UNIT-1

Development organization:

The concept of Development evolved in the early 1950s after Second World War. The wars and the
imperialistic attitude caused economic depression, unemployment and famine across the world. Hence the
second world war countries decided to focus on the Development during the phase of de-colonization. The
United Nation (UN) declared 1960-1970 as First Development decade.

In January 1961, the United Nations resolved that the decade of the 1960s would be the Decade of
Development. President Kennedy launched the Decade at the UN in New York. The introduction to UN
Reports on Development proposals stated: “At the opening of the UN Development decade, we are beginning
to understand the real aim of development and the nature of the development process. We are learning that
development concerns not only man’s material needs, but also the improvement of the social condition of his
life and his broad human aspirations. Development is not just economic growth. It is growth plus change”.

Role of development organization:

• Economic growth
• Poverty reduction
• Conflict prevention
• Sustainable use of natural resources.
• Social change
• Transformation of norms and values
• Introduction of new social, economic and political setup.

Different types of development organization:

• Civil Society Organizations

• Private Sector
• Research Institutions
• Bilateral Organizations
• Multilateral Organization.

Civil Society Organizations

Also known as Non-Governmental Organizations (NGOs), Non Profits & Not-for-Profits. Civil society is an
umbrella term for an extremely diverse and numerous groups, including charities, religious and private
foundations. There are both international and national civil society groups. Civil society groups are started
and owned by private individuals or organizations. They are independent of governments, but may receive (in
some cases substantial) funding from government.
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Examples: Oxfam, Bill and Melinda Gates Foundation.

Private Sector

This is a term that describes any privately owned group or person involved in profitable activities. Of course
this is a huge group, and distinct from the other categories as organizations within the private sector are all
for-profit. Examples: commercial companies

Research Institutions

Defined as any group involved in investigative study for scientific or educational purposes. They may be
privately owned or funded by the state. Examples: universities, think tanks.

Bilateral Organizations

These are government bodies that focus on development in foreign countries, often with an underlying goal
of furthering their domestic policies or gaining political credit. In some cases, the aid is not tied to any
conditions, but normally funding is used for some degree of political influence

• Government agencies

• Operates directly between two countries

• Receive funding from government in home countries

• Use funding to aid specific developing countries

• Fund flows from official sources directly to official sources in the recipient country.

Examples: United States of Agency for International Development

(USAID), Department for International Development (DFID)

Multilateral Organization

Super-national bodies that have been created with representatives from the governments of many member
states. These may be closed groups, e.g., NATO or theoretically open organizations, e.g., the United Nations
Examples: United Nations Development Program (UNDP), World Bank.

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The NGO sector in India: historical context and current discourse:

Need of NGO

NGO’s plays an important role in helping out the common man with their rightful demands and also try to
help needy people in every possible way. The first and foremost the NGOs are responsible for disseminating
education among the people at large and making them aware of their rights. While other important roles are:

1) The relative inability of both the official planning system and the market economy to create a
significant dent in India's poverty and inequality indices has given rise over the years to deep
scepticism about the ability of the institutional structures of democracy legislatures, parties, unions,
panchayats to politically process the problems and needs of the poor into a structure of effective
policies.
2) It is in this context of a search for an alternative, efficacious instrument to foster developmental change
that we need to locate the increasing interest in what have been described as non-governmental
organisations (NGOs). Though the label 'NGO' does not fully reflect all the phenomena of citizens'
participation, involvement and political innovation, we shall for the moment continue to employ the
term, with the
3) In India, the term NGO itself is of fairly recent coinage. Earlier the common term was voluntary
organisations or agencies, referring essentially to organisations registered under the Societies
Registration Act of 1860 and equivalent legislation. The literature now abounds with diverse
terminology, often used interchangeably.

The historical context Pre-Independence phase:

While entities called NGOs may appear to be a new phenomenon in India, several of their roles,
activities and functions were performed in the past by a variety of local organisations. History bears a
continuous testimony to non-state efforts and initiatives towards building structures of socio-economic
security by the people for themselves.

