CBSE Class 10 Political Science Chapter 3 ‘Gender, Religion and Caste’ Notes

Welcome to our online tutorial classes, where learning meets innovation! In this segment, we delve into the fascinating world of Political Science with our meticulously crafted CBSE Class 10 Political Science Chapter 3 notes on ‘Gender, Religion and Caste’. Through these notes, we aspire to spark your curiosity, enhance your comprehension, and equip you with knowledge that extends beyond the confines of the classroom.

Chapter 3 of CBSE Class 10 Political Science, Gender, Religion and Caste, explores the impact of social divisions on politics in India. It addresses gender inequality, communalism, and caste-based disparities, examining how each affects democratic processes. The chapter highlights efforts toward equality, emphasizing India’s secular and inclusive constitutional framework.

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CBSE Class 10 Political Science Chapter 3 ‘Gender, Religion and Caste’ Overview

Chapter 3 of CBSE Class 10 Political Science, titled Gender, Religion and Caste, explores how social divisions influence political life in India. The chapter examines gender inequality, highlighting disparities in areas like employment, education, and representation in legislative bodies. It emphasizes the need for gender equality, with examples of affirmative actions, such as reserved seats in Panchayati Raj institutions. The chapter also addresses communalism, where religion can become a basis for political identity and conflict, as well as constitutional measures ensuring secularism and equal religious rights. Caste divisions, though constitutionally addressed, still impact social and economic life. Caste inequalities persist, but they don’t solely determine political outcomes, as voters often consider multiple factors. Overall, the chapter highlights the challenges and complexities of balancing diversity with equality and unity in a democratic society.

With our expertly curated notes, you’ll be well-equipped to ace your CBSE Class 10 Political Science exams and embark on a lifelong journey of discovery and learning.

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CBSE class 10 Political Science Chapter 3 ‘Gender, Religion and Caste’ Notes

Overview

Social Diversity & Democracy:

• Social diversity is not a threat to democracy; instead, it can enhance democratic functioning.
• Political expression of social differences is possible and often desirable in democracies.
• This chapter explores social divisions in India based on gender, religion, and caste.
• Key question: Are different expressions of these social differences beneficial for democracy?

Gender and Politics

Gender Division:

• Gender division is a hierarchical social difference seen globally but often overlooked in political studies.
• Common belief: Gender roles are natural and unchangeable, but they are based on societal expectations and stereotypes, not biology.

Public/Private Division of Labor

Traditional Roles:

• Boys and girls are brought up to believe that the main responsibility of women is housework and bringing up children.
• This is reflected in a sexual division of labour in most families: women do all work inside the home such as cooking, cleaning, washing clothes, tailoring, looking after children, etc., and men do all the work outside the home.
• It is not that men cannot do housework; they simply think that it is for women to attend to these things.
• When these jobs are paid for, men are ready to take up these works.

Rural and Urban Employment:

• Most tailors or cooks in hotels are men. Similarly, it is not that women do not work outside their home. In villages, women fetch water, collect fuel and work in the fields.
• In urban areas, poor women work as domestic helper in middle class homes, while middle class women work in offices.

Economic Contribution:

• In fact, the majority of women do some sort of paid work in addition to domestic labour.
• But their work is not valued and does not get recognition.

Minimal Public Participation:

• The result of this division of labour is that although women constitute half of the humanity, their role in public life, especially politics, is minimal in most societies.
• Earlier, only men were allowed to participate in public affairs, vote and contest for public offices.
• Gradually the gender issue was raised in politics. Women in different parts of the world organised and agitated for equal rights.

Agitations for Equal Rights:

• There were agitations in different countries for the extension of voting rights to women.
• These agitations demanded enhancing the political and legal status of women and improving their educational and career opportunities.
• More radical women’s movements aimed at equality in personal and family life as well. These movements are called feminist movements.

Political Mobilization and Impact:

• Political expression of gender division and political mobilisation on this question helped to improve women’s role in public life.
• We now find women working as scientists, doctors, engineers, lawyers, managers and college and university teachers which were earlier not considered suitable for women.
• In some parts of the world, for example in Scandinavian countries, such as Sweden, Norway and Finland, the participation of women in public life is very high.

Gender Inequality in India

Patriarchal Society:

• In our country, women still lag much behind men despite some improvement since Independence.
• Ours is still a male-dominated, patriarchal society. Women face disadvantage, discrimination and oppression in various ways.

