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by ZIA-UR-REHMAN AHMED
Mississauga
The persistence of hunger and abject poverty in India and other parts of the world is due in large measure to the subjugation, marginalization and disempowerment of women. Women suffer from hunger and poverty in greater numbers and to a great degree then men. At the same time, it is women who bear the primary responsibility for actions needed to end hunger: education, nutrition, health and family income.
Looking through the lens of hunger and poverty, there are seven major areas of discrimination against women in India:
Malnutrition: India has exceptionally high rates of child malnutrition, because tradition in India requires that women eat last and least throughout their lives, even when pregnant and lactating. Malnourished women give birth to malnourished children, perpetuating the cycle.
Poor Health: Females receive less health care than males. Many women die in childbirth of easily prevented complications. Working conditions and environmental pollution further impairs women's health.
Lack of education: Families are far less likely to educate girls than boys, and far more likely to pull them out of school, either to help out at home or from fear of violence.
Overwork: Women work longer hours and their work is more arduous than men's, yet their work is unrecognized. Men report that "women, like children, eat and do nothing." Technological progress in agriculture has had a negative impact on women.
Unskilled: In women's primary employment sector - agriculture - extension services overlook women.
Mistreatment: In recent years, there has been an alarming rise in atrocities against women in India, in terms of rapes, assaults and dowry-related murders. Fear of violence suppresses the aspirations of all women. Female infanticide and sex-selective abortions are additional forms of violence that reflect the devaluing of females in Indian society.
Powerlessness: While women are guaranteed equality under the constitution, legal protection has little effect in the face of prevailing patriarchal traditions. Women lack power to decide who they will marry, and are often married off as children. Legal loopholes are used to deny women inheritance rights.
India has a long history of activism for women's welfare and rights, which has increasingly focused on women's economic rights. A range of government programs have been launched to increase economic opportunity for women, although there appear to be no existing programs to address the cultural and traditional discrimination against women that leads to her abject conditions.
India — An Overview
India, with a population of 989 million, is the world’s second most populous country. Of that number, 120 million are women who live in poverty.
India has 16 percent of the world’s population, but only 2.4 percent of its land, resulting in great pressures on its natural resources.
Over 70 percent of India’s population currently derive their livelihood from land resources, which includes 84 percent of the economically-active women.
India is one of the few countries where males significantly outnumber females, and this imbalance has increased over time. India’s maternal mortality rates in rural areas are among the world’s highest. From a global perspective, Indian accounts for 19 percent of all lives births and 27 percent of all maternal deaths.
"There seems to be a consensus that higher female mortality between ages one and five and high maternal mortality rates result in a deficit of females in the population. Chatterjee (1990) estimates that deaths of young girls in India exceed those of young boys by over 300,000 each year, and every sixth infant death is specifically due to gender discrimination." Of the 15 million baby girls born in India each year, nearly 25 percent will not live to see their 15th birthday.
"Although India was the first country to announce an official family planning program in 1952, its population grew from 361 million in 1951 to 844 million in 1991. India’s total fertility rate of 3.8 births per woman can be considered moderate by world standards, but the sheer magnitude of population increase has resulted in such a feeling of urgency that containment of population growth is listed as one of the six most important objectives in the Eighth Five-Year Plan."
Since 1970, the use of modern contraceptive methods has risen from 10 percent to 40 percent, with great variance between northern and southern India. The most striking aspect of contraceptive use in India is the predominance of sterilization, which accounts for more than 85 percent of total modern contraception use, with female sterilization accounting for 90 percent of all sterilizations.
The Indian constitution grants women equal rights with men, but strong patriarchal traditions persist, with women’s lives shaped by customs that are centuries old. In most Indian families, a daughter is viewed as a liability, and she is conditioned to believe that she is inferior and subordinate to men. Sons are idolized and celebrated. May you be the mother of a hundred sons is a common Hindu wedding blessing.
The origin of the Indian idea of appropriate female behavior can be traced to the rules laid down by Manu in 200 B.C.: "by a young girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house". "In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent."
A study of women in the Swayam Shikshan Prayog (SSP), based in 20 villages in four districts in Maharashtra state was introduced in this way:
The primary issue all women in the SSP were struggling with was that of everyday survival. Insufficient incomes and the lack of employment were reported to be their most pressing concerns. Survival is a constant preoccupation and at its most basic, survival means food (Chambers 1983). The most common problems were the lack of basic amenities such as food, water, fuel, fodder and health facilities. In addition, the deterioration of the natural environment and the fact that many of their traditional occupations were no longer viable were conditions that were making it increasingly hard for women to continue sustaining their families, as they had done in the past.
