IGNOU MSO-004 Assignment Answers 2025: : Sociology in India Solved Part 4

 

Question 7: Discuss the debate between Verrier Ellowin and G.S. Ghurey regarding the tribes in India.

Answer: The study of tribes in India has been one of the central themes in Indian sociology and anthropology. Among the early scholars who contributed significantly to this field were Verrier Elwin and Govind Sadashiv Ghurye (G.S. Ghurye). Their debate over the nature, identity, and future of Indian tribes represents a classic sociological controversy that reflects differing perspectives on culture, integration, and modernization.

While G.S. Ghurye, an Indian sociologist, approached tribes from the “Hinduization” or assimilationist perspective, Verrier Elwin, a British-born anthropologist who later became an Indian citizen, advocated for a “cultural isolationist” or protectionist approach. Their debate was not just academic but also deeply connected to policy questions regarding the treatment and development of tribal communities in independent India.

1. Background of the Debate

The issue of how to understand and integrate tribal communities came to prominence during the late colonial and early post-independence periods. The British colonial government had categorized tribes as “primitive” or “aboriginal”, viewing them as separate from mainstream Indian society. After independence, sociologists and policymakers had to decide whether these groups should be assimilated into the larger national culture or allowed to preserve their distinct traditions.

It was within this context that the intellectual debate between Verrier Elwin and G.S. Ghurye emerged. Elwin had extensive field experience among tribes such as the Baiga, Gond, and Muria in Central India, while Ghurye was the first major Indian sociologist to develop a systematic theory of Indian society, including tribes and castes.

2. G.S. Ghurye’s Perspective: Tribes as “Backward Hindus”

Ghurye’s views were first elaborated in his book “The Aborigines — So-called and Their Future” (1943). He challenged the British anthropological notion that tribes were racially or culturally distinct from the rest of Indian society. According to him, the so-called “tribes” were not separate ethnic entities, but rather social groups that had become isolated due to geographical, historical, or economic reasons.

Ghurye believed that tribes were essentially “backward Hindus”, sharing the same cultural and religious framework as the Hindu society, though at a less advanced level. He argued that the processes of Sanskritization and Hinduization had historically integrated tribal groups into the Hindu social order. Therefore, the future of the tribes, according to Ghurye, lay in further integration with mainstream Indian culture.

From a sociological point of view, Ghurye’s perspective represents an assimilationist and evolutionary approach. He saw Indian society as a unified civilization with tribes representing an earlier stage in the cultural evolution toward Hindu civilization. His main arguments included:

• Tribes have been influenced by Hindu rituals, festivals, and gods for centuries.
• The caste and tribe distinction is sociologically fluid; many tribes have already transformed into castes through cultural assimilation.
• The protectionist or isolationist policies (as proposed by Elwin) would only deepen their backwardness and isolation.
• Integration through education, reform, and development would help them achieve equality and modernity.

Thus, Ghurye’s vision for tribal development emphasized mainstreaming through social and cultural integration.

3. Verrier Elwin’s Perspective: Tribes as Distinct Cultural Communities

In contrast, Verrier Elwin (1902–1964) developed a humanitarian and cultural relativist approach toward the tribes. Living for decades among tribal groups in Central India and the North-East, Elwin developed a deep respect for their social organization, customs, and ecological harmony.

In his writings such as “The Aboriginals” (1943), “The Baiga” (1939), and later “Philosophy for NEFA” (1957), Elwin argued that tribal communities represent distinct cultural worlds with their own moral and ecological wisdom, which should be respected and preserved.

He rejected the idea that tribes were “backward Hindus” and instead emphasized their unique identity and cultural autonomy. Elwin proposed a “protective isolation” policy, under which tribes should be shielded from the disruptive effects of mainstream society, such as money economy, industrialization, and missionary activities.

Elwin’s major arguments included:

• Tribal societies have a distinct moral order, deep respect for nature, and egalitarian ethos absent in the caste-based Hindu society.
• Rapid assimilation would lead to the destruction of tribal culture and exploitation by outsiders.
• The state should adopt a “National Park approach”—allowing tribes to develop in their own way, without external interference.
• Education and modernization should be introduced gradually and sensitively, respecting their traditions.

In sociological terms, Elwin’s perspective aligns with cultural pluralism and relativism — emphasizing the right of each community to preserve its own culture and social system.

