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Subject: Indian Society

  • Despite implementation of various programmes for eradication of poverty by the government in India, poverty is still existing.’ Explain by giving reasons.

    Though 24.82 crore people escaped multidimensional poverty between 2013-14 and 2022-23, around 11.28% of the population still lives under poverty. (NITI Aayog)

    Various programmes for eradication of poverty

    MGNREGA- Wage employment.

    PMAY (G & U)- Housing for all.

    Pradhan Mantri Garib Kalyan Anna Yojana (Free food grains to 81 crore people).

    Ayushman Bharat (PM-JAY)- World’s largest health insurance scheme.

    DAY-NRLM- Self-help groups.

    PM-Jan Dhan Yojana- Financial inclusion and bank account access.

    Pradhan Mantri Kaushal Vikas Yojana (PMKVY)

    Reasons Behind the Persistence of Poverty

    Jobless growth due to shift from agriculture to service led growth instead of manufacturing led growth. Eg- service sector contributes 55% of GDP but employs only 30% of workforce

    Corruption in PDS

    Ghost beneficiaries (10 lakh in Ayushman Bharat as per CAG)

    Inclusion and exclusion errors

    Low Agricultural Productivity-

    Employs nearly 45% of the workforce, but it contributes only ~17% to the GDP.

    Small and fragmented landholdings (86%) keep rural incomes at subsistence levels.

    Over 90% of the Indian workforce is in the informal sector – lack social security and stable wages, leading to “working poverty.”

    Social Stratification- Caste-based and gender-based discrimination.

    96% manual scavengers are Dalits

    Women own only 13% of land while forming 63% of agriculture workforce

    Population Pressure (1.35 billion) strains public infrastructure, housing, and the job market.

    Economic Inequality – richest 1% control more than 40% of total wealth, while the bottom 50% own merely 3% (Oxfam Report)

    High Out-of-Pocket Expenditure (OOPE) in healthcare (40%) pushes “near-poor” families back into poverty.

    Rural-Urban divide – Poor access to quality education and vocational training limits employability.

    Regional disparities – BIMARU states lag behind southern states in human development indicators.

    To bridge the remaining gap and achieve SDG-1, the government must move from Welfare to Empowerment (Capability Building) model of development.

  • Women’s movement in India has not addressed the issues of women of lower social strata. Substantiate your view.

    “I measure the progress of a community by the degree of progress which women have achieved.” – Dr. B.R. Ambedkar

    Major women movements in India

    Anti-Sati Movement led by Raja Ram Mohan Roy.

    Satyashodhak Samaj led by Savitribai and Jyotirao Phule pioneered female education

    Anti-Dowry Campaigns (1980s)- Led by groups like Mahila Dakshata Samiti

    Women’s Indian Association first to demand women’s suffrage

    SEWA – Founded by Ela Bhatt, organized women in SHG and trade unions

    Mathura Rape Case Protest (1979-80)- led to first major amendment in Rape Laws

    Triple Talaq Movement led by the Bharatiya Muslim Mahila Andolan (BMMA)

    Chipko Movement- Led by women like Gaura Devi

    Navdanya Movement (Vandana Shiva) – empowers women to preserve biodiversity and seeds

    #MeToo Movement – against sexual harassment at workplace

    However, they failed to address the issues of women of lower strata

    It failed to recognise the triple burden of discrimination (intersection of Caste, Class, and Gender) as it treated “Woman” as a monolithic category. Eg- Hatras rape case

    Intersection of gender and religious marginalization was weakly addressed. Eg- Muslim women’s socio-economic exclusion received less attention beyond advocacy of UCC and Triple Talaq

    Leadership and agenda dominated by elite women – Early focus on legal reforms like dowry and workplace equality over survival issues like hunger and wage security.

    Limited focus on informal and unpaid work – Eg- more focuses on “glass ceilings” in corporate offices, neglecting agricultural laborers. (Over 90% of Dalit women work in the unorganized sector.)

    Urban bias in issues and mobilization – Eg- Rural women’s access to drinking water, fuelwood, and sanitation remained peripheral.