SSP is a loose, informal network of women’s collectives, voluntary organizations, action groups and unions.
WOMEN ARE MALNOURISHED
The exceptionally high rates of malnutrition in South Asia are rooted deeply in the soil of inequality between men and women.
"…the poor care that is afforded to girls and women by their husbands and by elders is the first major reason for levels of child malnutrition that are markedly higher in South Asia than anywhere else in the world."
This point is made in the article, The Asian Enigma, published by Unicef in the 1996 Progress of Nations, in which the rates of childhood malnutrition in South Asia are compared with those in Africa. We learn that malnutrition is far worse in South Asia, directly due to the fact that women in South Asia have less voice and freedom of movement than in Africa. "Judgement and self-expression and independence largely denied, millions of women in South Asia have neither the knowledge nor the means nor the freedom to act in their own and their children’s best interests."
"Gender disparities in nutrition are evident from infancy to adulthood. In fact, gender has been the most statistically significant determinant of malnutrition among young children and malnutrition is a frequent direct or underlying cause of death among girls below age 5. Girls are breast-fed less frequently and for shorter durations in infancy; in childhood and adulthood, males are fed first and better. Adult women consume approximately 1,000 fewer calories per day than men according to one estimate from Punjab. Comparison of household dietary intake studies in different parts of the country shows that nutritional equity between males and females is lower in northern than in southern states."
Nutritional deprivation has two major consequences for women: they never reach their full growth potential and anaemia. Both are risk factors in pregnancy, with anaemia ranging from 40-50 percent in urban areas to 50-70 percent in rural areas. This condition complicates childbearing and result in maternal and infant deaths, and low birth weight infants.
One study found anaemia in over 95 percent of girls ages 6-14 in Calcutta, around 67 percent in the Hyderabad area, 73 percent in the New Delhi area, and about 18 percent in the Madras area. This study states, "The prevalence of anaemia among women ages 15-24 and 25-44 years follows similar patterns and levels. Besides posing risks during pregnancy, anaemia increases women’s susceptibility to diseases such as tuberculosis and reduces the energy women have available for daily activities such as household chores, child care, and agricultural labor. Any severely anaemic individual is taxed by most physical activities, including walking at an ordinary pace."
WOMEN ARE IN POOR HEALTH
Surviving through a normal life cycle is a resource-poor woman’s greatest challenge.
"The practice of breast-feeding female children for shorter periods of time reflects the strong desire for sons. If women are particularly anxious to have a male child, they may deliberately try to become pregnant again as soon as possible after a female is born. Conversely, women may consciously seek to avoid another pregnancy after the birth of a male child in order to give maximum attention to the new son."
A primary way that parents discriminate against their girl children is through neglect during illness. When sick, little girls are not taken to the doctor as frequently as are their brothers. A study in Punjab shows that medical expenditures for boys are 2.3 times higher than for girls.
As adults, women get less health care than men. They tend to be less likely to admit that they are sick and they’ll wait until their sickness has progressed before they seek help or help is sought for them. Studies on attendance at rural primary health centers reveal that more males than females are treated in almost all parts of the country, with differences greater in northern hospitals than southern ones, pointing to regional differences in the value placed on women. Women’s socialization to tolerate suffering and their reluctance to be examined by male personnel are additional constraints in their getting adequate health care.
Maternal Mortality
India’s maternal mortality rates in rural areas are among the highest in the world.
A factor that contributes to India’s high maternal mortality rate is the reluctance to seek medical care for pregnancy — it is viewed as a temporary condition that will disappear. The estimates nationwide are that only 40-50 percent of women receive any antenatal care. Evidence from the states of Bihar, Rajasthan, Orissa, Uttar Pradesh, Maharashtra and Gujarat find registration for maternal and child health services to be as low as 5-22 percent in rural areas and 21-51 percent in urban areas.
Even a woman who has had difficulties with previous pregnancies is usually treated with home remedies only for three reasons: the decision that a pregnant woman seek help rests with the mother-in-law and husband; financial considerations; and fear that the treatment may be more harmful than the malady.
It is estimated that pregnancy-related deaths account for one-quarter of all fatalities among women aged 15 to 29, with well over two-thirds of them considered preventable. For every maternal death in India, an estimated 20 more women suffer from impaired health. One village-level study of rural women in Maharashtra determined on the basis of physical examinations that some 92 percent suffered from one or more gynecological disorder.
