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IGNOU BSOM-162 Previous Year Solved Question Paper in Hindi

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Q1. Explain the nature of unity in diversity in India with examples. 0

Ans. The idea of ‘Unity in Diversity’ is one of the most unique and enduring characteristics of India. This phrase encapsulates the essence of a nation that, despite its vast geographical, linguistic, religious, cultural, and ethnic variations, maintains a strong sense of unity and national identity. The nature of Indian unity is not based on uniformity but on the co-existence and interaction of these diversities. Various Forms of Diversity in India:

• Geographical Diversity: India features towering Himalayan mountains in the north, vast Indo-Gangetic plains, the Thar Desert in the west, and coastal regions and plateaus in the south. This diversity influences the lifestyles, food habits, and clothing of the people.
• Linguistic Diversity: India is home to hundreds of languages and thousands of dialects, with 22 officially recognized languages. Each language has its own rich literature and history, yet link languages like Hindi and English facilitate communication across regions.
• Religious Diversity: India is home to Hinduism, Islam, Christianity, Sikhism, Buddhism, Jainism, and many other religions and faiths. It is a confluence of major world religions, where everyone has the freedom to practice their faith.
• Cultural Diversity: This is reflected in music, dance forms (like Bharatanatyam, Kathak), festivals (like Diwali, Eid, Christmas), cuisines, and costumes. Each region has its distinct cultural identity.

The Threads of Unity:

Despite these diversities, several factors bind India together:

• Constitutional Framework: The Indian Constitution provides equal rights, freedoms, and justice to all citizens, irrespective of their background. It promotes the principles of secularism and democracy.
• Historical Experience: The shared experience of the freedom struggle against British rule forged a sense of national consciousness and unity among Indians.
• Economic Integration: A common market, currency, and economic policies make different parts of the country interdependent, fostering economic unity.
• Cultural Synthesis: Over the centuries, different cultures have influenced each other. Bollywood films, cricket, and certain national symbols like the tricolor flag and the national anthem strengthen the feeling of oneness.

In conclusion, unity in India does not mean uniformity. It is a ‘specific unity’ that respects and celebrates its diversities, viewing them as its strength. It is like a vibrant mosaic where each piece is unique, yet together they form a beautiful and complete picture.

Q2. Discuss the issue of loss of land and livelihood of tribals in post-independent India. 0

Ans. In post-independent India, tribal communities have faced grave challenges related to the loss of their land, livelihood, and cultural identity. The national quest for ‘development’ has often proved disastrous for these communities, whose lives and livelihoods are traditionally dependent on ‘Jal, Jangal, Jameen’ (Water, Forest, Land) . The Main Causes for the Loss of Land and Livelihood: 1. Development-Induced Displacement: After independence, the government emphasized large-scale industrialization and infrastructure development. Consequently, vast tracts of land were acquired for the construction of large dams (like the Sardar Sarovar Dam), mining projects, steel plants, and highways. Most of these projects were located in tribal areas, as these regions are rich in mineral resources and forests.

• Impact: In this process, millions of tribals were displaced from their ancestral lands. They were often left with inadequate compensation and rehabilitation, rendering them landless and destitute.

2. Forest Policies and Laws:

Forest policies that began in the British era, establishing state ownership over forests, continued after independence. Laws like the Indian Forest Act and the Wildlife Protection Act restricted the rights of tribals who had traditionally depended on forests.

• Impact: These policies prevented tribals from accessing forest produce, engaging in traditional hunting, and practicing shifting cultivation (Jhum). This directly affected their food security and livelihood.

3. Alienation of Tribal Land:

Despite legal safeguards, there has been a large-scale transfer of tribal land to non-tribals, moneylenders, and corporations through fraudulent means, indebtedness, and administrative corruption.

4. Erosion of Livelihood:

Alienated from their land and natural resources, many tribal people have been forced to work as daily wage labourers. They are often exploited at construction sites, brick kilns, and plantations, facing low wages and poor working conditions. Their traditional skills and knowledge have become irrelevant, pushing them to the margins of the modern economy.

Government Efforts and Their Limitations:

The government has taken steps to protect tribal rights, such as the

Forest Rights Act (FRA), 2006

, which aims to restore the rights of forest-dwelling tribal communities over their land and resources. However, its implementation has been weak due to bureaucratic apathy, lack of political will, and pressure from corporate interests.

In conclusion, tribal communities in independent India have paid a heavy price for development. The loss of their land and livelihood is not just an economic issue; it is a grave threat to their cultural identity, social structure, and very existence.

