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RESEARCH JOURNEY
International E-Research Journal
PEER REFREED & INDEXED JOURNAL

February-2019 Special Issue – 132
'Women Empowerment and

Sustainable Development : A Perspective'
Guest Editor :
Shikshanmaharshi Dr. Bapuji Salunkhe College,
Executive Editor of the issue:

Dr. Kavita Tiwade
Chief Editor :
Dr. Dhanraj Dhangar
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From the Desk of Hon'ble Chairman…….
The National Seminar on 'Women Empowerment and

Sustainable Development: A Perspective' is yet Western Regional
Centre, Indian Council of Social Science Research (ICSSR),
Mumbai sponsored another feather in the cap for
Shikshanmaharshi Dr. Bapuji Salunkhe College, Miraj. The year
2018-19 has a special significance for us as it happens to be the birth centenary year of
Hon' Shikshanmaharshi Dr. Bapuji Salunkhe. The theme of the seminar is eventually
relevant to the present times and I am extremely happy to be part of the ongoing UGC
listed peer reviewed Research Journey- Multidisciplinary International E-research
Journal of the seminar and also eager to see academics and scholars rip the benefit of
such gathering.
I am sure the deliberations of the seminar will give a great insight to the
professionals and students to become vibrant and creative in their actions and services.
Shri. Abhaykumar Salunkhe

Shri Swami Vivekanand Shikshan Sanstha,
Kolhapur

From the Desk of Hon'ble Secretary…..
Shri Swami Vivekanand Shikshan Sanstha has always focused

on research activities and tried to create a atmosphere for research.
The National Seminar on 'Women Empowerment and Sustainable
Development: A Perspective' sponsored by Western Regional Centre,
Indian Council of Social Science Research (ICSSR), Mumbai on 18th
February 2019. Women's empowerment and achieving gender equality is essential for
our society to ensure the sustainable development of the country.
I congratulate Women Empowerment Cell of Shikshanmaharshi Dr. Bapuji
Salunkhe College, Miraj for organizing this seminar. This seminar will not only benefit
the participants but also will provide platform so that further research can be done on
this subject.
I commend them on this seminar as well as on future endeavors.
Prin. Mrs. Shubhangi Gavade

Shri Swami Vivekanand Shikshan Sanstha,
Kolhapur

From Desk of Hon'ble Princiapal
The National Seminar on 'Women Empowerment and

Sustainable Development: A Perspective' has organized to solemnize
birth centenary year of Shikshanmaharshi Dr. Bapuji Salunkhe. The
seminar has intended to impart knowledge to the participants about
sustainable development and strategies related to women's
empowerment and the research opportunities available in this field.
This seminar provides a good platform to the academicians, researchers,

professionals and students to deliberate in all the issues bearing on women empowerment
and sustainable development.
The seminar may prove to be a unique forum where the creative and retrospective
interaction will take place among the participants.
I extend a warm welcome to all to experience the best of women empowerment and
sustainable development research and academia.
Best Wishes…!

Miraj

From the Executive Editor’s Desk……..

It is with great pleasure I invite you to read the issue of a Research Journey; the
Journal of 'Women Empowerment and Sustainable Development: A Perspective'. (Indian
Council of Social Science Research (ICSSR), Mumbai sponsored) Women empowerment is
a key component in the development scenario of the present day world. Women's
empowerment has assumed the focal point in development debates. It has been
immensely emphasized as one of the sustainable development goals. It aims at creation
of an environment for women where they can make decisions of their personal benefits
as well as for the society. Women's economic empowerment refers to the abilities to
manage risk and improve their economic status and well being.
The present volume consists of papers contributed by different scholars hailing

from different parts of India. Each paper in this issue challenges the reader to think more
broadly thoroughly and analytically about women empowerment and sustainable
development.
It is extremely encouraging to see the response that we have received for this
seminar and I hope every one of us, after the completion of seminar, will be enriched
with new as well as ideas and other things to ponder over.
I would like to thank all the authors and reviewers who contributed their time and
effort to producing a truly outstanding issue.
Dr. Kavita Tiwade

Convener

INDEX
Page
No. Title of the Paper Author’s Name
No.
Marriage Vis-A-Vis Live in Relations: Legal Ramifications and Responses
1 08
Prof. Sanjay Jayram Aher
Women Empowerment?-“They Already Are Empowered!!!”
2 13
Mrs. Shailaja Changundi
3 Legal Reforms and Women Empowerment Mr. Samir Chavan 19
4 The Emergence of New Women in Indian Novels Dalvi S. 23
5 Role of Hindi Daily Soaps in Women Empowerment Pallavi Ilkal 28
6 Awareness of Health in College Girls Alka Inamdar 31
7 Woman Empowerment in India: Issues and Challenges Meenakshi Jadhav 35
Contribution of Indian English Women Novelists In Indian Writings in English
8 38
Dr. Vaishali Joshi
Women Empowerment & Financial Inclusion of Rural Poor Women in Satara
9 41
District Rohini Kale
10 Women Empowerment Holistic Need Dr. Sunil Kamble 44
11 Still I Rise: A Representation of Suppression Dr. Utkarsh Kittekar 47
12 Economic Growth and Gender Equality in India Prakash Kumar 48
Tracing Patriarchy – Through the Ages and Its Place in the Modern Society
13 54
Dhara H. Moray
Education and Women Empowerment: A Study with Reference to Legislative and
14 59
Judicial Efforts Dr. Pooja Narwadkar & Mr. Vikram Irale
Women’s Empowerment and Sustainable Development in India 65
15
Miss. Nilakhe Amruta Shital
Recent Judgement: A Boon for Changing Gender Stereotypes
16 70
Mrs. Komal R. Oswal & Mr. Ashish A. Bhasme
17 Women Workforce In BPO: A Sociological Analysis Dr. Amol Patil 74
18 The Role of ICT in Gender Equality and Development Dr. Pushpa Patil 79
19 Role of Women in Indian Politics Swapnil D. Pawar 83
Participation of Women in Panchayat Raj System: Status and Challenges
20 89
Mr. Arun Pentawar
The Role of Women in Sustainable Development and Management of Water
21 93
Mrs. Asha V. Potalwad
Empowering Rural Women’s Through Agrobased Industrial Development For
22 97
Sustanibale Life S. S. Sathe, P. B. Kale, A. T. Birajdar & N. M. Kumbhare
Role of Dairy Farming In Empowerment of Rural Women: A Case Study of
23 Sangavi Village of Phaltan Tehsil in Satara District (Mh) 102
Mr. Popat Shende & Mr. Rajaram Kadam & Dr. Ashish Jadhav
Role of Government Schemes in Empowerment of Women in India
24 110
Mrs. Geeta Shete
The Depiction of Women Characters in Sudhir Kakar’s Novel the Ascetic of
25 114
Desire Mr. Amol D. Shinde
26 Empowerment of Woman Through Legislation Adv. Kirti Shinde 118
Empowerment A Myth for Women And Adolescent Girls with Disabilities
27 124
Poorva Shinde

A Role of Government First Grade Colleges in Women Empowerment
28 -A Survey Study of Rural Area GFGC’s of Hassan District in Karnataka 128
Shiva H. B. & Pallavi Ilkal
Leadership and Women Empowerment
29 132
Dr. Chetna Sonkamble & Miss. Viyanna Cabral
Rejection of Female Chastity in Meena Kandaswamy’s Ms. Militancy
30 138
Dr. Balkrishna Waghmare
31 Breaking the Stereotype: Empowerment of Women Tejaswita Aphale 141
Reformation and Rehabilitation of Women Prisoners : A Step Towards
32 143
Empowernment Mrs. Manisha Kale
33 Political Leadership and Women Empowerment in India Mr. Sandip Patil 147
Wonder Women: Quest for Perfection in Personal and Professional Life
34 150
Prof. Sharayu Patil
35 Gender Differences in use of Banking Services Dr. Sampada Tipkurle 154
36 Women Power Redefined Mrs. Shubhada Yadav & Mrs. Kavita Khade 158
37 Breaking the Stereotype: Empowerment of Women Tejaswita Aphale 163
38 Cultural Commotion in the Mango Season by Amulya Malladi Dr. Swaleha Attar 166
39 Gender Sensitization and Women Empowerment Dr. Kavita Tiwade 169
Science Students’ attitude towards women empowerment in India
40 174
Manisha Patil, Siddhant Gaikwad, Varsha Sawant, Deepali Kumbhar
Charchaughi : Native Collage of Borrowed Feminism on Marathi Stage
41 185
Manisha Patil, Anjali Thakur
42 An Role of Government toward Women Empowerment & SDG 5 Sarita Patil 191
43 ी कामगार व तुि थती –सम या आिण उपाय ीभारत बंडगर 160
44 मिहला समीकरण आिण चचा सौ.सुजाता देशमुख 164
45 मिहला समीकरणातील अडथळे आिण उपाय डॉ.सौ.नयना गायकवाड 168
46 वंिचतता ते आ!मभान : भारतीय ियांचा वास हेमा गाभणे 172
47 मराठीतील िनवडक लेिखकां'या कथेतील ीवादी दृ*ीकोन नवनाथ गुडं 177
48 महारा,ातील मिहला सबलीकरण चैत य कांबळे 182
49 भारतीय संिवधानात अंतभूत ियांचे अिधकार वं स0ि थती िनितन खांडेकर 187
50 भारतातील ीवादी चळवळीपुढील आ2हाने #ा.सिचन ओवाळ 190
51 मिहला आिण सरकारचे बदलते धोरण सौ.संगीता पाटील 195
52 3ि4म5वातील 6लगभेद #ा.चै(ा राजा)ा 199
53 मराठी िच7पटातील ीवादी जािणवेचे व:प #ा.बालाजी वाघमोडे 204
54 मिहला सबलीकरण – अडथळे व उपाय डॉ. सुवणा, पाटील 212
55 ियांया सम िवकासाचे अवयू : डॉ. बाबासाहेब आंबेडकर ा. ीधर शदे, ा. िम लद गुरव 251
56 ी समीकरण : वा तव आिण आभास डॉ. -पाली सांभारे 256
Our Editors have reviewed paper with experts’ committee, and they have checked the papers
on their level best to stop furtive literature. Except it, the respective authors of the papers are
responsible for originality of the papers and intensive thoughts in the papers. Nobody can republish
these papers without pre-permission of the publisher.
- Chief & Executive Editor

Marriage Vis-A-Vis Live in Relations: Legal Ramifications and Responses

Prof. Sanjay Jayram Aher
B.V. New Law College, Sangli
Mob. 9822916809
Email-Adv.Sanjayaher@Yahoo.Com
Abstract:
The family and marriage are universal institutions as no society in the world exists
without them. The kinship of the family members is either based on blood or adoption or affinity
i.e. marriage. Marriage creates spousal relations between man and woman in accordance with
social and legal norms in force. Intimacy and companionship is one of the prime objectives of
marriage which is condemned, more or less, almost in all social systems. However, pre-marital
and extra-marital male-female cohabitations are prevailing in every socio-legal system. Extra-
marital relations are vetoed by sanctions of law. Unmarried cohabitation is socially disapproved
but not legally. This increasing form of cohabitation is prevalent mostly among the highly
qualified and high profile people living in the metro cities.1 At present, there is no specific and
clear law dealing with legal status of live in relationship2 and matters incidental thereto such as
maintenance, inheritance, infidelity, mutual rights and liabilities etc. However, the judiciary has
addressed some issues in India through the catena of decisions.
Introduction:
Marriage is socially and legally approved conjugation of man and women with many
folds objects. It age old institution that has provided stability, development of society and
fulfilled diverse needs of individuals, offered several benefits to spouses provided that certain
restrictions are to be observed. The centrality of marriage is the cohabitation and procreation. In
the view of majority, cohabitation or procreation is subjected to the marriage only; there are
some people who do not hold the same view and they may follow the other suitable form of
cohabitation that is neither established nor accepted. These other forms of cohabitation may
include pre-marital sex, extra marital sex.3
Living together in intimacy without marriage is one of the forms of cohabitation in which
man and woman live together as a husband and wife without marriage. This type of relationship
is termed as live in relationship and couple as a live in partners.
In other domains of law it is also termed as common law marriage4or civil union5or de
facto marriage6 or relationship in the nature of marriage.7 In India, the Present form of
cohabitation is free from socio-legal formalities and fully depended upon mutual understanding
of the parties which has created few questions that need to be answered. However, in the absence
of specific law, Apex Court has taken steps to provide maintenance and protection to women
1
Ashish Kamad, Kantar Media’s 57 Nations Survey Report, 2007.
2
Savitaben Somabhat Bhatia vs. State of Gujrat and Others, AIR, 2005, SC, 1809
3
S. Khushboo vs.Kannaiamal and Anr., 28.04.2010 at www.manupatra.com/judgement/sc
4
United Kingdom, Civil Partnership Act, 2004
5
France, Civil Solidarity Pact, 1999
6
Australia, Family law Act, 1957
7
India, Protection of Women from Domestic Violence Act, 2005

living in relations and also quashed illegal actions against such relationship.8 Judiciary
considering the woman living in such relations as a wife of a man under the presumption of
marriage on the basis of long time cohabitation as a husband and wife if contrary is not proved9
but did not recognized independent status of woman or such relationship.
Objectives:This paper has some objectives as follows-
To ascertain legal status of live in relations and women living therein.
To distinguish between marriage and live in relations.
To specify the need of special legislation to govern live in relations.
To have attitudinal changes in the society.
Need and Significance:
The present laws do not address issues as to live in relationship like status of the parties,
rights and liabilities, status and rights of children. Initiatives of the judiciary to provide
protection to such couples and decriminalizing live in relationship are significant. If it is not
regulated and channelized by legal provisions, some will misuse and suffer there from. The
absence of law has created too many legal issues. This form of cohabitation is preferred by the
young generation and also by the aged people who are living single.10 It is adopted by the
intellectual class, including youth and elderly single persons, which is an asset of society but
they are vulnerable against exploitation and socio-legal insecurity which is resulting in honor
killings, suicides and so on.11 The need of special law is also endorsed by the Judges of High
courts and Supreme Court in India.12
Marriage and Live in Relations: Concept
Marriage:
The term marriage has not been defined in any of the marriage laws. In socio-cultural
context, it is sacramental union of man and women created according to religious, customary,
social norms. It is legal wedlock between man and women solemnized in accordance with the
legal provisions, protected by law. Edward Westermarck13 defined marriage as the more or less
durable connection between male and female, lasting, beyond the mere act of propagation till or
after the birth of the offspring.
Live in Relations:
In ordinary parlance, live in relationship is a relationship between male and female
without marriage. Legally speaking it is an arrangement in which unmarried and major persons
of heterogeneous sex live together without marriage for reasonable period of time.14 It is a
contractual relationship based on mutual understanding of a couple for which no law has
8
Lata Singh vs. State of U. P. and Anr., AIR, 2006, SC, 2522; See also, Madan Mohan Singh
vs. RajniKant & Anr., 13/08/2010, http//:www.manuptara.com/judgements/sc
9
Indian Evidence Act,1872, S. 114
10
Neelima Mahajan, Live in relationship: a metro trend, at http//:articles.timesofindia.com/2007
11
Lata Singh, Supra Note 8.
12
C. Nagappan, Chief Justice of Orisa High Court, Times Of India, 17 May, 2013;
See also, Radhika vs. State of M.P., AIR, 2008, SC
13
Edward Westermarck, History of Human Marriage, PHI Learning Pvt. Ltd. 2008
14
S.Khushboo, Supra Note 3. See also, Lata Singh, Supra Note 8.

prescribed terms and conditions to be complied with to enter into the same and no method or
consequences of dissolution. Therefore it is purely a private relationship of two individuals in
which no legal, religious, customary and otherwise intervention is required. In narrower sense,
unmarried cohabitation may be narrowly defined as an intimate sexual union between two
unmarried partners who share the same living quarter for sustained period of time.15
Legal Ramifications:
In the context of marriage, the present legal arena is such that marriage is socially and
legally recognized and protected institution. It confers spousal status, privileges, rights and
liabilities on husband and wife. Children born out of marriage are legitimate for all purposes.
Rights of spouses and children as to maintenance, succession, inheritance, guardianship etc. are
recognized and protected by various personal or civil laws. Marriage bond can’t be broken as per
wills and whims of spouses because divorce laws have provided grounds, procedures in which
fate of children is paramount consideration.
In the context of live in relations, neither laws recognize or provide provisions in regard
to live in relationship nor confer legal status, privileges, rights and liabilities on the parties or
children.16 Provisions of the Criminal Procedure Code, 1973 does not include a woman living in
relation with a man in the ambit of definition of wife in order to provide maintenance if deserted
or otherwise by the partner.17 No penal law in India provides punishment in case of infidelity of
the partners.18
Provisions of Indian Evidence Act, 1872 lay down that where an independent evidence of
solemnization of marriage is not available, it will be presumed to be valid marriage by
continuous cohabitation between the parties unless the contrary is proved.19 The Supreme Court
of India has reiterated that if a man and woman are living under such circumstances and holding
out to the world as husband and wife, they can be presumed to be such.20
The Protection of Women from Domestic Violence Act, 2005 (hereinafter referred as Act
of 2005) is one of the steps of positive manifestation of policy of law favoring legitimacy to such
relations and against the condemned custom of concubinage. The Act of 2005 covers the woman
in the term of an ‘aggrieved person’21 and the household between the live in partners is termed
‘shared household’22. The live in relationship is identical to the phrase ‘domestic relationship’
that means and includes ‘relationship in the nature of marriage’.23 The provisions as to
15
Bacharch C., Hidin M. J. et.al. “The changing Shapes that bind: An Overview and Synthesis”,
at http//: www.springerlink.com, cited on 11.01.2014, 2:05 p.m.
16
Hindu Marriage Act,1955; Special Marriage Act,1954; Parsi Marriage and Divorce Act,1988;
Indian Divorce Act, 1872; Shariat Laws etc.
17
The Criminal Procedure Code, 1973, Ss. 125-128.
18
Indian Penal Code, 1860, Ss. 107,108, 375, 494, 497
19
Supra Note 9.
20
Tulsa & Ors vs. Durghatiya & Ors on 15 January, 2008 at
www.manupatra.com/judgements/sc
21
Protection of Women from Domestic Violence Act,2005, S. 2 (a)
22
The Protection of Women from Domestic Violence Act,2005, S.2 (s)
23
The Protection of Women from Domestic Violence Act,2005, S. 2 (f)

respondents are still vague of the act of 2005.24 These provisions altogether do not require the
marriage between the man and woman so as to provide protection and maintenance to woman
living in relations. In most of the cases, Supreme Court either acknowledged or rejected rights of
female living in relations relating to maintenance, inheritance, property etc. on the basis of
presumption of marriage not otherwise. The ratio of cases is not general but individual.25
The Constitution of India has guaranteed under Art. 21 the ‘right to life and personal
liberty’ to all people which means that one is free to live the way one wants and a girl, who is
major, is free to marry or go away with anyone she wishes.26 When two adult persons of
heterogeneous sex live together without marriage, it is a part of fundamental right but not an
offence.27
Some Responses:
Mr. H.R.Bhardwaj, then Union Law Minister, on 15th December, 2008, while answering
a question related to live in relations stated that if it is accepted by society, the government can
make laws. It is hypothetical today to contemplate law for it because less than one percent are in
such relations. If law is made, it will be misused.28 The Government of Maharashtra in October,
2008 approved a proposal suggesting a woman involved in such relations for reasonable period
should get status of wife.29 The Mallimath Committee had also suggested that the definition of
‘wife’ u/s.125 of Cr.P.C., 1973 should be amended so as to include woman living in relations to
be entitled for alimony.30
The judiciary in India has taken the stand according to the Constitution of India, human
rights and other laws of land. The basic presumption and rule of interpretation state that a thing is
presumed to be valid, unless and until it is invalidated by law. Living in relations for one or the
other reasons by major and unmarried couple is neither an offence nor any sort of civil wrongs.31
To live with person of one’s choice is an exercise of basic right under Article 21 of
Constitution of India.32 In the words of Hon. Justice Katju ,“… [if] a petitioner is major at
relevant time…[h]ence, she is free to marry anyone she likes or live with anyone she likes….”33
[Emphasis added].
Hon. Apex Court stated that ‘relationship in the nature of marriage’ is akin to a common
law marriage which requires the following conditions to be fulfilled.
(a) The couple must hold themselves out to society as being akin to spouses.
b) They must be of legal age to marry.
(c) They must be otherwise qualified to enter into a legal marriage, including being unmarried.
24
The Protection of Women from Domestic Violence Act,2005, S. 2 (q)
25
Supra note 20, See also, Bharatmatha & Anothers v/s R.V. Ranganathan & Anothers, AIR,
2010, SC, 2685
26
Payal Katara vs. Superintendent, Nari Niketan Kandri Vihar Agra, AIR, 2001, All, 254
27
S. Khushboo, Supra Note 3
28
http//:www.indianexpress.com/news/december/2008
29
http//:www.indianexpress.com/news/October/2008
30
http//:www.indianexpress.com/news/2002
31
Lata Singh, Supra Note 8
32
Payal Katara, Supra Note 26
33
Lata Singh, Supra Note 8

(d) They must have voluntarily cohabited and held themselves out to the world as being akin to
spouses for a significant period of time.34 [Emphasis Added]
The Apex Court also held that there is a presumption as to the marriage between those who are
living in relations for long time; therefore, it cannot be termed as “walk-in and walk-out”
relationship.35
Notwithstanding the Hon. Supreme Court and High Courts in India, in catena of
decisions, have showed positive signs of recognizing the legitimacy of present form of
cohabitation and awarded remedy to women in distress due to involvement in such relations but
cleared their inability to make judicial law regulating live in relations until legislature do the
same.
Conclusions:
The rise in cohabitation, pre-marital and non-marital represents one of the most alarming
changes in Indian society. There are number of reasons of this social shift that need not to be
discussed herein thoroughly but an existence of fact as to such relations and consequences of the
same must be considered. It may be shortly concluded that-
Live in relationship exist in urban areas
There is no specific legislation to govern such relations and incidental matters.
Existing laws are inadequate.
Judiciary has showed inability to form and change letters of the law but has taken
initiatives to provide remedy to such women with the help of existing laws
Suggestions:
All societies do change over a period of time. Live in relationship is not new to our
society; the only difference is that now people are wide open to it. The judiciary, in its entirety
and legislature to some extent, has taken initiatives to provide remedy to women living in
relations. It is clear that there is no special law dealing with pre-requisites, minimum period,
mutual rights and liabilities, form of agreement etc. in India. In this backdrop, some valuable
suggestions are set forth, such as-
1.Model legislation is to be enacted in order to prescribe Norms and Pre-requisites, Minimum
period to live together, Mutual rights and liabilities, Easy method of dissolution, Independent
status of relationship and partners, Preventions of ‘walk-in and walk-out’, Legal protection and
security etc.
2. Judiciary, in spite of invoking the presumption of marriage, should recognize independent
status of such relations and couples and widen the purview of a term ‘relationship in nature of
marriage’. Judiciary should lay down guidelines to govern the said relationship until Parliament
enacts appropriate law in this regard.
3. Basic human rights must be upheld and protected. Human rights refer to natural, equal and
inalienable rights of all members of the human family.36
4. Attitudinal changes, such as human life, liberty, welfare and dignity can never be subjected to
social, religious, traditional, cultural, ethical values and norms, are must.
5. It is better to have live in relations rather than having desertion or loneliness.
34
D. Veluswamy vs. D. Patchaimal, 21 Oct. 2010 at www.manupatra.com/judgements/sc
35
Madan Mohan Singh, Supra note 8.
36
Keshvanand Bharati vs. State of Kerla, AIR, 1973, SC, 1461

Women Empowerment?-“They Already Are Empowered!!!”
Mrs. ShailajaArjunChangundi
Associate Professor& Head,
Department of English,
D. K. A. S. C. College, Ichalkaranji.
shaialaja6860@gmail.com
Mobile: 9421335482
Abstract
JaquesLacan, a famous theorist says, "Women are the victims of 'identity crisis’ under
'the law of father'. This expression clearly indicates that women are offered little opportunities in
the stable male society to play active role in almost all fields. Women are inherently equal to
men and deserve equal rights and opportunities.
'Feminism' is a doctrine that advocates equal rights for women. The different feminist
movements against male domination in political affairs, historical context of patriarchy and
oppression, gender discrimination show the awareness of women in this regard. However, all
these feminist movements have resulted into the wave feminism which may possibly be called
'Post-Feminism' which lays an emphasis on individual woman's inner freedom and awakening on
resolving the issues and problems raised by feminism and understanding the relationship of
interdependence between man and woman. What is important is man and woman should have
dialogue with others and with themselves which will lead to proper communication between
them.
Introduction
Early Pioneers like Plato, Greek philosopher, Mary Wollstonecraft, author of ‘A
Vindication of the Rights of Women’, Mary Shelley, English novelist, George Sand, French
novelist, John Stuart Mill, English thinker and Women’s Rights Advocate were the major
feminists of first-wave Feminism. Jane Adams, Elizabeth Blackwell, Sarah Grimke, Virginia
Woolf, Clarina I. H. Nichols, Simone de Beauvoir, Oprah Winfrey, Carol Downer, Susan Faludi,
Betty Freeman, Kate Millet were second-wave Feminists and Margaret Atwood, Melisa Benn,
Judith Butler, Susie Bright, Corin Tucker were the third-wave feminists. The male writers have
mostly reduced women as inferior and weak. Aristotle for example, remarks, “The female is
female by virtue of a certain lack of qualities” and that “we should look upon them as it were a
deformity - one which occurs in the ordinary course of nature.” Nietzsche, the German
philosopher, declares, “Woman is the source of all folly and unreason” and that she is ‘God’s
second mistake.’ All these statements by these great philosophers direct toward the conclusion
that for them men are the ‘superior or stronger sex’ and the women ‘inferior or weaker sex’. Men
are considered as logical, rational and objective whereas women are presumed as emotional,
inconsistent intuitive, subjective and lacking self-confidence. Men should be extrovert,
competitive, bold brave dominating and aggressive but women should be submissive, well-
behaved, polite, soft-spoken, supportive, cooperative and sympathetic.
Simone de Bouvir, a revolutionary woman activist fought throughout her life for the
freedom of women, and not for their happiness. Her book ‘The Second Sex’ (1946-48) is the

Bible on Feminism in which she expresses the attitude of looking towards men & women with
equal status. She wanted to lessen the gap in inequality and handle the situation without being
emotional. Man- woman equality is to be maintained with mutual understanding between them.
The women all over world may be different on economic, religious, cultural, educational level,
but still they all are labeled with the secondary position, inferiority. Similarly male community is
always seen biased about women; their behaviour with the women is of superiority over women.
Expectations of women from men are those of equality without any difference, but it’s rather
difficult in the male- dominating society. As a result women are living all the time on the
subordinate position.
Objectives of research
All over the world there is a lot of discussion on women empowerment which sometimes
has also become the subject for sarcasm. And that actually what I dislike. So I thought that it
would be better to pose my views about the sustenance and not about empowerment because in
my opinion what women need is self-confidence about doing every positive thing the way they
like. So the objective of my research paper is support strongly the women who have given huge
contribution in this regard and ultimately build a path for those women who can follow it and
become successful in their goal of life.
Methodology
To prove my point of view I have presented the representative women in this field of
work who have become milestones on the way of empowerment and helped other millions of
women to proceed forward. These women have presented their feminist attitudes for the
upliftment of women all over the world. So with the guidelines of feminist theories they have
presented, I have tried put my views in this paper.
Feminism in Western Countries
Feminism has altered predominant perspectives in a wide range of areas within Western
society, ranging from culture to law. Feminist activists have campaigned for women's legal rights
for women's right to bodily integrity and autonomy, for abortion rights, and for reproductive
rights; for protection of women and girls from domestic violence, sexual harassment and rape;for
workplace rights, including maternity leave and equal pay; against misogyny; and against other
forms of gender-specific discrimination against women. Although the terms "feminism" and
"feminist" did not gain widespread use until the 1970s, they were already being used in the
public parlance much earlier; for instance, Katharine Hepburn speaks of the "feminist
movement" in the 1942 film Woman of the Year. Some Postcolonial Feminists, such as Chandra
TalpadeMohanty, are critical of Western feminism for being ethnocentric Black feminists, such
as Angela Davis and Alice Walker, share this view.
Before going to women empowerment it’s necessary to discuss about the freedom of
women which was and is rejected to women for centuries. Women all over the world were and
are suffering from the same problem that they are denied freedom. The reason behind this
acceptance of submissive position is that they never needed it as their field of work was limited
only up to kitchen. Whatever they needed was provided to them and they were happy. So they
never thought of freedom which also is necessary for them. They didn’t have any kind economic
freedom or freedom of decision-making which is also essential for their satisfaction. They were
not aware about all these things. These things were happening all over the world more or less.