Literacy and Education:

• The literacy rate among women is only 54 per cent compared with 76 per cent among men.
• Similarly, a smaller proportion of girl students go for higher studies.
• When we look at school results, girls perform as well as boys, if not better in some places.
• But they drop out because parents prefer to spend their resources for their boys’ education rather than spending equally on their sons and daughters.

Employment and Wages:

• The proportion of women among the highly paid and valued jobs, is still very small.
• On an average, an Indian woman works one hour more than an average man every day.
• Yet much of her work is not paid and therefore, often not valued.
• The Equal Remuneration Act, 1976 provides that equal wages should be paid to equal work.
• However, in almost all areas of work, from sports and cinema to factories and fields, women are paid less than men, even when both do exactly the same work.

Sex-Selective Abortion:

• In many parts of India, parents prefer to have sons and find ways to have the girl child aborted before she is born.
• Such sex-selective abortion led to a decline in child sex ratio (number of girl children per thousand boys) in the country to merely 919.
• As the map shows, this ratio has fallen below 850 or even 800 in some States.

Violence and Exploitation:

• There are reports of various kinds of harassment, exploitation and violence against women.
• Urban areas have become particularly unsafe for women. They are not safe even within their own home from beating, harassment and other forms of domestic violence.

Women’s Political Representation

Lack of Attention to Women’s Issues:

• Issues related to women’s well-being or otherwise are not given adequate attention.
• This has led many feminists and women’s movements to the conclusion that unless women control power, their problems will not get adequate attention.
• One way to ensure this is to have more women as elected representatives.

Representation in Government:

• In India, the proportion of women in legislature has been very low.
• For example, the percentage of elected women members in Lok Sabha has touched 14.36 per cent of its total strength for the first time in 2019.
• Their share in the state assemblies is less than 5 per cent.
• In this respect, India is among the bottom group of nations in the world (see the graph below).
• India is behind the averages for several developing countries of Africa and Latin America. In the government, cabinets are largely all-male even when a woman becomes the Chief Minister or the Prime Minister.

Efforts to Increase Women’s Representation:

• One way to solve this problem is to make it legally binding to have a fair proportion of women in the elected bodies.
• This is what the Panchayati Raj has done in India. One-third of seats in local government bodies – in panchayats and municipalities – are now reserved for women.
• Now there are more than 10 lakh elected women representatives in rural and urban local bodies.
• Women’s organizations and activists had been demanding a similar reservation of at least one third of seats in Lok Sabha and State Assemblies for women.
• A bill with this proposal was pending before the Parliament for many decades.
• In 2023, Nari shakti Vandan Adhiniyam (Womens’ Reservation Act, 2023) has been passed which will give 33 percent reservation of seats for women in Lok Sabha, State Legislative Assemblies and also Delhi Assembly.

Impact of Gender-Based Political Mobilization:

• Gender division is an example that some form of social division needs to be expressed in politics.
• This also shows that disadvantaged groups do benefit when social divisions become a political issue.
• Women could not have made the gains we noted above if their unequal treatment was not raised in the political domain.

Religion, Communalism, and Politics

Religious Diversity:

• Let us now turn to a very different kind of social division, the division based on religious differences.
• This division is not as universal as gender, but religious diversity is fairly widespread in the world today.
• Many countries including India have in their population, followers of different religions.
• As we noticed in the case of Northern Ireland, even when most of the people belong to the same religion, there can be serious differences about the way people practice that religion.
• Unlike gender differences, the religious differences are often expressed in the field of politics.
• I am not religious. Why should I bother about communalism and secularism?

Gandhiji’s View on Religion and Politics:

• Gandhiji used to say that religion can never be separated from politics.
• What he meant by religion was not any particular religion like Hinduism or Islam but moral values that inform all religions.
• He believed that politics must be guided by ethics drawn from religion.

Examples of Religion-Politics Interconnection:

• Human Rights: Human rights groups in our country have demanded that the Government should take special steps to prevent communal riots and protect religious minorities.
• Women’s Rights: Women’s movement has argued that family laws of all religions discriminate against women.
• So they have demanded that government should change these laws to make them more equitable.

Religion in Politics:

• All these instances involve a relationship between religion and politics. But they do not seem very wrong or dangerous.
• Ideas, ideals and values drawn from different religions can and perhaps should play a role in politics.
• People should be able to express in politics their needs, interests and demands as a member of a religious community.
• Those who hold political power should sometimes be able to regulate the practice of religion so as to prevent discrimination and oppression.
• These political acts are not wrong as long as they treat every religion equally.