Contraception Use
Women’s health is harmed by lack of access to and the poor quality of reproductive services.
"About 24.6 million couples, representing roughly 18 percent of all married women, want no more children but are not using contraception. (Operations Research Group, 1990). The causes of this unmet need remain poorly understood, but a qualitative study in Tamil Nadu suggests that women’s lack of decision-making power in the family, opportunity costs involved in seeking contraception, fear of child death, and poor quality of contraceptive service all play an important role." (Ravindran 1993).
Some estimates suggest that some 5 million abortions are performed annually in India, with the large majority being illegal. As a result, abortion-related mortality is high. Although abortion has been legal since 1972 in India, "studies suggest that although official policy seeks to make pregnancy-termination services widely available, in practice guidelines on abortion limit access to services, particularly in rural areas. In 1981, of the 6,200 physicians trained to perform abortions, only 1,600 were working in rural areas."
WOMEN ARE UNEDUCATED
Women and girls receive far less education than men, due both to social norms and fears of violence.
India has the largest population of non-school-going working girls.
India’s constitution guarantees free primary school education for both boys and girls up to age 14. This goal has been repeatedly reconfirmed, but primary education in India is not universal. Overall, the literacy rate for women is 39 percent versus 64 percent for men. The rate for women in the four large northern states — Bihar, Uttar Pradesh, Rajasthan and Madhya Pradesh — is lower than the national average: it was 25 percent in 1991. Attendance rates from the 1981 census suggest that no more than 1/3 of all girls (and a lower proportion of rural girls) aged 5-14 are attending school.
Although substantial progress has been achieved since India won its independence in 1947, when less than 8 percent of females were literate, the gains have not been rapid enough to keep pace with population growth: there were 16 million more illiterate females in 1991 than in 1981.
Sonalde Desai in Gender Inequalities and Demographic Behavior asserts that "parents’ reluctance to educate daughters has its roots in the situation of women. Parents have several incentives for not educating their daughters. Foremost is the view that education of girls brings no returns to parents and that their future roles, being mainly reproductive and perhaps including agricultural labor, require no formal education. As more and more boys are engaged in education, there is a growing reliance on the labor of girls. Girls are increasingly replacing their brothers on the farm while carrying on their usual responsibilities in housework. A large proportion of the roughly 40 million "nonworking" girls who are not in school are kept at home because of responsibilities in housework."
The role of parents is to deliver a chaste daughter to her husband’s family. Sonalde Desai goes on to point out that "another disincentive for sending daughters to school is a concern for the protection of their virginity. When schools are located at a distance, when teachers are male, and when girls are expected to study along with boys, parents are often unwilling to expose their daughters to the potential assault on their virginity."
There is little response to counter these obstacles: school hours remain inflexible to the labor demands of girls; many villages do not have a school; and fewer than 1/3 of India’s primary and middle-school teachers are women.
According to Mapping Progress, "educational funds were cut by 801.3 million rupees in the 1991-92 budget. Funds for the mass literacy movement, in which women participate enthusiastically, have been reduced by 5 percent from the previous year. Budgetary provisions for non-formal education have been cut by 17 percent, leading to closure of many night schools and adult education programs in which working-class women participate. Reduction in government expenditures on higher education and encouragement to private colleges will reduce women’s opportunities for higher education since privatization in education promotes only male-dominated professional and technical courses, as they are lucrative."
WOMEN ARE UNSKILLED
Women have unequal access to resources.
Extension services tend to reach only men, which perpetuates the existing division of labour in the agricultural sector, with women continuing to perform unskilled tasks. A World Bank study in 1991 reveals that the assumption made by extension workers is that information within a family will be transmitted to the women by the men, which in actual practice seldom happens. "The male dominated extension system tends to overlook women’s role in agriculture and proves ineffective in providing technical information to women farmers."
Mapping Progress, states, "in the farm sector, the process of mechanization of agricultural activities has brought in tendencies for gender discrimination by replacing men for a number of activities performed by women and also by displacing the labor of women from subsistence and marginal households. Women are employed only when there is absolute shortage of labor and for specific operations like cotton-picking.
"To supply food-processing industries being set up with foreign collaboration, there has already been a major shift from subsistence farming method of rice, millet, corn and wheat to cash-crop production of fruit, mushrooms, flowers and vegetables. This shift has led to women being the first to lose jobs."
