Paper- III- Indian Society, Governance and Constituition

Salient features of Indian Society and Unity in Diversity

Features of Indian Society
India is a vast country and has a long history. Its society has evolved through the ages and has
also been affected by foreign influences giving it extreme diversity and made unity amidst
diversity a characteristic of the Indian society. However, to understand the process, we need
to understand the meaning of diversity, unity and pluralism as well as their relevance to the
Indian society.
Diversity
In literary terms, diversity means differences. However in social context the meaning is more
specific; it means collective differences among people, that is, those differences which mark
off one group of people from another. These differences may be of any sort: biological,
religious, linguistic etc. On the basis of biological differences, for example, we have racial
diversity. On the basis of religious differences, similarly, we have religious diversity. The
point to note is that diversity refers to collective differences.
Institutionalization
Indian society is institutionalized in nature in the form of well developed systems like
Family, Marriage, Gotra and Caste System.
Multi-class
Indian society is a multi-class due to several classes exists in India. This classification is
based ones birth as well as his achievements.
Multi-ethnic Society
Indian society is multi-ethnic in nature due to various racial groups coexists in India. Almost
all the races of the world can be seen in India.
Multi-Religious Society
Although Hinduism is the major religion in India, there exist various other religions such as
Islam, Buddhism, Jainism, Sikhism, Christianity, Bahai and Parsi etc.
Multi-Lingual Society
There exist more than 1600 languages in India. Major languages are Hindi, Telugu, Tamil,
Kannada, Malayalam, Bengali, Odia, Assamese etc
Unity
Unity means integration. It is a social psychological condition. It connotes a sense of one-
ness, a sense of we-ness. It stands for the bonds, which hold the members of a society
together. There is a difference between unity and uniformity. Uniformity presupposes
similarity, unity does not. Unity is of two types, first which may be born out of uniformity,
and second which may arise despite differences. French sociologist has termed these two
types as mechanical and organic solidarity respectively.
Unity in diversity
Inspite of diversities, Indian community shares certain bonds of unity. The first bond of unity
of India is found in its geo-political integration. India is known for its geographical unity
marked by the Himalayas in the north and the oceans on the other sides. Politically India is
now a sovereign state. The same constitution and same parliament govern every part of it. We
share the same political culture marked by the norms of democracy and secularism. The geo-
political unity of India was always visualized by our seers and rulers. The expressions of this
consciousness of the geo-political unity of India are found in Rig-Veda, in Sanskrit literature,
in the edicts of Asoka, in Buddhist monuments and in various other sources. The ideal of geo-
political unity of India is also reflected in the concepts of Bharatvarsha (the old indigenous
classic name for India), Chakravarti (emperor), and Ekchhatradhipatya (under one rule).
Another source of unity of India lies in what is known as temple culture, which is reflected in
the network of shrines and sacred places. From Badrinath and Kedarnath in the north to
Rameshwaram in the south, Jagannath Puri in the east to Dwaraka in the west the religious
shrines and holy rivers are spread throughout the length and breadth of the country. Closely
related to them is the age-old culture of pilgrimage, which has always moved people to
various parts of the country and fostered in them a sense of geo-cultural unity. As well as
being an expression of religious sentiment, pilgrimage is also an expression of love for the
motherland, a sort of mode of worship of the country. It has acted as an antithesis to the
regional diversity and has played a significant part in promoting interaction and cultural
affinity among the people living in different parts of India.
Indian culture, has a remarkable quality of accommodation and tolerance.  There is ample
evidence of it. The first evidence of it lies in the elastic character of Hinduism, the majority
religion of India. It is common knowledge that Hinduism is not a homogeneous religion, that
is, a religion having one God, one Book and one Temple. Indeed, it can be best described as a
federation of faiths. Polytheistic (having multiple deities) in character, it goes to the extent of
accommodating village level deities and tribal faiths. For the same reason, sociologists have
distinguished two broad forms of Hinduism: sanskritic and popular. Sanskritic is that which is
found in the texts (religious books like Vedas, etc.) and popular is that which is found in the
actual life situation of the vast masses. Robert Redfield has called these two forms as great
tradition of Ramayana and Mahabharata and the little tradition of worship of the village deity.
And everything passes for Hinduism. What it shows is that Hinduism has been an open
religion, a receptive and absorbing religion, an encompassing religion. It is known for its
quality of openness and accommodation. Another evidence of it lies in its apathy to
conversion. Hinduism is not a proselytising religion. That is, it does not seek converts. Nor
has it ordinarily resisted other religions to seek converts from within its fold. This quality of
accommodation and tolerance has paved the way to the coexistence of several faiths in India.
Indian society was organized in such a way that various social groups were independent of
each other.  One manifestation of it is found in the form of Jajmani system, i.e., a system of
functional interdependence of castes. The term “jajman” refers generally to the patron or
recipient of specialised services. The relations were traditionally between a food producing
family and the families that supported them with goods and services. These came to be called
the jajmani relations. Jajmani relations were conspicuous in village life, as they entailed ritual
matters, social support as well as economic exchange. The whole of a local social order was
involved (the people and their values) in such jajmani links. A patron had jajmani relations
with members of a high caste (like a Brahmin priest whose services he needed for rituals). He
also required the services of specialists from the lower jati to perform those necessary tasks
like washing of dirty clothes, cutting of hair, cleaning the rooms and toilets, delivery of the
child etc. Those associated in these interdependent relations were expected to be and were
broadly supportive of each other with qualities of ready help that generally close kinsmen
were expected to show.
Sociologist M.N.Srinivas has called this ‘vertical unity of castes’. The  jajmani relations
usually involved multiple kinds of payment and obligations as well as multiple functions. No
caste was self-sufficient. If anything, it depended for many things on other castes. In a sense,
each caste was a functional group in that it rendered a specified service to other caste groups.
Jajmani system is that mechanism which has formalised and regulated this functional
interdependence. Furthermore, castes cut across the boundaries of religious communities. We
have earlier mentioned that notions of caste are found in all the religious communities in
India. In its actual practice, thus, the institution of jajmani provides for inter linkages between
people of different religious groups. Thus a Hindu may be dependent for the washing of his
clothes on a Muslim washerman. Similarly, a Muslim may be dependent for the stitching of
his clothes on a Hindu tailor, and vice-versa.
Efforts have been made from time to time by sensitive and sensible leaders of both the
communities to synthesise Hindu and Muslim traditions so as to bring the two major
communities closer to each other. Akbar, for example, founded a new religion, Din-e-Ilahi,
combining best of both the religions. Some bhakti saints like Kabir, Eknath and Guru Nanak,
as well as some sufi saints made important contributions in forging unity among to
communities. At the time of independence struggle, Mahatama Gandhi laid extreme emphasis
on Hindu Muslim unity which was instrumental in India becoming a secular state and moving
on the path of progress.
Social Institutions: Family, Marriage, Kinship, Religion and Social stratification in
India
Society is the combination of individuals. These individuals have their various needs which
they want to be satisfied. For this purpose people behave in a customary way which is
controlled by norms. This participation of people for the attainment of their various needs
develop social institutions. It is formed by the group activities controlled by an interrelated
set of norms while the group activities have inherent purpose of action that is to satisfy
human needs. The examples are schools and madrassas, offices, majids, churches, family,
economy and politics  When we talk of societal processes we take society in action, while we
discuss norms individuals are not taken into consideration but their shared expectations are
given priority. When such norms are interrelated and crystallized pertaining to relatively
limited activities of mankind at one time and a given space it becomes a social institution.
Theoretically these institutions are simple but are quite complex in practice. The functions of
social institutions with slight variations are universal. The structure of an institution can be
understood by understanding the force of human relationships. It is this forces which keeps
the functioning and the body itself normal, stabilized and maintains equilibrium. The
structure helps the individuals in shaping their behavior reliable and predictable. The
structure is both means and an end in itself. It can be defined as the mechanism to perform
particular functions in time and space.
Family
It is the lowest unit of social organisation. Every human society has adopted the family
system.
A family can be defined as a small group characterised by face to face relations and the
members, are inter-related by kinship or marriage. Family exists within the society. It can be
considered as a social system which exerts influence over the society. A society can’t survive
without family.
The family system is found in all societies. Family bonds and type of family differs from one
society to another. E.g.: In India, the family bonds are very strong.
It is a common practice for families to have a “nomenclature”. Every family is identified with
a particular name.
It is difficult to trace the origin of family as such. But it is in existence since time
immemorial. Even the Indus Valley Civilization, one of the oldest civilizations, speaks about
family system.
Family is a small group characterised by face to face relations. The members of a family
closely identify themselves with the family.
Nature of the family depends on the head of the family. There may be patriarchal or
matriarchal family. In case of patriarchal family, father is the head of the family. In case of
matriarchal family, mother is the head of the family.
Joint family is unique feature of Indian society. It is a system in which several generations of
kinsmen live together in common residence and share property.  According to K.M. Kapadia
Joint family is a group which consists of a couple, their children and other relations from
father’s side or mother’s side (in case of matriarchal families).  Joint family is common
among the Hindus.  In Kerala two systems of Joint families are found via: ‘Illom’ and
“Tarwad”.  “Illom” is a family system which is prevalent among the “Nambudaris”
Community. In this system only the eldest son marries from within the same community
other sons may marry Hair women. The eldest son enjoys absolute power of control over
family property.
Marriage
Arranged marriages were normal in Indian society from the historical Vedic era and it is still
viewed in maximum Indian families. Parents take an important role for their marriage ready
son or daughter. They choose prospective bride or groom for their son or daughter to marry. 
Some peoples are against of this marriage system. According to them marriage is a system of
completions of a girl’s and boy’s mind fillings to each other. They provide value of love
marriage and offer freedom of their child to choose their life partner.
The tradition of arranged marriage is still continuing today in India but some changes are
noticed in this marriage process. Today, parents are anxious about the life of their child and
take the consent of their kid, before deciding the marriage. Over the time, people have
understood that marriages can only be successful when the parents or family do not force
their children to marry someone he or she doesn’t want to marry. Excellent arranged marriage
happen when the parents help their children to find their life partners according to their own
choice.  Parents organize for marriage-ready sons and daughters to meet with multiple
potential spouses with an accepted right of refusal. When older family members begin a
discussion on the matter of their son or daughter approaches and express the desire to be
married. This relative effectively acts as a sponsor, taking responsibility to get the boy or girl
married to a good partner.
After independence India become more economically strong, as a result some social changes
and female liberation are found today in India. Some Modern Indian people are favor of love
marriage where the first contact with prospective spouses does not involve the parents or
family members.  We all knew the story- boy meets girl, boy falls in love with girl, boy and
girl gets married. But, it is important to realize that while India is much modernized in some
aspects they still keep to the tradition of arranged marriages. So, the couple (boy and girl) has
to inform to their parents about their own choice to fulfillment of their love through the
process of an arranged marriage. These marriages are often referred to as love-cum-arranged
marriages.  Some time, in case of love marriage, parent or other family members create an
obstruction. They enforced to their child from away of love marriage. It is very pathetic for
the lover couple. So, they choose a way of escape and they get married in a temple without
their parent or family. After the marriage they fall into serious situation nobody support them.
Their parent or family does not accept this marriage and collar out them from their family. 
As the law of Indian government the legal age of marriage at 21 years for men and 18 years
for women and after those age they touch the maturity age. So, both the girl’s family and the
boy’s family can not take any lawful step to them if the marriage couple is matured and their
family has to accept their child’s choice after a long clash.
Kinship
Kinship system is essentially a ‘cultural system.’ There is no universal kinship pattern in the
world. It varies according to varying cultural systems. By way of illustration, we may refer to
differences in kinship patterns obtaining in European and Indian societies.
In the former a very clear-cut distinction is drawn between consanguineous kin and affinal
kin—the two are poles apart. Kinship terminologies used in these societies bring out the
distinction very boldly. A married man and a married woman refer to the relatives of their
spouses as in-laws. Usage determines the relationships with in-laws.
The very use of the term “in-law” sets them apart from blood kins. Again, in Western society
a married woman has the status of an affinal kin in her husband’s family. In Indian society,
on the other hand, the distinction between blood kins and affinal kins is not so sharply drawn.
Sometimes the distinction is so blurred that it is difficult to tell one from the other. After
marriage, the wife enjoys the status of a blood kin in her husband’s family, enjoying all the
rights and discharging all the obligations of her husband’s blood kins.
In Indian society, apart from blood kins and affinal kins, even the Active kins are looked
upon as. one’s own people. That is, among one’s own people are included persons related by
blood, by marriage, by living together in the same house, neighbourhood and village, by
being members of the same class in school, by working together in the same office, by being
initiated by the same Guru, and so forth.
The difference in kinship patterns obtaining in Western society and Indian society owes its
origin to a deep and basic difference in the underlying principles of social organisation in
these two types of societies. Our society extends beyond family only to the limits of a village,
and no farther.
The defining characteristics of such a narrow society, including rights and obligations of all
groups of people in such a society, are shaped by the demands of the collective life of the
family and the village.
Naturally, a very close-knit relationship among members of a village develops. On the other
hand, a Western society extends far beyond family and village. As a result, formal ties
replace informal ties of relationship, and a sharp distinction between blood kins and affinal
kins is the natural off-shoot.
We cannot also speak of a uniform kinship pattern for the whole of India so long as different
social conditions continue to persist in different parts of the country and influence norms and
institutions in those regions. But we may broadly delineate a picture of kinship pattern which
prevails all over India with minor variations from region to region.
Religion
India is a land of diversities. This diversity is also visible in the spheres of religion. The
major religions of India are Hinduism (majority religion), Islam (largest minority religion),
Sikhism, Christianity, Buddhism, Jainism, Zoroastrianism, Judaism and the Bahá’í Faith.
India is a land where people of different religions and cultures live in harmony. This harmony
is seen in the celebration of festivals. The message of love and brotherhood is expressed by
all the religions and cultures of India.   Whether it’s the gathering of the faithful, bowing in
prayer in the courtyard of a mosque, or the gathering of lamps that light up houses at Diwali,
the good cheer of Christmas or the brotherhood of Baisakhi, the religions of India are
celebrations of shared emotion that bring people together. People from the different religions
and cultures of India, unite in a common chord of brotherhood and amity in this fascinating
and diverse land.
Hinduism is the oldest religion in the world. Hinduism is world’s third largest religion after
Christianity and Islam. Hinduism is the dominant religion in India, where Hindus form about
84 per cent of the total population. Hinduism is also known as “Sanatan Dharma” or the
everlasting religion.
One of the prominent religions of India, Islam forms about 14 per cent of India’s population.
Though India’s contact with Islam had begun much earlier, the real push came in the 8th
century when the province of Sindh was conquered. Though the Muslims form only 14 per
cent of the total population of India but the influence of Islam on Indian society is much
stronger.
At present Buddhism is one of the major world religions. The philosophy of Buddhism is
based on the teachings of Lord Buddha, Siddhartha Gautama (563 and 483 BC), a royal
prince of Kapilvastu, India. After originating in India, Buddhism spread throughout the
Central Asia, Sri Lanka, Tibet, Southeast Asia, as well as the East Asian countries of China,
Mongolia, Korea, Japan and Vietnam.
Christianity is one of the prominent religions in India. At present there are about 25 million
Christians in India. It is interesting to note that the Christian population in India is more than
the entire population of Australia and New Zealand or total population of a number of
countries in Europe.
Sikhs form about 2 per cent of Indian population. In comparison to other religions, Sikhism is
a younger religion. The word ‘Sikh’ means a disciple and thus Sikhism is essentially the path
of discipleship. The true Sikh remains unattached to worldly things.
Though the total number of Zoroastrians in Indian population is very less yet they continue to
be one of the important religious communities of India. According to the 2001 census, there
were around 70,000 members of the Zoroastrian faith in India. Most of the Parsis
(Zoroastrians) live in Maharashtra (mainly in Mumbai) and the rest in Gujarat.
Jains form less than one percent of the Indian population. For centuries, Jains are famous as
community of traders and merchants. The states of Gujarat and Rajasthan have the highest
concentration of Jain population in India. The Jain religion is traced to Vardhamana Mahavira
(The Great Hero 599-527 B.C.).
 