The state did not constitute a frame of reference for these activities; the traditional mode of organising
self-help and philanthropy was essentially societal and not statist in nature. It is only with the growing
centrality of the modern state that terms such as 'voluntary' and 'non-governmental' sectors came into
prominence to describe those few welfares and develop mental activities which originate outside the state
structure and within society.

A clearly identifiable shift in this mode of organising societal activities occurred during the colonial
encounter. On the one hand, the para-state organisations, mainly of the Christian churches, started intervening
in the social and religious life of the indigenous population through education, health, social welfare and
reform. These activities often received the protection and patronage of the colonial state.

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 On the other hand, as part of anti-colonial resistance, the nineteenth and the early twentieth century
saw the emergence of numerous indigenous organisations devoted to social and religious reform. As part of
this process, several castes adopted the new function of dispensing welfare to their members.

It was with a view to regulating and monitoring activities of such new organisations, that the colonial
Indian state enacted the 1860 Registration of Societies Act, initially for the Bombay Presidency. Self-help and
philanthropy in India originated with the emergence of voluntary organisations during the colonial period. As
they were linked with social reform activities, which in turn were associated with movements of anti-colonial
resistance, they also acquired a political dimension: the colonial state became a frame of reference for defining
their scope of activities and their legal identity.

The idea of voluntary work began to be understood as non-state or non-governmental activities. Major
religious and social reform movements directed their activities to make demands on the state for enacting new
social legislation for implementing reforms they sought to propagate.

Raja Ram Mohan Roy (1772-1833) and the Brahmo Sama] opposed child marriage, the sati-system
and propagated widow marriage. Ishwar Chandra Vidyasagar (1820-91) started a campaign in favour of
widow marriage and education of girls. K.C. Sen (1838-84) advocated inter-caste marriage, widow marriage
and the removal of the purdah system. Swami Dayanand Saraswathi, founder of the Anja Sama], opposed
child marriage, idol worship and caste discrimination. Mhatma Phule (1827-88) fought for the removal of
untouchability and for the welfare of the depressed classes, known today as the Scheduled Castes. Maharishi
Karve (1858-1962) devoted his entire life to the education and rehabilitation of widows. These religious and
social reform movements transformed the old parallelism.

The second major shift in the nineteenth-century paradigm of organising voluntary work occurred at
the turn of the century, when Gandhiji entered the Indian political scene. Gandhiji sought to recapture the
constructive spirit within society which drew upon the innate resources of the people.

Rather than treating the indigenous population as raw material of reform, which in essence meant at
best westernisation and at worst collaborating with the colonial regime, the Gandhian movement focused on
reorganising peoples' own resources for goals of material and spiritual well-being which they were enabled to
set for themselves.

Over a period of time, a network of organisations was formed as part of this movement, covering such
diverse fields as khadi and village industries, education, health, agriculture, dairying and animal husbandry,
often in opposition to state policies.

Several organisations for women, Harijans and tribals and generally for the rural poor came into
existence, their activities informed by an approach which did not separate politics from social work or issues
of material well-being from spiritual concerns of human beings.

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 In the process it drew the hitherto excluded sections of society into the national movement for
Independence, but more particularly into the growing voluntary sector which was now described in terms of
social service and constructive work.

It was during this phase that social action acquired a pronounced political content and politics a firm
base in society. This fusion of social action and politics resulted in viewing the colonial state not so much as
facilitator, but as a road-block to the process of social transformation.

It emphasised social and cultural regeneration of the entire society in place of the late-nineteenth
century accent on issue-based reform activities. Instead of making demands on the state for extending its
protection and patronage to voluntary or social reform action, it emphasised people's own empowerment
through constructive work.

The third trend emerged from the new realities created by the growing hegemony of the Congress party
during the Independence movement. Its roots lie not in the world of social action but in politics, which then
spilled over into the world of social action.

Beginning with the ideological splits in the Independence movement, this trend got consolidated in the
early decades after Independence. It owes its origin to the mobilisation and organisation activities of the
Communist and Socialist parties. Several groups of activists working either in their front organisations, or
later independently, began to take up issues ignored by the groups belonging to 'social reform' or 'the Gandhian'
genre.