Communalism

What is Communalism:

• The problem begins when religion is seen as the basis of the nation.
• The example of Northern Ireland shows the dangers of such an approach to nationalism.
• The problem becomes more acute when religion is expressed in politics in exclusive and partisan terms, when one religion and its followers are pitted against another.
• This happens when beliefs of one religion are presented as superior to those of other religions, when the demands of one religious group are formed in opposition to another and when state power is used to establish domination of one religious group over the rest.

Communal Politics:

• This manner of using religion in politics is communal politics.
• Communal politics is based on the idea that religion is the principal basis of social community. Communalism involves thinking along the following lines.
• The followers of a particular religion must belong to one community. Their fundamental interests are the same.
• Any difference that they may have is irrelevant or trivial for community life.
• It also follows that people who follow different religions cannot belong to the same social community.
• If the followers of different religions have some commonalities these are superficial and immaterial, their interests are bound to be different and involve a conflict.

Key Features of Communalism:

• Religious Homogeneity: In its extreme form, communalism leads to the belief that people belonging to different religions cannot live as equal citizens within one nation.
• Exclusive Social Community: Either one of them has to dominate the rest or they have to form different nations.
• This belief is fundamentally flawed. People of one religion do not have the same interests and aspirations in every context.
• Everyone has several other roles, positions and identities. There are many voices inside every community.
• All these voices have a right to be heard.
• Therefore, any attempt to bring all followers of one religion together in context other than religion is bound to suppress many voices within that community.

Forms of Communalism in Politics:

• Communalism can take various forms in politics:
• Common Beliefs: The most common expression of communalism is in everyday beliefs. These routinely involve religious prejudices, stereotypes of religious communities and belief in the superiority of one’s religion over other religions.
• This is so common that we often fail to notice it, even when we believe in it.
• Majoritarian and Minority Communalism: A communal mind often leads to a quest for political dominance of one’s own religious community.
• For those belonging to majority community, this takes the form of majoritarian dominance. For those belonging to the minority community, it can take the form of a desire to form a separate political unit.
• Religious Political Mobilization: Political mobilisation on religious lines is another frequent form of communalism. This involves the use of sacred symbols, religious leaders, emotional appeal and plain fear in order to bring the followers of one religion together in the political arena.
• In electoral politics, this often involves special appeal to the interests or emotions of voters of one religion in preference to others.
• Communal Violence: Sometimes communalism takes its most ugly form of communal violence, riots and massacre.
• India and Pakistan suffered some of the worst communal riots at the time of the Partition.
• The post-Independence period has also seen large scale communal violence.

Secular State

Communalism as a Challenge:

• Communalism was and continues to be one of the major challenges to democracy in our country.
• The makers of our Constitution were aware of this challenge. That is why, they chose the model of a secular state.

Key constitutional provisions:

• This choice was reflected in several constitutional provisions:
• No Official Religion: There is no official religion for the Indian state. Unlike the status of Buddhism in Sri Lanka, that of Islam in Pakistan and that of Christianity in England, our Constitution does not give a special status to any religion.
• Freedom of Religion: The Constitution provides to all individuals and communities freedom to profess, practice and propagate any religion, or not to follow any.
• Prohibition of Discrimination: The Constitution prohibits discrimination on grounds of religion.
• State Intervention for Equality: At the same time, the Constitution allows the state to intervene in the matters of religion in order to ensure equality within religious communities.
• For example, it bans untouchability.

Secularism as a Core Value:

• Secularism is not just an ideology of some parties or persons. This idea constitutes one of the foundations of our country.
• Communalism should not be seen as a threat to some people in India. It threatens the very idea of India.
• That is why communalism needs to be combated. A secular Constitution like ours is necessary but not sufficient to combat communalism.
• Communal prejudices and propaganda need to be countered in everyday life and religion- based mobilisation needs to be countered in the arena of politics.

Caste and Politics

• We have seen two instances of the expression of social divisions in the arena of politics, one largely positive and the other largely negative.
• Let us turn to our final case, that of caste and politics, that has both positive and the negative aspects.

Caste Inequalities

Caste Division in India

• Unlike gender and religion, caste division is special to India.
• All societies have some kind of social inequality and some form of division of labour.

Caste System Characteristics:

• In most societies, occupations are passed on from one generation to another. Caste system is an extreme form of this.
• What makes it different from other societies is that in this system, hereditary occupational division was sanctioned by rituals.

Discrimination and Exclusion:

• Members of the same caste group were supposed to form a social community that practiced the same or similar occupation, married within the caste group and did not eat with members from other caste groups.
• Caste system was based on exclusion of and discrimination against the ‘outcaste’ groups.
• They were subjected to the inhuman practice of untouchability.