Q3. What are the main features of caste system according to G. S. Ghurye? 0

Ans. Govind Sadashiv Ghurye, a pioneering Indian sociologist, presented a comprehensive analysis of the caste system in his seminal work, “Caste and Race in India” (1932) . He identified six main features of the caste system that define its essence. These features not only help in understanding caste as a social institution but also highlight its profound impact on Indian society. According to Ghurye, the six key features of the caste system are as follows: 1. Segmental Division of Society: Ghurye argued that the caste system divides society into several distinct, self-contained segments or castes. Each caste has its own well-developed lifestyle, rules of membership, and an internal social order. An individual’s caste is determined by birth, and it forms the basis of their lifelong social identity and community feeling. The individual’s loyalty is towards their own caste rather than the community as a whole. 2. Hierarchy: These segments are arranged in a rigid hierarchy. Brahmins are placed at the top of this hierarchy, while Dalits (formerly ‘untouchables’) are placed at the lowest rung. Every caste has a specific rank and status in society, based on notions of purity and pollution. This hierarchy governs every aspect of social relations. 3. Restrictions on Feeding and Social Intercourse: To maintain the hierarchy, there are strict rules and restrictions on social interaction, especially on sharing food between different castes. These rules govern from whom a person can accept food—whether raw, cooked (pakka), or water. Higher castes generally avoid dining with lower castes. 4. Civil and Religious Disabilities and Privileges: The hierarchy leads to unequal privileges and disabilities in social and religious spheres. The higher castes enjoy many privileges, such as studying sacred texts and becoming priests. Conversely, the lower castes were subjected to numerous disabilities, such as restrictions on the use of public wells, roads, and temples. 5. Lack of Unrestricted Choice of Occupation: Traditionally, most castes were associated with hereditary occupations. An individual was generally expected to follow the same profession as their ancestors. The freedom to change occupations was very limited, especially for occupations considered ‘impure’. 6. Restrictions on Marriage: The most rigid feature of the caste system is the rule of marrying within one’s own caste, known as endogamy . Inter-caste marriage was strictly taboo and its violation often led to severe social consequences. This rule helps in maintaining the boundaries of the caste and preserving its purity. Ghurye’s analysis remains a foundational framework for understanding the caste system today, even though some of its aspects have changed due to modernization and social reforms.

Q4. Discuss the impact of British rule on class formation in India. 0

Ans. British rule in India (1757-1947) not only changed the political and administrative landscape but also brought about deep and lasting changes in the structure of Indian society. British colonial policies dismantled India’s traditional socio-economic order and gave rise to a new class structure. Before British rule, Indian society was primarily based on caste and a feudal system. The process of class formation under the impact of British rule can be understood through the following points: 1. New Land Relations and Emergence of Agrarian Classes: The British introduced various land revenue systems, such as the Permanent Settlement (Bengal), Ryotwari (Madras and Bombay) , and Mahalwari (North-West India) . These systems made land a saleable commodity.

• Emergence of a New Landlord Class: The Permanent Settlement created a new class of zamindars who became intermediaries between the government and the peasants. These landlords often lived in cities and focused on extracting maximum rent from the peasants, leading to their extreme exploitation.
• Impoverishment of the Peasantry: Due to high revenue demands, compulsion to grow cash crops, and increasing dependence on moneylenders, the peasant class became impoverished. Many peasants lost their land and became landless agricultural labourers.

2. Rise of a New Capitalist Class:

Although British policies were aimed at discouraging Indian industries, some Indian merchants and moneylenders in the latter half of the 19th century formed an

industrial capitalist class

by investing in textile mills, jute mills, and other industries. Industrial houses like Tata and Birla emerged during this period. A

commercial capitalist class

also developed, engaged in trade and banking.

3. Birth of the Modern Working Class:

The establishment of factories, railways, plantations, and mines gave birth to a new

industrial working class

. These workers were often displaced peasants and artisans who had migrated to cities in search of employment. They had to work in harsh conditions with very low wages, long working hours, and poor living conditions. This class gradually organized itself into trade unions.

4. Rise of the Educated Middle Class:

To run the British administration, legal system, and economy, there was a need for clerks, lawyers, doctors, teachers, and administrators. To meet this need, the British introduced the modern English education system. The Indians who received this education formed a new

educated middle class

. This class was modern in its outlook and played a crucial role in the rise of Indian nationalism and the freedom movement.

5. Decline of Traditional Classes:

Due to British policies, especially the import of cheap machine-made goods from England, India’s traditional handicraft and cottage industries were destroyed. This ruined the class of

artisans and craftsmen

, who either became agricultural labourers or joined the new working class in the cities.

Thus, British rule broke India’s pre-capitalist structure and laid the foundation for a new capitalist class structure, comprising new classes such as landlords, capitalists, the middle class, peasants, and workers. This class structure continues to shape Indian society even today.

