Indian Thinkers – Sociology – UGC NET Solved PYQs

M . K . Gandhi

1. Match List-I with List-II and mark the correct code given below. (JUNE 2012)

List-I
(a) M. K. Gandhi
(b) J. L. Nehru
(c) Amartya Sen
(d) Vinoba Bhave

List-II
(i) Swadeshi Model of Development
(ii) Mixed Model of Development
(iii) Social Capability Model of Development
(iv) Sarvodaya Model of Development

Codes:
(A) a-i, b-ii, c-iii, d-iv
(B) a-ii, b-iii, c-iv, d-i
(C) a-iii, b-ii, c-i, d-iv
(D) a-iv, b-iii, c-ii, d-i

Correct Answer: (A) a-i, b-ii, c-iii, d-iv

The matching is based on the distinctive development perspectives associated with each thinker. M. K. Gandhi is linked with the Swadeshi Model of Development, which emphasized self-reliance, village industries, decentralized production, and the use of indigenous resources. Gandhi was critical of large-scale industrialization and believed that genuine development should improve the lives of rural communities through local production and ethical economic practices. His idea of Gram Swaraj reflected a vision of self-sufficient villages as the foundation of national development.

Jawaharlal Nehru is associated with the Mixed Model of Development. After independence, India adopted a mixed economy under Nehru’s leadership, combining elements of both capitalism and socialism. The state played a dominant role in strategic sectors such as heavy industries, infrastructure, and public enterprises, while private enterprise was allowed to operate in other areas. This approach aimed to achieve rapid industrialization, economic growth, and social justice while avoiding the extremes of either pure capitalism or complete state socialism.

Amartya Sen is known for the Social Capability Model of Development, often discussed through his broader Capability Approach. Sen argued that development should be measured not merely by economic growth or income levels but by the expansion of people’s capabilities and freedoms. According to him, access to education, healthcare, nutrition, and political participation enhances human capabilities and allows individuals to lead meaningful lives. His work shifted development discourse from economic indicators alone to human well-being and social opportunities.

Vinoba Bhave is associated with the Sarvodaya Model of Development. Influenced by Gandhi, Bhave promoted the idea of Sarvodaya, meaning the welfare and upliftment of all. He is especially known for the Bhoodan Movement, through which he encouraged landowners to voluntarily donate land to the landless. The Sarvodaya approach emphasized social harmony, non-violence, cooperation, equitable distribution of resources, and moral transformation as essential components of development.

For examinations, it is important to remember the direct associations: Gandhi – Swadeshi, Nehru – Mixed Economy, Amartya Sen – Capability/Social Capability Approach, and Vinoba Bhave – Sarvodaya. These thinkers represent four influential and contrasting perspectives on development in modern India.

2. Match List-I with List-II and mark the correct code given below. (JUNE 2012)

List-I (Authors)
(a) Centre–Periphery
(b) Open–Close Societies
(c) Centre–Semi-periphery
(d) Trusteeship

List-II (Books)
(1) M.K. Gandhi
(ii) Samir Amin
(iii) Gunnar Myrdal
(iv) Andre Gunder Frank
(v) Amartya Sen

Codes:
(A) a-v, b-iii, c-ii, d-i
(B) a-iv, b-iii, c-ii, d-i
(C) a-i, b-ii, c-iii, d-iv
(D) a-ii, b-i, c-iv, d-iii

Correct Answer: (B) a-iv, b-iii, c-ii, d-i

The correct matching is Centre–Periphery – Andre Gunder Frank, Open–Close Societies – Gunnar Myrdal, Centre–Semi-periphery – Samir Amin, and Trusteeship – M.K. Gandhi.

The concept of Centre–Periphery is most closely associated with Andre Gunder Frank, one of the leading theorists of Dependency Theory. Frank argued that the global capitalist system creates a relationship between developed and underdeveloped regions in which the centre exploits the periphery. According to him, underdevelopment is not a natural stage of economic growth but a historical product of unequal economic relations established through colonialism and global capitalism. The prosperity of developed nations is often linked to the economic dependence and exploitation of less developed regions.