Changes in the Caste System:

• Political leaders and social reformers like Jotiba Phule, Gandhiji, B.R. Ambedkar and Periyar Ramaswami Naicker advocated and worked to establish a society in which caste inequalities are absent.
• Partly due to their efforts and partly due to other socio-economic changes, castes and caste system in modern India have undergone great changes.
• With economic development, large scale urbanisation, growth of literacy and education, occupational mobility and the weakening of the position of landlords in the villages, the old notions of caste hierarchy are breaking down.
• Now, most of the times, in urban areas it does not matter much who is walking along next to us on a street or eating at the next table in a restaurant.
• The Constitution of India prohibited any caste-based discrimination and laid the foundations of policies to reverse the injustices of the caste system.
• If a person who lived a century ago were to return to India, she would be greatly surprised at the change that has come about in the country.

Persistent Caste Inequalities:

• Yet caste has not disappeared from contemporary India. Some of the older aspects of caste have persisted.
• Even now most people marry within their own caste or tribe.
• Untouchability has not ended completely, despite constitutional prohibition.
• Effects of centuries of advantages and disadvantages continue to be felt today.
• The caste groups that had access to education under the old system have done very well in acquiring modern education as well.
• Those groups that did not have access to education or were prohibited from acquiring it have naturally lagged behind.
• That is why there is a disproportionately large presence of ‘upper caste’ among the urban middle classes in our country.
• Caste continues to be closely linked to economic status.

Social and Religious Diversity of India

Religious Diversity:

• The Census of India records the religion of each and every Indian after every ten years.
• The person who fills the Census form visits every household and records the religion of each member of that household exactly the way each person describes it.
• If someone says she has ‘no religion’ or that he is an ‘atheist’, this is exactly how it is recorded.
• Thus we have reliable information on the proportion of different religious communities in the country and how it has changed over the years.
• The pie chart below presents the population proportion of six major religious communities in the country.

Population Trends:

• Since Independence, the total population of each community has increased substantially but their proportion in the country’s population has not changed much.
• In percentage terms, the population of the Hindus, Jains and Christians has declined marginally since 1961.
• The proportion of Muslim, Sikh and Buddhist population has increased slightly.
• There is a common but mistaken impression that the proportion of the Muslims in the country’s population is going to overtake other religious communities.
• Expert estimates done for the Prime Minister’s High Level Committee (popularly known as Sachar Committee) show that the proportion of the Muslims is expected to go up a little, by about 3 to 4 per cent, in the next 50 years.
• It proves that in overall terms, the population balance of different religious communities is not likely to change in a big way.
• The same is true of the major caste groups.

Caste Diversity:

• The Census of India counts two social groups: the Scheduled Castes and the Scheduled Tribes.
• Both these broad groups include hundreds of castes or tribes whose names are listed in an official Schedule.
• Hence the prefix ‘Scheduled’ in their name. The Scheduled Castes, commonly known as Dalits, include those that were previously regarded as ‘outcaste’ in the Hindu social order and were subjected to exclusion and untouchability.
• The Scheduled Tribes, often referred to as Adivasis, include those communities that led a secluded life usually in hills and forests and did not interact much with the rest of society.

Population Proportions:

• In 2011, the Scheduled Castes were 16.6 per cent and the Scheduled Tribes were 8.6 per cent of the country’s population.
• The Census does not yet count the Other Backward Classes (OBCs).
• Hence there are some differences about their proportion in the country’s population.
• The National Sample Survey of 2004–05 estimates their (OBCs) population to be around 41 per cent.
• Thus, the SC, ST and the OBC together account for about two-thirds of the country’s population and about three-fourths of the Hindu population.

Caste in Politics

Caste as a Social and Political Factor:

• Like communalism, casteism is rooted in the belief that caste is the sole basis of social community.
• According to this way of thinking, people belonging to the same caste belong to a natural social community and have the same interests which they do not share with anyone from another caste.

Caste as a Social and Political Factor:

• As we saw in the case of communalism, such a belief is not borne out by our experience.
• Caste is one aspect of our experience but it is not the only relevant or the most important aspect.

