SYNOPSIS OF THE THESIS

WOMEN EMPOWERMENT IN CHANGING SOCIETY:

A STUDY

THESIS SUBMITTED FOR THE DEGREE OF

DOCTOR OF PHILOSOPHY

By

SABINA BEGUM

DEPARTMENT OF LIFELONG LEARNING AND EXTENSION

(RURAL EXTENSION CENTRE)

PALLI SAMGATHANA VIBHAGA

VISVA-BHARATI (A CENTRAL UNIVERSITY)

SRINIKETAN

2019
 SYNOPSIS OF THE THESIS

WOMEN EMPOWERMENT IN CHANGING SOCIETY:

A STUDY
SABINA BEGUM

The word ‘woman’ is a symbol of eternal mystery and enchantment. It seems that
men were born to rule and the women to be ruled. And so our society remains absolutely
in control of men. But in spite of all the obstacles, the grim struggle and dedication of
those women who dared to question has made possible the emergence of the ‘new
woman’. So, the empowerment of woman as the human resources of the country has
been recognized as a crucial factor in the national progress and development.

The word ‘empowerment’ literary means to give authority or power or strength

and confidence in all spheres of life in order to discharge all sorts of physical, mental,
social activity with dignity and at par excellence. The idea of ‘Women Empowerment’
was first introduced at the Third International Women’s Conference in 1985 at Nairobi.
The goal of women empowerment is to challenge the subordination and subjugation, and
to transform the structure, system and institutions, which have acted against women.
Empowerment of women is a process where women can gain access, have space and
scope to examine and extricate their lives and gender relations critically and collectively.

Women’s empowerment and achieving gender equality is essential for our

society to ensure the sustainable development of the country. Without gender equality
and empowerment, the country could not be a balanced society, and further without the
equal inclusion of women in development, women would not be able to benefit or
contribute to the development of the country. So, this study has been taken up. The main
objective of this research work is to understand the empowerment of women in the
changing society. It emphasises on the socio-economic status of women. Concentrations
have been given to draw the extent and nature of changes and challenges of women in
socio-economic, socio-cultural and philosophical perspective. This work also includes
empirical perception and attitude of women towards development and empowerment.

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 This research work is mainly based on qualitative approaches. The historical
method of qualitative research is used here to describe the past events in order to
understand the present patterns and anticipate future choices. To fulfil the objectives, the
present work has been conducted in three different ways: (i) Historical perspectives, (ii)
Indian Philosophical perspectives, and (iii) Empirical perspectives. Historical and Indian
Philosophical perspectives have been discussed through secondary sources. The status
and position of women in Vedic, Buddhist, Medieval, Bhakti, British Colonial, Post-
Independence and Present Periods are discussed in Historical perspectives. In Indian
Philosophical perspectives, the Brāhma-Māyā model, the Purus̟ a-Prakr̟iti model, and the
Śiva-Śakti model on feminism are explained. Empirical perspective has been discussed
through case studies conducted in Birbhum District, West Bengal. Fifteen cases have
been studied in order to understand the specific issues regarding women empowerment
in changing society. Five women from each category, viz., labour, housewife and
service-holder are selected purposively for in-depth study.

This work has analyzed a changing scenario in the position of women throughout
the ages. The position of women in the early Vedic period was highly prestigious and
honoured. During this period, women played a stellar role in the orienting life and the
family. They had enjoyed a fair amount of freedom and equality. They participated in all
spheres like men. It did not lead to female infanticide in this period. Education to
children was present in the Vedic period. Upanayana or the ceremonial initiation into
Vedic studies was common for both girls and boys. Religious ceremonies and sacrifices
were performed jointly by the husband and the wife during this period. The practice of
child marriage did not exist. During this time, inter-caste marriages took place in society.
The wife was treated with utmost courtesy and regard in this society. Dowry and purdah
system was unknown. Monogamy was the form of marriage during the Vedic days.
Divorce was not permissible. Widows were permitted to remarry. Sati system was not
prevalent. Regarding inheritance daughter had full legal rights in the property of her
father in the absence of any son. Women of the early Vedic period actively took part in
military or semi-military activities, agriculture, manufacture of bows, arrows, weaving,
dying embroidery, basket-making, and so on. Ordinary women took part in the
administration of the country. They were allowed to attend sabhas or assemblies.