The idea of Open and Close Societies is associated with Gunnar Myrdal, the Swedish economist and sociologist known for his studies on development and social inequality. Myrdal used these concepts to analyze the varying capacities of societies to adapt to social and economic change. An open society is characterized by greater social mobility, equality of opportunity, and adaptability, while a closed society is marked by rigid social structures, inequality, and barriers to change. These ideas were particularly significant in his analysis of development issues in South Asia.

The concept of Centre–Semi-periphery is linked with Samir Amin, an important scholar of global political economy and dependency studies. Amin expanded the analysis of the world economic system by emphasizing the intermediate position occupied by some countries between the dominant centre and the dependent periphery. His work examined how global capitalism generates unequal development and how nations are integrated into the world economy in different ways. The notion of a semi-periphery helps explain why some countries exhibit characteristics of both developed and developing regions.

The principle of Trusteeship was developed by M.K. Gandhi as part of his ethical and economic philosophy. Gandhi believed that wealth should not be accumulated solely for personal benefit. Those possessing wealth and resources should act as trustees on behalf of society and use their assets for the welfare of the community. Trusteeship sought to reduce economic inequality without violent class conflict and reflected Gandhi’s broader commitment to non-violence, social justice, and moral responsibility in economic life.

For examination purposes, it is useful to remember the associations: Andre Gunder Frank – Centre–Periphery, Gunnar Myrdal – Open–Close Societies, Samir Amin – Centre–Semi-periphery, and M.K. Gandhi – Trusteeship. These concepts remain important in the study of development sociology, dependency theory, global inequality, and alternative approaches to economic development.

3. Which one of the following is not a part of Gandhian path of development? (DEC 2013)

(A) Social Trusteeship
(B) Non-violence
(C) Cooperative conflict
(D) Constructive work

Correct Answer: (C) Cooperative conflict

The Gandhian path of development is rooted in moral values, social justice, self-reliance, and peaceful social transformation. Gandhi’s vision of development was fundamentally different from modern industrial and capitalist models. He emphasized the welfare of all people, especially the poor and marginalized, through decentralized economic organization, village self-sufficiency, ethical conduct, and human dignity.

Social Trusteeship was one of Gandhi’s most important economic ideas. According to this principle, wealthy individuals should consider themselves trustees of their wealth rather than absolute owners. Wealth should be used for the benefit of society, particularly for improving the condition of the disadvantaged. Gandhi viewed trusteeship as a non-violent alternative to class struggle and the forcible redistribution of property.

Non-violence (Ahimsa) formed the foundation of Gandhi’s social, political, and economic philosophy. He believed that sustainable development and social progress could not be achieved through violence, coercion, or hatred. Non-violence was not merely a political strategy but a comprehensive ethical principle governing human relationships and social organization.

Constructive Work was another central element of Gandhi’s development approach. Gandhi encouraged activities such as village upliftment, promotion of khadi, basic education, sanitation, rural industries, communal harmony, and the removal of untouchability. He believed that genuine national development required active participation in constructive social programs that improved everyday life at the grassroots level.

The concept of Cooperative Conflict is not associated with Gandhi’s development philosophy. Gandhi consistently opposed conflict-based approaches to social change and rejected theories that emphasized class conflict or antagonistic struggles between social groups. His methods focused on cooperation, reconciliation, dialogue, moral persuasion, and non-violent resistance. While he acknowledged the existence of social and economic inequalities, he sought their resolution through ethical transformation and mutual understanding rather than conflict.

For examination purposes, it is important to remember that Trusteeship, Non-violence, and Constructive Work are integral components of Gandhian development thought, whereas Cooperative Conflict does not form part of Gandhi’s framework. Gandhi’s model of development was centered on Sarvodaya, Gram Swaraj, Swadeshi, Trusteeship, and Ahimsa, all of which aimed at creating a just, self-reliant, and harmonious society.

4. Match the List-I with List-II and mark the correct answer from the following codes. (JUNE 2015)

List-I
(a) Trusteeship Concept
(b) Bhoodan Movement
(c) Green Revolution
(d) White Revolution

List-II

(1) Pt. J.L. Nehru
(2) P.J. Kurien
(3) M.K. Gandhi
(4) Vinoba Bhave
(5) M.S. Swaminathan

Codes:
(A) a–3, b–4, c–5, d–2
(B) a–1, b–2, c–3, d–4
(C) a–4, b–3, c–2, d–1
(D) a–5, b–1, c–4, d–3

Correct Answer: (A) a–3, b–4, c–5, d–2

The correct matching is Trusteeship Concept – M.K. Gandhi, Bhoodan Movement – Vinoba Bhave, Green Revolution – M.S. Swaminathan, and White Revolution – P.J. Kurien.

