What is the Meaning and Characteristics of Primate City?

The Law of the Primate city was pronounced by Mark Jefferson (1939). According to him if a city in a country disproportionally larger than any other cities as like London is 7 times greater than Liverpool and Mexico City 5 times greater than Guadalahara based on his observation law stated that “A countries leading city is always disproportionately large and exceptionally expressive of national capacity and felling.”
 

The Primate City is larger than any other city in the urban system and dominates all other cities not only in population size but also in its role as political, economic and social center of the country.
John and Turner

“The city which is more popular and dominant both economically and politically over rest of the cities in a particular country”

Law of Primate City
Factors that related to the Primate City

1. Agriculture Economy.
2. Export oriented trade.
3. Rapidly growing population.
4. Having colonial History.

Characteristics of Primate City

1. International familiarity for a political sub-division. 
2. Actively participate in international events. 
3. Having a fairly large population. 
4. Having a major international airport.
5. Advanced transportation system.
6. International culture and community. 
7. International financial institution.
8. A lively cultural seen. 
9. Having powerful media.
10. Storing sporting community.
11. Sports of international pilgrim.

Factors affecting Primate City

1. Small size of the county.
2. Colonial History.
3. Export orientation of the country.
4. Simple economy and political organization.
5. Duel economy.
6. Degree or level of primacy.

Remedies to Casteism

The following are some proposition about the solution of the problems arising out of casteism:

1. Proper Education: Proper education is the only way to solve the problem of casteism. Educational institution creates a space in which distinction of caste are not encourage. At the same time the children faces bad impact of this problem. Casteism can be destroyed only by the development of new psychological tendencies and behavioral patterns through increase of education.
2. Inter-caste Marriage:  Inter-caste marriage helps to decrease casteism. It also helps to the families to develop relation among there caste. In this way, the seed of casteism shall be unable to take root and even if it does, the resulting sapling will be so weak that it will subsequently be wiped out.
3. Lesser use of the Word Caste: One way of solving the problem of casteism is to make less frequent use of the word ‘caste’ so that there may be no traces of it left in the minds of the impressionable children and they should not be imbued with the idea of caste distinction. In this way, at least it will become possible to destroy the notion of casteism in the coming generations.
4. Cultural and Economic Equality: Another way of facing the problem of casteism is to introduce cultural and economic equality of the various castes. Discrimination in cultural and economic sector increase casteism.  Hence, the restoration of cultural and economic equality among various castes is an important step towards the abolition of casteism from the society.

Consequences of Casteism

On the one hand, casteism severs to further the interests of a small number of individuals but, on the other hand, it is risky for the nation. The most important consequences of casteism are given below:

1. Hindrance in the Development of Nationalism: Casteism hinders the growth and development of nationalism. On the one hand, casteism has divided Indian society into many parts while on the other hand, much tension and conflicts between these various parts have been created on the basis of casteism.
2. Hindrance of Democracy: Many of the professional leaders in the political field exploit casteism and at election time ask the people to vote for them on communal considerations. As a result the dishonest or corrupted people come into power and they do not consider the common interest of the people. 
3. Corruption: People inspired by the sense of casteism try to provide all kinds of facilities to people who belong to their own castes and in doing so they resort to all kinds of immoral and improper activities. In this way, extreme corruption in the society is increasing.
4. Hindrance in Technological Efficiency: Because the appointment to government and private services is done on the basis of caste, there seems to be a continuing increase in the number of inefficient and worthless people. On the other hand, the efficient and able individuals do not get the opportunity to find employment. Thus, a great obstacle is placed in the path of the nation’s industrial and technological advance.

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.