Friday, October 8, 2010

Status of Women in Kerala



Kerala leads the other states of India in Women's education. Female literacy rate according to 2001 census is 87.86%. There are 1058 females per 1000 males. Women in Kerala occupy high positions in all fields of public activity - educational, judicial, medical and engineering professions.


Women of Kerala, enjoyed a lot of liberty from from early days. They used to recite the Puranas and watched performances of dramas, indigenous arts like Kathakali, Patakom and the such, along with men. Festivals like Onam and Thiruvathira gave occasions to them for social contacts and for the exhibition of their literacy, musical and dance talents.

Kerala leads India in women's education. According to 2001 census the female literacy rate is 87.86 per cent. There are 1058 females per 1000 males. Women in Kerala occupy high positions in every field of public activity. The Malayalee woman has an intense social sense, civic and national consciousness. She uses her freedom judicially and in the spirit of being an equal partner with man. Her role as wife and mother are performed well. Education has only sharpened her intellect, widened her outlook and tuned her social and civic senses.

Political Participation


Women's participation in politics is low and no different from the rest of the country. On the contrary, going by the numbers in which they turn out for electioneering and to cast vote in various elections, women's participation can quite justifiably described as active and the proportion of votes cast by women has been around 50%. Still, the proportion of women among those contesting the elections and getting elected has tended to be extremely small. In the outgoing assembly of 1996, the number of women is a mere 13 in a house of 141. In 1957, their number was 6 in a house of 127. This statistics indicate that the situation has not further improved.

A handful of women in Kerala have reached the top by their grit and determination. These have been isolated cases without reflecting any easing of women's entry into the higher echelons of political leadership in parties or government.

Dowry in India


Dowry originated in upper caste families as the wedding gift to the bride from her family. The dowry was later given to help with marriage expenses and became a form of insurance in the case that her in-laws mistreated her. Although the dowry was legally prohibited in 1961, it continues to be highly institutionalized. The groom often demands a dowry consisting of a large sum of money, farm animals, furniture, and electronics.

The practice of dowry abuse is rising in India. The most severe in “bride burning”, the burning of women whose dowries were not considered sufficient by their husband or in-laws. Most of these incidents are reported as accidental burns in the kitchen or are disguised as suicide. It is evident that there exist deep rooted prejudices against women in India. Cultural practices such as the payment of dowry tend to subordinate women in Indian society.

Though prohibited by law in 1961, the extraction of DOWRY from the bride's family prior to marriage still occurs. When the dowry amount is not considered sufficient or is not forthcoming, the bride is often harassed, abused and made miserable. This abuse can escalate to the point where the husband or his family burns the bride, often by pouring kerosene on her and lighting it, usually killing her. The official records of these incidents are low because they are often reported as accidents or suicides by the family. In Delhi, a woman is burned to death almost every twelve hours. The number of dowry murders is increasing. In 1988, 2,209 women were killed in dowry related incidents and in 1990, 4,835 were killed. It is important to reiterate that these are official records, which are immensely under reported. The lack of official registration of this crime is apparent in Delhi, where ninety percent of cases of women burnt were recorded as accidents, five percent as suicide and only the remaining five percent were shown as murder.

The National Commission For Women - Organization for helping and protecting women in India. Help for dowry issues, female feticide, child marriage, sexual harassment, and legal advice.

Human Rights for Women in India


Introduction

The situation of human rights in India is a complex one, as a result of the country's large size and tremendous diversity, its status as a developing country and a sovereign, secular, democratic republic, and its history as a former colonial territory. The Constitution of India provides for Fundamental rights, which include freedom of religion. Clauses also provide for Freedom of Speech, as well as separation of executive and judiciary and freedom of movement within the country and abroad.

Woman, the very creation of God that makes living beautiful is often at the receiving end of trauma. Not necessarily do criminals live around rural thatched roofs only. They are found in sky rises and posh suites too. In 2009 rape cases have reached 2,497, domestic violence has crossed the 10,000 mark. In short women are still treated as a lesser person. But of course the government is doing all its best to improvise the situation. Around 2.8 million social workers have been employed by the government to reach into villages and homes across the country, to make women aware of their rights.

Much to their surprise women are not even aware that they have any rights in a man’s world. While some are treated as slaves in their adulthood, most don’t even enjoy a childhood. To this purpose the National Commission for Women is set up and located at 4, Deen Dayal, Upadhayaya Marg, New Delhi 110 002, phone: 11 23237166. It is the apex organisation for protecting women. Besides this there are Commissions set up in each state of the country to protect and uplift women.

