IGNOU MEDS-022 Solved Question Paper PDF Download

IGNOU MEDS-022 Previous Year Solved Question Paper in Hindi

IGNOU MEDS-022 Previous Year Solved Question Paper in English

Q1. Explain the role of tribal women in their economic spheres. Describe with suitable examples.

Ans. In tribal societies, women are not only the pivot of social and cultural life but also play a central and indispensable role in the economy of the family and the community. Unlike in many non-tribal societies where women’s work is often confined to domestic chores, tribal women are primary economic contributors. Their role is multifaceted, encompassing a wide range of activities from agriculture to the collection of forest produce. Key Economic Roles of Tribal Women:

• Agricultural Work: Tribal women actively participate in almost every stage of agricultural activities, including sowing seeds, weeding, transplanting, and harvesting. Their role is particularly significant in shifting cultivation (Jhum), where they handle everything from clearing the land to tending the crops.
• Forest-based Activities: The tribal economy is heavily dependent on forests, and women are at the forefront of collecting Non-Timber Forest Products (NTFPs) . This includes gathering mahua flowers, tendu leaves, medicinal herbs, firewood, fodder, fruits, and tubers. This is often the main source of income for their family.
• Animal Husbandry: They are responsible for taking care of small livestock such as cattle, goats, pigs, and poultry, which contribute to the family’s nutrition and income.
• Handicrafts and Weaving: In many tribal communities, women are skilled in making baskets, mats, textiles, and other handicrafts. These products are used for domestic needs and are also sold in local markets for additional income.
• Wage Labour: Many tribal women also work as daily wage labourers on agricultural fields or construction sites to supplement their family’s income.

Examples:

1.

Santhal Women (Jharkhand/West Bengal):

These women play a crucial role in paddy cultivation and the collection of forest produce. They directly contribute to the family income by selling the products they gather or make in local ‘haats’ (markets).

2.

Gond Women (Central India):

Along with farming, Gond women play a major role in collecting mahua and tendu leaves. The income from NTFPs is often critical for their household’s survival, especially during crop failure.

3.

Khasi Women (Meghalaya):

Being a

matrilineal society

, Khasi women have rights to land and property. They control the family’s economy and are prominently active in trade and commerce.

In conclusion, tribal women are the backbone of their community’s economic structure. Their contribution is fundamental to the subsistence and well-being of the family, even though their work is often unrecognized and undervalued in the mainstream economy.

Q2. Why is there a need to empower tribal youth? What are the strategies for empowerment and tribal youth?

Ans. Tribal youth empowerment is a process through which tribal young people are enabled and supported to realize their full potential, make informed decisions, and contribute positively to the development of their community and the nation. Empowering tribal youth is critically important in today’s changing socio-economic landscape. Need for Empowerment:

• Marginalization: Tribal youth often face social, economic, and political marginalization. They grapple with issues like poverty, illiteracy, and poor health.
• Identity Crisis: They are caught between their traditional culture and the aspirations of the modern world, leading to an identity crisis.
• Unemployment: The rate of unemployment is very high among tribal youth due to a lack of proper education, skills, and opportunities.
• Vulnerability to Exploitation: Displacement, land alienation, and lack of opportunities make them vulnerable to human trafficking, exploitation, and radical movements like Naxalism.
• Channelizing Positive Potential: Youth possess immense energy and potential. By channelizing this energy in the right direction, they can become agents of change for their community.

Strategies for Empowerment of Tribal Youth:

• Education and Skill Development:
  • Quality and Relevant Education: Providing education that is accessible, high-quality, and sensitive to their own language and culture.
  • Vocational Training: Giving them vocational training in fields like carpentry, handicrafts, computer skills, and tourism, based on local resources and market demands.
• Economic Empowerment:
  • Promoting Entrepreneurship: Providing them with credit, training, and market access to start their own businesses.
  • Employment Generation: Creating job opportunities at the local level, especially in sectors related to forest products, eco-tourism, and organic farming.
• Social and Political Empowerment:
  • Participation in Decision-making: Encouraging them to actively participate in Gram Sabhas, Panchayats, and other local governance bodies.
  • Youth Clubs and Networks: Creating platforms where they can discuss their problems and take collective action.
• Cultural Empowerment:
  • Preservation of Cultural Heritage: Encouraging them to preserve and promote their language, art, music, and traditions, which strengthens their self-esteem and identity.
• Health and Well-being:
  • Ensuring access to health services, promoting sports, and running awareness programs on issues like substance abuse.

In conclusion, the empowerment of tribal youth is not just their individual development but is an essential prerequisite for the sustainable development of the entire tribal community and the progress of the nation.

Q3. What do you understand by communal ownership in tribal society? Discuss with examples from any two tribal communities.