A number of factors perpetuate women’s limited job skills: if training women for economic activities requires them to leave their village, this is usually a problem for them. Unequal access to education restricts women’s abilities to learn skills that require even functional levels of literacy. In terms of skill development, women are impeded by their lack of mobility, low literacy levels and prejudiced attitudes toward women. When women negotiate with banks and government officials, they are often ostracized by other men and women in their community for being ‘too forward.’ Government and bank officials have preconceived ideas of what women are capable of , and stereotypes of what is considered women’s work.
WOMEN ARE MISTREATED
Violence against women and girls is the most pervasive human rights violation in the world today.
Opening the door on the subject of violence against the world’s females is like standing at the threshold of an immense dark chamber vibrating with collective anguish, but with the sounds of protest throttled back to a murmur. Where there should be outrage aimed at an intolerable status quo there is instead denial, and the largely passive acceptance of ‘the way things are.’
Male violence against women is a worldwide phenomenon. Although not every woman has experienced it, and many expect not to, fear of violence is an important factor in the lives of most women. It determines what they do, when they do it, where they do it, and with whom. Fear of violence is a cause of women’s lack of participation in activities beyond the home, as well as inside it. Within the home, women and girls may be subjected to physical and sexual abuse as punishment or as culturally justified assaults. These acts shape their attitude to life, and their expectations of themselves.
The insecurity outside the household is today the greatest obstacle in the path of women. Conscious that, compared to the atrocities outside the house, atrocities within the house are endurable, women not only continued to accept their inferiority in the house and society, but even called it sweet.
In recent years, there has been an alarming rise in atrocities against women in India. Every 26 minutes a woman is molested. Every 34 minutes a rape takes place. Every 42 minutes a sexual harassment incident occurs. Every 43 minutes a woman is kidnapped. And every 93 minutes a woman is burnt to death over dowry.
One-quarter of the reported rapes involve girls under the age of 16 but the vast majority are never reported. Although the penalty is severe, convictions are rare.
Selective Abortions
The most extreme expression of the preference for sons is female infanticide and sex-selective abortion.
A study of amniocentesis in a Bombay hospital found that 96 percent of female fetuses were aborted, compared with only a small percentage of male fetuses.
"Government officials event suspect that the disproportionate abortion of female fetuses may be a major underlying cause of the recent decline in the nation’s sex ratio. In 1971 there were 930 females for every 1,000 males. A decade later this figure had increased to 934, but by 1991, instead of continuing to rise, the ratio dropped to 927, lower than the 1971 figure. This sex ratio is one of the lowest in the world."
Sonalda Desai reports that there are posters in Bombay advertising sex-determination tests that read, "It is better to pay 500 Rs. now than 50,000 Rs. (in dowry) later."
Government has passed legislation to curb the misuse of amniocentesis for sex selection and abortion of female fetuses. Women activists have been critical of this act because of its provision that calls for punishing the women who seek the procedure. These women may be under pressure to bear a male child.
WOMEN ARE POWERLESS
Legal protection of women’s rights have little effect in the face of prevailing patriarchal traditions.
Marriage:
Women are subordinate in most marriages.
Exposure to and interactions with the outside world are instrumental in determining the possibilities available to women in their daily lives. The situation of women is affected by the degree of their autonomy or capacity to make decisions both inside and outside their own household.
"The position of women in northern India is notably poor. Traditional Hindu society in northern rural areas is hierarchical and dominated by men, as evidenced by marriage customs. North Indian Hindus are expected to marry within prescribed boundaries: the bride and groom must not be related, they have no say in the matter, and the man must live outside the woman’s natal village.
"Wife givers" are socially and ritually inferior to "wife takers", thus necessitating the provision of a dowry. After marriage, the bride moves in with her husband’s family. Such a bride is "a stranger in a strange place." They are controlled by the older females in the household, and their behavior reflects on the honor of their husbands. Because emotional ties between spouses are considered a potential threat to the solidarity of the patrilineal group, the northern system tends to segregate the sexes and limit communication between spouses — a circumstance that has direct consequences for family planning and similar "modern" behaviors that affect health. A young Indian bride is brought up to believe that her own wishes and interests are subordinate to those of her husband and his family. The primary duty of a newly married young woman, and virtually her only means of improving her position in the hierarchy of her husband’s household, is to bear sons."
