Passage Based Questions: Cultural Change | Sociology Class 12 - Humanities/Arts PDF Download

Passage - 1

Direction: Read the case carefully to answer the questions.

Passage: “Colonialism led to the growth of an English educated Indian middle class. They read the thinkers of western enlightenment, philosophers of liberal democracy and dreamt of ushering in a liberal and progressive India. And yet, humiliated by colonial rule they asserted their pride in traditional learning and scholarship. You have already seen this trend in the 19th century reform movements.
As this chapter will show, modernity spelled not merely new ideas but also rethinking and re-interpretation of tradition. Both culture and tradition are living entities. People learn them and in turn modify them. Take the everyday example of how the sari or jain sem or sarong is worn in India today. Traditionally the sari, a loose unstitched piece of cloth was differently worn in different regions.”

Q1: What changes resulted from westernization?
Ans: Change in Institutions: Many changes took place in the institutions of our society due to westernization. The strictness of marriage, family, caste system, and religion no longer prevails in our modern society.
Change in Values: Values of society are also changing due to this. Everyone came to know about the right to equality after receiving education. Individualism and formal relations are increasing day by day.

Q2: What does Sanskritisation involve?
Ans: According to M.N. Srinivas, “Sanskritisation means not only the adoption of new customs and habits but also the exposure to new ideas and values which have been frequently expressed in the vast body of Sanskrit literature, sacred as well as secular, karma, dharma, Paap, Maya, Sansar and moksha are examples of some of the most common Sanskrit theological ideas and when people become Sanskritised these words are used frequently.”

Q3: What is the concept of Westernisation?
Ans: According to M.N. Srinivas, “I have used the term westernization to characterize the changes brought about in Indian society and culture as a result of over 150 years of British rule and the term subsuming changes occurring at different levels technology, institutions, ideology, and values.” So from this, it is clear that the concept of westernization includes the changes which came in institutions, ideology, etc. of Indian Society and which took place due to political and cultural contacts with western countries.

Passage - 2

Direction: Read the case carefully to answer the questions.

Passage: “A complex product of the impact of colonial rule. The first deals with the deliberate and conscious efforts made by the 19th century social reformers and early 20th century nationalists to bring in changes in social practices that discriminated against women and ‘lower’ castes. The second with the less deliberate yet decisive changes in cultural practices that can broadly be understood as the four processes of Sanskritisation, modernization, secularization and westernization. Sanskritisation pre-dates the coming of colonial rule. The other three processes can be understood better as complex responses of the people of India to the changes that colonialism brought about.”

Q1: What does cultural change refer to?
Ans: Cultural change refers to change and transformation made in the network of individuals and society and community behavior. e.g. Sanskritisation, Modernisation, Westernisation.

Q2: What is the definition of Sanskritisation?
Ans: Sanskritisation is a term coined by M.N. Srinivas which is defined as a process in which a ‘low’ caste or tribe takes over the customs, ritual, beliefs, ideology, and style of life of a high caste.

Q3: What does the term high caste refer to?
Ans: The high caste is referred to as ‘twice-born (dwija) caste’.

Q4: Name any two modern social organizations formed in the 19th or early 20th century.
Ans: (i) Brahmo Samaj
(ii) Arya Samaj

Passage - 3

Direction: Read the case carefully to answer the questions.

Passage: "New ideas of liberalism and freedom, new ideas of homemaking and marriage, new roles for mothers and daughters, new ideas of self-conscious pride in culture and tradition emerged. The value of education became very important. It was seen as very crucial for a nation to become modern but also retain its ancient heritage. The idea of female education was debated intensely. Significantly, it was the social reformer Jyotiba Phule who opened the first school for women in Pune. Reformers argued that for a society to progress women have to be educated. Some of them believed that in pre-modern India, women were educated. Others contested this on the grounds that this was so only of a privileged few. Thus attempts to justify female education were made by recourse to both modern and traditional ideas. They actively debated the meanings of tradition and modernity. Jyotiba Phule thus recalled the glory of the pre-Aryan age while others like Bal Gangadhar Tilak emphasized the glory of the Aryan period. In other words 19th century reform initiated a period of questioning, reinterpretations and both intellectual and social growth."