But when there were clashes on the demand of the economic freedom or freedom of decision-
making. This, in fact, became the huge hurdle in the development of women and, though to a less
extent women started opposing to such monopoly of men.
The real- life portrayal of women’s sufferings could be seen in the literature of many
women authors and critics. However, it is most noteworthy that the men have their greatest
contribution to fight for the rights of women. In India there is age-old tradition of men like Raja
Ram Mohan Roy, MaharshiDhondoKeshavKarve Mahatma JyotiraoPhule who fought for the
reason of giving women their rights. They all have gone beyond gender distinction and worked
selflessly for the betterment of women because they knew very well that any society cannot
progress unless the women in that society are respected and paid attention to. Freedom of
Women and mutual understanding and co-operation together can survive the society.
The term ‘feminism’ has its origin from the Latin word ‘femina’ meaning ‘woman’. It
refers to the advocacy of women’s rights, status and power at par with men on the grounds of
‘equality of sexes’ and relates to the belief that women should have the same social, economic
cultural and familial rights as men. It challenges the age-long tradition of gender differentiation.
Women’s voices in literature have hardly been given due recognition and veneration. But the
modern woman has raised her voice against the atrocity and injustice done to her. The female
voice is heard with special heed. The focus of the literature studies shifted to women’s writing
with a view to re-reading, re-visioning and re-interpreting it in the light of long-existing gender
bias.
Feminism in India:
In India, women’s literary culture can be traced far back in the ancient times. In the pre-
Vedic and the Vedic Ages women enjoyed considerably high status and freedom of thought and
expression. They were skilled in music and various other arts. They were held in high esteem.
The matriarchal system of the pre-Vedic times, however, began to lose its appeal in the Vedic era
itself. The marriage implied male control over female. And again under the influence of
Buddhism many women found a passage to emancipation and redemption. The nuns found
freedom from their bondage to marital relationship or from confinement to household chores.
Some of the women poets in Sanskrit have expressed candidly both the spiritual quests and the
sensual desires. As for instance, ‘Vidya’s poem’ speaks about love making and feminine
sexuality.
The most prominent Indian women poets Toru Dutt and Sarojini Naidu were writing in
English. Toru Dutt, the first Indian woman poet writing in English rendered authenticity to the
Indian English verse with her innovative style, representing extensively the Indian tradition in a
foreign language. It contained transcreations of some popular Indian myths and legends like
“Savitri”, “Dhruva”, “Sita” “Lakshman”, and besides her original poems like “The Lotus”, “Our
Casurina Tree”. Sarojini Naidu’s main themes were nature, love, devotion, God, spirituality, life
and death and they are well expressed in her poems like “The Golden Threshold”, “The Bird of
Time”, “The Broken Wing” and “The Feather of the Dawn.”
The new Indian women poets of India writing in English expressed their minds and
responded to their urges of body, heart and soul. Kamala Das, especially, emerged as a staunch
rebel against the customary patriarchal system in the Indian society. “Summer in Calcutta”, The
Descendents”, The Old Playhouse” and “Collected Poems.” Many other women poets like

SunitiNamjoshi, Meena Alexander, GouriDeshpande, and ImtiazDharkar have dealt with the
themes like irony and paradox of man-woman relationship, a sense of alienation and isolation
and strife for identity.
Modern Feminism
The recent writing by women writers indicates a total change in it. This writing
considered as ‘post-feminism’ has brought a new dimension in their attitude. The feminist wave
in political field against male domination, against the patriarchy where women are not given
importance about decision-making or any other kind of freedom another wave challenges the
gender description and attempts to find a rationale for the identities of masculinity and
femininities separating men and women. One more wave feminism may possibly be the term for
the post-modern feminism and may be called ‘post-feminism’ which lays an emphasis on
individual woman’s inner freedom and awakening on resolving the issues and problems raised
by feminism and on understanding the relationship of interdependence between man and woman.
In my opinion post-feminism refers to the rejection of feminist thought. It seeks the equality of
sexes and denies the patriarchal system, but in a cool, calm and composed manner with a sane
and serene approach. Susan Faludi’s “Backlash: The Undeclared War Against American
Woman” which won National Book Critics Circle Award for general non-fiction is a study of the
media’s assault on feminism and another book “Stiffed”; The Betrayal of the American Man” is
an effort to understand the other side of the “Backlash” against feminism specifically she wanted
to understand why the men who opposed women’s progress were so angry.
Other Dimensions of Man-Woman Relationship
A new thought will certainly make us think that caring and the mother-daughter
relationship are certainly central to the development of the female self, but other powerful
Influences play a crucial role in their inter-subjective world, when the ‘self’ forms relationship
with others. One of the most significant of these relationships is the man-woman relationship that
provides impetus towards self-recognition. This relationship is the most prominent theme in
literature. Almost all the novels have focused on the emotional need of the companion. Fiction
has religiously emphasized the theme of man-woman relationship-the relationship between
brother and sister, father and daughter, the theme of social awareness.
True that the women throughout the world now have got their freedom of thought and their rights
in the fields they are working, nobody can deny the fact that man and woman both need each
other for the health of the family and society. Mutual understanding, trust, compassion and above
all, support expected from each other will certainly lead to authenticity in a relationship and
concretize it. Ganga in ‘Difficult Daughters”, Mammachi in “The God of Small
Things”,”Karuna’s mother in “Socialite Evenings”, Kamala in “The Dark Holds No Terror”,
Devi’s grandmother and Uma in “The Thousand Faces of Night” mutely embrace their lot
without voicing their discontent.
“Socialite Evenings” portrays the picture of the contemporary ‘wasteland’, where the
institution of marriage – which was meant to answer the needs of human race, crumbles due to
the unbridled sexual relations. The married couples’ relationship is more of a contract, based on
materialism than an intimate, emotional bonding laced with apt understanding. One looks for
security in marriage-it is a search of physical, financial, psychological, and emotional safety.
Another basic need is the urge to share intimate thoughts and feelings with someone one can

trust. The message we receive through such writing is that it is high time now to think seriously
over these things in order the healthy relationship by extending due respect to each other
showing concern for the feelings of others. Utter lack of communication may suck the sap of
love which will prove to be disastrous for the society.
In order to do away with the historical injustice done to women, there is need to bring
about a radical change in the society. This change is required in terms of one’s mental awareness
and inner awakening to one’s rights and duties, along with human dignity and respect. Therefore,
there is need is to simplify the things and not to over-complicate them. The need is to deconstruct
and unlearn all theories and isms, and think afresh in terms of ‘human beings’ because the truth
of nature is that ‘men and women’ together form the humanity. The need is to look at it with a
newer insight.
In the present age when women are as free as men–academically, economically, and
professionally- feminism seems to have lost its purpose. All the rights are given to them by birth;
only thing is to make use of them properly. Misuse of it would certainly prove disastrous. Post-
feminism would certainly find out certain constructive ideas for the various issues raised by
feminism. The ‘post’ phase of feminism would hopefully fill up the gaps between one human
being and the other. “Rethinking Feminism” in this regard will certainly make us think in order
to take a step ahead in this direction.
Major findings
The women have become conscious about their rights to certain extent. The well-
educated women are aware of their status and they know how maintain it. But at the grass root
level they still are lagging behind. Perhaps it’s the patriarchal system that they are used to live in
and so don’t oppose the existing system. So for centuries the evils in the society have been
dominating over them. Illiteracy to some extent also is responsible for this drawback. Their
condition will never improve unless they become aware of their status the society has offered
them.
Conclusions
Women should themselves try to realize the situation of their own in the society. If they
think that they are not properly treated by the society they must fight for their status. The
sensible thing is that they must fight for their rights and then only they will earn the respectable
position and will be able to live with self-confidence. They have to help themselves in stead of
waiting for someone else to help them.
References
1. Shukla, Bhasker. “Feminist Theorists.”A Critical Study. Sunrise Publishers &
Distributers, Jaipur, pp. (13-19)
2. Tondon, Neeru: “Feminism.” A Paradigm Shift. Atlantic Publishers & distributers, New
Delhi, pp.(6-12), (19-21),(65-70)
3. Prasad, Amar Nath: (Ed.) “New Lights on Indian Women Novelists in English.” Sarup&
Sons, New Delhi, pp. (2-14)
4. Banerjee, Swapan Kumar: “Feminism in Modern English Drama.” Atlantic Publishers &
Distributers, New Delhi, pp.(51-60)
5. Myles, Anita: “Feminism and the Post-Modern Indian Women Novelists in English.”
Sarup& Sons, New Delhi, pp.(35-45)

6. Singh, Kanwar Dinesh. “Feminism and Post-Feminism.”The Context of Modern Indian
Women Poets Writing in English.Sarup& Sons, New Delhi, pp.(97-107)
7. Singh, Jyoti. “Indian Women Novelists.” A Feministic Psychoanalytical Study. Rawat
Publications, Jaipur, New Delhi, pp.(64-93)
Womenempowerment811@gmail.com by 10thfeb. 2019
a) Objectives of research,b) methodology used, c) major findings, d) conclusions and
e) references

Legal Reforms and Women Empowerment

Mr. Samir N. Chavan
Introduction:
The women population constitutes almost fifty percent of total human population of the
world. Though several measures have been taken at International and National level, the
condition of women is weak and women empowerment is still a myth in many countries. Women
empowerment has assumed the centre point in all policies of overall development in recent time
especially in developing and under developed countries. Many conventions at International level
have adopted to give effect to Women Empowerment. In India, many statutes were enacted to
improve the condition of women at all spheres of Life. Despite the statutory protection provided
to women, we can witness women been subject of sexual offences, domestic violence, economic
and social dependency, dowry, triple talaq, female foeticide, acid attacks, honour killing etc.
Without gender equality, economic stability & independency and women empowerment no
country can progress and bring social justice. The recent ‘Me Too’ movement has once again
triggered the debate of social status of women and women empowerment and has proved that the
present legislations are insufficient and inadequate for catering the problems of this gender.
Meaning of ‘Women Empowerment’:
The meaning of Women's empowerment is the process in which women elaborate and
recreate what it is that they can be, do, and accomplish in a circumstance that they previously
were denied.37 The ‘Women Empowerment’ is a general term having no restricted meaning.
Following are some meaning & definitions of ‘Women Empowerment’ as follows:
Aparna Maroo Jain38 defines ‘Women Empowerment’ as:
Women's empowerment to me means that women are free to make and own their choices.
They are not bound by conforming to what society, customs, protocol or individuals feel, but
driven by what each woman defines for herself at every stage of her life. It could range from a
young girl wearing what she wants - to choosing a career, irrespective of 'suitable for women or
not'.39
Vesna Pericivic Jacob defines ‘Women Empowerment’ as:
Empowering women means giving those means to be financially and intellectually
independent in their choices on one side, and on the other side, it also means seeding the belief
37
Kabeer, Naila. "Gender equality and women's empowerment: A critical analysis of the third
millennium development goal 1."Gender & Development 13.1 (2005): 13-24.
Available At: https://en.wikipedia.org/wiki/Women%27s_empowerment visited on February 3,
2019.
38
Aparna Maroo Jain is Co-Founder of My Second Act
Available At: http://www.businessworld.in/article/How-Do-You-Define-Women-Empowerment-
/06-03-2018-142070/ visited on February 8, 2019.
39
Available At: http://www.businessworld.in/article/How-Do-You-Define-Women-
Empowerment-/06-03-2018-142070/ visited on February 8, 2019.

that they are equal to everyone else and that they have the same rights and can choose what and
where to be and to do in their lives.40
Women Empowerment is the need of hour to have balance in the Society and it requires
having strong statutory protection. In India, many Constitutional and Statutory Provisions for
the Empowerment of Women but lack of education, awareness and knowledge is a big challenge
to achieve the same in true sense.
Constitutional Provisions for Women Empowerment:
The Indian Constitution has several provisions to support the women empowerment in
India. The framers of Indian Constitution have at the very outset placed the principles of
Equality, Fraternity, Justice of all kinds etc. in the preamble itself. The same principles also
reflected in the other parts of Indian Constitution and other statutes. Part III of Indian
Constitution provides for the Fundamental Rights which has several provisions for the women
empowerment. Some of the important Articles in this regard are as follows:
Article 15 (1) provides that ‘The state shall not discriminate against any citizen of India on the
ground of sex’; it affirms the concept of equality. Article 15 (3) is a unique provision which
empowers the State to make any special provision for women, i.e. affirmative discrimination for
the women empowerment. Article 16 (2) provides that there shall not be any discrimination on
the ground of sex in public employment. Article 23 (1) prohibits the forced labour and Human
Trafficking.
Apart from the Fundamental Rights, the Directive Principles of State Policy under Part
IV of Indian Constitution has many provisions for women empowerment. State is under the
obligation to secure men and women equally the right to an adequate means of livelihood under
Article 39 (a). It’s also the duty of the State to secure Equal Pay for Equal Work for both men
and women Article 39 (d). Article 42 provides that the state shall make provision for securing
just and humane conditions of work and maternity relief to be provided.
The Constitution of India also provides certain fundamental duties, under Art. 51-A (e) it shall be
the duty of every citizen of India to renounce practice derogatory to the dignity of women. The
amendment in the Indian Constitution provides that there shall be one third reservation for
women in Panchayat and Municipalities (Article 243).
Special Statutes for Women Empowerment:
The following are some important Special Statutes contain several rights to secure women
empowerment:
1. Domestic Violence Act, 2005: This is a comprehensive legislation enacted with the
object to provide protection to women in India from all forms of domestic violence. It
covers all types of violence i.e. physical, sexual, mental, verbal or emotional.
2. Immoral Traffic (Prevention) Act (1956): It is the fundamental statute which prevents
human trafficking for commercial sexual exploitation. It restricts prostitution and other
Sexually Transmitted Diseases.
40
Vesna Pericivic Jacob is Holistic Fitness Expert and Author
Available At: http://www.businessworld.in/article/How-Do-You-Define-Women-Empowerment-/06-03-2018-
142070/ visited on February 8, 2019.

3. Dowry Prohibition Act, 1961: It prohibits the giving or taking or assistance of dowry at
any time of marriage under Section 2 of the Act. It has made it punishable for 5 years and
fine.
4. The Maternity Benefit Act, 1961: This legislation provides security of the employment
during maternity and also provides benefits maternity under the Act.
5. Medical Termination of Pregnancy Act, 1971 & Pre-Conception and Pre-Natal
Diagnostic Techniques (Prohibition of Sex Selection) Act (1994): This Act provides
termination of pregnancy in certain exceptional circumstances on Medical Grounds and
to regulate sex determination and female foeticide.
6. Equal Remuneration Act, 1976: This Act was enacted with an object to provide equal
remuneration to both men and women employees for same nature of work. It also
prohibits gender based discrimination on the ground of sex in cases of Employment and
working conditions.
7. Muslim Women (Protection of Rights on Divorce) Act (1986): This Act was enacted
by the Rajeev Gandhi Government after the Shah Bano’s Verdict of Supreme Court. This
Act protects the rights maintenance of Muslim women after divorce.
8. Indian Penal Code, 1860: IPC is a comprehensive legislation dealing with the criminal
acts. This Act contains the provisions to protect Indian women from dowry death,
rape, outraging of modesty, unnatural offence, kidnapping, cruelty, Bigamy and other
offences.
9. National Commission for Women Act, 1990: This Act provides for the constitution of a
National Commission for Women to protect the rights of women and provide relief to
women in certain cases.
10. Sexual Harassment of Women at Workplace (Prevention, Prohibition and
Redressal) Act, 2013: This Act was enacted on the basis of guidelines passed by the
Supreme Court in Vishakha’s Case. This Act is a landmark piece of legislation in case of
Women Security which provides safety to women at workplace in organized or
unorganized sector.
Despite various special legislations for the benefit of women the evil against this gender
is still prevailing in the Indian society. Such social evils have posed a serious threat to women
empowerment. Following are some of the legislation added for protection of women:
• Eve Teasing: Any offensive comment or gesture towards a girl of any age constitutes the
offence of Eve Teasing. Section 294 and 509 of IPC deals with offence of Eve Teasing.
• Child Marriage: The Child Marriage (Restraint) Act, 1929 prohibits child marriage and
made it punishable offence. Any girl who is not 18 and boy who has not completed the
age of 21 (age defined by the Hindu Marriage Act) not allowed to get married.
• Improper Police Procedure: Under the directions of High Court, the lady not below the
rank of Senior Constable should be present at the Police Station round the Clock at all
time, and a lady must be interrogated or investigated by a lady officer only. A lady cannot
be get arrested after sun set and before sun rise with certain exceptions.
• Minimum Wage: The Minimum Wages Act, 1948 and The Payment of Wages Act,
1936 ensures the minimum wages to be fixed and paid without any unauthorized
deductions. Moreover, equal payment to be given to women employee.

• Succession of Property: Every woman is entitled for equal share like male members in
ancestral property. Equal rights of property are given to woman.
• Domestic Violence: Section 498-A of Indian Penal Code deals with the provision of
‘Cruelty’ to woman by husband and his relatives. To curb this menace the separate statute
i.e. Domestic Violence Act, 2005 was enacted.
• Offensive Propaganda: The Indecent Representation of Women (Prohibition) Act, 1986
prohibits any individual or organization from publishing or representing the women in
indecent manner.
• Cyber Crimes: The Information Technology Act, 2000 has many provisions which
prohibit the cyber crimes against the women. Cyber Stalking, hacking, cyber
surveillance, cyber defamation etc. are some offences rampant against women.
Conclusion:
Women empowerment and gender equality is very essential for the overall development
of the Society. Considering the importance of women empowerment, many statutes were enacted
but these legislations are not sufficient to address the issues of gender injustice and women
empowerment and hence the society, media, educational institutions and government agencies
should join hands to achieve women empowerment in true sense.
The legislations enacted are very important for the development of women. But mere
enactment is not sufficient. Women should be aware of the existing rights which can help them
to protect and empower them. Awareness of these rights is equally important for the
empowerment of women.

The Emergence of New Women in Indian Novels

Dalvi S
Introduction:
The present paper tries to study about women writers of India and their female characters
reflected in their novels. The Indian novelists belong to the upper middle class, English-educated
society and deal with the world of women. They depict their women characters in all their
negative and positive traits. For these women writers/ novelists, characters take precedence over
plot as they depict the inner landscape of their women protagonists.
Objectives:
The present research paper has attempted to study women protagonist in some Indian
women novelist.
Interpretation:
The women characters of Anita Desai, Shashi Deshpande, Githa Hariharan and Arundhati
Roy belong to upper middle class, educated, financially stable and economically sound. This
depiction could probably reflect the writers who also belonged to the same category and their
women characters crave for women's liberty. Their protagonists are constantly confronted with
the stupendous task of defining their relation to themselves and to their immediate human
context. In contrast to these writers Shobha De, a bold writer deals with the aristocratic class or
the titled class. She has shifted from depicting the common human condition to mercilessly
pointing out the sores and wounds of the modern society. She has always remained unique in
selecting her subjects in the novels. Her writings reflect the conflicts and the dilemmas the
women in India had to undergo. The erotic content of her novels has been somewhat
controversial, because she is countering the taboos held by many women writers, and has been
tagged not only as feminist but also as a pornographic writer because she openly discusses sexual
matters in her fiction. Shobha De has boldly depicted lesbian relations in her Strange Obsession,
Snapshots and Starry Nights very extensively. The women characters in her novel are shown
madly in love with the male characters. All her male and female characters, in all her novels are
almost equal. This kind of treatment, of equality is very unique in her. In contrast to her the
other four writers, who are the award winners do not treat their characters consistently in all their
novels. With Anita Desai the events and the situations coming up in the story prepares the
female character to face it. Her writings reveal inner realities and psychic reverberations of her
characters. Thus the projection of women in the novels certainly evinces the onset of a new age.
She depicts women characters not superflously, but as made of flesh and blood, having their
respective strengths and weaknesses also portraying women characters that are governed by a
sense of compromise, sacrifice and surrender rather than, complete revolt against the system for
the sake of physical and emotional liberty. Her female protagonists take the position of
“outsiders” to fight and criticize those cultural ideologies that come in their way of becoming
free individuals. Self-chosen withdrawal, for these women, takes on the form of a weapon for
survival in a patriarchal community. In contrast to the agonised women characters, the male
characters are shown as free-moving but their movement is always on the periphery. If they are

placed within the female space, they are shown as threatening presence. Thus, the principal male
characters in her works play negative role in their relations with female.
The women writers portray women as the key figure of Indian families and at the same
time she has been projected as the subject of suffering, domestic slavery and suppression. Hence
this woman centered approach, an approach which seeks to project and interpret experience from
the view point of a feminine consciousness and sensibility is what is seen as a major
development in modern Indian fiction.
The faint fore shadowing of feminism became visible in Indian fiction in the early 1920s
and 1930s. However, only in the post-Independence period, and especially in the 1960s, the
Indian novelists began to question seriously and systematically and at times to reject traditional
interpretations of women's role and status in society. Oppression and exploitation of women, in
patriarchal society has been an ever present theme in Indian fiction.
The women characters quests are posited as of a higher order, the males' on the other
hand, are depicted as materialistic and hence of an inferior order. The woman feels agonized and
the male is inferiorised and is made to suffer from low-esteem.
Shashi Deshpande's women characters do not quite seem to fit into the traditional
established accepted societal mode. There is in them a kind of compromise which enables them
to endure a not always pleasant world. In her novels the protagonist is usually an educated
middle-class married woman and mother. Her mother figures are not the ones that can be
venerated and idealised. In novel after novel Deshpande explores the fragile human relationships,
their jealousies and rivalries, yet there is a bond which defies definition. The voice of the newly
emerged class of woman, who have the same education as the men are having and are sometimes
given the opportunity of supporting themselves financially, is heard in the writings of Shashi
Deshpande. The bold heroines, having moral courage necessary for self-assertion replace the
meek and submissive heroines who were accepted as the standard women characters.
Deshpande's works expose the different ideological elements that shape her characters.
These include religious and cultural elements such as myths, legends, rituals and ceremonies
along with social and psychological factors such as woman's subordinate position in the family
and her restricted sexuality.
Though Deshpande's male characters are well educated and from good family
background they are unable to deal with their female partners and Deshpande shows sympathy
towards all her male characters in all her fictions. Deshpande's male characters are created
simply to highlight some aspect of her women protagonists.
Hariharan’s and Deshpande's works belong to the realm where resistance of their
protagonists’ lives in those moments/ conjunctures, isolated or incremental, when the tight knit
of patriarchy is teased loose. As a part of revisionist myth making, old stories are retold in
different ways from gynocentric perspectives by these two writers. They demolish the cultural
stereotypes popularized and patronized by the patriarchal set up. Both excel in the art of re-
visionist myth-making and thereby forge a gynocentric heritage. They create new sacred space
within the old discourse and recreate in words a world wherein they would willingly be
responsible for their own survival.
It is more likely that the women writers/ novelists do not give much importance to male
characters or even their existence. Though their presence is felt, their presence is of less
importance. The women writers mostly focus on women characters, on women's lives and

experiences in their writings. Books by women present detailed accounts of women's emotions,
ideas and preoccupations. This however does not mean that their books are devoid of male
characters. Perhaps women's books have relatively few male characters or they occupy less
important place in the narrative. Nevertheless, even while dealing with the problems of love,
marriage and sex, women writers perhaps present more authentic picture of several other aspects
of women's lives.
Githa Hariharan and Arundhati Roy have placed the politics of sexuality and caste at the
centre of their fiction. This is the first time that an attempt has been made on this subject, one
that situates the authors and their novels in an ideological, as well as a socio-cultural, context.
Githa Hariharan represents the reality for a considerable section of Indian womanhood
inserted in a brahminical, high class environment, and Arundhati Roy depicts the fatal
consequences of the inter-caste sexual relations in a supposedly caste-less Christian and at the
same time communist community. Arundhati Roy's novel reveals Kerala as the communist state,
where she deals with untouchability and caste system. Roy brilliantly gives a vivid picture of the
horrors of the caste system, where she depicts how forbidden love in the caste systems is treated
and how women in general are marginalized. The condition of women in India is revealed in a
very systematic manner where they had no power and had no rights even in their own lives.
Overall God of Small Things is a novel which deals with gender structure, caste structure and
communism in India.
In Indian classical literature, a woman is always shown in relationship to man; the
husband wife relationship is given more importance. For both men and women in Hindu society,
the ideal woman has been traditionally personified by Sita. In scriptures and myths, woman is
depicted either as a goddess or as sub–human creature, never as a complete human being. But
now the structure of the society has changed due to different political and social ideologies.
Women had to come out of their ‘Purdah’ and help their counterpart. She took up this burden
willingly, besides keeping to the traditional role which was imposed on her. But this was not
accepted or appreciated by the society. She was scorned, insulted and humiliated in the process.
There came a time when she had to exhibit her potentials and thus assert herself. This assertion
of feminine identity may be regarded as the expression of feminism in the Indian context.
The above discussion concentrates on the issues concerned with women in general. With
the rise of feminism, the feminist literary critics came to believe that women had to create a
literature of their own in which the feminine sensibility could tackle the peculiarly feminine
issues and experiences. The five women creative writers selected for study have consistently
projected fine feminine sensibility in their writing. The writers have portrayed their characters
according to their views on feminism, sometimes traditional and sometimes modern. Anita Desai
records the psychic oscillations and tensions of her near neurotic characters and articulates them
through hints and suggestions, symbols and images.
She chooses her characters that are under stress and tries to peep inside their psyche and
come up with an explanation of their actions. All her characters have existential pangs and they
are on a spree to find out the root cause and reach at some sort of realization to complete their
cycle of search of life. But in her works this existential journey is spoiled by the advent of males
into the lives of females and the shift mars the impact of her existential concerns. The male
characters act a block in the women’s process of finding their self and reaching at some sort of
realization. In Anita’s fictional world it is the males who rule over these women, they hold the

reins of all the females in their family and this spoils the efforts on the part of women to find out
in their own the core of life.
Shashi Deshpande portrays women as facing the conflicts and problems of fusing
tradition and modernity. The conflict created by the opposing forces of modernity and tradition
was in fact between romantic aspirations and the reality of life, personal fulfillment of desires
and duty towards family. The women characters are ultimately portrayed as adjusting themselves
to the reality of life, the conflict between emotion and reason. They are educated with complete
knowledge of their future but still they are tossed between their personal desire for freedom and
submission to the parental authority. Centuries of tradition have made the Indian woman the
most patient woman in the world, whose pride is in suffering.
Conclusion:
Arundhati Roy, has clearly portrayed the process of subjugation and suppression
mechanisms through a variety of characters, scenes of violence, ironic juxtapositions, small acts
of defiance by characters, etc.
Githa Hariharan and Shobha De are bold and aggressive writers challenging the age old
tradition in their works. Their writings exhibit the emerging feminism. The women characters in
their novels are no more passive protagonists accepting all the burden of the family mutely.
Despite facing dire problems, they overcome them on their own. These women have acquired a
collective power that stems from a felt need. The voices of freedom have soared above all the
hurdles in life, finding echoes in distant corners of the country. Feminism in the Indian context
refers to the emergence of the ‘New’ woman who faces the challenges of life dauntlessly.
Bibliography
A. Primary Sources
De, Shobha. Socialite Evenings. New Delhi: Penguin, 1989.Print.
Desai, Anita. Cry the Peacock. Delhi: Orient Paperbacks, 1963. Print.
Deshpande, Shashi. That Long Silence. London: Virago Press, 1988. Print.
Hariharan, Githa. The Thousand Faces of Night. New Delhi: Penguin, 2006. Print.
Roy, Arundhati. The God of Small Things. New Delhi: Prestige Books, 2007. Print.
I. Books :
Agarwal, K.A. Indian Writing in English : A Critical Study. New Delhi : Atlantic Publishers,
2003, Print.
Bahm, A. J. The Bhagawadgita or the Wisdom of Krishna. Bombay: Somaiya, 1970. Print.
Greer, Germaine. The Female Eunuch. Harper Collins, 2008. Print.
Jain, Jasbir. Creative Theory : Writers on Writing. New Delhi : Pencraft of International, 2000.
Print.
Krishna Swamy and Shantha. The women in Indian fiction in English. New Delhi: Ashish
Publishing House, 1984. Print.
Krishnaswamy, N. The Politics of Indians English: Linguistic Colonialism and Expanding
English Empire. Michigan: Oxford University Press, 1998. Print.
Lakshmi, C. S. The Face Behind The Mask Women in Tamil Literature. New Delhi : Vikas,
1984. Print.
Leitch, Vincent. American Literary Criticism Since The 1930’s. Taylor and Francis, 2010. Print.

Neeru and Tandon. Anita Desai and Her Fictional World. New Delhi: Atlantic Publishers and
Distributors, 1999. Print.
Nityanandhan, Indira. Shashi Deshpande The Binding Vine : Silent No More. New Delhi :
Prestige, 1995. Print.
Patel, M. F. Indian Women Writings in English. Jaipur : Mark, 2011. Print.
Prasad, Amarnath. Arundhati Roy's The God of Small Things : A Critical Appraisal. New Delhi :
Sarup and Sons, 2004. Print.
Prasad, Madhusudan. Anita Desai: The Novelist. Allahabad : New Horizon, 1981. Print.
Radhakrishna, S. Eastern Religion and Western Thought. London: Oxford University Press,
1924. Print.
Rajeshwar, M. Superstition and Psycho in Anita Desai’s Cry, The Peacock. New Delhi: Atlantic
Publishers and Distributors, 1999. Print.
Roy, Amitabh. The God of Small Things : A Novel of Social Commitment. New Delhi: Atlantic
Publishers, 2004. Print.
Shukla, Bhaskar. Women on Women : A Feminist Study. New Delhi: Sarup and Sons, 2006.
Print.
Simon, Beauvoir. The Second Sex. New York: Vintage Books, 1974. Print.
Singh, Jyoti. Indian Women Novelists : A Feminist Psychoanalytical Study, New Delhi: Rawat,
2007. Print.
Srivastava, R.K. Perspectives on Anita Desai. Ghaziabad : Vimal Prakashan, 1984. Print.
Tripathi, T. P. The Binding Vine and Indian Elhos. New Delhi : Creative Books, 1998. Print.
II. Articles/ Essays/ Afterwords:
Kader, Aki. “Mythology and reality in Githa Hariharan’s The Thousand Faces of the Night”,
scholarly paper (Advanced Seminar), 2002: 1-19 (www.grin.com).
Desai, Anita. Women Writers, Quest, No.65, April-June, 1970: 39-43.
Deshpande Shashi interviewed by M. D. Teiti, “There’s no looking back for Shashi Deshpande”,
Eve’s Weekly, June 18-24, No.28.
III. Websites :
http://www.answers .com/topic/ Kate Millet.
at books.google.com, accessed 3 March 2012.
http://www.indianetzone.com/42/feminism_indian_literature.htm.
www.indianetzone.com/4s/shobha-de.html.
en.wikipedia.org/wiki/Arundhati_Roy.
http : www.academon.com.

Role of Hindi Daily Soaps in Women Empowerment

Pallavi Diwakar Ilkal,
Assistant Professor of English, Sri HDD Government First Grade College, Paduvalahippe,
Holenarasipura Taluk, Hassan dist, Karnataka -573211.
Email-pabbidilkal@gmail.com
Abstract
Television, a popular mass media in India has become an indispensable part of life of
Indians mainly due to daily soaps /Serials. Daily soaps in India are subjected to criticisms,
evaluations and debates despite of their popularity. The depiction of women and role of women
is a matter of discussion as serials are considered to have created a stereotypical image.
Nevertheless in the recent times, a wave of change in our daily soaps could be seen with more
progressive and self-assured women, ready to take the world. An attempt to show a realistic
picture of modern women and society with their challenges and changes happening and those
ought to happen be undoubtedly seen in the daily soaps of recent times. Hence along with
entertainment and TRP pressures daily soaps are successfully playing a vital role in Women
Empowerment. The paper aims a study to bring out the changed nature of daily soaps of recent
times, playing a crucial role in women empowerment.
Keywords: Women Empowerment, Media responsibility, Daily Soaps, popularity.
Media, considered as the fourth pillar of democracy, has a very vital role in dealing with
the issues and problems of any democratic nation. Television is the most popular media due to its
predominance of visual movement with which it brings the entire world to home and a lot of
expectations and attempts could be found from television, in the formation of public
consciousness about issues and problems of any country. Television has the three fold roles viz.
to entertain, to educate and to inform its viewers. In India, Television has become an
indispensable part of life. Since its inception from Doordarshan to cable networks at the present
times, it has gained popularity due to its programmes. Of the programmes daily soaps in Indian
television have a place of pride.
Soap Operas, originally started in America, are the most popular genre in television.
These are known as Daily Soaps/Serials. Serials have attracted a large loyal fan community in
which women excel men. In India too daily soaps have created a place for themselves in
television and are also popular throughout the world. Soap-operas dominate the national
audience ratings over other programmes that are telecast. The popularity of soap-opera appears
to rest on its undemanding nature and its preoccupation with everyday concerns. Despite their
popularity serials in India are subjected to evaluations and criticism. There is a lot of critique on
content and presentation. As the maximum audiences tend to be women, serials are analyzed
relating them to women empowerment. Women Empowerment is one the most debated and
discussed issues in India. As the fourth pillar of democracy, Media is expected to facilitate
women Empowerment and television is no exception to it. As serials reach maximum audiences,
the role and responsibility of serials in women empowerment is measured.
Serials in India had a humble beginning in “Hum Log” aired by Doordarshan, the only
channel in India in 1984. With more than four hundred channels today, serials are ruling the
television despite the rising popularity of Reality shows. “Hum Log” set an ideal for Daily soaps

due its edutainment approach. It tackled the issue of women emancipation with success. Many
Indian TV series have female actresses in the main roles. There are many female centric Indian
TV Serials which propagated women empowerment along with entertainment. The female lead
characters of these shows are an Inspiration to viewers. Given below are women centric Hindi
TV Serials.
• Rajani (Priya Tendulkar as Rajani) 1985
• Udaan (Kavita Choudhary as Kalyani Singh IPS) 1989 (inspired by the true story of IPS
Kanchan Choudhary Bhattacharya, the first female Director General of Police in India.
• Jhansi Ki Rani (Kratika Sengar as Rani Lakshmibai) 2009
• Diya Aur Baati Hum (Deepika Singh as IPS Sandhya Rathi) 2011
• Humse Hai Liife (Abigail Jain as Sia Dhillon) 2011
• Suvreen Guggal – Topper of The Year (Smriti Kalra as Suvreen Guggal) 2012
• Desh Ki Beti Nandini (Keerti Nagpure as Nandini Rajveer Raghuvanshi) 2013
• Airlines (Tulip Joshi as Ananya Rawat) 2014
• Swim Team (Pooja Banerjee as Rewa Mathur) 2015
• Tamanna (Anuja Sathe as Dharaa Solanki) 2016
Nevertheless, Indian serials (Hindi) are criticized for being Saas-Bahu saga full of
illogical and dramatic events. Critics argue that though the serials have many women characters,
they are dominated by patriarchy and cultural obligations of women. They criticize the
stereotyped image given to women in serials. The extreme submissive roles are criticized.
According to them a career-oriented and independent Indian woman is hard to find on television.
It is reflected that contemporary images have erased the earlier gains made in television
representations of women in India. The critics contend that the serials supporting women
empowerment are a few as the result serials as a part of popular have utterly failed and watching
serials is a waste of time.
The observable fact is that there is a notable shift in Hindi daily soaps during the early
2000.s to the present day in - themes, character portrayal, trends, visualizations and effects and
the messages that each of these shows convey. We have more progressive and self-assured
women, ready to take the world. These serials are being praised for displaying a realistic image
of modern India and its women. The new Indian woman tackles things independently. Serials
like “Ek Shringar Swabhimaan”, “Diya Aur Baati Hum”, “Tamanna”, ”Balika Vadhu” “Na Aana
Is Des Laado”, “Afsar Bitiya”etc. These serials have succeeded in the promotion of Women
Empowerment in different ways. Discussion on all these serials is beyond the scope of this
paper. But light should be thrown on “Roop: Mard Ka Naya Swaroop”, which directly
interrogates and contests the stereotyped position of women. The central character Roop, since
his boyhood enjoys doing all the work which are supposed to do by women. He also voices for
women rights and freedom. Despite the attempts of his father to change him, his voice turns
stronger as he grows up. The serial is on air and it vehemently questions the stereotyped roles
ascribed to women in our society. Even the mythology based serials women are given a voice
suitable for modern times without changing the plot, which is indeed laudable.
All the Serials as multimedia versions of literature in one or the other way, impart life
lessons. There is lot of things to observe, learn, unlearn and relearn. Even the serials aiming only
entertainment give experience and makes women think. The thinking ability is enhanced. When
asked in an interview to reflect on the alleged role of women in a regressive mode by Utpal

Borpujari of The Deccan Herald, Dr Shoma Munshi, Professor of social sciences and
anthropology at the American University of Kuwait and the writer of the book “Prime Time Soap
Opera On Television” “This is something that I have always taken issue with. Why must women
be considered regressive if they are homemakers? Soap stories, being women-centric by
definition, locate the woman in the family home. In soaps, competence in the personal sphere is
valued and women are able to handle difficult situations well because of it, and this is crucial.
Women like Parvati and Tulsi have very strong moral centre. Nowadays, there are women
characters with more shades of grey than earlier who are very much in control, as well as
characters that despite living in fear of their mothers-in-law, show definite sparks of revolt. And,
very importantly, unlike many Bollywood films, women and their bodies in soaps are not
objectified.”13
There is no doubt that the increasing number of cable networks in rural areas and internet
availability has increased the viewership. The viewers are no more silent spectators, they respond
through TRP rates. Due to multiple channels and programmes, the Serial makers have made it a
point to create serials to suit the modern times. Women education facilities in rural area along
with other awareness attempts have created a taste for changed depiction of women as women
themselves are changing. Dr Shoma Munshi opines that after years of long family sagas people
are looking for a change. Thus any change in the Hindi serials could be brought by none other
than audience by their right choice. The audience also has a role to play along with the serial
makers in the promotion of women empowerment.
References:
1. https://en.wikipedia.org/wiki/Indian_soap_opera
2. https://en.wikipedia.org/wiki/Udaan_(TV_series)
3. https://en.wikipedia.org/wiki/Suvreen_Guggal_%E2%80%93_Topper_of_The_Year
4. https://en.wikipedia.org/wiki/Desh_Ki_Beti_Nandini
5. https://en.wikipedia.org/wiki/Swim_Team_(TV_series)
6. https://en.wikipedia.org/wiki/Humse_Hai_Liife.
7. https://en.wikipedia.org/wiki/Rajani_(TV_series)
8. https://en.wikipedia.org/wiki/Ek_Shringaar-Swabhiman
9. https://en.wikipedia.org/wiki/Diya_Aur_Baati_Hum
10. https://en.wikipedia.org/wiki/Na_Aana_Is_Des_Laado
11. https://en.wikipedia.org/wiki/Balika_Vadhu
12. www.ijsrp.org_research_paper_jun2012_ijsrp-June-2012-47.pdf “woman and soap
operas- popularity, portrayl and perception.”
13. https://www.deccanherald.com/content/37364/television-soaps-play-role-
empowering.html

Awareness of Health in College Girls

Alka P.Inamdr
Department of Botany
Padmabhushan Dr. Vasantraodada Patil Mahavidyalaya, Tasgaon Dist. Sangli
09420679006 dralkapatil1@gmail.com
Abstract:
Health is an asset to human being, his community and has come to be regarded as
prerequisite to socio economic development. The health of Indian women is intrinsically linked
to their status in society. There is a strong male child preference in India, as sons are expected to
care for parents as they age. The son preference, high dowry costs for daughter, low level of
education, under the control of first their father, then husband, and finally sons. All these exert
the negative impact on health status of Indian women. Women in poor health affect household,
economic wellbeing, less productive in labour force and gynaecological problems.
The study was conducted from June 2016 to June 2017 in our college (B.Sc. girl’s
students) to analyze the haemoglobin count and associated their health problems. The data was
collected from 100 girls with the help of questionnaires for same. The identify problems are
weakness, anaemic condition, low Hb count, menses problem, vertigo and gynaecological
problems.
Key Words: Hb Count, Health problems.
Introduction
Health is an asset to human being. The health care in rural areas is low as compared to
urban areas. Under these circumstances, it is considered worthwhile to take a stock of health
status of rural girls in the age of 16 to 22 years. The haemoglobin concentration of the blood is
widely used as a tool in assessment of health. In these respect children from 6 years and women
provides much attention. The state of knowledge concerning haemoglobin level in this age
group is still unsatisfactory because majority of girls are suffered from number of deficiency
systems and anaemia. Undoubtfully, this may shows adverse effect on growth of body and create
future problems. They ignore the nutrition necessities of the girls even when they are married,
pregnant and need most. The household responsibilities of female and lack of nutritious food
causes no. of health hazards to rise among them.
The iron needs are highest in growing girls because of increased requirements for
expansion of blood volume associated with growth spurts and onset of menstruation. (Beard JL,
2000). Thus growth spurts, menarche, poor diet, no added iron supplementation puts them into
the high risk category of iron deficiency anaemia. These girls after marriage subjected to added
demands for iron during pregnancy hence they need to have better status of haemoglobin.
Regulation of iron balance occurs mainly in the gastrointestinal tract through absorption. Iron in
diet is present in heme and non heme forms. These two forms are absorbed differently. Heme
form is present in meat, chicken and is absorbed two to three times faster than the non heme
form which is found in plant based foods and iron fortified foods. (Mangels R, 2ooo) Enhancers
of iron absorption are heme iron and vitamin C; inhibitors of iron absorption include
polyphenols, tannin and calcium. (Siengenberg D et al, 1991)

With this background, the present study was undertaken to determine the status of health
consciousness at basic level.
Objective Of The Study:
1) To study the health problems in college girls.
2) To find out the awareness related to health.
3) To check the Hb count in college girls and to suggest the diet or supplementary diet.
Data Collection And Methodlogy:
The study was conducted on 100 girl student from B.Sc. and M. Sc. classes. The age
group varies from 17 to 22 years. The selection of girls was random. The haemoglobin
estimation was done by Cyanmeth Colorimetric Method. The investigations were carried out
as baseline data and put in table 1.
Result And Discussion:
TABLE 1. Haemoglobin percentage in college girls
Sr. No. Hb % Range Number of Girls
1 6.7 to 8.9 16
2 9.1 to 9.9 25
3 10 to 11 25
4 11.1 to 11.9 20
5 12 to 14.3 14
Total 100
FIG 1. Graphical representation of Haemoglobin percentage in college girls.
FIG 1. Graphical representation of Haemoglobin percentage in college girls.
Causes Of Low Level Of Hb:

An anemic person, is usually pale, has dull-tired eyes, feels dizzy and faints, lacks energy and
is breathless, when he slightly exerts himself.