 
Social stratification
Social stratification is a particular form of social inequality. All societies arrange their
members in terms of superiority, inferiority and equality. Stratification is a process of
interaction or differentiation whereby some people come to rank higher than others.  In one
word, when individuals and groups are ranked, according to some commonly accepted basis
of valuation in a hierarchy of status levels based upon the inequality of social positions, social
stratification occurs. Social stratification means division of society into different strata or
layers. It involves a hierarchy of social groups. Members of a particular layer have a common
identity. They have a similar life style.
The Indian Caste system provides an example of stratification system. The society in which
divisions of social classes exist is known as a stratified society. Modern stratification
fundamentally differs from stratification of primitive societies. Social stratification involves
two phenomenon

 differentiation of individuals or groups on the basis of possession of certain

characteristics whereby some individuals or groups come to rank higher than others,
 (ii) the ranking of individuals according to some basis of evaluation.

Social stratification has two important consequences one is “life chances” and the other one is
“life style”. A class system not only affects the “life- chances” of the individuals but also
their “life style”.  The members of a class have similar social chances but the social chances
vary in every society. It includes chances of survival and of good physical and mental health,
opportunities for education, chances of obtaining justice, marital conflict, separation and
divorce etc.  Life style denotes a style of life which is distinctive of a particular social status.
Life-styles include such matters like the residential areas in every community which have
gradations of prestige-ranking, mode of housing, means of recreation, the kinds of dress, the
kinds of books, TV shows to which one is exposed and so on. Life-style may be viewed as a
sub-culture in which one stratum differs from another within the frame work of a commonly
shared over-all culture.
 
Rural – Urban continuum
Rural – Urban continuum
There are many different views regarding the rural-urban continuum. Some scholars say that
there are no sharp breaking points to be found in the degree or quantity of rural urban
differences. Robert Redfield has given the concept of rural -urban continuum on the basis of
his study of Mexican peasants of Tepoztlain.The rapid process of urbanization through the
establishment of industries, urban traits and facilities have decreased the differences between
villages and cities.
some sociologists whose treat rural-urban as dichotomous categories have differentiated the
two at various levels including occupational differences, environmental differences,
differences in the sizes of communities, differences in the density of population, differences
in social mobility and direction of migration, differences in social stratification and in the
systems of social interaction.
The rural-urban continuum may be defined as a dynamic equilibrium wherein the
development process involves the people in both rural and urban areas and the returns of
development are also distributed to the people whose settlement pattern is distributed
spatially.
Rurban mission: Rural-urban continuum mission
As per Census of India statistics, the rural population in India, stands at 833 million,
constituting almost 68% of the total population. Further, the rural population has shown a
growth of 12% during the 2001-2011 period and there has been an increase in the absolute
number of villages by 2279 units, during the same period.  Large parts of rural areas in the
country are not stand-alone settlements but part of a cluster of settlements, which are
relatively proximate to each other. These clusters typically illustrate potential for growth,
have economic drivers and derive locational and competitive advantages. Hence, making a
case for concerted policy directives for such clusters. These clusters once developed can then
be classified as ‘Rurban’. Hence taking cognizance of this, the Government of India, has
proposed the Shyama Prasad Mukherji Rurban Mission (SPMRM), aimed at developing such
rural areas by provisioning of economic, social and physical infrastructure facilities.  Taking
also into view, the advantages of clusters, both from an economic view point as well as to
optimize benefits of infrastructure provision, the Mission aims at development of 300 Rurban
clusters, in the next five years. These clusters would be strengthened with the required
amenities, for which it is proposed that resources be mobilized through convergence of
various schemes of the Government, over and above which a Critical Gap Funding (CGF)
would be provided under this Mission, for focused development of these clusters.
The National Rurban Mission (NRuM) follows the vision of “Development of a cluster of
villages that preserve and nurture the essence of rural community life with focus on equity
and inclusiveness without compromising with the facilities perceived to be essentially urban
in nature, thus creating a cluster of “Rurban Villages”.
The objective of the National Rurban Mission (NRuM) is to stimulate local economic
development, enhance basic services, and create well planned Rurban clusters.