For them the central issue was the conflict of interests and the resulting exploitation of the poor. Social
and economic justice, rights of the people, land reforms, tenancy rights, minimum wages for landless labour,
removal of bondage and slavery, tribal rights over forest produce and rights of slum dwellers and destitute
became the agenda for these groups. As they proceeded to work on these issues, their distance from the parent
political parties increased, since many of these were not considered important political issues by the parties
wedded to an electoral calculus.

The current phase:

The early years of Independence, almost until the end of the 1960s, saw a decline of the once vibrant
sector of Gandhian organisations. While the more religiously inclined bodies (both Christian and non-
Christian) continued their activities, periodically winning plaudits for their educational and health activities
and relief of famine and distress, the Gandhian sector lagged in this regard. Many of its leading figures moved
to the more lucrative sector of Congress Party politics and governance.

Their organisations moved closer and closer to the State, and their reliance on government funds
increased, such that gradually little difference could be seen between their work and the government
programmes of social welfare.
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 With the government launching ambitious programmes of Community Development and Panchayati
Raj, most organisations became involved in implementing official programmes, and began at best to be seen
as local, more community-based agencies to ensure people's involvement in planned development.

The institutional framework of representative democracy, mainly the panchayats and the development
blocks paralleled these developments.

Studies of these experiments tended to be laudatory and hagiographies with respect to either the
personalities involved or American-style ideology of private initiative of helping to maintain the autonomy of
individuals and of communities from the government. Nevertheless, government assistance and collaboration
constituted the very basis of such an idea of autonomy.

Between the late 1960s and the early 1980s, a spate of famines, inflation, devaluation, unemployment,
the breakdown of the hegemony of the Congress Party, and the rise of militant movements all created not only
political and social instability, but impelled fresh thinking and action on the twin grids of development and
politics. From the Maoist upsurge in the late 1960s to the clamping down of the Emergency (1975-77)? the
period was one of intense disillusionment with the conventional institutions of planning, politics, and
development. It was at the same time a period of excitement over new issues and movements coming to the
fore.

Thousands of young people, outside the framework of formal party politics and the government,
initiated groups and activities relating to the rural and urban poor. To the earlier concerns of poverty, inequality
and removal of social injustice were now added issues of gender, environment, human rights and peace.
Struggles and movements for organising the poor, conscientisation and people's empowerment became key
words for social activists. Politics once again became central to social activism.

Expectedly, the commentaries and the debates of this period began to acquire political overtones, quite
different from the staider period of the 1950s and 1960s. The focus on empowerment necessitated a different
framework of description and analysis. The language of governance and of welfare began to be replaced by
the language of rights and struggles. The non-governmental sector now began to be assessed in terms of its
efficacy in promoting new issues, helping organise the poor and contributing towards a new framework of
rights and entitlements.

Even as this new spurt of activities and writings began to make its impact, most academic research still
remained confined to the study of community development and Panchayati Raj orientated organisations: the
youth clubs, the Manila Mandais, to name a few.

Conventional developmental concern for 'harnessing the energies of the young', through programmes
like the National Service Scheme and the Nehru Yuvak Kendras continued to exercise its grip over the
academic imagination.

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 Beginning with the Janata Phase (1977-79), the discourse on non-governmental efforts and
organisations has undergone a change. At one end of the spectrum is a tendency that identifies itself with both
the national movement phase and the struggles of the 1970s, culminating in the anti-Emergency struggles.
Intensely political, it is articulated around issues and organisation of the oppressed. Whether under the broader
rubric of human rights, gender, ecology and identity or around more defined issues like child labour, minimum
wages, bondage and slavery, displacement of populations by big development projects, occupational health
hazards, banning of harmful drugs and processes, bride burning, and so on this concern is reflected in both the
radicalised middle class and subaltern organisations. At the other end of the spectrum is a tendency which
reflects a revised formulation of the 1950s and 1960s, namely one of viewing non-governmental organizations
as links between Government and people in the process of planning and development. • It emphasises
instrumental efficacy and professionalisation of NGOs. The focus here is on cost-efficiency, greater ability to
involve people in 'development projects', innovation in pro gramme and planning processes, and strengthening
delivery systems. Alongside is a relatively recent tendency of middle-class professional support organisations
involved in serving other organisations, rather than direct communities? through documentation, research,
training (both management and skills), networking and publications. Their preferred activities include
'public interest' litigation and media-exposure concerning issues being fought by smaller organisations on
the ground. This new sector of agencies is fairly independent from the traditional governmental, business,
political and religious influences.

