Forms of Rural Aesthetic Culture

The relationship between the content and the form of art is organic one. It is comprised of the unity of its form and content, the content determining the form. 

The Indian rural aesthetic culture includes various regional rural cultures reflects different shades of style,  patterns and modes. To point out as example, we have such varied forms as Sorathas, Dohas, Chaupais, and Chhappas, Kirtans, Bhajans, Abhhngas, Pavadas, Deshies, Horis, Kajaris, Kawalis and others in the domain of poetry and song; Rasas, Garbas and others in the sphere of dance; and Bhaviais, Ramlilas, Tamasas and other in the field of dramas. Similarly the words of other rural arts also reveal a rich diversity of forms. The study of different forms of the art cultures of different regional rural communities will help us to distinguish them as distinct culture units. Further, since the agrarian life possesses certain common characteristics, though with local and regional variations, such a study will also reveal how basically the same life content has been variously handled in the sphere of art by different communities.”

There exist a substantial amount a specialization in the agrarian arts particularly cause the art is mixed with concrete activities like “sowing, reaping, harvesting and others or with such articles of utility as ornaments and earthen ware’. There is a thematic continuity, in art creations and the arts dealing with them are enriched from generation to generation. There exists ‘continuous improvements of agrarian arts, their forms, styles and patterns”.

The rural people in Indian have a ‘long and rich history of aesthetic culture’. History is full of description of the concerts and dramas of the rural life during the Maurya period and have been, as A.S.Altekar states, described as “Preksha,” by Chanakya and “Samaja” by Ashoka. 

Method of Rural Change

Alongside the study of the foregoing factors which bring about change in the rural community it is also necessary to know the factors by means of which social organization or political parties create change in the rural community. The description of these will also make evident as to which method should be employed in bringing about the desired change in the rural community in developing the rural welfare work. Sims and other prominent sociologists have enumerated the following among these kinds of methods.

1. The Method of Reasoning: Some people have confidence in reasoning with the village people in an effort to bring about some change in the rural community. This method does have some benefit but its major defect is that the people who make use of it do not themselves do anything actively and thus their words not carry enough weight.
2. Demonstrative Method: Thus, more importance is attached to the demonstrative method than to the method of reasoning, for it sets examples to the villagers. For example, advocacy about the utility of any agricultural implement cannot be as beneficial as making use of it in some farms. As a result of viewing its functions the farmers will themselves take interest in it and adopt it.
3. Compulsory Method: As is obvious from its name this method resorts to enforcing the change compulsorily upon the rural population. In other words, the population is obliged to accept the desired change, and it is obvious that only the government can employ this method. The states have made quite extensive use of it. For example, many states in Indian have forced the villagers to behave gently towards untouchability make it to be a crime. The advantage of this method is that the changes are effected quickly but it suffers from the drawback that it cannot create internal change. Internal change can be brought about only by the reasoning and demonstrative method.
4. Social Pressure Method: Social organizations and institutions makes most use of the method of social pressure in controlling or transforming the conduct of the individuals. As is obvious from its name, this method obliges the individual by exerting social pressure upon him. For example, the caste panchayat of the villages obliges the members of the caste to accept their decision by threatening social excommunication or extradition. This method certainly does prove quite effective due to men’s sociability but it too suffers from an inability to achieve internal transformation. The first two methods are more appropriate for an internal change.
5. Contact Method: It is a common fact that changes in men occur through contract. A person adopts many mannerisms from the people with whom he come into contact and among whom he comes into contact with urban communities. Change in the mode of living dress, customs and values is seen when the tribal villagers come into contact with Hindu and Christian culture, when the uncivilized people come into contact with the civilized people and when the villagers come into contact with Western culture.
6. Education Method: Education is an extremely important factor in the development of the personality of the individual. It is very essential to pay attention to the proper education of the child besides watching his inherited tendencies according to the aim for which the child or the parent is striving for. The same fact is more or less true with regard to communities as well. In Indian efforts are being made to introduce change in the villages through basic education and social education etc. and much success is also apparently villagers it is necessary to impart proper education.

There are limitations to each of these methods for creating change in the rural communities and thus any method alone cannot serve the purpose. For this reason need is often felt for using more than one method. In order to achieve the desired changes in the direction of rural development reasoning needs to be supplemented by demonstration. Where some people are not prepared to take the trouble of understanding it, it is proper to introduce the compulsory and social pressure methods. In every change, education complementary to it should be impaired. In this way the desired changes in the rural community can be attained only by understanding all these method and making use of them according to need and occasion.