4. Points of Disagreement

The Elwin–Ghurye debate thus revolved around fundamental sociological and policy questions:

Aspect	G.S. Ghurye	Verrier Elwin
View of Tribes	Backward Hindus, part of Hindu society	Distinct cultural communities
Integration vs Isolation	Advocated assimilation into mainstream society	Advocated cultural isolation and protection
Policy Recommendation	Integration through education and reform	Protection from external exploitation
Cultural Outlook	Evolutionary and assimilationist	Humanitarian and cultural relativist
Main Concern	National integration	Cultural preservation

Ghurye criticized Elwin for his romanticized view of tribal life and for underestimating the benefits of modernization and integration. Elwin, in turn, accused Ghurye of being ethnocentric and ignoring the exploitation and oppression tribes suffered under the caste-dominated social order.

5. Reconciliation and Later Developments

After independence, Pandit Jawaharlal Nehru adopted a middle path between the two approaches, influenced largely by Elwin’s ideas. Nehru’s Panchsheel for Tribal Development emphasized respect for tribal culture while encouraging gradual modernization — a balance between protection and integration.

Later sociologists such as Andre Béteille and N.K. Bose provided more nuanced analyses, suggesting that tribal societies were undergoing internal differentiation and could not be understood merely as isolated or assimilated entities.

6. Conclusion

The debate between Verrier Elwin and G.S. Ghurye remains a cornerstone in Indian sociology because it reflects the broader tension between cultural pluralism and national integration, tradition and modernity, and autonomy versus assimilation.

Ghurye’s approach highlighted the historical interconnectedness of tribes with Hindu society and emphasized national unity. Elwin, on the other hand, brought attention to the ethical dimension — the need to protect vulnerable communities from exploitation and cultural erosion.

In contemporary India, where issues of tribal displacement, environmental degradation, and cultural survival remain pressing, both perspectives continue to hold relevance. A sociologically balanced approach would recognize the importance of integration with dignity, allowing tribal communities to modernize on their own terms while preserving their cultural identity.

 

 

 

Question 8: Discuss the different roles that religion plays in Indian society with suitable examples.

Answer: Religion occupies a central place in the study of Indian society. From ancient times to the present day, religion has shaped social institutions, cultural values, political behavior, and individual identity in India. The sociological study of religion examines not only its spiritual aspects but also its social functions, influence on group behavior, and role in social change and social control. In India, where multiple religions coexist—Hinduism, Islam, Christianity, Sikhism, Buddhism, and others—religion is deeply interwoven with the everyday life of people. It influences not only personal beliefs but also family relations, caste structures, festivals, economy, and politics.

Sociologists such as Émile Durkheim, Max Weber, and Karl Marx have analyzed religion as a social phenomenon, each offering distinct perspectives. Durkheim viewed religion as a means of social cohesion; Weber emphasized its role in social change and economic behavior; while Marx considered it a tool of social control and ideology. Applying these theoretical insights to the Indian context helps us understand the multifaceted roles religion plays in shaping Indian society.

1. Religion as a Source of Social Cohesion

One of the primary roles of religion in Indian society is to unite individuals through shared beliefs, rituals, and moral values. In villages, towns, and cities alike, religion serves as a basis for collective identity and social solidarity.

For instance, in Hinduism, rituals such as Diwali, Holi, and Navratri bring together people from different social backgrounds to celebrate common traditions. Similarly, Eid-ul-Fitr, Christmas, and Guru Nanak Jayanti unite members of respective religious communities, reinforcing collective belonging. These festivals function as what Durkheim called “collective effervescence”—moments when people come together to reaffirm their shared social values.

Temples, mosques, gurdwaras, and churches serve as social institutions, providing not just spaces for worship but also platforms for education, charity, and community welfare. Religion thus promotes solidarity and moral order in society, ensuring cooperation among individuals.

2. Religion as a Source of Cultural Identity

Religion in India is deeply intertwined with cultural traditions, art, and social customs. Every region’s music, dance, architecture, and literature are influenced by religious themes.

For example, Bharatanatyam and Odissi dance forms originated as expressions of devotion in Hindu temples. Similarly, Sufi poetry and Qawwali music reflect Islamic mysticism and spiritual longing. Festivals such as Onam in Kerala or Bihu in Assam combine religious myths with local cultural practices, symbolizing how religion sustains and reproduces regional identities.

Religion also preserves traditional knowledge systems. The Vedas, Guru Granth Sahib, and Quranic teachings not only contain spiritual guidance but also shape ethics, family values, and social behavior, forming the core of India’s cultural heritage.

3. Religion as a Source of Social Control

Religion also functions as a mechanism of social control by prescribing moral norms and guiding human conduct. Religious doctrines often define what is considered right or wrong, permissible or forbidden. In traditional Indian society, this control was exercised through religious texts like the Manusmriti, which outlined duties (dharma) according to caste, gender, and stage of life (ashrama).