The multiple and conflicting tendencies of that period, the inter meshing of different activities and
concepts, has led to a proliferation of partisan writings; not reasoned argument but polemical tracts. More
importantly, as we shall trace later, it has led to serious differences in the overall appreciation of the meaning
and significance of NGOs and their work.

Civil Society:

Civil society refers to those aspects of human existence that are outside the purview of political
authority or the state and government, namely, economic relationships, family and kinship structures, religious
institutions, cultural organisations and so on. It is an analytical concept because civil society does not exist
independently of political authority and vice versa.

It is generally believed that neither can continue without the other and that no clear boundary can be
drawn between the two. From the eighteenth century onwards the distinction between state and civil society
has been drawn by the liberals to undermine the absolutist state.

As such the concept of civil society, like the constitutional state, is essentially a liberal innovation
though paradoxically the major debates about its proper meaning and importance has been within Marxism,
particularly, Western Marxism.

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 Thomas Locke’s civil society basically guarantees individual rights and liberties and it is extremely
necessary for a democratic state.

Hegel perceived civil society as a sphere where individuals fulfilled their own interests. But people
will realize the role of human cooperation. In this regard corporations will play a very important role. Hegel
clearly states that “The family is the first ethical root of the state; the cooperation is the second, and it is based
in civil society.”

Through corporations, individuals realize the importance of group membership, a sense of belonging,
and most important it is the way of actualizing freedom. The corporation acts as a mediator between the state
and civil society, as cooperation provided the basis for membership of civil society. Cooperation in Hegel’s
view, symbolizes the spirit of civil society”

Karl Marx was influenced by the French Revolution of 1789, Hegel’s philosophy and Industrial
Revolution in England. Marx generalized the idea of civil society with the bourgeoisie society where the
bourgeoisie class uses the state and its machinery to achieve their own interest.

Antonio Gramsci prefers „civil society‟ more than state because civil society is characterized by
ideological hegemony, while sate uses force to establish its own authority.

Civil Society Organization:

The concept of civil society gained public attention in 1980s to tackle despotism. The civil society
organization (CSO) or non-governmental organization (NGO) is any non-profit, voluntary citizens‟ group
which is organized on a local, national or international level. Task-oriented and driven by people with a
common interest, civil society organisations (CSOs) perform a variety of services and humanitarian functions,
bring citizens‟ concerns to Governments, monitor policies, and encourage political participation at the
community level.

Civil Society: Concept and types

Civil society is one of the most widely used—and widely maligned—concepts in development studies. On
the one hand, civil society is considered to be enormously consequential for development processes. Among
its many responsibilities, a strong civil society is expected to create responsive states. On the other hand,
scholars have prolifically critiqued civil society actors, typically for shortcomings in these same areas: failing
to mobilize communities

Civil society is widely understood as the space outside the family, market and state. What constitutes civil
society has developed and grown since the term first became popular in the 1980s and it now signifies a wide
range of organized and organic groups including non-governmental organisation (NGOs), trade unions, social
movements, grassroots organisation, online networks and communities, and faith groups. Civil society

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organisation (CSOs), groups and networks vary by size, structure and platform ranging from international
non-governmental organisation. Typologies of civil society actors include:

▪ NGOs, CSOs and non-profit organisation that have an organized structure or activity, and are
typically registered entities and groups

▪ Online groups and activities including social media communities that can be “organized” but
do not necessarily have physical, legal or financial structures

▪ Social movements of collective action and/or identity, which can be online or physical

▪ Religious leaders, faith communities, and faith-based organisation.