These organizations implicit that there should be equality of rights for women as given to men. Article 14 of the Constitution in India says that no person will be denied equality before the law. Article 42 states that women should be provided just and human work atmosphere and maternity relief. Sati laws have been abolished, child marriages are legally punishable. The girl now has to be of 18 years when she is married and her consent has to be taken. Using force is punishable. To her relief eve teasing too is considered a crime. It can be reported and offenders will be put behind bars immediately.

Women's Rights Movement in India:

There are many committed organizations and non-governmental organisations (NGO’s) in India working for the advancement of women's rights in addition to government appointed agencies. The Indian government has a National Commission for Women, which is dedicated to the welfare of Indian women.

Domestic Violence in India

Domestic Violence can be described as when one adult in a relationship misuses power to control another. It is the establishment of control and fear in a relationship through violence and other forms of abuse. The violence may involve physical abuse, sexual assault and threats. Sometimes it’s more subtle, like making someone feel worthless, not letting them have any money, or not allowing them to leave the home. Social isolation and emotional abuse can have long-lasting effects as well as physical violence.
Domestic Violence isn't just hitting, or fighting, or an occasional argument. It's an abuse of power. The abuser tortures and controls the victim by calculated threats, intimidation, and physical violence. . Although both men and women can be abused, in most cases, the victims are women. Children in homes where there is domestic violence are also abused or neglected. Although the woman is usually the primary target, violence is sometimes directed toward children, and sometimes toward family members and friends. Many women in India are the victims of domestic abuse. Domestic violence is a CRIME and you must seek help.

Forms of Domestic Violence

Domestic violence can take many forms and variations and can happen once in a while or all at the same time. Domestic violence can be Psychological Abuse, Social Abuse, Financial Abuse, Physical Assault or Sexual Assault. Violence can be criminal and includes physical assault or injury (hitting, beating, shoving, etc.), sexual abuse (forced sexual activity), or stalking.

Common Forms of violence against Indian women include:

Female feticide (selective abortion based on the fetus gender or sex selection of child), Domestic violence, Dowry death or harassment, Mental and physical torture, Sexual trafficking, and Public humiliation

How children can get affected by domestic violence at home:

1) Children can themselves get physically abused or hurt.

2) Witnessing violence actions can be mentally damaging

Children often try to intervene to protect the adult victim, which puts them in a dangerous situation

Children can copy the violent behavior they witness, both as children and as adults

They may develop stress-related problems in health

They can loose self- confidence, be afraid /angry, and blame themselves for what is happening or feel guilty.

Sexual Harassment, abuse, rape, pornography in India.

As in other countries throughout the world, rape is common in India. Rape is a social disease. Hardly a day passes without a case of rape being reported in Indian newspapers and media. Women belonging to low castes, and tribal women are more at risk. What is sad about rape in India is the lack of seriousness with which the crime is often treated. Statistics from 2000 showed that on average a woman is raped every hour in India.

Women's groups attest that the strict and conservative attitudes about sex and family privacy contribute to ineffectiveness of India's rape laws. Victims are often reluctant to report rape. In an open court victims must prove that the rapist sexually penetrated them in order to get a conviction. This can be especially damaging. After proving that she has been raped, a victim is often ostracized from her family and community. This problem is exacerbated by the fact that rape laws are inadequate and definitions so narrow that prosecution is made difficult.

Rape is a Crime

If you are raped do not bathe, shower, or change clothes. This is important to preserve any evidence of the rape. Go to a friend, well known social worker or to a place where you know someone can help you. Report the rape to the authorities. Seek counseling; this can help you deal with the issues you might face after the attack.

WhatisPornography?


Pornography is a systematic practice of exploitation and subordination based on sex that differentially harms and disadvantages women through dehumanization. Pornography diminishes the worth and civil status of women and damage mutual respect between the sexes.

Can Pornography Cause Violence Against Women?

If you have ever viewed pornographic material, it is clear that not only does pornography cause violence against women, but the material itself is violence against women, the women in the pornographic material. Pornography also sends out the message to men that women enjoy being beaten, abused and raped. It is unfortunate, but over the last few years the violence portrayed in pornographic material has increased greatly.

