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48 : Opened up the doors of the knowledge – Modern education opened up the doors of the knowledge flourished in Europe after Renaissance movement of Middle Ages. It had widened the mental horizons of Indian intelligentsia. Education for all During second half of the nineteenth century, British government in India opened the doors of education to all the sections of Indian society, irrespective of caste or creed. Still, very few amongst the general public could avail the advantages of formal modern education. Education remained confined within a small section of society. Highlighted evil practices – Modern education had highlighted the evil practices and weaknesses developed into the system like rigidity and harshness of many social customs and practices prevalent at that time for the weaker sections of the society i.e.untouchability and inhuman treatment to women, Sati, Polygamy, child marriage etc.etc. prevalent at that time. Attracted attention of social reformers – Modern education had attracted the attention of intellectuals and social reformers towards real issues evils caused by ignorance,irrationality of mumbojumbo of rituals and superstitions created by some selfish people to entangle the ignorant and poor masses. They suggested remedies for social, political and economic ills of the country. They took upon themselves the responsibility to build a modern, open, plural, culturally rich, prosperous and powerful India out of a fragmented, poverty stricken, superstitious, weak, indifferent, backward and inward looking society. As a result of such efforts, it led to the abolition of Sati System and slavery . Female infanticide practice lowered to a great extent. Secularization With the 42nd Amendment of the Constitution of India enacted in 1976,[1] the Preamble to the Constitution asserted that India is a secular nation. However, neither India's constitution nor its laws define the relationship between religion and state. The laws implicitly require the state and its institutions to recognize and accept all religions, enforce parliamentary laws
49 instead of religious laws, and respect pluralism.[2][3] India does not have an official state religion. The people of India have freedom of religion, and the state treats all individuals as equal citizens regardless of their religion. In matters of law in modern India, however, the applicable code of law is unequal, and India's personal laws on matters such as marriage, divorce, inheritance, alimony varies with an individual's religion. Muslim Indians have Shariabased Muslim Personal Law, while Hindus, Christians, Sikhs and other nonMuslim Indians live under common law. The attempt to respect unequal, religious law has created a number of issues in India such as acceptability of child marriage,[4] polygamy, unequal inheritance rights, extrajudicial unilateral divorce rights favorable to some males, and conflicting interpretations of religious books.[5][6] Secularism as practiced in India, with its marked differences with Western practice of secularism, is a controversial topic in India. Supporters of the Indian concept of secularism claim it respects Muslim men’s religious rights and recognizes that they are culturally different from Indians of other religions. Supporters of this form of secularism claim that any attempt to introduce a uniform civil code, that is equal laws for every citizen irrespective of his or her religion, would impose majoritarian Hindu sensibilities and ideals, something that is unacceptable to Muslim Indians.[7][8] Opponents argue that India's acceptance of Sharia and religious laws violates the principle of equal human rights, discriminates against Muslim women, allows unelected religious personalities to interpret religious laws, and creates plurality of unequal citizenship; they suggest India should move towards separating religion and state.[9][10] Secularism is a divisive, politically charged topic in India. Universalization and Parochialization arochialisation and universalisation are supplementary to the con cepts of little and great traditions. These are processes of cultural change. When the great tradition, i.e., the tradition of epics and sacred books undergoes change at the local or village level, it is parochialisa tion or localisation of great tradition or civilisation. Parochialisation, therefore, is the cultural change made at the village level. Universalisation, on the other hand, is a cultural change from lit tle tradition to great tradition. Both these processes are related to the interaction between little tradition and great tradition. Interpreting the process of universalisation, Yogendra Singh observes that when the little tradition moves upward to the great tradition, it is the proc ess of universalisation. And, when the great tradition moves downward to the local or village level, it is parochialisation. His inter pretation runs as below: Elements of the little tradition, indigenous customs, duties and rites circulate upward to the level of the great tradition and are identified with its legitimate forms. This process Marriott calls ‘universalisa tion’. Likewise, some elements of the great tradition also circulate downward to become organic past of the little tradition, and lose much of their original form in the process. He (McKim Marriott) used the term ‘parochialisation’ to denote this kind of transaction be tween the two traditions. In the process of parochialisation, obviously, there is some loss of the elements of great tradition. Whatever is laid down as elements of great tradition is reduced at village level or
Page 1 and 2: 1 UNIT 1 MARRIAGE AND KINSHIP 1.1
Page 3 and 4: 3 UNIT 1 MARRIAGE AND KINSHIP 1.1
Page 5 and 6: 5 through his or her father's linea
Page 7 and 8: 7 who is a Muslim Muslim is a perso
Page 9 and 10: 9 doesn’t have any right of inher
Page 11 and 12: 11 UNIT 3 CONVERSION AND ITS EFFE
Page 13 and 14: 13 3.4 Succession Under the Hindu L
Page 15 and 16: 15 When the existence of a custom w
Page 17 and 18: 17 marriage is defined as “such f
Page 19 and 20: 19 of the parties. Generally, an an
Page 21 and 22: 21 1955. The section reads as under
Page 23 and 24: 23 relation and cohabitation. There
Page 25 and 26: 25 aspect of resumption of cohabita
Page 27 and 28: 27 The expression 'living in adulte
Page 29 and 30: 29 Advantages of mutual divorce Div
Page 31 and 32: 31 normal civil proceeding, it is o
Page 33 and 34: 33 forgiveness and reconciliation a
Page 35 and 36: 35 UNIT5 ALIMONY AND MAINTENANCE
Page 37 and 38: 37 The lacuna has now been removed
Page 39 and 40: 39 (a) Section 16(1) stands delinke
Page 41 and 42: 41 Custody Under Hindu Law: All the
Page 43 and 44: 43 A. A minor is a person under the
Page 45 and 46: 45 UNIT7 FAMILY AND ITS CHANGING
Page 47: 47 It reduced or removed the gap be
Page 51 and 52: 51 Industrialization disrupted the
Page 53 and 54: 53
Page 55 and 56: 55 UNIT9 SECURING OF A UNIFORM CI
Page 57 and 58: 57 Article 44 of the Constitution p
Page 59 and 60: 59 meaning of Art. 29(1). Distincti
Page 61 and 62: 61 Article 25, while protecting rel

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