Legal Status of Women in Traditional Dagestani Society (Nineteenth Early Twentieth Century)

Abstract

The status of women in a traditional society is of considerable interest, since it may partly determine the nature of the entire society. Among multiple components, it is the legal status of women, their legal activity and their legal security that are the most substantial indications of the true status of women in society. It is to be noted that the status of women in traditional Dagestani society has been characterised by a number of features, being substantially different from other areas of the Muslim world. The place and role of women in Dagestan have been primarily associated with household activity and participation in the production of goods. Through their active economic participation women have not been able to keep a closed way of life hidden from alien eyes, as prescribed by Shar'ah (Arabic Sari'ah) and practised by most Muslim nations. The Dagestani women have almost never covered their faces, except during the period of Muridism. They displayed free and independent behaviour. The highland women had a conspicuous place in the family and an exclusive role in the household. Beside the multiple household tasks, they had to do a lot of things in the field, and were engaged in many trades. The work by the highland women often determined the welfare of their family. In contrast to the highland women, the women of the flatland were not so burdened with various occupations. Their responsibilities were mainly centred upon the housework. In economic production the flatland woman was far less active than the highland woman. The resulting activity was reduced even more, since she lacked the freedom and independence, which was the privilege of the highland woman. Although the dominant status in the Dagestani family was held by the man, the woman most certainly did retain her position in making family-related decisions. No important event could have taken place without her participation. The Dagestani woman was not passive in public life, although she took no part in rural governance. Neither did she have the right to partake in the rural assembly, nor have the right to vote.