The caste politics article briefly mentions the fact that women do especially of lower castes are not as active as those in higher castes ot how that differs from women in the US. However, it does not focus on why women of lower castes (other than social standing) cannot participate in local politics and what they do instead of politics and public service-- work in the private sphere.
Women in Caste Politics edit
Women in higher castes have always had the advantage to participate in the political sphere in comparison to their lower caste counterparts. While the exclusion of women in politics has long been and continues to be prominent in these caste-based countries, women in these upper castes are privy to resources-- such as better social, economic, health, education, employment, and political standing-- that Dalit, or untouchable, women could never attain and thus leave these women with little to no chance at political participation and representation.
Social Standing edit
Dalit women are the lowest social class due to the intersectionality of their gender and untouchable social standing. These women have to work to provide for their families and complete domestic housework all while being subject to psychological and emotional abuse from their spouse[1]. When working outside of the home, these women complete jobs alongside their male counterparts as hands in the fields and other low paid risky jobs. They work these laborious jobs to be able to afford basic necessities for their family and home such as shelter, food, and water. This idea of keeping Dalits away from higher castes in the workforce is more extreme than just the types of jobs the different castes work. When food is being served to workers, Dalits must eat away from higher castes. This separation extends to other basic necessities such as water. Dalits are not allowed to use the same water sources as the upper castes and if they do, untouchables risk physical abuse and the water tank needs to be purified[2].
Because untouchable women have no social standing, their issues are not noticed or deemed an issue in the political sphere. This lack of awareness creates a vicious cycle as these women must continue to work low paying jobs to be able to support their families and complete house work, so they do not have the time to dedicate to political intervention after this double-shift. Thereby, Dalit women are not represented in politics.
Economic Standing edit
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Dalits do not have consistent pay. Usually, they will work seasonal jobs such as sewing clothes during the rainy season or fix tools when they are being used.[1] These jobs are usually low-paying and short, causing Dalit women to take any job available to them at the time. Because of their need for money, women have turned to alternative forms of work such as sex work to be able to have consistent funds. Sometimes one income is not enough so Dalit families have begun to prepare their daughters for similar work[3].
These jobs do not have the credibility untouchable women would need to be taken seriously by politicians. Sex work is seen as promiscuous and perverted while upper caste women spend their time in the private sphere focusing on the house and the home. These jobs are safer and take less time, thus allowing upper caste women to be able to provide their attention to the feminist movement and gaining equal rights economically, politically, and socially to their upper caste male counterparts.
Health Standing edit
Because of their sex work, Dalits are much more likely to suffer from diseases such as HIV and AIDS[4]. Additionally, most Dalit live in unsanitary homes with high risk for disease. Because of this, Dalits are more likely to suffer from gastrointestinal, water, and airborne diseases in comparison to upper castes.[1] Though, the ones most vulnerable to disease is Dalit women; They work both inside and out of the home meaning that they are more likely to catch and have to care for disease all while still having to complete their household work[1]. They also have shorter life spans[5] probably due to malnutrition and this increased risk for disease. This shorter lifespan causes Dalit women to have to have many pregnancies and births earlier in life in hopes that few of the children survive and thus help the family economically[6].
Because of their health issues and other responsibilities, Dalit women do not have the time nor the health to be able to gain any political standing. Instead, they must shift their focus to survive another day regardless of the conditions they are in economically, socially, and politically.
Educational Standing edit
As the lowest class, Dalits and were not allowed to easily access education and Dalit women were completely prohibited.[7] However, around 1950, Dalit women were granted access to education. This was not a smooth transition. Dalit women faced discrimination as their teachers were often from the Brahman class and enjoyed the power they held over Dalit women.[7] This discrimination along with their needs to support their families led many Dalits and specifically Dalit women to drop out of school. In a study titled Access of Disadvantaged Children to Education 2005, as much as 30% of the schooled children dropout of school.[8] Dalit women's literacy is below 5%[1].
Because of their lack of literacy, education, and priority to care for their families, Dalit women are not currently equipped to engaged in politics. They cannot read or understand any of the legislation that is written for or against them and do not have the time to fight for legislation that would benefit them as they must ensure their families well-being, a full time job in and of itself.
