Anthropology 2023 Paper II 50 marks Critically comment

Q2

(a) "Tribes are backward Hindus." Critically comment with reference to the contributions of G. S. Ghurye. (20 marks) (b) "Indus Valley was the first settlement of the big civilization." Comment critically. (15 marks) (c) Discuss the basic tenets of Jainism and its impact on Indian society. (15 marks)

हिंदी में प्रश्न पढ़ें

(a) "जनजाति पिछड़े हिंदू हैं।" जी० एस० घुर्ये के योगदान के संदर्भ में आलोचनात्मक टिप्पणी कीजिए। (20 अंक) (b) "सिंधु घाटी बड़ी सभ्यता की पहली बसाहट थी।" समालोचनात्मक टिप्पणी कीजिए। (15 अंक) (c) जैन धर्म के मूल सिद्धांतों और भारतीय समाज पर इसके प्रभाव की चर्चा कीजिए। (15 अंक)

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Directive word: Critically comment

This question asks you to critically comment. The directive word signals the depth of analysis expected, the structure of your answer, and the weight of evidence you must bring.

See our UPSC directive words guide for a full breakdown of how to respond to each command word.

How this answer will be evaluated

Approach

The directive 'critically comment' for part (a) demands balanced evaluation with evidence, while (b) and (c) require analytical depth. Structure: brief unified introduction → part (a) ~40% word/time (Ghurye's assimilation thesis vs. isolationist counter-arguments) → part (b) ~30% (Harappan urbanism with Mehrgarh antecedents) → part (c) ~30% (Jain tenets with societal impact) → synthesizing conclusion. Ensure proportional marks allocation: 20:15:15.

Key points expected

  • Part (a): Ghurye's 'backward Hindus' formulation in 'The Scheduled Tribes' (1963); his assimilationist position viewing tribes as 'backward' segment of Hindu society undergoing Sanskritization
  • Part (a): Critical counter-arguments — Elwin's isolationist approach, Dube's 'neither-nor' position, Xaxa's tribal identity assertion; constitutional distinction between STs and Hindus
  • Part (b): Critical evaluation of 'first settlement' claim — Mehrgarh (7000 BCE) as pre-Harappan foundation; mature Harappan as culmination not beginning; regional antecedents in Baluchistan/Gujarat
  • Part (b): Urban planning evidence — grid pattern, Great Bath, drainage system; but note limitations (script undeciphered, political organization unclear)
  • Part (c): Basic tenets — Anekantavada (non-absolutism), Syadvada, Ahimsa, Aparigraha, Karma theory; Tirthankaras and Mahavira's reform
  • Part (c): Societal impact — rise of mercantile communities (Jain traders), architectural contributions (Mount Abu, Shravanabelagola), influence on Gandhian thought, vegetarianism spread, non-violent movements

Evaluation rubric

DimensionWeightMax marksExcellentAveragePoor
Concept correctness20%10Precisely defines Ghurye's assimilation thesis and its temporal context; accurately distinguishes Early/Mature/Late Harappan phases with correct dates; correctly identifies all five Jain Mahavratas and philosophical nuancesBasic understanding of Ghurye's position but conflates with Elwin; vague Harappan chronology; lists Jain tenets with minor errors (e.g., conflating with Buddhism)Misrepresents Ghurye as advocating tribal isolation; treats IVC as single period; fundamental confusion between Jain and Buddhist doctrines
Theoretical framing20%10Deploys Bose's 'Hindu method of tribal absorption', Bailey's 'bridge action', and Srinivas's Sanskritization to critique Ghurye; uses Possehl's 'Indus Age' framework for IVC; connects Jainism to Weber's 'rational ethic of ancient India'Mentions assimilation vs. isolation debate without theorists; describes IVC features without theoretical framework; notes Jain 'protestant ethic' without Weber referenceNo theoretical apparatus; purely descriptive treatment of all three parts; confuses theoretical positions across sub-questions
Ethnographic / Indian examples20%10For (a): Bhil, Gond, Santhal cases of Hinduization; for (b): Mohenjo-daro's Great Bath, Dholavira's water management, Rakhigarhi's DNA evidence; for (c): Oswal/Jain merchant communities, Karnataka temple towns, Gandhi's Jain-inspired satyagrahaGeneric tribal examples; standard Harappan sites (Harappa, Mohenjo-daro); basic mention of Jain temples without specific locationsNo Indian ethnographic material; invented or anachronistic examples; irrelevant case studies from outside South Asia
Comparative analysis20%10Contrasts Ghurye with Elwin, Dube, and Beteille on tribal policy; compares IVC with contemporary Mesopotamian/Egyptian urbanism and B.B. Lal's 'Saraswati thesis'; distinguishes Jainism from Buddhism on soul doctrine, monastic organization, and lay participationSimple comparison of Ghurye-Elwin; notes IVC was 'advanced for its time'; superficial Jain-Buddhist comparisonNo comparative element; treats each thinker/civilization/religion in isolation; false comparisons (e.g., IVC with Mauryan empire)
Conclusion & applied angle20%10Synthesizes: critiques Ghurye's teleological bias while acknowledging his empirical contribution; evaluates IVC as 'first urban civilization' not 'first settlement'; assesses Jainism's enduring legacy in Indian secularism and environmental ethics; connects to contemporary tribal policy debatesSummarizes main points without synthesis; generic conclusion on 'rich heritage'; weak policy connectionNo conclusion or abrupt ending; repetitive summary without critical integration; irrelevant digression on unrelated topics

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