Tuesday, 7 March 2017
PEOPLE’S MOVEMENTS IN INDIA
Introduction
A great many students and
office-workers around the world go to work only for five or six days. And rest
on the weekends. Yet, very few people who relax on their day off realize that
this holiday is the outcome of a long struggle by workers. That the work-day
should not exceed eight hours, that men and women should be paid equally for
doing the same work, that workers are entitled to social security and pension –
these and many other rights were gained through social movements. Social
movements have shaped the world we live in and continue to do so.
Educational Significance
Not only students but also all the
people in India should be aware of the social movements in India. Then only
they are able to understand the values of the rights and freedom that they are
enjoying. Through such studies only they can understand the influence of social
movements in shaping our society and to know the contributions of the great
people to the formation of the existing society.
Description of the topic
The history of India is
full of social movements launched against the structural and cultural barriers
which prevented people from moving up or in their desired directions. Social
movements generally aim at achieving an egalitarian social structure. However,
there are also counter-social movements, which resist such efforts and do
whatever is possible to maintain the status too.
A social movement requires sustained
collective action over time. Such action is often directed against the state
and takes the form of demanding changes in state policy or practice.
Spontaneous, disorganised protest cannot be called a social movement either.
Collective action must be marked by some degree of organisation. This
organisation may include a leadership and a structure that defines how members
relate to each other, make decisions and carry them out. Those participating in
a social movement also have shared objectives and ideologies. A social movement
has a general orientation or way of approaching to bring about (or to prevent)
change. These defining features are not constant. They may change over the
course of a social movement’s life.
India has experienced a whole array
of social movements involving women, peasants, dalits, students, and others.
Here social movements are classified into the following nine types on the basis
of the socioeconomic characteristics of the participants and the issues
involved:
1. Peasant movements:
Demands:
Ø Demanded freedom from economic
exploitation for peasants, workers and all other exploited classes.
Results:
Ø These movements created an atmosphere
for post- independence agrarian reforms, for instance, abolition of Zamindari.
Ø They eroded the power of the landed
class, thus adding to the transformation of the agrarian structure.
2. Tribal movements:
Demands:
Ø
All the factors of land alienation,
usurpation, forced labour, minimum wages, and land grabbing compelled many
tribes to revolt.
Results:
Ø The
revolts have not helped them to achieve their goals.
3. Dalit movements:
Demands:
Ø This is a struggle for recognition as
fellow human beings.
Ø It is a struggle for self-confidence
and a space for self-determination.
Ø It is a struggle for abolishment of stigmatization,
that untouchability implied.
Ø It has been called a struggle to be
touched.
Results:
Ø Untouchability is abolished but
injustice practices are not.
4. Backward caste movements:
(1. Dravidian Movement, 2. SNDP Movement, 3. Mahar Movement)
Demands:
Ø Attempts
of the untouchable castes to alter the traditional balance of power besides
improving their own positions.
Results:
Ø The
movement motivated them to take to modern education which in the long run
enabled them to aces to the modern occupation and professions which carried
high rewards in terms of prestige and wealth.
Ø These
communities successfully raised their status in society.
5.
Women’s movements:
Demands:
Ø The
post-independence movement demanded gender equality, questioned gender-based
division of labor and highlighted the oppressive nature of the existing
patriarchal structure, issues
of land rights, employment have been fought alongside rights against sexual
harassment ,dowry system and domestic violence.
Results:
Ø Improved the status of women in the
society.
Ø A number of laws were issued by the
court for the protection of women.
Ø A large number of governmental &
non governmental organizations are evolved for ensuring protection and
promotion of women.
6. Industrial working
class movements:
Demands:
Ø Against
excessive workload, low wage and absence of minimum security, child labour etc.
Results:
Ø A
numbers of acts were declared which expanded the rights of workers, abolished
child labour, working hours and rest hours were set properly by providing
Sundays as holidays.