Multiculturalism
Multiculturalism
Multiculturalism means  the co-existence of diverse cultures, where culture includes racial,
religious, or cultural groups and is manifested in customary behaviours, cultural assumptions
and values, patterns of thinking, and communicative styles.
The idea of multiculturalism in contemporary political discourse and in political philosophy
is about how to understand and respond to the challenges associated with cultural and
religious diversity. The term “multicultural” is often used as a descriptive term to characterize
the fact of diversity in a society, but in what follows, the focus is on its prescriptive use in the
context of Western liberal democratic societies. While the term has come to encompass a
variety of prescriptive claims, it is fair to say that proponents of multiculturalism reject the
ideal of the “melting pot” in which members of minority groups are expected to assimilate
into the dominant culture in favor of an ideal in which members of minority groups can
maintain their distinctive collective identities and practices. In the case of immigrants,
proponents emphasize that multiculturalism is compatible with, not opposed to, the
integration of immigrants into society; multiculturalism policies provide fairer terms of
integration for immigrants.
Scholars and people who support multiculturalism give following justifications in favour of
it:

 One justification for multiculturalism arises out of the communitarian critique of

liberalism. Liberals tend to be ethical individualists; they insist that individuals should
be free to choose and pursue their own conceptions of the good life. They give
primacy to individual rights and liberties over community life and collective goods.
Some liberals are also individualists when it comes to social ontology.
Methodological individualists believe that you can and should account for social
actions and social goods in terms of the properties of the constituent individuals and
individual goods. The target of the communitarian critique of liberalism is not so
much liberal ethics as liberal social ontology. Communitarians reject the idea that the
individual is prior to the community and that the value of social goods can be reduced
to their contribution to individual well-being. They instead embrace ontological
holism, which acknowledges collective goods as, in Charles Taylor’s words,
“irreducibly social”and intrinsically valuable.
 Another justification for multiculturalism comes from within liberalism but a
liberalism that has been revised through critical engagement with the communitarian
critique of liberalism. Will Kymlicka has developed the most influential liberal theory
of multiculturalism by marrying the liberal values of autonomy and equality with an
argument about the value of cultural membership.
 Other theorists sympathetic to multiculturalism look beyond liberalism and
republicanism, emphasizing instead the importance of grappling with historical
injustice and listening to minority groups themselves. This is especially true of
theorists writing from a postcolonial perspective. For example, in contemporary
discussions of aboriginal sovereignty, rather than making claims based on premises
about the value of Native cultures and their connection to individual members’ sense
of self-worth as liberal multiculturalists have, the focus is on reckoning with history.

 
Critics of multiculturalism
Thirty years ago, many Europeans saw multiculturalism the embrace of an inclusive, diverse
society as an answer to Europe’s social problems. Today, a growing number consider it to be
a cause of them. That perception has led some mainstream politicians, including British
Prime Minister David Cameron and German Chancellor Angela Merkel, to publicly denounce
multiculturalism and speak out against its dangers. It has fueled the success of far-right
parties and populist politicians across Europe, from the Party for Freedom in the Netherlands
to the National Front in France. And in the most extreme cases, it has inspired obscene acts of
violence, such as new zealand mosque attack in march 2019.
According to multiculturalism’s critics, Europe has allowed excessive immigration without
demanding enough integration—a mismatch that has eroded social cohesion, undermined
national identities, and degraded public trust. Multiculturalism’s proponents, on the other
hand, counter that the problem is not too much diversity but too much racism.
Some theorists have worried that multiculturalism can lead to a competition between cultural
groups all vying for recognition and that this will further reinforce the dominance of the
dominant culture. Further, the focus on cultural group identity may reduce the capacity for
coalitionnal political movements that might develop across differences. Some Marxist and
feminist theorists have expressed worry about the dilution of other important differences
shared by members of a society that do not necessarily entail a shared culture, such as class
and sex.
Social Exclusion and Vulnerable Groups: Scheduled Castes, Scheduled Tribes, Backward
Classes, Minorities, Women, Children, Aged and Disabled
Table of Content

1. Caste System
2. Issues Related to Women
 Gender Discrimination
 Low status of women
 Dowry System
 Sati practice
3. Issues related to Youth
4. Issues related to Minority
5. Issues related to Tribal
6. Issues related to Farmers
7. Issues related to Labourers
8. Issues related to Professionals
9. Issues related to Person with Disablity
10. Substance Abuse and Addiction
11. Communalism
12. Illiteracy
13. Issues Related to elderly
14. Poverty
15. Beggary
16. Unemployment
17. Superstition
18. Problems related to children’s
 Child labour
 Child marriage
 Juvenile delinquency or Justice system

 
Caste System
The caste system in India has its roots in ancient India. Just as the ashrama dharma laid down
rules and duties with reference to the individual’s life in the world, varna or caste system
prescribed duties with reference to the particular caste to which an individual belonged.
Earlier they were all regarded equal in social status and could take up any profession they
liked.
There was no restriction in the matter of eating food or marriage with members of other
profession. But with the beginning of specializing in hereditary professions and coming in
contact with the indigenous people situations changed and the birth of the person decided
their caste. Hence the varna system that developed during that time was the outcome of the
social and economic development.
But as time passed, it led to the division of society into high-caste and low-caste people who
could not mix with each other. Inter-caste dining or marriage was forbidden. People
belonging to the so called lower castes were exploited and slowly down the ages, their
condition became miserable. They were poor and did not enjoy equality in society. They were
not even allowed to draw water from the common wells of the villages, or even could go to
the temples or to come close to the people of the so called higher castes. Thus caste system
hampered the healthy growth of different professions as entry into a particular profession was
based on birth and not on ability.
Caste-based discrimination has at times even led to violence. The caste-system also makes
the working of democracy in our country difficult. Society gets divided into artificial groups
that tend to support the candidate who belongs to their caste. They do not pay much attention
to the fact whether he/she is a deserving candidate or not. This is not good for the health of
democracy in India. Our country cannot make real progress unless this system is uprooted
completely.
During the post-independence period, i.e. after 1947, the Government has taken cognizance
of these issues and tried to tackle them through legislation (enacting laws to counter these
issues) as well as by social action (by involving the civil society, NGOs (Non-Governmental
Organizations) and social groups. These steps have helped in improving the situation but still
a lot more needs to be done

Issues Related to Women

Gender Discrimination
Discrimination against women begins even before her birth. The gruesome evils of female
feticide and infanticide prove how brutal the world could be to women.
Though the Indian constitution provides equal rights and privileges for men and women and
makes equal provision to improve the status of women in society, majority of women are still
unable to enjoy the rights and opportunities guaranteed to them.
Traditional value system, low level of literacy, more house hold responsibilities lack of
awareness, non-availability of proper guidance, low mobility, lack of self confidence family
discouragement and advanced science and technology are some of the factors responsible to
create gender disparity in our society. The most important causes of gender disparity such as
poverty, illiteracy, unemployment, social customs, belief and anti-female attitude are
discussed here.
Low status of women
The status ow women in India has been affected by following factors:-

 Property rights
 Illiteracy
 Patriarchal society
 social taboo

Dowry System
The practice of dowry is one of the worst social practices that has affected our culture. In
independent India, one of the landmark legislations is the passing of the Dowry Prohibition
Act in 1961 by the Government of India. Despite the fact that the practice of both giving as
well as accepting dowry is banned by law and such acts are punishable offences, the system
is so thoroughly imbedded in our culture that it continues unabated.
Whether it is rural or urban India, the blatant violation of this law is rampant. Not only dowry
deaths, even most of the acts of domestic violence against women including psychological as
well as physical torture are related to matters of dowry. Some of the very basic human rights
of women are violated almost every day. Sometimes it is heartening to see some girls stand
firm to assert their rights against dowry. But there is an urgent need to strengthen such hands
by taking some concrete as well as comprehensive social, economic, political and
administrative measures in order to free Indian society of this disease
Sati practice
Sati (also called suttee) is the practice among some Hindu communities by which a recently
widowed woman either voluntarily or by use of force or coercion commits suicide as a result
of her husband’s death. The best known form of sati is when a woman burns to death on her
husband’s funeral pyre. Raja Rammohan Roy even filed a petition for a law banning sati
practice.He percuaded William Bentinck, the Governor of Bengal, to ban sati practice in
British India.
Various program and schemes for women development are:-

 Rajiv Gandhi Scheme for Empowerment of Adolescent Girls (RGSEAG) – SABLA

Indira Gandhi Matritva Sahyog Yojana (IGMSY – CMB Scheme
 Support to Training and Employment Programme for Women (STEP) Women
Empowerment and Livelihood Programme in Mid-Gangetic Plains
 Swadhar
 Short Stay Homes Working Womens’ Hostel
 Ujjawala
 Gender Budgeting Initiatives
 National Mission for Empowerment of Women Family Counselling Centers
 Condensed Courses of Education of Women Awareness Generation Programme
 General Grant-in-aid Scheme for Innovative Work on Women and Child
Development Convention on Elimination of Discrimination against Women
(CEDAW)
 Beijing Platform for Action

Issues related to Youth

Education:
First and the foremost concern of today’s youth in India is education. Indian youth demands
for better education, employment driven training and brighter future. Youth also want that
skill based education and job placement should be a part of every higher institution. More
emphasis should be laid down on career oriented courses and there should be a connection
with real life scenario rather than just bookish. Youth from non-urban setting generally lacks
good communication skills. This is also one of the major concerns because it acts as an
obstacle on the way to get job and progress.
Unemployment :
Youth unemployment in India is on rise. According to the World Development Report 2013,
9% of males and 11% females aged between 15 to 24 years are unemployed. As per data of
2009-10, 9.7% of young men and 18.7% of young women in India were unemployed. At
global level, chances of youth being unemployed is three times more than adults. Global
financial crisis hit youth first then adult. Also as per NSSO survey, youth unemployment
among illiterate is less as compared to educated youth. Because illiterate youth is willing to
do all sorts of work whereas educated ones look for jobs in their respective field only. Young
graduates suffer the most as far as getting job is concerned.
Corruption –
Today’s youth is concerned with the issue of corruption more than anything else and that is
why most of the protestors in the recent Anna Hazare’s campaign against corruption were the
Indian youth.
Substance Abuse and Addiction
Drug abusing youths are vulnerable to horrible health issues that may spiral to death. Due to
consumption of illegal substance, youth face various challenges like school dropout, which
then later affects their employment chances since they lack adequate education.
Health
The changing feeding habits have caused serious health issues with the youth of the nation.
Obesity and other health issues are on a rise.
Skill Developement
Youth of the nation are the founding stone for national development. India could harness the
Demographic dividend if the youth of the nation are skilled. Skill India Mission is a
revolutionary idea in bringing the sustainable economic growth to the nation.

