Dowry increased with the expansion of capitalist relations that help capital accumulation by men in Bangladesh. It has been turned into ‘demand, extortion, material gain, and profit maximization’. The most common motives behind the dowry system are the grooms’ and their families’ greed, growing consumerism, excessive materialism, the need for status seeking, and rising expectations of a better and luxurious life. The dowry system has shifted as a result of women’s increasing paid labour force activity. In most of the cases, husbands or in-laws control and appropriate women’s income. Husbands consider their wives’ income as a source of wealth accumulation. This must be acknowledged as reality and the Dowry Prohibition Act amended. In this article I argue that appropriation of wives’ income or controlling wives’ income should be considered as dowry and therefore as a criminal offence. Dowry has now become more significant than dower in Bangladesh. Dower is religiously sanctioned but dowry is not supported by state or personal laws. Dower is an essential part of Muslim marriage in Bangladesh. Islamic law does not specify any maximum amount of dower but makes it obligatory for a husband to pay whatever amount has been fixed and whatever amount is assessed if not fixed ( Monsoor, 2008: 24). Dower is paid by the husband to his wife out of honour and respect and to show that he seriously desires to marry her with a sense of responsibility and obligation (Monsoor, 2003). Dowry, in contrast, refers to ‘the transmission of large sums of money, jewellery, cash, and other goods from the bride’s family to the groom’s family’ (Monsoor, 2003). The dowry system increases the vulnerability of women in Bangladesh, turning them into liabilities for their family. After Bangladesh became independent on 16 December 1971, the problem of dowry became so widespread that women activists and some
Read full abstract