7. Students’ movements:
Demands:
Ø Main demands of the Student
Federation included increasing Government allocations to education, the right
to form student Unions and the recognition of all democratic and political
rights of students and teachers, the right to a job, free and compulsory
education to all those below 14 years of age, the distribution of books at low
cost, the liberation of the syllabus from colonial overtones, the withdrawal of
India’s name from the commonwealth, voting rights at the age of 18, rights of
assembly and protest to all sections of society, and helping the peoples of
Asia in their struggles against imperialism and oppression.
Results:
Ø The New Education Policy(1986)
changed the entire scenario of Indian education. A major achievement of the
student’s movement in the 90’s was the recognition of Education as a Fundamental
right. Most of their demands were satisfied.
8. Human rights movements
Demands:
Ø The emergency period (1975-77)
sensitized the people to fight for human rights mainly for basic rights to life
& freedom.
Results:
Ø The movement achieved the entire goal
successfully. Now also we are enjoying a good and happy life as we are
protected by human rights.
9. Environmental movements:
(Chipko Movement- 1973, The Silent Valley Project-1978, Jungle Bachao Andolan- 1980, Navdanya Movement- 1982, Narmada Bachao Andolan- 1985etc)
Demands:
Ø Against deforestation, over exploitation of natural
resources, destructive development etc.
Results:
Ø Environmental protection laws and
acts were established to protect our environment and natural resources.
Afforestation is promoted. Gives more importance to sustainable development.
Relevant quotation on
the topic:
According
to T.K. Oommen (1977: 16), “the movements will neither have the potentialities
to root out the existing system completely nor will they succumb to the
traditional structures entirely. Essentially then, social movements provide the
stage for confluence between the old and new values and structures.”
[Source: Ghanshyam
Shah; Social Movements in India; A Review of Literature; Sage publications Pvt
Ltd; 2004.]
Comment on the topic:
Ø
“Social movements generally mobilize
members or participants to seek redressal of a grievance, or to struggle for
specific goals and objectives”.
Ø “Social
movements generally aim at and result in change”.
Suggestions:
Ø People’s movement should not be
violent in nature.
Ø The school curriculum should give
more stress on this topic.
Ø Promote such movements that bring
development to our society.
Ø Resist those activities that create
harm to our society.
Conclusion
The programmes of social movements are based on the aim of
restructuring of society. We may define a social movement as a collective
effort to transform some established sets of social relations. A social movement has a general
orientation or way of approaching to bring about (or to prevent) change. They are very essential for the proper functioning and
the development of the society. People’s movements in India directly influenced
the development of the entire country.
References
1.
Ghanshyam
Shah; Social Movements in India; A Review of Literature; Sage publications Pvt
Ltd; 2004.]
5.
http://www.intercoll.net/bdf/_docs/social_movements_india.pdf
TRIGUNA AND PERSONALITY
TRIGUNA AND PERSONALITY
INTRODUCTION
The
concept of Guna dates back to Atharva Veda, it was discussed in Bhagawat Gita
and later included in Sankhya Darsana. The concept of Triguna has been utilized
to explain the concept of personality in modern era as well. Indian researchers
have also deliberated on this concept of Triguna in their writings. The
development of consciousness is apparently rooted in this concept of Triguna.
These are known as (sattva) called as stability; rajas called as activation and
tamas called as inertia. Manas has been ascribed the functions which are mental
functions and mental processes (Mnaovritti manopravrtti). They are considered
to be manifestations of Triguna. The emotions we experience are closely related
to the dominant guna in us.
EDUCATIONAL
SIGNIFICANCE
The
concept of triguna has a lot of significance in the field of education and in
the real life. A person’s personality gets shaped according to the nature of
interrelations with other people at home and outside. Parents who reject
children and parents who are oppressive induce Tamas in children. Parents who
are punitive and encourage competition promote activation (Rajas) and
democratic acceptance induces self-respect and stability (Sattva) in children.
So everyone should try to understand the concept of triguna especially teachers
because it helps them to determine the behavioural characteristics of the
students and can easily take appropriate measures to
promote class room management and to create positive learning environment to
the students. Having a proper knowledge on the concept of triguna helps the
parents as well as teachers to correlate the emotions of the students
(children) to the dominant guna in them.
So they can take appropriate strategies to develop the level of positive
qualities in the students.
