Dhurjati Prasad Mukerji (1894-1961), popularly called as DP, was one of the founding fathers of sociology in India. He was a remarkable individual whose diverse interests paved the way for advancements not only in sociology but also in economics, literature, music, and art. But his erudite efforts have helped sociology the most. He was influenced by Marxist Ideology. He was a Marxist but preferred to call himself a Marxologist. He analyzed Indian society from Marxian perspective of dialectical materialism.
During the colonial period, he attempted a
dialectical analysis of the encounter between Indian tradition and modernity,
which unleashed several powers of cultural contradiction.
He concentrated on the historical uniqueness
of India's cultural and social transition, which was marked by value
assimilating and cultural synthesis as a result of the meeting of tradition and
modernity.
His contributions include the topic of - Personality, Modern Indian culture, Traditions,
Nature and Methods of sociology, Role of New Middle Class, The constitution of
Indian History and Modernization
Specificities of Indian culture and society
D.P. Mukerji believed that India's social
structure was the most distinguishing characteristic. He believes that Indian
society and culture favors and believes in the process of adaptation rather
than just having a connection to the past.
In the Indian background, where new class
relations had not yet emerged sharply, D.P. claimed that class struggle had
been "smoothed and protected by caste customs."
D.P. Mukerji was a firm believer in sruti,
smriti, and anubhava, or Indian tradition. The revolutionary theory is the last
anubhava, or personal experience. Generalized anubhava, or mutual knowledge of
groups, was the most significant concept of reform in Indian society.
According to D.P. Mukerji, the Indian sense
does not favor discursive reason (buddhi-vichar), and anubhava and prem
(experience and love) have traditionally outperformed discursive reason as
change agents.
The concept of tradition
D.P.'s definition of tradition first appeared
in his book Modern Indian Culture: A Sociological Study, which was published in
1942. The root sense of tradition, according to D.P., is to transmit. Tradition
in Sanskrit is either parampara, which means succession, or aitihya, which
means past and has the same root as itihasa.
Traditions are expected to be backed up by
evidence. Traditions are thus deeply rooted in the past and are passed down
through the generations through the telling of stories and myths. He viewed tradition
as a social and historical mechanism, and argued that Indian culture reflected
some traditional practices that had resulted in a variety of general attitudes.
Tradition, as D. P. pointed out, is vulnerable to change.
Indian traditions are influenced by a variety
of philosophies, including Buddhism, Islam, Christianity, tribalism, and
modernity. It is a common misconception that India's practices are solely
Hindu. In reality, they combine the traditions of the country's different
ethnic groups.
Classification
He classified Indian traditions under three
heads, viz., primary, secondary and tertiary.
Ø The primary traditions have been primordial
and authentic to Indian society.
Ø The secondary traditions were given second
ranking when the Muslims arrived in the country.
Ø The tertiary tradition arose from differences
in perceptions.
Tradition & Modernity
He said that India's tradition and modernity
have a dialectical relationship. During the British occupation of India, the
relationship between modernization and tradition became apparent. Tradition
colliding with modernization resulted in cultural inconsistencies, adaptations,
and, in some cases, confrontation.
The encounter between tradition and modernity,
therefore, ends up in two consequences:
1. Conflict, and
2. Synthesis.
The relationship of tradition and modernity
has resulted in Indian society. It is through this dialectic that we can better
understand Indian culture.
Tradition and Change
For DP, tradition was established not only in
the past but also in the present. He saw tradition as a living tradition that
maintains ties to the past while still adapting to the present. A living
tradition is one that retains ties to the past by preserving something from it
while also incorporating new elements.
He studied both 'high' and 'low' languages and
cultures, including not only Arabic and Sanskrit but also regional dialects. He
didn't think Indian culture and society were particularly individualistic. A
person's interests are rigidly fixed by his socio-cultural community pattern,
from which he seldom deviates.
According to him, in Indian traditions, there
are three concepts of change: Shruti, Smriti, and Anubhava, with Anubhava, or
personal experience, being the most innovative.
Modernization
DP stated that India's modernization was at
stake and he feared that cultural imperialism was hovering above the country.
Modernization began as a historical phenomenon
in which traditional values were expanded and revitalized, resulting in a clash
between traditional and modern values. Tradition became a condition rather than
an impediment to modernization in a free society.
In his later thesis, 'Modern Indian Culture: A
Sociological Study (1942),' D.P. changed his focus to middle-class politics.
The middle class, he believes, is the secret to understanding modern Indian
society.
The origin of Middle Class
The new middle class was a man-made group that
was not properly rooted in Indian tradition and culture. This class was unable
to become a true agent of change in Indian society due to the peculiarity of
its birth.
Middle class in India was the product of:
1. Colonial Economy
New land settlements focused on private
property and benefit were introduced by the British. The landlords were forced
to work under the British land revenue service, which was their main source of
income, and as a result, they were cut off from the villagers.
2. Social and educational Policy
Physical and occupational mobility arose as a
result of British rule, as did an educational system that used English as the
medium of instruction. The English education produced a community of colonial
supporters who were socially and mentally apart from the majority of Indians
who did not speak English.
Thus, the two class - the landlords and the
literati formed the New Middle Class who were absolutely alienated from culture
and tradition.
Role of middle class in Indian history
· It contributed to the consolidation of the
British rule
· It led successful nationalist struggle against
that very regime.
· It launched a socialist struggle.
· It brought about partition of the country and
became the main force behind planned social change in the post independent
India.
As a result of British law, physical and
occupational mobility flourished, as did an educational system that used
English as the medium of instruction. English education created a group of
colonial supporters who were socially and mentally distinct from the majority
of non-English speaking Indians.
DP argued that development and modernization
required a balance of ideals of peace, unity, and security, as opposed to the
middle-class idea of progress in materialistic terms.
Conclusion-
He analyzed Indian society from the Marxian perspective of
dialectical materialism. He argued that there is dialectical relation between
India’s tradition and modernity, British colonialism and nationalism and
individualism and collectivity, i.e., sangha. His concept of dialectics was
anchored in liberal humanism.
Indian society as D.P. envisages is the result of the
interaction between tradition and modernity. It is this dialectics which helps
us to analyze the Indian society.
D.P. Mukerji puts much emphasis on tradition (identities
and values of Indian society).
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