Dowry System Research Articles

Causes and Effect of Domestic Violence against Women in Pakistan : An Analytical Study

Purpose: Despite of implementation of many laws and legislation in Pakistan, domestic violence is still present and increasing day by day. The aim of the study is to point out what are the causes and effects of Domestic Violence (DV) against women in Pakistan. The Pakistani scenario has been described and theoretical bases are presented.
 Methodology: Research follows the qualitative research method as it is descriptive and analytical in nature. To make the research important, investigative, and analytical, material has also been collected through random survey. Opinions have been collected from women intellectuals, doctors, psychologists and lawyers of the country through a questionnaire.
 Findings: Domestic violence is not an appropriate subject for assessment, interventions, or policy reforms in Pakistan because it usually occurs within the family. According to surveys, between 35% and 70% of intimate relationship violence occurs in Pakistan. Major factors contributing to domestic violence in Pakistan include women's low levels of education and empowerment, misconceptions about Islamic beliefs, traditional customs, poverty, the dowry system, having a girl child, infertility, and drug and alcohol usage. Due to these reasons women are physically, verbally and emotionally, psychologically, sexually abused. Slapping beating, kicking against women cause physical problem.
 Implications: Research proves that the risk of attempting suicide is four times more in the victim of domestic violence and they are likely to develop stress, depression, and drug dependency. Study reveals that a large number of women suffer with domestic violence in Pakistan and the causes identified are preventable. Further research is also needed in this regard.

A Tribute to Raja Rammohan Roy (1772 - 1833).

Raja Rammohan Roy is one of the greatest Indians of all times. He was a constructive thinker, a great intellectual, a polyglot, an educationist and a dynamic social reformer. He was an extremely courageous man and fought fearlessly against the social evils such as child marriage, dowry system, polygamy, widow burning (‘Sati Daho’) and ‘Koulinya Pratha’. His greatest contribution was successfully abolishing the ‘Sati Daho’ with the help of the British Government, the Brahmo Samaj and his broadminded liberal friends – Indians as well as Europeans.

Dowry System: An Impediment to Women Empowerment

The term "dowry" is used to describe the gifts given to the groom by the bride's family at the time of the wedding. These gifts can take the form of property, money, ornaments, or other forms of wealth. Dowry is a problem in Indian marriage as well as a cultural tradition. It's become a business transaction in which the bride's financial status is more important than her individual qualities. Principle 4 of the Cairo Manifesto from 1994 states, "the advancement of gender equality and equity, the empowerment of women, the elimination of all kinds of violence against women, and the promotion of women's control over their own fertility are the corner stones of human development." A woman's and a girl's right to an education and a safe and healthy life is fundamental to the protection of all human rights. Stopping all forms of discrimination on the basis of gender and ensuring that women have full and equal access to all aspects of society, from the household to the boardroom, are two of the world's most important issues.

Dowry System and Natural Law in Shakespeare

Dowry System and Natural Law in Shakespeare

Social Criticism in Aravind Adiga’s The White Tiger

Social criticism is a form of criticism that deals with the shortcomings and flawed structures of the society in order to reform them. In India, since the inception of English writings, a number of works especially novels have been written in order to underscore several burning socio-cultural issues which have been problematic for the smooth functioning of the society. Aravind Adiga’s epistolary novel, The White Tiger, is one such novel that tells the venturesome story of a character named Balram Halwai who writes a series of letters to Mr. Wen Jiabao, the Prime Minister of China. In these letters, he elaborates his struggles, his moral degradation and his social upliftment as a result of his daredevilry and hard work. He also mentions how the corrupt behaviour of a number of government officials in the country has helped him to raise his status. Throughout the novel, Adiga tries to portray one or other social, political, religious or cultural problems which hinder the progress of his country. In the novel, he raises many crucial issues of the country such as hunger, oppression, poverty, illiteracy, sufferings, corruption in government offices, unemployment, dowry system, prostitution, rotten political system, feudalism, wrong doings of the religious heads etc. Most of these issues are based on the grounds of caste, class and religion which heavily influence Indian society.