Women's Movements for Dalit Women edit
Relatively recently, the position of Dalit women have been heard. Specifically, the creation of the Gulabi Gang and the United Nations have taken positions to help improve the lives of these women.
Gulabi Gang edit
The Gulabi Gang is not a gang in the traditional sense, the founder, Sampat Pal explained. The gang was founded in the poorest region in India and works to improve Dalit women's social mobility and independence while working to eradicate violence and oppression.[9] The Gulabi Gang is known for its bright pink traditional saris and wielded bamboo sticks. Pal chose this color because it was free from any religious or political associations in India while the bamboo sticks prepare the women for any battle they may face.[10]
If the gang is successful at lowering violence and oppression for all women in the caste system and specifically Dalit women, they would have the chance to engage in politics. These women are working to create change and allow Dalit women to live fulfilling lives and fight for what they believe in within the political and justice systems instead of being forced to provide for their families.
United Nations edit
The United Nations Office of the High Commissioner for Human Rights released a statement on June 17, 2014 titled "Violence against Women and Girls from caste-affected communities."[11] The speech opens by claiming "caste-based discrimination fundamentally undermines human dignity” and explains how low-caste women such as Dalits face double discrimination against their gender and class which ultimately leads them to live low socioeconomic lives.[11] The speech comes after the death of two Dalit girls whose village sat at the site of their death until their deaths were investigated. The global uproar of these deaths became so intense that the United Nations commented and committed themselves to help improve the position of low-caste women through legislation, humans' rights mechanisms, and special procedures.
If these methods are effective, Dalit women would be able to live sustainable lives that would not require them to constantly work low paying jobs, live in poverty, and eat better. In return, they would have more free time to be able to commit to politics and ultimately become an engaged and civically involved citizens.
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References edit
- ^ a b c d e Luitel, Samira. The Position Of Dalit Women In Caste System.
- ^ Indresh, Coovercolly (November 21, 2022). "Tank 'purified' after Dalit woman drinks water from it".
{{cite web}}: CS1 maint: url-status (link) - ^ Safi, Michael (2019-01-14). "The Indian village where child sexual exploitation is the norm". The Guardian. ISSN 0261-3077. Retrieved 2023-03-26.
- ^ Bam, Kiran; Thapa, Rajshree; Newman, Marielle Sophia; Bhatt, Lokesh Prasad; Bhatta, Shree Krishna (September 5, 2013). "Sexual Behavior and Condom Use among Seasonal Dalit Migrant Laborers to India from Far West, Nepal: A Qualitative Study".
- ^ "Why some Indians die younger than others". BBC News. 2022-04-17. Retrieved 2023-03-26.
- ^ Devkota, Hridaya Raj; Clarke, Andrew; Shrish, Shanti; Bhatta, Dharma Nanda (2018-01-22). "Does women's caste make a significant contribution to adolescent pregnancy in Nepal? A study of Dalit and non-Dalit adolescents and young adults in Rupandehi district". BMC Women's Health. 18 (1): 23. doi:10.1186/s12905-018-0513-4. ISSN 1472-6874. PMC 5778648. PMID 29357853.
{{cite journal}}: no-break space character in|title=at position 87 (help)CS1 maint: PMC format (link) CS1 maint: unflagged free DOI (link) - ^ a b Paik, Shailaja (2009). "Chhadi Lage Chham Chham, Vidya Yeyi Gham Gham (The Harder the Sticks Beat, the Faster the Flow of Knowledge): Dalit Women's Struggle for Education" (PDF). Indian Journal of Gender Studies: 175–204.
- ^ Shrestha, Kishor; Bhattarai, Rom Prasad; Bajracharya, Hridaya R.; Lamichhane, Shreeram P. (2005). "Access of Disadvantaged Children to Education" (PDF). Research Centre for Educational Innovation and Development.
- ^ Thakkar, Shriya (2018-03-01). "Art in Everyday Resistance: A Case Study of the Pink Vigilantes of India". Junctions: Graduate Journal of the Humanities. 3 (1): 8–17. doi:10.33391/jgjh.5. ISSN 2468-8282.
- ^ "Interview: Pink is Powerful as India's 'Gulabi Gang' Offers Hope for Oppressed Women". Asia Society. Retrieved 2023-04-20.
- ^ a b "Violence against Women and Girls from caste-affected communities". OHCHR. Retrieved 2023-04-20.