The Trusteeship Concept was developed by M.K. Gandhi as an ethical approach to economic organization and social justice. Gandhi argued that wealthy individuals should act as trustees of their resources and use their wealth for the welfare of society. He sought to reduce economic inequality through moral responsibility rather than class conflict or state coercion. Trusteeship occupied a central place in Gandhi’s vision of a just and non-violent social order.

The Bhoodan Movement was launched by Vinoba Bhave in 1951. The movement encouraged landowners to voluntarily donate a portion of their land to landless peasants. Bhave believed that social transformation could be achieved through persuasion, cooperation, and moral commitment rather than force. The movement later expanded into the Gramdan Movement, which promoted the collective ownership and management of village land and resources.

The Green Revolution is closely associated with M.S. Swaminathan, often referred to as the “Father of the Green Revolution in India.” During the 1960s and 1970s, the introduction of high-yielding variety seeds, chemical fertilizers, irrigation facilities, and modern agricultural techniques significantly increased food grain production. This transformation helped India move toward self-sufficiency in food production and reduced dependence on food imports. Swaminathan played a key role in adapting and promoting these agricultural innovations within the Indian context.

The White Revolution is associated with P.J. Kurien, better known as Verghese Kurien, who is widely called the “Father of the White Revolution in India.” Through Operation Flood, he helped establish a nationwide dairy cooperative network that greatly increased milk production and improved the livelihoods of millions of rural households. The success of organizations such as the dairy cooperative movement transformed India into one of the world’s largest milk-producing countries.

For examination purposes, students should remember the direct associations: Gandhi – Trusteeship, Vinoba Bhave – Bhoodan Movement, M.S. Swaminathan – Green Revolution, and Verghese Kurien – White Revolution. These figures represent important milestones in India’s efforts toward rural development, agricultural modernization, social reform, and cooperative economic growth.

5. Match List-I with List-II and select the correct answer from the codes given below the lists. (JAN 2017)

List-I (Concepts)
(a) Cultural structure and Cultural performances
(b) Non-violence
(c) Sanskritization
(d) Class consciousness

List-II (Thinkers)

(1) K. Marx
(2) M.N. Srinivas
(3) M.K. Gandhi
(4) R. Redfield and M. Singer

Codes:
(A) a-4, b-3, c-2, d-1
(B) a-3, b-4, c-1, d-2
(C) a-2, b-1, c-4, d-3
(D) a-1, b-2, c-3, d-4

Correct Answer: (A) a-4, b-3, c-2, d-1

The concept of Cultural Structure and Cultural Performances is associated with Robert Redfield and Milton Singer. In their studies of Indian civilization and urban centers, they examined how cultural traditions are maintained and transmitted through various performances, rituals, festivals, and institutions. They argued that cultural performances serve as important mechanisms through which broader cultural structures are expressed, preserved, and communicated across generations. Their work contributed significantly to the understanding of cultural continuity and social change in traditional societies.

Non-violence (Ahimsa) is closely identified with M.K. Gandhi. Gandhi transformed non-violence into a comprehensive social, political, and ethical philosophy. For him, non-violence was not merely the absence of physical force but a positive principle based on truth, love, compassion, and moral courage. Gandhi employed non-violent methods such as Satyagraha, civil disobedience, and peaceful resistance in the struggle against colonial rule and advocated their use for resolving social and economic conflicts.

The concept of Sanskritization was developed by M.N. Srinivas, one of India’s most influential sociologists. Sanskritization refers to the process through which lower or middle-ranking castes seek upward social mobility by adopting the customs, rituals, practices, and lifestyles of higher castes, particularly the upper castes. Srinivas introduced this concept based on his field studies in Indian villages and used it to explain patterns of social change within the caste system. The concept became an important contribution to the sociology of Indian society and caste dynamics.