    Inadequate engagement with tribal women’s concerns – Development-induced displacement received limited feminist mobilization.

    Neglect of women issues in conflict zones – Eg- Women in Kashmir and the Northeast did not become sustained focal points of mainstream movements.

    Dependence on NGO-ization and donor agendas – Project-driven advocacy replaced mass mobilization among poor women.

    Educational Exclusion- Elite feminism focuses on “STEM representation,” while lower-strata women struggle with basic literacy and school dropouts.

    Health Disparities- feminist debates revolve around “reproductive choice” (abortion rights), while marginalized women face lack of basic maternal healthcare.

    Language Barrier- Feminist discourse is largely in English, creating a “vocabulary of exclusion” for rural, non-English speaking women.

    Digital Divide- “Hashtag Activism” (#MeToo) failed to reach rural women due to digital illiteracy.

    Counter-Argument- Positive Impacts on the Lower Strata

    Grassroots Political Entry- Eg- women representation in PRIs stands at 46%

    SHGs- NABARD-led SHG movement has empowered millions of rural women through micro-credit and financial literacy. Eg- Kudumbshree in Kerala

    Legal empowerment-

    SC/ST Prevention of Atrocities Act.

    Right to temple entry after Sabrimala Verdict

    Triple Talaq ban

    Anti-Liquor Movements led by poor women to save household income and reduce domestic abuse. Eg- Arrack Movement in Nellore, Andhra Pradesh

    Eco-Feminism- Chipko Movement was essentially a struggle by rural women for their daily fuel and fodder resources.

    Labor Reforms- SEWA model has successfully unionized thousands of street vendors and ragpickers.

    Dalit Feminism- rise of autonomous groups like the National Federation of Dalit Women (NFDW).

    Way Forward

    Adopting an “Intersectionality Lens” that acknowledges caste and class alongside gender in every policy.

    Caste-Gender Sensitivity Training for police and judiciary

    Mainstreaming Gender Budgeting

    De-NGO-ization – Revive grassroots feminist politics.

    Only by embracing a “Bahujan Feminism” can the movement fulfill Ambedkar’s vision of a truly progressive and equal society.

  • Globalization is generally said to promote cultural homogenization but due to this cultural specificities appear to be strengthened in the Indian Society. Elucidate.

  • How the Indian concept of secularism is different from the western model of secularism? Discuss.

    Secularism is a political and constitutional principle that governs the relationship between the state and religion, ensuring that governance operates independently of theological control.

    Similarities and Common Foundations

    Rejection of Theocracy

    Equality Before Law

    Non-Discrimination Mandate

    Freedom of Individual Conscience

    Rational Civic Ordering

    Peaceful Coexistence

    Difference Between Indian and Western Secularism

    While the Western model enforces a strict, rigid wall of separation between state and religion, the Indian concept maintains a dynamic, principled distance, allowing the state to balance deep religious pluralism with necessary social reform.

  • Caste system is assuming new identities and associational forms. Hence, caste system cannot be eradicated in India. Comment.

    Caste can be defined as a localized, hereditary, and endogamous group characterized by a fixed rank in a ritual hierarchy (Varna).

    New identities and associational forms of the caste system

    Caste based political parties – Eg- BSP (Dalits) or RJD/SP (Yadavs)

    Caste as a tool of political mobilization. Eg- Jat and Maratha reservation demand

    Caste coalitions to gain political bargaining power. Eg- AJGAR (Ahir, Jat, Gujar, Rajput) or MY (Muslim-Yadav) alliances.

    Intersection of Caste with Class – Eg- Emergence of a Dalit and OBC middle class.

    Caste based economic groups. Eg- Dalit Indian Chamber of Commerce and Industry (DICCI) promoting “Dalit Capitalism”

    Urban and Professional Networks – Eg- Caste-based matrimonial preferences and housing patterns.

    Sanskritisation (M.N. Srinivas) – Lower castes adopting practices of upper castes to achieve upward mobility.

