Page 19 - DSOC201_SOCIAL_STRUCTURE_AND_SOCIAL_CHANGE_ENGLISH

Social Structure and Social Change

Notes the contemporary rural society has become a battle-ground of struggle between the forces of
religious orthodoxy and authoritarian social conceptions on the one hand and those of secular
democratic advance on the other.
If we analyse class structure in rural India in post-independence period, we find four classes: the
three classes in the agricultural field are of landowners, tenants, and labourers, while the fourth
class is of non-agriculturists. According to A.R. Desai (1959), landowners constitute about 22 per
cent, tenants about 27 per cent, agricultural labourers about 31 per cent and non-agriculturalists
about 20 per cent. A large majority of the cultivators (60%) are marginal cultivators with less than
2 hectares land, followed by small cultivators (16%) with 2 to 5 hectares land, medium cultivators
(6%) with 5 to 10 hectares land, and big cultivators (18%) with more than 10 hectares land (Ibid:
25). The available land per family in villages is less than one acre (or 0.4 ha). About 75 per cent of
the total sown area is under food crops. About 35 per cent of the total produce is sold by cultivators.
In about 65 per cent of these sale transactions, commodities are sold to the trader in the village
itself. The marketing of agricultural produce in the mandis (markets) is largely in the hands of
intermediaries who represent private interests and who control both credit as well as disposal of
the produce. Thus, a large number of agrarian proletariat, a large number of uneconomic holders
of land, and a small number of artisans and self-employed people in villages reveal a miserable
economic life lived by these people.
With this background of agrarian structure, let us now analyse agrarian relations. The relations
may be classified as (a) those which are defined and enforced by law, (b) which are customary, and
(c) which are of fluctuating character. Daniel Thorner (1956 and 1973; also see, Gupta, 1991: 261-
270) rejected the often-described classification of cultivators in rural areas in three categories:
landlords, tenants, and labourers. This was on the ground that one and the same man can belong
simultaneously to all three of these categories. A person can himself cultivate a few acres of land
he owns, give some land on rent, and in emergency may work on other’s field as labourer. He has
analysed agrarian relations by using three specific terms: Malik for agricultural landlords, Kisan
for working peasants (including tenants), and Mazdoor for agricultural labourers. The Malik derives
his agricultural income primarily (although not necessarily solely) from property rights in the soil,
i.e., from a share of the produce of lands possessed by him. The share is realised in cash as well as
in kind (percentage of produce). He may give his land either to tenant(s) or may cultivate it by
hiring labourers. He may manage the hired labourers himself or through a manager. The Malik
may also have subsidiary income from business, profession, etc. The Maliks are of two types: those
who are absentee landlords and those who reside in the village in which they own land. Kisans are
the working peasants, who may be small landowners or tenants.

1.4 Socio-cultural Dynamics through the Ages

In loose and broad terms socio-cultural dynamics refer to the changes in the social and cultural
attributes of a society. Though social and cultural attributes are seen as an integral whole and
hence inseperable, yet, social here refers to the structural aspects such as patterned interactions.
We come across through various social institutions. By cultural attributes we refer to the collectively
shared, values, ideas and symbols which are associated with human groups. Thus socio-cultural
dynamics is a universal and timeless process. Since no society can be static, all societies at all times
pass through this process of change.
Socio-cultural dynamics is a highly complex phenomenon. If the forces of change emanate within
the social structure, it may be termed as endogenous. The rise of socio-religious ideologies such as
Buddhism or Jainism may be examples of endogenous change while the changes occurring through
the advent of Islam or Christianity that came from outside may be put under the category of
exogenous changes. Changes within Indian society have occurred through both of these processes.

1.5 Impact of Modern West on Indian Society
Socio-cultural change in India under the impact of the modern west presents yet another important
facet of socio cultural dynamics. India has always been a highly traditional society and it is only

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