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Jati Model-A Few Observations

October 11, 1969 Jati Model A Few Observations H Acharya IT is always heartening to come across an article that pulls one out of intellectual complacency. Harold A Gould's "Toward a 'Jati Model' for Indian Politics" (February 1, 1969, pp 291- 297) can be said to belong to this category. Among the fields of sociology in India, caste has provided much diversified material to both Indian and foreign sociologists. It is a subject that can be turned and twisted, because through centuries of its existence, caste has assumed varied facets and its chamelcon-Like character seems intriguing to many. No wonder, it lends itself to contradictory interpretations. We have reached a stage in this held where we can pronounce the existence of sociology of caste! The question arises: is caste in Ind'a like what Gould has made it out to be? Or is it like, what one finds in ones day-to-day interactions with men and women from deverse fields? May it not be, that what Gould has written about is only an aspect of caste and not a total view of it? This thought comes when one reads what "prom nent Indian politicians'' of UP sa d (quoted by Gould) about caste. Would the "prominent politicians'' of Maharashtra and Gujarat put the matter the same way? In this behaviour, one must accept regional variations. In Maharashtra and Gujarat, the hold of "socio-religious" Jatis in politics, is considerably sophisticated, though not entirely absent. Thus ramification of castes become complex, when castes get involved in the processes of modernisation.

All-Sided Development-A Comment

 rities hurriedly took up a large-scale IUCD programme without observing its effect for a period of, say, five years through a small pilot project.
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