Dowry System as a Social Evil: A Study of India

Dowry, also known as Dahej, is one of the deep-rooted societal ills that has become an obstacle to women’s regular lives. Dowry has become a societal norm, which is a major issue for both society and women. The dowry system is the evil that has murdered and disabled countless vulnerable women, forcing some to commit suicide. Dowry is the oldest social malady or sickness on the Indian subcontinent. It has become a terrible social disorder that is profoundly established in people’s blood. Many individuals regard dowry as a symbol of social standing and self-recognition. As Mahatma Gandhi has rightly said “Any young man, who makes dowry a condition to marriage, discredits his education and his country and dishonours womanhood”. The main goal is to investigate the ills of the Dowry system and its repercussions in India. Keywords: Dowry: Social Evil: Womanhood: Marriage: Self-Recognition: Social Standing: India

Resisting Marriage, Reclaiming Right: An (Early) Modern Critique of Marriage

AbstractModerata Fonte's dialogue The Worth of Women (1600) contains stinging critiques of marriage and the dowry system as well as of women's inequality. I argue that Fonte's critique of male dominance, particularly in marriage, employs a modern method of argument, which anticipates the later contractarian critiques of political authority. Given that women are naturally men's equals, Fonte argues that men's de facto authority over women is illegitimate and based on force. Moreover, by treating marriage as an artificial institution rather than as a natural institution, Fonte anticipates later feminist arguments that criticize the modern contract tradition for its failure to extend its critique of other forms of authority to patriarchal marriage, instead positing a natural basis for women's subordination to men. In light of this history, Fonte's critique of patriarchy is especially interesting: it challenges the patriarchal family structure and the institutions that collude to diminish women's agency, and this challenge to male authority is similar to later (male) challenges to de facto political authority.

Anti Dowry Laws In India: An Analytical Study

Indian constitution provides the right to equality to all the people of India including women. In spite of this, during her whole life violence in different forms is inflicted on her and she suffers gender discrimination. The violence and heinous crimes against women occur within the four walls of the homes and at other places. There are so many crimes which are related to women and dowry is one of them. The Dowry system is an evil which is deeply and widely rooted in the minds and desires of many people. It is prevalent in almost every section of society and all parts of the country.

Land will tear us apart: family-farm division and real estate market in Slovenia (sixteenth to eighteenth centuries)

ABSTRACT The article addresses the question of family and farm in the eastern Alpine area in the pre-statistical period in the case of Slovenia. In particular, it questions the prevalence of the ‘Bauer-type’ family, in which the farm is indivisible, the male farm head has a pronounced autocratic power, while his siblings and other family members are relegated to a subordinate role. Since family and kinship history research in early modern rural Slovenia doesn’t offer sufficiently solid foundations, the division of farms is investigated as a signal of the absence of the ‘Bauer’ model and instead of the presence of a partible succession system. The figures on farm division in different areas in the long run are integrated by information on inheritance and dowry practices, taken from the literature and archival sources. Furthermore, by identifying the actors on the peasant land market, who were entitled to sell and purchase farms and plots, family and gender-related aspects of land-ownership rights are disclosed. The research combines scholarly literature with archive sources to present regional overviews and case studies, on which it reconstructs a wholly original and comprehensive insight into family, farm and land market in Slovenia. The resulting picture is more complex than the simple extension of the ‘Bauer’ family-type would suggest, somehow resembling the composite situation of Tyrol, and it reverses the existing interpretation in Slovenian literature. In fact, farm divisibility seems to prevail, although indivisibility was present. Partible succession was the rule, both in the case of divisible and indivisible farms. The prevailing customary law among peasants was partible inheritance, preferably to males, combined with a dowry system and the separation of property between spouses.

Cultural Preservation of Panay Bukidnon-Halawodnons Amidst Emergent Society

Ethnic groups are known as minorities in any society. However, the richness of their culture can never be undermined, rather, it serves as defining stuff of history that is worthy of being upheld and preserved. This ethnographic study was specifically designed to investigate how the Panay Bukidnon-Halawodnons in barangay Agcalaga, Calinog, Iloilo, Philippines upheld their cultural society amidst the influence of the mainstream institutions in their community during the 1st quarter of 2019. The informants were chosen through purposive sampling on the basis of the inclusion criteria set before them. Permission from the National Commission on Indigenous Peoples (NCIP) and the cultural community was secured prior to the conduct of fieldwork in the said area. The researchers performed data triangulation and ground truths for the validity of data and observed data saturation for the reliability of the gathered data. NVivo 12 Plus was used for conceptual analysis while the researchers themselves did the analytic analysis. Barangay Agcalaga is generally on its midway progress. Being a cultural community, the Panay Bukidnon-Halawodnons in this place maintain their cultures such as Council of Elders, "binanog" dance, rituals in farming, house construction, circumcision, dagaan, luy-a luy-a, and batak-dungan; bayanihan; babaylan; and love of nature while their lost cultures include binukot; serenade (harana); traditional IP house; burial rites (embalming); dowry system; primitive costumes (bahag and patadyong). The Philippine government is called to ratify the Indigenous and Tribal Peoples Convention No. 169 or Convention 169 to fortify the cultures of the Indigenous Peoples not only in Calinog, Iloilo but also in the entire country.

Banned by the law, practiced by the society: The study of factors associated with dowry payments among adolescent girls in Uttar Pradesh and Bihar, India.