Anaemia and Menorrhagia
Easy fatigability
Menstrual bleeding
Erythropoietin deficiency, Red blood cell destruction
Lead poisoning
Iron, folate, vitamin B 12 0r vitamin B6 deficiency
Overhydration
Breathing difficulty
Feet and hands feel cold
Depression
Malnutrition
Since girl students in the colleges are at the threshold of getting married in the next few
years, it’s important for them to maintain adequate Hb level. This study would help in containing
the maternal mortality by way of making the young girls aware about their health needs. The 03
girls were found less than 7 grams and 70 girls were found haemoglobin percentage below normal
level are referred to hospitals for further diagnosis and treatment. The awareness regarding
anaemia and appropriate diet is extremely poor in these girls. Hence lectures on nutrition and good
eating habits were organised for these girls. The girls were also advised to increase the number of
daily meals with vitamin C rich foods in combination with iron rich foods daily. The National
Family Health Survey (NHFS-3) conducted in 2005-2006 presents the statistics that 56% of
adolescent are anaemic. A recent study in same age group girls of Wardha, India (Kaur S. et al,
2006) found prevalence of anaemia to be 59.8% with significant association of low iron intake,
vegetarian diet and excessive menstrual bleeding, similar to our study.
Conclusion
1. Increase the physical activity.
2. Eat fruits that produce antioxidants- basically have a healthy lifestyle to avoid any health
problems.
3. Due to anaemia, efficiency of working goes down, learning and thinking skills are also
affected.
4. Colleges must organise health awareness camps to improve iron deficiency.
5. Nutrition Education and supplementation should be a part of education system to improve
iron status (haemoglobin %) of girls, so that their future is without any serious problems.
6. Some women’s health problems will require a bit more effort than others, but virtually all
can be eliminated if proper natural health steps are taken to eliminate the causes.
7. To improve your health wellness and fitness levels through exercise, healthy eating and
regular health screenings.
Suggestions To Increase The Heamoglobin Level:

Good sources of iron are- whole wheat, brown rice, green leafy vegetable (spinach,
broccoli. Cabbage, fenugreek, lettuce, beet, cherries, tomatoes, dates, figs.
Green peas Mustard greens, Arugula,Dandelion Greens Collard Greens,Romaine
Lettuce,Swiss Chard, etc are great sources of vitamin A, C, K, folate, calcium and iron.
These foods are packed with antioxidants that prevent the occurrence of conditions like

cancers and cardiovascular disorders.
Milk and its products, egg, organ meat and soy are the best sources.
Sources of Vitamin B. – whole cereals, fruits and vegetables and milk.
Beet is an ideal food, which stimulates haemoglobin production. It regenerates RBC
production and speedily fights the symptoms of anemia.
Egg, organ meat beef, chicken and lamb.
Iron supplements in tablets and capsules.
Apricots, dates, raisins, Cashew nuts, figs, soy, sesame seeds, etc are also rich sources of
iron.
Anulom-vilom, a breathing technique (PRANAYAMA), should be done, religiously everyday. It
purifies the body; throwing out toxins, improve body’s resistance and helps in normal vesicular
breathing.
References:
• Manjeet Kaur, Roopam Bassi and Saurab Sharma (2011) Impact of nutrition
education in reducing iron deficiency anemia in adolescent girls. Indian Journal of
Fundamental and Applied Life Sciences Vol. 1 (4), pp.222-228
• Beard JL(2000) Iron requirements in adolescent females. Journal of Nutrition 130: 440S-
442S.
• Mangels R (2000) Iron in the vegetarian diet Simply Vegetarian ;Quick vegetarian meals
by Debra Wasserman (ISBN 0-931411-20-3) ticle 223
• Siengenber D, Naynes RD, Bothwell TH, Macfarlane BJ, Lamparelli RD, Car NG,
Mac-phil P, Schmidt U, Tal A, Mayet F (1991) Ascorbic acid prevents the dose
dependent inhibitory effects of polyphenol and phytates on non-heme absorption American
Journal Clinical Nutrition.53:537-541.
• Pooja Trivedi and Aruna Palta (2007) Prevalence of anaemia and impact of iron
supplementation on anaemic adolescent school girls, journal of health and Population-
perspectives and Issues 30(1): pp 45-55.
• Kaur S, Deshmukh PR, Garg BS. (2006) Epidemological correlates of nutritional anemia
in adolescent girls of rural Wardha .The Indian Journal of Community Medicine. 31(4) 255-
58.

Woman Empowerment in India: Issues and Challenges.

Miss. Meenakshi M. Jadhav
B.S.L., LL.B., LL.M.
Visiting Faculty.
Navjeevan Law College, Nashik.
Contact Number: - 9604094655
Email:- meenakshijadhav11@gmail.com
Introduction:-
“If you educate a man you educate an individual, however, if you educate a woman you
educate a whole family. Women empowered means mother India empowered”
Pandit Jawaharlal Nehru.
Women are the backbone of society. Society never complete without women. Men and
women are the two wheels of life. There should be uniformity in both parties. Empowerment is
the one of the key factors in determining the success of development is the status and position of
women in the society. For the healthy development of society there is a need to special focus on
social, economical and political overall development of women. It is our moral, social and
constitutional responsibility to ensure their progress by providing them with equal rights and
opportunities. Today women with their smartness, grace and elegance have conquered the whole
world.
Women population is around 50% of the total population of the world. They have every
right to be treated equally with men in every sphere of life and society. But practically women
empowerment is still an illusion of reality. Women Empowerment is the vital instrument to
expand women's ability to have resources and to make strategic life choices. It involves the
building up of a society, a political environment, wherein women can breathe without the fear of
oppression, exploitation, apprehension, discrimination and the general feeling of persecution
which goes with being a woman in a traditionally male dominated structure. The paradoxical
situation has such that she was sometimes concerned as Goddess and at other times merely as
slave.
“There is no chance for the welfare of the world unless the Condition of women is improved”
Swami Vivekananda.
Historical background of women empowerment in India :-
“It is impossible to think about the welfare of the world unless the condition of women is
improved. It is impossible for a bird to fly on only one wing.” Swami Vivekananda.
In early Vedic period Women enjoyed equal status with men. Rigved and Upanishads
mention several names of women sages and seers notably Gargi & Maitrey. Some reformatory
movements by Guru Nanak, Jainism, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar,
Pandita Ramabai and others did give some relief. It is not that Britishers didn’t do anything for
improving the condition of women. Some laws were enacted such an Abolition of practice of
Sati, Widow Remarriage Act 1856 etc. The real change came after independence. Constitution of
India guarantees equality to women. Feminist activism picked up momentum in India during
later 1970’s. Later on many groups and NGO’s have been working for the Empowerment of
women. We are proud that in India Women got voting right much before USA and some other
European countries.

Various problems faced by Indian women:-
Violence against Women:-
The life of Indian women is full of sorrow and anxiety. There are various types of crime
like rape, molestation, dowry harassment, wife-battering, kidnapping, female children to be sold
into brothel homes, forcible embracement etc.
Gender Discrimination and Female Foeticide:-
Gender discrimination refers to “the practice whereby one sex is given preferential
treatment over the others. After over population second number greatest problem in India is the
female foeticide.
Negligence and poor health:-
Socially, psychologically, politically and economically as well as improper
haemoglobin, different medical problems, malnutrition and high death rate are the down of
Indian women.
Sexual Harassment:-
Now days so many cases are exposing related to sexual harassment of women. Delhi
gang rape and so many incident taking place in India. Child abuse, sexual exploitation, human
trafficking, child labour etc are the various problems are present in Indian society.
Challenges:-
“It is impossible to think about the welfare of the world unless the condition of women is
improved. It is impossible for a bird to fly on only one wing.” Swami Vivekananda.
Education:-
When education is concerned. The gender bias is in higher education, specialized
professional trainings which hit women very hard in employment and attaining top leadership in
any field.
Poverty:-
Eradication of poverty should be a national goal as important as the eradication of
illiteracy. Due to this, women are exploited as domestic helps.
Health and Safety:-
The health and safety concerns of women are paramount for the wellbeing of a country
and are an important factor in the empowerment of women in a country.
Professional Inequality:-
This inequality is practiced in employment sand promotions. Women face countless
handicaps in male customized and dominated surroundings in Government Offices and Private
enterprises.
Morality and Inequality:-
Due to gender bias in health and nutrition there is unusually high mortality rate in
women reducing their population further especially in Asia, Africa and china.
Household Inequality:-
Household relations show gender bias in significant manners all across the globe. In
India e.g. sharing burden of housework, childcare and menial works by so called division of
work.

Suggestions:-
“Arise away and not stop until the goal is reached”. Thus our country should thus be catapulted
into the horizon of empowerment of women and revel in its glory. We have a long way to go, but
we will get there someday. We shall overcome. Swami Vivekananda.
1. The first and foremost priority should be given to the education of women.
2. Law should not be restricted to papers only but the implementation of law should be
there.
3. Strict implementation of the schemes and policies for women empowerment should be
done.
4. Awareness programmes need to be organized for creating awareness among women.
5. Women should be allowed to work and should be provided enough safety and support to
work.
“There is no tool for development more effective than the empowerment of woman.”
Kofi Anand.
Conclusion :-
The Empowerment of Women has become one of the most important concerns of 21st
century not only at national level but also at the international level. Society must take initiative to
create a climate in which there is no gender discrimination and women have full opportunities of
self-decision making and participating in social, political and economic life of the country with a
sense of equality. The popular UNESCO slogan should be considered as an ideal for not only
empowerment but also development of women: “Educate a man and you educate an individual;
educate a woman and you educate a family”.
“Woman is an incarnation of ‘Shakti’, the Goddess of Power. If she is bestowed with education,
India’s strength will double. Let the campaign of ‘Kanya Kelavani’ be spread in every home; let
the lamp of educating daughters be lit up in every heart” Narendra Modi.
References:-
1. Kabeer, Naila. "Gender equality and women's empowerment: A critical analysis of the
third millennium development goal" Gender & Development (2005): 13-24.
2. Mosedale, Sarah (2005-03-01). "Assessing women's empowerment: towards a conceptual
framework". Journal of International Development. 243–
257.10.1002/jid.1212. ISSN 1099-1328.
3. Rahman, Aminur (2013). "Women's Empowerment : Concept and Beyond"
(PDF). Global Journal of Human Social Science Sociology & Culture.
4. Anand, S. and A. Sen (1995): “Gender Inequality in Human Development: Theories
and Measurement
5. Kabeer, N., 2001. Resources, Agency, Achievements: Reflections on the
Measurement of Women's Empowerment. In: Discussing Women's Empowerment-
Theory and Practice.

Contribution of Indian English Women Novelists

In Indian Writings in English
Dr. Vaishali Vasant Joshi
Assistant Professor in English
Smt. Mathubai Garware Kanya Mahavidyalaya, Sangli. 416416
Mobile: 8805822261
Email: gaurimercury@rediffmail.com
Abstract:
Indian Writers in English have made the most significance contribution in the field of the
English novel. The credit also goes to women novelists whose contribution counts a lot in the
novel writing and publishing. They dealt with various issues of women such as financial as well
as psychological problems, secondary treatment, self-recognition, identity crisis, woman
consciousness, man-woman relationship, disturbed human relationship etc. The present paper
tries to highlight some Indian women writers, the various themes those they have handled and
thus their contribution in Indian Writings in English.
Key words: women, Indian Writings in English, secondary treatment, Patriarchal system,
literature
English literature is the literature written in the English language, including literature
composed in English by writers from nook and corners of the world. It means English literature
is as diverse as the varieties and dialects of English spoken around the world. India has also
contributed in it. This contribution of India has been called Indian writings in English. The
Indian English literature is gaining significance day by day. In such scenario one cannot easily
forget the contribution of women writers.
Gender plays an important role in the life of a human being. In country like India, the role
of a man and woman is being defined clearly and most of time people are naturally taught to
follow a strict code of behavior that differs depending on sexes. When the life of a man is being
reflected in his work of art, women’s experiences and sufferings can be brought out in words
accurately only by women. Men who write from female perspectives bring forth life only from a
man’s view. In patriarchal societies, men define strict roles and rules for women in their work of
art.
Women’s writing came to an existence as a separate category of scholarly interest
relatively recently. In the west, the second wave of feminism promptly a general re evolution of
women’s historical contribution writing by women has given a new dimension to the Indian
literature. In the 20th century women’s writing has been considered a powerful medium of
modernism and feminist statement. They have made notable contribution to literature. They play
vital role in English. Traditionally the work of Indian women writers has been undervalued due
to patriarchal assumptions. Patriarchal Indian social system kept women to the inferior status.
They were not given any opportunity to express their views or show their talent. The secondary
treatment and status given to them did not allow them to express the creative skills in writing bit
women tried to overcome the situation and the result of it is that there is a galaxy of women
writers who have contributed to the development of Indo-English literature. The synthesis of
eastern and Western literary modes has given a comprehensive perspective to the Indo-English

writers and they have successfully analyzed the psychological, emotional and spiritual crisis
experience by Indian intellectuals. In such time most of the novelists put forth the Indian reality
with Indian settings and characters. Fiction by women writers provides insights, a wealth of
understandings, a reservoir of meanings and a basis of discussion.
Women’s literature has often been defined by people or critics as a category of writing
done by women. Women novelists have tried to focus contemporary burning issues. They
present the age-old problems of Indian womanhood. Those issues deal with themes that range
from childhood to complete womanhood. Subjugation of women is another theme of most of
women novelists. Following are some prominent women novelists the researcher wants to focus:
Githa Hariharan: -
She is a famous literary figure among the literary artists of Indian writings in English.
She penned several books, short stories, essays, newspapers articles and columns. She wrote five
novels. They are The Thousand faces of Night (1992), The Ghost of Vasu Master (1994), When
Dreams Travels (1999), In Times Siege (2003) and A Fugitive Histories (2009). All the women
characters of her fictional writings deal with the question of identity of woman. They realize that
they are only commodities and used by men to quench the thirst of their physical love. Even then
they cannot escape from men’s world. They try much but become victim of surroundings. Githa
Hariharan demonstrates constrains on women’s individual development. These constrains are of
domestic life as well as of dominating patriarchal society. Their steps are revolutionary but
results are nothing but failure. Githa Hariharan tries to depict women’s consciousness. It is seen
that they are conscious about their status in the house and at large in the society. Women realize
their agony and their sufferings. They feel that they are misplaced. So they aim at liberation.
Then their journey to establish a new identity begins. In her novels, Hariharan is able to invent
meaningful new world with hopes, harmony, faith etc. The vision of a changing, moving reality
through the passage of time is a new faith that reflects through the women characters. Devi in
The Thousand Faces of Night comes out of Mahesh’s-her husband’s house and starts fresh life
with Gopal. Finally she emerges as an individual and tries to find out meaning of relationship
and returns to mother’s house. Sita, Rekha, and Meena from her other novel become successful
in managing their life. Hariharan wants her women characters to be decision maker.
Anita Desai: -
Anita Desai is one of the many voices of the modern Indian English fiction. She is
recorder of the dilemma faced by a person in the Indian Urban set up theme. She started writing
women-centric novels and projected feminine psyche. She has published ten novels and other
literary works of immense value She explores dilemma of female consciousness in her novels
especially in her novels Cry, the Peacock (1963) and Where shall I go this summer?(1974). Maya
of Cry, The Peacock becomes neurotic and faces problem of alienation. Sita in Where shall we
go this Summer? is psychic. It is observed that almost all the protagonists of Anita Desai’s
novels are sufferers of financial crisis as well as emotional problems. That’s why Anita Desai is
referred as Mother of the Indian Psychological novels. Her novels demonstrate her constant
experimental and progressive maturation as a writer. She also deals with issues like the
emotional poverty of the liberated woman.
Shashi Deshpande:
She depicted middle class women and their subjugation in her fictional world. The major
themes she dealt with are human relationship, identity crisis, crisis of motherhood, reconciliation

and reconstruction of self-identity. Her major novels are Dark Hold No Terrors, That Long
Silence, A Matter of Time, Binding Vine. Self-realization and self-actualization are key words of
her novels. She dealt with various angles of violence in the life of a woman.
Manju Kapur:
Manju Kapur focuses the feministic themes such as female education, empowerment of
women, woman’s financial independence, eradication of child marriage, abolition of dowry
system inter-religious marriage; family bond, male-female bond, co-existence of past and
present., etc. She portrays the women who are confident, ambitious and independent. She
projected husband-wife relations in her novels. Her novels ‘Difficult Daughters’, ‘A Married
Woman’, ‘Home’ try to project themes as the woman of Modern era, problematic situations they
face, the urge of women to become independent.
Arundhati Roy:
Arundhati Roy becomes very famous due to her novel ‘A God of Small Things’. The God
of small things' won Britain's premier Booker prize, the Booker McConnell in 1997. The Novel
proves to be a great shock to the whole world. With this novel she changed the history of women
writings. She dealt with the conflict between the ruling class and labor class, patriarchal system,
corruption in politics, tyranny and injustice on caste oppressed.
Kiran Desai:
She is daughter of Great novelist Anita Desai. Her novel ‘The Inheritance of Loss’ wins
Booker Prize. She focuses the issues as globalization, nationality, eco-consciousness,
multiculturalism, class of values, growing isolation of human being in modern age. She also
handles the theme of aftereffects of British colonialism in shaping identity and belonging.
Bharati Mukharjee:
Bharati Mukharjee is a versatile personality in Indian writings in English. Features of her
fictional writings are cultural clashes, violence. She has tried to depict how the situation of
migration and hybrid culture has become a consolation as well as a threat to the identity of
women. Through the novels, she pinpoints that Indian women are more conscious for moral
values, Indian nationality and personal relationships. She depicts the new dimensions of man-
woman relationship. She depicted her protagonists as sensitive women and as women with self-
awareness.
Apart from above versatile women novelists, there are also some women novelists who
have contributed successfully to place Indian writings in English in world literature. They are
Chitra Divakaruni, Nayantara Sahgal, Kamala Markadaya, Ruth Prawer Jhabvala and many
more. All of them have expressed their concern for women and their problems. The variety of
subjects, they have touched upon is a great contribution in creating awareness for the modern
women all over the globe. Some of the writers have not claimed that they belong to feminist’s
movement yet their writings suggest that their inner spirit and feelings are for the welfare of the
women only..
Work Cited
1. Chaman Nahal, Feminisms in English Fiction– Forms & Variants in feminisms and
Recent Fiction in English, Ed. Sushila Singh, New Delhi, Prestigious book, 1991.Print
2. Simon De, Beauvoir, ‘The second sex’, Cambridge,London,1949.Print.
3. Desai, Anita, Cry, the Peacock (New Delhi: Orient paper backs 1995) Print
4. Mukherjee shubha,’Kautilya’s Concept of Diplomacy: A new Interpretation, Minerva,
1976

Women Empowerment & Financial Inclusion of Rural Poor Women in Satara

District
Rohini Shankar Kale

Research student, Department of Economics, Shivaji University Kolhapur
Abstract:
This paper examined the role of microcredit in women empowerment though financial
inclusion. A survey was conducted among the low profile unprivileged rural women living in
Satara District in west central part of country operating among the poorer sections of the
population through micro finance projects. The study found that microcredit promoted financial
inclusion and played significant role in empowering low profile rural women in terms of income
generation, saving mobilization, creation of house-hold assets and overall poverty reduction.
Thus, microcredit can be a useful tool for women empowerment and potent tool for economic
development.
Keywords: Financial inclusion, women empowerment and Satara District.
Introduction:
The term financial inclusion has gained attention during the early 2000s. Financial
inclusion (FI) is not just a policy initiative of governments and state. It has also attracted the
attention of academician and researcher there have been an innumerable number of studies
highlighting the significance of financial inclusion in the overall economic development of a
country. Financial Inclusion focuses on the poor who do not enjoy the formal financial
institutional support and get them out of the clutches of local money lenders. The fact is that the
poorest people in the world still lack access to basic financial services, whether it is savings,
credit facility or insurance service.
An important development in the last two decades has been the organization of Self-Help
Groups (SHGs) or small groups of people who could borrow from the banking system. In some
ways the SHGs movement has been a success. We need to look for an organizational mechanism
that would combine the widespread opening of the branches of the rural areas and the SHGs
movement. There are multiple institutions involved in financial inclusion.
The merits of financial inclusion are deeply rooted in women empowerment, especially in
rural areas. Access to Credit is a critical link between economic opportunities and outcomes,
with women constituting half the population, their equal participation in society is imperative for
sustainable development. There is ample evidence of how financial inclusion projects of
different types can if property designed and implemented, enhance Projects can therefore help to
achieve both gender equity objectives and poverty reduction objectives.
Literature Review: Women’s Co-operative Bank Promoting and Practicing
The bank envisions a future where financial services are available to all women who
aspire to make life better for themselves and future generations. In this study an outcome of this
holistic approach is that around 127000 women in the rural Maharashtra have been benefited
from started controlling the finances”: (S.Thyagarajan2012).

Door step service using e-card Technology:
Some women are reluctant to share their account information with their husband and
other family members, as they might use their deposits for purposes against their wishes. To
safeguard their interests, somewomen even began to leave their passbooks behind at the bank
‘(MandeshiMahilaSah. Bank Ltd. Mhaswad, report 20011)
Objectives of the study:
1) The primary objective of this study is to assess the relationship between role of financial
inclusion through Self Helpgroup on women empowerment in rural areas.
2) The study also analyse various factors such as credit availability, standard of living
(consumption and expenditure), bank account etc. as sub variables of financial inclusion
through self-help group factors for women empowerment in rural areas.
Research Methodology:
Being an explanatory research it is based on the secondary data. The data collection is
done through various sources like newspapers, articles from different journals and from websites.
Considering the objectives, the descriptive research design is adopted for the study.
Self Help group & Women empowerment of rural area in district:
MaanDeshiMahila Group is located in the Sataradistrict of Maharashtra. It is one of the
largest women Self Help group that works for women empowerment by providing financial and
business management training. They have operating through MaanDeshiMahilaSahakari Bank,
Mandeshi Foundation and MaanDeshiMahilaBachat Gat Federation. MaanDeshiSahkari Bank is
India’s first rural financial institution to receive a co-operative licence from the Reserve Bank of
India. This bank is a regulated co-operative bank run by and for women. The bank provide loan
to the rural women according to their needs like business investment, education expenses,
marriage, sickness, festivals etc. The MaanDeshi Foundation is an NGO that provides a variety
of non-financial service to client like financial and business management training, community
radio for awareness programs as well as women health and farming workshop, communication
skill training, computer training etc. MaanDeshiMahilaBachat Gat Federation. (Self-Help Group
Federation) is a Non Profit association aimed at helping rural women entrepreneurs. The
federation currently consist of more than 2462 SHGs. These groups are made up of self-
employed women such asvegetable vendors, milk sellers and weavers. They receives loans
directly from the bank and, with additional support from the bank and with additional support
from the Indian government, conducts lending activities.
As a Self Help group it’s provides women to earn their livelihood, women get space in
market, involved in income generation and contribute in family income etc. It has widened the
choice set for women by giving opportunity.
A Bank for and by poor Rural Womenfolk: promoting Empowerment:
The MDMSB is, perhaps, unique in the fact that it is a “rural” Urban Cooperative Bank,
regulated by the Central Bank of the Country, for and by poor women. MDMSB provides a wide
range of services including saving, credit, insurance, pension and non-financial services in an
integrated manner. Three distinct organizations, viz. MaanDeshiMahilaSahakari Bank,
MaanDeshiMahilaBachat Gat Federation (Federation of SHGs), and MaanDeshi Foundation
(NGO) operate to provide both financial and nonfinancial services. The federation is a nonprofit
association aimed at organizing rural women entrepreneurs and comprises of more than 2400

SHGs. Five offices have been set up by this federation of SHGs which help the bank in
expanding its geographical coverage. The NGO-Foundation is providing a variety of non-
financial services to clients like health, education, student scholarship, vocational skill training,
etc. This tri-polar structure helps to serve the people holistically by offering both financial and
non-financial services to thousands of rural poor women.
Conclusion:
Women are get opportunity to come out from home through micro-credit groups and
wage employment program. In a positive sense we can say that how a day’s women get space in
market, interact with other people, collect knowledge and contribute in family income etc.
through the wage employment programs and micro-credit groups, because before that women
contribution like different food product cloth etc. had only limited at home further, women are
still lagging behind in terms of educational opportunities, inheritance or property right and
economic opportunities, under social norms women are seen to be inferior to men in public and
private shere women’s work especially domestic works are often unrecognized and undervalued.
Therefore, women are not seen as decision makers in all spheres social, economic, political etc.
Financial inclusion through Self-Help Group (SHGs) is a great step to for women
empowerment in India. But to achieve this, the government should provide a less perspective
environment in which banks are free to pursue the innovations necessary to reach low income
consumer and still make a profit.
References:
1. Arora. M and Singh S, An Eralution of Nonperforming Assets of Public and Private
Sector Banks under the SHG- Bank Linkage Program Indian of Finance 6(g) 2015
2. S. Thyagarajan: Women’s Co-Operative Bank Promoting and Practicing, Inclusion of
Rural Poor women (2012)
3. MandeshiMahilaSah. Bank Ltd. Mhaswad, Report 2011

Women Empowerment Holistic Need

Dr.Sunil Prakash Kamble
Head of Zoology Department
SMDBS College Miraj.
Email: sunilkamble107@gmail.com
Playing multiple roles in families, women have already proven their worth, but still their
condition on social and economical fronts has not been up to the mark and in many parts of the
world they are forced to lead a miserable life. In such a scenario, it calls for immediate attention
to empower them and create conducive environment for their social and economic upliftment.
Women Empowerment is Urgent for Integrated Development
Women empowerment is a must for the betterment of any country’s future as they play
dual responsibilities of managing their families while simultaneously juggling to earn to
contribute in fulfilling the material needs of their families. No one can ever ignore the
importance of the role of a mother, sister, or a daughter in their families. At the same time,
women have also established themselves as equal contributors in managing the financial
requirements of their homes. On international level as well, women have successfully created
their unbeatable position, but they are just a handful in comparison to their not so fortunate
counterparts.
Remarkable Performance in sports:
On various international platforms, women have successfully proved that if given a
chance they can perform no less than their male counterparts and the recently concluded RIO
Olympics bears a testimony to this fact. No one can ever forget the names of RIO stars – Sakshi
Malik, PV Sindhu and Dipa Karmakar – who became successful in breaking the barriers of
gender to raise India’s national flag high in front of the whole world. There is no denial to the
fact that in a male dominated country like India, it would have been really hard for them to
emerge out of the various prevalent taboos to achieve such positions of eminence.
Victims of Discrimination:
Due to long prevailing gender discrimination and dominance of men in the Indian
society, women have been suppressed in their families and society at large. Even they have been
prone to violence and various discriminations by the male members, even in their own families.
The situation is no different in many other countries of the world. Except some European nations
most of the other countries in the world are prone to serious gender discrimination, akin to India.
A Long Way to go:
In rural areas, the condition of women is far from satisfactory and their contribution to
the economy is also negligible. Though they make for almost 50% of the population of the
country, they have not been empowered enough to get equal opportunities in realizing their
fullest potential. In such condition, we can say that our country cannot become a developed
nation unless we empower women in the true sense of the term. It is very necessary to pay proper
attention to their development by providing them equal opportunities in all areas of human
activity.

Winds of Change:
Though Women have been given a special place in every religion, many ill practices
have been going on against women as a norm since ages. But positive changes are now visible
and the patriarchal system of society has been gradually eroding. Women are now claiming the
socio-political rights (right to work, right to education, right to decide, etc) for themselves.
The successive governments have implemented various constitutional and legal rights to help
women lead purposeful and meaningful lives. There is an increasing awareness about women’s
rights which is evident in the emergence of several NGOs and self-help groups. At the individual
level too, women are now breaking the shackles of suppression and making their voices heard for
their rights.
The Parliament of India too has passed various legislations to save women from various
forms of injustice and discrimination. Following are some of these laws to empower women:
Equal Remuneration Act-1976; Dowry Prohibition Act-1961; Immoral Traffic (Prevention) Act-
1956, Medical termination of Pregnancy Act-1971; Maternity Benefit Act-1961; Commission of
Sati (Prevention) Act-1987; Prohibition of Child Marriage Act-2006; Pre-Conception & Pre-
Natal Diagnostic Techniques (Regulation and Prevention of Misuse) Act-1994; and Sexual
Harassment of Women at Work Place (Prevention, Protection and) Act-2013.
More recently, in the wake of Nirbhaya case involving the rape and brutal murder of
paramedical student in Delhi, the government has passed the Juvenile Justice (Care and
Protection of Children) Bill, 2015. This Act makes a significant departure from the earlier
Juvenile Justice (Care and Protection of Children) Act, 2000, as the juvenile age inviting
punishment for offence now stands reduced from 18 to 16 years.
Conclusion:
If we want to bring about women empowerment in the true sense, there is a crying need
for the elimination of the male superiority and patriarchal mindset. Also, women need to be
given equal opportunities for education and employment without any sense of discrimination.
Unless there is attitudinal change in society towards women, merely arming them with legal and
constitutional rights will be simply inadequate.