▪ Labour unions and labour organisation representing workers

▪ Social entrepreneurs employing innovative and/or market-oriented approaches for social and
environmental outcomes

▪ Grassroots associations and activities at local level

▪ Cooperatives owned and democratically controlled by their members

▪ Youth clubs

▪ Independent radio, television, print and electronic media

▪ Neighbourhood or community-based coalitions

▪ Academic and research institutions

▪ Organisations of indigenous peoples.

Philanthropy Civil Society Non-Governmental Organization:

Philanthropy:

Philanthropy is the 'love of mankind, especially as manifested in deeds of practical beneficence.' It is

that kind of 'good will to men' which induces people to give voluntarily of their money, property, time, and
strength to cooperative causes and institutions which serve the welfare, the health, the character, the mind, the
soul, and the advancing culture of the human race (Marts,1953)

A purpose is charitable if its accomplishment is of such social interest to the community as to justify
permitting the property to be devoted to the purpose in perpetuity.

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 a) This broad definition does not mean, however, that the whole area is shrouded in uncertainty. From
the many decisions a number of broad sectors of clearly philanthropic activities have emerged,
including the relief of poverty;
b) the advancement of education;
c) the advancement of religion; (d) the promotion of health; (e) governmental or municipal purposes

Human activities, which are of such communal importance that they should be not only permitted but
strongly encouraged, may be carried on by three broad forms of social organization in our society:

1) They may be conducted for private profit through the mechanism of the commercial market;
2) They may be carried on by government; or
3) They may be fostered by a philanthropic organization.

Community-Based Organizations:

CBOs work at the local level to meet community needs. They include social service agencies, non-profit
organizations, and formal and informal community groups, like neighbourhood groups or recreational or
special-interest clubs.

Community-based organizations are non-profit, non-governmental, or charitable organizations that represent

community needs and work to help them. CBOs may be associated with a particular area of concern or segment
of the community. These organizations are often considered to include churches, unions, schools, health care
agencies, social-service groups, fraternities, and clubs. These organizations are frequently advocacy-oriented,
and they apply community-organizing strategies to accomplish their goals.

Community-based organization (CBO) means a public or private non-profit organization that is representative
of a community or significant segments of a community and engaged in meeting that community's needs in
the areas of social, human, or health services.

For example: The Community-Based Organizations (CBOs) of women, men, youth, and children are CORD's
main instruments for implementing its strategy of motivating, mobilizing, and enabling communities to plan,
execute, and evolve.

Difference between the NGO and CBO:

NGO specifically refers to a non-governmental organization whereas CBO stands for a community-based
organization. They share a similar motive – helping people and fighting with odds prevailing in society. There
exists a great array of social, economic, spiritual, and emotional problems within a particular civilization.

Principles of Community Organization:

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Introduction to Community Organization:

Community organization is a process through which welfare needs of a community met, it is the method used
for the combination of resources and needs. The whole community is treated as a unit. It is a struggle of some
organization to empower the resources of community for the solution of the problem.

Principles of Community Organization:

The main principles of community organization are as following which work to present a framework for the
succession of community organization.

Acceptance

It is the acceptance of community by a social organizer, when the goes to the field, he must meet with people
of various cultures and groups. He should have to explain his interests in the community welfare. He has to
accept the hinders and face the difficulties in the way of progress. Instead of helplessness he should have to
adopt patience and work for the better of people. He must keep the people within the convinced boundary and
bring their attention to the resources and the solution of basic problems.

To Understand Resources and Needs

The community organizer must have to explore the internal as well as the external resources of the people. He
must not impose his work on the people but to start his work regularly and calmly. He should introduce the
people with the problems faced by them and to bring solution for these problems through the utilization of
their own resources.

Community Self Determination

Self-determination is necessary in community. The people of community must be provided freedom to explain
their views and the organizer not impose its own over them. To create self determination among the people,
community organization required to know them better about their resources and needs because people know
well about those things from outside people.

Individualization

To recognize the dignity of each individual a social organizer must create an environment of awarding to
them. The individual is necessary to know his duty and responsibility about the social welfare. So, the idea of
individualization creates awareness among the people to work better for the community. A community
organizer inculcate the people that they can do everything as a human beings and there is a human being and
no difficulty in your way of progress.