Merits of Caste System

Caste system has been termed as fountain head of social evil in our society. Despite the criticism, it still continues in the Indian society and many favor it. Its advocates point out certain merits whereas its critics cite many demerits. These are being pointedly discussed below:

Merits of Caste System

1. Fixed Social Environment: It has been emphasized that caste system provides a fixed social environment to each individual. In the words of Hutton, “He is provided in this way with a permanent body of association which controls almost all his behavior and contacts. His caste channelizes his choice in marriage acts as his trade union, his friendly or beneficent society, his state club, and his orphanage, it take the place for him of health, insurance, and if need be provided for his funeral.”
2. Sense of Co-operation: Caste system promotes the spirit of co-operation and fellow feeling among members of the same caste.
3. Defines Occupation: Caste system tells the economic pursuit of the individual. There is an occupation pertaining to every caste so that the child’s future is not only carved out already but also a proper place of apprenticeship is provided. Ancient India was a land provided with generations of craftsmen and soil cultivators who were extremely skillful in their vocation. In one way it helped in the specialization of skill.
4. Racial Purity: The supporters of caste system emphatically state that this system has held in preserving racial purity of the higher castes by forbidding indiscriminate inter-caste marriage, and has greatly fostered the habits of cleanliness by insisting on ritual purity.
5. Impresses upon the Intellectual Make-up: Caste system has been able to influence the intellectual make-up of an individual. Since the caste dictates to each member customs to be observed in the manner of diet, the observance of ceremonies and whether he many marry a widow, his view on the social and political matters and bound to be influenced by his caste customs.
6. Integration of the Country: The advocates of this system argue that caste system, ‘develops class consciousness without breeding class struggle. It has created an efficient organization of Hindu society without giving any chance to class frictions and factions. It has the best device to organize with one society, people of different castes with different cultural levels. It prevented the country from splitting up into warring racial units. It is argued that the ‘caste system has integrated Indian society into one caste and variegated community and provided the county with a sure basis of security and continuity whereby a stable and orderly organization of society could be possible.
7. Defines Functions: The caste system, it is stated, provides for the various functions necessary to social life- “Functions ranging from education to scavenging, from government to domestic service of the most menial kind, and it makes this provision under the sanction of a religious dogma, the belief in Karma, which renders the superficiality inequitable distribution of functions, acceptable as being part of the divine order of the universe.”
8. Cultural Diffusion: One of the merits of caste system has been its ability to promote the cultural diffusion within the group. The caste customs, beliefs, skill, behavior, the trade secrets are passed on from generation to generation.
9. Segmentation of social Life from Political Life: It is said that caste system has been able to maintain its own religious system by providing the worship of the caste Gods and Goddesses. It has made the social life independent from the political influence. S.C.Hill says, “His intimate life, the life which to the Hindu really matters is altogether independent of the political conditions, which happen to prevail.”

Explain the Recent Changes in the Caste System in Our Country

Caste system has been prevalent in our society since the advent of Aryans. Initially it got patronage and was fluid but as the time picked up it became concrete and ultimately devoured the whole society.

The course leading to origin and the development of caste system can be conveniently analyzed under following heads:

1. The Vedic Period: Caste system was fluid state in this period because of the stratification of the society on the basis of varnas. The latter did not accept birth as the criteria for the classification and occupation were the main basis of social differentiation. Therefore, change from one varna to another was not possible. Restrictions regarding marriage, food and drink were almost non-existent. In fact there was not stratification of high or low groups in society. In Rig-Veda mention has been made about the three classes of society. They are named as Brahmin, Kshatriya and Vaishya. The texts do not make any reference to the castes being classified on the basis of birth.
2. Post Vedic Period: Texts of this period suggest the classification of society into four varnas. There is a reference about a group belonging to our caste class. During this period the old distinction between Arya and Das appears to be modified into Dwija and shudras. Gradually, the varnas became closed groups and a clear hierarchy evolved between various varnas with Brahmins at the top and Shudra at the bottom. This period also witnessed the establishing of the theory of supremacy of action over birth. This period also witnessed the establishing of the theory of supremacy of action over birth. This concept of action (Karma) was supported by Buddhism and Jainism, both. But after the downfall of Buddhism as a state power, Brahmins tried to re-establish their social supremacy by forming strict rules regarding caste structure and by making the caste as a watertight closed group. This period also witnessed the prohibition of inner castes marriages, and appearance of the practice of untouchability.
3. Poranic Period: This period put the Brahmins at the helm of affairs. It became the principal duty of other castes to serve them. Division of occupations also became very strict. Restrictions upon inter caste marriages became more rigid. Social status of Shudra sank to its lowest depth and they were regarded as sub-human. This period brought the feeling of contempt and hatred in the caste system.
4. Mediaeval Era: This period began with the invasion of Muslim and their subsequent dominance. History reveals that ‘Muslim rulers tried to convert Hindus into Muslims and imposed taxes upon those who refused to accept Islam. It produced two kinds of effects upon Hindu society. Rules and restrictions of Brahmin caste became more rigid on the other hand few thinkers amongst the Hindus, raised their protests against the restrictions of social intercourse, untouchability and other social barriers. Saints like Kabir, Nanak and Taka Ram openly attacked the caste structure. In their attempt to hit back, the Brahmins devised the system of Sati, Purdah and child marriage.
5. Modern Period and Present Changes: The effect of Westernization has weakened the cast system. In fact, this process introduced attack on castism from various angles. Arrival of Britishers brought new directions to this process. The British Government tried to remove some ugly customs by force of law. Thus in the year 1829 Sati Disabilities Removal Act, 1850. Efforts were also made to liberate Shudras from their social sufferings. In 1856, widow marriage were legalized by the Hindu widow Remarriage Act, 1856. To prohibit child marriages, an Act was passed on the year 1860. The Child Marriage Restrain Act, 1860. Inter castes marriages were legalized by the Special Marriage Act, 1872. In the year 1955, the Hindu Marriage Act, 1955 was passed by which various marriage restrictions were removed. Now the practice of bigamy by a Hindu is illegal and punishable under Indian Penal Code. In the post-independence period, the constitution has abolished the practice of untouchability and has made its practice an offence punishable under Indian Penal Code. All citizens are equal before law irrespective of caste or creed. Getting strength form modern education and the processes of industrialization, and urbanization, these factors have led to the weakening of the caste system.

Conditions Unfavorable to Caste

The following elements have acted to weaken the caste system in our country:

1. Spread of Education: Modern education has dealt a heavy blow to the caste system. It has shattered the religious myths. ‘A major part in weakening the caste system is placed by the existing education. Modern education is negative as regards religion. It emphasizes democratic values such as liberty, equality and fraternity. Modern education bears the stamp of the scientific and independent thinking in the West. It has laid great stress upon the importance of man. Thus the progress of modern education is demolishing proportionately the ties of caste, etc. education has encouraged inter caste social interactions. The practice of untouchability has been abolished and even made an offence under the Indian Penal Code. Socially, the new generation believes less in the practice of untouchability. 
2. Process of Industrialization: Rapid industrialization has introduced many changes in the erstwhile static society. It has reduced the intensity of caste fervor because persons from all castes sought and obtained employment in factories. A. W. Green believe that, “although the Brahmin has to take a prolonged religious bath in order to purify himself against the defilement caused by the mere shadow of Shudra, yet it is not possible to avoid the shadow of Shudras in the crowded lanes of city and busy offices. As a result of industrialization individuals of all castes came into mutual contact into factories, hotels, markets, trains, trams and buses etc.” This has helped in undermining the intense feeling of casteism in our society.
3. Wealth as Symbol of Prestige: Now caste no more signifies one’s social prestige. Its place has been taken over by wealth. A person adopts an occupation not because of his caste but because it appears more beneficiary to him. ‘The consideration in the choice of a profession is no longer caste but individual capability and the facility in earning wealth. These days, a wealthy Shudra is more respected than a poor Brahmin’.
4. Social Reform Movements: The movements aiming to secure social emancipation have also struck at the vary root of caste system.
5. Means of Communication: Means of communication have introduced rapidity in social interactions and have brought down the fence that had caused isolation of villagers. ‘It became difficult to maintain the rigidity of caste in the whirlwind of communication set into motion by industrialization through such means as buses, trains, trams, cars, etc.
6. Political Factors: There has been continuous agitation by various groups to end discrimination and exploitation. This was the aim of the national agitation for independence. ‘The objective of this national movement was the establishment of a democratic pattern of society in India. For this reason it made efforts to weaken the caste consciousness in the people.’ The political factors, along with other factors have weakened the caste system.
7. New social Classes: Industrialization has led to the appearance of new social classes in the society. ‘These social classes are replacing the caste. The organization of castes was vertical that of classes in horizontal. The feeling of class-consciousness is so strong that it has led to the weakening of caste consciousness or the feelings of casteism.
8. Constitutional Provisions: The constitution of India in Article 15(2) of the constitution of India declared ‘all citizens equal.’ The fortress of the caste system collapsed when foreign rule came to an end. According to the Untouchability Crime Act of 1955 it is a crime to prevent anyone from using a public place. Despite these steps, the caste system has not died away. It is still being aroused by the vested interests particularly out political leaders. In the shadow of political life, the feeling of casteism is sensed as stronger than earlier.