Q1: What contribution did Jyotiba Phule make for women in Pune?
Ans: He opened the first school for women in Pune.

Q2: What did Jahanara Shahnawaz propose at the All India Muslim Ladies Conference?
Ans: Jahanara Shahnawaz proposed a resolution against the evils of polygamy at the All India Muslim Ladies Conference.

Q3: Who emphasized the glory of the pre-Aryan age and who highlighted the glory of the Aryan period?
Ans: Jyotiba Phule recalled the glory of the pre-Aryan age and Bal Gangadhar Tilak emphasized the glory of the Aryan period.

Passage - 4

Direction: Read the following Passage and Answer the Questions.
New technologies speeded up various forms of communication. The printing press, telegraph, and later the microphone, movement of people and goods through steamship and railways helped quick movement of new ideas. Within India, social reformers from Punjab and Bengal exchanged ideas with reformers from Madras and Maharashtra. Keshav Chandra Sen of Bengal visited Madras in 1864. Pandita Ramabai travelled to different corners of the country. Some of them went to other countries. Christian missionaries reached remote corners of present day Nagaland, Mizoram and Meghalaya.

Q1: Who were some of the prominent social reformers mentioned in the passage, and what was their contribution to the exchange of ideas in India?
Ans:

• Prominent social reformers included Keshav Chandra Sen of Bengal and Pandita Ramabai.
• They traveled extensively within India, fostering the exchange of ideas across regions.
• Keshav Chandra Sen visited Madras in 1864, while Pandita Ramabai traveled to various corners of the country, promoting social reform and women's rights.

Q2: What role did new technologies play in speeding up communication and the exchange of ideas during the mentioned period?
Ans:

• The printing press, telegraph, and later the microphone facilitated faster communication.
• Steamships and railways enabled the movement of people and goods across India, promoting the exchange of new ideas.
• These technological advancements helped social reformers from different regions of India to connect and share their reformist ideals.

Q3: How did Christian missionaries contribute to the dissemination of new ideas in remote regions of India?
Ans:

• Christian missionaries reached remote corners of present-day Nagaland, Mizoram, and Meghalaya.
• They played a significant role in introducing new ideas and values to these regions.
• Through their missionary work, they influenced the cultural and social landscapes in these areas.

Passage - 5

Direction: Read the following Passage and Answer the Questions.
The idea of female education was debated intensely. Significantly, it was the social reformer Jotiba Phule who opened the first school for women in Pune. Reformers argued that for a society to progress women have to be educated. Some of them believed that in pre-modern India, women were educated. Others contested this on the grounds that this was so only of a privileged few. Thus attempts to justify female education were made by recourse to both modern and traditional ideas. They actively debated the meanings of tradition and modernity. Jotiba Phule thus recalled the glory of pre-Aryan age while others like Bal Gangadhar Tilak emphasised the glory of the Aryan period. In other words, 19th century reform initiated a period of questioning, reinterpretations and both intellectual and social growth. 

Q1: Who was responsible for opening the first school for women in Pune, and why was this initiative significant in the context of female education in 19th century India?
Ans:

• The first school for women in Pune was opened by social reformer Jotiba Phule.
• This initiative was significant as it marked a pioneering step in promoting female education during a time when there was intense debate about educating women in Indian society.

Q2: How did the 19th-century social reformers justify the need for female education, and what were the contrasting views regarding women's education in pre-modern India?
Ans:

• Reformers argued that for society to progress, women had to be educated, emphasizing the importance of education for women's empowerment.
• There was a debate regarding women's education in pre-modern India. Some believed women were educated in ancient times, while others contested this, stating that education was limited to a privileged few. This led to attempts to justify female education using both modern and traditional ideas.

