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MHI-06 Evolution of Social Structures in India Through the Ages Indira Gandhi MHI-06 National Open University School of Social Sciences Evolution of Social Structures in India Through the Ages Block 6 MEDIEVAL SOCIETY-2 UNIT 19 Clans and Confederacies in Western India 5 UNIT 20 Urban Social Groups in North India 15 UNIT 21 Changing Social Structure in Peninsular India 29 UNIT 22 Socio Religious Movements 46 UNIT 23 The Eighteenth Century Society in Transition 75 Suggested Readings 85 Expert Committee Dr. Nayanjot Lahiri Prof. Yogendra Singh Delhi University Formerly Professor at Centre for Delhi Study of Social Systems, J N U, New Delhi Prof. M G S Narayanan Prof. Satish Saberwal Formerly Professor of History Formerly Professor of History Calicut University, Calicut At C H S, JNU, New Delhi Prof. Dilbagh Singh Prof. A R Khan Professor of History Programme Coordinator At C H S, J N U IGNOU, New Delhi New Delhi Mr. Ajay Mahurkar (Convener) Mr. Ajay Mahurkar School of Social Sciences School of Social Sciences IGNOU, New Delhi IGNOU, New Delhi Programme Coordinator Prof. A.R. Khan Course Coordinator Ajay Mahurkar Block Coordinator Dr. Abha Singh Block Preparation Team Unit No. Resource Person IGNOU Faculty Unit 19 Mr. Ajay Mahurkar Abha Singh School of Social Sciences (Format & Content Editing) IGNOU, New Delhi Unit 20 Dr. Abha Singh School of Social Sciences IGNOU, New Delhi Unit 21 Dr. Ranjeeta Dutta Jamia Milia Islamia New Delhi Unit 22 Dr. Ranjeeta Dutta Jamia Milia Islamia New Delhi Unit 23 Dr. Abha Singh School of Social Sciences IGNOU, New Delhi Material Production Mr. Jitender Sethi Ms. Shashi Rawat Mr. S.S. Venkatachalam Mr. Sunil Patwal Mr. Manjit Singh December, 2006 Indira Gandhi National Open University, 2006 ISBN-81-266-2734-4 All rights reserved. No part of this work may be reproduced in any form, by mimeograph or any other means, without permission in writing from the Indira Gandhi National Open University. Further information on Indira Gandhi National Open University courses may be obtained from the University's office at Maidan Garhi. New Delhi-110 068. Printed and published on behalf of the Indira Gandhi National Open University, New Delhi by the Director, School of Social Sciences. Paper Used : Agrobased Environment Friendly Laser Typeset by : Tessa Media & Computers, C-206, A.F.E.-II, Okhla, New Delhi Printed at : BLOCK INTRODUCTION The present Block situates the medieval society in the urban settings. In this Block we will discuss the nature of society and the changes it underwent in the light of contemporary political and economic changes. Under Turkish and later on during the rule of the Mughals a highly centralised bureaucratic structure emerged. It facilitated the pace of trade and commerce, urbanisation, and monetization. This was the period when Islam makes inroads in India in a big way coupled with the emergence of sufi and bhakti traditions. The Block begins with a discussion on clan and confederacies in Western India (Unit 19). Here an attempt is made to highlight the emergence of clans and confederacies in Western India. While some historians view it as a political process others look at the growth in the patron-client relationship. The distribution of land among ruling lineages apparently represented a process which gradually developed and was associated with the spread of a clan. This facilitated the horizontal extension of political control among the ruling lineages. These clans/lineages normally starting from a local agrarian base, in the course of time, emerged into big regional powers by integrating other local lineages. Units 20 & 21 focus on the changing social structure during the medieval period. You will find as a result of fusion of Indo-Islamic culture and new technologies various new social groups emerged. However, the focus is largely on the discussion on urban elites for want of source material. These urban elites were multi-racial, multi-religious and multi-regional. There emerged dominant classes of iqtadars, mansabdars, nayaks, watandars and palaiyakkarars. They enjoyed the highest economic and social benefits and indulged in conspicuous consumptions. The emergence of slavery, slavemarket and slave labour was an important feature of the medieval society. This period is also important for the growth of bhakti and sufi movements in India (Unit 22). Bhakti movement primarily became instrumental in bringing radical changes in the contemporary social structure. They questioned the fundamental basis of the caste system and the dominance of brahmanical ideology. The voices of dissent achieved significant breakthrough and popular support. The role of bhakti and sufi movements in releasing syncretic forces can not be ignored. It led to cultural synthesis. Unit 23 traces the transition of Indian society on the eve of Colonialism. The unit largely addresses the issue whether during the eighteenth century social structures started collapsing with the disintegration of the political power of the Mughals or they remained