  Issues related to Minority

Various problems of minority in India are:-

 Communalism and communal tension

 Rise in Extremism
 Education and skill development
 poverty and unemployment

Various constitutional provisions and other steps taken for the development of minority
community in India are:-

  National Commission for Minorities

 National Commission for Religious and Linguistic Minorities
 Special Officer for Linguistic Minorities
 The Central Wakf Council
 The Durgah Khwaja Saheb Act, 1955
 Prime Minister’s 15 Point Programme for the Welfare of Minorities
 Exclusive scholarship schemes for students belonging to the minority communities
 Identification of Minority Concentration Districts Free Coaching and Allied Scheme
 National Minorities Development and Finance Corporation
 Initiatives taken in Pursuance of the Sachar Committee Recommendation

Issues related to Tribal

Tribal’s are the aboriginal residents of the Indian subcontinent.They have been exploited for
the ages and are the most vulnerable and underdeveloped section of the Indian society.
In the areas where tribal populations are concentrated, their economic and social conditions
are usually much worse than those of non-tribals. The independence of India in 1947 should
have made life easier for adivasis but this was not the case. Firstly, the government monopoly
over forests continued. If anything, the exploitation of forests accelerated. Secondly, the
policy of capital-intensive industrialization adopted by the Indian government required
mineral resources and power-generation capacities which were concentrated in Adivasi areas.
Adivasi lands were rapidly acquired for new mining and dam projects. In the process,
millions of adivasis were displaced without any appropriate compensation or rehabilitation.
Justified in the name of ‘national development’ and ‘economic growth’, these policies were
actually a form of internal colonialism, subjugating adivasis and alienating the
resources upon which they depended.This alienation of land has lead to rise of descent in the
tribal population and has caused the problem of Naxalism.

 Tribal Sub-Plan (TSP)

 Special Central Assistance for Tribal Sub-Plan
 National Scheduled Tribes Finance and Development Corporation
 Adivasi Mahila Sashaktikaran Yojana (AMSY)
 Micro-credit scheme
 Tribal Cooperative Marketing Development Federation of India Ltd. (TRIFED)
 Grants under the First Proviso to Article 275(1) of the Constitution o Program for
development of Forest Villages
 Scheme for Primitive Tribal Groups (PTGs)
 Scheme of Construction of Hostels for ST Boys and Girls o Establishment of Ashram
Schools in Tribal Sub-Plan Area
 Upgradation of Merit of ST students
 Post Matric Scholarships for ST students o Vocational Training in Tribal Areas
 Education of Girls in Low Literacy Pockets o Grants-in-Aid to Voluntary
Organisations
 Rajiv Gandhi National Fellowship (RGNF)
 National Overseas Scholarship Scheme for Scheduled Tribes (NON-Plan
 Scheme of TOP Class Education for ST Students
 Grants-in-Aid for Minor Forest Produce (MPP) Operations

Issues related to Farmers

India is a tropical country and Indian Agriculture is rightly called as an gamble with the
monsoon. Even after 60 years of independence more than half of the population of the nation
depends on agriculture for there livelihood.
the major problems and issues of Farmers are:-

 Unavailability of HYV Seeds

 Seasonal fluctuations in rainfall
 Lack of Irrigation facilities
 shortage of state of art farm machinery
 Lack of financial resources and institutions which led them in the web of money
lenders
 Non availability of other sources of income
 Disguised unemployment
 Juiveline stage of Cooperative and contract farming
 Structural and Infrastructural shortage in agricultural farming
 High Inflation
 Limited extent of E-Agriculture and use of ICT in agriculture
 Weather forecasting
 Soil Health cards
 shortfall in Storage and Warehouses infrastructure
 Small size of farm holding restricts the mechanization of Indian Agriculture
 Excessive irrigation and soil salination specially in green revolution areas.
Issues related to Labourers 
Issues of agricultural labour

1. Excess Supply – there are no accurate estimates of work forces as most of the activity
and persons involved is unorganized and unreported. However the number of persons
to work on and feed off a holding is very high.
2. Seasonal Employment – varying weather patterns – drought, floods, heat cold cause
an unreliable productivity.
3. Backward classes SC ST – farmers usually come from a less privileged class and
hence are mostly un-educated and do not have benefits of respect of the society.
4. Small farm land holdings – which result in a lack of economies of scale.
5. Limited subsidiary occupation – alternate revenue streams from other activities are
not available to farmers.
6. Heterogeneous – issues and problems have regional variations.
7. Migration to other occupations – the more educated and efficient work forces are
migrating to other forms of employment, leaving weaker work forces in the
agricultural profession.
8. Indebtedness – money is borrowed from exploitative private money lenders.
Borrowings spiral and the ability to pay back is limited. There is a need for agro
finance, micro-finance, cooperative banking and financial products to suit farmers
needs and longer term payback schedules.

Issues of Industrial Labour:-

1. Freedom of Association, Right to organize and Right to Collective Bargaining

2. Abolition of forced labor
3. Minimum age of employment and abolition of child labor
4. Prohibition on workplace discrimination and Equal pay for men and women for work
of equal value
5. Simplification of procedures
6. Huge Informal Sector
7. Entry and exit Barriers for firms and Job security for workers
8. Modernization

Issues related to Professionals

 depressed or suffering from anxiety disorders

 Lack of self confidence,
 unrealistic expectations
 a nutrient deficient diet and health problems
 lifestyle diseases
 Changing social and family values

Issues related to Person with Disablity

The differently abled are not ‘disabled’ only because they are physically or mentally
impaired’ but also because society is built in a manner that does not cater to their needs.
Society has for long neglected the needs and social values of the person with disabilities.
The social construction of disability has another dimension. There is a close relationship
between disability and poverty. Malnutrition, mothers weakened by frequent childbirth,
inadequate immunization programmes, accidents in overcrowded homes, all contribute to an
incidence of disability among poor people that is higher than among people living in easier
circumstances. Furthermore, disability creates and exacerbates poverty by increasing
isolation and economic strain, not just for the individual but for the family; there is little
doubt that disabled people are among the poorest in poor countries.
Various programs and steps taken for the welfare of person with disability are:-

 The Persons with Disabilities (Equal Opportunities, Protection of Rights and Full
Participation) Act, 1995.
 National Trust for the Welfare of Persons with Autism, Cerebral palsy, Mental
Retardation and Multiple Disabilities
 Office of the Chief Commissioner for Persons with Disabilities
 Rehabilitation Council of India
 Biwako Millennium Framework
 National Handicapped Finance and Development Corporation
 Scheme for Assistance to disabled Persons for Purchase/Fitting of aids and appliances
Artificial Limbs Manufacturing Corporation of India
 Composite Regional Centers and Regional Rehabilitation Centers

Communalism
India is a multi religious nation with different communities living in peace with other
communities since ages . Persons belonging to different communities such as Hindus, Sikhs,
Muslims, Christians, Parsees, etc. live in India. The aggressive attitude of one community
towards the other creates tension and clashes between two religious communities. Hundreds
of people die in communal riots. It breeds hatred and mutual suspicion.
Communalism is an issue that needs to be tackled and eradicated. It poses a great challenge to
democracy and unity of our country. It is therefore, a major obstacle in the path of our
progress. Education is one very important means through which we can hope to bring peace
and harmony in society. We must remember that we are all human beings first, before we
belong to a religious community. We must respect all religions. Our country is secular, which
means that all religions are treated equally and everyone is free to follow their own religion.

Illiteracy
Literacy is defined as the ability to read and write. It is an evolving concept which not only
entails the grasping abilities of printed text but also the abilities to adapt visual entities and
technological awareness as well.

 Causes of low literacy in India are:-

 inadequate school facilities.
 The teaching staff  is inefficient and unqualified.
 lack of proper sanitation which adversely effects specially the female education.
 shortage of teachers as well.
 Social Taboo specially against the female education
 Poverty and unemployment are the major cause of illiteracy.
 Shortfalls in the implementation of Right to Education.
Health and Education are the prime requirement for development of nation and states. It is
unfortunate that even after more than six decades of independence;we are still termed as most
backward nation on number of health and education indicators.{facts – i.e. 42% of Indian
children are malnourished etc, include IMR rate which is highest in MP.} Now time has come
to find the reasons why even after investing huge amount we could not make satisfactory
progress in health sector especially of women and children. If these impediments are
removed, nation can expects major breakthrough in the sector. The main objective of the
Department of Women & Child Development is to reduce Maternal Mortality Rate, Infant
Mortality rate and Malnutrition among children and women. Thus main responsibility of
implementation of Integrated Child Development Services (ICDS) Programme in the State
lies with the department.{include ICDS background and its problems}. schemes/programs
include women group formation, legal literacy programme for women, elimination of 
prostitution, Beti Bachao Abhiyan for increasing female sex ratio, empowering Adolescent
Girls of 11 to 18 years by improving their nutritional and health status through Rajiv Gandhi
Scheme for Empowerment of Adolescent Girls(SABLA), up gradation of home skills, life
skills andvocational skills. The Department also reviews, suggests and makes suitable
amendments in various
laws and rules concerned with women’s status for women’s empowerment. Integrated child
protection scheme ( ICPS) has been started especially for the children for their integrated
welfare and rehabilitation who are in the difficult situation.For improving sex ratio in age
group 0-6 years,Beti Bachao Abhiyan (Save the Girl Child Campaign) is being implemented
in the State.
 
Mangal Divas:-
Every Tuesday is celebrated as Janamdin. So this is called Mangal divas. Anna Prasana,
Godbharai and kishori Scheme with the help of Health Department inform of small function.
First Tuesday as divas for GOD BHARAI RASM, in which an expectant woman receives the
traditional offerings of Sreephal,Sindoor, Chudi and Bindi, with the objective to take
complete care of the pregnant woman’s diet, nutrition with timely medical support. During
the function, 100 tablets of iron and folic acid are given to each pregnant woman to help them
to sustain through a healthy and fit term of pregnancy. Second Tuesday is celebrated as
Annaprashan divas with the objective to promote community participation in ICDS
programmes and to decrease infant mortality rate. Additional nutritive supplement being
provided to the child who has completed six months of agew under the programme. On third
Tuesday, every child between the age group of 1 year to 6 years will celebrate his birthday at
aanganwadi centers with other children. The aim of celebrating this as birthday to enhance
the interpersonal relation between aanganwadi centers and the community and to make the
ICDS more effective and powerful. Adolescent Girl Day is celebrated on fourth Tuesday with
a cultural programmes such as singing, dancing, rangoli making etc, as well as general
knowledge and sports competition. The rationale behind these cultural gatherings is to build
awareness among girls the importance of nutrition, primary health care and vocation training
of various trades, which help to improve their level of income and economy. In addition to
this, health check up camps where distribution of iron and folic acid tablets are made is also a
part of this celebration.
Sanjha Chulah-

 for age group 3-6 years which provides cooked meal in morning breakfast and after
 noon lunch. There is provision of third meal also for malnourished children. daily new
and delicious supplementary food will be supplied at anganwadi.
Beti Bachao Abhiyan Yojna-
Present adverse sex ratio and the declining numbers of the girl child in the state is a serious
cause for concern and warrant immediate corrective and concrete steps to halt this adverse
trend. In this direction, state has started “ Beti Bachao Abhiyan (Save the Girl Child
Campaign)” from 5th October 2011. The Women and Child Development Department is a
nodal Department for this campaign. Under this campaign,various departments of the State
government will act on 66 action points. The action points include observance of the Beti
Diwas (Daughter’s day), invoking community participation through participation of various
communities, including religious leaders, and panchayati raj representatives, celebrating the
special achievements of the girls in the state, effective implementation of the
PCPNDT Act, providing education facilities to families with girl children only. Such families
living below poverty line will be provided pension, on attaining the age of 55. These families
will be provided other facilities like vocational training, concession in stamp duty on
registration of homes in names of the relevant person/spouse etc.
Atal Bal Arogya Evam Poshan Mission:
The objective of the Mission is to provide an enabling mechanism for prevention and
reduction of malnutrition and under five mortality rates in the children of the State through
coordinated and concerted efforts of the key stakeholders.
The key mandate for the Mission is to improve child nutrition by:

 supporting improved service delivery and quality of services in theIntegrated Child

