Tracing the Footprints of Indian Sociologists from Colonial Challenges to Post-Colonial Triumphs:

In India, interest in sociological ways of thinking is a little more than a century old, but formal university teaching of sociology only began in 1919 at the University of Bombay. In the 1920s, two other universities — those at Calcutta and Lucknow  also began programmes of teaching and research in sociology and anthropology. Today, every major university has a department of sociology, social anthropology or anthropology, and often more than one of these disciplines is represented.

Indian sociology had to address the colonial experience intertwined with modernity, explore social anthropology in a civilization with ‘primitive’ societies, and find its place in post-colonial India geared towards planned development and democracy. 

Let’s discuss in detail about Indian Sociologists:

L.K. Ananthakrishna Iyer (1861-1937) journey from Clerk to Renowned Indian Sociologist and Anthropologist:

• From Clerk to Distinguished Anthropologist: Initially a clerk and teacher, Iyer ventured into anthropology voluntarily, conducting ethnographic surveys in Cochin and Mysore.
• Visionary Impact on Anthropology Education in India: Gained recognition nationally and internationally, setting up India’s first post-graduate anthropology department at the University of Calcutta, despite having no formal qualifications in anthropology.
• Honors and Accolades of L.K. Ananthakrishna Iyer – A Legacy of Recognition: Honored with titles like Rao Bahadur and Dewan Bahadur and an honorary doctorate by a German university.

Sarat Chandra Roy (1871-1942): From Law to Tribal Anthropology and ‘Man in India’ Journal’s Impact on Indian Sociologists

• Anthropological journey among Tribal societies in Ranchi: He transitioned from a law career to anthropology due to his interactions with tribal societies in Ranchi, leading to extensive fieldwork and publications.
• Authoritative Exploration of Tribal Cultures in Chotanagpur: He established as a leading authority on the tribal cultures of the Chotanagpur region. 
• Pioneering Contribution through ‘Man in India’ Journal in 1922: He founded the journal ‘Man in India’ in 1922, marking a significant contribution to the field.

Iyer and Roy’s Early Efforts and the Legacy of Indian Sociologists in Establishing Formal Institutions:

• Pioneers of Indian Sociology: Iyer and Roy’s Foundational Contributions: The efforts of Iyer and Roy in the early 1900s laid the groundwork for sociology in India during a time when the discipline had no formal standing.
• Legacy Builders of Indian Sociology: Bridging Eras from Iyer and Roy to Ghurye, Mukerji, Desai, and Srinivas: Their foundational work paved the way for the next generation of sociologists like G.S. Ghurye, D.P. Mukerji, A.R. Desai, and M.N. Srinivas, who furthered the discipline into the era of independence, contributing to the establishment of formal institutions for sociology in India.

Indian Sociologist G.S. Ghurye’s Enduring Legacy: Leading the Sociology Renaissance in Bombay

Founding the Future: Early Contributions and Academic Leadership

• The Leadership of G.S. Ghurye at Bombay University: G.S. Ghurye headed the first post-graduate teaching department of sociology at Bombay University for thirty-five years, nurturing sociology as an increasingly Indian discipline amid limited financial and institutional support.
• G.S. Ghurye’s Mentorship and Scholarly Legacy: Under his guidance, many research scholars flourished and took up prominent positions in the field.
•  G.S. Ghurye: Architect of the Indian Sociological Society: He also pioneered the Indian Sociological Society and its journal, Sociological Bulletin.

G.S. Ghurye and Fellow Indian Sociologists in Societal Exploration:

• G.S. Ghurye’s In-depth Dive into Diverse Sociological Themes: Ghurye is well-recognized for his extensive writings on a myriad of themes, including caste, race, tribes, kinship, family, marriage, culture, civilization, religion, and the sociology of conflict and integration.
• Influences shaping G.S. Ghurye’s Sociological works: His works were influenced by diffusionism, orientalist scholarship on Hindu religion and thoughts, nationalism, and the cultural aspects of Hindu identity.

What insights did G.S. Ghurye offers on Indian Tribes and how did Indian sociologists contribute to this perspective?

• Challenging colonial views on Indian tribes: Ghurye significantly contributed to the discourse on tribal cultures, opposing the view of British administrator-anthropologists.
  • British administrator-anthropologists considered Indian tribes as primitive cultures needing protection from exploitation and cultural degradation.
• G.S. Ghurye’s perspective on tribes and their continuous interaction with Hinduism: He advocated for viewing tribes as ‘backward Hindus’ rather than distinct cultural groups.
  • He also argued  for their continuous interaction and assimilation with Hinduism.

G.S. Ghurye and other Indian Sociologists challenge to Anthropological theories in Caste and Race studies:

• G.S. Ghurye’s Groundbreaking Dissertation on Caste and Race dynamics: Ghurye’s doctoral dissertation, later published as Caste and Race in India (1932), critiqued dominant theories of the time relating race to caste, a discussion primarily sparked by Herbert Risley’s anthropological studies.
  • G.S. Ghurye’s Assessment: He acknowledged some correctness in Risley’s theories but highlighted the lack of systematic anthropometric differences in various parts of India, suggesting a long history of racial mixing except in northern India.
• Ghurye’s Comprehensive Definition of Caste in Indian society: Ghurye outlined a six-feature definition of caste given as below,
  • Segmental divisions based on birth., 
  • Hierarchical division among castes, 
  • Restrictions on social interaction guided by notions of purity and pollution, 
  • Differential rights and duties extending to secular world interactions, 
  • Occupation restriction based on caste, 
  • Strict restrictions on marriage, promoting caste endogamy and exogamy rules. 
• His definition, rooted in classical text prescriptions, fostered a systematic study of caste, despite the evolving nature of caste practices in independent India.