DESCRIPTION OF THE
TOPIC:
Bhagawad Gita, at different places
gives the models of highly developed human potential in its totality. It also describes
three gunas and says that we all are combinations of these gunas
(characteristics) which are Sattwa, Rajas and Tamas. Paranjpe considers jiva,
svabhava and prakrti, ahamkara, and Atman, and Purusa as the most important
concepts related to personality and self, which can help in developing
indigenous personality theories. Following are explanations given about the
three attributes of human personality. These three gunas lead to different
kinds of temperament. This is primarily influenced by both physiological and
psychological parameters.
Triguna
and its dimensions:
|
Sattva
|
Rajas
|
Tamas
|
|
·
Priti
|
·
Apriti
|
·
Visida
|
|
·
Pleasure
|
·
Disagreement
|
·
Despair
|
|
·
Prakash
|
·
Pravrtti
|
·
Niyama
|
|
·
Illumination
|
·
Activity
|
·
Restraint
|
[Source:
Kalpana Srivastava. Concept of personality: Indian perspective.
Industrial Psychiatry J. 2012
Jul-Dec; 21(2): 89–93.]
THE
SATTVIC GUNA
Sattva
guna is the “spiritual quality”. When sattva guna is dominant, a person has
inherent desire to be good and caring. There is a resolute constancy of mind and
senses. When sattva is prevalent, the light of wisdom shines through the
individual. Sattvic intellect clearly understands the difference between
desirable and undesirable, undutiful and dutiful action. When sattva is
dominant a person does his work as a duty. An action is done with calm
understanding and the person is free from doubts. When sattva is dominant a
person pays homage to divine and spiritual values. Strength Respect for Gurus,
nonviolence, meditation, kindliness, silence, self-control, and purity of
character are the motive force of sattvic action. One of the limitations of
sattvic guna is that it binds a person through attachment to happiness and
knowledge. The sattva guna also brings with it the problem of goodness.
THE
RAJASIC GUNA
Rajas
guna is the “active quality”. Rajas guna is considered to give rise to passion
and desire, it causes greed, activity, undertaking of works, restlessness, and
desire. Rajas dominant person is full of attachment, full of longings for
fruits of action. Due to dominance of self-interest, the intellect gives
distorted picture of right and wrong. Renunciation and detachment are not
fostered by Rajas dominant person. Enthusiasm, interest, and activity are some
of the attributes of this guna.
THE
TAMASIC GUNA
Tamas
guna is the “material quality”. Tamas arises from hopes and illusions. Tamas
produces ambiguity, idleness, fantasy, and persistence. Characteristics of
Tamas guna dominant people are cautious, apprehensive, and revengeful. Tamasic
guna also suggests disillusionment and cynicism. When Tamasic guna is dominant,
a person derives happiness which originates and ends in self-delusion and
miscomprehension. The positive manifestation of Tamas guna is willingness to
work very hard. One of these limitations of these attributes are attachment to
possessions and self-centered tendencies.
SATTVA AND RAJAS
INTERACTION AND ITS IMPACT ON ATTRIBUTES
This
combination is considered to be the “spiritually active quality”. When rajas is
restrained and guided by sattva, people become ethical and noble in thought and
action. The influence of spiritually active quality a person is self-assured
and spiritual.
RAJAS AND TAMAS
INTERATION AND ITS IMPACT ON ATTRIBUTES
It
is worth mentioning here that this combination is indicative of “materially
active quality”. When the active quality of rajas combines with material
quality of tamas it determines the ability to deal with people and events. It
helps in building relationships and achieving objectives. This can also be
called “human relation” ability.
PERSONALITY TYPES BASED
ON TRIGUNA
Seven
types of Sattvika, six kinds of Rajasika, and two kinds of Tamasika are noted.
Seven
types of Sattvika are:
Ø Brahma
Brahma
Type are pure individuals and have freedom from passion and envy, they are
equal to all creatures. The individual with these characteristics are noted to
be emotionally stable.
Ø Arsa
(Sharing the traits of Rsis)
The
predominant characteristics are engaged in sacrifices, study, vow, and
celibacy. The intelligence and imagination are defining characteristics.
