Explain socio economic divisions that exists in India with suitable reference.
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Answer:
An exploration of recurrent themes within the literature discerned a multifarious view of the nature of socio-economic
development in India. Four popular themes emerged: patriarchy, labor, education, and government initiatives. This
does not imply that additional themes do not exist, but merely, that these four themes were the prominent recurring
topics of discussion in the area of socio-economic development of poor women in India.
Individuals construct societies that in turn, construct individuals. This implies that a dysfunctioning society can be
consciously reshaped into an egalitarian society. At least, it can be altered to include equal opportunities for all women
in India. This paper considers males as equal partners as a lens to view women’s economic development in India.
Patriarchy
A common perception about women in India is that their status has always been low compared with women in
advanced countries. Contemporary Indian culture reflects a strong connection to its ancient history. India’s past
provides insights to the current status of Indian women in society (Masani, 1973). An ancient text from approximately
1,500-1,000 B.C. called the Rigveda, imparted written evidence of the status of Indian women (Khanna & Varghese,
1978; Masani, 1973; Seth, 2001; United Nations, 1997). In addition, archaeological, sculptural, and artistic findings
revealed the nature of Indian women’s lives in ancient India (Seth, 2001). The Vedic culture believed that men and
women were created as equals.
The word ‘Hindu’ evolves from the name ‘Indus Valley’ in India (Medhi, 2000, p. 31) Hindu means people of the
Indus, which indicates Hinduism is a way of life as well as a religion. It is thought that Hinduism originated during the
fifth and sixth centuries B.C. (Jayawardena, 1986). Although Hindus worship more than one deity, there are two main
beliefs: karma and dharma, which affect the status of many women in India. Karma means that an individual’s actions
in their past life affect future lives, while dharma means practice of laws (Jayawardena). The two combine to mean that
if one practices good dharma in this life, their karma improves in the next life. This may explain the tendency of poor
women to accept their lot in life rather than fight for justice. Vedic men and women were regarded as equals. Women
studied the Vedas, astrology, geography, veterinary science, and martial arts. Women scholars such as Ramsha
composed seven mantras (hymns) and debated the elevation of women’s buddhi (intelligence) (Seth, 2001). They
practiced the right to choose their own husbands, religion, remarry if they became widows, fight in wars, and freedom
of movement (Masani, 1973; Medhi, 2000; United Nations, 1997). Women such as Mudgalani who fought in wars
indicates that educated women possessed assets, freedom, and talent (Seth, 2001). The Veda describes at least twenty
accomplished women (Masani, 1973). Vedic writings do not state preference of boy children nor refer to any sexual
differences in rituals (Seth, 2001). However, social and religious taboos affect more women than men in India.
Because Hinduism is practiced by the majority (82%) of the population in India (Census of India, 1991), it influences
other religions so that customs and practices become commonly shared. Medhi (2000) proclaimed, “India is a
sex-segregated traditional society whose deeply entrenched customs and practices are sanctioned by almost all
religions” (p. 31).
A significant turning point changed the course of history to subjugate women in India. Another scripture called
“Manusmriti” (Laws of Manu) written in Sanskrit between 1500 B.C. and 200 A.D. proved to be a major antecedent
(Khanna & Varghese, 1978; Manu, 1967; Medhi, 2000; Seth, 2001). Manu was the author and lawgiver of sacred,
societal laws. The Brahmin (highest caste) priests held the Manusmriti in high regard and preached its twelve chapters
and 2,684 versus to the general public. Chapter IX clearly discriminates against women in several ways. There were
separate laws for husband and wife where the role of the husband was to “carefully guard his wife, in order to keep his
offspring pure” (Manu, p.329). An interesting shift from Vedic times was that “a husband must constantly be
worshiped as a god by a faithful wife” (p. 196). Equality for women was no longer in vogue. Patriarchy became so
pervasive it suppressed women’s physical and psychological freedoms. Every aspect of a woman’s life was controlled,
monitored, and guided. She could not possess any assets of her own, never displease her husband, must be responsible
for the housework and children, perform religious duties, prepare all the food, provide male children, subdue her needs,
thoughts, and actions, be loyal and obedient, and never remarry if she becomes a widow (Manu).
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