Even today, religion regulates behavior in various ways. Practices such as vegetarianism, fasting, and modest dress are often motivated by religious values. In rural areas, religious leaders and priests play a significant role in settling disputes, maintaining moral discipline, and legitimizing social hierarchies.

However, sociologists also note that religion’s role as social control can reinforce inequality. For example, the caste system in Hinduism was historically justified by religious doctrines, leading thinkers like Dr. B.R. Ambedkar to criticize religion as a source of oppression for lower castes and Dalits.

4. Religion and Social Stratification

Religion has played a crucial role in structuring Indian society into hierarchical groups. The caste system, for instance, is closely linked to Hindu religious ideology. The concept of varna divided society into four categories—Brahmins, Kshatriyas, Vaishyas, and Shudras—each associated with specific religious duties and occupations.

Even though modern India legally prohibits caste discrimination, the ritual purity and pollution concepts derived from religious belief still influence marriage, food habits, and social interactions in many areas.

At the same time, religion has also inspired movements against social inequality. Reformers like Swami Vivekananda, Mahatma Gandhi, and Guru Nanak used religious philosophy to promote social equality and spiritual unity. The Bhakti and Sufi movements in medieval India challenged caste and communal divisions, promoting love and devotion as paths to God.

5. Religion and Social Change

Religion in India has been a force for both continuity and change. On one hand, it preserves traditional values; on the other, it provides a moral framework for reform movements.

For instance, Raja Ram Mohan Roy’s Brahmo Samaj used Hindu scriptures to advocate against sati and for women’s education. Similarly, Sir Syed Ahmed Khan encouraged modern education among Muslims while maintaining Islamic values. Religious leaders often reinterpret doctrines to align with modern social values, showing how religion adapts to changing times.

Movements such as Dalit Buddhism led by Ambedkar represent religion’s power to inspire social transformation and resistance against injustice. Thus, religion in India serves as both a conservative and a progressive social force.

6. Religion and Politics

Another significant role of religion in India is its relationship with politics. Though India is a secular state, religion continues to influence political mobilization and identity formation. Political parties and movements often draw upon religious symbols, rituals, and sentiments to gain legitimacy or support.

For instance, the Ram Janmabhoomi movement and debates around Uniform Civil Code reveal how religious identities intersect with national and political narratives. Religion also plays a unifying role in national movements — for example, Gandhi’s use of religious metaphors like “Ram Rajya” to mobilize people during the freedom struggle.

However, the politicization of religion can also lead to communal conflicts and social divisions, highlighting the dual nature of religion as both integrative and divisive.

7. Religion and Economic Life

Max Weber’s theory of the “Protestant ethic” helps us understand how religion can influence economic behavior. In India, similar patterns exist: Hindu and Jain ethics emphasize non-materialism, honesty, and duty, while Sikhism encourages hard work (Kirat Karo) and community service (Seva).

Religious festivals like Diwali and Eid also stimulate economic activity, showcasing the interconnectedness between religion and the economy. Many business practices, such as auspicious timings for opening shops or financial decisions, are guided by religious beliefs.

Conclusion

Religion in Indian society plays multifaceted and complex roles — it unites and divides, conserves and reforms, controls and liberates. It is deeply embedded in India’s social, cultural, and political fabric, influencing individual behavior as well as institutional structures. From temples and mosques to political rallies and family rituals, religion remains a vital force shaping collective consciousness.

From a sociological standpoint, religion in India cannot be seen merely as a private belief system; it is a social institution that organizes life, legitimizes norms, and inspires movements for justice and equality. Understanding its roles helps sociologists comprehend the intricate balance between tradition and modernity, unity and diversity, and continuity and change that defines Indian society.

 

 

 

Describe the socio-economic background of emergence of sociology.

Why did the major focus of sociologists and social-scientists became the village studies in India during the nineteen fifties? Discuss.

Describe the ‘Brahminical’ perspective on caste system in India.

Discuss the different views of Ambedkar and Lohia on Indian Society.

Describe the agrarian class structure in India with examples.

What are the village commons? Discuss its significance.

Discuss the debate between Verrier Ellowin and G.S. Ghurey regarding the tribes in India.

Discuss the different roles that religion plays in Indian society with suitable examples.

What is urbanisation? Discuss its role in transforming the urban areas in India.

What are the difference between old social movements and new social movements? Discuss with examples.

IGNOU MSO-004 Assignment Answers 2025: : Sociology in India Solved Part 4