Development Services (ICDS) programme while establishing effective coordination
with relevant Departments, with a focus on children under two years of age;
 facilitating effective implementation of evidence based policy andoperational reforms
for improving the coverage and quality of ICDS;
 establishing institutional mechanisms for effective integrated planningand monitoring;
and
 Assisting DWCD to design operational framework for communalizationof ICDS
services.

Targets-

 Reducing mortality rate for children under five years (U5MR) from 94.2 to 60 per
thousand live births by 2020
 Reducing the percentage of underweight children under five years from60% to 40%
by 2015 and further from 40% to 20% by 2020.
 Reducing prevalence of Severe Acute Malnutrition (SAM) in childrenunder 5 years
from 12.6% to 5% by 2015 and to negligible by 2020.comprehensive strategy and
action plan for implementation and achievement of its goals.
 To achieve the planned goals and objectives, mission has defined its strategy and
micro planning. However, the strategy and action plan is limited to three years only
and may be revisited as and when required.

Nirasrit Bal Grih Scheme:

Also known as Shelter less Children’s Home Scheme. The objective of the scheme is to
ensure proper upbringing of shelter less children by giving them education and training, so
that they grow up as productive and socially responsible citizens. A grant equivalent to 90%
of Rs.250, i.e., Rs.225/- per child per month is provided to the voluntary organizations
running such homes.
Bal Vikas Kendra Yojana- Also known as Child Development Centre Scheme. The object of 
this scheme is to provide opportunities for creative development of children up to the age of
16 years. One such centre has been established at Jobat (Jhabua District) where children
between 6 to16 years of age are admitted. Under this scheme a grant of Rs.500/- per child per
month is provided to the voluntary organizations. 90% of the total expenditure is borne by the
State government and remaining 10% by the concerned organization. Such establishment of
child development centres are  mostly in tribal areas.
Jabali Scheme for Eradication of prostitution- (MPPCS 2010 mains)
The scheme is an attempt to discourage women/girls of adopting caste based prostitution
prevalent among the Bedia, Banchada and Sansi communities. Different kinds of activities
are being implemented, with the help of voluntary agencies, which revolve round the
women/girls involved in the practice and their children. These are being organized in 5 stages
as follow:

 Ashram Shalas for education of children

 Economic programme for prostitutes
 Protection/shelter and rehabilitation homes for children
 E.C. schemes for creation of public awareness
 Schemes for health check-up and treatment of prostitutes

Presently, under this scheme, Ashram schools are being run in 6 districts –
Morena, Rajgarh, Sagar ,Raisen, Chhatarpur and Vidisha.
 
MP schemes on women empowerment:-
The cabinet has taken a decision establish ‘Directorate of Women Empowerment’ in the state
by bifurcating the ‘Directorate of Women and Child Development’ for effective
implementation of women’s empowerment schemes
–>sate government calender for year 2012 has slogan ‘Beti hae to Kal hae’
(Future is when Daughter is)
 
Ladli Laxmi Yojana- To benefit girls right from their births upto marriage
To create positive thinking about girls among masses, improvement insex ratio and
encourage girls’ education and health
To make girls in the state a ‘Lakhpati’ at 21 years of ageGovernment deposits National
Saving Certificate (NSC) worth Rs.6000/-p.a. for five years i.e. NSCs worth Rs.30,000/- are
deposited in a girl’s name
Every girl child enrolled under Ladli Laxmi Yojana will get Rs.1.8 lakhwhen she attains the
age of 21 years and had not married before 18 years of age
 
Mukhya Mantri Kanya Dan Yojana-
To provide financial assistance to poor, needy, destitute families for marrying off their
daughters/ widows/ divorcees
Under this scheme, mass marriages are performed which increase socialharmony and curb
unnecessary expenditure on weddings.
Beti Bachao Abhiyan- Initiated to balance sex ratio and foster awareness and sensitivity
insociety 12 department have been given the responsibility of identified 66Activities. As part
of its campaign, the government plans to promote frugal marriage ceremonies and encourage
social boycott of people who take and give dowry
The multi-pronged approach will involve changing the pro-son mindsetand a combination of
incentives and disincentives in favour of the girl child. Steps like reserving half the posts of
teachers for women and pension to parents whose only children are daughters will be initiated
besides promoting adoption of the girl child
Taking effective measures to prevent pre-natal tests and cases of foeticideTo protect girl child
under PCNDT Act – In a first action of its kind in the state under the PC & PNDT Act, the
name of a lady doctor, who had offered planning for male child has been removed from the
register of MP Medical Council for a period of five years.
 
Gaon Ki Beti Yojana-
To provide financial assistance to motivate talented rural girls for higher education in
government or private colleges Scholarship worth Rs.500/- p.m. to Ist division class 12th
passed rural girlsfor 10 months
Pratibha Kiran Yojana-
To improve educational standards of Ist division class 12th passed girls belonging to urban
BPL families
Rs.300/- p.m. for degree courses for 10 monthsAtal Bal Arogya Evam Poshan Mission-
Prevention and reduction of malnutrition & U5 mortality rates.
Targets- U5MR-  from 94 à 60% by 2020
To reduce under weight  children from 60 to 40 by 2015 and 40 to 20% by 2020
 
 
Usha Kiran Yojana-
For implementation of Protection of Women from Domestic Violence Act, 2005 (PWDVA),
Madhya Pradesh launched Usha Kiran Yojana in the year 2008
The scheme’s objective is to help in reduction in cases of domesticviolence, awareness
generation about the rights, building confidence and entire development of women, better
rearing of children, and making happy and ideal home environment.
Fact- The State has an area of 308, 244 Sq. Km., making it the second largest state inthe
country (9.38% of country’s total area). The State has a population densityof 236 persons as
against that of the country at 382. The configuration ofadministrative units in the State
includes 10 divisions, 51 districts, 342 Tehsils (sub-districts) and 313 Blocks with 89 (28%)
of them being the Tribal Blocks.
There are as many as 476 towns and 54903 villages.

Bodies constituted, Policies, Programmes and Schemes for welfare of Scheduled Castes,
Scheduled Tribes
Ministry of Social Justice and Empowerment
The Ministry of Social Justice and Empowerment is the nodal Ministry to oversee the
interests of the Scheduled Castes. Though the primary responsibility for promotion of
interests of the Scheduled Castes rests with all the Central Ministries in the area of their
operations and the State Governments, the Ministry complements their efforts by way of
interventions in critical sectors through specifically tailored schemes. The Scheduled Castes
Development (SCD) Bureau of the Ministry aims to promote the welfare of Scheduled Castes
through their educational, economic and social empowerment. Efforts made by State
Governments and Central Ministries for protecting and promoting the interests of Scheduled
Castes are also monitored.
National Commission for Scheduled Castes
National Commission for Scheduled Castes (NCSC) is an Indian constitutional body
established with a view to provide safeguards against the exploitation of Scheduled Castes to
promote and protect their social, educational, economic and cultural interests, special
provisions were made in the Constitution.
National Commission for Scheduled Tribes
National Commission for Scheduled Tribes (NCST) is an Indian constitutional body was
established through Constitution (89th Amendment) Act, 2003.
On the 89th Amendment of the Constitution coming into force on 19 February 2004, the
National Commission for Scheduled Tribes has been set up under Article 338A on
bifurcation of erstwhile National Commission for Scheduled Castes and Scheduled Tribes to
oversee the implementation of various safeguards provided to Scheduled Tribes under the
Constitution.
 