Q3: How did the 19th-century social reformers approach the concepts of tradition and modernity in the context of female education, and what were the contrasting viewpoints presented by reformers like Jotiba Phule and Bal Gangadhar Tilak?
Ans:

• Social reformers of the 19th century actively debated the meanings of tradition and modernity in the context of female education.
• Jotiba Phule recalled the glory of the pre-Aryan age to emphasize the historical importance of educating women, while Bal Gangadhar Tilak highlighted the glory of the Aryan period.
• These differing viewpoints showcased the complexity of the debates, reflecting a period of questioning, reinterpretation, and intellectual growth in Indian society.

Passage - 6

Direction: Read the following Passage and Answer the Questions.
India’s structural and cultural diversity is self-evident. This diversity shapes the different ways that modernisation or westernisation, sanskritisation or secularisation effects or does not effect different groups of people. The following pages seek to capture these differences. The constraint of space prevents a further detailing out. It is up to you to explore and identify the complex ways modernisation impacts people in different parts of the country or impacts different classes and castes in the same region. And even women and men from the same class or community. 

Q1: What factors contribute to the diverse ways in which modernization affects different groups of people in India, as mentioned in the passage?
Ans:

• India's structural and cultural diversity is a key factor.
• Modernization, westernization, sanskritization, and secularization have varying impacts on different groups.
• Factors such as region, class, caste, and gender further influence how these processes affect individuals and communities.
• The interaction of these factors leads to complex and diverse outcomes, shaping the social landscape in multifaceted ways.

Q2: According to the passage, why is it challenging to provide a comprehensive analysis of how modernization impacts different groups of people in India?
Ans:

• The passage suggests that India's diversity makes it challenging to detail out the effects of modernization comprehensively.
• The constraint of space limits the in-depth exploration of these complexities.
• The intricate interplay of modernization, culture, tradition, and identity, as well as regional, class, caste, and gender differences, creates a multifaceted scenario that defies simple categorization or analysis.

Q3: What is the reader encouraged to do in response to the limitations mentioned in the passage regarding the analysis of modernization's impact in India?
Ans:

• The reader is encouraged to explore and identify the complex ways in which modernization impacts people in different parts of the country.
• It is implied that readers should engage in further research and investigation to understand how modernization interacts with various factors such as region, class, caste, gender, and community, shaping diverse outcomes for different groups and individuals in India.

Passage - 7

Direction: Read the following Passage and Answer the Questions.
It is primarily a process that takes place within the Hindu space though Srinivas argued that it was visible even in sects and religious groups outside Hinduism. Studies of different areas, however, show that it operated differently in different parts of the country. In those areas where a highly Sanskritised caste was dominant, the culture of the entire region underwent a certain amount of Sanskritisation. In regions where the non-Sanskritic castes were dominant, it was their influence that was stronger. This can be termed the process of ‘de-Sanskritisation’. There were other regional variations too. In Punjab culturally Sanskritic influence was never very strong. For many centuries until the third quarter of the 19th century, the Persian influence was the dominant one.

Q1: What is the primary focus of Sanskritisation, and how did M.N. Srinivas differ in his perspective regarding its applicability?
Ans:

• The primary focus of Sanskritisation is the cultural process of adopting or emulating the customs, practices, and values associated with the Brahminical or Sanskritic traditions.
• M.N. Srinivas argued that Sanskritisation was visible not only within Hinduism but also in sects and religious groups outside Hinduism, suggesting that it had a broader influence.

Q2: How did the impact of Sanskritisation vary in different parts of India, as mentioned in the passage?
Ans:

• In areas where highly Sanskritised castes were dominant, the culture of the entire region underwent Sanskritisation, implying the adoption of Sanskritic customs and values.
• In regions where non-Sanskritic castes were dominant, their influence was stronger, leading to what is termed the process of 'de-Sanskritisation.'
• Regional variations existed, such as in Punjab, where culturally, Sanskritic influence was historically weak, and Persian influence dominated for many centuries until the third quarter of the 19th century.