Freedom within Limits

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The organizer should give freedom but within limits to make decision, show their interest and give proper
attention to the problems. So, freedom should be within limits for the members of a community to pace on the
way of progress and prosperity

Functional Organization

There should be formal as well as informal leaders for the better functioning of organization. These people
should be prepared to make their organization successful and well functioning. Because of organization speed
the people will be able to chase the problems bitterly and solve them.

Diffusion of Responsibilities

The responsibilities must be diffused among the people of community. Every one is responsible to fulfill his
duty within the jurisdiction of community. These responsibilities should be divided among them to construct
a progressive development in the community.

Progressive Program Experience

Any program which has been start must be progressive in experience. The problems should be highly chased
and for this task experienced social mobilizer is required. So, the most experienced organizer will be the
programs will be progressive and experienced.

People Participation in Decision Making

It is extremely necessary the participation of all the members of the community equally in making decisions.
If they are not included it will lead to frustration among them.

Resource Mobilization

Community organizer must mobilize the internal and external resources of the community. For this purpose,
the talents and potentialities must be organized and a nature of cooperation should be developed in them for
unity and integration. When people become organize the resources must be utilized.

Evaluation

Community organizer should evaluate the efforts made by him through various programs, plans and
organization. He should have to find out the gaps and take positive steps to bridge them. Evaluation is possible
only when the community system is developed by the organizer of the community.

As a nation if we utilize our resources properly and follow the above mentioned principles of community
development, we will be able to become a progressive and prosperous nation of the world. We will change
our life as well as the whole country through these principles.

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UNIT -2

Trust:

An NGO usually aids the government with the programs that they can't usually do in its extent and strength.
Trusts, on the other hand, are not dependent on the programs of the government. Trusts have their own policies
since they can be public or private trusts.

Framing constitution:

The Constitution of India was framed by a Constituent Assembly set up under the Cabinet Mission Plan of
1946. The Assembly consisted of 389 members representing provinces (292), states (93), the Chief
Commissioner Provinces (3) and Baluchistan (1).

The Assembly held its first meeting on December 9, 1946, and elected Dr. Sachhidanand Sinha, the oldest
member of the Assembly as the Provisional President. On December 11, 1946, the Assembly elected Dr
Rajendra Prasad as its permanent Chairman.

The strength of the Assembly was reduced to 299 (229 representing the provinces and 70 representing the
states) following withdrawal of the Muslim League members after the partition of the country.

The Constituent Assembly set up 13 committees for framing the constitution. On the basis of the reports of
these committees, a draft of the Constitution was prepared by a seven-member Drafting Committee under the
Chairmanship of Dr B R Ambedkar.

The drafting Constitution was published in January, 1948 and people were given eight months. After the draft
was discussed by the people, the press, the provincial assemblies and the Constituent Assembly in the light of
the suggestions received, the same was finally adopted on November, 26, 1949, and was signed by the
President of the Assembly. Thus, it took the Constituent Assembly 2 years, 11 months and 18 days to complete
the task.

The Constitution of India was not an original document. The framers of the Constitution freely borrowed the
good features of other constitutions. However, while adopting those features, they made necessary
modification for its suitability to the Indian conditions and avoided their defects. The Constitutions which
exercised profound influence on the Indian Constitution were that of UK, USA, Ireland, Canada etc.

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The parliamentary system of government, rule of law, law-making procedure and single citizenship were
borrowed from the British Constitution. Independence of Judiciary, Judicial Review, Fundamental Rights and
guidelines for the removal of judges of the Supreme Court and High Courts were adopted from the US
Constitution. The federal system with a strong central authority was adopted from Canada.

Directive Principles of State Policy were borrowed from the Constitution of the Republic of Ireland. The idea
of Concurrent List was borrowed from the Australian Constitution. The provisions relating to emergency were
influenced by the Weimer Constitution.

Above all, the Government of India Act, 1935, exercised great influence of the Indian Constitution. The federal
scheme, office of Governor, powers of federal judiciary, etc., were drawn from this Act. In short, the Indian
Constitution incorporated the best features of several existing constitutions.