In what ways did D.P. Mukerji stands out as an Indian Sociologist, beyond Scholarly achievements?

• Prominence in academic, intellectual, and Public arenas: D.P. Mukerji emerged as a significantly popular figure among the trio at Lucknow, gaining recognition not merely within the academic sphere of sociology but extending his influence into the intellectual and public domains as well.
• D.P. Mukerji’s Popularity beyond Scholarly works: His popularity stemmed more from his exceptional teaching skills, engaging public speaking at academic events, and active participation in media outlets like newspaper articles and radio programmes than solely from scholarly writings.

D.P. Mukerji’s intellectual range and Marxist influence in social inquiry:

• D.P. Mukerji: Intersection of History, Economics, and Varied Intellectual Frontiers: With a background in history and economics, D.P. Mukerji showcased a profound interest in a vast array of subjects such as literature, music, film, both Western and Indian philosophy, Marxism, political economy, and development planning.
• Marxist Intellectual approach to Social analysis His intellectual pursuits were notably coloured by Marxist ideologies, valuing Marxism more as a lens for social analysis than a political blueprint for action.

Enduring Legacy of D.P. Mukerji among Indian Sociologists

• Literary Contributions to Sociology and beyond: D.P. Mukerji authored numerous books in both English and Bengali, contributing significantly to the academic richness of sociology and other fields.
• D.P. Mukerji’s Pioneering writings in Sociology and Music: His work, Introduction to Indian Music, stands as a pioneering endeavour in its field and continues to be revered as a classic, manifesting his diversified expertise and enduring legacy.

Indian Sociologists in Transition: D.P. Mukerji’s insights into Social dynamics

• D.P. Mukerji’s journey into Sociology and Indian Social Traditions: D.P. Mukerji transitioned to sociology from history and economics, driven by his firm belief in the distinct social structure of India. 
  • He emphasised that understanding Indian social traditions was paramount for sociologists, as these traditions significantly define the societal dynamics in India.
• D.P. Mukerji’s Perspective  on India’s interwoven social dynamics: Mukerji illustrated that unlike in the West, India’s history, politics, and economics have always been intertwined with social groups and socialised individuals, making the social aspect ‘over-developed’ in India.
• D.P. Mukerji’s Sociological inquiry into Living Traditions: He posited that the study of tradition should not be a mere glance at the past but should also encompass the evolving nature of traditions, adapting to the present, thus forming a ‘living tradition’.

Inclusive Cultural Narratives: Mukerji’s Legacy Among Indian Sociologists:

• Mukerji’s Call for a Nuanced Perspective: Mukerji stressed a nuanced understanding of both ‘high’ and ‘low’ languages and cultures, promoting a deeper connection with various social groups for a more profound understanding of the social system.
• D.P. Mukerji’s Critique of Western Individualism: He argued against the Western notion of individualism.
  • The Indian social fabric largely moulds individual desires, making society more oriented towards collective action within groups, sects, or castes rather than ‘voluntaristic’ individual action.

Mukerji’s Sociological perspective on Mechanisms of Societal Transformation

• D.P. Mukerji’s Exploration of Societal Evolution and Historical Essence: Mukerji explored the concept of tradition as a transmitter of historical essence while also being susceptible to change and adapting to internal and external influences.
• Caste Traditions and the Mitigation of Class conflict in India: In Western societies, where economic factors are often the driving forces of change, 
  • Mukerji believed that in India, class conflict was mitigated by caste traditions, making economic factors less influential in driving societal change.

Mukerji’s Perspective on identifying Principles of change in Indian Tradition:

• Shruti, Smriti, and Anubhava as agents of Societal Evolution in India: Mukerji introduced three principles of change recognised in Indian traditions: shruti, smriti, and anubhava (personal experience),
  • Personal experience is identified as a revolutionary principle that morphs into a collective experience, thus leading to generalized anubhava (collective experience of groups) as a significant principle of change.
• Mukerji’s exploration of Collective experiences in Indian Societal change: He noted historical instances where collective experiences challenged high traditions.
  • As seen in the Bhakti movement and the perspectives of Sufis in Indian Islam, emphasizing that in Indian society, experience and love (anubhava and prem) have been superior agents of change compared to discursive reason.

Mukerji’s views on Tradition’s Cyclical Resilience – Perspectives from Indian Sociologists

• Cyclical Nature of  Indian Societal Orthodoxy: Mukerji elaborated on the cyclical nature of dominant orthodoxy being challenged by popular revolts, which, although successful in transforming orthodoxy, get reabsorbed into the transformed tradition, showcasing the resilience and adaptability of traditions in India.
• Mukerji’s Critique and Advocacy  for Thoughtful Societal Evolution: He criticized unthoughtful borrowing from Western intellectual traditions and stressed a balanced approach towards tradition and modernity, advocating for neither blind adherence to tradition nor unexamined adoption of modernity.

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