Ø Aindra
(Traits of Indra)
Happy
go lucky individuals, brave, and outgoing are grouped under these categories.
Incidentally this is an exception to the mention of company of women for the
sake of pleasure especially in sattwik type of category.
Ø Yamya
(Sharing the traits of Yama)
The traits are characterized as
readiness for action, freedom from attachment and similar to God of death.
Ø Varuna
Persons
with these trait clusters are sobre and conservative. They are clean and
brave.
Ø Kauvera
The
Kauvera is a God of wealth, hence the persons with these traits possess
luxuries and have liking for pleasure and recreation.
Ø Gandharva
Fondness for dancing singing and music
are the predominant traits of people. Thus, Sattvik types have been divided in
above description.
Rajasik
types are dominated by wrathful disposition. The six types are enumerated in
brief.
Ø Asura
Such
persons are deceitful, violent, and tough minded.
Ø Raksasa
Intolerance, overeating, and indulging in
sleep are defining characteristics.
Ø Paisaca
The characteristic traits of these types are
fondness for women, gluttonous habits, and cowardice disposition.
Ø Sarpa
Sharp
reaction and bravery in wrath terrorizing are some of the defining traits.
Ø Praita
They
have excessive desire for food and have greediness. The undisciplined traits
are also present.
Ø Sakuni
Group
dependent, tense, and attachment with passion are noted in these types of
individuals.
Tamasik
are described as under:
Ø Pasava
They
share the traits of animal; they are less intelligent sleep and indulge in sex
excessively.
Ø Matsya
The
instability is the hallmark of this trait cluster. They are passionate and have
wrathful disposition.
[Source: Kalpana Srivastava. Concept of personality: Indian perspective.
Industrial Psychiatry J. 2012 Jul-Dec; 21(2): 89–93.]
RELEVANT
QUOTATION ON THE TOPIC:
In
words of Aurobindo (1980), “All men have in them in whatever degree the rajasic
impulse of desire and activity and the sattvic boon of light and happiness,
some balance, some adjustment of mind to itself and its surroundings and
objects, and all have their share of tamasic incapacity and ignoance”.
[Source:
The Mother. Collected Works of the Mother, Volume 11. Cent. ed. Pondicherry:
Sri Aurobindo Ashram Trust; 1980, pp. 12-5. ]
SUGGESTION
With
a view to develop the personality, or to bring forth a balance state among the
‘Trigunas’ an individual should
practice various Yogic processes like pranayama, meditation etc., so that the
dominated degree of Sattvic guna can be attained in his psyche.
CONCLUSION
Trigunas (the three qualities) have
profound role in the determining
the behavioural characteristics of a person and thus they are most effective in
framing of personality and in making of variant
personality pattern. When three gunas are balanced the
personality is balanced but if there is disturbance in any of the three gunas
their personality gets disturbed. . “It is the Sattva Guna that is responsible
for preparing mind to produce positive thought waves. Sattva Guna tries to
bring a balance between the Rajasic and Tamasic (Rao, 2003).
REFERENCE
1. Aurobindo S. 1990 The Life Divine, SABCL Vol. 18.
Pondicherry: Sri Aurobindo
Ashram; pp. 267–344.
2. Kalpana Srivastava. Concept of
personality: Indian perspective.
Industrial
Psychiatry J. 2012 Jul-Dec; Vol. 21(2): 89–93.
3. Paranjpe,
A.C. (2004). Handbook of Indian psychology. New Delhi, India: Cambridge
University Press.
4. Pathak
(1972), ), In Rao, P.V. Krishna and Harigopal, K. (1979), The Three Gunas and
ESP : An Exploratory Investigation, Journal of Indian Psychology, Vol. 2, No.
1, 63-67.
5. Rao NH. Pancabhuta theory. Varanasi: Chowkhamba
Krishnadas Academy; 2003. pp. 45–56.
6. Wolf,
David B. (1998). The Vedic Personalit6y Inventory: A Study of the Gunas,
Journal of Indian Psychology, Vol. 16, No. 1, 26-43.
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