    Institutionalisation through State Policies – Eg- Reservations for SCs, STs, and OBCs.

    Digital and Social Media Mobilisation – New platforms for caste assertion.

    Possibility of eradication of caste

    Arguments in favour

    Erosion of Traditional Caste Functions – Eg- rising inter-caste marriages

    Legal and Constitutional Interventions – Eg- Article 17, anti-atrocity laws.

    Urbanisation and Migration dilute caste boundaries.

    Secularization of Youth – prioritizes “Class and Merit” over “Caste and Ritual”

    Anti-caste ideologies challenging legitimacy. Eg- Ambedkarite movements.

    Argument against

    Cultural Reproduction – Caste embedded in rituals, customs, and kinship.

    Persistence of Endogamy – over 90% same caste marriages

    Vote bank politics

    Role of Family – Early internalisation of caste identity.

    Institutional Dependence on Caste Data – Eg- caste census

    While caste as a social identity may persist, caste as a system of hierarchy, discrimination, and exclusion can be dismantled through constitutional morality, education, economic justice, and social reform.

  • How is efficient and affordable urban mass transport key to the rapid economic development of India? (दक्ष और किफायती (अफोर्डेबल) शहरी सार्वजनिक परिवहन किस प्रकार भारत के द्रुत आर्थिक विकास की कुंजी है ?) (15m,250 words)

  • “Empowering women is the key to control population growth”. Discuss (10m,150 words)

    “There is no tool for development more effective than the empowerment of women.” – Kofi Annan

    The 1994 Cairo International Conference on Population and Development (ICPD), moved the focus of population policy away from “target-driven” approach to “rights-based” empowerment.

    Inverse Correlation of Education and TFR – According to NFHS-5 (2021-23), women with no schooling have a TFR of 2.8, while those with 12+ years of schooling have a TFR of 1.8.

    The “Kerala Model” shows that high female literacy leads to low Infant Mortality Rates (IMR), reducing the need for “extra” children as insurance.

    Economic Independence – Working women prioritise quality of life over large families.

    As women enter the formal workforce, the “Opportunity Cost” of child-rearing in terms of lost wages and career progression rises, leading to preference for smaller families.

    Delay in Age of Marriage shortens the biological fertility window. Eg- average age of marriage for women with professional degrees is 27 years.

    Greater Birth Spacing awareness among educated and employed women

    Digital literacy allows women to access family planning information and tele-health services privately, bypassing social taboos.

    Enhanced Reproductive Agency – Amartya Sen argues that “Women’s Agency” is more effective than any state-mandated policy, as it transforms women into active decision-makers.

    Breakdown of Traditional Gender Roles – Empowerment challenges the notion that a woman’s primary value is reproductive and also reduces Son Preference

    Global Precedence – Bangladesh’s success in dropping TFR from 6.7 in 1960 to 2.1 in 2017 was driven by micro-finance and female education.

    Increase in Political Participation of Women – Women leaders prioritise health, education, and family welfare.

    Challenges to this Approach

    Persistent “Son Meta-Preference”

    Prevalence of child marriage – 23.3% of women were married before age 18 years. (NFHS-5)

    Stigmatization of male sterilization. Eg- 37.9% of women undergoing sterilization compared to only 0.3% of men. (NFHS-5)

    Religious and Cultural Dogma – In certain conservative pockets, empowerment is viewed as an “attack on tradition,” leading to resistance against family planning.

    Lack of Old-Age Social Security for informal sector workers – children are seen as “economic assets” for old age

    Structural Barriers in Healthcare – Rural Health Statistics report shows a 75%% shortage of female gynecologists in Community Health Centers (CHCs).

    Dual Burden – women spend 300% more time on unpaid care work than men (Time Use Survey).

    Sustainable population control will emerge not from coercion, but from choice, dignity, and equality for women. This can be achieved through

    Promoting Male Engagement

    Universal old-age pension

    Entrepreneurship under Stand-up India

    Empowering ASHA workers

  • What are the challenges to our cultural practices in the name of secularism. (10m,150 words)

    Secularism in the Indian context implies a “principled distance”, ensuring freedom of conscience while upholding constitutional morality, equality, and public order.