Ans. Communal ownership in tribal society refers to a traditional system wherein natural resources such as land, forests, and water bodies are collectively owned by the entire community (like a village or a clan), rather than by individuals. It is a foundational principle of tribal socio-economic structure, distinct from the concept of individual private property. Key Characteristics of Communal Ownership:

• Collective Rights: Rights over resources are vested in the community, and the community’s traditional bodies (like the village council) manage these resources.
• Usufructuary Rights: Members of the community have the right to use these resources (e.g., for cultivation, gathering forest produce), but they do not have the right to alienate (sell or transfer) them.
• Egalitarian Principle: This system prevents landlessness within the community and ensures equitable access to resources, thereby maintaining social equality.
• Sustainable Use: Since the resources belong to the whole community, their sustainable and judicious use is promoted to ensure that future generations can also benefit from them.
• Governed by Customary Laws: The system is operated not by written laws but by the community’s customary laws, traditions, and social norms.

Discussion with Examples:

1. Munda Tribe (Jharkhand) – The Khuntkatti System:

The traditional land system of the Munda community is known as the

‘Khuntkatti’

system. Under this system, the descendants of the original settlers of the village (known as Khuntkattidars) hold joint ownership of the village land.

• The village council, comprising traditional leaders like the Pahan (priest) and Munda (headman), is responsible for the management of land and resolution of disputes.
• Khuntkatti land cannot be sold or transferred to anyone outside the community.
• To provide legal recognition to this traditional right, the British government passed the Chotanagpur Tenancy Act of 1908 , which includes provisions to protect Khuntkatti rights.

2. Naga Tribes (Nagaland):

The various Naga communities in Nagaland also have a strong tradition of communal ownership of land.

• Most of the land and forests are owned not by individuals but by the entire village or the clan.
• The village council allocates land to families for Jhum (shifting) cultivation. After the cultivation cycle, the land reverts to the community.
• Forests, water sources, and other natural resources are managed collectively.
• Under Article 371A of the Indian Constitution, the customary laws and traditional systems of land ownership in Nagaland are given special protection, meaning no Act of Parliament concerning land and its resources shall apply without the consent of the State Legislative Assembly.

In conclusion, communal ownership reflects the egalitarian and collectivist ethos of tribal society and is a crucial foundation for their social, economic, and ecological stability.

Q4. What are the factors responsible for poor educational outcome of tribal communities? Explain.

Ans. Despite constitutional provisions and various government schemes, the educational status of tribal communities remains significantly below the national average. Several interconnected factors are responsible for the poor educational outcomes of tribal children, which can be broadly categorized into economic, socio-cultural, and institutional factors. 1. Economic Factors:

• Extreme Poverty: Most tribal families live in poverty. They are unable to afford the costs of education, such as books, uniforms, and other expenses.
• Opportunity Cost: For poor families, sending a child to school means losing a helping hand in household chores or income-earning activities (like cattle grazing, collecting forest produce). Therefore, parents often prefer to put children to work rather than send them to school.
• Child Labour: Children have to work from a young age to contribute to the family income, which leads to them dropping out of school.

2. Socio-cultural Factors:

• Language Barrier: The medium of instruction in schools is often the regional or national language, which is different from the tribal children’s mother tongue. This makes it difficult for them to understand the lessons, and they lag behind in class. The lack of bilingual teachers and teaching materials is a major problem.
• Curriculum Alienation: The school curriculum is often urban-centric and based on non-tribal contexts. It does not align with the culture, environment, and life experiences of tribal children, making them feel disconnected from their studies.
• Parental Illiteracy: Most tribal parents are themselves illiterate, so they cannot help their children with their studies at home or create an educational environment.
• Social Norms: In some communities, education, especially for girls, is not given priority.

3. Infrastructural and Institutional Factors:

• Inaccessibility of Schools: Tribal habitations are often scattered in remote and hilly areas. Schools are located far away, and there are no means of transport, making it difficult for children, especially young girls, to attend school regularly.
• Inadequate Facilities: Many tribal schools lack basic facilities like proper buildings, drinking water, toilets (especially for girls), playgrounds, and teaching aids.
• Teacher Absenteeism: Teacher absenteeism is a common problem in remote areas. Also, many teachers are insensitive to tribal culture and cannot communicate effectively with the children.
• Discrimination: Tribal students may face discrimination and ridicule from non-tribal students and sometimes even from teachers in schools, which lowers their self-confidence and leads them to drop out.

In conclusion, improving the poor educational outcomes of tribal communities requires a multi-pronged approach that simultaneously addresses all these economic, socio-cultural, and infrastructural barriers. It is imperative to create a culturally sensitive, relevant, and accessible education system.