Implementing:

Though the major part of the Constitution came into force on January 26, 1950, the provisions relating to
citizenship, elections, provisional parliament and temporary and transitional provisions came into force with
immediate effect, viz., from November 26, 1949.

The Structure of Bureaucracy and the Police:

While guaranteeing the rights of the old services, the new Indian government envisaged the need for replacing
with services controlled and manned by Indians. In fact, as early as October 1964, Sardar Patel, the then Home
Member in the Governor General’s Executive Council, had secured the agreement of the Provincial
Governments to the formation of the two new All India Services – the Indian Administrative Service (IAS)
and the Indian Police Service (IPS), to replace the old colonial ICS and IPS.

Procedures for registration:

Step 1: Complete our NGO Registration Form.

Step 2: Gather the Prerequisites details.

Step 3: We will compile a trust deed.

Step 4: Trust Deed Registration.

Step 5: Your Trust NGO is now registered.

Methods for Registering an NGO in India

NGO registration in India can be done under any of the following disciplines:

Trust:
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One way of registering your non-governmental organization is incorporating it as a trust. Entities who register
as a trust under the NGO registration procedure are generally those which work with the eradication of poverty,
giving education, as well as providing medical relief. Trust organisations are irrevocable. This essentially
means that these organizations cannot be terminated or changes unless and until such actions have been
approved by the beneficiary. Trusts aren’t technically under any national rules and regulations, however, some
states such as Gujrat and Maharashtra have public trust acts in order to regulate and oversee the affairs of
NGOs.

Societies:

Societies are also known as member-based organizations which operate for charitable purposes. These
organizations are almost always run under the authority of a governing body or a management committee. As
opposed to trusts, societies come under the jurisdiction of the Indian law, namely Societies Registration Act,
1860.

Section 8 Companies:

A Section 8 company is basically a Limited Liability entity which is formed with the purpose of social welfare
and cannot reap any profits. These organizations are established in order to promote science, art, commerce,
charity, religion, or any other contributing cause to the betterment of society.

Laws Governing NGO Registration:

The NGO registration procedure in India comes under the jurisdiction of of the laws formed under the
procedure to register NGOs in India. The NGO registration procedure in India is regulated as follows:

1) Indian Trusts Act, 1882 for Trust Registration

2) Societies Registration Act, 1860 for Society Registration
3) Companies Act, 2013 for Section 8 Company Registration

Let’s look at the Procedure for the NGO registration one by one for concerned NGO’s.

Trust Registration Process

In order to register a Trust, the organization needs to comply with the Indian Trusts Act of 1882. In accordance
with the act, there are a few pre-requisites that an organization needs to be ready with in order to form the
trust. Here are the pre-requisites:

1) Name for the Trust

2) Registered Address dedicated for the Trust
3) Objects/Objectives of the Trust
4) One settler of the trust

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 5) 2 Dedicated trustees of the trust
6) Property of the Trust (Movable or Immovable)

Once, you have the pre-requisites ready with you, you will need to put together a a Trust Deed. In order to do
make a trust deed, you will need to furnish the following:

1) Deed should be made on a stamp paper of given value

2) Passport size photographs and identity proof of Setller’s
3) Passport size photographs and identity proof of the two trustees
4) Passport size photographs and identity proof of two witnesses
5) Setller’s signature on all pages of the deed.

Documents for NGO Registration:

Here we list down the mandatory documents required for registration of an NGO

1) A requesting letter for registration signed by founding members stating purpose of formation
2) Certified copy of MoA [Memorandum of Association}
3) Copy of the rules and regulations members will abide by
4) Name, Address, Occupation of all members of society with signatures
5) Minutes of meeting
6) Declaration by President of Society
7) Sworn affidavit from the President or Secretary, declaring the relationship between subscribers
8) Address Proof of Registered office and No-Objection Certificate (NOC) from the landlord.