The material also tries to send the message that women secretly enjoy the abuse. Many studies have proven that pornography can lead to violence.

Dowry in India

Dowry originated in upper caste families as the wedding gift to the bride from her family. The dowry was later given to help with marriage expenses and became a form of insurance in the case that her in-laws mistreated her. Although the dowry was legally prohibited in 1961, it continues to be highly institutionalized. The groom often demands a dowry consisting of a large sum of money, farm animals, furniture, and electronics.

The practice of dowry abuse is rising in India. The most severe in “bride burning”, the burning of women whose dowries were not considered sufficient by their husband or in-laws. Most of these incidents are reported as accidental burns in the kitchen or are disguised as suicide. It is evident that there exist deep rooted prejudices against women in India. Cultural practices such as the payment of dowry tend to subordinate women in Indian society.

Though prohibited by law in 1961, the extraction of DOWRY from the bride's family prior to marriage still occurs. When the dowry amount is not considered sufficient or is not forthcoming, the bride is often harassed, abused and made miserable. This abuse can escalate to the point where the husband or his family burns the bride, often by pouring kerosene on her and lighting it, usually killing her. The official records of these incidents are low because they are often reported as accidents or suicides by the family. In Delhi, a woman is burned to death almost every twelve hours. The number of dowry murders is increasing. In 1988, 2,209 women were killed in dowry related incidents and in 1990, 4,835 were killed. It is important to reiterate that these are official records, which are immensely under reported. The lack of official registration of this crime is apparent in Delhi, where ninety percent of cases of women burnt were recorded as accidents, five percent as suicide and only the remaining five percent were shown as murder.

The National Commission For Women - Organization for helping and protecting women in India. Help for dowry issues, female feticide, child marriage, sexual harassment, and legal advice.

Status of Women in Kerala

Kerala leads the other states of India in Women's education. Female literacy rate according to 2001 census is 87.86%. There are 1058 females per 1000 males. Women in Kerala occupy high positions in all fields of public activity - educational, judicial, medical and engineering professions.

Women of Kerala, enjoyed a lot of liberty from from early days. They used to recite the Puranas and watched performances of dramas, indigenous arts like Kathakali, Patakom and the such, along with men. Festivals like Onam and Thiruvathira gave occasions to them for social contacts and for the exhibition of their literacy, musical and dance talents.

Kerala leads India in women's education. According to 2001 census the female literacy rate is 87.86 per cent. There are 1058 females per 1000 males. Women in Kerala occupy high positions in every field of public activity. The Malayalee woman has an intense social sense, civic and national consciousness. She uses her freedom judicially and in the spirit of being an equal partner with man. Her role as wife and mother are performed well. Education has only sharpened her intellect, widened her outlook and tuned her social and civic senses.

Political Participation


Women's participation in politics is low and no different from the rest of the country. On the contrary, going by the numbers in which they turn out for electioneering and to cast vote in various elections, women's participation can quite justifiably described as active and the proportion of votes cast by women has been around 50%. Still, the proportion of women among those contesting the elections and getting elected has tended to be extremely small. In the outgoing assembly of 1996, the number of women is a mere 13 in a house of 141. In 1957, their number was 6 in a house of 127. This statistics indicate that the situation has not further improved.

A handful of women in Kerala have reached the top by their grit and determination. These have been isolated cases without reflecting any easing of women's entry into the higher echelons of political leadership in parties or government.

Conclusion

India also boasts of a vibrant -women's movement. Quick to react to situations, it is rich in diversity and ideology. In such a vast country where the position of women is not always secure, the organisation of women has been an important process. In more than one instance the government has had to reckon with the power of the organised women's movement. It has responded by amending the laws related to rape and dowry as well as other criminal procedures. The social awakening of women through neighbourhood action committees, the emergence of -women's wings of political parties, in trade unions, non-governmental organisations and professional groups has been very welcome. Specialised magazines and publications have played an important role. Research and Women's Studies have strengthened the thinking and opened grounds for diversity in opinion. Protest or dissent is expressed through demonstrations even through writings or research. There remains much to learn from the women's movement about women, even if India is not on the brink of profound change in its social structure.