Q5. Write short notes on any two of the following: (a) Tribal Culture (b) Salient features of tribal faith (c) PESA

Ans.

(a) Tribal Culture Tribal culture is the holistic and unique way of life of tribal communities, encompassing their social organization, beliefs, values, customs, language, art, and material possessions. It is a dynamic and living culture that is transmitted from generation to generation. Its main features are as follows:

• Close link with nature: Tribal culture is deeply connected with nature. Forests, mountains, rivers, and animals are an integral part of their life, livelihood, and belief system. They respect and worship nature.
• Egalitarian Society: Traditional tribal society is largely egalitarian, without rigid social stratification like caste. The sense of community and collectivism is very strong.
• Unique Social Institutions: Unique social institutions like the clan system, kinship relations, and youth dormitories (‘Ghotul’) are important parts of their social structure.
• Oral Tradition: Their knowledge, history, myths, and legends are not in written form but are passed down orally from one generation to the next through stories, songs, and folklore.
• Vibrant Arts and Crafts: Tribal culture is rich in folk songs, dances (e.g., Santhal dance), painting (e.g., Warli painting), and handicrafts, which reflect their life and beliefs.

Today, tribal culture is facing serious challenges due to modernization, marketization, and contact with outside societies, making its preservation and promotion extremely important.

(c) PESA The full form of PESA is The Provisions of the Panchayats (Extension to the Scheduled Areas) Act, 1996 . It is a historic law passed by the Parliament of India on the recommendations of the Dileep Singh Bhuria Committee. Its main objective is to extend the provisions of Part IX of the Constitution (related to Panchayats) to the Fifth Schedule Areas of India, with certain modifications and exceptions. Its fundamental aim is to give tribal communities the right to self-governance so that they can administer their villages according to their own traditions and customs. Key features of PESA:

• Gram Sabha as the supreme authority: This law recognizes a ‘Gram Sabha’ in every village, comprising all adult voters of the village. The Gram Sabha is considered the supreme and final authority in village matters.
• Powers of the Gram Sabha: PESA grants several important powers to the Gram Sabha, such as:
  • Approving development plans and projects in the village.
  • Managing minor water bodies and minor minerals.
  • Having ownership of Minor Forest Produce .
  • Preventing land alienation and restoring illegally alienated land.
  • Controlling local markets and money lending.

PESA is a revolutionary step towards establishing “Gram Swaraj” (village self-rule) in tribal areas. The law gives legal recognition to the traditional rights of tribal communities and empowers them to have control over their resources and their future. However, due to indifference in its implementation by states and a lack of awareness, its benefits have not yet fully reached the ground.

Q6. What are the functions of National Commission of Scheduled Tribe (NCST)? Explain.

Ans. The National Commission for Scheduled Tribes (NCST) is a constitutional body . It was established under Article 338A of the Indian Constitution, which was inserted by the 89th Constitutional Amendment Act, 2003 . Earlier, there was a single commission for both Scheduled Castes and Scheduled Tribes, but this amendment created a separate commission to more effectively safeguard the interests of the Scheduled Tribes (STs) and promote their development. The major functions of the National Commission for Scheduled Tribes are as follows:

1. Investigatory and Monitoring Function:
   • To investigate and monitor all matters relating to the safeguards provided for the Scheduled Tribes under the Constitution or any other law.
   • To evaluate the working of these safeguards.
2. Inquiry Function:
   • To inquire into specific complaints with respect to the deprivation of rights and safeguards of the Scheduled Tribes. In this regard, the Commission has the powers of a civil court .
3. Advisory Function:
   • To participate and advise on the planning process of socio-economic development of the Scheduled Tribes under the Union and any State.
   • To evaluate the progress of their development.
4. Reporting Function:
   • The Commission presents its reports on the working of these safeguards to the President annually or whenever necessary.
   • The President places these reports before each House of Parliament. If a report relates to a state, a copy is sent to the Governor of that state, who places it before the state legislature.
5. Recommending Function:
   • The Commission makes recommendations about the measures that should be taken by the Union or any State for the effective implementation of those safeguards and for the protection, welfare, and socio-economic development of the Scheduled Tribes.
6. Other Functions:
   • To discharge such other functions in relation to the protection, welfare, development, and advancement of the Scheduled Tribes as the President may specify. For instance, suggesting measures for the effective implementation of the Forest Rights Act, 2006 .

Thus, the NCST acts as a watchdog for the constitutional rights of the Scheduled Tribes and strives to ensure that they get opportunities for development and justice.

Q7. Discuss Tribal Ecological Knowledge in the light of conservation of Biodiversity.