Class Consciousness is a central concept in the writings of Karl Marx. Marx argued that classes are formed based on their relationship to the means of production. Class consciousness develops when members of a social class become aware of their common economic interests, shared conditions, and collective position within the system of production. According to Marx, the emergence of class consciousness among the working class is a crucial step toward collective action and social transformation. It enables workers to recognize the nature of exploitation and organize themselves politically against capitalist domination.

For examination purposes, it is important to remember the associations: Redfield and Singer – Cultural Structure and Cultural Performances, M.K. Gandhi – Non-violence, M.N. Srinivas – Sanskritization, and Karl Marx – Class Consciousness. These concepts occupy an important place in cultural sociology, Indian sociology, Gandhian thought, and Marxist social theory.

6. Which of the following are views of Gandhian Development? (NOV 2017)

(a) Self-development over material prosperity
(b) Development of free markets
(c) Centralized planning
(d) Development of villages and cottage industries

Select the correct answer using code given below:
(A) (a) and (d)
(B) (b) and (c)
(C) (d) and (c)
(D) (b) and (d)

Correct Answer: (A) (a) and (d)

Gandhian Development represents an alternative model of development that places human welfare, moral values, self-reliance, and community well-being above the pursuit of material wealth and economic growth alone. Gandhi was critical of modern industrial civilization because he believed that excessive emphasis on production, consumption, and technological expansion often led to inequality, exploitation, environmental degradation, and the neglect of ethical values.

The idea of self-development over material prosperity was a central feature of Gandhi’s philosophy. Gandhi argued that genuine development should focus on the moral, spiritual, and social growth of individuals rather than merely increasing income or material possessions. He believed that human happiness and social harmony could not be achieved through unlimited consumption. Simplicity, self-discipline, and ethical living were regarded as essential elements of a meaningful life.

The development of villages and cottage industries was another key aspect of Gandhian thought. Gandhi viewed villages as the foundation of Indian society and advocated Gram Swaraj, or village self-rule. He encouraged the promotion of small-scale and cottage industries such as spinning, weaving, and handicrafts. These industries could provide employment to rural populations, reduce poverty, and strengthen local self-sufficiency. The promotion of Khadi became a symbol of economic independence and decentralized development.

The other two statements do not reflect Gandhian views. Gandhi did not support the unrestricted development of free markets because he believed that market forces driven solely by profit could intensify social and economic inequalities. He was equally skeptical of centralized planning and large-scale bureaucratic control. Instead, he favored decentralized decision-making, local participation, and community-based economic organization. His vision emphasized small-scale production and local autonomy rather than concentration of economic power in either the state or large corporations.

Gandhi’s development philosophy is closely associated with concepts such as Swadeshi, Gram Swaraj, Trusteeship, Sarvodaya, Non-violence (Ahimsa), and self-reliance. His approach sought to create a society based on equality, dignity of labor, sustainable living, and the balanced development of both individuals and communities.

7. Match List-I with List-II and select the correct answer from the code given below the lists. (NOV 2017)

List-I (Concepts)
(a) Self Development
(b) World System Theory
(c) Liberal
(d) Human Development

List-II (Authors)
(i) G. Watson
(ii) Mahbub Ul Haq
(iii) I. Wallerstein
(iv) M.K. Gandhi

Codes:

(A) a – (iv) b – (iii) c – (i) d – (ii)
(B) a – (i) b – (ii) c – (iv) d – (iii)
(C) a – (ii) b – (i) c – (ii) d – (iv)
(D) a – (iii) b – (iv) c – (ii) d – (i)

Correct Answer: (A) (iv) (iii) (i) (ii)

The correct matching is Self Development – M.K. Gandhi, World System Theory – Immanuel Wallerstein, Liberal – G. Watson, and Human Development – Mahbub Ul Haq.

The concept of Self Development is associated with M.K. Gandhi, whose approach to development emphasized the moral, spiritual, and ethical growth of individuals rather than the mere accumulation of material wealth. Gandhi believed that true progress lies in self-discipline, self-reliance, and the development of human character. His ideas of Swadeshi, Gram Swaraj, and Sarvodaya reflected a vision of development centered on human values and community welfare rather than industrial expansion and consumerism.