But their position was not like that in the later Vedic period. Women were
deprived of their right to the upanayana ceremony. Many of the religious ceremonies,

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which were formerly practiced by the wife, were now performed by the priests.
Polygamy prevailed in the society. There was no practice of widow remarriage. The birth
of a daughter became undesirable. The custom of child marriage and dowry crept in.
Inter-caste marriage began to be disapproved by the society. Women were not allowed to
attend the political assemblies. Thus, women lost their high position which they had in
the Rig Vedic age.

After the advent of the Buddha under the leadership of the Buddha’s foster
mother Mahāprajāpatī Gautamī, women had some sort of dignified position in society.
Buddhism accorded to women a position of absolute equality. According to the Buddha,
daughters were as good as sons. Buddhism did not restrict either the educational
opportunities of women or their religious freedom. They were free to take their education
in Buddhist Monastery. Women in this society got married at the age of sixteen or later.
The role of a woman was emphasized as a good wife, a good mother in making the
family life a great success. There was no barrier to widow remarriage also. Several rulers
honoured their mothers and wives by naming temples and monasteries after them. The
highest achievement of Buddhism, supreme enlightenment, was available to both men
and women. The Buddha recognized women abilities and talents, and gave them
responsible positions in the Bhikkhuni Sangha.

Buddhists believed that social structure was not necessarily responsible for
women’s problems, but the jn͂eyāvaran̟a and kleśāvaran̟a of the society and that of
woman were responsible for her problems. There was a gap between theoretical and
practical aspects of empowerment due to the kleśāvaran̟a and jn͂eyāvaran̟a. If the
kleśāvaran̟a and jn͂eyāvaran̟a was removed, then the gap between the two aspects of
empowerment may be removed, and a woman could enjoy her empowerment in the true
sense of the team. Thus, it gave importance to making mental and spiritual changes in
women and society.

But the position of women became worst in the medieval period. It was supposed
to be a ‘dark age’ for women. In this period, female infanticide, child marriage, purdah,
jauhar, and sati were the main social evils contributing to the low status of women and
hindering their overall development. In the medieval period, women were not allowed to
participate in the performance of sacrificial ceremonies. Widows in medieval period had
to face the greatest calamity. Women had no property right during the whole lifetime.

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During this period girls were not allowed to go out of their houses. Women were ceased
to attend public meetings.

With the advent of the Mughals in India, the position of women underwent many
moderate changes also. Dower or Mahr was regarded as an essential ingredient of a
Muslim marriage. The system of divorce and the purdah were common in this society.
This system oppressed the freedom of women. Unlike Hindus, Muslim widows enjoyed
a respectable position in society. They were allowed to attend and enjoy the festivals.
There was no practice of Sati among the Muslim women. Polygamy was widely
prevalent among the Muslims. Very few women got higher education in the Mughal
period. So, this ages not only lowered women’s physical, mortal and social life, but also
her educational, social, religious and economic fields.

In the Bhakti period, some changes were observed in the status of women only in
social and religious fields. During the Bhakti movement, women were encouraged to
educate themselves. Many women sought Bhakti to move out the restricted domestic
spaces and oppose patriarchy and Brahminical hegemony. They rejected all fixities to
religion and spirituality. They created their own path to freedom and inspired many
offers to follow their own will. They transcended the social identities and material
realities into a universal spiritual realm. All these steps indicated that the Bhakti women
laid the roots of feminism in India.

A distinct change in the position of women was noticed during the British rule.
Their status was much more improved. They introduced female education in India. Sati
was legally abolished. They passed the Child Marriage Restraint Act, Hindu Widows
Remarriage Act, Hindu Women’s Right to Property Act, and so on. Besides these
governmental activities, the early years of the twentieth century witnessed a rapid
progress in breaking down prejudices against women’s education. It was education
which made women to handle all the issues of life, to be self-sufficient, to become an
able daughter, to become economically independent and support her family.