Thursday, October 7, 2010

Buddhism in Kerala:- A wide view

The Buddha idols of Mavelikara and Karumadi in south Kerala are now well known all over the world. Today we see plenty of relics and ravages related to Buddhism and the Sramana tradition in Kerala scattered all over the state. Architectural and sculptural reminiscences are numerous apart from the vital linguistic and cultural imprints like the abundance of Pali (the ancient Buddhist Bahujan language) words in the present south Indian regional languages.

The state is also known for the educational and health care achievements apart from its universal literacy. All these human development indicators are not just the product of 20th century evangelical Christian missionary activities and state welfare schemes but the lasting legacy of Buddhism, the democratic, egalitarian and inclusive way of living that shaped the cultural contours of Kerala from B C 3rd century to A D 13th century.

Kerala is also known for its progressive left and democratic politics. This grass root level democracy and collective struggles of subaltern people are also a reminiscence of Buddhism that was the first missionary yet peaceful religion that welcomed women and outcastes to the mainstream community. The people or Bahujans who were defiant to Hindu Brahmanism after the destruction of Buddhism by Brahmanism were condemned as untouchable Chandals as outside the Brahmanic Hindu Chatur Varnayam after the devastation of Sramana tradition in Kerala. These Chandals or untouchable Buhujan masses were and still are the agents of Kerala social revolution or renaissance under the aegis of various radical social rebellions like the Narayana Guru movement, Ayyankali movement, Sahodara movement and various other progressive left and democratic processes in Kerala.

According to researchers, historians and thinkers like P C Alexander, P K Gopalakrishnan, Pavanan, Puthussery Ramachandran, Aju Narayanan etc. Buddhism was introduced in Kerala in the B C third century itself by the missionaries of emperor Asoka on their way down south to Sri Lanka which still is a Buddhist country. Jainism and Ajivaka philosophy also co-existed with Buddhism creating the great Sramana civilization of the South that has given birth to cultural classics like The Thirukural, Silapatikaram, Manimekhala and the whole canon of Sangham writing. The Buddhist, Jain and Ajivaka seers introduced the Brahmi script and the art of writing in South India. All the early inscriptions now available are written in Brahmi script in Tamil language. The ancient Tamilakam or Tamil country was a treasure house of Sramana heritage.

Almost all the current Savarna Hindu temples in Kerala now are modified Buddhist or Jain temples by coveted Brahmanism and its Padaja (Sudra or subservient Varna) forces. The brutal persecution of Buddhist monks/nuns and conversion of temples happened in seventh and eight centuries under the leadership of Sankara the furious advocate of Brahmanical propaganda and violence. He argued with other religious scholars, defeated them verbally and annihilated them and their religion forever. His brutal followers and henchmen also converted the seat of the defeated to that of Hindu Brahmanical temples with extended support from ruling classes.

He is also called Prachanna (pseudo) Buddha as he modified and disguised Buddha’s Sunyavada (rational theory) into the empire of the Brahmanic self, the Advaita ‘theory’ that reiterated and enforced caste division and hierarchy with a peripheral and cunning shroud of unity that cheated the masses. Thirumulla Varam, Thottappally, Podiyil Mala, Sabarimala, Kodungallur, Thrissur, Kottakkal, Madappally and Bekal were world renowned Buddhist shrines of worship, learning, health care and nature conservation. In places like Mathilakam and Kiliroor there were even Buddhist and Jian universities and Research centres in Kerala in the early centuries of the first millennium that attracted intellectuals and students from all over the world.

Pally is still the most popular affix used along with place, plot and family names in Kerala, Tamil Nadu, Karnataka and Andhra. The Pali word Pally means a non Hindu/ Brahmanic place of worship. In the ancient times it denoted a Jain or Buddhist shrine. Buddhism guided culture and society in the south for more than a millennium. It was erased from Kerala through the barbaric and coveted Brahmanic invasion that happened from the fifth to eighth centuries under cruel and reckless royal patronage and usurpation with power.

Images and records of Buddhist persecution by the Brahmanic barbarians are still available in Kerala in the form of stone carved images, local subaltern orature and secret lore (Valath). The Hindu Brahmanic colonists burned the Pali canon and the sacred texts and knowledge systems of Buddhism in Kerala. These nomadic Aryans from the Vedic and Sanskritic clans of West and Central Asia introduced Sanskrit and Hindu religion in the South Indian Kingdoms. They found leverage in royal patronage through cunning usurpation and cheat. The legend of Onam and Maha Bali still articulates the historic deceit of Buddhist Bahujan culture by the Brahman dwarfs. Poets like Sahodaran Ayyappan has extensively written about the internal imperialism of Hindu Brahmanism in Kerala.