Sonalde Desai points out that the perception that sons are the major source of economic security in old age is so strong in the north that "many parents, while visiting their married daughters, do not accept food or other hospitality from them. However, given women’s low independent incomes and lack of control over their earnings, few can provide economic support to their parents even if parents were willing to accept it."
In the south, in contrast, a daughter traditionally marries her mother’s brother or her mother’s brother’s son (her first cousin). Such an arrangement has a dramatic impact on women. "In southern India, men are likely to marry women to whom they are related, so that the strict distinction found in the north between patrilineal and marital relatives is absent. Women are likely to be married into family households near their natal homes, and are more likely to retain close relationships with their natal kin."
"Over the past several decades, however, marriage patterns have changed markedly. Social, economic, and demographic developments have made marriages between close relatives less common, and the bride price has given way to a dowry system akin to that in the north. Nevertheless, as long as the underlying ethic of marriage in the south remains the reinforcement of existing kinship ties, the relatively favorable situation of southern Indian women is unlikely to be threatened."
Child Marriages
Child marriages keep women subjugated.
A 1976 amendment to the Child Marriage Restraint Act raised the minimum legal age for marriage from 15 to 18 for young women and from 18 to 21 for young men. However, in many rural communities, illegal child marriages are still common. In some rural areas, nearly half the girls between 10 and 14 are married. Because there is pressure on women to prove their fertility by conceiving as soon as possible after marriage, adolescent marriage is synonymous with adolescent childbearing: roughly 10-15 percent of all births take place to women in their teens.
A May 1998 article in the New York Times states:
Child marriages contribute to virtually every social malaise that keeps India behind in women’s rights. The problems include soaring birth rates, grinding poverty and malnutrition, high illiteracy and infant mortality and low life expectancy, especially among rural women.
The article cites a 1993 survey of more than 5,000 women in Rajasthan, which showed that 56 percent of them had married before they were 15. Barely 18 percent of them were literate and only 3 percent used any form of birth control other than sterilization. Sixty-three percent of the children under age 4 of these women were severely undernourished.
"Each year, formal warnings are posted outside state government offices stating that child marriages are illegal, but they have little impact."
One man interviewed for the article has seven daughters. He borrowed some 60,000 rupees to pay for the dowries for six of his daughters, ranging in age from 4-14. He reported that "the weddings mean that he can now look forward to growing old without being trapped in the penury by the need to support his daughters." (NYT)
Dowries:
Women are kept subordinate, and are even murdered, by the practice of dowry.
In India, 6,000 dowry murders are committed each year. This reality exists even though the Dowry Prohibition Act has been in existence for 33 years, and there are virtually no arrests under the Act. Since those giving as well as those accepting dowry are punishable under the existing law, no one is willing to complain. It is only after a "dowry death" that the complaints become public. It is estimated that the average dowry today is equivalent to five times the family’s annual income and that the high cost of weddings and dowries is a major cause of indebtedness among India’s poor.
A December 1997 article in India Today, entitled, Victims of Sudden Affluence states, "A woman on fire has made dowry deaths the most vicious of social crimes; it is an evil endemic to the subcontinent but despite every attempt at justice the numbers have continued to climb. With get-rich-quick becoming the new mantra, dowry became the perfect instrument for upward material mobility." A study done by a policy think-tank, the Institute of Development and Communication, states, "the quantum of dowry exchange may still be greater among the upper classes, but 80 percent of dowry deaths and 80 percent of dowry harassment occurs in the middle and lower stratas."
The article goes on to state, "So complete is the discrimination among women that the gender bias is extended even toward the guilty. In a bizarre trend, the onus of murder is often put on the women to protect the men. Sometimes it is by consent. Often, old mothers-in-law embrace all the blame to bail out their sons and husbands."
Despite every stigma, dowry continues to be the signature of marriage. Says Rainuka Dagar, "It is taken as a normative custom and dowry harassment as a part of family life."
Divorce:
Divorce is not a viable option.
Divorce is rare — it is a considered a shameful admission of a woman’s failure as a wife and daughter-in-law. In 1990, divorced women made up a miniscule 0.08 percent of the total female population.
Maintenance rights of women in the case of divorce are weak. Although both Hindu and Muslim law recognize the rights of women and children to maintenance, in practice, maintenance is rarely set at a sufficient amount and is frequently violated.
Both Hindu and Muslim personal laws fail to recognize matrimonial property. Upon divorce, women have no rights to their home or to other property accumulated during marriage; in effect, their contributions to the maintenance of the family and accumulation of family assets go unrecognized and unrewarded.