Q3: What is meant by 'de-Sanskritisation,' and how does it relate to the influence of non-Sanskritic castes in certain regions?
Ans:

• 'De-Sanskritisation' refers to a process where, in regions dominated by non-Sanskritic castes, their influence is stronger than that of the Sanskritic culture.
• It implies the preservation or resurgence of non-Sanskritic customs, practices, and values in opposition to or distinct from the Sanskritic traditions prevalent in other parts of India.

Passage - 8

Direction: Read the following Passage and Answer the Questions.
Sanskritisation as a concept has been criticised at different levels. One, it has been criticised for exaggerating social mobility or the scope of ‘lower castes’ to move up the social ladder. For it leads to no structural change but only positional change of some individuals. In other words inequality continues to persist though some individuals may be able to improve their positions within the unequal structure. Two, it has been pointed out that the ideology of sanskritisation accepts the ways of the ‘upper caste’ as superior and that of the ‘lower caste’ as inferior. Therefore, the desire to imitate the ‘upper caste’ is seen as natural and desirable. 

Q1: What are the primary criticisms of the concept of Sanskritisation, as mentioned in the passage?
Ans:

• Exaggerating Social Mobility: Sanskritisation has been criticized for exaggerating social mobility or the ability of lower castes to move up the social ladder. Critics argue that it leads to positional change for individuals without bringing about structural changes, thus perpetuating existing inequalities.
• Acceptance of Caste Hierarchy: The ideology of Sanskritisation has been criticized for accepting the ways of upper castes as superior and those of lower castes as inferior. This acceptance leads to the natural desire among lower castes to imitate the practices of the upper castes, reinforcing social hierarchies.

Q2: How does the criticism of Sanskritisation relate to the perpetuation of social inequality in Indian society?
Ans:

• Sanskritisation has been criticized for allowing only a positional change for individuals within the existing social structure, without addressing the underlying structural inequalities.
• The acceptance of upper caste practices as superior and desirable further entrenches the existing caste hierarchies, leading to the perpetuation of social inequality.

Q3: In what way does the criticism regarding Sanskritisation challenge the natural desire of lower castes to imitate the practices of upper castes?
Ans:

• The criticism of Sanskritisation challenges the natural desire of lower castes to imitate the practices of upper castes by highlighting that this desire is seen as natural and desirable due to the acceptance of upper caste ways as superior.
• By questioning this ideology, the criticism challenges the inherent assumption that imitating upper caste practices is a natural aspiration, thereby encouraging a reevaluation of societal values and norms.

Passage - 9

Direction: Read the following Passage and Answer the Questions.
There were different kinds of westernisation. One kind refers to the emergence of a westernised sub-cultural pattern through a minority section of Indians who first came in contact with Western culture. This included the sub culture of Indian intellectuals who not only adopted many cognitive patterns, or ways of thinking, and styles of life, but supported its expansion. Many of the early 19th century reformers were of this kind. The boxes show the different kinds of westernisation. There were, therefore, small sections of people who adopted western life styles or were affected by western ways of thinking. Apart from this there has been also the general spread of Western cultural traits, such as the use of new technology, dress, food, and changes in the habits and styles of people in general.

Q1: What are the two main categories of westernization mentioned in the passage, and how do they differ?
Ans: The two main categories of westernization are:

• Westernized Sub-cultural Pattern: This refers to a subculture that emerged among a minority section of Indians who were initially exposed to Western culture. It includes Indian intellectuals who not only adopted Western ways of thinking and lifestyles but also supported its expansion. Many early 19th-century reformers fell into this category.
• General Spread of Western Cultural Traits: This refers to the broader influence of Western cultural traits on Indian society. It encompasses the adoption of new technology, changes in dress, food, and alterations in the habits and styles of people in general.