intact? Whether the pyramidal structure developed under the vast umbrella of Mughal authority started crumbling away and society reached on the brink of 'chaos and anarchy'? Or the forces released as a result of decline consolidated themselves further under the aegis of regional powers. Other issues under discussion would be the emergence of strong intermediate classes, gentrification of the service class and the use of the power of the merchants and moneylenders. Here we will also analyse from the perspective that should it be viewed as sign of growth or decline. Medieval Society-2 4 UNIT 19 CLANS AND CONFEDERACIES IN WESTERN INDIA Structure 19.0 Introduction 19.1 Clan Formation As a Political Process 19.2 Clan Formation: Patron-Client Framework 19.3 Developmental Cycle Framework of Richard Fox 19.4 Summary 19.5 Exercises 19.0 INTRODUCTION In this unit, we will examine the early medieval and the medieval period of growth of Rajput clans and confederacies in Rajasthan. This will be done mainly through two accounts. One of B.D. Chattopadhyay’s early medieval story of emergence of the Rajputs and second of the medieval period by Norman Ziegler. The two accounts based on different sets of evidences may be compared to gain an insight into the process of clan formation of Rajputs. It would be evident that even the perspectives of the two scholars differ on this issue. For B. D. Chattopadhyaya the use of the concept political in delineating the emergence of the Rajputs is critical. The rise and achievement of Rajputs into the fold of warriors of honour is seen essentially as a political process. For Ziegler on the other hand the transition from kin based clan structures to service and exchange networks is the key to understanding the Rajputs in the Mughal times. He uses the patron-client framework to designate this process. Now these two frameworks have often been at clash in the writing of Indian history. However, recently it has been argued that at local level patron-client framework is useful in understanding social phenomenon. Ziegler through the use of local Marvari chronicles and khyat records does just that. Chattopadhyay on the other hand uses genealogical lists, contemporary accounts, inscriptions and hero-stones to construct his picture. 19.1 CLAN FORMATION AS A POLITICAL PROCESS Study of the origins of Rajput dynasties in western India in the early medieval period reveals that it must have been a political process. Here there is an agreement between different scholars on the issue. However the nature of the origin of the Rajputs is very much controversial. Their gotrochara makes them kshatriyas of the lunar family (Somavanshi) while on the basis of old kavyas some maintain that they were of solar race. The myths of origin regard them as kshatriyas created in kaliyuga to wipe out the mlecchas (foreigners). Rajasthani bards and chroniclers regard them as fire-born (agnikula). According to the agnikula version of origins which comes to us from a court poet, the founder of the house of Paramaras came from the firepit of sage Vashistha on Mount Abu. The man who came out of fire performed the first act of wresting the wish-granting cow of sage Vashishta from sage Vishwamitra and restored it to former. It was sage Vashishta who gave him the name of paramara - slayer of the enemy. The myth then goes on to posit that from him sprang a race which obtained the esteem of good kings. The Rajasthani poets and story tellers ascribed the fire origin not only to the Paramaras but also to the Pratiharas, the Chalukyas of Gujarat and the Chahamanas. 5 Medieval Society-2 As some scholars point out that the problem of origin “when viewed in its totality instead of viewing it from the angle of any particular dynasty would help us understand its political significance”. The practise of new social groups claiming kshatriya status became, as they argue, widespread in the early medieval period. Kshatriya status was one of the symbols that the emergent social groups sought for the legitimation of their newly acquired power. The early medieval and medieval Rajput clans representing a mixed caste and constituting a fairly large section of petty chiefs holding estates, achieved political eminence gradually. There was “corresponding relationship between the achievement of political eminence by Pratiharas, Guhilas, Chahamans and other clans and their movement towards a respectable social status for example acquiring a kshatriya “lineage”. It has been pointed out that “in this context it is important to note that these dynasties claimed descent from ancient kshatriyas long after their accession to power”. It has been pointed out that the Gurjara Pratiharas one of the earliest Rajput dyansties claim origins from Lakshmana, the brother of epic hero Rama, only in a 9th century inscription of king Bhoja. The entry to the Rajput fold was then possible through the acquisition of political power and this was legitimised by claiming linkages with the kshatriya lines of the mythical past.
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