Still I Rise: A Representation of Suppression

Dr. Utkarsh B Kittekar
Asst. Professor, Dept. of English,
Shri Shivaji College, Parbhani
ubkittekar@yahoo.co.in
All over the world, the status of women is undermined by asymmetrical power
relationships in decision making and personal and social rights. ‘Power’ is the key word of the
term empowerment. According to the International Encyclopedia (1999), power means having
the capacity and the means to direct one’s life towards desired social, political and economic
goals or status. Webster’s New World Dictionary (1982) defines the word ‘empower’ as to make
or cause power. Women empowerment is an active, multi-dimensional process which enables
women to realize their potential and powers in all spheres of life. It is a burning fact that the
subordination of women in society is an extension of their subordination in the family. In a
patriarchal society, the concepts of equality and justice for women have completely lost their
importance. Patriarchal control in all aspects of life severely limits the potential and scope of
women’s actual participation in public life.
Maya Angelou was an African-American poetess. She had a multifaceted personality.
She became the voice of the Blacks in America. She took initiative for uplifting the Blacks. Out
of her different poems, Still I Rise has a significant status. Basically, the present poem is an
outcry against the Whites. The speaker, Maya Angelou, presents her anger against the Whites
and their colonized minds. She is a representative of the Blacks. After the long period of slavery,
the Blacks got freedom in America. By law, slavery was abolished. But it was still there deeply
rooted in the minds of the White people. The Blacks experienced that in their routine life. Maya
Angelou raises her voice against the same in Still I Rise. The poem underlines the impact of
colonized mind set up in the Whites for the Blacks.
Keeping aside its original context, here the same poem is tried to look at from a different
perspective. Instead of the White and Black conflict, it is taken as the struggle between the two
genders-Male and Female. Living for ages together in the patriarchal society, the women are now
awakened. So these women raise their voice against the colonial minds of the Males. A
representative of the Females expresses her agony and anger through this poem. What was the
condition of the Blacks, was the condition of the women in many parts of the world. With this
different outlook, the present poem is tried to look at.
At the outset of the poem, the speaker makes use of the words like bitter and twisted.
History is the record of past. Many a times, it is seen that it is not written impartially. The ruling
class or the powerful class in the society governs the history. The same has been happening with
women in the society. The speaker believes that women have been presented with grudge in
history. They have always been looked down upon giving inferior status. The poet uses the
pronoun you for the oppressors. Indirectly, it points out the Males who dominated the scenario
for a long time. The speaker believes to rise like dust even after being trodden. The language of
the speaker may seem very bold as if challenging the you. The oppressors may suspect her
having great wealth on the base of which she speaks so boldly. But the fact is that she neither has
oil wells pumping in her living room nor does she have gold mines in her backyard. It is the

agony in her mind and the source of inspiration is the outcry of her gender which make her feel
confident and bold enough to raise her voice.
The poetess uses the images like the sun and the moon, tides, and hope. Like these all,
she regularly experiences the condition of rise and fall. What the oppressors want is to suppress
and silent the raised voices. The poetess puts many questions before the oppressors. Her
questions indirectly underline the expectations of them. The words like broken, bowed head,
lowered eyes indicate the same notion. The image of shoulders falling down like teardrops due to
weakness suggests the collapse of the body and the spirit. The merciless oppressor tortures
emotionally, mentally, and physically. The poetess makes beautiful use of metaphors implying
violence in the poem. She says that the oppressor shoots her with words, cuts her with his eyes,
and kills her with his hatefulness. Even after all these actions, she will overcome and rise again.
The speaker taunts the oppressor by asking him the question if her sexiness upsets him. She adds
that she is a good dancer too. The image of dancing stands for freedom of mind and spirit, as
well as for beauty and sexuality.
The speaker shows her intention to rise out of the huts of history’s shame. The history of
the women is not pleasant. It is deeply rooted in agony. It exhibits the suppression and injustice
done to them. The poetess says that she is the centre of hope of all the Blacks. Symbolically, the
colour stands for the female gender which is counted inferior compared to its opposite one. She
calls herself a black ocean- again representing the union of females. She wants to unite the
females and create their power to stand against the oppressors. She adds that she has got some
heritage from her ancestors. Leaving behind the nights of terror and fear, she declares to rise and
work for the upliftment of the women. She is very optimistic and expects a new daybreak for the
women. This new day will bring them a new life of freedom from the patriarchal society offering
them equal status.
The present poem thinks about the concept of equality of the two genders. This concept is
not new. She boldly presents the facts about gender discrimination. Gender equality could be
achieved only when women and men enjoy the same opportunities, rights and obligations in all
spheres of life. This means sharing equally- power and influence, and having equal opportunities
in all spheres of life. Gender equality demands the empowerment of women, with a focus on
identifying and redressing power imbalances and giving women more autonomy to manage their
own lives. That will surely bring about vital changes in the existing society.
References
1. Andrews, W., F. Foster and T. Harris (eds).The Oxford Companion to African American
Literature. Oxford. 1997. Print.
2. Davis, M., M. Graham, and S. Pineault-Burke (eds). Teaching African American
Literature: Theory and Practice. Routledge. 1998. Print.
3. Gilman, Daniel Coit. The New International Encyclopedia. London: Forgotten
Books.1999. Print.
4. Gilyard, K., and A. Wardi. African American Literature. Penguin. 2004. Print.
5. Harkavy, Michael D. The New Webster's International Encyclopedia. London: 1982.
Print.
6. https://www.poetryfoundation.org/poems/46446/still-i-rise.

Economic Growth and Gender Equality in India

Prakash Kumar
M.A., NET (JRF) , CAIIB
Asst.Proffessor (Eco)
Navjeevan Law College, Nashik
E mail :kumprpaper@gmail.com; Mob. – 7350398901/9422773097
Abstract
Women empowerment, Gender Equality and economic development are closely related;
in one direction, development alone can play a major role in driving down inequality between
men and women; in the other direction, empowering women may benefit development. In India,
it is alleged that development policies and programs do not view women as integral to the
economic development process. In the past decade, while Indian GDP has grown by around 6%,
there has been a large decline in female labour force participation from 34% to 27%. In spite of
its recent economic advances, India’s gender balance in labour force participation,
entrepreneurship, and growth remains among the lowest in the world. Though approximately
50% of our population is women and are integral part of our society but they have less
authority.It is believed that in our country increase in economic growth has not led to reduction
in gender inequality.
This paper deals with the question whether women are fundamental to the process of
economic development in India ?It examines how the basic pro-growth and pro-women
policies can raise female labour force participation and promote economic growth in India.
Key words : Gender equality, Economic growth, Empowerment, India, Education, Democracy,
Gender Budgeting.
Introduction
In most countries gender equality has increased with economic development.Many
economic and political thinkers assume that development alone will improve gender equality.
Whereas the other school of thought views that “gender equality brings about economic growth
but economic growth does not necessarily bring about gender equality”. Undoubtedly , a central
driver of economic growth is the increased role of women. This growth comes in many forms:
- Better education and health that increase female labour force participation;
- Reduced discrimination and wage differentials that encourage greater effort;
- And improved advancement practices that promote talented women into leadership and
managerial roles.
India’s progress towards gender equality, measured by its position on rankings such as
the Gender Development Index has been disappointing, despite fairly rapid rates of economic
growth. However, for an inclusive economic growth India must achieve the target of gender
equality. Inclusive economic growth means that the effort to advance a country’s growth and
development should be produced with the contribution of all citizens without excluding an
important group of the society, more specifically, women. When women have greater access to
secondary education and the labour market in conditions of equality, the effects are positive.
Similarly, the access of women to active political participation has significant effects on
economic growth. With the greater participation of women in the democratic system, a greater

economic increase is expected. Society cannot be created without women contribution. For the
welfare of society, condition of women should be improved.Women should be empowered
because both men and women are human beings and are equal.
Empowerment :
In simple words, empowerment is giving power. Power is the keyword of the term
empowerment. Power means having the capacity and the means to direct one's life toward
desired social, political and economic goals or status. Power denotes control over material assets,
intellectual resource and ideology. In Webster's English Dictionary, the verb empower means to
give the means, ability and authority. Empowerment is a multi-dimensional social process that
helps people to gain control over their own lives and in their society, by acting on issues that
they consider as important. Empowerment implies a state of mind and attitude of a person.
Awareness is a necessary part of empowerment. Awareness of rights is required for a person to
develop his capacity of self-control, self-strength and self-reliance and to build freedom of
choice and action. Empowerment is about change, choice and power. It is a process of change by
which the individual and groups with little or no power gain the power and ability to make
choices that affect their lives. Economists define empowerment as a process that enhances the
ability of disadvantaged and powerless individuals or groups to challenge and change in their
favour, existing power relationship that places them in subordinate economic, social and political
position.
Women’s Economic Empowerment :
Empowering women economically is a precarious component in the overall process of
realising gender equality. As well as being a matter of human rights and equity, women’s
economic empowerment is fundamental to the sustainable socio-economic development of entire
countries. Women’s economic empowerment is critical to economic growth and prosperity.
Empowering women economically involves improving their economic status, power and agency.
Accordingly, nurturing women’s economic empowerment involves creating “enabling
environments” that eliminate the barriers women encounter and provide supportive frameworks
for their engagement in the economic field. The most common barriers encountered by women is
limited formal education and training, absence from decision-making bodies, poor infrastructure,
limited reach to finance and business development services, and both socio-cultural restrictions
to their mobility. For women’s economic empowerment, two specific areas of intervention,
namely gender budgeting and women’s economic participation are considered .No single
initiative can address all aspects of women’s economic empowerment or is flawless.
Economic growth :
Economic growth, in simple terms means an increase in productive capacity of the
economy. It is the increase in the inflation-adjusted market value of the goods and services
produced by an economy over time. It is conventionally measured as the percent rate of increase
in real gross domestic product, or real GDP.Growth is usually calculated in realterms -
i.e., inflation-adjusted terms – to eliminate the distorting effect of inflation on the price of goods
produced. The economic growth rates of nations are commonly compared using the ratio of the
GDP to population or per-capita income.Development of new goods and services also creates
economic growth.Economic growth means only quantitative expansion of an economy.

Economic growth is, thus, a quantitative concept.Increase in the capital stock, advances in
technology and improvement in the quality and level of literacy are features of economic growth.
Gender Equality :
Gender equality is a situation when women and men enjoy the same rights and
opportunities across all sections of society i. e. Economic participation, decision making etc.
When the different behaviour, aspirations and needs of men and women are equally valued then
only gender equality is said to be achieved.
Gender inequality in India :
It refers to health, education, economic and political inequalities between men
and women in India. Various international gender inequality indices rank India differently on
each of these factors, as well as on a composite basis, and these indices are controversial. Gender
inequality in India is a multifaceted issue that concerns men and women. Some argue that
various gender equality indices place men at a disadvantage. However, when India's population
is examined as a whole, women are at a disadvantage in several important ways. In India,
discriminatory attitudes towards either sex have existed for generations and affect the lives of
both sexes. Although the constitution of India grants men and women equal rights, gender
disparities remain. For reducing gender inequality economic empowerment of women is needed
and for that we require Gender Budgeting.
Gender Budgeting :
Gender budgeting, or gender-responsive budgeting, is a tool for realising gender equality
and a key requirement for good governance. Gender budgeting contributes to women’s economic
empowerment by addressing the issue of control and sharing of resources by women and men. In
addition, gender budgeting is a process whereby the factors contributing to decisions about the
allocation of resources are made categorical, thereby promoting accountability. In this respect,
gender budgeting is both a political and technical undertaking wherein the desired outcome is
equitable distribution of resources to women and men, in accordance with their differential needs
and priorities. In gender budgeting, the emphasis is on equity and equality of outcome.
There are multiple indicators of gender budgeting like - collection and use of sex-disaggregated
data, sex-disaggregated beneficiary assessments and analysis of the impact of a budget on time
use, gender aware policy analysis, gender audit, sex-disaggregated public expenditure analysis,
sex-disaggregated tax incidence analysis, gender-aware economic policy frameworks and gender
budget statements. Besides supporting women’s economic empowerment and gender equality
more broadly, gender budgeting supports sustainable and equitable socio-economic
development.
Gender Budgeting in India :
In Public Sector, Gender budgeting was initiated in India in 2001, after with approval of
the National Policy for Women’s Empowerment and forming part of the planning of India’s
multi-year national economic programme, the Five Year Plans. Gender budgeting in India takes
two forms:
- The Gender Budget Statement (also known as Statement 20);
- And Gender Budgeting Cells located in government ministries and departments.

The Gender Budget Statement was institutionalised in India in the 2005- 2006 financial year.
The three key actors in the formulation of the Gender Budget Statement are the Ministry of
Finance, the Ministry of Women and Child Development. The Gender Budget Statement is a
component of the annual “Union Budget of India”, which is prepared by the Ministry of Finance.
There are two parts to the Gender Budget Statement :
- Part A lists “schemes” for which the beneficiaries are solely women and girls;
- While Part B lists the schemes for which at least 30 per cent of the expenditure flows to
women and girls.
Thus, the Gender Budget Statement indicates the quantity of public financial resources for which
women and girls are the sole and partial beneficiaries. In this respect, India’s Gender Budget
Statement is a quantitative form of gender budgeting.
Economic growth is a prerequisite for the reduction of poverty, but is not sufficient by itself. For
economic growth to lead to reduced poverty and improved equality, people who live in poverty
must have the possibility themselves, fully and on equal terms, to contribute to economic
development and to profit from its results. It is experienced that, societies that increase women’s
access to education, health care, employment, and credit, and that narrow the differences
between women and men in economic opportunities, have increased the pace of economic
growth and reduced poverty. Gender equality is hence both a cause and a consequence of
economic growth.
Suggestions :
Few suggestions to bring this gender equality and to make women a partner in growth in India
are :-
- There must be an active gender equality policy as an important component in strategies
for growth and poverty reduction. Key linkages between gender equality and pro-poor
growth increasing gender equality in households, markets and society at large contributes
to increased growth directly and indirectly. Directly, through women’s labour force
participation, increased income for consumption and investment and indirectly, through
improved health and education for children.
- Society must dispensed with rigid gender roles and divisions of labour which lead to
economic inefficiencies, limiting growth and poverty reduction efforts. A rigid gender
division of labour leads to an allocation of households’ resources, labour resources
included, that does not necessarily follow economic incentives but socially established
norms which dictate what is appropriate for men and women to do. It is gender norms,
rather than economic rationale, which lead women to spend a much higher proportion of
their time doing housework than men, or to restrict them to low productivity jobs in
agriculture or in the informal economy.
- Effective measures to be adopted to achieve zero Gender inequality in education which

reduces the average amount of human capital in a society and harms economic
performance by restricting the pool of talent from which to draw for education. It
excludes highly qualified girls and includes less qualified boys instead. Gender equality
increases growth indirectly, through increased health and education of the next

generation. Several studies show that better-educated women contribute to the welfare of
the next generation by reducing infant and child mortality, lowering fertility, and
improving the nutritional status of children. Women with more control over household
resources tend to allocate more resources to food and to children’s health and education.
Gender equality in education enhances growth by increasing the amount of human capital
in a society and improving the possibility of a more efficient allocation of human
resources.
- Measures to be taken to reduce gender inequalities in the labour market . As in the
case of education, gender inequalities in the labour market results in sex-segregated
labour markets leading to welfare losses (reducing total output) arising from the
misallocation of the labour force. Competent female workers are excluded from some of
the more productive activities. Lower labour force participation by women also results in
lower output and hence lower GDP along with lower value of production due to lower
earnings. The Indian states with higher female labour force participation are the ones with
faster growth.
- Gender equality in control over resources such as land, credit, technology and labour
should be insured which can contribute to more efficient markets, enhancing productivity
and growth rates. Women face barriers when establishing and managing businesses,
which limit growth. Businesses run by women are frequently unable to respond to
emerging economic opportunities, as regulations relating to the right of women to own
assets and operate businesses in their own name prevent them from doing so.
Conclusion :
Gender equality is not solely a fundamental human right but it is also essential for
poverty reduction and sustained economic growth. Empirical evidence shows that gender-based
inequalities limit both economic growth and poverty reduction. At the same time, countries that
improve the status of women tend to have lower poverty incidence and stronger economic
growth. As a result, governments can no longer afford the cost of inaction. Gender equality needs
to be seen as a determinant of growth. We can say that closing gender gaps is an effective
strategy to promote growth.
Time has come that Indian women will have to be given the chance and the incentives to
participate more in the economic growth and development of our country. General public
policies should be pro-gender-specific policies on women’s participation in economic growth in
India. To enable both men and women to partake in global integration, reduction in gender
inequalities, therefore, requires a social transformation which takes place through change in
deep-rooted attitudes beginning at the family level. The role of the state is to facilitate that
change through ensuring legal rights, increasing awareness of those rights and providing basic
social services to women.
References :
1. https://en.wikipedia.org/wiki/Economic_growth;
2. Bauer, Michal and Julie Chytilova, “Women, Children and Patience: Experimental
Evidence from Indian Villages,” Review of Development Economics, 17 (November
2013), 662-75;

3. https://en.wikipedia.org/wiki/Gender_equality;
4. https://en.wikipedia.org/wiki/Gender_budgeting;
5. Esteve-Volart, Berta, “Gender Discrimination and Growth: Theory and Evidence from
India,” unpublished, York University (January 2009);
6. Eswaran, Mukesh, Bharat Ramaswami, and Wilima Wadhwa, “Status, Caste, and the
Time Allocation of Women in Rural India,” Economic Development and Cultural
Change, 61 (June 2013), 311-33;
7. Sorsa, Piritta, Jan Mares, Mathilde Didier, Caio Guimaraes, Marie Rabate, Gen Tang, and
Annamaria Tuske, “Determinants of Female Labour Force Participation in India,”
Working Paper No. 1185, OECD Economics Department (January 2015);
8. https://www.livemint.com/Opinion/u1fO2yEso9nYra5DdfXmeL/Gender-discrimination-
defines-Indias-economy.html;
9. https://www.jgu.edu.in/student-corner/economic-dimensions-gender-inequality-india;
10. https://core.ac.uk/download/pdf/143887747.pdf;
11. Dollar, D., & Gatti, R. (1999). Gender Inequality, Income, and Growth: Are Good Times
Good for Women? (Policy Research Report on Gender and Development: Working Paper
Series No. 1). Washington DC: World Bank;
12. http://www.davidguembel.de/uploads/media/Ausarbeitung_Seminar_Wirtschaf
tsgeschichte_Gender_Inequality.pdf;
13. Kurian, N. J. (2000). Widening Regional Disparities in India: Some Indicators. Economic
& Political Weekly (February 12), 538-550;
14. Mumbai: Reserve Bank of India. RBI. (2008a), Handbook of Statistics on Indian
Economy;
15. Mumbai: Reserve Bank of India. RBI. (2008b). Annual Report: 2007-08;
16. https://www.bloombergquint.com/global-economics/why-india-cannot-achieve-the-
growth-it-wants-without-reducing-income-gender-inequality#gs.6hILT5uJ.

Tracing Patriarchy – Through the Ages and Its Place in the Modern Society
Dhara H. Moray
Foundation for Liberal and Management Education (FLAME) University
Abstract
Patriarchy has various meanings that revolve around male dominance in the society.
But, when one tries to understand patriarchy, it is very evident that it is rooted in domination,
oppression, and control. A woman will at every point be associated with a male figure in her
life- at birth her father, after marriage her husband and, as a widow her son. There is no
independence given to a woman as an individual entity in the troubling ideology of patriarchy.
This paper we will be focusing primarily on what patriarchy means and the subjugation of
women by the male-dominated society since the earliest times. This will be done by analyzing
literature available from the Vedic period and bringing the narrative in contemporary times.
This paper will also briefly explain the problem with patriarchy in terms of modernity and
traditionality.
The foremost question that needs to be answered is- what is a patriarchal society? “A
society is patriarchal to a degree that it promotes male privilege by being male dominated, male
identified and male-centered. It is also organized around an obsession with control and involves
as one of its key aspects the oppression of women.” This is the definition Allan Johnson provides
in his book “The Gender Knot: Unraveling our Patriarchal Legacy”. His book talks about the
detrimental effects of patriarchy and how it affects both men and women and how men should
use their privilege to help elevate the status of women. He makes an important point about how
patriarchy is unavoidable since it is ingrained in people from the moment they are born but,
people should consciously choose how they participate in it (Johnson,2014).
The book further challenges patriarchy by bringing the male privilege to the forefront.
Male dominance is extremely visible in positions of power right from -domestic household, the
corporate world, the government. There is also a tendency to measure a women’s capability with
that of a man in the same position because there is an underlying assumption of the man being
better at the job. Failure of the woman to do the job will lead to sniggers and snide remarks from
people around her who will tell her to know her place- inside the house. Whereas, when a man
does a historically “feminine” job such as looking after the household or a child, his failure, also
is a symbol of superiority. It can be interpreted as a trained ineligibility to protect the fragile idea
of what constitutes of “masculinity.” Male dominance can be put in a sentence as- ‘Male
superiority over Female’ (Johnson,2014).
Male Identification can be seen right from the syllabus that is taught to kids to the
worshipping of the divine, the default pronoun to which is “He.” A person will identify a doctor
as a man until proven otherwise. It may seem like a very negligible issue but under it lies our
involvement in patriarchy and our support to the idea of men in the foreground of every scenario
with women in the background. When we talk about the career of a man, is it assumed that there
will be a mother or a wife who will take care of the household which will enable the man to
completely focus on his career. Whereas, when a woman thinks of her career, it because difficult
for her to adjust in the male-identified model because she will have to think of her career and the
household at the same time. Males are inherently taught set rules of emotions – anger,

impatience etc. and qualities such as strength, invulnerability, autonomy, rationality, etc. these
bring the prized possessions of a man in a patriarchal society because every valued job has these
qualities at its core- war, law, politics, etc. Women are inherently taught to do work that is
“feminine” in nature like taking care of the household, teaching, cooking, nursing, etc. It is
difficult for the society to accept a woman in a position of power. The ideology behind it is that
power looks better on men than women and having any kind of power inherently affect the
feminine nature of the woman (Johnson,2014).
Male Centredness is also a part of the patriarchy wherein, the emphasis lies of the work
of the men- their roles, their work, etc. the media also plays an important role in subtly
propagating this. Films which show a single father taking care of his child has more audience
than similar movies with a female in lead wherein, the fact also remains that a woman is more
likely to be a single parent. Out of the forty movies that won the Oscar in 1965, only four of
them were from the perspective of a woman with only two fixating on a serious topic while the
other two were musicals (Johnson,2014).
It is also to be taken into notice that though women are raising in ranks around the world
and doing their work just as well as their male counterpart, there is no denying that the number
of women is not high enough to consider it as equality and that we are barely scratching the
surface of it. Rather than having women question the patriarchal values, it is easier for the
patriarchal society to make the woman a part of the system, which makes it easier for them to
subdue her and to put here in the foreground when the question of equality arises. In this bid to
achieve equality for the two identified sexes, there is no mention of any other gender a person
may identify with. The patriarchal society is heteronormative in nature and is not open to the
debate of the rights of any other sexes (Johnson,2014).
With the patriarchy forming the core of our society, there is no denying that people are
patriarchal in nature. This is an unhealthy lifestyle that needs to be challenged and changed.
There is no control of being brought up in a patriarchal family but, one can refuse to be a part of
it and be critical of what the future generations are taught. But, how many people are ready to
use their privilege to give voice to the oppressed and lose their position of power?
Subjugation and secondary status of women is not an unknown phenomenon even in
today’s “modern” world. In the context of the Indian society, patriarchy and its obsession with
female suppression can be traced back right to the Vedic age. The Vedic period can be used as
the starting point since it has the earliest surviving literature available to accurately understand
the position of women.
The reason we need to trace patriarchy as further into the history as possible is because it
has shaped the society and the power balance between genders as seen today. The reasons to
study this are- when we understand whether women were given the right to education we
understand the gender play. Laws and ritualistic customs showcase if women were thought as
war prizes and slaves or important better halves of the society and the sex laws enable us to
understand the ethical setup of the society. The expanse of freedom given to a woman to be an
active part of the society gives a fair idea of its administration “and enables us to understand
how far it had realized the difficult truth that women too have a contribution of their own to its
development and progress (Altekar, 1959).”
During the Vedic period, Rig Veda gives us the first account of a large group of women
being captured as war slaves than men. The stratification of the society is never as simple as that

between men and women. Caste also plays an important role in this stratification. So, a woman
who belonged to the upper class of the Brahmanical society comparatively had more privileges
than a dasi. But, a man was always at the forefront. In every caste of the society, the man had
leverages above the woman in every way. Since the Vedas were written by and for the upper-
class Brahmanas and the Kshatriyas, there are no accounts of what happened to the dasi. The
only women that have some references in the Vedas were the upper-class Brahmin women.
There are some positive narratives during this period but, the negatives outweigh them
tremendously. It remains a fact that women were seen as commodities, who were below men and
whose sexuality was to be to dictated and controlled by the men (Chakravarti, 1993).
Woman’s sexuality is still a very problematic debate since the patriarchal society feels
the need to control it. The society still does not give the girl the independence to explore her own
body and sexuality. Since the birth of a girl child, the emphasis is laid on raising her as an
“ideal” girl with “virtues” such as obedience, timidity, The need arises from the importance
society lays on the purity of the caste. In Manusmriti, the need to control a woman is stressed.
Women are portrayed in a negative light and attributed as dishonest, heartless and disloyal. It
also says that women are creatures of desire, who seek bodily pleasure with anyone at any time
and hence to protect the purity of the caste the husband should control and restrain his wife.
With the rise of Buddhism, there was not much elevation in the position of women either. The
Jataka texts reiterated a message similar to Manusmriti about the hazards of the sexuality of a
woman and how one should be wary of even an old woman. This societal creation of fear of
woman’s sexuality sought to justify the importance of patriarchal dominance over her
(Chakravarti, 1993). How different is the scenario today? It is agreeable that women enjoy more
liberties than their ancestors but, aren’t those women still in marginalized numbers? The
institution of marriage and a family is still largely dependent on the purity and chastity of a
woman since it still a requirement of the society. A woman having any form of sexual
relationship outside the institution of marriage is societally unacceptable and frowned upon.
The most common justifications for a patriarchal society are – a necessity for the
functioning of the society and traditionality of a patriarchal society. The idea encompasses the
allocation of specific gender roles for smooth functioning and survival of the family. The idea of
male dominance is only questioned until a certain comfortable point after which it is not
discussed further so as to not shatter the dogma of the “traditional” society. A parallel drawn by
Johnson in the aforementioned book, under the chapter- “Thinking about Patriarchy: War, Sex
and Work,” criticizes the work of Robert Bly who justifies male authority as a positive and
acceptable for the community in all great cultures. He (Bly) addresses this positive male energy
as “Zeus energy.” Johnson condemns the reference of male energy to that of Zeus, a God known
for sexually abusing and raping women. He also questions the idea of justifying patriarchy for
the sake of it, wherein there is no reference as to why dominance of one gender over other is
important and why the dominance was not of women rather than men. Justifying male privilege
enables society to accept it readily and not question it further (Johnson, 2014).
In the scenario of warfare, women have no role but, to stay at home and look after the
house and children while the husbands are away sacrificing their life to “protect” their loved
ones. The idea that a man must be at the forefront due to his ability to be violent and aggressive,
led to their unquestionable dominance over everything, as the protector is always stronger than

the one it protects. But, the only justification for the very existence of war is - patriarchy, the
masculine ego and, its related structures demand it (Johnson, 2014).
In a setup of a domestic household, the man is seen as the primary breadwinner and the
woman is a person in the background performing insignificant duties that a man need not bother
himself with and focus on providing for his family. In this context, it is easy to assume that
women have never done any productive work that has contributed to the world as we see today.
Society, after Industrialization was only revolving on the economy and women, were
conveniently shunned from the entire narrative since their work is not cashable. Men’s Rights
advocate Warren Farrell, described women as “supported for life” by men who are “raising
money” The entirety of woman’s domestic labor has been uncredited for, labeling it as her duty,
making her seem dependent, idle and, associating her only within the walls of the house and
taking care of the children. With industrial capitalism, there was a need for women in the labor
force and women needed the work to survive. There was now a physical separation between
work and household, that did not exist before. A problem that would never arise before a
woman. So, this has led to women over-working themselves to balance both till date (Johnson,
2014).
Bringing the same debate forward is Veena Das’ article that talks about the abuse faced
by women while trying to feed their families and working for exhausting hours. The abuse
comes in the picture because she has in some way “hurt” the male ego of the titular head of the
family. Das presents a very intriguing narrative focusing on a rural family, where the father is
unemployed and the mother is working to feed the family which includes four daughters and a
son. The family loses the son and the father blames it on the daughters who he believes have lost
their chastity (Das, 1994).
The man is stuck somewhere between modern and traditional. He questions why his
daughters have degrees but work in lowly jobs but, at the same time, he has a problem with
providing them a further education. The girl who is the primary focus of the article talks about
how she has seen the abuse inflicted on her mother by her father and how she would prefer to
stay away from men. She also talks about how her mother forced her to go for her board exams
after her brother passed away but, she ( her mother) would never support her if she decided to
not get married. Similar to her father, her mother is stuck between the ideologies of the
traditional and modern and are continuously stretching the fabric of societal construct (Das,
1994).
The man’s frustration with the unemployment has created an inferiority complex for
himself which he justifies with his wife’s probable infidelity and how the entire community
knows about. Societal construct of what is primarily demanded of a man – providing for the
family, and his inability to do so is part of the inferiority complex but, what magnifies it is that a
woman stepped in his shoes and assumed his role to provide for the family. His fragile male ego
constructed by the society is unable to process this rationally and the only way he “feels like a
man” is by inflicting torture and abuse on his wife and to see her cover in a corner. The writer
feels that the disbalance between traditional institutions and modernity that comes within the
domestic sphere translates itself into violence against women. The author also highlights how
women accept the violence and oppression as tradition and don’t even try to gain control of their
own lives (Das, 1994).

Conclusion
The society is trying to strike a balance between modernity and traditionality. The
modernity, pertaining to this paper, is a significant increase in the representation of women in
various fields. But, the traditionality is that it still primarily is a male-dominated society. To
make patriarchy a need of the modern day, there are justifications and theories to make it seem
positive. But, there is no changing the fact that patriarchy bases itself on unequal power
dynamics and is rooted in the principles of domination, oppression, and control. Women need to
take charge of their life and need to break through the moral construct that the society has
created for them. There is a need for women to critically understand the oppression inflicted on
them and that they are under no obligation to bear it. A woman has every right to be as
independent as a man and not let society dictate its rules on her. There are certain traditional
ideologies that are deep-rooted within the society and it will take time to change. But, women
need to be more aware of the strength they wield and prepare to fight for their rights. Men need
to realize their privilege and need to give a voice for the emancipation of gender rights. Only a
society with equal power balance and mutual respect for all genders can put an end to oppressive
and degrading social orders.
References: -
Altekar, A. S. (1959). The Position of Women in Hindu Civilization (Second ed.). Delhi:
MOTILAL BANARSIDASS.
doi:https://books.google.co.in/books?hl=en&lr=&id=VYG4K0yYHQgC&oi=fnd&pg=PR12&d
q=altekar&ots=HvWuiuJ1qz&sig=6oyC79xrCby6QegWp8nEg_TT1lk#v=onepage&q=altekar
&f=fals
Chakravarti, U. (1993). Conceptualising Brahmanical Patriarchy in Early India: Gender, Caste,
Class and
State. Economic and Political Weekly, 28(14), 579-585. Retrieved September 11, 2018, from
http://www.jstor.org/stable/4399556
Das, V. (1994). Modernity and Biography: Women's Lives in Contemporary India. SAGE
Publications, 1-12. doi:10.1177/072551369403900106
Johnson, A. G. (2014). The Gender Knot: Unraveling our Patriarchal Legacy (Third ed.).
Philadelphia,
Pennsylvania: TEMPLE UNIVERSITY PRESS.
doi:http://community.mis.temple.edu/mis3504digitaldesignsections12/files/2015/01/Gender-
Knot-Sample.pdf

Education and Women Empowerment: A Study with Reference to Legislative

And Judicial Efforts.
Dr Pooja Prashant Narwadkar
Principal, Bharati Vidyapeeth’s New Law College Sangli
Email: pnarwadkar@yahoo.com
Mob: 9822032797
Mr Vikram Vitthal Irale

Research Student, SJJT University, Rajasthan
Email: vikramirale@yahoo.com
Mob: 8446992200
Abstract:
This research article attempts to study the role played by education in empowerment of
Indian women, along with efforts which have been made by legislative and judicial organs of the
state. We examine in our day to day life how women become offended by various social
malpractices, and reason behind this is the lack of awareness of her regarding her rights.
Education is a good solution to solve problems relating to women and improve her political,
social and economical condition. Basically women are considered as indigent section of society
who requires special efforts by state machinery for development. In this regard central and state
legislatures also judiciary is making honest and wise efforts but due to lack of social awareness
and willingness this efforts are falling shorts.
In spite of the reformative movements, legislative provisions, reservations, protective
discrimination, constitutional guarantees, policies, plans, programme for her empowerment on
one hand has not made expected desirable changes, even after the seven decades of our freedom.
The researcher in this article would reflect on, how education is plays a vital role in the
empowerment of women and would also review the efforts made by legislative and judicial
personnel to fulfil the Constitutional mandates.
Keywords: Constitution, Education, Empowerment, Right, Women etc
Introduction:
“To educate your women first and leave themselves, they will tell you what reforms are
necessary”- Swami Vivekanand
Empowerment of women is basically the method of up-liftment of economic, social and
political position of women, the conventionally underprivileged ones, in the civilization. It is the
course of guarding them against all forms of evils. Women empowerment involves the building
up of a society, a political environment, wherein women can breathe without the fear of
oppression, exploitation, apprehension, discrimination and the general feeling of persecution
which goes with being a woman in a traditionally male dominated structure.
Education is milestone of women empowerment because it enables them to respond challenges,
to confront their traditional role and change their life. Education can bring phenomenal change in
her life which can enhance her confidence, bring awareness about their rights, reduce
dependency, better upbringing of new generation etc.

