The Marginalized Groups in Indian Social Construct: A Critical Study of Mahesh Dattani

As a society many are not aware that development can be more compelling through knowledge about other society’s life experiences. Even when becoming aware, societies continue with the lack of knowledge. This results in consequences in these societies and with international relations. There are tremendous forms of ethnocentrism that can cause crucial social problems, such as ethnic cleansing, colonialism, and racism. Many of these views are destined by world communities, however many frequently see the cases.

Many people believe that in the 1940’s most of India’s problems involving independence was to do with divisions within India rather than British imperialism. In this essay I will be looking at both points of view and finally giving my opinion. I will be using three sources also to help me show both sides of the story. I will also be using my further knowledge to add a wider range of knowledge.

India is no different, the Sepoy Rebellion was one of the main stands the Indians took to defend their beliefs. With the British's complete disregard of Hindu and Muslim practices, Indians broke into outrage when asked to bite off the ammunition cartridge greased with pork and beef fat. How could they not? Their entire belief system itself was being threatened. Although out of this gruesome cultural war Gandhi emerged with a new way of thinking, without violence. With Gandhi’s defiance, a salt taxation was released which gave even more control to the British Raj. Although stopping Gandhi’s way of thinking was helpless and the Indians took yet another stand with the 1930’s Salt March. Though there were some laws that Gandhi could not take a stand too. Some of the government released laws were careless and did not seem to have any purpose but to irk the Indian people. Being treated as second class citizens in their own home is what the people came to know, racist attitude also dominated around the country of India.

Although every caste in the World State is meticulously conditioned to accept the hand they are given, there are still many citizens who are dissatisfied with the quality of life available to them in society. Knowingly or unknowingly, these outliers reject their conditioning and strive for something more, whether it be adversity, danger, or passion.

            The internal divisions and complexes hierarchy of the Indian society served an important social function.  The system provided each individual with a clear identity and role and offered the benefits of group solidarity and support.  Certain interactions and behaviors were appropriate only between those of equal status. The system assured that the religious, political, and financial powers were all separated into four different social classes (Bulliet, et. 2011).

First of all, this followed a period of more indirect political control from the British East India Company that was established progressively, starting in Bengal around 1757. (Banerjee, A., & Iyer, L.2005)For the period of this time, the Indian subcontinent experienced an amount of momentous structural changes to its economic and political schemes. Even though many of these procedures were legitimately transported to an end upon independence in August 1947, it is apparent that the prolonged period of overseas control had influences that insist in contemporary India. The effects of the British raj are methodically recognized and their legacies for India’s growth. As India was divided into a number of states after independence, the focus will be on what is now the

The nation of India operates on a caste system which is a form of “social class” structure from birth. For example, if you were born “poor” you will always be “poor” and vice versa. “The caste system in India is quite rigorous, boasting 3,000 castes and 25,000 subcastes; memberships range between the hundreds and the millions. India’s caste system originated in Hinduism, but other religious groups in India subscribe to similar systems (Gale 2001). Word Count: 90

Indian culture and society experienced drastic changes during the middle of the twentieth century. The country experienced rapid development of its urban centers, agrarian lifestyles were replaced by commercialized industries, and old social norms were replaced by new, British-influenced values. Many of those changes are depicted in Kamala Markandaya’s 1954 novel, Nectar in a Sieve. Written only seven years after India achieved independence, Markandaya’s novel chronicles the life of Rukmani, the book’s narrator. Rukmani recounts the story of her marriage, the lives of her children, and the hardships she endures in life, which include the death of her husband and the deaths of several of her children. This essay will discuss the impacts of modernity on Indian culture and society in the middle of the twentieth century, and it will show how these impacts were depicted in Markandaya’s novel. Ultimately, Markandaya’s novel shows how rapid changes in Indian culture and society caused serious challenges for many Indians and forced many Indians to abandon traditional lifestyles.

For thousands of years the caste members was well known how they lived, class, region, gender, tribe, and language. They ate, married, and worked with their own group and if that person was born they rarely changed caste or even mixed with other castes. Social rules defined how to behave within a caste and when in the presence people from other castes. In a caste system was well known in India and was supported by Hindu beliefs “the acceptance of one’s fate in life, several major caste dictated one’s life chance from the moment of birth, especially in rural areas” (Kerbo, 2009). The been many controversy in India’s society with stratification and inequality specially in the lower caste that lived in poverty in their lives and the lowest caste was the Dalits known has the untouchables and lived in polluting and unclean occupations and was considered outcastes. In the caste system it caused problems when each other overlapped each other when it came to unequal access to wealth, income, prestige, and power. This paper will examine the history of this group in the United States and misconception about this ethic group.

The caste is an identity status and a caste identity is one of the most significant social identity in Indian society and it is a fundamental identification character of an individual. In the theory of microaggression, an identity plays a crucial role between a recipient (subordinate) and a perpetrator (dominant). The paper encompasses social identity theory (Harro, 2013; Smith, 2005) to

This paper is a brief account of the consequences of gender colonization and wretched condition of hijra community in India. This autobiography shows how a hijra is deprived of all the facilities which a normal citizen of a country should have. Through this autobiography the author wanted to prove their existence as human beings, as well as he wanted to prove that they also have their opinions, thoughts, feelings and emotions about each and every aspect of society.

He makes comparisons between Dalit and Muslim leaders who have in the last six decades acquired substantial roles in the political milieu of India. Why hasn’t there been representation from the Adivasis? Guha believes that Adivasis do not have majority in any single peninsular state of India, therefore during elections, tribal votes do not make an impact as compared to Dalit votes. Guha also observes that the Dalits have had influential leaders (such as B.R Ambedkar) who have streamlined their marginalization, unlike Adivasis, who have never had a leader who could inspire admiration. Another important point highlighted is the role of contemporary media in projecting mainly Dalit and Muslim issues and not those concerning Adivasis. Therefore due to the negligence of the government, Maoists tend to influence the tribals into believing their socio-economic advancement agenda, according to Guha does not exist as the Maoists main agenda is to capture power through armed

He also mentioned that for a long time ago, there has been a caste system which organized the social structure in India. There were four major castes: Brahmans, who have spiritual wisdom or act like a priest, Kshatriyas, who are a ruler or an organization, the Vaisya, farmers and traders, and the Sudras, the follower or servants. However, he argued that the stratification is now becoming not so relevant because people can access education and reach a better condition. This information similar to Hodge (2004) explanation about the caste system and the structure now is transformed by the modernization (Fuller, 2009).

India’s population includes nearly one hundred million tribal people. These numbers are matched only by the remarkable diversity of India’s tribes. The two main regions of tribal settlement are the country’s northeastern states bordering China and Burma, and the highlands and plains of its central and southern regions. The latter is home to more than 80 per cent of the tribes, which differ from the northeastern tribes in ethnicity and in having experienced greater “intrusion of the Indian mainstream and of the pan- Indian model of the state, society, economy and culture. There are also differences in the extent to which the tribes interact with non-tribal communities. While the northeastern tribes are usually isolated communities, the tribes in peninsular India may at times coexist with non-tribal people. Despite some regional variation, the tribes share many traits, including living in relative geographical isolation, and being relatively more homogeneous and more self-contained than the non-tribal social groups. Consequently, several tensions (both perceptible and obscure) pervade relations between tribals and non-tribals, on the one hand,

Anand, Mulk Raj. “The Indelible Problem: Mulk Raj Anand and the Plight of ...” www.postcolonialweb.org /india/anand/ stracuzzi1.