), where free meals are served to all, irrespective of caste or creed.
• Seva: Selfless service is considered an important duty for a Sikh.
• Sarbat da Bhala: Praying for the well-being of all humanity.

These values emphasize equality, social justice, and brotherhood, which strongly align with the principles of social work.

(c) Swadeshi

Ans. ‘Swadeshi’ literally means ‘of one’s own country’. It was a major principle and movement of the Indian freedom struggle, popularized especially by Mahatma Gandhi. It was a symbol of economic self-reliance and self-respect. The Swadeshi movement involved boycotting foreign goods, particularly British-made textiles, and promoting the use of domestically produced goods, especially Khadi (hand-spun and hand-woven cloth). It was not just an economic strategy but also a powerful non-violent weapon to protest British economic exploitation, generate rural employment, and instill a sense of national pride among Indians.

(d) Social Policy

Ans. Social policy is a set of principles, plans, and actions adopted by a government or an organization to address social problems and improve the welfare of the members of a society. It acts as a guideline for society. It covers areas like health, education, housing, social security (pensions, unemployment benefits), poverty alleviation, and labour welfare. Social policies determine how resources, opportunities, and services are distributed in society. In India, the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA), the National Health Policy, and the National Education Policy are key examples of social policy.

(e) Silent Valley Project

Ans. The Silent Valley Project was a proposed hydroelectric project in the 1970s on the Kunthipuzha river in Kerala’s Palakkad district. The area is a unique and undisturbed tropical rainforest, home to rare flora and fauna. One of the first major environmental movements in India arose against this project. Scientists, activists, writers, and citizens, led especially by the ‘Kerala Sastra Sahitya Parishad’ (KSSP), argued that the dam would permanently destroy the valley’s precious biodiversity. Under pressure from widespread public campaigns, lobbying, and scientific arguments, the then Prime Minister Indira Gandhi cancelled the project in 1983 and declared the area a National Park. It is a landmark example of successful social action for environmental protection.

(f) Neo-Buddhist Movement in India

Ans. The Neo-Buddhist Movement in India refers to the mass conversion of Dalits to Buddhism, initiated by Dr. B.R. Ambedkar. On October 14, 1956, in Nagpur, Dr. Ambedkar, along with hundreds of thousands of his followers, renounced Hinduism and embraced Buddhism. He believed that the Hindu caste system, which perpetuates untouchability, was irreformable and that conversion was the only way to liberation. He presented a new interpretation of Buddhism (called ‘Navayana’ or ‘Ambedkarite Buddhism’), which emphasizes reason, ethics, and social equality over rituals. This movement symbolizes liberation from caste oppression and the assertion of a new, dignified identity for Dalits.

(g) Removal of Untouchability

Ans. The removal of untouchability refers to the long struggle against the inhuman social practice of treating certain castes as ‘untouchable’ and discriminating against them. This struggle was led by social reformers like Jyotiba Phule, Narayana Guru, Mahatma Gandhi, and most prominently, Dr. B.R. Ambedkar. Gandhi addressed them as ‘Harijans’ (children of God) and campaigned for temple entry and social integration. Ambedkar took a more radical approach, demanding legal and constitutional safeguards. As a result, Article 17 of the Indian Constitution abolished untouchability and made its practice in any form a punishable offense. Laws like the Protection of Civil Rights Act, 1955, and the SC/ST (Prevention of Atrocities) Act, 1989, were enacted to enforce this abolition.

(h) Civil Disobedience

Ans. Civil Disobedience is a key technique of Satyagraha, popularized by Mahatma Gandhi. It involves the active, professed, and non-violent refusal to obey certain laws, demands, or commands of a government, considering them to be unjust. The key elements are that the breach of law is public, non-violent, and the protestor willingly accepts the legal penalties. Its purpose is to exert moral pressure on the government and to make the public aware of the injustice. The most famous example is the ‘Salt Satyagraha’ or ‘Dandi March’ of 1930, where Gandhi sparked a nationwide movement by breaking the British Salt Law.