What is meant by Empowerment?
There are various approaches to define empowerment. It is an active and
multidimensional process which encompasses several multi-reinforcing components that begin
with and supported by economic independence.41 The general conceptualisation of
empowerment reflects as: “The term empowerment refers to a range of activities from individual
self-assertion to collective resistance, protest and mobilization that challenge basic power
relations. For individuals and groups where class, caste, ethnicity and gender determine their
access to resources and power, their empowerment begins when they not only recognize the
systemic forces that oppress them, but act to change existing power relationships. Empowerment,
therefore, is a process aimed at changing the nature and direction of systemic forces that
marginalize women and other disadvantaged sectors in a given context. “It is giving lawful
power or authority to act. If people were empowered they would be able to participate in the
planning, execution and implementation of developmental schemes. Apart from Political
Empowerment, Economic and Social Empowerment are crucial. Empowerment and development
are closely related. Empowerment leads to development, which further leads to greater
empowerment”.42 Empowerment has various facets such as social empowerment, political
empowerment, educational empowerment, political and legal empowerment etc.
Education and Women Empowerment:
“If you educate a man you educate an individual, however, if you educate a woman you
educate a whole family, Women empowered means mother India empowered”- Pandit
Jawaharlal Neharu.
The concept ‘Women Empowerment’ was first discussed at International Women’s
Conference at Nairobi in 1985, it was also deliberated in the conference that education is
milestone of women empowerment as it gives them the strength of facing the challenges ahead,
According to Wikipedia, the free encyclopaedia, education in the largest sense is any act or
experience that has a formative effect on the mind, character, or physical ability of an individual.
In its technical sense, education is the process by which society deliberately transmits
accumulated knowledge, skills and values from one generation to another.
Women empowerment refers to increasing the spiritual, political, social,
educational, gender or economic strength of individuals and communities of women. Educated
women not only tend to promote education of their girl children, but also can provide better
guidance to all their children. Moreover educated women can also help in the reduction of infant
mortality rate and growth of the population.
41 Role of education in women empowerment’ Lata Prasad and Amit gautam University
News,53(14)April06/12/2015
42 Babu, C. Sylendra (2007) “You too can become an I.P.S. Officer I.P.S.”, Krishna Press, Chennai, P
133

Historical Perspective of Women Education:
The status of women in India has been subject to many great changes over the past few
millennia.43 Women during the early Vedic period enjoyed equal status with men in all aspects of
life.44In olden period women had access to education but they had gradually lost this right.
However, in the British period there was revival of interest in women’s education in India.
During this period, various socio religious movements led by eminent persons like Mahatma
Phule, Raja Ram Mohan Roy, Iswar Chandra Vidyasagar emphasized on women’s education in
India.
After independence also this position has not changed. Recent statistics shows that there
is an increase in women education still the female literacy rate in India is less than the male
literacy rate.45 Far fewer girls than boys are enrolled in school, and many girls drop out. In urban
India, girls are nearly on a par with boys in terms of education. However, in rural India, girls
continue to be less educated than boys. According to the National Sample Survey Data of 1997,
only the states of Kerala and Mizoram have approached universal female literacy. According to
scholars, the major factor behind improvements in the social and economic status of women in
Kerala is literacy.46
According to a 1998 report by the U.S. Department of Commerce, the chief barriers
to female education in India are inadequate school facilities (such as sanitary facilities), shortage
of female teachers and gender bias in the curriculum (female characters being depicted as weak
and helpless).47 The literacy rate is lower for women compared to men, the literacy rate is 60.6%
for women, while for men it is 81.3%. The 2011 census, however, indicated a 2001–2011
decadal literacy growth of 9.2%, which is slower than the growth seen during the previous
decade.
Legislative efforts:
Need for empowerment arose due to centuries of domination and discrimination done by
men over women; women are the suppressed lot. They are the target of varied types of violence
and discriminatory practices done by men all over the world. India is no different. Women's
rights under the Constitution of India mainly include equality, dignity, and freedom from
discrimination; additionally, India has various statutes governing the rights of women.
-Constitution of India:
Preamble: The Preamble to the Constitution of India assures justice, social, economic and
political; equality of status and opportunity and dignity to the individual. Thus it treats both men
and women equal.
43 "Rajya Sabha passes Women's Reservation Bill". The Hindu. Chennai, India. 10 March 2010.
Retrieved 25 August 2010.
44 Mishra, R. C. (2006). Women in India: towards gender equality. New Delhi:
Authorspress. ISBN 9788172733063
45 Singh, Shweta (2007). "Schooling girls and the gender and development paradigm: quest for an
appropriate framework for women's education". The International Journal of Interdisciplinary Social
Sciences. 2 (3): 1–12.
46 Menon-Sen, Kalyani; Kumar, A.K. Shiva (2001). "Women in India: How Free? How Equal?"
47 Velkoff, Victoria A. (October 1998). Women of the World: Women's Education in India

Article 14: Equality before law The State shall not deny to any person equality before the law or
the equal protection of the laws within the territory of India.
Article 15: Prohibition of discrimination on grounds of religion, race, caste, sex or place of
birth-
(1) The State shall not discriminate against any citizen on grounds only of religion, race, caste,
sex, place of birth or any of them
(3) Nothing in this article shall prevent the State from making any special provision for women
and children
(4) Nothing in this article or in clause ( 2 ) of Article 29 shall prevent the State from making any
special provision for the advancement of any socially and educationally backward classes of
citizens or for the Scheduled Castes and the Scheduled Tribes
Article 21 A: The Constitution (Eighty-sixth Amendment) Act, 2002 inserted Article 21-A in the
Constitution of India to provide free and compulsory education of all children in the age group of
six to fourteen years as a Fundamental Right.
Article 45: Provision for free and compulsory education for children: The State shall endeavour
to provide, within a period of ten years from the commencement of this Constitution, for free and
compulsory education for all children until they complete the age of fourteen years.
-The Right of Children to Free and Compulsory Education (RTE) Act, 2009: which
represents the consequential legislation envisaged under Article 21-A, means that every child
including boy or girl has a right to full time elementary education of satisfactory and equitable
quality in a formal school.
Judicial Efforts:
Education is the very foundation of good citizenship and it only can provide dignified life to
human being.
As one of the important organ of the State Judiciary is playing important role to
safeguard rights of women specifically in matter of education. It has to play a creative role to
give effect to the preamble message of socio-economic justice.
In the case of Kharak Singh v. State of Uttar Pradesh48, the Supreme Court quoted and
held that:
By the term “life” as here used something more is meant than mere animal existence. The
inhibition against its deprivation extends to all those limbs and faculties by which life is enjoyed.
The provision equally prohibits the mutilation of the body by amputation of an armour leg or the
pulling out of an eye, or the destruction of any other organ of the body through which the soul
communicates with the outer world.
In Maneka Gandhi v. Union of India49, the Supreme Court gave a new dimension to Art.
21 and held that the right to live the right to live is not merely a physical right but includes within
its ambit the right to live with human dignity. Elaborating the same view, the Court in Francis
Coralie v. Union Territory of Delhi50,observed that:“The right to live includes the right to live
with human dignity and all that goes along with it, viz., the bare necessities of life such as
adequate nutrition, clothing and shelter over the head and facilities for reading writing and
48 AIR 1963 SC 1295

49 1978 AIR 597, 1978 SCR (2) 621
50 1981 AIR 746, 1981 SCR (2) 516

expressing oneself in diverse forms. With regard to the education, judiciary has declared in many
cases that right to education is fundamental right which flows from right to life and personal
liberty.
In Brown v. Board of Education51 Warren C.J. cogently observed that education is
perhaps the most important function of state and local Government. Child may reasonably be
expected to succeed in life if he is denial the opportunity of education. Such an opportunity,
where the State has undertaken to provide it, is a right which must be made available to all on
equal terms. In Bapuji Education Association v. State Justice Rama held that the right of an
individual to have and/or to impart education is one of the most valuable and sacred right that
among various types of personal liberty.52 In Anand Vardhan Chandel v. University of Delhi53
The Delhi High Court in its unanimous decision held that Right to Education was a Fundamental
Right under our Constitution.
In Mohini Jain v. State of Karnataka54, popularly known as the "capitation fee case; The
Supreme Court has held that Right to Education is a Fundamental Right under Article 21 of the
Constitution which cannot be denied to a citizen by charging higher fees known as the capitation
fee. It was ruled that Right to Education flowed directly from Right to Life. The court observed
that Right to Life under Article 21 and the dignity of individual could not be assured unless
Right to Education accompanied it.
In many other cases hon’ble higher Judiciary has held that, the State is under an
obligation to make endeavour to provide educational facilities at all levels to its citizens. There
are other important cases where court has emphasised the importance of education to weaker
sections of the society.
Conclusion:
Education facilitates an increase in knowledge and also widens the mental horizon of the
person. Education reduces inequality in gender perspectives which was basically aimed at by the
draftsmen of our’ law of the land’- Constitution of India. Women education plays a vital role in
the sustainable development of the country.
Women who constitute half a human population have been discriminated harassed and
exploited irrespective of the country to which they belong, un-mind of the religion which they
profess and oblivious of the timeframe in which they live.55
As of 2018, the President of India, the Speaker of the Lok Sabha and the Leader of the
Opposition in the Lok Sabha have been women. However, women in India continue to face
numerous problems. . On the part of the government the strong political will to implement them
to its true spirit is also must. We must not forget that education is the only input for the
economic, Social and cultural development. Education is a primary solution to empower the
women in India.
51 (1953) 347 US 483 at p. 494: 98 low Ed. 873 at p. 880.

52 AIR 1986 Kar. 119.
53 AIR 1978 Delhi p. 308
54 AIR (1992) SC 1858 (kuldip Singh and R.M Sahai. JJ.)
55 Dr. K.C. Jena, "Heirship of Women under Indian Personal Laws. A comparative study"

1. Role of education in women empowerment’ Lata Prasad and Amit gautam University
News,53(14)April06/12/2015
2. Babu, C. Sylendra (2007) “You too can become an I.P.S. Officer I.P.S.”, Krishna Press,
Chennai, P 133
3. "Rajya Sabha passes Women's Reservation Bill". The Hindu. Chennai, India. 10 March
2010. Retrieved 25 August 2010.
4. Mishra, R. C. (2006). Women in India: towards gender equality. New Delhi:
Authorspress. ISBN 9788172733063
5. Singh, Shweta (2007). "Schooling girls and the gender and development paradigm: quest
for an appropriate framework for women's education". The International Journal of
Interdisciplinary Social Sciences. 2 (3): 1–12.
6. Menon-Sen, Kalyani; Kumar, A.K. Shiva (2001). "Women in India: How Free? How
Equal?"
7. Velkoff, Victoria A. (October 1998). Women of the World: Women's Education in India
8. AIR 1963 SC 1295
9. 1978 AIR 597, 1978 SCR (2) 621
10. 1981 AIR 746, 1981 SCR (2) 516
11. (1953) 347 US 483 at p. 494: 98 low Ed. 873 at p. 880.
12. AIR 1986 Kar. 119.
13. AIR 1978 Delhi p. 308
14. AIR (1992) SC 1858 (kuldip Singh and R.M Sahai. JJ.)
15. Dr. K.C. Jena, "Heirship of Women under Indian Personal Laws. A comparative study"

Women’s Empowerment and Sustainable Development in India

Miss. Nilakhe Amruta Shital
Research Student
Economics Deptt.
Shivaji University, Kolhapur
Email:patilvishal_chem@rediffmail.com
Mobile No. – 9209567611
Abstract:
Empowerment can be defined as a “multi-dimensional social process that helps people
gain control over their own lives. It is a process that fosters power (that is, the capacity to
implement) in people, for use in their own lives, their communities, and in their society, by acting
on issues that they define as important”.
Sustainable development is “development which meets the needs of the present without
compromising the ability of future generations to meet their own needs”.
The role of women in sustainable development and highlight the need for empowerment
to ensure equitable distribution of resources. Sustainable development depends on an equitable
distribution of resources for today and for the future. It cannot be achieved without gender
equality. Women’s empowerment is a key factor for achieving sustainable economic growth,
social development and environmental sustainability. My Objectives are the study of women
empowerment, to study women sustainability, to study women and sustainable development
goal, to study gender equality in India, to study achieve gender equality and empower all women
and girls, to study women empowerment training programmes. Women’s empowerment and
achieving gender equality is essential for our society to ensure the sustainable development of
the country. Many world leaders and scholars have argued that sustainable development is
impossible without gender equality and women’s empowerment. Sustainable development
accepts environmental protection; social and economic development women wouldn’t feel
equally important to the process of development as men. It is widely believed that, the full
participation of both men and women is critical for development. Only acknowledging men’s
participation will not be beneficial to sustainable development. In the context of women and
development, empowerment must include more choices for women to make on their own.
Present research study will depend upon secondary dada. Secondary data collection from women
empowerment programmes, training.
Key word: Women empowerment, Sustainable development, Programmes, Training,
Environment.
Introduction:
Women, who make up half of the world’s population, have benefited more than men from
the progress in economic and social development in the last three decades. Nevertheless they
continue to be overrepresented among the world’s most vulnerable groups, as access to resources
and power remains highly skewed towards men. Gender equality is a goal in its own right but
also a key factor for sustainable economic growth, social development and environmental
sustainability. By providing the same opportunities to women and men, including in decision-
making in all kinds of activities, a sustainable path of development can be achieved to ensure
that women’s and men’s interests are both taken into account in the allocation of resources.

In 1992, the United Nations Conference on Environment and Development (UNCED)
made important provisions for the recognition of women’s contributions and their full
participation in sustainable development. Principle 20 of the Rio Declaration (quoted at the
outset of this paper) and Chapter 24 entitled “Global Action for Women towards Sustainable and
Equitable Development” of Agenda 212 make commitments to strengthening the position of
women. Sustainable development is “development which meets the needs of the present without
compromising the ability of future generations to meet their own needs”. It therefore
encapsulates the needs of both women and men.
Gender equality is a right. Fulfilling this right is the best chance we have in meeting some
of the most pressing challenges of our time—from economic crisis and lack of health care, to
climate change, violence against women and escalating conflicts. Women are not only more
affected by these problems, but also possess ideas and leadership to solve them. The gender
discrimination still holding too many women back, holds our world back too. The 2030 Agenda
for Sustainable Development and its 17 Sustainable Development Goals (SDGs) adopted by
world leaders in 2015, embody a roadmap for progress that is sustainable and leaves no one
behind. Achieving gender equality and women’s empowerment is integral to each of the 17
goals. Only by ensuring the rights of women and girls across all the goals will we get to justice
and inclusion, economies that work for all, and sustaining our shared environment now and for
future generations.
The centrality of women’s empowerment, gender equality and the realization of women’s
human rights in achieving sustainable development have been increasingly recognized in recent
decades. The recognition is evident in a number of international norms and agreements. The
Beijing Declaration of Action provides that the advancement of women and the achievement of
equality between women and men are a matter of human rights and a condition for social justice
and are the only way to build a sustainable, just and developed society.
1) To study the concept of women empowerment.
2) To study the concept women sustainability.
3) To study women and sustainable development goal.
4) To study achieve gender equality and empower all women and girls.
5) To study women empowerment training and programmes.
The present study Women’s Empowerment and Sustainable Development in India. This
study is based on secondary data. The secondary data have been collected from various sources
such as published and unpublished books, website.
Women empowerment:
Multi-dimensional social process that helps people gain control over their own lives. It is
a process that fosters power (that is, the capacity to implement) in people, for use in their own
lives, their communities, and in their society, by acting on issues that they define as important.
Women's Empowerment Principles: Equality Means Business. Empowering women to
participate fully in economic life across all sectors is essential to build stronger economies,
achieve internationally agreed goals for development and sustainability, and improve the quality
of life for women, men, families and communities.

Women sustainability:
Development which meets the needs of the present without compromising the ability of
future generations to meet their own needs. Women have a vital role in environmental
management and development. Their full Participation is therefore essential to achieve
sustainable development.
Women and sustainable development goal:
The sustainable development goals seek to change the course of the 21st century,
addressing key challenges such as poverty, inequality, and violence against women. Women
have a critical role to play in all of the SDGs, with many targets specifically recognizing
women’s equality and empowerment as both the objective, and as part of the solution. Goal 5 is
known as the stand-alone gender goal because it is dedicated to achieving these ends.
Achieve gender equality and empower all women and girls:
Women and girls, everywhere, must have equal rights and opportunity, and be able to
live free of violence and discrimination. Women’s equality and empowerment is one of the 17
Sustainable Development Goals, but also integral to all dimensions of inclusive and sustainable
development. In short, all the SDGs depend on the achievement of Goal 5. Gender equality by
2030 requires urgent action to eliminate the many root causes of discrimination that still curtail
women’s rights in private and public spheres. For example, discriminatory laws need to change
and legislation adopted to proactively advance equality. Yet 49 countries still lack laws
protecting women from domestic violence, while 39 bar equal inheritance rights for daughters
and sons. Eliminating gender-based violence is a priority, given that this is one of the most
pervasive human rights violations in the world today. Based on data from 87 countries, 1 in 5
women and girls under the age of 50 will have experienced physical and/or sexual violence by an
intimate partner within the last 12 months. Harmful practices, such as child marriage, steal the
childhood of 15 million girls under age 18 every year.
Women do 2.6 times more unpaid care and domestic work than men. While families,
societies and economies depend on this work, for women, it leads lower earnings and less time to
engage in non-work activities. In addition to equal distribution of economic resources, which is
not only a right, but accelerates development in multiple areas, there needs to be a fair balance of
responsibility for unpaid care work between men and women. Sexual and reproductive rights are
critical in their own right. Shortfalls in these multiply other forms of discrimination, depriving
women of education and decent work, for example. Yet only 52 per cent of women married or in
a union freely make their own decisions about sexual relations, contraceptive use and health
care. While more women have entered political positions in recent years, including through the
use of special quotas, they still hold a mere 23.7 per cent of parliamentary seats, far short of
parity. The situation is not much better in the private sector, where women globally occupy less
than a third of senior and middle management positions. UN Women acts to empower women
and girls across all its programmes and advocacy. With stepped up action on gender equality,
every part of the world can make progress towards sustainable development by 2030, leaving no
one behind.
Women empowerment training and programmes:
The mission of the Empowerment Program is to provide education, employment
assistance, health, housing referrals, and support services for women who are in disadvantaged

positions due to incarceration, poverty, homelessness, HIV/AIDS infection, and/or involvement
in the criminal justice system.
-Beti Bachao Beti Padhao Scheme
- One Stop Centre Scheme
-Women Helpline Scheme
-UJJAWALA : A Comprehensive Scheme for Prevention of trafficking and Rescue,
Rehabilitation and Re-integration of Victims of Trafficking and Commercial Sexual Exploitation
-Working Women Hostel
-Ministry approves new projects under Ujjawala Scheme and continues existing projects
-SWADHAR Greh (A Scheme for Women in Difficult Circumstances)
-Support to Training and Employment Programme for Women (STEP)
-NARI SHAKTI PURASKAR
-Awardees of Stree Shakti Puruskar, 2014 & Awardees of Nari Shakti Puruskar
-Awardees of Rajya Mahila Samman & Zila Mahila Samman
-NIRBHAYA
-Mahila police Volunteers
-Mahila E-Haat
One stop center scheme:
Aim: To provide support and assistance to women affected by violence both in private and
public spaces.
Objectives:
-To provide integrated support and assistance to women affected by violence, both in private
and public spaces under one roof.
-To facilitate immediate emergency and nonemergency access to a range of services including
medical, legal, psychological and counselling support to fight against any forms of violence
against women.
SWADHAR Greh scheme:
Aim: To provide supportive institutional framework for women victims of difficult
circumstances so that they could lead their life with dignity and conviction.
Objectives:
-To cater to the primary need of shelter, food, clothing, medical treatment and care of the
women in distress and who are without any social and economic support.
- To enable them to regain their emotional strength that gets hampered due to their
encounter with unfortunate circumstances.
Mahila E-Haat
Aim: To act as catalyst by providing a web based marketing platform to the women
entrepreneurs to directly sell to the buyers.
Objectives:
-Women can also showcase services being provided by them which reflect creative
potential eg. Them whihl reflect potential e.g.tailoring.
Beti Padhao, Beti Bachao Scheme
Aim: To generate awareness and improve the efficiency of welfare services meant for girls.

Objective:
- To prevent sex-selective abortion.
-To ensure survival and protection of a girl child.
-To ensure education of the girl child.
SWADHAR Greh Scheme
Aim: To provide temporary accommodation, maintenance and rehabilitative services to women
and girls rendered homeless due to family discord, crime, violence, mental stress, social
ostracism. Anothre scheme with similar objective is short stay home.
Objective:
-To enable them to regain their emotional strength that is affected due to their encounter
with unfortunate circumstances.
Conclusion:
Finally, researcher concludes that study the concept of women empowerment and women
sustainability. Achieve gender equality and empower all women and girls and provided the
women empowerment training and programmes.
Reference:
1. United Nations Economic Commission for Europe (UNECE). An earlier version of this
paper was prepared as a background document for a Roundtable Discussion on
Empowering women for sustainable development in the UNECE region at the Sixty-
fourth Session of the United Nation’s Economic. Commission for Europe (UNECE) on
30 March 2011 at the Palais des Nations in Geneva. We thank Claudia Trentini and
Robert Shelburne for comments on earlier drafts.
2. Agenda 21 is a comprehensive plan of action adopted at the United Nations Conference
on Environment and Development in 1992.
3. Sustainable development as defined in the World Commission on Environment and
Development’s report “Our Common Future” (1987).
4. UNDP (2005), Human Development Report.
5. OSAGI (2001), factsheet on “Important Concepts underlying Gender Mainstreaming”.
6. For a more detailed conceptual discussion of sustainable development, refer to UNECE
(2009) Measuring Sustainable Development.
7. A/42/27, Our Common Future: Report of the World Commission on Environment and
Development.
8. The UNESCO Universal Declaration on Cultural Diversity (2001) states that cultural
diversity is key to sustainable human development.
Website:
https://www.bankexamstoday.com
https://www.goodreturns.in
www.wcd.nic.in
http://www.un-documents.net
http://www.un.org/womenwatch/osagi/pdf/factsheet2.pdf.

Recent Judgement: A Boon for Changing Gender Stereotypes
Mrs. Komal R. Oswal Mr. Ashish A. Bhasme
Research Student, Asst. Professor,
Department of Sociology, Department of BBA
Shivaji University, Kolhapur. Vivekanand College, Kolhapur.
Mob. 9527574933 Mob. 8208026246
Abstract
Gender stereotypes and present in every society. They are all learnt at an early age. The
researchers attempt to study the recent judgements of the Supreme Court which favor gender
equality. The landmark judgement of triple Talaq, adultery and Sabrimala Temple has been
discussed in the paper. The researchers have used secondary sources of data and the study is
descriptive in nature. Finally the researchers conclude that though there are a few judgements
made by Supreme Court; one has to start from himself and his family. Being rational and
judgement free in attitude is of prime importance if one wants to change the gender stereotypes
in society.
Introduction:
In every society there are rules for gender roles. Even in ethnic groups and cultures
people have gender role expectations, but they can be very different from group to group. Gender
roles means how one is expected to behave, dress up, speak and present themselves based upon
their gender or sex, for example quite universally found trait is women are expected to dress up
in feminine ways and be polite, nurturing, adjusting on the other hand men are expected to be
strong built, bold and aggressive. These gender roles change in the same society with the passage
of time.
A stereotype is nothing but a widely accepted judgement or bias about a person or group
though it is inaccurate or exaggerated. Specifically speaking, gender stereotype can cause unjust
and unfair treatment because of a person’s gender. This is also known as sexism. There are
basically four kinds of gender stereotypes. They are personality traits, domestic behaviours,
occupations, physical appearance. The exaggerated gender stereotypes can make relationships
between people difficult extreme gender stereotype are harmful because don’t allow people to
fully express themselves and their emotion.
In recent years, due to the advancement in society there is equality between the sexes.
Recently, society reflects fewer attitudes that support discrimination and inequality between men
& women. Though, today we are liberated in our beliefs, attitude, behavior but many of
occupations are still influenced by gender stereotyping. Gender stereotypes are learnt at an early
age in the families. Secondly, media is also responsible for exaggerating gender stereotypes to
commercialize their product for example an advertisement of washing powder is always
depicting a woman where as advertisement of car or bike for man.
Nowadays, though today there is not such gender sensitization in India. Over the decades
the focus has shifted across several evils in Indian history such as Sati, dowry, inheritance laws
equal pay for equal work etc. but now we are negotiating gender biased free workplace, laws for
sexual harassment etc. this shift was possible with strict implementation of laws and mindset of

people. But even in the progressive families, daughters are still and entitle to some places lesser
than son, from education to choosing life partner.
Breaking gender stereotype is now a need of an hour this will happen not only when
women laws are implemented but when both men and women enter into each other space. Today
we find women in all the profession which were earlier labeled as male profession like rickshaw
drivers, conductors, Pilots, Architects, chief justice of Supreme Court and even till Prime
Minister of India. Women are breaking stereotypes and in the recent times of few judgements are
passed by the Supreme Court which acts as a boon for breaking gender stereotypes.
1) To study the recent judgements of the Supreme Court which favours gender equality.
2) To familiarise with the change in gender stereotypes.
Methodology:
The study is based on secondary sources and is descriptive in nature. The researchers
have used law references books, e-journals, newspapers and magazine articles to make the
conceptual understanding more clear. The study takes into considerations the recent judgements
of triple talaq, adultery and Sabrimala entry.
Judgement of the triple talaq-
Triple Talaq or instant Talaq is an Islamic practice that allows men to divorce their wives
immediately by uttering the word “Talaq” thrice. This pronouncement can be oral or written it
can also be delivered by electronic means like telephone, SMS, email or any social media.
As per the Shariat Act 1937, there are three ways in which a husband can divorce his wife
Talaq-e-Ahsan, Talaq-e-Hasan and Talaq-e-biddat. Both the Talaq-e-Ahsan and Talaq-e-Hasan
are claimed to be recognized by the Holy Quran but the last one Talaq-e-biddat is a creation of
Umayyad kings for their ill intentions.
Talaq-e-biddat or Talaq-ul-Bain is irrevocable divorce is instant Talaq and is effective as
soon as that pronouncement is made thrice. Only this form of Talaq three pronouncements can be
made by saying “I divorce you” thrice at the same time i.e. there is no waiting period( iddat
period) between two successive pronouncements. Iddat period is for a woman who is divorced or
after the death of husband is usually three menstrual cycles. During iddat, a woman cannot marry
another man and if the husband resumes living again with her or if you pronounce this “I have
retained you” the divorce is dissolved.
Landmark judgement by Honorable Supreme Court
The Honorable Supreme Court of India in its recent landmark judgement of Sayara Bano
vs Union of India (UoI) pronounced on August 22, 2017 has dismissed the practice of triple talaq
with majority of 3:2. The constitutional bench of supreme court was comprising of five judges
from different religions- Justice Korean Joseph a catholic, Justice U. U. Lalit a hindu, Justice R.
F. Nariman, a Parsi, chief justice Khehar a sikh and justice Abdul Nasir, Muslim. Majority of
views of justice R. F. Nariman the practice of Triple Talaq is arbitary in nature. It observed this
kind of talaq can be contracted by Muslim man intentionally without any attempt at
reconciliation to solve it. This Talaq violates 393 fundamental right contained under article 14 of
the Constitution of India.

Taking into consideration, the views of Supreme Court, Honorable Law Minister Shri
Ravi Shankar Prasad has taken initiative to present the Triple Talaq bill in the Lok Sabha which
was passed by majority on 28 December 2017. The bill reads “to protect the rights of the Muslim
married women and prohibit divorce by pronouncing Talaq by their husbands and provide for
matters connected therewith or incidental thereto”. The bill criminalizes the practice of Triple
Talaq. Section 3 states it as ‘void’ and ‘illegal’ and section 4, thereof stating whoever
pronounces Talaq-e-biddat shall be punished with imprisonment which may extend to 3 years
and a fine lastly section 7 of the act makes the offence cognizable and non bailable offence.
Judgement of adultery law-
In the previous context of adultery law, it is defined in section 497 of Indian penal code
1860 in simple terms stated that a woman is not going to be regarded as an abettor of an offence
in this at women are not responsible for the act of adultery or they are not liable for this act, only
the men will be held liable in criminal sense. As with the wish of husband, wife can be subjected
to someone else's desire. The woman is not allowed to say here. It does not permit women to
prosecute her husband if he is adulterous. The act was gender biased.
The judgement by a five judge Supreme Court bench headed by chief justice Dipak
Mishra which declares section 497 unconstitutional on 27th September 2018. Adultery is no
more of criminal offence, it is a civil offence. Justice D. Y. Chandrachud suggested that there
was nothing wrong if “women seek solace and comfort outside marriage”. Women have full
autonomy over their bodies. The bench clarified that it was in favor of making offence gender
neutral.
Judgement of Sabarimala temple-
Sabarimala temple situated in Kerala a class of women belonging to age 10 to 50
excluded from the entry in temple on the basis of ancient custom, which was sanction by rules
3(b). It is a temple of lord Ayyappa. It is argued that all women are not prohibited from entering
the temple. The women between the ages of 10 to 50 are barred from entering the temples on the
biological ground of menstruation. Rule 3(b) framed by the government under the authority of
the 1965 Kerala Hindu places of worship (authorization of entry act) provided for the exclusion.
A constitutional bench of the Supreme Court on 3rd October 2018 held by a 4:1 majority,
that the Sabarimala’s temple practice of barring entry to women between the age was
unconstitutional. Chief justice Mishra and Justice Khanwilkar, stated that women have an
enforceable right to entry under article 25(1). Again, it has no scriptural or textual evidence that
has been a backup to the practice. Section 3 of 1965 act prohibits discrimination against any
class of Hindus and the temple is not a denominational temple. It again violates Article 14 and 15
prohibits equality and promotes discrimination. Having an overview of the judgement of
Sabarimala was passed.
Analysis:
All the following three Landmark judgements passed by the Supreme Court are essential
for breaking Gender stereotypes. It leads to women empowerment. It gives women the prime
importance and give her complete freedom and tries to bring equality. Such type of judgements
are necessary in our society to progress.