 
Policies and programmes
For scheduled casts
Educational Empowerment
Various scholarships are provided to the students belonging to the Scheduled Castes (SCs) to
ensure that education is not denied due to the poor financial condition of their families. These
Scholarships are provided at both pre-matric and post-matric levels. Scholarships are also
provided to SC students for obtaining higher education in India and abroad, including premier
educational institutions. The Scholarships can broadly be classified into the following three
types: 
Pre-Matric Scholarships
The objective of the pre-matric Scheme is to support the parents of SC children for educating
their wards, so that the incidence of drop outs at this stage is minimized.
Post Matric Scholarship for Scheduled Caste Students (PMS-SC)
The Scheme is the single largest intervention by Government of India for educational
empowerment of scheduled caste students. This is a centrally sponsored scheme. 100%
central assistance is released to State Governments/UTs for expenditure incurred by them
under the scheme over and above their respective committed liability.
Economic Empowerment
 National Scheduled Castes Finance and Development Corporation (NSFDC): Set up
under the Ministry, to finance income generating activities of Scheduled Caste beneficiaries
living below double the poverty line limits (presently Rs 98,000/- per annum for rural areas
and Rs 1,20,000/- per annum for urban areas). NSFDC assists the target group by way of
refinancing loans, skill training, Entrepreneurship Development Programmes and providing
marketing support through State Channelizing Agencies, RRBs, Public Sector Bank and
Other Institutions
National Safai Karamcharis Finance and Development Corporation (NSKFDC): It is
another corporation under the Ministry which provides credit facilities to beneficiaries
amongst Safai Karamcharis, manual scavengers and their dependants for income generating
activities for socio-economic development through State Channelizing Agencies.
Social Empowerment
The Protection of Civil Rights Act, 1955
In pursuance of Article 17 of the Constitution of India, the Untouchability (Offences) Act,
1955 was enacted and notified on 08.05.1955. Subsequently, it was amended and renamed in
the year 1976 as the “Protection of Civil Rights Act, 1955”. Rules under this Act, viz “The
Protection of Civil Rights Rules, 1977” were notified in 1977. The Act extends to the whole
of India and provides punishment for the practice of untouchability. It is implemented by the
respective State Governments and Union Territory Administrations. Assistance is provided to
States/ UTs for implementation of Protection of Civil Rights Act, 1955.
Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989: Assistance
is provided to States/ UTs for implementation of Scheduled Castes and Scheduled Tribes
(Prevention of Atrocities) Act, 1989. Financial assistance is provided to the States/ UTs for
implementation of these Acts, by way of relief to atrocity victims, incentive for inter-caste
marriages, awareness generation, setting up of exclusive Special courts, etc. Scheduled
Castes and the Scheduled Tribes (Prevention of Atrocities) Amendment Act, 2015 (No. 1 of
2016) was notified in the Gazette of India (Extraordinary) on 01.01.2016. The Amended Act
came into force w.e.f 26.01.2016.
For scheduled tribes
Educational empowerment
Top Class Education for ST Students
This is a Central Sector Scholarship Scheme for ST students introduced from the academic
year 2007-08 with the objective of encouraging meritorious ST students for pursing studies at
Degree and Post Graduate level in any of the Institutes identified by the Ministry of Tribal
Affairs for the purpose.
Eklavya Model Residential Schools
In the context of the trend of establishing quality residential schools for the promotion of
education in all areas and habitations in the country, the Eklavya Model Residential Schools
(EMRS) for ST students take their place among the Jawahar Navodaya Vidyalayas, the
Kasturba Gandhi Balika Vidyalayas and the Kendriya Vidyalayas. Eklavya Model
Residential Schools (EMRS) are set up in States/UTs with grants under Article 275(1) of the
Constitution of India.
Vanbandhu Kalyan Yojana
The Government of India, Ministry of Tribal Affairs has launched Vanbandhu Kalyan Yojana
(VKY) for welfare of Tribals. VKY aims at creating enabling environment for need based
and outcome oriented holistic development of the tribal people. This process envisages to
ensure that all the intended benefits of goods and services under various
programmes/schemes of Central as well as State Governments actually reach the target
groups by convergence of resources through appropriate institutional mechanism.
Economic empowerment
Model Blocks
There are about 350 Blocks in the Schedule V areas where population to STs compared to
total population of the Block is 50% or above. Despite several interventions in the past, these
Blocks are still reeling under various facets of deprivation in so far as Human Development
Indices are concerned. Through VKY, it is envisaged to develop these Blocks as model
Blocks over the period of next five years with qualitative and visible infrastructural facilities.
Scheme of Marketing Development of Tribal Products or Produce
The Tribal Cooperative Marketing Development Federation of India Limited (TRIFED) was
established in August 1987 by the then Ministry of Welfare, Government ofIndia , under the
Multi State Cooperative Societies Act 1984 (which has now been replaced by the Multi-State
Cooperative Societies Act, 2002) . TRIFED was established with the basic mandate of
bringing about the socio-economic development of tribals of the country by institutionalizing
the trade of Minor Forest Produce (MFP) and Surplus Agriculture Produce (SAP)
collected/cultivated by them – because tribals are heavily dependent on these natural products
for their livelihood. But in many cases they did not use to get remunerative prices due to
middle-men and unscrupulous traders exploiting the naiveté of Tribals.
 
Problems of Agricultural Labour
Problems of Agricultural Labour
Agricultural labourers who are mostly landless and form a significant section of rural society
mainly depend on wage employment in agriculture. Majority of them belong to scheduled
castes and scheduled tribes and among the worst exploited section of society.  Unlike the
industrial worker who are well organised agricultural labourers are neither well organised nor
well paid. Their income has always been meagre, resulting in poor living heavy indebtedness.
Before independence, their position was nothing better than serfs. They were required to do
all sort of work from dawn to dusk. They were victim of social discrimination and economic
exploitation.
The situation has shown some signs of improvement during the last four decades. Though
even now they are the poorest and resource less class in rural areas yet they are no longer a
victim of extreme form of oppression. But their economic exploitation cannot be ruled out
even today. Even now their level of income is extremely low and not sufficient enough to
make both ends meet.
Agricultural wages and family incomes of agricultural workers are very low in India. The
average annual income of household was Rs. 477 during 1950-51 which declined to Rs. 437
in 1955-56 according to the agricultural Labour Enquiry Reports. In the seventies there was
an interesting discussion on whether the conditions of agricultural labourers in terms of real
wage rates had improved or deteriorated with the advent of the green revolution.
Using ALE data Bardhan argued that male real wage rate in Punjab and western U.P.
declined while it had risen in Kerala Krishana Ji and Jose used Agricultural wages in India
(AWI) data to wake inter-state comparisons and concluded that agricultural wages are poorly
adjusted to and long behind the rise in the cost of living.
V. Jose (1978) argued that real wage rates alone do not tell us about the real earnings of
agricultural labourers which are dependent upon:

 The agricultural wage rates.

 The quantum of employment per year available per worker and
 The prices of wage goods consumed by the members of households.

He provided indirect evidence on the decline in employment opportunities to agricultural

labourers after 1964-65. There was an increase in real wage rates but per capita income or
agricultural labourers had fallen between 1964-65 and 1970-71 in most states.
The agricultural labourers have to face the problems of unemployment and
underemployment. Labour participation alone is not a very efficient measures of the
employment available to labour households since it only indicates the proportion of persons
who were working during an agricultural year.
Days of agricultural employment per agricultural employment per agricultural labourer in a
particular year would be the net result of changes in the demand and supply of labour. In a
year of low agricultural output the demand for labour would be such less, thus reducing the
total available days of agricultural employment. On the other hand the supply of labour, in
terms of earner’s population ratio, increased, in India during agricultural Scarcity. The days
of employment per agricultural would be expected to fall.
Though bonded labour has been abolished in the country, yet news about the existence of this
system in rural India keep appearing in daily from various parts of the country. According to
the NSS (32nd round) there are still 3.5 lakh bonded labourers in the country. There is no
provision fixation of hours of work. During the peak seasons, they have to work on the farms
form down to dusk. There is no question of any leave as they are employed on daily basis.
Unlike the industrial worker the agricultural labour is not organised, His employment is mere
a matter of personal whim or the employer. The situation is frequently exploited by the
employer. The relationship between the landlord and the labourer is not uniform throughout
the country. There are substantial differences not only among different state but even among
different villages of same state as regards the period bf employment mode of time period of
payment freedom of movement, bargaining power vis-a-vis landlords.
Government Measures of Assistance:
Agricultural labour constitutes a significant proportion of total agrarian work force. Minimum
wages of agricultural labourers are below.
Fixation of Minimum Wages
Minimum wage Act of 1948 which provide for the fixation of minimum wages of agricultural
workers under the Act, the minimum wage are to be fixed by the state governments and are to
be reviewed periodically at intervals not exceeding five years. However, because of number
of difficulties was not found possible to fix minimum wages for agricultural labour almost of
the states up to 1974.
The main difficulties were small size holdings low productivity of agricultural labour back of
organization a rural workers excessive labour supply in many areas act. With increase in the
agricultural, production in most of the states the labourers have been demanding Like in
wages.
Abolition of Bonded Labour
After independence there have been serious attempts to abolish the bonded labour as it is in
human and expletive in nature. A notification abolishing this practice was issued in October
1976. As a consequence of this Act, 2,35,670 bonded labourers were identified and free in
various parts of the country upto March 31, 1988.
Providing Land to Landless Labourers
The land obtained through the application of ceiling on land ceilings and other land reform
measures is being distributed among landless labourers. Labourers Priority in the distribution
of land is accorded to the labourers belonging to scheduled castes and scheduled tribe
proximately 70 lakh hectares of land has been distributed to landless labourers so far.
 
