Scattered throughout India are approximately 500,000 villages. The Census of India regards most settlements of fewer than 5,000 as a village. These settlements range from tiny hamlets of thatched huts to larger settlements of tile-roofed stone and brick houses. Most Indian villages are small; nearly 80 percent have fewer than 1,000 inhabitants, according to the 1991 census. Most are nucleated settlements, while others are more dispersed. It is in villages that India’s most basic business–agriculture–takes place.
Here, in the face of vicissitudes of all kinds, farmers follow time-tested as well as innovative methods of growing wheat, rice, lentils, vegetables, fruits, and many other crops in order to accomplish the challenging task of feeding themselves and the nation. Here, too, flourish many of India’s most valued cultural forms. Viewed from a distance, an Indian village may appear deceptively simple. A cluster of mud-plastered walls shaded by a few trees, set among a stretch of green or dun-colored fields, with a few people slowly coming or going, oxcarts creaking, cattle lowing, and birds singing–all present an image of harmonious simplicity.
Indian city dwellers often refer nostalgically to “simple village life. ” City artists portray colorfully garbed village women gracefully carrying water pots on their heads, and writers describe isolated rural settlements unsullied by the complexities of modern urban civilization. Social scientists of the past wrote of Indian villages as virtually self-sufficient communities with few ties to the outside world. In actuality, Indian village life is far from simple. Each village is connected through a variety of crucial horizontal linkages with other villages and with urban areas both near and far.
Most villages are characterized by a multiplicity of economic, caste, kinship, occupational, and even religious groups linked vertically within each settlement. Factionalism is a typical feature of village politics. In one of the first of the modern anthropological studies of Indian village life, anthropologist Oscar Lewis called this complexity “rural cosmopolitanism. ” Indian village dwellings are built very close to one another in a nucleated settlement, with small lanes for passage of people and sometimes carts. Village fields surround the settlement and are generally within easy walking distance.
In hilly tracts of central, eastern, and far northern India, dwellings are more spread out, reflecting the nature of the topography. In the wet states of West Bengal and Kerala, houses are more dispersed; in some parts of Kerala, they are constructed in continuous lines, with divisions between villages not obvious to visitors. In northern and central India, neighborhood boundaries can be vague. The houses of Dalits are generally located in separate neighborhoods or on the outskirts of the nucleated settlement, but there are seldom distinct Dalit hamlets.
By contrast, in the south, where socioeconomic contrasts and caste pollution observances tend to be stronger than in the north, Brahman homes may be set apart from those of non-Brahmans, and Dalit hamlets are set at a little distance from the homes of other castes. The number of castes resident in a single village can vary widely, from one to more than forty. Typically, a village is dominated by one or a very few castes that essentially control the village land and on whose patronage members of weaker groups must rely.
In the village of about 1,100 population near Delhi studied by Lewis in the 1950s, the Jat caste (the largest cultivating caste in northwestern India) comprised 60 percent of the residents and owned all of the village land, including the house sites. In Nimkhera, Madhya Pradesh, Hindu Thakurs and Brahmans, and Muslim Pathans own substantial land, while lower-ranking Weaver (Koli) and Barber (Khawas) caste members and others own smaller farms. In many areas of the south, Brahmans are major landowners, along with some other relatively high-ranking castes.
Generally, land, prosperity, and power go together. In some regions, landowners refrain from using plows themselves but hire tenant farmers and laborers to do this work. In other regions, landowners till the soil with the aid of laborers, usually resident in the same village. Fellow villagers typically include representatives of various service and artisan castes to supply the needs of the villagers–priests, carpenters, blacksmiths, barbers, weavers, potters, oilpressers, leatherworkers, sweepers, waterbearers, toddy-tappers, and so on.
Artisanry in pottery, wood, cloth, metal, and leather, although diminishing, continues in many contemporary Indian villages as it did in centuries past. Village religious observances and weddings are occasions for members of various castes to provide customary ritual goods and services in order for the events to proceed according to proper tradition. Aside from caste-associated occupations, villages often include people who practice nontraditional occupations.
For example, Brahmans or Thakurs may be shopkeepers, teachers, truckers, or clerks, in addition to their caste-associated occupations of priest and farmer. In villages near urban areas, an increasing number of people commute to the cities to take up jobs, and many migrate. Some migrants leave their families in the village and go to the cities to work for months at a time. Many people from Kerala, as well as other regions, have temporarily migrated to the Persian Gulf states for employment and send remittances back to their village families, to which they will eventually return.
At slack seasons, village life in India can appear to be sleepy, but usually villages are humming with activity. The work ethic is strong, with little time out for relaxation, except for numerous divinely sanctioned festivals and rite-of-passage celebrations. Residents are quick to judge each other, and improper work or social habits receive strong criticism. Indian Villagers feel a sense of village pride and honor, and the reputation of a village depends upon the behavior of all of its residents. 1995 data.