Limitations of the study:
1) The study covers only three Landmark judgements but apart from these Maternity benefits act
is amended, judgement of LGBT is passed, live in relationship judgement is passed ,etc.
2) The study solely focuses on judgements passed in the year 2017 and 2018 there are many
judgements that have been responsible for bringing a change in gender roles.
Conclusion:
It is not only government which can help to change the stereotypes, we at our home, our
work place, our neighborhood, need to strive to achieve the goal. Socialization of children should
not be gender biased. Educated parents are seen buying stuff as per gender labeled colour pink
for girls and blue for boys. There is no typical colour for any gender. Trying to be rational and
giving women her dignity, self respect and same opportunities will help to bring a positive
change in society.
References:
1. Zia Mody (2013), 10 Judgements that Changed India, Penguin india.
2. www.livelaw.in
3. www.mondaq.com
4. www.indiatoday.in
5. www.pbs.org
6. www.hindustantimes.com
7. www.ukessays.com

Women Workforce In BPO: A Sociological Analysis

Dr. Patil Amol Ashokkumar
Asst. Prof., Dept. of Sociology,
Smt. C. B. Shah Mahila
Mahavidyalaya Sangli- 416416.
Email- amolaba.2012@gmail.com
Abstract:
The present paper is based on the key findings of an empirical study conducted on the
BPO workforce in Pune. The objective of the study was to prepare a status report on the service
conditions, benefits and hazards of working women in the BPO sector. It also attempted to draw
a comparative picture of the situation in the two states vis-à-vis women employees. Women
constitute a significant number of the workforce in BPO sector in the country. They are primarily
in their mid-twenties and qualified with graduate or post graduate degrees. Employment
opportunity and career prospects in BPOs come as an enviable choice for them. Most of the
women earn a good package, especially in Pune where salary index is higher than other parts of
India. After a brief tenure in contractual service, the employees are inducted into the permanent
service of the company with diverse benefits ranging from gratuity, bonus, provident fund,
allowances, insurance and others. However, it has been found that thin strains of discontentment
creep in overtime on issues such as inadequate salary packages, differential promotional
prospects and increments, ambiguous service conditions, irregular and arduous work schedules
and lack of facilities in workplace.
Key Words: BPO, Women, Employment, IT Service.
Introduction:
The millennium has witnessed the onset of a revolution is terms of emergence of new
industries and fields of work, employment, economic well being and increased women
participation in workforce. Though the change may not have permeated at all levels and
penetrated all sections of society, it has definitely aided and assisted the middle class and higher
middle class women to achieve economic independence, societal prominence and self esteem.
The new Information Technology companies are the prime carriers of this revolution. But the
question which remains is how far the women have benefitted from this.
Women at IT/ITES Industry in India:
The global expansion of software and IT enabled services has opened up new vistas for
women. The major resource required by the software and services outsourcing in India is a
steady supply of educated technical labour or ‘knowledge workers’. The industry is considered to
provide a good avenue for the employment of women, who have conventionally not opted for
technical occupations, but have the essential knowledge base and flexibility to adjust themselves
to the outsourcing industry. As UNCTAD Report (2002) demonstrated, software and IT-enabled
services has broadened job prospects for women, who can now work from home (assuming
adequate infrastructure and bandwidth are available) or in a data centre or tele-centre close to
home As per Nasscom estimates, women comprise 20 – 25% of total number of science and
engineering graduates in the country. The number of software professionals has been rising
continuously over the years. The number of software professionals increased from 6800 in 1985

to 650,000 in 2003-2004 (Nasscom, 2004). Women are joining the IT sector and their numbers
are fast increasing. In 1993, only 10% of workforce was women. In 1998, 18% of IT workforce
was women which were higher than the national average of 12%. In 2003, the proportion
increased to 21%. The participation of women in IT is rapidly growing and is expected to go up
to 35% in 2005. Hence, women are now occupying a prominent position in the labour force.
According to Nasscom, the focus on women by the IT-BPO industry is in part an
acknowledgment of their growing role in India’s economy. The Indian IT-BPO industry, in fact,
has become synonymous with some truly pioneering work related to women employees, and the
sector, more than other industries in India, has been launching initiatives designed to promote the
interests of women in their workplace. In 2007-08, the IT industry had 28 per cent women in its
workforce compared to 24 per cent in 2005-06. At the entry level, in 2005-06, 38 per cent were
women compared to 47 per cent in 2007-08.
The 11th Five Years Plan (2007-2012) has viewed that ICT can play a meaningful role in
bridging gender disparities by directly benefiting the women who use technology as well as by
improving the delivery of services to women. This is also reflected in the relatively higher
proportion of women employees in the Indian IT-BPO sector – as compared to other sectors of
the economy. The influence on gender equality is not restricted to the urban cities alone. There
are also examples where ICT is being used to strengthen earning opportunities for women and to
build productive skills among disadvantaged women as well as offer knowledge-based services
that help improve the productivity of women’s enterprises in smaller towns and cities.
Communications technology offers possibilities to women to engage in e-commerce, distance
education, and e-government, thereby overcoming barriers to women’s economic advancement.
Especially in scenarios where face-to-face contact with other men is discouraged, women can
find a route to the economy through the virtual marketplaces and workplaces that an electronics
infrastructure may provide through e-commerce sites and virtual, hosted call-centres and the like.
Thus, the gender perspectivity in Business Process Outsourcing industry is an important point of
study.
Objectives of the Study:
The study attempts to address the following key research objectives:
1. To study the socio-economic profile of women employees working in the BPOs.
2. To study the socio-economic and socio-cultural problems faced by working women in the
BPOs sector.
Methodology:
The study has been an empirical one. The population of the study is BPOs located in
Pune area. For the purpose, several sources like Nasscom, Prowess, Capitaline, Departments of
IT, Regional IT Directories and Internet sites were referred. There are near about 500 ITES/BPO
units in Pune region. For the selection of women employees purposively 5 BPO units has been
selected for this study. 12 women employees from each of the ITES/BPO units were selected for
the survey. For the purpose of data collection, well structured schedules were prepared covering
the different dimensions of the study.
Major Findings of the Study:
A) Respondent’s Profile: The profile of women employees in BPOs, their age, caste category,
family residence, their education, marital status and family’s monthly income data has been
analyzed and the results are presented in Table-1.

Table-1: Respondent’s Profile
Variables Frequency (%)
1) Age 18-21 17 28.33
22-25 33 55.00
26-30 07 11.67
30 and above 03 05.00
2) Caste category Open 32 53.33
SC 14 23.33
OBC 09 15.00
Other 05 08.34
3) Family Rural 13 21.67
residence Urban 47 78.33
4) Education Graduate 34 56.67
Post-Graduate 08 13.33
Diploma 12 20.00
Other (ITI, etc.) 06 10.00
5) Marital status Married 17 28.33
Unmarried 43 71.67
6) Family’s Below 10000 09 15.00
monthly income 10000-15000 31 51.67
15000-20000 15 25.00
Above 20000 05 08.33
As per the data shown in Table-1, it is interpreted that generally the majority (33 or 55%)
women employees working in the BPOs are between 22-25 years of age. Very few of them are
above 30 years. Majority (32 or 53.33%) women employees belong to open category and their
family residence from urban area (47 or 78.33%). Majority (34 or 56.67 %) respondents have
completed graduation, 12 (20%) respondents have completed diploma, 8 (13.33 %) respondents
have completed Post-graduation and remaining 6 (10%) respondents have completed ITI
education. Very few of the women employees are married (17 or 28.33%). Most of them are
unmarried (43 or 71.67%). The family monthly income of these women employees is either
below Rs. 15000. They are not belonging to very rich families.
Reason for joining BPO industry:
It was very interesting in this study to know the reason behind joining the BPO industry
from women respondents. Multiple responses are reported by respondents and these are
distributed in table no. 2
Table No. 2: Reason of the joining the industry
Reason Frequency Percentage
Did not get a better job 19 31.67
Not much educational qualification
10 16.67
required
Good work environment/culture 05 08.33
Good benefits/ Pay Packages 17 28.33
Attractive life-style 09 15.00
Total 60 100.0

The above data revel that according to majority (19 or 31.67 %) of respondents, the most
predominant reason why employees choose the BPO industry is that, they did not get a better job
than that of this industry. While, 17 (28.33%) reported that good pay packages are their major
factor behind joining the industry, 10 (16.67 %) respondents give preference to this industry
because not much qualification required here and 9 (15%) because of attractive life style.
Respondents, also cite reasons of work-culture, as other contributing factors in decreasing order
of priority.
B) Problems Faced by Women Employees:
There are many socio-economic, socio-cultural and health related problems faced by the
women employees in call centers. The responses of the respondents regarding these problems are
presented below.
Socio-economic problems:
The responses of the respondents regarding socio-economic problems are presented in
table no. 3.
Table-3: Socio-economic Problems faced by Women Employees
Problems Agree Disagree No opinion
Lack of family support 46 (76.67%) 14 (23.33%) --
Work-Life Imbalance 52 (86.67%) 08 (13.33%) --
Lack of socialization 58 (96.67%) 02 (3.33%) --
Gender Discrimination 38 (63.33%) 17 (28.33%) 05(8.34%)
Financial problems 41 (68.33%) 19 (31.67%) --
The major socio-economic problem faced by women employees is lack of socialization.

96.67% of the respondents agree for they have no time to socialize and many of them have lost
many friends as they are unable to spend time with them. 86.67% of the respondents agree that
they have faced many problems related to their work-life imbalance. 76.67% of the respondents
said that due to odd timings and less salaries they have faced the problem of lack of family
support. 68.33% of the respondents said that they have faced financial problems also as the
salaries drawn by them are very less to meet their own expenses, then savings and rearing
families is out of question. 63.33% of the respondents have complained about gender
discrimination and to surprise 8.34% of the respondents they have not answered this question.
Socio-Cultural Problems:
The responses of the respondents regarding socio-cultural problems are presented in table
no. 4.
Table-4: Cultural Problems faced by Women Employees
Problems Yes No No opinion
Unequal respect 37 (61.67%) 23 (38.33%) --
Sexual harassment 35 (58.33%) 14 (23.33%) 11 (18.34%)
Drug addiction 26 (43.33%) 31 (51.67%) 03 (5.00%)
Illegal Relationships 23 (38.33%) 35 (58.34%) 02 (3.33%)
and Affairs
Unhealthy Comments 45 (75.00%) 15 (25.00%) --

by co-workers
The above table no. 4 shows, majority (37 or 61.67 %) of respondents feel that they have
faced the problem of unequal respect from the male co-worker. 58.33% reported that they faced
sexual harassment at the workplace. 43.33% of the respondents reported that they have faced the
problem of drug addiction e.g. smoking and drinking at the workplace but 51.67% of the
respondents said that this has become the part of work culture and they are comfortable with it.
38.33% of the respondents said that they have faced the problem of illegal relationships and
affairs with partner. 75% of the respondents said that they faced the problem of communicating
with their co-workers as they use language about which they were not aware of and they use
slangs which are not common with them.
Conclusion:
Conclusions related to the problems faced by working women in BPO sector drawn from
the analysis of responses: Women are discriminated against in all walks of life. Women are
subjugated, dominated and exploited both at work places and home. Women are generally unable
to give proper and quality time to her family so they unable to maintain work-life balance and
family support. Working women generally face workplace sexual harassment, gender
discrimination and financial problems. Due to work related stress they face various heath related
problems in their life. The woman is a creator and now she has adopted the role of earner for the
family. The society and family support is must for boosting their spirits and equal treatment at
work place is equally important for them to achieve success in their life.
References:
1. Kapur P. (1970). Marriage and the Working Women in India, Bombay. Vikas
Publications.
2. NASSCOM- Annual Report 2012-2013.
3. Ramesh Babu. P. (2004). Cyber Coolies in BPO: Insecurities and Vulnerabilities of
Non-Standard Work. Economic and Political Weekly, XXXIX, no.05: 492-497.
4. Tamizharasi K. and Umarani (2014). Work stress and Job Performance Evaluation of
BPO Employees, International Journal of Advanced Research in Computer and
Communication Engineering, Vol. 3, Issue 1, January 2014, p.p. -5093-5100.
5. Upadhya Carol (Ed.) (2006). In Gender in the Information Society- Emerging Issues:
Gender Issues in the Indian Software Outsourcing Industry. UNDP-APDIP ICT4D
Series.

The Role of ICT in Gender Equality and Development

Dr. Patil Pushpa Govindrao
Assistant Professor, Dept. of English,
Shikshanmaharshi Dr. Bapuji Salunkhe
College, Miraj.
Email- pgpatil2013@gmail.com
Abstract:
In India, the new forces associated with globalization understood as the combination of
economic integration, technological diffusion, and greater access to information have operated
through markets, formal institutions, and informal institutions to lift some of the constraints to
greater gender equality. A shift toward more egalitarian gender roles and norms has also been
facilitated and, in some cases, reinforced by women’s economic empowerment. ICTs have
increased women’s access to economic opportunities and in some cases increased their wages
relative to men’s. This paper highlights the role of ICT to promote gender equality and
development in Modern India. This paper is purely based on secondary sources and the findings
of the study shows that ICT has some potential roles towards gender equality by empowering
women in the socio-cultural context of modern India.
Key Concepts: ICT, Gender Equality, Women Empowerment.
Introduction:
It has become widely understood that promoting gender equality is an essential
component of an effective economic and human development strategy. For example, World
Bank (2003a) reports:
“There is now a shared understanding within the development
community that development policies and actions that fail to take gender
inequality into account and fail to address disparities between males and
females will have limited effectiveness and serious cost implications.”
World Bank (2003a), p. 4
Historical data reveal that there is a statistically significant positive association between
gender equality in education and economic development. Gender-based discrimination happens
in a broad array of spheres (work, education, access to health care and political participation,
among others) and does profound damage to societies as a whole. Patriarchal, unequal societies
thwart the potential of men and women alike. In this andocentric system, differentiating between
men and women has become second nature, relegating women to a position of subordination and
discrimination and wasting the enormous potential of about half of the world’s population.
Worldwide, less than one in five members of parliament is a woman. Women’s participation in
the workforce was estimated at 52.6% in 2008 while that of men stood at 77.5%. On average, for
the 121 countries on which relevant information is available, women hold 29% of the jobs in
research. In higher education, women predominate in some scientific fields, such as the
biological and social sciences, but there has been less progress in engineering. The challenge of
building a social model based on gender equality should for now go hand in hand with targeted
efforts to expand women’s access to and use of information and communications technologies
(ICT) as a way to democratize information, communications and the participation of women in
the generation of knowledge.

ICT enable women to play an active role in development, support and dissemination
networks. They also provide women with access to new jobs and professions, to participation in
interactive learning and teleinformation initiatives and to knowledge and information for
empowerment and for improving their lives. These technologies help women take their place in
the public space of the information society, creating resources, contributing ideas and opinions
and capitalizing on their own inventiveness and creativity. To help narrow the inequity gap and
promote women’s access to ICT, between February 2008 and February 2010 UN-Women
Andean Sub-Regional Office provided support for basic ICT training for women leaders in rural
areas of Ecuador, both to empower their relationships and to bring them into the knowledge
society. The women participating in the programme lost their fear of computers and technology
and learned how to use e-mail, thus broadening their opportunities for communicating and
fostering greater contact with women living far away. Opportunities for learning increased as
well; ICT enable women to take online courses and write about their own experiences. Isolation
and fragmentation work against the cause of those who are committed to gender equity. For
those who are working to help overcome the problems arising from gender inequality, there is no
replacement for women’s access to knowledge and ICT. For women, such access is crucial for
changing their lives, owning their destiny and participating in development. Information and
communications technologies in recent years have been recognized as an effective tool for
promoting economic growth and sustainable development. With low usage costs and the ability
to overcome distance, ICTs have revolutionized the transfer of knowledge and information
around the world.
In India, the new forces associated with globalization understood as the combination of
economic integration, technological diffusion, and greater access to information have operated
through markets, formal institutions, and informal institutions to lift some of the constraints to
greater gender equality. A shift toward more egalitarian gender roles and norms has also been
facilitated and, in some cases, reinforced by women’s economic empowerment. ICTs have
increased women’s access to economic opportunities and in some cases increased their wages
relative to men’s. Growth in export and ICT-enabled sectors, together with a decline in the
importance of physical strength and a rise in the importance of cognitive skills, has increased the
demand for female labor. ICT has also increased access to markets among female farmers and
entrepreneurs by easing time and mobility constraints.
Methodology:
This paper highlights the role of ICT to promote gender equality and development in
Modern India. This paper is purely based on secondary sources and the findings of the study
shows that ICT has some potential roles towards gender equality by empowering women in the
socio-cultural context of modern India.
Improving Gender Equality with ICTs
The characteristics of ICTs and its overall benefits for economic development makes it a
key component through which gender equality can be improved. Looking more specifically,
ICTs can for one influence the public opinions in a positive way about gender equality.
Especially in a country like India, this can be a good strategy by inducing policymakers to
include gender as an important component to their social and economic policies. In other sectors
of the industry like health and education, ICT4D can be more focused on improving the lives of

women in more rural areas. This will be better understood when explaining the project examples
later on in this paper.
Specifically looking at India, ICT can be a powerful tool for gender empowerment. There
has been a substantial growth in the ICT sector since the late 1980s and the use of ICT has
dramatically expanded since the 1900s (Jain S.). Statistically looking into the World Bank, the
number of Internet users is accounted to grow at a rate of 50% per annum with teledensity
reaching up to 3.8% of the population by 2008. The IT and ITES sector is projected to grow 18%
in the next five years to become an industry of Rs 4.58 Lakh Crores by 2011, according to an
IDC release (Jain S.). Overall there is significant growth and strength in the IT sector of India.
But the problem is spreading this growth of ICTs across women also. The main problem is the
digital divide that exists in India. According to the 2004 report by the Cisco Learning Institute
for women, only 23% of Indian women are Internet users (Jain S.).This gender digital divide in
India is characterized by low-level access of technologies. Some of the factors restricting access
to ICT infrastructure are poverty, lack of computer literacy and language barriers in these areas.
Given these problems, efforts have been taken by the society to bridge this digital divide
and experience the overall benefits of ICTs. More specifically ICT4D has been taking place in
India to encourage girls and women to use ICT early on in their education and to pursue
technical careers. Also different sectors have been targeted through ICTs such as health and
entrepreneurship to bring awareness to areas the women can experiment and develop in. We will
focus more on the different types of ICT projects done in specific economic sectors for women
and its benefits and evaluating its sustainability.
Project in Specific Development Sectors
SEWA Organization:
Self Employed Women’s Association (SEWA) is an organization dedicated to creating
employment opportunities for poor self-employed women workers. They believe that poor
women’s growth, development and employment happens when they have work and income
security and food security. It also occurs when they are healthy and able to access childcare
(http://sewa.org/About_Us.asp). Through this they have two main goals of Full Employment and
Self Reliance for women to acquire.
Gyandoot:
Gyandoot is a project started in Madhya Pradesh to fund rural networked cyber kiosks
through panchayats. The project was started in Dhar district, to offer villages multiple services
through internet based project. Through this project, information is available about rural life and
agricultural projects. The internet gives information which was earlier available through
middlemen. Information is available about education and employment opportunities. Complaints
can be lodged on the internet which is of great help to men and women.
Smile:
Savitri Marketing Institution for Ladies Empowerment) is a voluntary organization in
Pune. This project has increased literacy level of underprivileged women through the usage of
ICT. Internet has also helped them market their various products like soft toys, candles, bags,
utility items, etc. Through Internet, there is greater awareness and exposure and market reach for
the products.

Benefits of ICT in the health sector
ICTs have a great potential in the health sector. Using information tools like CD ROMs,
databases and mobile ICT devices can carry out networked information, exchange systems and
offline information to enhance public health delivery. They allow health education and
information dissemination, bring communities and health facilities closer to each other through
regular information exchange, and offer simple solutions for collecting and analyzing
information about disease and health-seeking behavior to help health interventions become more
locally relevant (Lal B. S.).
Rights-based information for women
ICTs have been used by gender equality advocates the world over for putting out rights-
based information. From multilateral agencies like UNIFEM to feminist activists at local levels,
actors at different levels are involved in creating, collating and disseminating material on rights –
legal rights, sexual and reproductive rights, women’s human rights. This is done through
websites, e-magazines and email. In many developed countries, websites provide assistance to
women seeking help on domestic violence.
Conclusion:
The implementation of ICT has changed the global scenario and many unexplored areas
are now open for encashment. Gender Equality, being one of them has seen many benefits
through this usage and more importantly have used the flexibility of adjustments of ICTs to their
benefit. But it is important to consider the strategy of these implementations and what
methodologies need to be used to keep it sustainable. So far, some of the projects mentioned
have adhered to infrastructural, cultural and social needs which have worked out especially in the
case of India. Overall ICT can make more impacts in this area: by amplifying women’s voices
and publicizing experiences this can open more doors and in turn initiate a change in the global
scenario.
Recommendations:
The following recommendations are aimed at promoting such actors.
1. Adopt legislative, regulatory and administrative measures to promote gender equality in
the ICT area.
2. Collaborate with national machineries for the advancement of women to promote gender
equality in ICT.
3. Encourage and facilitate collaborative action among government bodies with
responsibilities for the ICT area and for gender equality.
References:
1. Derek H.C Chen (2007), Gender Equality and Economic Development: The Role for
Information and Communication Technologies
2. Jain Suman (2006), ICTs and Women’s Empowerment: some case studies from India
3. Lal B. Suresh (2008), Impact of Information and Communication Technologies on
Gender Development in India Palacios Laura (Ed.), (2011), Newsletter eLAC nº, 16
September.
4. Lal B. Suresh (2011), Impact of Information and Communication Technologies on
Women Empowerment in India, Systemics, Cybernetics and Informatics Vol. 9 (4).
5. World Bank (2003a). Gender Equality and the Millennium Development Goals.
Washington, D.C., April.

Role of Women in Indian Politics

Swapnil D. Pawar-
Assistant Professor
Political Science M.A., SET
Navjeevan Law College Nashik
Email: - sp.write81@gmail.com; Mob: - 8149473781
Abstract:
In the 21st century, women are facing obstacles in their political participation
worldwide. The socioeconomic factors emerge as an obstacle to the advancement of women.
According to the report of the Inter- Parliamentary Union, 2017 (The IPU is the international
organization of Parliaments which was established in 1889), worldwide female representation
rate is 23.6per cent. This minimum representation shows that Women need long distance to
achieve equality in politics. For the equal participation of women in policy-making to promote
gender fair government efforts are being made to increase participation of women such as
legislative measures.
The gender quota is being implemented at a remarkable rate throughout the world. It is
seen as an important policy measure to increase the reach of women in decision-making bodies.
The basic purpose of the quota system is to promote participation in women's government. In
order to involve women in politics, in a political situation, the quota is applied temporarily until
the barriers to women's political participation are removed. Many developing countries in the
world have ensured quota at national or sub-national level so that gender can be ensured. In
many developed countries, political parties have voluntarily adopted quota, women can be
helpful in political empowerment.
Keywords: IPU, Parliament,loksabha,sathyagraha, upanayana, abala, orthodox, khadi,non-Aryan
wife, Woman Reservation.
Introduction:
Women will get empowerment in politics only if women get reservation in politics.
Social barriers can also be overcome when the roots of women are raised and activated in
politics. For the participation of the Women Organization, the Government of India has not taken
any concrete steps. This change of political development is visible in the form of political power.
Instead of women, the place is reserved for political parties. The political uplift of women is not
the basis of women's economic status. Women have long waited for politics to come because the
majority of parties do not give a chance to women in politics. This research intends to highlight
that political systems are not a socio-political basis, and therefore there is a need to develop
indigenously. According to the law, the numerical strength of women is not a sign of quality but
there is a difference in their effectiveness and effectiveness.
Status of Women in Early Indian Society:
Every human society is invariably characterized by social differentiations. Amongst such
differentiations, gender based differentiation is one. This has been relatively more specific in
earlier societies. Accordingly men and women were treated differently. They were assigned
different roles and status. Men had the role of bread earning and protection of women and
children. Women had the role of reproduction of heirs and home- making. Historical records

show that the position of Indian women varied through the ages. A historical understanding of
status of women in early Indian society shows a declining trend in the position of women.
In the Rig Veda, (2500 BC to 1500 BC), the position of women was fairly satisfactory.
The girls were educated equal to that of boys and had to pass through the period of
Brahmacharya. The marriages of girls used to take place at an advanced age of 16-17 years. In
the eyes of religion, women were equal to men. Both boys and girls were allowed to undergo
‘upanayana’ [sacred thread] ceremony which initiated them to education. Women had
considerable freedom in the different activities of the social and political life.
In the age between 1500BC to 500BC there was a gradual decline in the level of female
education. System of sending girls to famous teachers or centers of education was discouraged.
Only male relatives like father, brother could teach them. There was a tendency to curtail
religious rights and privileges of women. But women had honorable position in the household
and she could move freely in the family and society.
During 500BC to AD500, the position of women deteriorated considerably. The
matrimonial alliance of a non-Aryan wife into the Aryan household is considered to be the key to
the general deterioration of the position of women. A non-Aryan wife was ignorant of the
Sanskrit language and this was a handicap in being part of the religious privileges that an Aryan
wife would be accustomed to. The marriageable age of boys and girls began to be lowered. The
Upanayana or the thread ceremony and education for girls were discouraged. But the property
rights which were not recognized earlier came to be gradually recognized during this period,
because of the discouragement of widow remarriage. The willingness to give property rights was
to allow a childless widow to maintain herself.
During AD500 to AD1800, apart from property rights to women, their position continued
to deteriorate. The Upanayana ceremony was completely stopped. Women came to be regarded
in the same lines as the shudras. The marriageable age of the girls was further lowered down.
Sati became common among the warrior classes. Widow re-marriage was gradually withdrawn
and the pardah system (veil) began to get footing in the Indian society. Women were strictly
confined to the four walls of home. Their freedom was largely curtailed. Women were made to
be totally dependent on men. Manu, the well known Smrithikara strongly held that since a
woman is ‘, (dependent), she should be protected by either father or husband or son throughout
her life.
In the history of Indian society, the age of Jainism and Buddhism are considered as little
progressive to previous times. Women enjoyed a bit of freedom and certain opportunity,
particularly in spiritual matters. During this time, female education was encouraged. It was
possible that women could become missionaries and even they could remain unmarried.
However, in the ‘Jataka’ books of Buddhists, women were criticized as evils, thieves, unreliable
and wild. According to Buddhism, woman can reach the highest stage, she is, however inferior to
men. Various writings in history shows that during the Muslim period from 11th century
onwards, position of women further deteriorated. The pardha system was rigorously enforced.
Freedom of women was restricted. Early marriage, enforced widowhood, deprivation of
education was all in full form. The historical analysis of the position of women in ancient India
shows that women did not share an equal position with men. Women were recognized only as
wives and mothers. Their position was as subordinate to men. The later movements like
Buddhism, Jainism, Vaishnavaism, Veerashaivism and Sikhism made certain efforts to improve

the status of women. The Bakthi movement allowed women to undertake spiritual activities
independently. It is the 18th century that is considered to be the darkest period in the status of
women, where women were subjected to male superiority in all fields.
History of Political Participation of Women in India:
The root to the participation of women in politics can be traced back to 19th century
reform movement. The early 19th century social reforms and educational programmes initiated
by various social reformers dealt with the social evils prevalent in the society. The social reform
movement has been regarded as a key to the intellectual processes that went into the making of
modern India. They thought that social change could be initiated by educating women and
bringing progressive legislation. Social evils can be eradicated by raising consciousness and
making people sensitive to injustice done to women.
Social reformers like Rajaram Mohan Roy, Ishwar Chandra Vidyasagar, Mahadeva
Govinda Ranade, and Behramji Malabari raised their voices against the prevailing practices and
social customs subjugating women. Their efforts rallied around issues affecting women’s life
adversely such as the practice of sati, female infanticide, plight of the widows, child marriage,
polygamy etc. Rajaram Mohan Roy championed the ban on the practice of sati. The campaign
resulted in the governmental resolution of 1829, banning the practice of sati. Ishwar Chandra
Vidya Sagar took up the cause of widows and started a movement for widow remarriage in
1850’s. It resulted in Hindu Widow Remarriage Act of 1856. But this act denied them the right
to their husband’s and family’s property. It met with strong opposition from Bengali orthodoxy.
Actually nothing much could be achieved through these legislations.
The new revivalism was embodied in powerful organizations such as Dayanand
Sararwati’s Arya Samaj (1875), Vivekananda’s Ramkrishna Mission (1897) and Annie Besant’s
Madras Hindu Association (1904). The new organizations attacked the reformers but supported
some reforms of the Hindu society. They did not incorporate a good deal of the programmes of
reformers such as educating women, raising the age of marriage, remarriage of child widows
etc., but all this was to be done within the framework of Hinduism.
Women in India’s Freedom Struggle:
The struggle for freedom marked the beginning of a political awakening among women
in India. With the establishment of the Indian National Congress, membership was open to
women. The Swadeshi Movement in 1905 saw the entry of women into independence
movement. It also marked the formulation of several women’s organizations. The entry of Annie
Besant into Indian politics in 1914 accelerated the process of women’s associations with the
freedom struggle. She was the first woman to be elected as president of the Indian National
Congress. Sarojini Naidu too became active in Indian National Movement.
It is M. K Gandhi who drew large number of women into the freedom struggle. The
participation of women in India’s historic freedom struggle was a country wide phenomena, their
participation in a large scale was linked closely with the advent of Gandhi on the Indian political
scene from 1917 on words. In response to Gandhi’s call large number of women plunged into the
national movement. His message “when women, we call abala became sabala, all those who are
helpless will became powerful”, reveals the importance he gave for the strength of women.
Through his experiments with sathyagraha (peaceful strike), he realized that women could
equally participate together with men.

The national movement brought women to the center stage. From liberal homes and
conservative families, urban centers and rural districts, women single and married, young and old
came forward and joined against colonial rule. Their involvement is extremely important,
women’s participation called into question the British right to rule, legitimized the Indian
National Movement and won for activist women, at for a time the approval of Indian men. Large
number of women participated actively in the Non-Cooperation, Civil Disobedience, Swadeshi,
And Salt Sathyagraha led by Gandhi. During the Non-CooperationMovement, women in
different parts of India joined processions and propagated the use of khadi (spun cotton) and
charakha (spinning wheel).
However, the number of women who acquired positions of power or membership in the
representative bodies was less compared to men. In the 1937 election, eight women were elected
from the general constituencies and 42 from the reserved constituencies, and became ministers
when the provisional cabinet was formed. Vijayalaxmi Pandith become minister for local self
government in Uttar Pradesh and later Ansuyabai Kale and J.T Sipahimalchi were appointed
Deputy Speakers in Madhya Pradesh and Sindh, respectively. Hansa Mehta and Begum Shah
Nawoy took office as Parliamentary Secretary in Bombay and Panjab respectively. In the
Constituent Assembly which met in December 1946, there were 14 women members.
Constitutional Provisions:
On attaining Independence in the year 1947, India became a republic. The Constitution of
India adopted a parliamentary form of government. The government functions at different levels.
At the apex level, there is the national government and governments at states and union
territories. At the center, the parliament consists of two houses i.e. the Upper House called the
Rajya Sabha or the council of states and the Lower House called the Lok Sabha (House of
People). At the state level, the upper house is called the Legislative Council and the Lower
House is called the Legislative Assembly. Each state has its own local self-governments known
as Panchayat Raj Institutions both at urban and rural areas Rural Panchayat Raj Institution has
three tier structures consisting of the Zilla Panchayat at the district level, Taluk Panchayat at the
taluk level, and Gram Panchayat at the village level.
The Constitution of India, one of the greatest documents ever produced came into force
in the year 1950 guarantee justice, liberty and equality to all citizens. The preamble of the
Constitution of India resolved to secure to all its citizens justice, social, economic and political,
liberty of thought, expression, belief, faith, and to worship, equality of status and opportunity and
to promote among them fraternity assuring the dignity of individual and the unity of nation. To
attain this, the Constitution guarantees fundamental rights. Specific articles and amendments
have been enacted to ensure that women and children enjoy the Constitutional rights. The
Constitution not only grants equality of treatment to women but also calls upon the state to adopt
measures favoring women neutralizing the socio- economic, educational and political
disadvantages that they face. The following are the various provisions in the constitution which
ensures equality between men and women.
Article 14 guarantees equality before law and equal protection of law with in the territory
of India. This Article stands for absence of any discrimination by law or in their administration.

Art 15 prohibits discrimination on the basis of religion, race, caste, sex, place of birth. It
is a guarantee against every form of discrimination. According to article 15(3), nothing shall
prevent the state from making special provisions for the benefit women and children.
Article 16 guarantees equality of opportunity for all citizens in matter relating to
employment or appointment to any office under state. Secondly no citizen shall, on grounds of
religion, race, cast, sex, decent, place of birth residence or any of them, be eligible for, or
discriminated against in respect of any employment or office under the state.
Article 39- a) guarantees right to an adequate means of livelihood for all citizen.
Article 39 b) guarantees equal pay for equal work for both men and women.
c) that the health and strength of workers, men and women, and the tender age of children are
not abused and that citizen are not forced by economic necessity to enter occupations unsuited
for their age or strength.
Article 42 guarantees just and humane condition of work and maternity relief. This is in
accordance with Article 23 and 25 of Universal Declaration of Human Rights.
Article 51-A clause (e) says that it shall be the duty of every citizen of India- to promote
harmony and sprit of common brotherhood amongst all the people of India, transcending
religious, linguistic and religious or sectional diversities, to renounces practice derogatory to the
dignity of women.88
The 73rd Constitutional Amendment has added the following articles to the Constitution
providing reservation for women in Panchayat Raj Institutions.
Article 243-(D) (2) states not less than 1/3 of the seats reserved under clause (1) shall be
reserved for women belonging to S. C or as the case may be S.T.
Article 243-(D) (3)-extends political reservation to women not less than 1/3 of the total
number of seats to be filled by direct election in every panchayat shall be reserved for women
and such seats shall be allotted by rotation to different constituencies in a panchayat.
Article 243-(D) (4) extends reservation to elected offices as well. The office of the
chairpersons in the panchayats or any other level shall be reserved S.C and the S.Ts and women
in such a manner as legislature of a state may, by law provide.
Conclusion:
Post independent women continued to play a significant role in less usual activities such
as environmental movements, anti-alcohol agitations, peace movements and even revolutionary
activities which equally effect power relationships as they have the capacity to influence the
state. Yet politics proved to be a very unfriendlyenvironment for women and continues to be the
male domain where entry to women is severely restricted. Representation of women in
parliament and state assemblies remain at a very low level. Their representation is 10.8% in
parliament. No doubt a few seats have been given to women but it has not been in proportion to
women’s strength in population.Although the Constitution (108th Amendment) Bill, 2008, was
introduced in the Parliament of India which proposed to amend the Constitution of India to
reserve 33% of all seats in the Lower house of Parliament of India, the Lok Sabha, and in all
state legislative assemblies for women yet it was never seriously taken by all political parties and
the bill lapsed after the dissolution of the 15th Lok Sabha in 2014. The enactment of
The Women's Reservation Bill will certainly prove a milestone in the process of woman
participation in Indian politics.