Inheritance
Women’s rights to inheritance are limited and frequently violated.
In the mid-1950s the Hindu personal laws, which apply to all Hindus, Buddhists, Sikhs and Jains, were overhauled, banning polygamy and giving women rights to inheritance, adoption and divorce. The Muslim personal laws differ considerably from that of the Hindus, and permit polygamy. Despite various laws protecting women’s rights, traditional patriarchal attitudes still prevail and are strengthened and perpetuated in the home.
Under Hindu law, sons have an independent share in the ancestral property. However, daughters’ shares are based on the share received by their father. Hence, a father can effectively disinherit a daughter by renouncing his share of the ancestral property, but the son will continue to have a share in his own right. Additionally, married daughters, even those facing marital harassment, have no residential rights in the ancestral home.
Even the weak laws protecting women have not been adequately enforced. As a result, in practice, women continue to have little access to land and property, a major source of income and long-term economic security. Under the pretext of preventing fragmentation of agricultural holdings, several states have successfully excluded widows and daughters from inheriting agricultural land.
Women in Public Office (Revised May, 1999)
Panchayat Raj Institutions
The highest national priority must be the unleashing of woman power in governance. That is the single most important source of societal energy that we have kept corked for half a century.
--Mani Shankar Aiyar, journalist, India Today
Through the experience of the Indian Panchayat Raj Institutions (PRI) 1 million women have actively entered political life in India. The 73rd and 74th Constitutional Amendment Acts, which guarantee that all local elected bodies reserve one-third of their seats for women, have spearheaded an unprecedented social experiment which is playing itself out in more than 500,000 villages that are home to more than 600 million people. Since the creation of the quota system, local women–the vast majority of them illiterate and poor–have come to occupy as much as 43% of the seats, spurring the election of increasing numbers of women at the district, provincial and national levels. Since the onset of PRI, the percentages of women in various levels of political activity have risen from 4-5% to 25-40%.
According to Indian writer and activist Devaki Jain, "the positive discrimination of PRI has initiated a momentum of change. Women's entry into local government in such large numbers, often more than the required 33.3 %, and their success in campaigning, including the defeat of male candidates, has shattered the myth that women are not interested in politics, and have no time to go to meetings or to undertake all the other work that is required in political party processes…PRI reminds us of a central truth: power is not something people give away. It has to be negotiated, and sometimes wrested from the powerful."
Contrary to fears that the elected women would be rubber stamp leaders, the success stories that have arisen from PRI are impressive. A government-financed study, based on field work in 180 villages in the states of Uttar Pradesh, Rajasthan and Madhya Pradesh, and coordinated by the Center for Women’s Development Studies in New Delhi, has found that a full two-thirds of elected women leaders are actively engaged in learning the ropes and exercising power. Says Noeleen Heyzer, executive director of UNIFEM, "This is one of the best innovations in grass-roots democracy in the world."
Women leaders in the Panchayati Raj are transforming local governance by sensitizing the State to issues of poverty, inequality and gender injustice. Through the PRI, they are tackling issues that had previously gone virtually unacknowledged, including water, alcohol abuse, education, health and domestic violence. According to Sudha Murali, UNICEF Communications Officer in Andhra Pradesh, women are seeing this power as a chance for a real change for them and for their children and are using it to demand basic facilities like primary schools and health care centres.
The PRI has also brought about significant transformations in the lives of women themselves, who have become empowered, and have gained self-confidence, political awareness and affirmation of their own identity. The panchayat villages have become political training grounds to women, many of them illiterate, who are now leaders in the village panchayats. Says Sudha Pillai, joint secretary in India’s Ministry for Rural Development, "It has given something to people who were absolute nobodies and had no way of making it on their own. Power has become the source of their growth."
By asserting control over resources and officials and by challenging men, women are discovering a personal and collective power that was previously unimaginable. This includes women who are not themselves panchayat leaders, but who have been inspired by the work of their sisters; "We will not bear it," says one woman. Once we acquire some position and power, we will fight it out…The fact that the Panchayats will have a minimum number of women [will be used] for mobilizing women at large." It is this critical mass of unified and empowered women which will push forward policies that enforce gender equity into the future.
An observation by Deepak Tiwari in This Week, India’s No.1 Weekly News Magazine, displays the promising future made possible by the PRI. He notes, "‘Learning politics’ is the latest fad for young village girls, who dream of joining the growing band of women panchayat representatives, 164,060 at last count, in the state."
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