Women also joined equally with men during the great struggle for India’s
Independence. This led to the breakdown of traditional conceptions and brought about a
profound change in the attitude of women. Women’s movements in India struggled to
get political empowerment for the Indian women folk and had managed to get their
demand for reservation in the Indian Parliament and State Legislatures. So, the struggle

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for India’s Independence opened a new chapter in the role of women to boost their
status. The familial, social and legal positions of women were greatly improved during
the British period, as compared to the Muslim period.

After Independence Indian society had faced too many challenges. From
independence to till day there was a remarkable achievement in the status or position of
women. Women were granted complete political, economic, religious and social equality
with men. The government also made certain attempts to improve the condition of
women. This had enhanced the status of women in the family as well as the society.

Women in modern times have achieved a lot. They participate fully in all areas,
such as, education, sports, politics, media, art and culture, service sectors, science and
technology, etc. Women in India today are more practical and rational than earlier. In
this work, from empirical evidences also, women enjoy more liberty and equality than
before. The different issues involved in women’s development and empowerment, such
as, issues of socio-cultural, educational, occupational, political and mass media, have
been highlighted here.

In the present era, both husband and wife take decisions jointly regarding
education of children, financial matters, visits or picnics, and number of children. Still
women’s opinion is given weightage in decisions regarding settling marriages, kitchen
matters, shopping for daily items, emergency expenses, and so on. The thinking that
woman is not inferior to man can be seen as the changing nature of the authority
structure in the family and this is an emerging trend.

Women in Indian society show an increasing ambition towards career and want
to settle in a career before marriage, as it will give them financial independence, more
status and confidence in doing things, and that is a noteworthy change. Traditionally
women had no choice in their own marriage, but presently parents are ready to give
freedom to their daughters to select their mates which indicate that parents are becoming
more understanding that can be said to be a new aspect of the changing socio-cultural
atmosphere. Some parents think that a family is complete even without a boy; this is a
significant attitudinal change. In the present concept of Indian society, there is no
difference between girls and boys. There is a negative attitude towards the custom of
dowry which also seems to be a healthy change in society and can lead to development
and empowerment of women. Women’s attitudes towards property rights of women, and

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giving equal right to women in father’s property, reveals that both sons and daughters are
equal.

In the past girls were discriminated with regard to food as compared to boys. But
due to changing society and mentality of each and every person, girls are not
discriminated compared to boys. It is also seen that women now take meals with all the
family members or their husbands. That is a noteworthy change compared to the earlier
days.

Today, girls are seen in all fields. They are no longer weaker, as girls and boys
are equal and have the same blood running in them. So, this changing society thinks that
there is nothing wrong in performance of the last rites by daughters. In the present era,
many women are enrolled in the priesthood course. This shows a significant and an
emerging trend in the society leaving behind the traditional and religious convention.

Now, the attitude of the women towards social participation has been changed.
Women can visit their friends’ houses singly or with their husband and family members.
They have no objection to visit a friend’s house. They are free to talk to their husbands’
friends. They are given freedom to go to movies. This may be due to increasing
education and awareness that the attitudes of the parents are changing, and the restriction
towards the free movement of unmarried girls is decreasing.

The attitudes towards marriage in today’s changing environment are changing as

marriage does not guarantee security and happiness to women. There is an emerging
trend among women to remain single. Most of the women want to continue their job
after marriage. Because women are now more conscious of their own identity,
individuality, economic independence; at the same time they are aware of the fact that
today due to increase in prices, two incomes have become necessary to maintain a certain
standard of living. This idea is also a significant change in our society.

The role between husband and wife or male and female is that husband and
family members should share household work. So, woman and man both have
complementary roles to play in society and not one is superior or inferior. This is a very
significant and notable change.

In the educational issues, it is revealed that Indian women are getting higher
education and parents are keen on educating the girls in areas in which the girls are

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interested and also in areas which are thought to be male-dominated, that is an emerging
trend. This shows that traditional attitude and restrictions regarding girls’ education are
less in the present society. Some of the parents educate their daughters as it leads to
empowerment of women that eventually leads to national development and also due to
the thinking that if one woman is educated the whole family gets educated, that is related
to social interest.