References:
1) Basu, Aparna. "Indian Women's Movement". Foundation Course, Human rights, Gender
and Environment.
2) Guha, Phulrenu; et al. (December 1974). "Towards Equality: Report of the Committee on
the Status of Women in India". Government of India. Ministry of Education and Social
Welfare
3) M Laximikant “Indian Polity” 5th Edition McGraw Hill Publication: panchayat raj, 73Rd
and 74th amendment 1992
4) Government of India. "The Constitution of India". Ministry of Law and Justice.
5) Ministry of Panchayati Raj. "Women Reservation in Panchayats". Press Information
Bureau, Government of India.
6) https://eci.gov.in/statistical-report/statistical-report-ge-2014
7) https://en.wikipedia.org/wiki/Women%27s_political_participation_in_India
8) https://en.wikipedia.org/wiki/Women%27s_Reservation_Bill
9) Bipin Chandra:History of Modern India, Orient Blackswan, 1990
10) Bipin Chandra: India's Struggle for Independence, 1857-1947, (New Delhi, 1989)

Participation of Women in Panchayat Raj System: Status and Challenges

Mr. Arun S.Pentawar
Head, Dept. of Political Science
Sunderrao Solanke Mahavidyalaya, Majalgaon
Email- arunpentawar@gmail.com
Mb. 9067449988
Introduction:
The Panchayat Raj generally refers to the system of local self-government in India. In
India also in Maharashtra, the Panchayat Raj now functions as a system of governance in which
gram panchayats are the basic units of local administration. The system has three levels: Gram
Panchayat (village level), Panchayat Samiti (block level), and Zila Parishad (district level). The
Panchayat Raj system was first adopted by the state of Rajasthan in Nagaur district on 2 Oct
1959. During the 1950s and 60s, other state governments adopted this system as laws were
passed to establish panchayats in various states. The second state was Andhra Pradesh, while
Maharashtra was the ninth state. In the history of Panchayat Raj, in India, on 24 April 1993, the
Constitutional (73rd amendment) Act 1992 came into force to provide constitutional status to the
Panchayati Raj institutions. In a country like India, where social orientation is based on class,
caste and gender, the picture of deprivation and inequality is appalling. The women are not
considered as a social group. They are either included with men or totally ignored. Later, the
73rd constitutional Amendment Act (1992) created space for women in political participation
and decision-making at the grass root level by providing that 1/3rd of the seats would be reserved
for women all over the country.
The 73rd Constitutional Amendment Act (CAA), 1992 says- “It provides reservations for
women in PRIs set up in two ways; for the office of the members and for that of the
chairpersons”. As per the clause (2) and (3) of article 243(d), not less than one third of the seats
meant for direct election of members at each tier of the Panchayats are to be reserved for the
women. On August 27, 2009, the Union Cabinet of the Government of India approved 50%
reservation for women in Panchayat Raj System. The Indian states Andhra Pradesh, Bihar,
Chhattisgarh, Himachal Pradesh, Jharkhand, Kerala, Karnataka, Madhya Pradesh Maharashtra,
Odisha, Rajasthan, Sikkim, Tamil Nadu, Tripura, West Bengal and Uttarakhand have
implemented 50% reservation for women in Panchayat Raj System.
Objectives of the paper:
1. To know the panchayat raj system in India.
2. To know the participation of women in panchayat raj system.
3. To know the status and challenges of women in participation of panchayat raj system.
Hypothesis:
1. Gram panchayats are the basic units of local administration.
2. Maharashtra government has implemented 50% reservation for women in Panchayat Raj
System.
3. 73rd constitutional Amendment Act (1992) created space for women in political
participation in Maharashtra.

Research Methodology-
Present research paper researcher has used a research method of observation, analytical
and descriptive methodology.
Data Collection-
In this research paper using secondary data collection method like as reference books,
publications, journals, news papers, magazines and internet websites etc.
Status of Women participation in Panchayat Raj System
Increased political accountability to women comes out only from increasing their
numbers amongst decision-makers, although this is necessary and important. It must also be
linked to improved democratic governance overall, understood as inclusive, responsive and
accountable management of public affairs.
The benchmark generally selected for evaluating women's participation in politics is their
representation in term of numbers or percentages. This does not facilitate adequate
understanding, because representation does not, in itself, constitute evidence of participation.
Thus, several indicators have been identified for determining the status and quality of women
participation in the local political process.
1. Participation in the Gram Sabha
Participation has been taken as a vital index for the women members to assess their
empowerment in Panchayat Raj Institutions. According to the 73rd Amendment (Part IX), a
Gram Sabha may exercise powers and perform functions at the village level as provided by laws
enacted by its state legislature. A large proportion of female is organizing and attending the gram
sabha meetings. A study conducted during 2008-2009 by Ministry of Panchayat Raj showed that
a sizeable 93 per cent of male sarpanch reported performing their primary role of organizing and
attending the Gram Sabha meetings. However, smaller in numbers than male Sarpanch, a
significantly large proportion of female Sarpanch (86 per cent) also reported executing this
important role of being a local Panchayati Raj functionary.
2. Encouraging Community Participation in Gram Sabha
Elected representatives are expected to create an enabling environment for the local
community, and especially women, to participate in Gram Sabha meetings, raise questions,
interact and present their opinions. In a study, conducted by the Ministry of Panchayati Raj,
showed the attendance in Gram Sabha meetings, which is an important indicator of the quality of
women representatives' participation. The study showed a low participation of women citizens in
Gram Sabha meetings, suggesting low levels of mobilization by elected women representatives.
About 63 per cent of elected representatives themselves indicated that less than 25 per cent of
women participate in the Gram Sabha meetings.
3. Interaction with Government Officials
According to the statistics and data (Ministry of Panchayat Raj) the womenfolk
participate in the gram sabha meetings; however, there persists hesitation when it comes to
interaction with the officials about their problems or developmental works. Sometimes gender
disparity becomes a hindrance towards putting forward their view point. The all-India figure
shows that more than half the total Sarpanch maintained good relations with the local police. By
contrast, only 31 per cent of Ward Members reported interaction with the local police. Among

the elected women representatives, nearly 32 per cent reported regular interaction with the
police, in comparison to 45 per cent of the men (study conducted by Ministry of Panchayat Raj).
4. Participation in Community Mobilization
Effective participation is not adequately reflected in statistics on meeting attendance, but
may also be tested by evaluating the elected representatives in terms of their articulation,
openness to discussions, adopting issues and generally solving problems of the community. They
are more effective when they succeed in mobilizing the community about various developmental
issues and thus, create awareness among the people. A study on the all-India level on community
mobilization on health-related issues showed that the total of 43 per cent of women
representatives and about 47 per cent of men reported taking part in health-related campaigns.
5. Status of Women Sarpanch in Maharashtra
According in 2017, Uttar Pradesh has the highest number of women sarpanch at 19,992 but
only 34% of total sarpanch. The second no of the state of Maharashtra has 13960 woman
sarpanch, an above average 50% of the total number.
General observations of women sarpanch in Maharashtra
Despite several stumbling blocks women panchayat raj members have generally
performed well throughout the country. Several surveys indicate this. The Ministry of Panchayati
Raj of the Government of India has also conducted one, with by far the largest sample size.
Culling the observations from all the sources certain common points emerge-
Participation of women in the Gram Sabha meetings increases when the Sarpanch is a
woman. This corroborates the general perception that political communication improves when
the citizen and the leader are of the same sex.
Since women panchayat representatives consistently demand for adequate supply of
drinking water, housing and social welfare programs, and expenditure on these counts are
relatively higher in women headed panchayats.
Women headed panchayats score brownie points in construction of roads, upkeep of
drinking water facilities and administering government loan schemes. However their
performance is not as effective in ensuring irrigation avenues.
Women headed panchayats generally take more interests in negotiating social evils like
child marriage, indiscriminate sale of liquor, witch-hunting and such other problems.
Challenges of women in panchayat raj system
1. Dual responsibility: Women traditionally burdened with domestic work face difficulties
in balancing the official work with their home.
2. Lack of security: Sometimes due to lack of security women members fail to visit remote
areas in odd hours or attend meetings in faraway places. Gradual criminalization of
politics also is arresting their participation.
3. Communication problem hinders performance as most of the correspondences, rules
and regulations are in English.
4. Due to lack of exposure and experience women members face difficulty in asserting
themselves. The fact that majority of women enter politics through reservation and
kinship arrangement only accentuates this problem.

5. Non-cooperation of the male members that they primarily face on the basis of gender
discrimination.
6. Respect and education problem Often, the men of the village do not accord them the
respect and regard that is their due. Officials take advantage of their inexperience and
poor education.
7. Elected women members are sometimes used as dolls behind their husbands or men in
the family. In many parts of India, especially in Maharashtra the husband performs the
duties of the women sarpanch and gram panchayat members.
Conclusion:
In Maharashtra gram panchayats are the basic units of local administration.
73rd constitutional Amendment Act (1992) created space for women in political
participation in Maharashtra.
There are several challenges still that the women are facing in the local governance
system.
Rural women were particularly vulnerable as a group because of strong traditional values
maintained in rural areas, patriarchal families and lack of women's education.
A combination of constitutional provisions, government policies, social action and self
awareness among rural women will eventually result in Indian women becoming part of
the mainstream political power sharing and decision-making.
Participation of women in the Gram Sabha meetings increases when the Sarpanch is a
woman.
Elected women members are sometimes used as dolls behind their husbands or men in
the family.
References:
Ministry of Panchayati Raj, Study on EWRs in Panchayati Raj Institution [PDF]. New
Delhi: Ministry of Panchayati Raj, 2009.
Kaul, Shashi and Sahni, Shradha, “Study on the Participation of Women in Panchayati
Raj Institution”, Journal, 2009.
Polanki, P., India has most elected women representatives. Hindustan Times, March 24,
2008.
Neelima Deshmukh (2005), “Women’s Empowerment through Panchayati Raj
Institutions”, in Indian Journal of Public Administration, Vol.No. 2, New Delhi, 2004.
Rajesh Gill, “Empowering Women through Panchayats”, in Man and Development, Vol.
XXVIII, No. 4, Chandigarh, 2006.
S.L. Kaushik and Kiran Hooda, “Political Participation of Elected Women at Grassroots
Level”, in Indian Management Studies Journal, Vol. 6, No. 1, Patiala: Punjabi University,
2002.

The Role of Women in Sustainable Development and Management of Water

Mrs. Asha V. Potalwad
Assistant Professor in Zoology
S.M.Dr.Bapuji Salunkhe College, Miraj
Email- asha.potalwad@gmail.com
Abstract:
Key Words:
Women empowerment, sustainable development, environment, natural resources, water,
Introduction:
Sustainable development should be a key objective for all national policies, and should
aim at the continuous improvement of the quality of life on earth of both current and future
generations. It is about safeguarding the earth’s capacity to support life in all its diversity. It is
based on the principles of democracy and the rule of law and respect for fundamental rights
including freedom and equal opportunities for all. It brings about solidarity within and between
generations. It seeks to promote a dynamic economy with a high level of employment and
education, of health protection, of social and territorial cohesion and of environmental protection
in a peaceful and secure world, respecting cultural diversity. According to the World Bank in
1991, "Women play an essential role in the management of natural resources, including soil,
water, forests and energy...and often have a profound traditional and contemporary knowledge of
the natural world around them". The gender-environment relations have valuable ramifications in
regard to the understanding of nature between men and women, the management and distribution
of resources and responsibilities and the day-to-day life and well being of people.
Objectives of the paper-
1. To know concept of sustainable development.
2. To know the role of women in sustainable development.
3. To know the role of women in the management of natural resources.
Hypothesis-
1. Sustainable development depends on an equitable distribution of resources for today and
for the future.
2. Women have played a vital role in the global environmental movement.
3. Women have played a vital role in sustainable development.
4. Women have played a vital role in management of natural resources.
Research Methodology-
Present research paper researcher has used a research method of observation, analytical
and descriptive methodology.
Data Collection-
In this research paper using secondary data collection like as reference books,
publications, journals, news papers, magazines and internet websites etc.
Concept of Sustainable Development
The United Nations Development Programme has defined sustainable development as
development that not only generates economic growth but distributes its benefits equitably, that

regenerates the environment rather than destroying it, and that empowers people rather than
marginalizing them. It is development that gives priority to the poor, enlarging their choices and
opportunities and providing for their participation in decisions that affect their lives.
Sustainable development is a way for people to use resources without the resources
running out. The term used by the Brundtland Commission defined it as development with
sustainability that "meets the needs of the present without compromising the ability of future
generations to meet their own needs."
Everyone wants a better place to live. Some people want better homes and housing, while
other people want better schools, more jobs, better shops, or cleaner and safer streets. Others
may want all these things. Whatever the problems in any neighborhood, they can usually be
grouped into three issues.
The Role of Women in Sustainable Development
Sustainable development depends on an equitable distribution of resources for today and
for the future. It cannot be achieved without gender equality. Women’s empowerment is a key
factor for achieving sustainable economic growth, social development and environmental
sustainability.
Sustainable development is broadly defined as development which meets the
requirements of the present without compromising the ability of future generations to meet their
own needs. Sustainable development should be a key principle of all policies and actions, which
are broadly designed to create a society which is based on freedom, democracy and respect for
fundamental rights, fostering equality of opportunity and solidarity within and between
generations.
Viewed in a broad spectrum, women have played a vital role in the global environmental
movement. The World Commission on Environment and Development, in its report entitled Our
Common Future, published in 1988, linked the environmental crisis to unsustainable
development and financial practices that were worsening the North-South gap, with women a
majority of the world's poor and illiterate.
Over the years, women have continued to speak out for policies and practices that do not
threaten the health and well-being of future generations. They continue to fight for improved
living standards and protection of the environment. In almost all countries, women are
disproportionately represented among the poor. And studies have found that the poor, in urban
and rural areas of rich and poor countries, bear the greatest burden of environmental degradation
and pollution.
Women share the primary responsibility for nutrition, child care and household
management in almost all countries. They are also active in environmental management. In most
developing countries, women play a major role as farmers, animal tenders, and water and fuel
collectors. Yet, despite their roles, women are not adequately represented in the decision-making
processes related to the issues of environment and development at local, national or international
levels.
The Role of women in the Management of water
In almost all developing regions, women are often the primary users and managers of
land, forest, water and other natural resources. Women in rural areas of developing regions spend
major parts of their day growing food, gathering fuel wood, cooking and carrying water.

Indigenous women have a special relationship to natural resources. Their cultures and
practices promote a balanced, respectful use and preservation of natural resources so that future
generations can meet their needs. Yet most development schemes today ignore the needs and
practices of indigenous peoples.
In rural areas in most developing countries, women are the managers of water resources -
often walking miles to fetch water for basic household chores. In some parts of India also
Maharashtra as well as marathwada, women and children spend eight hours a day collecting
water.
Access to safe water is also an issue of increasing concern for urban women and families.
Poor water access and quality affect not only women's crop and livestock production and the
amount of labour they must expend to collect, store and distribute water, but also their health and
that of their families. Water-borne diseases such as cholera, dysentery, typhoid, malaria and
diarrhea claim millions of lives each year. Parasitic diseases, such as onchocerciasis (river
blindness), are also spread through contaminated water.
However, despite their responsibility for water collection and sanitation management,
women rarely participate in decision-making when the construction of facilities is planned. All
too often they have no say about the location of a pump or the design of latrines. It is now
recognized that the exclusion of women from the planning of water supply and sanitation
schemes is a major cause of their high rate of failure. In order to improve health and quality of
life for women, water and sanitation programmes must concentrate on reducing the time and
energy women expend in water collection, and increasing women's participation in community
decision-making regarding water and sanitation.
Efforts must also be increased to ensure access to safe water. According to broad
estimates, currently, more than one billion people in developing countries do not have access to
safe water.
As a woman play an important role in promoting sustainable development through their
concern for the quality and sustainability of life for present and future generations. However, due
to discrimination, many women are unable to exercise their full potential in natural resource and
environmental management of water.
Conclusion:-
Women’s contribution to sustainable development must be recognized.
Women have a strong role in education and socializing their children, including teaching
them care and responsibility with regard to the use and protection of natural resources.
More should be done to increase women’s voice in environmental decision making and
to enable women to seize opportunities in the “green economy”.
More capacity building programmes and training tailored to the needs of women are
needed.
In order to build women as catalyst for sustainable development, their role in family,
community and society at large has to free from socio-cultural and religious traditions
that prevent women participation.
There is need for change of mindset, especially of the males who dominate the scene.

References :-
United Nations, "Report of the World Commission on Environment and Development.",
General Assembly Resolution 42/187, 1987.
Dasgupta, P. "The idea of sustainable development", 2007.
Niko Roorda , “Fundamentals of Sustainable Development”, Atlantic Publishers and
Distributors, Delhi, 2017.
Martin J. Ossewaarde, “Introduction to Sustainable Development”, Mittal Books, 2018
Prof. R.B. Singh, Sagar Khetwani, “Environment & Sustainable Development: Emerging
Challenges”, Paperback publication, Delhi, 2017.

Empowering Rural Women’s Through Agrobased Industrial Development

For Sustanibale Life
Sanjay S. Sathe, Pandurang B. Kale, Appasaheb T. Birajdar and Nishad M. Kumbhare
Shikshanmaharashi Dr. Bapuji Salunkhe Mahaviddyalaya, Miraj- 416 410,
Dist. - Sangli (M.S.), India.
Abstract:
Educational facilities or the economic benefits in India have not reached up to the mark
to all sectors of the society. Almost all the countries over the globe are facing the environmental
problems due to act of the man himself. Empowerment is a term widely used in the context of
development; particularly women’s development. The core element of empowerment is power.
Empowerment broadly refers to the expansion of choice and action to shape one’s, life. It implies
control over resources and decisions. Empowerment, in a nutshell, is a way of defining,
challenges and overcoming barriers in one’s life through which an individual increases his or
her ability to shape his or her life and environment. Empowerment of women is a global issue.
To empower women, literally speaking is to give power to women. Education is important for
everyone and it is most significant for girls and women’s. The role of universities and colleges in
rural areas is crucial in to empower women. If we empower rural women through our college
students potential they will make awarded generation of rural India. The women trained by basic
training will start a small scale industry. They can earn money and become self confident.
Keywords: Empowerment- women, Small scale agro based industries.
Introduction:
Educational facilities or the economic benefits in India have not reached up to the mark
to all sectors of the society .Knowledge is not important and appropriate for the members of the
socio-economically weaker section .these section of our population are not aware of the number
of things like deforestation, loss of soil fertility, environmental pollution and so
on.(Sungoh,2005).
India is the second largest populous country in the world. The rapid growth of the
population stands as an obstacle on the way of economic and social development.
Unemployment, poverty, illiteracy, ill health and environmental pollution are the gifts of this
rapid population growth in Indian sub-continent during last two decades.
Concept Of Empowerment
The concept of empowerment flows from that of power. Empowerment is a term widely
used in the context of development; particularly women’s development. During 1980s the term
empowerment became popular in the field of development particularly with special reference to
women. “Power” is the key word of the term “Empowerment”, which means control over assets,
intellectual resources and ideology. Knowledge, information can be included in intellectual
resources (Haldar, 2010).The core element of empowerment is power. According to the
Webster’s New Dictionary (1982) empowerment refers to the process by which power is gained,
developed, seized, facilitated or given.
Empowerment broadly refers to the expansion of choice and action to shape one’s, life. It
implies control over resources and decisions. Thus, empowerment is the expansion of resources,

capabilities, abilities, choices and decision making of the people to participate in, negotiate
with influence, control and held accountable institution that affect their life (Mondal and Mete,
2012).
Therefore, empowerment stands for acquiring the power to think, to speak, to act freely,
to exercise choice, to raise voice and to be able to take decision. This is equally true for both men
and women. Empowerment, in a nutshell, is a way of defining, challenges and overcoming
barriers in one’s life through which an individual increases his or her ability to shape his or her
life and environment.
Women Empowerment
Empowerment of women is a global issue. To empower women, literally speaking is to
give power to women. Empowerment is the manifestation of redistribution of power that
challenges patriarchal ideology and the male dominance. Stromquist (1995) has identified four
clear components of empowerment. They are cognitive, psychological, economic and political.
According to Goswami (Kundu) (2010) women empowerment has following separate but
independent components of women’s position. These are —
• The extent of exposure to outside the world.
• The extent of interaction with outside the world in relation to economic
development.
• To have autonomy in decision making and participation within and outside the
household.
• The power and relationship in society with respect to class, race, age, culture,
history and gender.
Women empowerment is a process of social change which enables women to maintain
stronger functioning position. Empowerment is a complex issue in relation to women’s is due to
varying interpretations in different social, natural and cultural contents. Empowerment of
women’s represents freedom from ignorance, freedom from exploitation and freedom from
subordination and injustice. In recent years, empowerment of women has become the key
solution to many social problems like higher population growth, low status of women and
environmental degradations.
Education is one of the most important means of empowering women with the
knowledge, skills and self confidence necessary to participate fully in the development process.
Education is important for everyone and it is most significant for girls and women’s. Investment
with girl’s education will be a long term asset for our nation. Education is critical for promoting
such values and improving people’s capacity to address environment and development issues.
Role Of Colleges
The role of universities and colleges in rural areas is crucial in protecting the
environment. They should offer training course for decision makers and teachers working for this
global problems. Their teachers and students should be oriented towards sustainable
development and foster environmentally aware attitudes, skills and behavior patterns as well as a
scene of ethical responsibility. The faculty members can motivate their students to participate
programmes on environmental awareness. Similarly extension services conducted by National
Service Scheme (NSS), Eco-club and Nature clubs of colleges can also organize programmes
like small scale industry development. They can disseminate the message to their families in

particular and their own villages in general. In recent years Government of Maharashtra has
launched “Eco-village Development Programme” through local self government authorities. This
programme has also earned good results in rural Maharashtra.
Thus, the extension services will help in transfer of new scientific technologies towards
the villages by communication means. In this process, the simple purpose is that “helping people
to help themselves” to ensure better environment for mankind (Paroda, 2014).
Integrated Action For Developed India
Abdul Kallam (2013) stated that to achieve the distractive profile of India, we have
the mission of transforming India into a developed India. Five areas are identified as a core
competence for integrated action.
1) Agriculture and food processing, 2) Reliable and Quality electric power surface
transport and infrastructure for all parts of the country, 3) Education and health, 4) ICT and 5)
Self reliance in critical technologies.
They are inter-related and if progressed in a coordinated way will lead to food, economic
and national security. Agriculture is the backbone of rural economy. Indian council of
Agriculture Research (ICAR) has rendered great service in putting farming on a scientific basis.
The agriculture graduates are now able to take training in diverse areas of agriculture and allied
sciences. Similarly we can provide the training to our rural women’s to start small scale
industries associated with agro-based knowledge. (Sanjay Kumar et al. (2005). Sathe et.al
(2018) has given an account of industries like mushroom cultivation and medicinal plants for the
sustainable development of rural youth. They have mentioned that if rural college youth is
empowered they will be good citizen of India. These empowered youth can earn a good money
by setting agro-based industrial units.
If we train our rural women’s for cultivation of common medicinal, aromatic oil yielding
plants and goat farming as well as Kadaknath breeding they can earn a lot for their families.
They can become self confident and committed citizens of India to face the challenges of new
modern era.
A) Common Medicainal Plants
In India the references to the curative properties of some herbs in Rig Veda, seems to be
the earliest records of use of plants in medicines. The Charak Samhita and Susruta Samhita
records about uses of plant medicines. Kirtikar and Basu (1935) has also reported the number of
plants used in medicines. There are about 1500 Indian medicinal plants known to be used as
medicines (Jain, 1968). In India in 1986 Government of India has appointed Indigenous Drug
Committee to monitor the plants used in medicine. A large number of plants are used in the
treatment of various diseases to human beings as well as animals. These plants are locally
available. They should be collected and utilized according to their mode of action.
There are most common plants used in modern medicines as well as cosmetics. It
includes Aloe barbadensis, Oscimum sanctum, Asparagus racemosus, Solanum xanthocarpum,
Emblica officinalis, Zingiber officinale, Curcuma longa etc. These plants can be cultivated
initially on small scale basis to find out their industrial potential. They can be used on local basis
also. The basic cultivation practices for above mentioned plants have been given by (Jadhav
2004). He has also given an account of complete process of extraction of medicine, buyers,

sellers etc. Thus our rural womens can start a small scale industry of medicinal plants. They can
sale their products and can obtain a good amount of money for their family upliftment.
B) Aromatic Oil Yielding Plants
Rosa species, Cymbopogon nardus, Citronella species, Viteverria zizanoides,
Pogostemon species are commonly available oil yielding plants in our area. The scientific and
technological cultivation of these plants can yield quality essential aromatic oil used in many
industries,
The women’s from rural area if made available the resources with finance they can start a
small unit for the production of aromatic essentials oils. They can earn a good amount of money
by sailing this oils to number of companies. Similarly, by using this oil the rural women’s can
also produce incent sticks as well as commercial Attar. Thus these women’s will be empowered
and become self sufficient in their families.
C) Goat And Kadaknath Breeding
The rural of settlement of India is agro based in nature. The most of the population in
rural areas is agricultural farmers with marginal land owners. These farmer families are
associated with goats and poultry birds farming on very small base so as to provide partial
financial help to their families. As farmer women’s know conservation of goats and poultry birds
by traditional ways. If we train systematically and scientifically to our farmer women through
self –help groups they can earn a lot by goat and Kadaknath breeding for the benefit of their
family.
The Kadaknath or Kali Masi is an Indian breed of chicken local to Jhabua and Dhar
districts of western Madhya Pradesh. The birds are completely black (Grayish): black (Gold)
plumage with a greenish iridescence, The Kadaknath is popular for its adaptability and good-
tasting grayish black meat, which is believed to infuse vigor. Due to its high protein and very
low fat and cholesterol levels, it is in high demand., and has now got a geographical
indication (GI Tag) tag. The state government started a Kadaknath poultry breeding program
involving 500 families from below the poverty line families, who were to receive financial
support and assistance. Thus, the families will be benefited.
Conclusion
If we empower rural women through our college students potential they will make
awarded generation of rural India. They shall act as volunteers for aware and conserving the
environment. Rabindranath Tagore stated “women are the builder and molder of a nation’s
destiny. Though delicate and soft as a lily, she has a heart for stronger and bolder than man…,
She is the supreme inspiration for mans onward march, an embodiment of love, pity and
compassion. She is no doubt her commanding personality nevertheless is given by solemn”.
Similarly by taking basic training our rural women can earn good money as well as help to
reduce solid waste pollution.
Acknowledgement:
Authors are thankful to Principal Dr.U.R.Manepatil for encouragement and providing
necessary facilities.

References
1. A.P.J. Abdual Kalam (2013) Convergence of Technologies for Rural Transformation.
Convocation Address of IIT (BHU) Varanasi. University News Vol. No.; July 22-28,
2013: 17-22.
2. Goswami, Kundu T (2010): Challenges of Women Empowerment. Academic Spectrum
1(1): 105-115
3. Halder, T.C. (2010) Education and Women Empowerment. Journal of Education and
Cultre,2:48-52 Nov. 2010.
4. Jadhav S. (2004) Medicinal and aromatic plants in Marathi Magazine Amachi Mati
Amachi Manas pp.48
5. Jain S.K. (1968) Medicinal Plants; NBT, New Delhi, pp.216
6. Kirticar K.R. and B.D.Bisu (1935) Indian medicinal plants second revised edition.
7. Mondal, Ajit and Jayanta Mete (2012) Women Empowerment and Education in the
context of India. University News, 50(20): 12-18
8. Paroda, R.S. (2014): Building Capabilities and Competence of rural Communities,
University News, 51(52): 19-24.
9. Sanjay Kumar, Superna and U. B. Singh (2005) Agricultural Universities :
Foundation in community Development, University News Special Issue on Role of
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Empowering rural youth through eco-friendly industrial development. In Proceeding of
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Concern in Higher Education. Special Issue on Environmental Issues and Global
Warming, University News, 45(44):76-82.

Role of Dairy Farming In Empowerment of Rural Women: A Case Study of

Sangavi Village of Phaltan Tehsil in Satara District (Mh)
Mr. Shende Popat
Ph. D Research Scholar, Department of Geography, Shivaji University, Kolhapur.
Mr. Kadam Rajaram
Asso. Prof. & Head, Dept. of Geography, S.B.S.K. Patil, Mahavidylaya, Kurundwad, Tal.
Shirol, Dist. Kolhapur.
Dr. Jadhav Ashish
Asst. Prof. Dept. of Geography, SMDBS College, Miraj, Dist. Sangli.
Introduction
India has achieved a rapid and remarkable growth in agriculture during last few decades.
But we facing the challenging task of maintaining food security, and how to meet the demand of
its ever over growing population. Agriculture is the main source of income and food for more
than seventy percent population. But these days agriculture is not very rewarding enterprise
especially for marginal and small farmers with small land holdings. On the other hand, allied
agricultural sectors such as vegetable cultivation, floriculture, dairy farming, Poultry and
Beekeeping etc. have greater potentialities for uplifting the growth and livelihood sustainability.
India is a high densely populated country and maximum people live in villages. Out of
them are involved in agriculture. As compare to world milk production we produces only five
percent of the total quantity of milk. This amount is too insufficient t o meet the country‘s
demand. The supply of milk in some parts of India is higher than the local demand. On the
other hand, supply of milk in the rest of the country as well as in urban areas is much lower than
the demand. Many dairy cooperatives have been formed to meet local demand and to develop
dairy industry.
Study Region
Sangavi village is located in Phaltan tehsil of Satara district in Maharashtra State (Figure
1). It is situated bank of Nira and Banganga Rivers. India. It is situated 10 km away from sub-
district headquarter Phaltan and 75km away from district headquarter Satara. As per 2009 stats,
Sangavi village is also a gram Panchyat. The total geographical area of village is 1762.88
hectares. Sangavi has a total population of 5,915 peoples. There are about 1,245 houses in
Sangvi village.
Phaltan is nearest town to Sangavi which is approximately 10 km away. Nira River in
North Side, South boundary are bounded by Vidni Villages, Eastern side are bounded by
Songaon and Western side bounded by Somanthali Village. Sangvi village promoted by
Grampanchyat as a main administration center, It has a 5 election wards like, Bhairavnath,
Savtamali, Laxmi, Datta and Hanuman. Sangvi have 13 members including Sarpanch and
Deputy Sarpanch. It have 6 Zilha Parishad (ZP School) Schools and One High school of Phaltan
Education Society‘s Sangvi High school Sangavi. It has a one bank, Satara District Co-operative
bank and VIKAS society and Datta Society. It has Two Milk Sangh, Heritage milk (formerly
Vikram Dudh) and newly established Yash Agro and Govind Chilling Center. It has a big
multipurpose hall Named by Social Worker Lat. Yashwantanna Jagtap, ‘Yashwant Lons’.

Figure 1: Location Map of Sangavi Village

Objectives
To Study Identify the Effective Woman Dairy Farmers as A Role Model.
To Study the Women’s Role in Dairy Farming.
To Study the How Dairy Farming Support To Empowering Women’s.
Database And Methodology
For the proposed paper we are collected the primary and secondary data. In a secondary
data sources we obtained a Sangavi village shape file (Village area boundary) from USGS data
bank, list of milk producers Yash Agro, Heritage Milks, Swaraj Milks, Shri Datta Primary Co-
Operative Society, Dnynoba PCMS, Hanuman, Laxmi Dairy, Sharad Dairy and Sodmise Dairy
of the Sangavi and adjoining areas.
The primary data obtained by Observation, direct interviews with questionnaire. All the
primary data are collected in March, 2017. For the study we are selected households simple
random basis. Out of the total dairy farmers family we are selected only 314 families for study.
Discussion
A) Sangavi Village: A Village of Women Empowerment
Sangavi village are the vibrant village in agronomy especially in Dairy activity because it
have a two private milk unions and one chilling center. Both are collected daily more the 55000
liter milk collection.