Despite the prohibition by the law in 1961, dowry is widely prevalent in India. Dowry stems from the early concept of 'Stridhana,' in which gifts were given to the bride by her family to secure some personal wealth for her when she married. However, with the transition of time, the practice of dowry is becoming more common, and the demand for a higher dowry becomes a burden to the bride's family. Therefore, this study aimed to determine the factors associated with the practice of dowry in Bihar and Uttar Pradesh. We utilized information from 5206 married adolescent girls from the Understanding the lives of adolescents and young adults (UDAYA) project survey conducted in two Indian states, namely, Uttar Pradesh and Bihar. Dowry was the outcome variable of this study. Univariate, bivariate, and multivariate logistic regression analyses were performed to explore the factors associated with dowry payment during the marriage. The study reveals that dowry is still prevalent in the state of Uttar Pradesh and Bihar. Also, the proportion of dowry varies by adolescent's age at marriage, spousal education, and household socioeconomic status. The likelihood of paid dowry was 48 percent significantly less likely (OR: 0.52; CI: 0.44-0.61) among adolescents who knew their husbands before marriage compared to those who do not know their husbands before marriage. Adolescents with age at marriage more than equal to legal age had higher odds to pay dowry (OR: 1.60; CI: 1.14-2.14) than their counterparts. Adolescents with mother's who had ten and above years of education, the likelihood of dowry was 33 percent less likely (OR: 0.67; CI: 0.45-0.98) than their counterparts. Adolescents belonging to the richest households (OR: 1.48; CI: 1.13-1.93) were more likely to make dowry payments than adolescents belonging to poor households. Limitation of the dowry prohibition act is one of the causes of continued practices of dowry, but major causes are deeply rooted in the social and cultural customs, which cannot be changed only using laws. Our study suggests that only the socio-economic development of women will not protect her from the dowry system, however higher dowry payment is more likely among women from better socio-economic class.

A review on india's dowry system

A review on india's dowry system

Dowry system in india: A review

Dowry system in india: A review

Intimate Partner Violence Against Women in Kohalpur Municipality of Banke District, Nepal

Intimate partner violence (IPV) is abuse that occurs in a close relationship. The main purpose of this study is to determine the forms and risk factors associated with violence as well as the effect of demographic elements on IPV. The population of this study was all the women of the reproductive age group in Ward No. 7 of Kohalpur Municipality Banke district, Nepal. For this study 151 married women aged 15-49 years were selected from Kohalpur municipality by using. convenience sampling method. Data were collected through the interview schedule and attitude scale. The researcher has found that 33.11 percent respondents strongly agreed that they were afraid of their husbands and 53.64 percent respondents strongly agreed that their husbands physical forced to have sex. Likewise, 17.21 percent respondents pointed IPV is due to lack of education and 55.62 percent due to gambling and drinking behaviors of their husbands. Similarly, 6.62 percent respondents pointed out that it is due to fewer dowry system. IPV, a serious problem, has long-lasting effects on individuals, families and society also. So this has to be prevented. To reduce the proportion of IPV, healthy, respectful, understanding and an appropriate environment has to be promoted instead of violent relationships.

Property Relations of Mongolian Women during the Qing Period

Abstract This study considers the historical importance of the dowry, or inǰe, in outer Mongolia during the Qing period (1636–1911), focusing on the developments of the legal system towards women’s rights over their dowry using archival legal case documents from the Mongolian archives. Previous studies argue that the dowry system was of little importance among the steppe populations; however, the Mongolian archival documents make it clear that the dowry played a very important role in society for establishing prestige and for acquisition of property for families during the Qing period. They also show that the courts in Mongolia consistently ruled in favour of women, particularly in the case of their ownership and compensation for dowry livestock during divorce cases, including livestock born from dowry livestock, demonstrating that pre-modern Mongol women were considered autonomous social agents with distinct personal rights, and not thought of as property.

In Pursuit of Secularism: Religious and Political Complexity in Selected Works of Shashi Tharoor

The term secularism means separate from religion or having no religious basis. It indicates to what the dissociation of religion from political economic social and cultural aspects of life. It advocates the equal opportunities for the follower of all religion. Sanatan Dharma (Hinduism) believes in the holistic and comprehensive religious belief and trying to integrate them. The term related to the Vedic concept of Dharmnirpeksh (the indifference of state to religion) and the Vedic philosophy Sarv Dharm Sambhava (the destination of all part follower of all religion is same). In Indian constitution the word ‘secular’ is added by making forty-second amendment act in 1976 with a belief of equality and equal protection to all community. In the other hand, it has taken the power to interfere in religion so as remove evils in it such as dowry system, child marriage, triple talaq, uniform civil code, CAA, law of overpopulation control act etc. In India there are mainly two perspectives regarding Secularism. One perspective related to the views of Mahatma Gandhi. The followers of these views accept that secularism in India can only be possible with an adoption of pluralism by every Indian citizen. The other perspective related to the views of Sangh Parivar. The followers of this view accepted that the secularism is western concept that is not suitable for the Indian context and must be replaced with cultural nationalism.