Q2: What is the key characteristic of the "Westernized Sub-cultural Pattern" of westernization, and who were some of the individuals associated with this category?
Ans:

• The key characteristic of the "Westernized Sub-cultural Pattern" is the emergence of a subculture among a minority of Indians who first came into contact with Western culture.
• Early 19th-century reformers, who adopted Western cognitive patterns, ways of thinking, and lifestyles, are examples of individuals associated with this category.

Q3: Besides the emergence of a Westernized sub-cultural pattern and the general spread of Western cultural traits, what are some specific examples of Western cultural traits mentioned in the passage?
Ans:

• The passage mentions specific examples of Western cultural traits, including the use of new technology, changes in dress, alterations in food habits, and shifts in the habits and styles of people in general.
• These traits reflect the broader influence of Western culture on Indian society.

Passage - 10

Direction: Read the following Passage and Answer the Questions.
Srinivas suggested that while ‘lower castes’ sought to be Sanskritised, ‘upper castes’ sought to be Westernised. In a diverse country such as India this generalisation is difficult to maintain. For instance, studies of Thiyyas (by no means considered ‘upper caste’) in Kerala show conscious efforts to westernise. Elite Thiyyas appropriated British culture as a move towards a more cosmopolitan life that critiqued caste. Likewise, Western education often implied opening up to new opportunities for different groups of people in the North- East. 

Q1: According to M.N. Srinivas, what cultural aspirations did he associate with lower castes and upper castes in India, and why is this generalization challenging to maintain?
Ans:

• M.N. Srinivas suggested that lower castes aspired to be Sanskritised, while upper castes aspired to be Westernised.
• This generalization is challenging to maintain in a diverse country like India because cultural aspirations and efforts to adopt Sanskritisation or Westernisation can vary widely within different communities and regions. Individual and community choices often defy such broad categorizations.

Q2: Can you provide an example mentioned in the passage that challenges the generalization made by Srinivas regarding cultural aspirations in India?
Ans:

• Yes, the passage mentions the example of Thiyyas in Kerala. Despite not being considered 'upper caste', the Thiyyas consciously made efforts to westernise.
• Elite Thiyyas embraced British culture, aiming for a more cosmopolitan life that critiqued traditional caste norms. This example challenges Srinivas' generalization about the cultural aspirations of different castes in India.

Q3: How did Western education influence different groups of people, particularly in the North-East, as mentioned in the passage?
Ans:

• Western education often implied opening up new opportunities for different groups of people in the North-East of India.
• The passage suggests that access to Western education allowed individuals from diverse backgrounds in the North-East to explore new avenues and possibilities, indicating the impact of education on social and cultural aspirations in the region.

Passage - 11

Direction: Read the following Passage and Answer the Questions.
In the modern west, secularisation has usually meant a process of decline in the influence of religion. It has been an assumption of all theorists of modernisation that modern societies become increasingly secular. Indicators of secularisation have referred to levels of involvement with religious organisations, the social and material influence of religious organisations, and the degree to which people hold religious beliefs. Recent years have, however, seen an unprecedented growth of religious consciousness and conflict world over.

Q1: What has secularisation typically meant in the modern West, and what indicators have been used to measure it?
Ans:

• In the modern West, secularisation has traditionally meant a decline in the influence of religion.
• Indicators of secularisation include reduced levels of involvement with religious organisations, decreased social and material influence of religious institutions, and a decline in the intensity of religious beliefs among people.

Q2: What has been the traditional assumption regarding the relationship between modernisation and secularisation?
Ans:

• The traditional assumption in theories of modernisation has been that as societies modernise, they become increasingly secular.
• This implies a diminishing influence of religion in the face of modern advancements.

Q3: What has been the recent trend concerning religious consciousness and conflict globally, as mentioned in the passage?
Ans:

• In recent years, there has been an unprecedented growth of religious consciousness and conflict worldwide.
• This trend contradicts the earlier assumption of a linear decline in religious influence with modernisation, indicating a complex interplay between modernisation processes and religious resurgence and conflicts in contemporary society.