The Brahmans created the notorious sexual colonies among the Sudra women and used their male counterparts as foot soldiers who ensured the caste and Varna system, the practice of untoucahbility and pollution. The Sudras in return were given land and titles (as Nayar, Panikar, Thampy, Unni, Kaimal, Kurup, Menon etc.)with which they suppressed the local defiant untoucahable people having Buddhist lineage with bloody hands and weapons. These foot soldiers and menial hands of Brahmansim were absorbed to the Chatur Varnyam (fourfold Varna stratification of Brahmanical imagiNation comprising of Brahman, Kshatriya, Vaisya and Sudra) as the fourth and last Varna, the Sudra. The vast majority of people, the Dalit Bahujans were outside the cultural geography of Brahmanism as Chandals and Mlechas, as they are the former Buddhist and Jain population.

The Nayar dominance in Kerala history began in the middle ages with large scale Brahman settlements and militarization and still holds sway though they also want to be declared as a backward community now, as they still relish absolute power! According to state commission reports this power elites and historically advantageous group having less than 15 percent of Kerala’s population enjoy more than 32 percent share in government jobs. In higher education and universities it is more than 48 and in private owned print media and visual media it is almost 90 percent. Imagine the extent of Savarna Nayar hegemony in Kerala even today!

These henchmen of Brahmanism who cheated and killed their Buddhist, Ajivaka and Jain brethren to enforce Brahmanic caste and did the work of pimps by fetching their own women for the Brahmanic high priests with all the shameless pride of getting an elite alliance; are now hailed as the Samurais of Kerala by some fascist spokesmen of elitism who thrive in popular cinema and culture. This historical mediating middllemen are still the advocates of Gita classes, Veda and Vedantic obscurantism in Kerala and outside! They are the orchestrators of Hindu hegemonic discourses and the power heads of the Parivar forces all over the country allying with the Neo Kshatriya aspirants. They are also Hinduizing the Bahujan masses who are attracted to power and chauvinist social status! They need the numbers of Hinduized Bahujans for their pseudo majoritarian and fascist politics. It is an absurdity of history that some of them even today boast about their Brahmanical wedlock which was stopped just a few decades ago!

This Brahman – Sudra alliance or infamous Sambandham gave birth to the Manipravalam literature, the new Malayam-Tamil and later Malayalam and the Savarna elite culture of Kerala in the dark and dubious middle ages that Sanskritized and Hinduized Kerala elites and a lot of people. Even Syrian Christians boast about their Brahmanical connections more than 2000 (?!) years after conversion! Actually there were no Brahmins in the south in the A D first century! Then how could St. Thomas convert those absent Brahmans to Christianity? The coveted Brahmans came to Kerala only in the 4th or 5th century or later.

The power of Brahmanism and Hindu hegemonic discourse is that much tangible and an everyday reality in Kerala and India. This hidden Savarna elitism is the real culprit behind all the fascist pogroms and genocides in post Independent India. All the minority religions in Inida and Kerala like Jews, Muslisms and Christians still use the Pali word Pally to refer to their place of worship along with Jains and Buddhists in the south. Buddhism is making a second coming as an ethical philosophy and eco-spiritual alternative way of life all over the world and in India and Kerala in particular.

The historic affiliation to Buddhism in the philosophy and praxis of Narayana Guru the seer of Kerala modernity, his disciples and intellectuals like C V Kunhiraman, Asan, Sahodaran Ayyappan and now the new Ambedkarite Dalit movement in Kerala are significant. Dr Babasaheb Ambedkar’s illuminating subaltern hermeneutics of Buddhism in his masterpiece Bddha and his Dharma are also instrumental in the second rebellion of Buddhism against caste Brahmanism and social exclusion. Plenty of radical scholars and organic intellectuals in India and Kerala are now working on Buddhism like Gail Omvedt herself. It could be well assumed that Buddhism is emerging as the cultural and ethical alternative of the present and future all over the world and particularly in Kerala. The Bahujans in Kerala who lost their true Sramana legacy in the onslaught of Hindu Brahmanic internal imperialism are now recovering from the calamity of Brahmanism and its burden and looking forward to alternative paradigms and new ways of living.

Ref: Buddhism in India: Challenging Brahmanism and Caste 2007