World System Theory was developed by Immanuel Wallerstein. This theory explains global inequality through the structure of the capitalist world economy. Wallerstein divided the world into core, semi-periphery, and periphery regions. Core nations dominate economically and politically, while peripheral nations often provide raw materials and cheap labor. The theory argues that the development of some countries is closely linked to the underdevelopment of others within the same global system.

The Liberal perspective is associated here with G. Watson, who represents the liberal tradition in development thinking. Liberal approaches generally emphasize individual freedom, rational choice, private enterprise, market mechanisms, and limited state in

8. Among the following, who supported the ideal typical cultural theme of Hinduism? (JUNE 2019)

(A) M.K. Gandhi
(B) B.R. Ambedkar
(C) Kabir
(D) Periyar

Correct Answer: (A) M.K. Gandhi

The ideal typical cultural theme of Hinduism refers to a set of values, beliefs, and practices that are often regarded as central to Hindu philosophical and cultural traditions. These include concepts such as truth (Satya), non-violence (Ahimsa), dharma, self-discipline, spiritual development, tolerance, and the pursuit of harmony between the individual and society. Among the given options, M.K. Gandhi most clearly supported and promoted these ideals.

Gandhi’s social and political philosophy was deeply rooted in Hindu ethical traditions. He drew inspiration from texts such as the Bhagavad Gita, the Upanishads, and other Hindu religious teachings. His emphasis on Ahimsa (non-violence) and Satya (truth) became the foundation of his methods of social action and political struggle. Gandhi believed that moral self-purification, spiritual growth, simplicity of life, and service to humanity were essential aspects of both individual and social development. His interpretation of Hinduism was inclusive and reformist, focusing on its ethical and spiritual dimensions rather than ritualistic practices.

9. Who had given the name Harijan to the untouchables? (DEC 2019)

(A) B.R. Ambedkar
(B) M.K. Gandhi
(C) J.L. Nehru
(D) Madan Mohan Malaviya

Correct Answer: (B) M.K. Gandhi

The term Harijan was given to the untouchables by Mahatma Gandhi. The word literally means “Children of God” and was adopted by Gandhi during the 1930s as part of his campaign against untouchability. Gandhi believed that the practice of untouchability was a serious social evil and a stain on Hindu society. By using the term Harijan, he sought to restore dignity and respect to communities that had long been subjected to social exclusion and discrimination.

Gandhi’s efforts for the upliftment of the untouchables formed an important part of his broader program of social reform. He traveled extensively across India, campaigned for the opening of temples to all castes, promoted access to education and public facilities, and encouraged social integration. He also started the Harijan Sevak Sangh in 1932 to work for the welfare and advancement of these communities. Through his writings and public speeches, Gandhi repeatedly emphasized the need to eradicate caste-based discrimination and ensure equal treatment for all members of society.

At the same time, the term Harijan was not universally accepted. B.R. Ambedkar, the foremost leader of the oppressed castes and a strong critic of the caste system, disagreed with Gandhi on several issues relating to caste and social justice. Ambedkar felt that symbolic changes in terminology were insufficient and argued for structural reforms, legal rights, political representation, and the complete annihilation of caste. In later years, many members of the affected communities also expressed reservations about the term Harijan, preferring designations such as Scheduled Castes or Dalit, which they considered more reflective of their historical experiences and political struggles.

The debate surrounding the term highlights the differing approaches of Gandhi and Ambedkar toward caste reform. While Gandhi focused on moral reform within Hindu society and the removal of untouchability, Ambedkar emphasized social equality, constitutional safeguards, and the transformation of the caste-based social order. For examination purposes, it is important to remember that the name Harijan was coined and popularized by M.K. Gandhi, making Option (B) the correct answer.

10. Match the List-I with List-II and choose the correct answer from the options given below. (AUG 2024)

List-I (Books)
(a) Nai Talim
(b) States and Minorities
(c) On Living in a Revolution and Other Essays
(d) The Philosophy of Social Science

List-II (Authors)
(i) M.N. Srinivas
(ii) M.K. Gandhi
(iii) R.K. Mukherjee
(iv) B.R. Ambedkar

Codes:
(A) a–iii, b–ii, c–iv, d–i
(B) a–ii, b–iv, c–i, d–iii
(C) a–i, b–iii, c–ii, d–iv
(D) a–iv, b–i, c–iii, d–ii

Correct Answer: (B) a–ii, b–iv, c–i, d–iii

The correct matching is Nai Talim – M.K. Gandhi, States and Minorities – B.R. Ambedkar, On Living in a Revolution and Other Essays – M.N. Srinivas, and The Philosophy of Social Science – R.K. Mukherjee.