Q5. What is family? Explain its main features. 0

Ans. The family is the most fundamental and universal social institution in society. It is a group of individuals who are related to each other through blood ties (like parents and children), marriage ties (like husband and wife), or adoption. The family is generally seen as an emotional and economic unit that provides care, support, and socialization for its members. It is the primary institution into which an individual is born, nurtured, and learns the customs and values of society. While the structure and form of the family may vary from society to society (e.g., nuclear family, joint family), some of its main features are nearly universal. The major features of a family are as follows: 1. Universality: The family is a universal institution. It is found in some form or another in every society, at every time and in every place, whether it is a primitive society or a modern industrial one. 2. Emotional Basis: The family is based on emotions like love, affection, sympathy, care, and a sense of belonging. These emotional bonds hold the members together and provide them with psychological security. It fosters a spirit of cooperation and intimacy among members. 3. Limited Size: Compared to other social groups, such as a nation or a corporation, the size of a family is relatively small. Its members know each other personally and have close, face-to-face relationships. 4. Process of Socialization: The family is the primary agency of socialization for a child. It is where the child learns their language, social norms, values, beliefs, and modes of behaviour. The family lays the foundation of an individual’s personality. 5. Reproduction and Rearing of Children: The family performs the function of procreation for the continuity of society. It not only gives birth to children but also ensures the necessary care and upbringing for their physical, mental, and emotional development. 6. Economic Function: The family acts as an economic unit to meet the material needs of its members, such as food, clothing, and shelter. In traditional societies, the family was a unit of production (e.g., farming family). In modern societies, it is primarily a unit of consumption, with members earning income by working outside. 7. Social Regulation: The family, through the institution of marriage, regulates and legitimizes the sexual behaviour of its members. It also provides a social mechanism for determining lineage and inheritance. 8. Common Habitation: Usually, the members of a family live under a common roof. This shared residence promotes close relationships and mutual cooperation among them. In conclusion, the family is not just a group of individuals, but a complex social institution that performs several vital functions essential for the survival of both the individual and society.

Q6. Describe the contribution of Jyotiba Phule to the Dalit reform movement. 0

Ans. Mahatma Jyotiba Phule (1827-1890) was a great 19th-century Indian social reformer, thinker, and writer who worked tirelessly for the upliftment of the downtrodden, particularly the Dalits (whom he referred to as ‘Shudras’ and ‘Ati-Shudras’) and women, against the caste-based discrimination prevalent in Indian society. His contribution to the Dalit reform movement was groundbreaking and fundamental. He is also credited with popularizing the term ‘Dalit’, which means ‘broken’ or ‘oppressed’. Phule’s contributions can be seen in the following key areas: 1. Emphasis on Education: Phule firmly believed that education was the key to social liberation. He argued that for centuries, Brahmins had exploited the Shudras and Ati-Shudras by monopolizing knowledge. Therefore, he made it his life’s mission to open the doors of education for Dalits and women.

• In 1848 , along with his wife Savitribai Phule , he opened India’s first modern school for girls in Pune. This was a revolutionary step, as the education of women and lower castes was considered anti-religious at the time.
• He established several more schools for the children of Dalits and other marginalized sections.

2. Attack on the Caste System and Brahmanism:

Phule launched a sharp critique of the caste system and Brahminical dominance. In his famous book

“Gulamgiri” (Slavery, 1873)

, he reinterpreted Brahminical texts and myths to argue that the Aryan invaders (Brahmins) had enslaved the indigenous people of India (Shudras and Ati-Shudras). He rejected religious rituals, priestcraft, and idolatry, which he saw as instruments of exploitation.

3. Establishment of the Satyashodhak Samaj:

In 1873

, Phule founded the

‘Satyashodhak Samaj’ (Society of Truth Seekers)

. The main objective of this organization was to liberate the lower castes from social and religious slavery. The Samaj organized marriages, naming ceremonies, and other socio-religious functions without Brahmin priests. It aimed to create a new social order based on equality, reason, and humanism.

4. Advocacy for the Rights of Peasants and Workers:

In his book

“Shetkaryacha Asud” (The Cultivator’s Whipcord)

, he exposed the triple exploitation of peasants by landlords, moneylenders, and the colonial bureaucracy. He fought for the rights of peasants and workers and inspired them to organize.

5. Opposition to Social Evils:

Besides atrocities against Dalits and women, Phule opposed other social evils like child marriage and strongly supported widow remarriage. He also established a shelter for destitute widows.

In conclusion, Jyotiba Phule’s contribution was not merely reformist but revolutionary. He forged a new language of social justice, equality, and human rights. He established education as a tool of liberation and instilled a sense of self-respect and consciousness among Dalits. His ideas and work became a source of inspiration for many later Dalit leaders and movements, including Dr. B. R. Ambedkar.