NGO- Structure and the Approaches to analyse Management:

This session explores the ways in which organization theory opens up further possibilities for the analysis of
NGO management, and argues that perspectives on culture and values – particularly those informed by insights
from anthropology and sociology– can assist us in understanding distinctive aspects of NGO operation in
terms of the analysis of context, culture and values. Social structure is concerned with the social relationships
which exist within an organization, while culture refers to the shared ideas and values which people bring to
these relationships.

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Functionalism: An approach which believes that a society is similar to a biological organism or a body, with
interrelated parts, needs and functions for each of these parts, and structures to ensure that the parts work
together to produce a well-functioning and healthy body. (Macro sociology) It studies how diverse part of the
society play a role in maintaining normal state of affairs or the state of equilibrium.

• Modernist’ organization theory has its roots in several thinkers from the first part of the
twentieth century. The sociologist Max Weber’s theory of rational-legal authority exercised
through an objective and impersonal bureaucracy is a cornerstone of modernist organization
theory.
• At a very basic level, organization theory allows us to break down an organization into its
constituent parts.

Max Weber

His work, The Protestant Ethic and the Spirit of Capitalism claimed that the seeds of capitalism were in the
Protestant work ethic. According to Weber the society transforms based on the ideas, the way we think.

• Rationalization

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 • Bureaucracy
• Social Stratification.

Rationalization:

• Broadly speaking, taking place in all areas of human life from religion and law to music and
architecture, rationalization means a historical drive towards a world in which “one can, in
principle, master all things by calculation”.
• Calculability
• Methodical Behaviour
• Reflexivity.

Features (Characteristics) Of Weber’s Bureaucracy:

• Administrative Class
• Hierarchy
• Division of Work
• Official Rules
• Impersonal Relationships
• Official Record.

Leadership:

Charismatic authority points to an individual who possesses certain traits that make a leader
extraordinary. This type of leader is not only capable of but actually possesses the superior power of charisma
to rally diverse and conflict-prone people behind him. His power comes from the massive trust and almost
unbreakable faith people put in him.

Traditional authority indicates the presence of a dominant personality. This leader is someone who
depends on established tradition or order. While this leader is also a dominant personality, the prevailing order
in society gives him the mandate to rule. This type of leadership, however, is reflective of everyday routine
and conduct.

Legal-rational authority is one that is grounded in clearly defined laws. The obedience of people is not
based on the capacity of any leader but on the legitimacy and competence that procedures and laws bestow
upon persons in authority. Contemporary society depends on this type of rationalization, as the complexities
of its problems require the emergence of a bureaucracy that embodies order and systematization.

Hatch (1997) presents a conceptual model of ‘the organization’, represented as the interplay of four
inter-related elements: culture, social structure, physical structure and technology, and suggests that all of
these are ‘embedded in and contributing to an environment’. Such frameworks are now becoming part of the
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discourse around NGOs, particularly in connection with the recent growth of interest in NGO ‘capacity
building’

The ideas of F. W. Taylor and his notions of ‘scientific management’, and Henri Fayol’s theory of the
rational administration of organizational activities, both of which emphasized structure, hierarchy and control,
have also been influential. Later, open systems theory brought with it the idea of organic growth and
development of organizations, their different levels of activity and the interconnectedness of organization and
environment.

The symbolic-interpretative perspective emphasizes the subjective realities of organizational life and
shows how organizations are built from negotiations and understandings of the world. In this view,
organizations are socially constructed and can therefore be changed, assuming we can become more aware of
our participation in organizational processes.

Clifford Geertz’s (1973) concept of culture as socially constructed and open to continuous change was
used to explore how people within organizations create and maintain ‘organizational culture’ through the use
and interpretation of symbols.

The postmodern perspective on organizations evolved as a critique of the modernist quest for universal
explanations for organizational life, and concentrates instead on complexity, fragmentation and contradiction.

In the postmodern view, organizational change is becoming less predictable as information is

exchanged more rapidly and more frequently, and organizations themselves are becoming more informal,
flexible and participatory in response to growing uncertainty. At the same time, the radical critique of power
in organizations within the postmodern approach had led to the need for self-reflexive organizations and for
means through which ‘voice’ can be achieved for those marginalized or excluded within organizations.

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