Nai Talim, also known as Basic Education, was developed by M.K. Gandhi as an alternative educational philosophy. Gandhi believed that education should be closely linked with productive work, moral development, self-reliance, and community service. Nai Talim emphasized learning through handicrafts and practical activities rather than rote memorization. It aimed at the holistic development of the individual by integrating intellectual, physical, and ethical dimensions of education.

States and Minorities is an important work by B.R. Ambedkar, written in 1947 as a memorandum on the rights and safeguards of minorities in independent India. In this work, Ambedkar proposed constitutional protections for disadvantaged groups and discussed issues such as economic democracy, state ownership of key industries, and social justice. The text provides valuable insights into his vision of equality, citizenship, and the protection of marginalized communities within a democratic framework.

On Living in a Revolution and Other Essays is associated with M.N. Srinivas, one of the most influential Indian sociologists. Srinivas is best known for concepts such as Sanskritization, Westernization, and Dominant Caste. Through his essays, he examined the rapid social changes taking place in Indian society after independence, focusing on modernization, social mobility, caste dynamics, and the transformation of rural communities. His writings combined empirical fieldwork with broader sociological analysis.

The Philosophy of Social Science was written by R.K. Mukherjee, a distinguished Indian sociologist and social thinker. Mukherjee contributed significantly to the development of social science methodology and theoretical sociology in India. His work explored the philosophical foundations of social inquiry, emphasizing the scientific study of society while also recognizing the complexity of social reality. He sought to establish sociology as a rigorous and systematic discipline capable of explaining social processes and institutions.

For examination purposes, students should remember the sequence Nai Talim – Gandhi, States and Minorities – Ambedkar, On Living in a Revolution and Other Essays – M.N. Srinivas, and The Philosophy of Social Science – R.K. Mukherjee. These works are important for understanding Indian perspectives on education, social justice, social change, and the methodology of social science research.

In contrast, B.R. Ambedkar was one of the strongest critics of traditional Hindu social organization, particularly the caste system and the ideology that justified social hierarchy. Ambedkar argued that caste-based discrimination was deeply embedded in orthodox Hindu social structures and eventually embraced Buddhism as an alternative path. His writings, especially on caste and social justice, challenged many aspects of traditional Hindu social thought.

Kabir was a medieval poet-saint who criticized both Hindu and Islamic orthodoxy. He rejected ritualism, caste distinctions, and religious formalism. While Kabir drew elements from Hindu traditions, he cannot be described as a supporter of the ideal typical cultural theme of Hinduism in the conventional sense because his teachings were directed toward transcending sectarian religious identities.

Periyar E.V. Ramasamy was an outspoken critic of Hinduism, Brahminism, and caste hierarchy. Through the Self-Respect Movement, he advocated rationalism, social equality, and the eradication of caste-based oppression. Periyar strongly opposed many traditional beliefs and practices associated with orthodox Hindu society.

For examination purposes, it is important to remember that M.K. Gandhi is most closely associated with the positive ethical and spiritual values commonly identified with the ideal typical cultural theme of Hinduism, particularly truth, non-violence, self-discipline, service, and moral responsibility, making Option (A) the correct answer.

tervention. Liberal theorists argue that economic growth, innovation, and social progress are promoted through competitive markets and the protection of individual rights.

The concept of Human Development is closely linked with Mahbub Ul Haq, the Pakistani economist who played a leading role in formulating the Human Development Approach and the Human Development Index (HDI) in collaboration with economists such as Amartya Sen. Mahbub Ul Haq argued that development should be measured not only by economic growth but also by improvements in education, health, life expectancy, and overall quality of life. His work significantly influenced international development policy and shifted attention from national income indicators to human well-being.

For examination purposes, students should remember the sequence Self Development – Gandhi, World System Theory – Wallerstein, Liberal – G. Watson, and Human Development – Mahbub Ul Haq. These thinkers represent diverse perspectives on development, ranging from moral and human-centered approaches to liberal economic models and global structural analyses of inequality.