Q7. What are the major challenges faced by the women’s movement in India? 0

Ans. The women’s movement in India has a long and diverse history, having achieved significant legal and social successes in improving the rights and status of women. However, despite these achievements, the movement faces several serious and persistent challenges that impede its progress. The major challenges faced by the women’s movement in India are as follows: 1. Internal Divisions and Lack of Unity: The Indian women’s movement is not a single, monolithic entity. It is fragmented along the lines of caste, class, religion, region, and language . The priorities of urban, educated, upper-class women often differ from the needs and concerns of rural, Dalit, tribal, or minority women. Forging unity and a common agenda among these diverse groups is a major challenge. For instance, the upper-caste feminist movement has often been accused of ignoring the issues of Dalit women. 2. Patriarchal Backlash and Social Resistance: The women’s movement faces strong resistance from conservative and patriarchal sections of society. Whenever women assert their rights or challenge traditional gender roles, they are often seen as a ‘threat to culture’. Edicts by Khap panchayats, ‘honour killings’, and moral policing on women’s freedom are examples of this backlash. 3. Weak Implementation of Laws: Under the pressure of the movement, many progressive laws have been enacted, such as the Domestic Violence Act (2005), the Dowry Prohibition Act, and the Prevention of Sexual Harassment at Workplace Act (2013). However, the implementation of these laws is extremely weak . The insensitivity of the police and judiciary, corruption, and a lack of awareness among victims often leave these laws effective only on paper. 4. Politicization and Co-option of the Movement: Political parties often use the issues of the women’s movement for their electoral gains, which dilutes the core issues. They may focus on symbolic gestures but avoid structural changes. Sometimes, activists and organizations associated with the movement are co-opted with government grants and positions, which can blunt their critical edge. 5. Changing Challenges and New Issues: Globalization, liberalization, and new technologies have created new kinds of challenges for women. These include: the increasing exploitation of women workers in the unorganized sector, a rise in sex-trafficking, and crimes against women through the internet (cyber-stalking, online harassment). The movement needs to develop new strategies to deal with these new and complex issues. 6. Crisis of Leadership and Resources: Many grassroots women’s organizations struggle with a lack of resources and funding. Furthermore, after a generation of experienced leadership, nurturing a new generation of leaders and maintaining the momentum of the movement is also a challenge. To tackle these challenges, the Indian women’s movement needs to become more inclusive, build alliances across different social groups, and focus on bringing about changes in social attitudes alongside legal reforms.

Q8. What is the meaning of secularism in India? Explain briefly. 0

Ans. Secularism in India is a complex and unique concept that differs from the model of secularism prevalent in Western countries. In the Indian context, secularism does not mean a complete separation of state and religion, but is based on a positive and inclusive principle. It is often described as ‘Sarva Dharma Sama Bhava’ , which means equal respect and treatment for all religions. The main aspects of Indian secularism are as follows: 1. No Official State Religion: The Indian state does not have its own official religion. It neither promotes any single religion nor identifies with any, unlike in neighbouring countries such as Pakistan (Islamic Republic) or Sri Lanka (which gives primacy to Buddhism). 2. Right to Religious Freedom: Articles 25 to 28 of the Indian Constitution grant all individuals the fundamental right to freedom of conscience and the right to freely profess, practice, and propagate their religion. This is not only an individual freedom but religious groups also have the right to manage their own religious affairs. 3. Equal Respect for All Religions: The Indian model of secularism is not negative, where the state is completely indifferent to religion. Instead, it is a positive model where the state equally respects all religions and provides them with equal opportunities to flourish. The government may declare holidays on religious festivals or assist in the management of religious sites (like the Hajj or Amarnath Yatra), provided it is done impartially. 4. Principle of ‘Principled Distance’: Political theorists like Rajeev Bhargava have described the Indian model as one of ‘Principled Distance’. This means the state maintains a principled distance from religion. It tries not to interfere in religion, but if necessary, it can intervene in religious affairs to bring about social reform and uphold constitutional values like liberty, equality, and justice.

• Examples: Enacting laws to abolish social evils like untouchability (even if it was sanctioned by some religious groups), opening Hindu temples to all castes, and banning the practice of triple talaq are examples of the state’s positive intervention.

5. Difference from Western Secularism:

Western secularism (especially the French and American models) speaks of a ‘wall of separation’ between the state and religion, where neither interferes in the affairs of the other. In contrast, the Indian model is more flexible and allows for intervention, provided it is consistent with constitutional principles.

In short, Indian secularism does not mean complete separation from religious affairs or anti-religion. Instead, it is a practical and moral framework for maintaining peace, tolerance, and harmony in a multi-religious society, where the state protects the rights of citizens while remaining impartial towards all religions.