 
Provision of House Sites
A number of steps were undertaken during the second Plan to provide house sites free or on
subsidy basis. During forth plan a scheme is introduced under which financial assistance was
given to the states for provision of house sites with an area of 91 sq. meters to cover the
Seventh Plan proposed to provide assistance to the extent of Rs. 500 per family provision of
developed house sites of 90 sq, meters each and assistance of Rs. 200 per family towards
construction cost.
The twenty point programme introduced during the Emergency period was described as a
direct assault on poverty. It gave highest priority to rapid implementation or land costing or
provision of house-sites for labourers abolition of labour a moratorium on the recovery of
debt from landless labouerers small farmers and rural artisans liquidation of rural
indebtedness, legislation for higher minimum wages for agricultural labourers.
MGNREGA (Mahatma Gandhi national rural employment guarantee act)
National Rural Employment Guarantee Act 2005 is an Indian labour law and social security
measure that aims to guarantee the ‘right to work’.  It aims to enhance livelihood security in
rural areas by providing at least 100 days of wage employment in a financial year to every
household whose adult members volunteer to do unskilled manual work.
Agrarian Distress and Mitigation
Agrarian Distress and Mitigation
More than 35,000 farmers marched to Mumbai from Nashik demanding loan waivers as well
as the implementation of the Forest Rights Act (FRA). The FRA allows for land up to four
hectares to be granted to families who have traditionally cultivated those plots. Having the
land in their names would make these families eligible for institutional credit from banks.
Even farm loan waivers only apply to those who have taken credit from cooperative and
nationalised banks. While the Maharashtra government accepted most of the demands of the
protesting farmers, the larger underlying issues of the agitation—rural distress, debt burden 
farmer suicides and the efficacy of the FRA—need to be continually interrogated.
Across the country, farmers are furious—and rightfully so. conditions in agriculture have got
worse. Earlier problems have worsened as farm incomes have been squeezed by slower
output growth, higher costs and increased vulnerability to a changing climate. And there is a
slew of new problems resulting directly from government policies.
Small and marginal farmers toil right through the day to eke out a living by selling whatever
little they produce — their primary lifeline. Their second lifeline is livestock which they can
count on as a dependable liquid asset. Two recent government steps have aggravated their
sense of despondency. While demonetisation and its slow replacement have snapped their
first lifeline, confusion and uncertainty surrounding the trade of livestock have rendered the
second one unreliable.
This distress situation is not one of the farmers’ making alone. Along with the vagaries of the
weather, governments — past and present — too must share the blame. The major share of
the farming cost, mostly raised through loans, goes to the government much before the farmer
earns a rupee. Therefore, the first thing a government can do – and without any corruption
and discrimination – is to do away with all direct and indirect taxes on agricultural inputs
such as fertilizers, pesticides, seeds, agricultural tools and implements, power and electricity,
packing materials, and local taxes. Such a drastic but direct intervention will help the farmer
grow his produce at a lower cost, reduce his need for borrowings and bring down rural
indebtedness.
Exorbitantly high taxes on diesel have increased transportation costs, which constitute the
single largest component of the end consumer price of many farm products. Therefore, to
facilitate a remunerative price to the farmers and contain inflation, taxes on diesel, and on a
whole set of vehicles primarily meant for transport of “peoples’ goods” need full exemption.
Movement of “peoples’ goods” must be completely exempted from road tolls, and all direct
and indirect Central, State and local taxes. Herein lies a long-term economic solution to the
problem but it calls for strong political will to implement.
Even though the National Commission on Farmers, better known as the Swaminathan
Commission, was set up by the UPA regime, there was no real effort to implement its
recommendations, and the second UPA tenure did nothing to take these ideas forward. They
may have been too politically contentious and economically demanding to be adopted within
the neoliberal economic paradigm.
After all, the commission proposed extensive land reforms: including distributing ceiling
surplus and waste lands, preventing diversion of prime agricultural land and forest to the
corporate sector for non-agricultural purposes, and ensuring grazing rights and access to
common property resources. It argued that higher productivity in agriculture could only be
achieved with substantial increases in public investment, especially in irrigation, drainage,
land development, water conservation, and promotion of conservation farming and
biodiversity. It proposed comprehensive groundwater and surface-water management, to give
all farmers sustained and equitable access.
The commission emphasized the expansion of formal credit outreach to the poor and needy in
rural areas; reduction of interest rates on institutional loans to 4% simple interest (with
government support), a moratorium on debt recovery, including loans from non-institutional
sources, and the waiver of interest on loans in distress areas and during calamities. On the
insurance front, it suggested that an integrated credit-cum-crop-livestock-human health
insurance package should cover the entire country and all crops, with reduced premiums,
along with an agriculture risk fund to provide relief to farmers after natural calamities.
There were specific recommendations for women farmers, not only for joint landholding
pattas, but to recognize women as farmers for kisan credit cards and other programmes of the
Central and state governments. To stabilize crop prices and make them remunerative, the
commission proposed significant improvements in the implementation of minimum support
prices (MSPs), and effective extension to other crops, including millets and other nutritious
cereals. The recommendation that the MSP should be at least 50% more than the weighted
average cost of production was made in this report.
Increasing incomes.
Agricultural transformation is very slow in India. Therefore, the process of generating higher
income from agriculture is also slow. Production increase was the main objective than raising
incomes. It is welcoming that Prime Minister Narendra Modi proposes doubling the income
of farmers by 2022—a paradigm shift. This will require several things: An aggressive push to
improve technologies by strengthening the seed sector and knowledge dissemination system;
agricultural diversification in favor of high value commodities and the development of value
chains by linking production and marketing centers; and finally, developing mechanisms to
ensure minimum support prices in the event of crash in farm harvest prices. Success will
depend on how farmers are aggregated for production and marketing through promotion of
contract farming, cluster farming, farmer producer organizations and self-help groups.
Generating employment opportunities.
The Situation Assessment of India reported that more than 40 percent of farmers would like
to quit agriculture if alternative opportunities were available. Agriculture is becoming
crowded and does not provide regular employment opportunities. In the absence of regular
employment in rural areas, the rural population, especially youth, is migrating to urban areas
to explore better opportunities and income. By 2020, people aged 15-34 will make up 34
percent of India’s population; currently, more than 70 percent of India’s youth lives in rural
areas. Their energy and enthusiasm need to be tapped in ways that meet their aspirations and
transform agriculture and rural economies. But agriculture per se will not be able absorb the
growing number of youth in rural areas. Incentives should be provided in these areas:
Aggregating raw and processed products (one example: Lijjat Papad, which employs more
than 43,000 women); self-employment in agro-processing, agro-advisory, agriculture and
rural transport, etc.; private sector engagement in custom-hire services, secondary and tertiary
processing; location-specific non-farm employment in micro, small and medium enterprises,
linked with the large manufacturing sector; and engagement in government programs,
schools, and agriculture extension.
Reducing risks in agriculture
The risks farmers face have been increasing for years. Both production and price risks are
creating ongoing agrarian distress. The incidences of droughts, floods, temperature
fluctuations, and unseasonal rains and hailstorms are increasing and adversely affecting
agricultural production. But even during normal years, farm harvest prices have fallen
steeply, badly affecting farmer incomes. The prime minister’s National Agricultural
Insurance Scheme is now in place to cover some production losses. Though this scheme is
good, the compensation is insufficient and does not cover the risk of falling prices. The
government should consider launching a “Prime Minister’s Climate Resilience Scheme” that
covers both production and price risks. Such an approach could bundle promotion of climate-
smart agriculture with value added weather advisory services and effective implementation of
agricultural insurance, helping to ensure minimum support prices.
Developing agri-infrastructure
Agri-infrastructure—including agricultural markets, cold storage, warehouses, and agro-
processing—has not developed in corresponding speed with rising agricultural production.
The pace of agri-infrastructure is far behind what it is needed to improve the overall agri-food
system. In the past, more focus was given to the production of agricultural commodities. In
the absence of adequate agri-infrastructure, the supply chains of agri-food commodities are in
the hands of an unorganized, fragmented, and inefficient sector. A better- organized private
sector is emerging slowly due to the lack of commercial viability to develop agri-
infrastructure. The role of public-private partnerships (PPP) is immense in developing agri-
infrastructure for high economic and social gains. The government should form a commission
to develop modalities and proposals for public-private partnerships in the agri-infrastructure
sector. Many lessons can be learned from PPP’s excellent track record in the construction of
national highways, the building and functioning of airports, the distribution of power, and
other areas. These can be applied in developing rural agri-markets, cold storage, agro-
processing, surface irrigation, and agricultural extension, and other elements of agri-
infrastrucure. The central government should contribute to the efforts of individual states to
develop such viable PPP projects.
Improving quality of rural life
Rural India is still missing basic amenities (including sanitation, hygiene, drinking water,
drainage, schooling, and health centers). Three years ago, the prime minister encouraged each
member of parliament and the state assemblies to adopt one village and work to transform it
into a model village. The main objective was to provide all basic facilities to improve the
quality of life in rural areas. The late former President A. P. J. Abdul Kalam originated a
similar concept, Provision of Urban Amenities to Rural Areas (PURA), with the aim of
providing urban infrastructure and services in rural hubs to create economic opportunities.
The scheme should be revived to improve the quality of life in rural areas. In addition, the
several programs and schemes that exist to build social and economic infrastructure should be
united for larger impact.

Vetti system in Telangana

 
Telangana was a stronghold of artisan system people of various traditional caste occupations
contributed significantly to the socio-economic and cultural life of the area. But selfish
administrative elements of the Nizam rule and the feudal landlords enjoyed “free” (vetti)
services of the artisans. Certain families in the village were to serve the landlords for their
lifetime. Even, their children and women were obliged to serve the landlords without any
remuneration. Most of the people of Telangana were illiterate and ignorant about the
administrative system. Consequently these people were not in a position to resist the
landlords or revolt against the Nizam. The Telangana peasant movement began during the
inter-world war period by 1938, mass protests and agitations against vetti extraction and non-
availability of food grains.3 At the same time, the Andhra Maha Sabha started by the liberal
nationalist intellectuals was transformed gradually into the leftist (communist) sabha
(organisation) and laid emphasis on radical agrarian reforms. Later, the leftists formed
themselves into Andhra Mahasabha and vigorously opposed the ‘vetti’ (bonded labour)
practice. The activities of the Sangham attracted large sections of the people of Telangana.
The sangham pursued the path of protest inspite of police and army raids.
Villagers, especially the poor who had not any other goods to supply were forced to supply
fowls to them. The peasants were also not spared of this vetti. Whenever any officer came
they had to be given a lift in their carts by the peasants, and reach them to their destinations,
even at odd times, whether the animals were fed or not. They had to till the lands of the
village officials and landlords before they could take up work on their own fields. And till the
landlords’ lands were watered, the peasants would not get water for their fields. Agricultural
labourers had to work in the fields of the officials and landlords without any remuneration
and then only go to other peasants’ work for their livelihood.
The movement for its abolition became widespread. When these feudal lords of various hues
tried to intensify their illegal exactions, to evict the cultivating peasants from their lands and
lease them to some others, the peasants had fought many a heroic struggle, even earlier. One
such heroic struggle was that of a poor Muslim peasant Bandagi, against Visunuri Deshmukh
during the twenties, whose martyrdom was immortalised in the popular drama Ma Bhoomi
(My Land), during the Telangana days of 1945-46.
Jogini system
Jogini system
The word ‘Jogini’ is one of several given to this form of ritual sex slavery or temple
prostitution across southern India. The most widely known name is ‘Devadasi’ which means
‘servant of the gods’.
‘Joginis’ have a rich artistic tradition in dance and song used in temple worship, and
historically were protected by royal patrons. Today, although ‘Joginis’ still perform duties in
the temple, their life is marked by extreme poverty and forced prostitution.  On two days each
week, they will go from door-to-door begging. They mainly receive grains of rice since they
mostly visit houses in the ‘wada’ (Dalit area). Many ‘Joginis’ engage in casual labour in the
fields if it is available, but they only earn paltry wages.  Most ‘Joginis’ are uneducated, with
very many of them being illiterate. Since a father’s name is normally required to access
places in school, their children may also fail to get an education. Daughters of ‘Joginis’ will
often follow in their mother’s footsteps.
After her dedication, a ‘Jogini’ is given to a village elder – a priest, landowner, or other
wealthy man – to be used by them once they reach puberty. When the elder tires of them,
‘Joginis’ become the ‘property’ of the village, to be used by any man, anytime, anywhere. 
‘Joginis’ are not normally paid for their services, although some may be if they are pimped or
if trafficked to a city or highway brothel. They face a high risk of physical, emotional and
sexual abuse. They are also very vulnerable to sexually transmitted infections, including HIV
and AIDS, because of the nature of their ‘work’.   Although they may be honoured as the
‘goddess’, there is a stigma attached to being a ‘Jogini’.
The centuries-old jogini system is still prevalent in the State capital. This startling revelation
came from Ashraya, an NGO working in Hyderabad, at an interactive meeting organised by
the government-appointed commission to study the problems faced by joginis, at the
Collectorate on Friday. “These women (joginis) perform rituals during the festivities in the
twin cities,” said NGO representative Gracy Nirmala. She maintained that she knew of four
joginis in Marredpally locality.
An official note circulated ahead of the meeting too ratified that there were joginis in the city
and a few of them were working in temples. These women had migrated from other districts
and were staying in slums. In 1987-88, the district administration had identified 740 joginis
and spent over Rs.25 lakh for their rehabilitation under the SC action plan. Each family got
over Rs.20,000 financial assistance, including Rs.10,000 as government subsidy. The scheme
was continued till 2006-07 and since then there has been no aid extended to these families.
To assess the prevalence of the jogini system in the city, a survey would soon be conducted
by the Revenue and Health Departments and the report would be submitted to the
commission that is headed by V. Raghunath Rao.  The committee was constituted following
the direction of the Supreme Court to the government to look into the issue of joginis. The
apex court was responding to a petition highlighting the prevalence of the system in
Mahabubnagar district. The commission has visited 19 districts so far.Mr. Rao expressed
concern over the apathy of Police and Revenue Departments in initiating action against those
propagating the practice. Only eleven cases, including nine in Ongole have been booked
under the A.P. Devadasis (Prohibition of Dedication) Act, 1988. Police and revenue officials
can take stern action against propagators, he advised.
Devadasi System
Devadasi System
In parts of southern and eastern India, a devadasi was a young woman who dedicated her life
to the worship and service of a Hindu deity or a temple. Devadasis could be as young as 7
years old when they were initiated into this way of life. The initiation or ‘Pottukattu’
ceremony was similar to Hindu marriage in some aspects and the Devadasi was expected to
take up the traditional duties performed by a Hindu wife belonging to that time period. In
addition to taking care of the temple and performing rituals, these women also learned and
practiced classical Indian artistic traditions like Bharatanatyam and Odissi dances. They had a
high social status, as dance and music were an essential part of temple worship.  After
becoming Devadasis, these young women would spend their time learning religious rites,
rituals and dance. They had children by high officials or priests who were also taught their
skills of music or dance.
Despite the repeated denials by the successive governments, Devadasi system continues to
thrive in rural areas of Telangana and Andhra Pradesh.  According to a report submitted by
one man commission headed by Justice Raghunath Rao, the two states together have about
80,000 Devadasi women. The figures are much higher than the number of the AP social
welfare commission, which put the figure at 24, 273.
Acting on a public interest litigation (PIL), Supreme Court had directed the then united AP
government to file a report on the condition of Devadasi women. The government gave the
task to Justice Raghunath Rao, who visited all the districts and held discussions with all
stakeholders including the victims.  Devadasi system is a religious practice in south India
mostly in Karnataka and Telangana, and partly in Andhra Pradesh. Parents, mostly of dalit
communities, marry’ off their daughters to a local deity or a temple. The girls are forced to
perform dances and are subjected to cruel beating. The `marriage’ usually occurs before the
girl attains puberty. She is later forced to become a sex worker. This system is known by
different names in different areas. Religious beliefs, caste and male domination, and poverty
are main reasons behind this social problem.  The National Comission for Women on Sunday
convened meeting with women commissions of Karnataka, Tamil Nadu, Karnataka, AP and
Telangana where the discussed the Devadasi system and how it started. They suggested that
the Centre should come out with a legislation banning Devadasis.