Caste Influence in Politics:

• Election Strategies: When parties choose candidates in elections, they keep in mind the caste composition of the electorate and nominate candidates from different castes so as to muster necessary support to win elections.
• When governments are formed, political parties usually take care that representatives of different castes and tribes find a place in it.
• Caste-Based Appeals: Political parties and candidates in elections make appeals to caste sentiment to muster support.
• Some political parties are known to favour some castes and are seen as their representatives.
• Mobilization through Universal Franchise: Universal adult franchise and the principle of one-person-one-vote compelled political leaders to gear up to the task of mobilising and securing political support.
• It also brought new consciousness among the people of castes that were hitherto treated as inferior and low.
• The focus on caste in politics can sometimes give an impression that elections are all about caste and nothing else. That is far from true.

Complexity of Caste in Elections:

• Elections are influenced by multiple factors, not just caste.
• No Dominant Caste in Constituencies: No parliamentary constituency in the country has a clear majority of one single caste. So, every candidate and party needs to win the confidence of more than one caste and community to win elections.
• Vote Banks: No party wins the votes of all the voters of a caste or community.
• When people say that a caste is a ‘vote bank’ of one party, it usually means that a large proportion of the voters from that caste vote for that party.
• Many political parties may put up candidates from the same caste (if that caste is believed to dominate the electorate in a particular constituency).
• Multiple Caste Candidates: Some voters have more than one candidate from their caste while many voters have no candidate from their caste.
• Voter Independence: The ruling party and the sitting MP or MLA frequently lose elections in our country. That could not have happened if all castes and communities were frozen in their political preferences.
• Clearly, while caste matters in electoral politics, so do many other factors.

Other Influences Beyond Caste:

• Party Loyalty: The voters have strong attachment to political parties which is often stronger than their attachment to their caste or community.
• Diverse Interests: People within the same caste or community have different interests depending on their economic condition.
• Rich and poor or men and women from the same caste often vote very differently.
• Performance-Based Voting: People’s assessment of the performance of the government and the popularity rating of the leaders matter and are often decisive in elections.

Politics in caste

Two-way Relationship:

• While caste impacts politics, it does not mean that there is only a one-way relation between caste and politics.
• Politics too influences the caste system and caste identities by bringing them into the political arena.
• Thus, it is not politics that gets caste-ridden, it is the caste that gets politicised.

Ways Politics Influences Caste:

• Expansion of Caste Groups: Each caste group tries to become bigger by incorporating within it neighbouring castes or sub-castes which were earlier excluded from it.
• Coalitions and Alliances: Various caste groups are required to enter into a coalition with other castes or communities and thus enter into a dialogue and negotiation.
• Emergence of New Caste Categories: New kinds of caste groups have come up in the political arena like ‘backward’ and ‘forward’ caste groups.

Positive Aspects of Caste Politics:

• Empowerment of Disadvantaged Castes: Thus, caste plays different kinds of roles in politics. In some situations, expression of caste differences in politics gives many disadvantaged communities the space to demand their share of power.
• Advocacy and Agitation for Rights: In this sense, caste politics has helped people from Dalits and OBC castes to gain better access to decision making. Several political and non-political organisations have been demanding and agitating for an end to discrimination against particular castes, for more dignity and more access to land, resources and opportunities.

Negative Impacts of Caste Politics:

• At the same time, exclusive attention to caste can produce negative results as well.
• Diverting Attention from Broader Issues: As in the case of religion, politics based on caste identity alone is not very healthy in a democracy. It can divert attention from other pressing issues like poverty, development and corruption.
• Potential for Conflict and Violence: In some cases, caste division leads to tensions, conflict and even violence.
• Unhealthy for Democracy: In a democracy, reliance on caste identity alone can undermine democratic values, as it shifts focus from policy-based or development-oriented politics

Caste Inequality Today

Economic Inequality Linked to Caste:

• Historically, caste determined access to resources, leading to economic disparities:
• Untouchable castes were often barred from land ownership.
• ‘Twice-born’ castes were the only groups with access to education.
• Despite legal prohibitions against caste-based discrimination, the historical disadvantages persist, and new inequalities have also emerged.

Changes in Caste and Economic Status:

• Economic diversity within castes has increased.
• Today, individuals from both low and high castes can be found among the very rich and very poor, a significant shift from past decades.

National Sample Survey Data indicates ongoing links between caste and economic status:

Economic Hierarchy:

• Upper castes tend to be better off financially.
• Dalits and Adivasis remain the worst off, while backward classes fall between upper castes and lower castes.

Poverty Levels:

• While each caste includes some poor members, the lowest castes have higher proportions of individuals living below the poverty line.

Representation Among the Rich:

• Upper castes are over-represented among the wealthy, whereas lower castes are under-represented, indicating persistent economic disparity across caste lines.

Percentage of population living below the poverty line, 1999 – 2000:

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