Ans. Tribal Ecological Knowledge (TEK) , also known as Traditional Ecological Knowledge, is the cumulative body of knowledge, practices, and beliefs that has evolved through adaptive processes and been handed down through generations by cultural transmission. This knowledge is about the relationship of living beings (including humans) with one another and with their environment. It is not just a collection of information, but a worldview and a way of life that is highly relevant and crucial for the conservation of biodiversity. The Role of TEK in Biodiversity Conservation:

• Sustainable Resource Management: Tribal communities have developed practices that ensure the sustainable use of resources. For example, they gather only as much forest produce as they need, ensuring that the resource can regenerate. They use techniques like rotational and selective harvesting.
• Sacred Groves: Many tribal communities protect patches of forests as ‘sacred groves’ dedicated to a deity or spirit. Any form of human interference, such as cutting trees or hunting, is forbidden in these groves. As a result, these sacred groves have become repositories of rich biodiversity, including rare and endemic species.
• Ethnobotany and Ethnozoology: Tribals possess profound knowledge of local flora and fauna, including medicinal plants, edible wild foods, and animal behaviour. This knowledge is invaluable for bioprospecting (discovery of new drugs) and for understanding ecosystem dynamics.
• Conservation of Agro-biodiversity: Tribal communities often cultivate a wide range of traditional crop varieties (landraces) that are more resilient to local pests, diseases, and climate variations. This helps in conserving genetic diversity, unlike monoculture agriculture. For example, the mixed cropping system in Jhum cultivation preserves many traditional seeds.
• Water Conservation: Tribal communities have developed their own traditional systems of water harvesting and management, such as the ‘Zabo’ system of Nagaland, which ensures water availability during the dry season.

Examples:

• The Bishnoi community of Rajasthan is renowned for its conservationist ethics, protecting Khejri trees and wildlife like the blackbuck as part of their faith.
• The Soliga tribals of the BR Hills in Karnataka practice sustainable harvesting of honey and other NTFPs, which has been found to be in harmony with tiger conservation efforts.

In conclusion, Tribal Ecological Knowledge is not primitive but a sophisticated and dynamic knowledge system. Recognizing this knowledge and integrating it into modern conservation strategies is essential for effective and socially just biodiversity conservation.

Q8. How are the tribal communities dependent on forests? Elaborate the pattern of natural resource use among tribal communities.

Ans. The relationship between tribal communities and forests is symbiotic and profound. For them, forests are not merely a resource but the very basis of their economy, culture, society, and identity. This dependence is holistic, covering material, social, and spiritual needs. Nature of Dependence on Forests:

• Livelihood and Subsistence:
  • Food: Forests provide them with fruits, tubers, roots, leaves, mushrooms, honey, and animals for hunting, which are a significant part of their nutrition.
  • Shelter: Wood, bamboo, leaves, and grass for constructing their houses are sourced from the forests.
  • Fuel: Firewood is their main source of energy for cooking and for warmth in winter.
  • Fodder: They collect fodder for their livestock from the forests.
  • Medicine: Forests serve as a natural pharmacy for them, from where they obtain herbs and other plants to treat various ailments.
• Economic Dependence:
  • Non-Timber Forest Products (NTFPs): The collection and sale of NTFPs like tendu leaves, mahua flowers, sal seeds, gum, lac, and resins are a major source of their cash income.
  • Land for Cultivation: Many communities, especially those practicing shifting cultivation (Jhum), depend on forest land for their agriculture.
• Socio-Cultural and Spiritual Dependence:
  • Identity: Tribal identity is inseparably linked to their ancestral forests.
  • Religion and Belief: Many of their deities and spirits reside in the forests. Sacred groves are their centers of worship.
  • Culture: Their folk songs, stories, festivals, and rituals are often centered around the forest, its cycles, and its creatures.

Pattern of Natural Resource Use:

The use of natural resources by tribal communities follows certain specific patterns that are based on sustainability and community welfare:

• Principle of Sustainability: Traditionally, resource use is governed by the principles of sustainability. They take only as much as is necessary, ensuring that the resources can regenerate.
• Seasonal Use: The use of resources follows the seasons. Different products are collected in different seasons, which prevents excessive pressure on any single resource.
• Community-based Management: Resources are often managed at the community level. The village council makes and enforces rules and regulations to prevent over-exploitation.
• Usufructuary Right: Individuals and families have the right to use forest resources, but they do not have the right to own or destroy the forest.
• Minimal Waste: Almost every part of a plant or animal is used, reflecting a philosophy of minimal waste.

In conclusion, the dependence of tribals on forests is multi-dimensional. The enactment of the

Forest Rights Act (FRA), 2006

is a landmark step towards recognizing this historical relationship and rights, empowering communities to conserve and manage their traditional forests.