Now, in the present society, women are employed in a wide range of occupations
– ranging from professional to unskilled. They work due to economic pressures, to be
economically independent, to make use of their education and to have a status. An
interesting point is that most of the women work to become self-reliant though they are
financially well off, and this is also an emerging trend. Now, women become good
managers and leaders; and men have started accepting women in senior positions at the
workplace. This signifies a significant change in this society. Women give some part of
the salary with the knowledge of their husbands to help their parents financially or for
their medical expenses; some of them spend their earnings as they wished. This shows
that now women are asserting their own right in controlling their own earning and are
also ready to take the responsibility of their parents. This is an emerging trend and leads
to women’s empowerment.

Almost all women in the present society, regarding political issues, participate in
voting, as they think that each vote counts as it decides the destiny of a party. This is a
significant change from the traditional days. Now, women’s political awareness has been
increased. They take part in canvassing, distribute slips, pamphlets during elections,
shout slogans and also take part in ‘padyatras’. They take part in political meetings and
arrange meetings to give knowledge to the people about their rights. This can be said to
be a noteworthy change. Majority of the women are of the opinion that increased
women’s participation in politics will bring qualitative change in administration, they
feel that due to qualities, such as, understanding, affection, patience and sensitiveness in
handling problems, women can be good leaders and with more women in politics,
women’s problems will be solved, the status of women will rise and will lead to
development of the nation.

Women of the present society are also aware of the role of mass media. They
read newspaper to get information on what is going on national and international level.

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They watch TV to know about what’s happening around the world. They feel that TV
helps in the development of health knowledge. They suggest that the government should
do more to create awareness among the people and thus media will change the mindsets
of people in the society. This is a significant change.

In Indian philosophical theories models act as exemplars for present day living of
men and women who consciously follow and practice them in their own ways. They also
act as guides for the man-woman relationships in the future. Indian philosophy consists
of three models of man-woman relationship: (1) the Brāhma-Māyā model, (2) the
Purus̟ a-Prakr̟iti model, and (3) the Śiva-Śakti model. All these models suggest that the
articulation of man-woman relationship has anthropological, philosophical,
psychological, social, political and aesthetic aspects. The Brāhma-Māyā model denies
any status to woman, as Māyā is non-different from Brāhman. The Purus̟ a-Prakr̟iti
model grants independent existence to woman. This model gives more importance to the
differences between man and woman. The Śiva-Śakti model opens up a new form of life
wherein woman is respected. The Śiva-Śakti model of Śākta philosophy refers to a form
of life where woman’s position is stronger and more pronounced. The Śiva-Śakti model
of the Saiva philosophy suggests that both are equal. So, these models have important
implications for feminism.

Hence, it is seen that in the present changing society, by the attainment of

education and better economic status, women develop new and different attitudes and
opinions. They are empowering themselves. In this work an overall change is seen in the
position of women throughout the ages, and still they are in the process of development
though it may be slow. In our society women often stand in the way of other women’s
development. This is an inescapable truth. But if all women can raise themselves above
such pettiness and consider with open minds what is good and desirable for them, some
of these problems can be solved.

It is important to remember that the struggle is against injustice and inequality,

not against the male sex. If we have to proceed towards a better society, it will not be
good for the two sexes to behave as if they were perpetually on a battle ground. Only a
clear understanding of goals can contribute to the making of a better society. Equal rights
can be ensured only when men and women have attained the same level of
consciousness.

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 We have to remember the speech of Swami Vivekananda, “…a nation would not
march forward if women are left behind”. Therefore, to make India a great nation, let us
work towards giving the respect that women deserve in society.

(Sabina Begum)

(Dr. Sujit Kumar Paul) (Prof. Sabujkoli Sen)

Associate Professor Professor
Dept. of Lifelong Learning & Extension Dept. of Philosophy & Comparative Religion
(Rural Extension Centre) Vidya Bhavana
Palli SamgathanaVibhaga Visva-Bharati, Santiniketan
Visva-Bharati, Sriniketan