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The document discusses extinct human societies from the past like Mohenjo-Daro and Harappa in India. It also talks about how living societies are like organisms that grow and change over time in response to their environment and members, while maintaining their core identity. The document provides examples of how India has changed since independence through loss of territory and population changes.

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40 views2 pages

Use 2

The document discusses extinct human societies from the past like Mohenjo-Daro and Harappa in India. It also talks about how living societies are like organisms that grow and change over time in response to their environment and members, while maintaining their core identity. The document provides examples of how India has changed since independence through loss of territory and population changes.

Uploaded by

sara
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as DOCX, PDF, TXT or read online on Scribd
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A society may perish due to some catastrophe.

Prehistoric
investigations have brought to the surface evidence of several such
human societies that flourished in the past, but have now become
extinct. In India, we have instances of Mohen-jo-Daro and Harappa,
cultures which once flourished, but are now extinct.
At times, the inhabitants of a given settlement may abandon it
altogether for one reason or the other and settle elsewhere. In due
course of time, such settlements are covered by sand and become
mounds. They may be discovered later. But that will be an example
of a dead society.

To an extent, a living human society can be compared with an


organism. Like an organism, a society also grows. In the process, it
begins to look different, but its identity is not lost. A society either
enlarges or gets smaller, changes its demographic contours, or even
its geographic boundaries, but these changes do not alter its
identity.

A living society continually changes in response to developments in


the natural and social environment, and also through the behavior
of its members. When foreigners described India as a ‘traditional’
society, they implied that it was a society that stuck to its traditions
and refused to change. But this is only a partial truth. Resisting a
particular change, which has been brought about from the outside,
does not mean that a society refuses to change.

All societies have their cultural monitors to screen all entries and
take adequate measures to receive or reject them. Similarly, all
societies put restrictions at their exit points, to allow or retain
departures. These are called a society’s apertures and insulators.
Any living culture has a mix of tradition and modernity. Tradition
represents continuity; modernity designates change, or recency of
arrival.

In the midst of the rapid changes brought about by revolution in


information technology and the growing globalization, enormous
social transformation is occurring in all societies. India is no
exception. When India became independent, it became a union with
the merger of several princely states that had a special relationship
with British India, but it also lost some of its territory and a sizeable
population. Both the geographical boundaries and the demographic
contours of India were radically affected by the fact of partition.

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