Continuity and Change: A Socio-Cultural Study of select Tamil Short Stories Translated in English

Any society and every society is a continuation of the past, but a range of continuity is maintained even in the midst of change coming into the same society from time to time. This is how the identity of a society is maintained over a period of time. Even otherwise some continuity is essential because human nature is immutable. The notions of ascribed status, hierarchy, ritual purity and impurity have been the basic ingredients of Tamil social structure. These have been attacked from time to time by social and religious reform movements, secularization process and host of others. But the system seems to have a remarkable resilience. It yields some ground but returns again. For instance, when caste is sought to be dislodged from the religious (ritual) domain, it enters into the political process and caste consciousness comes back with a vengeance through urbanization. In the face of scientific temper, religiosity and ritualism also increased and a substantial segment of the modern educated class shows latent and sometime overt acceptance of the religious phenomenon sometimes steeped in irrationality and superstition. The joint family norms instead of fading away in the face of urbanization and industrialization may still be retained by adapting to the process of democratization and acceptance of dissent. The joint family today is more democratic and the traditional autocratic authority head of the joint family has become a thing of the past. All these examples point to the past. 
 Another dimension of continuity in Tamil society may be explained through the continuity of Traditions. Even among the modern, educated urban people, during sickness in the family, a modern physician visits the patient in the morning. Tamilnadu’s village is the puja for the tractor bought by a farmer, invoking the blessings of the local deity, performing aarti and applying pottu to the tractor, a product of modern technology. Not only the continuity between the Traditions and also in everything, even two different Traditions may go together or get fused into one another. Praying in a temple in nor unusual or mutually contradictory. It does not dilute their beliefs. It tells us that there is something inherent in Tamil tradition which facilitates the cultural continuity. “Kameshwara iyer had offered a lot of dowry and gifts at the wedding. Rukmani’s in-laws were very satisfied. After the marriage, her mother in law would often take Rukmani away to her house” (“Peepul by the Tank” P.7 )
 In the story of peepul by the tank by va ve su iyer portrayed marriage ceremony and dowry system. Still it is exist in our society.

Comparative Study on Dowry System

Of all the problems faced by the women in our society, Dowry becomes first and firmest as a social challenge.

Reasons for Dropouts of School Girls: A Study on Saidpur of Nilphamary District

The study was conducted to identify the reasons behind girl‟s dropout from school in rural areas ofBangladesh and understand the problem to find out possible solutions. A questionnaire survey, casestudy and focus group discussion were selected as study instrumentations which were administered atGolna Union of Saidpur Upazila of Nilphamari district. The study identified some socio-cultural andeconomic reasons behind the girl‟s dropout problem. Economic vulnerability of the families was theprimary reason identified behind the problem. Some other problems identified are like dowry, childmarriage, the unemployment problem, tendencies to get a job at Uttara Export Processing Zone(UEZP) and, insufficient cash support for continuing study. Creating job opportunities throughindustrialization and transferring extra agricultural labour were identified as the best possiblesolutions. Also, immediate steps against the dowry system and child marriage, guide book and tuitionstudy system, engaging Non-Government Organizations (NGOs) in development activities have beenrecommended to mitigate the problem. Solving girl‟s dropout problem warrants a holistic approach,engaging all the possible stakeholders to build a quality education system and a socio-economicallytransformed society for the future generation.

The price of a woman: Re-examining the use of financial incentives for women’s health in India

ABSTRACTThe use of financial incentives is a common instrument to advance women’s health across low and middle-income countries. Since the 1990s, the conditional cash transfer (CCT) for health has been generally lauded by researchers, policy makers and international financial institutions due to demonstrated improvements in access to health services and a range of health outcomes. Some scholars, however, have cautioned that CCTs should be further scrutinised to assess potential unintended consequences and moral concerns in a variety of contexts. In this article, I re-examine Janani Suraksha Yojana (JSY), a cash incentive programme that aims to promote institutional deliveries in order to reduce high levels of home deliveries and maternal deaths in India. I adopt a critical perspective, focusing on the specific instrument of dowry through the lens of capitalist patriarchy (Mies, M. (1986). Patriarchy and accumulation on a world scale. London: Zed Books). Global and national health policy experts and policy makers require a greater awareness of the dowry system, since this system may hamper the use of financial incentives by reinforcing the commodification of women.