Fluorosis in telangana
Even as the Telangana State is yet to tackle the dreaded disease of fluorosis in Nalgonda
district caused due to presence of alarming levels of fluoride in its ground water, there is
more bad news for the State.  The tentacles of fluorosis that leaves people crippled is
threatening to spread across the State as nine out of 10 districts barring Hyderabad has high
levels of fluoride content in the potable water.  The data on the basis of water sample study
commissioned by Centre across the country and uploaded in the net revealed startling facts.
The fluoride levels in nine districts of Telangana except Hyderabad account for high content
of fluoride while it should be below 0.5 ppm or 0.5 mg/l  In fact water samples in Adilabad
turned out to be worse than that of Nalgonda followed by Ranga Reddy, Khammam and
Medak districts respectively, says Dr. D.Raja Reddy, who had been working for containing
the adverse impact of fluorosis on people through better nutrition with optimum intake of
calcium, magnesium and Vitamin C.  Hyderabad was not included in the study as it got good
water from Manjira, Krishna, Godavari rivers and tanks receiving rain waters.
Fluorosis is a disease caused by excessive intake of fluorides through water, beverages like
tea and food and the disease is further aggravated by malnutrition. About 66 million people in
21 States across the country are at risk of contracting fluorosis and six million are already
crippled because of it. It is a major health concern in the country and more so in Telangana
where people mainly depend on ground water, he says.  Rural Telangana was more at risk for
fluorosis as widely prevalent malnutrition aggravates fluorosis incidence, points out Dr.Raja
Reddy, former Director of Nizams Institute of Medical Sciences and Consultant
Neurosurgeon of Apollo Hospitals.
Even if surface water from tanks in some areas is good with permissible limits of fluoride,
they are bad due to bacterial contamination of E.Coli. Raja Reddy suggested that the
Government should take up an exercise to identify the water source/ borewell in each village
which has lowest fluoride level among all water sources and direct villagers only to use that
source for drinking and cooking. The fluoride content of every drinking water source should
be displayed so that people avoid such waters.
To brace one self from bacterial contamination of water and diarrhoea, which is the third
leading cause of death of Indians, drinking water should be mandatorily consumed only after
boiling and cooling in all rural areas without protected water supplies. Till such time
Government could supply surface water from perennial rivers for drinking and cooking needs
of people in areas with excessive amount of fluorides in ground water and take measures to
store rain water, the above measures become imperative for public health.
Child labour in Telangana
Child labour in Telangana
Prosecution against employers of child labour has become a challenge. The Telangana child
labour department rescued 1,706 kids in 2016 and 1,085 employers were booked under the
Child Labour Act. The rest went scot-free by flashing age proofs issued by doctors without
conducting tests.
In some cases, parents, employers and the medical staff team up to produce fake certificates.
During the court hearings, many parents and employers produce the age proof issued by
medical professionals. The courts should not accept the age proof issued by medical
professionals based on the appearance of the child.
A recent census by CRY (Child Rights and You) showed that the overall decrease in child
labour is 2.2 per cent in the last 10 years. Surprisingly, child labour has grown by more than
50 per cent in the urban areas.   In TS, there are about 3.73 lakh child labourers among whom
49.2 per cent are girls in the age group of 5 to 14 years.  Child labourers are employed in the
rural areas as cultivators or in household industries. In the urban areas, they work as domestic
servants and in construction sites. Urban residents employ the largest chunk of child
labourers as domestic helps.
A sample survey by the Telangana labour department has found between 80-90% of child
labourers in the state belong to Scheduled Caste and Scheduled Tribe communities.
Among the 10 districts surveyed, Vikarabad had the highest number of child labourers. Over
644 child labourers between the ages of 9 and 14 were found in the district. There are more
than 3,077 adolescents (14-18 years old) employed as child labourers.
In 2016, the Child Labour Act was amended to categorise children above the age of 14 and
up to 18 as “adolescents”. The amendment allowed adolescent children to be employed in
non-hazardous industries. Officials told The News Minute that this amendment could be the
reason why 8,105 adolescent child labourers between the ages of 15 to 18 identified by the
survey did not go to school.  After the amendments were passed in the Rajya Sabha, the
United Nations said the move would disadvantage tribal and lower caste children. UNICEF
said child labour rates are highest among tribal and lower caste communities, at almost 7%
and 4% respectively. The amendments would have an adverse impact on marginalised and
impoverished communities.
Migrant Labour and Child Marriage issue in Telangana
Migrant Labour issue in Telangana
Hundreds of skilled immigrants come into Telangana to begin a living doing skilled jobs in
construction, hotels, interior designing etc. The city is now the hub of development with the
growth of the IT sector and rise in industries creating abundant opportunities and high
employment rates.
Along with construction, there is a high demand for woodwork in home construction as well.
Neha Gandhi, resident of Jubilee Hills, said, “Rajasthan woodwork is so exceptional as the
intricate detailing is done on a miniature scale. While constructing our family home, we opted
for woodwork from a catalogue and we were surprised to find that the workers themselves
came from Rajasthan to recreate the designs. There is elegance in the detailing. For example,
I commissioned a small carving of petals falling from a bloomed flower, and the result was
shockingly lifelike sans the coloring”.
Immigrants are also coming to work in the hospitality sector, which is booming in the city.
Kishan Chettri, a 27-year-old, hailing from Darjeeling, is currently working at the front desk
at the Park Hotel, Somajiguda, for the last year. Kishan completed his B.Com and initially
worked in Bangalore City before moving to Telangana.
local workers, mostly masons and plumbers are moving to the Gulf countries for higher pay.
This opens the Telangana market to give opportunities to skilled workers from different
states. In comparison to other states in India, Telangana’s wages are higher than that of their
home state and there are more number of opportunities. Also, builders who are acquiring the
painting and woodwork services are more keen on employing people from outside as the
artisans and workers stay on site for one year and the work is quicker as they are not
influenced by the local factors or incidents.
 
Child marriage issue in telangana
Despite laws, the practice of child marriage is rampant in Telangana.   Latest study by M V
Foundation, a child rights organization, revealed that every girl in a child marriage has been
devastated through multiple forms of violence in Telangana.
Unable to cope with the stigma, the hopelessness, the girls are further pushed into
depression.   The study was conducted on girls, in age group of 16-20 years, who have been
married for couple of years in districts of Nalgonda, Ranga Reddy, Mahbubnagar, and
Hyderabad.   Detailed interviews of 46 married girls and 26 girls whose marriages were
stopped were used in the study.  According to the report, 89 percent of girls reported physical
assault by husband on daily basis, 73 percent girls accepted their husband drank daily while
78 percent girls reported their health had deteriorated since they got no help or support from
their family.  Shockingly, 70 percent girls knew there is a law prohibiting child marriage, but
despite resistance, they failed in stopping their marriage. The main reason was that their
families lived below poverty line and illiteracy rate was high among parents.
As per the 2011 census, 14.3 million children in age group of 15-19 years are victims of child
marriage.  Telangana, where study was carried out was no better. Mahbubnagar district has
highest percentage of married girls in the age group of 15-19 years at 26.2 percent. This is
followed by Ranga Reddy at 21.1%, Nalgonda at 21.5%, Khammam and Medak at 21%.  The
Prohibition of Child Marriage Act protects girls from child marriages. But activists say the
laws has serious flaws.