    Challenges to cultural practices in the name of secularism

    State intervention in religious institutions dilutes traditional autonomy. Eg- Government management of Hindu temples

    Courts determining “essential practices” (Shirur Math case) oversimplify lived culture.

    Sabrimala temple verdict

    Triple talaq ban

    Uniformity over diversity – Secular frameworks ignore internal plurality within religions.

    Marginalization of indigenous and folk traditions – Eg- ban on Jallikattu or kambala

    UCC can lead to erosion of distinct cultural identity of tribals and the “Legal Pluralism” guaranteed under Article 25.

    Environmental Regulations on Festivals restrict cultural expressions.

    Supreme Court’s ban on firecrackers during Diwali,

    Restrictions on loudspeakers for Azaan/Bhajans

    Height limits for Dahi Handi pyramids.

    Politicization of secularism for vote bank politics. Eg- controversy over Hijab ban in schools in Karnataka

    Intervention in Food Culture- Eg- meat-sale bans during religious festivals like Paryushan

    Right to profess and propagate religion is misused for forced conversions especially of tribals

    Way Forward

    Substantive secularism – Balance cultural freedom with equality, dignity, and justice.
    Judicial restraint – Limit theological interpretation to constitutional necessity.

    Protection of pluralism – Safeguard folk, tribal, and minority cultural practices.

    Adopting Multicultural Secularism – active accommodation of religious symbols

    Promoting Inter-Faith & Intra-Faith Dialogue for “reforms from within” (T.N. Madan)

    When practiced as principled neutrality with respect for pluralism, secularism protects both cultural practices and constitutional values.

  • Are we losing our local identity for the global identity? Discuss. (15m,250 words)

    An era of globalisation, digital connectivity, and transnational flows of capital, culture, and ideas has created a tension between Universalism (global standards) and Particularism (local uniqueness).

    Losing Local Identity for Global Identity

    McDonaldization- The standardized fast-food culture has displaced traditional regional culinary diversity.

    Linguistic Imperialism- dominance of English as the lingua franca has threatened local languages.

    Consumerist Modernity- Global brands create a standardized aesthetic impacting traditional culture and attires. Eg- rise of shopping mall culture

    Shift in Value Systems

    Individualism and consumerism replacing community-centric norms.

    Nuclear Family over traditional joint family structures.

    Degradation of institution of marriage

    Rising divorce rates

    Single parent families

    Local seasonal festivals are being overshadowed by “Global Spending Days” like Black Friday, Valentine’s Day, and Halloween.

    Digital Echo Chambers- Global social media algorithms promote a standardized beauty ideal and lifestyle.

    Architectural Sameness- The rise of “Generic Cities” characterized by glass-and-steel skyscrapers ignores regional climate-responsive architecture.

    Secularization of Life Cycles- Traditional rites of passage are increasingly “event-managed” into standardized, shorter ceremonies to fit the global corporate calendar.

    Decline in market for traditional arts and crafts. Eg- chinese toys replacing Indian ones

    Global Media Dominance – Local narratives overshadowed by global entertainment.

    Aspirational Shift – Youth associating prestige with global careers while devaluing local professions and knowledge systems.

    Counter arguments

    Glocalization (Think Global, Act Local) – Eg- McDonald’s menu in India is beef-free, while Domino’s serves Paneer Tikka Pizza.

    Revival of traditional cuisine. Eg- Makhana as “superfood”

    Revival of Regional Languages – Vernacular content reached a 55% share on OTT platforms. Eg- Sacred games or Panchayat show that “hyper-local” stories now have global audiences.

    Global Export of Culture – Eg- International Yoga Day and the global Ayurveda market have moved Indian traditional knowledge to the center of global wellness.

    The “One District One Product” (ODOP) initiative and GI tags for items like Kanchipuram Silk or Banarasi Zardozi have revitalized local artisan economies through e-commerce.

