Indian Social Structure

The Ahoms are a tribe in the North eastern part of India. They migrated from Myanmar in the 13th century. The Ahom state depended upon forced labour. Those forced to work for the state were called paiks. A census of the population was taken. Each village had to send a number of paiks by rotation.

In traditional Gond society, the village council or 'Panch' acts as the representative body for the community, reflecting the collective will of the society.

Ahom society was known for its sophisticated administration, patronage of arts and literature, and the encouragement of cultural activities like theatre, making all listed options true.

The caste system in India is like a hierarchy. It comprised of the Brahmins, the Kshatriyas, the Vaishyas, and the Shudras from the top to the bottom in the hierarchy.

Caste-based politics is unhealthy in a democracy. Democracy loses its essence when the caste-related issues are brought in politics, to achieve the personal motives of the politicians. Forming a government based on caste politics is a biased approach and can disrupt social harmony. Caste-based politics can divert attention from the pressing issues in the country.

Caste hierarchy means a class structure that is determined by the birth. Under this caste hierarchy, some castes are placed at the top and some are at the bottom. In Hinduism, Brahmins are placed at the top and shudras are at the bottom. 

BAMCEF (Backward and Minorities Community Employees Federation) is an organisation largely made up of government employees that campaigns against caste discrimination. It addresses the problems of its members who suffer discrimination. But its principal concern is with social justice and social equality for the entire society. 

Evil customs and practices existed in all parts of India and the social reform movements that were organized to eradicate them. Vaikunta Swamikal was one of the earlier social reformers in Kerala. He was born at Shastamkoyil in Kanyakumari.
During that period, the Avarnas (lower caste people) were prohibited from drawing water from the wells used by the Savarnas (upper caste people). Vaikunta Swamikal challenged this social abuse by digging wells, which were free for use by everyone irrespective of caste. He also began the practice of inter-dining (Samapanthibhojanam) where people collected and cooked rice, cereals and vegetables and dined together, irrespective of their caste.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.
Evil customs and practices existed in other parts of India and the social reform movements that were organized to eradicate them. Similarly, during the same period, several social reform movements were formed in Kerala as well to tackle them.

Many social evils like the denial of equal opportunity and exploitation prevailed in Kerala due to rigid caste hierarchy. Discrimination was apparent in clothing, occupation, dwellings, language and even names. Women were denied equal opportunities. It is this social condition that prompted Swami Vivekananda to describe Kerala as a 'lunatic asylum'.
During this period, several social reform movements were formed in Kerala to tackle them. Sree Narayana Guru who was one of the social reformers in Kerala. Elimination of the caste system was the primary aim of Guru's social activities. He toiled for communal harmony. The declaration of Guru that the caste of humanity is being humane, created new waves in the society. His aim was to mould the society into a civilised one.

The traditional system slowly declined. The new education system enabled Indians from different languages to interact among themselves. This gave impetus to the growth of national feelings. The European intellectual thoughts affected the Indian thinking in a long term perspective. It also influenced the Indian literature and resulted in various literary movements. Many sections of the society received social awakening. 

Based on the 73rd and 74th amendment act, 1992 of Indian constitution, 1/3rd reservation is provided to women at all levels in Panchayat and Nagarapalika.

Upper caste families owns most of land in villages. Upper caste families including Zamindars and Rajputs. In villages lower caste families are labours, servants who used to work in lands. 

Social acceptance of scientific innovations helped in rising living standards of people. This became possible only with help of education in India. People have become open to new thoughts and ideas that lead to the development.