Yug Nirman Movement, Socialization and Values' Inculcation

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Many reform movements in India are going on for the betterment of society as a whole. Such movements are lesser studied and reported in the sociological literature. Therefore they need to be focused on. In this context, the present work is a study of a reform movement i.e., 'Yug Nirman Movement'(Gayatri Pariwar) initiated by a spiritual/charismatic person. Having some religious components, the movement has been going on for some years in different parts of India and has also gone beyond the national boundaries. In the light of this, the present study tries to explore how the followers of this movement are enhancing their status in their families and communities by inculcating values. To study this, impact has been observed on individuals and their families.The present study focuses on a village Shaulana in district Ghaziabad, hardly 35 km, from Amity. This village is known for its continuous participation in the activities of'YugNirman Movement'. The newspapers and television reports have also covered the activities of this movement undertaken in this village. This village has become the model village for the activities of the movement in the list of the headquarters, Shantikunj, Hardwar. Thus, so well known for the activities of the 'movement' this village has been selected for empirical study to look into the impact. The Data have been collected with the help of some specific research techniques like observation, interview, interview schedule/guide, case study, etc.The impact of 'Yug Nirman Movement' has been observed on its followers and their families. Through the present study, it may be concluded that 'Yug Nirman Movement' is becoming a powerful agency of socialization through values. Its followers are socializing themselves by performing yagya, meditation and recitation, adopting values, adopting /knowing other arts and skills, and enhancing their status in family and village and enhancing cooperation and unity among their family members by participation in the activities of the movement with their family members.Rationale ofthe problemMost of the social reforms in India have been addressed to religion, spiritual tenets, customary practices, traditional evils, emerging social problems created by urbanization, and new modes of economy. These had very limited effect on the masses. Social reform however, should be visualized as a dynamic activity as the society will never be free from problems of one or the other kind (Misra, 1990: 68-80).The main thrust of such socio-religious reform movement was to revive or rejuvenate the Hindu religion and society. The social reform movements contributed to the development of nationalism on regional and religious lines (Shah, 1990: 164). The reformers took up several issues. They included elimination of or change in certain caste regulations and rituals as the 'sati' system, widow remarriage, child marriage, status of women, girls' education, prohibition, etc. Though a few talked against the caste hierarchy and untouchability but most of the reformers (except a few who led the anti-Brahmin movement), did not challenge the social structure. They adopted a gradualist approach (ibid: 162).The reformers either revolted individually or formed associations. These associations were of three types: general (or voluntary) associations; caste reform associations and religious reform bodies (generally called Samaj) (ibid.). The most prominent associations were related to religious reforms. Raja Rammohan Roy, who protested against the 'Sati' system, formed the Brahmo Samaj which remained the centre for social reform activities in Bengal. The Prarthana Samaj came into existence in Bombay under the leadership of Mahadev Govind Ranade. The Arya Samaj, formed by Dayanand Saraswati, had predominant influence in Punjab and North India (Shah, 1990:163).Most of the reformist movements like Brahmo Samaj, Arya Samaj, Prathana Samaj and Theosophical Society have been the movements of religious reform i. …