    Religious & Ritualistic Resurgence – Eg- use of social media and drones to broadcast the Kumbh Mela or Ganesh Chaturthi has made these “specificities” more visible and zealously observed

    Diaspora-Led Cultural Preservation – Eg- celebration of Diwali in white house or dandiya in New York’s times square

    “Ethnic” Fashion Boom- Globalization created a market for high-end traditional wear. Eg- FabIndia and designers like Sabyasachi have revitalized handlooms.

    Regional Media Growth as seen in the rise of Tollywood, Mollywood. Eg- global success of RRR or Kantara

    Greater policy focus on conservation of traditional knowledge. Eg- traditional knowledge Digital Library (TKDL)

    Modern Traditionalism- Technology is used to facilitate tradition. Eg- apps for Vedic chanting, QR codes at temples

    Instead of a “Melting Pot”, the world is becoming a “Salad Bowl” where individuals maintain a dual identity – global in professional skills, but local in personal values.

    Deep-rooted pluralism, regional diversity, and civilisational depth ensure that globalisation in India produces Cultural Hybridization and enriches India’s cultural fabric.

  • Do we have cultural pockets of small India all over the nation? Elaborate with examples.(15m,250 words)

    India’s internal migration, and cultural pluralism have created distinct cultural pockets, where communities preserve their language, customs, food, rituals, and social institutions outside their original regions. These pockets reflect India’s unity through diversity.

    Cultural pockets of small India all over the nation

    Linguistic Enclaves – Migrants often cluster in specific urban neighborhoods, creating a “home away from home.”

    Chittaranjan Park (CR Park), Delhi- Known as the “Mini-Bengal” of North India.

    Matunga, Mumbai- called “Mini-South India” due to the dominance of Tamil and Kannada speakers.

    Religious Pluralism – Certain areas serve as the spiritual or cultural headquarters for communities that are minorities elsewhere.

    Majnu-ka-Tilla, Delhi is called “Mini-Tibet.” – Buddhist monasteries, Tibetan handicrafts, and authentic Himalayan cuisine.

    The Parsi Colonies (Baugs) in Mumbai

    Economic Pockets due to labor migration

    Surat’s Textile Hubs- influx of workers from Ganjam, Odisha. Odia is the primary language in these labor colonies, and festivals like Ratha Yatra are celebrated.

    Similarly, Chhath Puja by Bihari migrants on the Yamuna and Mithi rivers.

    Bengaluru’s IT Corridors- Hindi and English dominate over Kannada.

    Gujarati pockets in Ghatkopar, Borivali in Mumbai

    Marwari and Jain communities maintain cultural continuity through business networks

    Historical “Settler” Pockets

    Mini-Punjab in Terai (Uttarakhand/UP)- After the partition, many Punjabi farmers settled here

    Fort Kochi, Kerala- Jew Town and Portuguese-influenced neighborhoods. European architecture and Jewish history blend with Malayali traditions.

    Tribal Pockets in Urban Jungles – Eg – in Ranchi and Jamshedpur, specific neighborhoods function as Adivasi pockets where traditional Sarna rituals and tribal dialects are preserved.

    North-East Indian Communities in Metros with distinct lifestyle and food practices.

    Factors unifying India despite cultural pockets

    Constitutional Values –

    Equality, secularism, and cultural freedom under Articles 25-30.

    Common Citizenship (Article 5-11).

    Federal Structure – Linguistic reorganisation of states

    Ideals of tolerance, coexistence, and pluralism. Eg- Athithi devo bhava, Sarva Dharma Sambhav

    Inter-Regional Mobility and Urbanisation

    Hindi cinema and cricket.

    Challenges

    Son of soil movement in Maharashtra and violence against migrants in Gujarat

    Cultural clashes – Eg- Mumbai’s pigeon controversy

    Communalism and hate speeches

    Ghettoization- social isolation hindering broader integration.

    As pointed out by Mahatma Gandhi, “our ability to reach unity in diversity is our civilization’s beauty and test.” Thus, cherishing this heritage and fostering brotherhood is needed to preserve Indian culture.