Sangavi village are supporting women’s in each and every part of daily routine. A women
paly a crucial role in a Grampanchyat, there are 13 member in an assembly of village out of them
7 are the women’s Sarpanch post delivering by a well educated women, out 7 star 1 are leading a
Sarpanch post from last two years and will be completing full term.
There are two Societies are established for supporting an agriculture. Vikas society having
13 members, out of them are 2 are women’s and another one is Datta society having same
conditions like VIKAS.
There are six Zilha Parishad Schools and one High School is situated in Sangavi village.
There are 21 staff are allocated here out of them 8 are women’s. So in administration, Political,
Educational as well as agricultural component women’s are taking charge as a leader and
supporting to that particular environment as well as society.
In this paper we are discussing or focusing one and only role of women’s in dairy activity
as same as role of dairy farming in women’s empowerment. For this role, we are observing the
following contents; the each content having some indicators:
Profile of Dairy Women’s, Cattle shed Management, Management of Feed and fodder,
Caring of Cattles and Animal quantification, Daily Milk production and daily income of milks.
All indicator and sub-indicator are applicable for the selected 314 women families as well
as dairy women.
B) Profile of the Sampled Dairy Farmers’ Women Households
Below mentioned table 1 are show the details of women’s who are engaged in dairy
activity, like Age, Education, Marital Status, Family Type, Family Size, Caste, Family
Occupation, Subsidiary Occupation and Land Holding.
More than 75 percent women’s are purely comes in young working population. In the
education pattern more than ¼ women’s having high qualified those are engaged in dairy
activity. Little bit but all are women’s are married. 68 percent women’s are belongs to the
nuclear family background. More than 70 percent families are who have 4 Member in family.
The Sangavi village are mainly belongs to Other Backward Class (OBC), so here maximum
population are represents in belongs. Agriculture are the main occupation, out of the total
families every 10th family are not directly engaged in agriculture or its allied activity, as same as
all women family are engaged in dairy activity. There are 59 percent families are marginal land
holders.
Table 1: Profile of Dairy Farmer’s Women
Women’s Profile Count Percent Women’s Profile Count Percent
Age (Years) Family Size
18-25 53 16.88 Up to 4 87 27.71
26-35 146 46.5 Above 4 227 72.29
36-45 94 29.94 Caste
>45 21 6.69 General 54 17.2
Educational Status OBC 217 69.11
Illiterate but can
26 8.28 SC/ST 43 13.69
Sign
Primary 217 69.11 Family Occupation

Matric 51 16.24 Agriculture 287 91.4

Graduation 17 5.41 Service 27 8.6
Above graduation 3 0.96 Subsidiary Occupation
Marital Status Dairy 309 98.41
Married 312 99.36 Poultry 5 1.59
Unmarried 0 0 Beekeeping 0 0
Divorced 1 0.32 Land Holdings (Acres)
Marginal ( < 2.5
Widowed 1 0.32 184 58.6
Acres)
Family Type Small (2.5 – 5 Acres) 95 30.25
Medium (5 – 15
Joint 102 32.48 26 8.28
Acres)
Nuclear 212 67.52 Large (> 15 Acres) 9 2.87
Source: Field Work, March-2017
C) Profile of the Sampled Dairy Farmers’ Women Households
Below mentioned table 2 are dealing with the women’s participation in cow shed
management system, it includes the cleaning cattle shed, Dung Disposal and Disinfecting of
cattle shed.
78 percent women’s are always, 19 percent sometimes cleaning the shed three times per
day. More the 50 percent women’s are daily dung disposal in a specific location taking in a
bucket on head and small dumping van. At the time of any insects or specific dieses women’s are
not disinfecting the cattle of cattle shed.
Table 2: Cattle Shed Management by Dairy Farmer’s Women
Cattle Shed
Always Sometimes Never
Management
246 59 9
Cleaning of Cattle Shed
78.34 18.79 2.87
168 83 63
Dung Disposal
53.50 26.43 20.06
Disinfecting the Cattle 8 37 269
Shed
2.55 11.78 85.67
D) Management of Feed by Dairy Farmers’ Women
Below mentioned table 3 deals with management of feed by dairy farmer women’s. Most
of women’s are bringing fodders from land. Near about 60 percent women’s are always, 39
percent’s women’s are sometimes bringing a fodders from land or specific field. Sometimes they
purchase fodders from other farmers, they picking up purchased fodder via Bullock cart or
tractor. After bringing fodder the next process to cut them by hand used machine or automatic
fodder cutter machine. More the 80 percent women’s are always cut the fodder via machine or

hand used machine. Various types of animal feeds are available in markets but probably man are
manage to which feeds are suitable or applicable for milch animal, so women’s are not much
taking any interest to bringing a feed from market. But some time some substitute/reliable feed
are making at home, half of the women’s making this substitute initially.
Table 3: Management of Feeds by Dairy Farmer’s Women
Management Alway Sometime Neve
s of Feed s s r Giving Feed to 205 72 37
Animals
189 116 9 65.29 22.93 11.78
Bringing
Fodder from Preparing
Alway Sometime Neve
Field 60.19 36.94 2.87 Separate Feed
s s r
For
Cutting of 256 41 17 New Born 192 95 27

Fodder 81.53 13.06 5.41 Calves 61.15 30.25 8.6
Bringing 16 24 274 47 91 176
Feed From Sick Animals
Market 5.1 7.64 87.26 14.97 28.98 56.05
Preparing 99 53 162 Pregnant 21 47 246
Feed at Home 31.53 16.88 51.59 Animals 6.69 14.97 78.34
After taking feed in small bucket it spread all over animals in a little bit time for this
process women’s are taking a charge of that. Some milch animal have in pregnant some have
small calves are some animal suffer in sicker condition. In a specific period this animal treated in
separate land of shed, sometimes preparing separate feed for new born claves, this is big
responsible task to feed them. This challenging task always done by women’s (61 percent),
caring of sick animal and pregnant is tough task it is done by other family members.
E) Essential Practices Done by Dairy Farmers’ Women
Below mentioned table 4 are maintained essential practices done by women’s in cow shed,
animal wondering in grazing areas and taking an animal at veterinary doctors.
Most important part in dairy farming are bathing animal time to time. Some farmers are
bathing animal time to time, like day after day, week by week, rarely some are moth by moth
because of un-availability of water. At the time of bathing minimum two people are need, this
time other family members are or daily wedges workers din the partners job, more than 70
percent’s women always taking this responsibility. Today no one can wondering animal at
grazing areas because of time or urbanization, industrialization. Rarely women are taking lead in
this field. At the time of period animal need to veterinary service at animal hospital or calling to
private doctors at home. But today no one can go to animal hospital because of transportation
cost so maximum farmers call doctors at home do further process.
To serve a drinking water animal three times a day, milking two time a day and taking
animal in out of the shed daily. More than 90 percent women take these responsibilities.

Table 4: Essential Practices Done by Dairy Farmers’ Women
Essential Essential
Practices Always Sometimes Never Practices Always Sometimes Never
Giving
Bathing of 235 68 11 302 12 0
Water to
Animals
Animals
74.84 21.66 3.50 96.18 3.82 0.00
Taking the Milking
31 72 211 309 5 0
Animals out of
for Grazing Animals
9.87 22.93 67.20 98.41 1.59 0.00
Taking the Taking
Animals to 3 19 292 the 299 10 5
Veterinary Animals
Doctors 0.96 6.05 92.99 In/Out 95.22 3.18 1.59
F) Animal Quantification and Daily Milk Production and Share of Women in Income
In the Sangavi village, there are 2203 milch cows and 110 milch buffaloes are surveyed.
At the time of survey the daily milk production is 30621 liters of cows, 213 liters buffaloes per
day. The total milk production of the day are comes 30833 liters per day. The rate of milk is vary
society to society and farmers to farmers. The cow’s milk rate lies between Rs. 20.65 to 23.00
per liter and buffaloes RS. 33.00 to 37.00 per litter, so the daily incomes of fresh milk are goes to
Rs. 673253 per day. If we calculate the per capita income the average per capita income comes,
Rs. 337 per day. The highest per capita incomes are marked benchmark at 2655 and the lowest
registered 65 (it have high number of population so it divided).
Conclision
The dairy farming is a vibrant sector of today’s condition it have a fresh daily income
with milk as well as its by-products. It is helpful to uplifting a rural economy and agronomy. The
women are the main key of the dairy farming in the all stages of the milk and its by-products
journey. In the dairy activity all are sub activity of the cow shed are done by the women like,
bringing a fodder from land, bringing a feed from a market as well as making it at home, take
caring of animals and essential practices are done by women. Toady women become a soul of
dairy farming in rural agronomy.
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Empowerment: What Works, The World Bank Research Observer, lku013.
(http://wbro.oxfordjournals.org/content/early/2014/11/27/wbro.lku013.full.pdf)7
. Sethuraman K. (2008): The role of Women's Empowerment and Domestic
Violence in Child Growth and Under Nutrition in a Tribal and Rural
Community in South India (No.15) Research Paper, UNU- WIDER, United
Nations University (UNU).
7. Sharaunga S., Mudhara M. & Bogale A. (2015): The Impact of ‘Women's
Empowerment in Agriculture’ on Household Vulnerability to Food Insecurity
in the KwaZulu-Natal.
8. Sharma Miriam & Vanjani Urmila (1993): When More Means Less: Assessing the
Impact of Dairy Development on the Lives and Health of Women in Rural Rajasthan
(India), Social Science Medicine, 37 (11), Pp. 1377-1389.
APPENDIX
SUCCESS STORY
LAXMI HOLKAR: A SUCCESSFUL WOMAN IN DAIRY FARMING
“It Is Not Possible For a Bird to Fly On Only One Wing–Swami Vivekananda”
Name : Mrs. Laxmi
Husband Name : Ganpat
Son Name : Rahul and Sandip
Mrs. Laxmi Holkar aged about 43 born in Hol, a middle class family and studied up to
th
4 class. Since her childhood she is interested in agriculture and its allied activities as well as she
is self-motivated and also taught about self-respect and self-sustainability by her parents.
In the year 1991 she was got married to Ganpat Holkar and came to Sangavi Village with
a cow as a dowry. She brought jersey breed which used to give 13-14 litres of milk per day. She
and she’s family decided to be self-reliant and doesn’t want to depend on her joint family for her
own needs. That made her to look after her animal properly and she used to pour nearly 10 litres
of milk per day in the nearby cooperative society which is two kilometers away from her home.
Per liter seven rupees fifty paisa (1992) is the amount fixed by the society to its milk pourers
which seems to be a handful of income for her.
Later she found difficult to take care of her animal due to her household works and she
need to spend more time to take care of her children’s, which ultimately resulted in reduce in
supply of milk to the society. But she hadn’t given up she tried to find a way to come across her
barriers. In the year 2000 with the support of Cooperative Society milk producers group has been

formed in her village in which she became a member and attended different trainings based on
dairy farming. On the other hand agriculture doesn’t seem to be a regular income to their family
due to drought and improper seasonal rainfall in their area.
In 2009 she attended a 5 day training programme at Krushi Vighyan Kendra, Baramati,
where she learnt about the importance of animal care and management. Due to those Programme
she got boosted up once again and started focusing on her animal. By using her saving or taking
a lone, she purchased another five more cows to solve the financial crises of their family. On
those days she used to pour nearly 60 litres per day in the nearby cooperative society.
In the year 2011 she sold two cows for Rs.78000 to pay her Son first year B. Pharm
course fees. On that day she realized the importance and value of the cow she brought from her
parents’ home as dowry. Utilizing the other cows and taking proper care on them she purchased
another 4 through bank loans. Later her husband also joined with her in rearing animals which
motivated her mentally. Since her health is not supporting her properly she is forced to appoint
labours in their dairy farm.
Due to heavy labour cost she suffered in getting regular labour to look after their
animals this ultimately forced her to sell another two animals. She decided to take care of the
animals by her own, with the availability of fodder in her land she used to feed those animals
properly for bringing fodders and feed she purchase a Tractor, Eishar truck. She said that
comparing her production cost income in dairying seems to be quite sustainable, regular and
profitable. Today she is also quite happy with the support extended by the Govt. of Maharashtra
for providing Rs.5 per liter.
Out of her expenses and repayment of loan she is saving 650000 every year through
dairy farming. She explains proudly that I am not dependent on my children. I earn with my own
effort and no one in my family opposes me. I have been given enough support by my family
members because of the sustainable income from dairying.

Role of Government Schemes in Empowerment of Women in India

Mrs. Geeta Sanjay Shete
Research Student
Department of Economics
Shivaji University, Kolhapur.
Email- geeta00330@gmail.com
Mobile No. -9730177284
Abstract:
This paper highlights the Indian Government Schemes for Women Empowerment.
Nowadays women empowerment has become one of the important concepts, but practically we
saw that women are still disempowered. So, empowerment of women is essential for the
upliftment of Economic, social, and Political status. We observed that in our day to day life how
women become victimized by so many social evils. So, women empowerment is a strong
instrument to expand women's ability and choices, but in India, women do not use their rights
and neither independent to take any decisions and somewhat lower status than that of men. In
order to give equal status in society, the government takes many efforts. It is found that unequal
gender norms by women are still available in society. The study is based on only secondary data
and the study concludes that by observation of researcher that providing some suggestions given
to the women for empowerment.
Keywords: Women Empowerment, Status, Government Schemes.
Introduction:
In India, gender discrimination and male dominance arise from ancient time and there
was the custom of sexual violence, sati pratha, dowry system, sexual harassment at workplace,
child marriage, child labor, devadasi paratha etc. including other discriminatory practices. All
such type of ill practices done because of male superiority. According to Swami Vivekanand “
There is no chance for the welfare of the world unless the condition of women is improved, It is
not possible for a bird to fly on only one wing”. In India, to empower the women, first, it needs
to kill all above devil practices and most effective remedy to kill such devils women need to
empower by ensuring the right to equality mentioned in the constitution of India. So, women
need to be strong physically, mentally, economically and social and for the achievement of this,
the better education can be started from home. Still in many backward areas, even in modern
days, there is a trend of early marriage childbirth because of poverty, illiteracy, 2 and insecurity
of the parents. In order to empower women, the Indian government takes various steps to prevent
gender discrimination.
According to Keller, “Empowerment is a process whereby women become able to
organize themselves to measure their own, self-reliance to assert their independent right to make
choices and to control resources which will assist in challenges and eliminating their own
subordination”.
Empowerment refers to the process by which women gain power and control over their
own lives and acquire the ability to make strategic choices. Women empowerment is now
becoming a global issue. In 1985 at Nairobi women empowerment concept was introduced at
International Conference and the year 2001 has been celebrated as women empowerment year,

which shows that woman as an agent of socio-economic changes and development of the
country.
Objectives Of The Study:
1) To study the contribution of women through Empowerment.
2) To know the status of women in India.
3) To study the schemes launched by the Government of India.
The study is based on Secondary data. The secondary data were collected from the
Census of Indian Population 2011, records and some necessary books from the library and
websites.
Schemes For Empowerment Of Women Government:-
There are various government schemes are launched for women empowerment, but
researcher studies only important schemes.
1. The National mission for Employment of Women:
This scheme is launched by the Government of India on International Women's Day 2010
with the aim to promote the all-round development of women. The aim of the scheme is to
ensure economic and social empowerment and also ensure violence against women is eliminated
progressively.
2. Beti Bachao Beti Padhao Schemes:
This scheme was launched on 22 January 2015 in Panipat Haryana on the occasion of
International Day of the girl child. The aim of the scheme is to generate awareness and improve
the efficiency of welfare services for girls. The schemes initial funding was Rs. 100 crores. The
main objective of the scheme is to prevent sex-selection abortion. To ensure survival and
protection of a girl child and to ensure the education of the girl child.
3. One Stop Centre Scheme:
The aim of the scheme is to provide support and help to women by violence both in
private and public spaces. This scheme is funded by the Nirbhaya fund. This scheme provides
support and help to women affected by violence in private and public spaces and provides
immediate emergency service including 3medical, legal, psychological and counseling support to
fight against violence against women.
4. Women Helpline scheme:
This Scheme is launched on 1st April 2015. The main objective of the scheme is to
provide toll-free 24 hours telecom service to women affected by crises and noncrises
intervention through the agencies such as Police, Hospital, Ambulance service, District Legal
Service Authority, Protection officer etc.
5. Working Women's Hostel:
This scheme is launched for the purpose of a safe and affordable hostel for women. The
main objective of the scheme is to promote the availability of safe and conveniently located
accommodation for working women with daycare facility for their children, where the women
are an available employment opportunity.
6. Rajiv Gandhi National Creche Scheme:
This Scheme is launched in 2012 and it was revamped in 2016 for assistance provided to
NGOs. The main aim of the scheme is to provide a nursery, where babies and young children are
covered during the working day. This scheme is also helpful for the employment of women and

more opportunities for their employees and more women are now working within or outside their
homes.
7. Swadhar Grah Initiative:
The scheme aims that a supportive institutional framework toothier primary needs in
difficult situations and also provide basic amenities. Such as food, clothing, shelter, and health
along with economic and social security to women in distress.
8. Pradhan Mantri Ujjwala Yojana:
This yojana was launched by Prime Minister Shri Narendra Modi on 1st May 2016 in
Ballia, Uttar Pradesh. Under this scheme, 5 crores LPG (Liquified Petroleum Gas) connections
will be provided to BPL (Below Poverty Line) families on the next three years. It is the first
social welfare scheme which will be implemented by the Union Ministry of Petroleum and
Natural Gas.
9. Mahila E Haat:
This scheme is launched on March 7, 2016, by the Ministry of Women and Child
Development. This scheme will support women and also Make in India through an online
marketing platform to the women entrepreneurs to directly sell their products.
10. National Policy for Women:
This scheme was launched on 17th May 2016 by Union Women and Child Development
Minister Smt. Maneka Gandhi for stakeholder comments and consultations. The main objectives
of the scheme are to create a social-cultural, economic and political empowerment to enable
women to enjoy de jure and de facto fundamental rights. 4
Conclusions:
These various schemes provide special assistance for training and education and also
assist cash subsidies on loans, financial assistance nutrition and self – employment etc. The main
goal of the women empowerment is protection, development, and welfare of women and child.
Some agencies have supported to the national level and provide necessary help for the
empowerment of women. The government has to support and funding through various schemes
but even much more progress has been required to women. The elimination of gender
discrimination and the creation of a balance of power between men and women will not only
beneficial to women, but also in society. In the 21st century, the empowerment of women has
become one of the important concerns at the national level but also an international level. The
government has been launched various shemes for women but the government alone would not
sufficient to achieve the goals. The society and her family must create an initiative climate in
which they can get proper benefit from the schemes launched by the government for women
development.
References:
1. Choudhary A. M. (1996), “Empowering Strategies for Rural Women in India”, Journal of
Kurukshetra.
2. Agnihotri R. R. (2017), “A Study on Women Empowerment Schemes in India”,
International Journal Of Development Research, ISSN: 2230-9926, Vol.07, issue 08,
page no. 14301-14308.

3. Mishra K. N. (2017), “Women Empowerment through Government Policies and
Programmes: An Indian perspective”, National Journal of Multidisciplinary Research and
Development, ISSN: 2455-9040, Impact factor: RIJF 5.22, vol.2, issue 2, page no. 164-
167.
4. www.danone.com
5. www.eigu.europa.com
6. www.bankexamstoday.com
7. www.google.com
8. www.iaspapernet.com
9. www.nationaljournals.com
10. www.journalijdr.com
11. www.censusindia.gov.in/2011

The Depiction of Women Characters in Sudhir Kakar’s Novel the Ascetic of

Desire
Mr. Amol D. Shinde
Research student, Shivaji University Kolhapur. and
Assistant professor, Adarsh College, Vita.
Email: amolrocks1986@gmail.com
Contact no: 9637724808
Abstract:
The present paper evinces the depiction of women characters in Sudhir Kakar's novel
The Ascetic of Desire. The concerned novel is set in Indian classical period of 4th century A.D.
Malavika, Avantika and Chandrika are the major women characters in the novel. Some minor
women characters have also been depicted in the novel. Many of these women characters show
some sort of liberal attitude in living life. As the novel is set in Indian classical period, women
characters of that period are reflected in the novel. By considering these women characters, we
will be able to realise the condition, temperament, behaviour and attitude of them towards life.
Some women characters evince how the thirst for the highest goal of life, search of the self comes
from freedom.
Keywords: women, desire, freedom, attitude, depiction
Introduction:
The novel The Ascetic of Desire has been published by contemporary Indian novelist and
psychoanalyst Sudhir Kakar in 1998. This novel has setting of 4 th century Indian classical
period. The narrator is a young man, who is a Brahmin scholar and pupil to Vatsyayana.
Vatsyayana is author of Kamasutra, which was regarded as the world's best known treatise on
erotic arts. The narrator-the young man visits to Vatsyayana several times for his eagerness to
know about the book and women's erotic nature. Vatsyayana tells him about erotic wishes of
men and women. He tells him about his various experiences in childhood that he got when he
was living in a brothel with his mother Avantika and her sister Chandrika. Vatsyayana describes
the experiences of events that he got while living with them, and the narrator gets information
about Avantika and Chandrika's life. Because of frequent visits to Vatsyayana's hermitage the
narrator- young man comes in contact with Vatsyayana's wife Malavika. During the conversation
between them Malavika narrates the life journey of her. Through the narration by the narrator in
the novel, we come across various women characters in the novel.
Story in brief:
The narrator-the young man because of his interest frequently visits Vatsyayana.
Vatsyayana continues telling his experiences in his life journey in detail. He tells about the
nature of her mother Avanthika and aunt Chandrika, and their interactions with clients as they
are courtesans in their profession. He also tells about their attitudes and conflicts about money
and love. Then he tells how after the completion of his 11 years he went on journey with his
father who was chief merchant in a Caravan. On the journey he got information about the women
of different lands.
After the death of his father in an accident he joined the Mihirpal's hermitage, where he
learnt ethical practices. There at the hermitage, he made love to Mihirpal's wife and as

repentance he took vow of celibacy. After returning home, he started writing treatise on erotic
arts as suggested by King Udayana. That time Vatsyayana's mother's interests in her profession
had decreased and she was attending Goshitrama monastery and was listening monk’s preaching.
Even she wished to die in religious practices and finally she died in that. Vatsyayana's aunt
Chandrika was involving deeply with her lovers but finally left the brothel joined the Goshitrama
monastery for religious practices; after that she became Buddhist nun.
Vatsyayana was describing all these incidents of his life to the narrator. During this
period of time, the narrator- the young man had become friend with Malavika. Because of the
loneliness of her, she has created intimacy with the narrator. Then she tells the narrator about her
life. She told that she was sister-in-law to king Udayana. Once Vatsyayana solved her problem
and she fall in love with him. As per suggestion of king Udayana, Vatsayana married to
Malavika, but he observed his celibacy even after marriage. As a result Malavika secretly made
love to Sudhakara, a poet, though he had created problem for her.
Finally as the intimacy and interaction between Malavika and the narrator-the young man
increases, she finally elopes with him to other city and they have a daughter there.
Depiction of women characters in the novel:
The major women characters in the novel The Ascetic of Desire are Malavika, Avantika
and Chandrika; and the minor women characters from the novel include Madhavi,
Gouri,Kanchan Mata, slave women from Greek and other countries, and the women of Strirajya
and different lands.
Malavika:
Malavika is Vatsyayana's wife. She was living with Vatsyayana in a seven leaf
hermitage. She was girl in late twenties. When the narrator visited Vatsyayana's hermitage, she
came in contact with him. Narrator described her 'beautiful in any sense of term'. Her glace was
bold. She shook the narrators mind. The hermitage that she was living in was near to forest, she
was creating closeness to nature. But as in comparison to her earlier life she was feeling lonely.
Also because of her isolation and her rare conversation with Vatsyayana, she got attracted
towards the narrator-the young man who was disciple of her husband, Vatsyayana. Afterwards
she was eager to create interaction with the narrator. That time she told the narrator about her
background, from where she had come.
She was the younger daughter of a minor king. Her sister Madhavi had got married to
King Udayana. After their marriage Malavika was living with her sister in the king's Palace. She
was occasional participant in harem life as she was a avid reader of literature, especially love
stories. That time she was 15 years old and people told her beautiful. She found her beauty a
burden as there came pressure on her for marriage. She suffered from Sudhakara's erotic actions.
In her dream Sudhakara made love to her. She had terribly frightened and had become very thin.
After the physician's treatment she returned to normalcy. That illness was a rare form of erotic
Insanity. Then as recommended by doctors and commanded by the King Udayana, Vatsyayana
brought Malavika's mind in a closer contact with unwilling experiences. Sympathy in
Vatsyayana's voice attracted Malavika towards him. Then she persuaded her sister and got
married to Vatsyayana. Malavika tried to be ideal as a good wife. But after some days she
understood that Vatsayana had not intention of approaching her sexually. With passing days, his
adoration for her gradually reduced.

Six months after marriage she met Sudhakara. There she impulsively moved into his arms. She
took initiative in their affair and to continue it she took the help of her sister. But after some days
it came to an end.
The narrator- the young man became sympathetic to Malavika by listening her life journey. As a
result they came close and made love to each other. After some days they left the Hermitage and
lived in a distant city Ujjayani. There they had a daughter.
Avanthika and Chandrika:
Avantika and Chandrika are the other major characters in the novel. Avantika is
Vatsyayana's mother and Chandrika is his aunt. In the hermitage, when Vatsyayana tells his
experiences to the narrator that time the narrator gets the information about Avantika and
Chandrika. Both the sisters were Kausambi's celebrated courtesans. Avantika's bedroom was
austere.
"Chandrika's bedroom, on the other hand, was the cluttered with jewel boxes filed on top
of each other in a crooked rows. (Kakar, 1998. p-46)
Many birds were kept outside the house. Kanchan Mata, old nurse was living in the third room.
Avanthika was teaching Chandrika about their profession as a Chandrika was stepping into
womanhood. Chandrika was practicing some remedies for her classic beauty. She was an expert
at recognizing a lovers hidden wish. Avantika had no rival, she knew many skills and studied
astrology, mathematics and politics. She had developed a trick to pursue lovers. She was called
'Lady of the court'. She had kept indifference to her son because perhaps she wanted she would
have a daughter who would have been with her. When Vatsyayana was four to six, his mother
was living as wife to a jeweller, Madansen, who was rich. Vatsyayana's father was also a wealthy
man who brought expensive gifts from foreign lands.
In Chandrika's case it was not the money that was important but the exercise of her
professional talent. (Kakar, 1998. p- 70)
Chandrika was very much angry, when Madansen left her, that she refused to believe it. Then
she got attracted towards the foreignness of a Greek merchant with whom she got the symptoms
of possession. After exorcist rituals Chandrika got freedom from her suffering. Then the
mysterious letter's predictions of Kanchan Mata's death had come true. Avantika had influenced
by this letter. After that about Avantika
She had stopped taking lovers... Instead she preferred to attend Buddhist discourses at the
Goshitrama monastery or listen to Jaina monks at.... (Kakar, 1998. p- 111 and 112)
That time Chandrika was in a conflict between love and money. Chandrika chooses love and not
money. She chooses lovable person Kirtisen and does not choose Suvira, a wealthy man. Kirtisen
was spending a long time in worshiping her body. ( p- 115).Chandrika got greater homage and
greater pleasure with him; she had intense orgasm with him. Then the certain changes we
observe in what she says:
Gradually the mystery wears off. Men's bodies become familiar. (Kakar, 1998. p-127)
Avantika and Chandrika both were crying on the departure of Vatsyayana to the journey with
Caravan. After the arrival of Vatsyayana from Mihirpal's hermitage, his mother Avantika was
spending most of the time in Goshitrama monastery and listening the Buddhist teachers'
discourses. In Chandrika's case she had lost confidence in her beauty. Avantika remained
indifferent to descend into their property as she was absorbed in spiritual activities. She turned
towards more ascetic path of Jainas. She had become devout and had started a small hospital for

wounded Birds. The prophecy Vatsyayana had heard was that his mother had religiously vowed
to starve herself to death. His mother kept that particular vow.
Chandrika was going through the only way- falling desperately in love with a man and becoming
wholly doted. (Page 236).On one particular evening, Chandrika surpassed herself. For some
days, she looked very happy. Then she became Buddhist nun.
“Chandrika could now don a new habit - that of the Buddhist nun - as she fled into the
Goshitrama monastery in pain and humiliation.” (Kakar, 1998. p- 239)
After that Chandrika said to Vatsyayana that she was happy to sit under a tree, to do nothing, to
speak nothing. And her equilibrium remained in a harmony with all that she sees around her. She
had no one in her dreams.
Minor women characters:
Madhavi is Malavika's sister and King Udayana's wife. She was friendly and careful
sister to Avantika. Madhavi solves her sister's problems. She helped Avantika, when she had to
marry with Vatsyayana. Even after sister's marriage she was guide to Avantika in her liaison
with Sudhakara.
Gouri was Mihirpal's wife. She caused turmoil in the older boys in hermitage. During the
period of Vatsyayana's service in Mihirpal's hut, Gauri and Vatsyayana made love to each other.
Kanchan Mata was helpful to both the sisters Avantika and Chandrika. She was motherly figure
for them. Death occurred to her as mentioned in the mysterious letter by unknown Yogi. She
went at certain place to accept her death.
Slave women from Greek were trying for a good deal of money and their efforts were to match
the others' possession. They were living in the houses of prime minister and the King's Army's
commander.
Conclusion:
In the novel The Ascetic of Desire, author Sudhir Kakar has portrayed many characters.
Malavika, Avantika and Chandrika are major characters in the novel. Through the depiction of
these characters, we can observe their life journey and their attitude towards living life. We can
analyse these characters by using various theoretical perspectives.
References:
Kakar, S. (1998). The Ascetic of Desire. New Delhi: Penguin Books.
Anthaijanam, L. (1998). Cast Me Out if You Will. Trans. Gita Krishnamurthy. Calcutta: Stree
Publications.
Angelou, M. (1969). I Know Why the Caged Bird Sings. NY: Random.
Freud, S. (1915). The Unconscious, (2nd ed.), Hogarth Press, 1955
Kakar, S. (1990). Intimate relations: Exploring Indian sexuality. Haryana: Penguin Books
India.
Freud, S. (1923). The Ego and the Id, (2nd ed.), Hogarth Press, 1955

Empowerment of Woman Through Legislation

Adv. Kirti Shinde
Asst.Proffessor (Law)
Navjeevan Law College, Nashik
Introduction
Status of woman has been well defined in Indian society since ancient era. Maharishi
Manu says where a woman is respected, divine grace adores that place. He explains women as
symbol of sacrifice, kindness, excuse, softness and tolerance. Status of woman has been
changing due to the fight for their equal rights. Empowerment of women is process were women
is allowed to explore various areas and sectors for betterment of economies, equal rights and
gender justice. Empowerment is process were a women accomplishes herself through the
opportunities denied to her previously.
During British Raj many social activists and reformers raise crusades against the social
evils that place against women. They worked for the upliftment of women by fighting against
various customs like Sati, Child Marriage, Jauhar and Devdasi and tried to ban such practices.
Various social legislations were introduced during the British period for empowerment of
woman. In 1917, first Women’s delegation met the secretary of state to demand woman political
rights, supported by the Indian National Congress. The All India Women’s Education
Conference was held in Pune in 1927, it became a major organization in the movement for social
change. In 1929, the Child Marriage Restraint Act was passed, stipulating 14 as the minimum
age of marriage for girls.
Post Independence era the Indian Constitution not only granted equality to woman but
also empowers the state to adopt measures of positive discrimination in favor of woman for
neutralizing the cumulative socio-economic, education and political disadvantages faced by
them. Fundamental Rights, among others, ensure equality before the law and equal protection of
law; prohibits discrimination against any citizen on grounds of religion, race, caste, sex, place of
birth and guarantees equality of opportunity to all citizens in matter relating to employment.
Law in India relating to Woman
Law relating to woman in India has been classified under three periods-
• British Period
• Post Independence Period
• Present law.
Many Reformers such as Raja Ram Mohan Roy, Pandita Ramabai, Ishwarchandra Vidyasagar
and Joytiba Phule had struggled for the improvement of status of woman in society. Raja Ram
Mohan Roy with the help of Governor Bentinck succeeded to abolish Sati System from India. He
also introduced concept of widow re-marriage. In spite of these examples, status of woman in the
society was poor. Many legislative enactments like Sati Abolition Act 1829, Hindu Widow Re-
Marriage Act 1856, The Child Marriage Restriction act 1929, The Women Property Rights Act
1937 were enforced by legislators for protection and promotion of women.
Indian Constitution and Women Empowerment
Equality before law is base for empowerment of any section of a society. The concept of
Freedom, Justice, and Fraternity is based on the recognition of inherent dignity and of equal and

inalienable rights of all the members of the society. The Universal Declaration of Human Rights
adopted and proclaimed by General Assembly of UN on 10th December, 1948 through Article 2
that ‘everyone is entitled to all the rights and freedom set forth in this declaration without
distinction of any kind’
Preamble of the constitution seeks to establish what Mahatma Gandhi described as ‘The
India of my Dreams- an India in which the poorest shall feel that it is their country in whose
making they have an effective voice, an India in which all communities shall live in perfect
harmony. There can be no room in such an India for the curse of untouchability or the curse of
Intoxicating drinks and drugs. Women will enjoy as the same right as man’56
Women are naturally a weaker sex was first acknowledged by US Supreme Court57. The US
Supreme Court observed that due to physical structure and performance of maternal function,
women are at a disadvantage in the society and thus it is society’s responsibility to implement
favorable laws to bring them on the same level as man.
Part III of the Constitution58, consisting of Article 12 to 1elating to Fundamental Rights,
is considered the ‘heart’ of the Constitution. The fundamental rights are regarded as the most
essential for attainment by the individual of his full intellectual, moral and spiritual status.
Article 14 of the constitution grants equality to women and also empowers state to adopt
measures of positive discrimination in favor of women for neutralizing the cumulative socio,
economic, education and political disadvantages faced by them. Payment of equal wages for
equal work has also been recognized and justified under Article 14.59
Article 15 of the Indian Constitution also prohibits discrimination on the basis of sex but
Article 15(1), (3) provides for positive discrimination in favor60 of women to make special
provision to improve their social conditions and provide political, economic, social justice.
Article 16 provides for Equality of opportunity in matters of public employment. State shall not
discriminate on the grounds of religion, race, caste, sex and place of birth.61
Article 19(1) (g) provides for freedom of trade and occupation. It gives right to practice
any profession and to carry on any occupation, trade, business. Therefore, sexual harassment at
work place amounts to violate the right provided in this article.62
Article 21 provides Right to life and liberty. It also includes the right to live with human
dignity and any physical harassment violates the right provided in this article.63
Article 23(1) provides right against exploitation and prohibition of traffic in human beings. The
article prohibits trafficking, beggary, slavery and other forms of forced labor.
Present Scenario
After Independence Indian legislators enacted various laws for protection as well as
empowerment of woman in India. The law relating to women was divided into two parts-
56
M.K.Gandhi, India of my Dreams.
57
Muller v. Oregon 208 US 412 1908
58 th
V.N. Shukla Constitution of India 46 Edition.
59
Mackinnon Mackenzie and co.Ltd v. Andrey D’Casta AIR 1987 SC 1281
60
Dattatraya v. State of Bombay AIR 1952 SC 181
61
Govt of A.P v. P.B.Vijaya Kumar AIR 1995 SC 1648
62
Delhi Domestic Working Women’s Forum v. Union of India 1995 SCC 14
63
Vishaka v. State of Rajasthan AIR 1997 SC 3011

• Indian Penal code
• Special laws for woman
Indian Penal code64 deals with the Criminal laws which exclusively provides for the protection of
woman in India. Indian Penal code defines various offences against woman and also provides for
the punishment for the offences. The various offences against woman in Indian Penal code are as
follows-
Indian Penal Code
Rape (Sec 376) –
Rape is the most heinous crime committed against woman by a man. It is considered as a
shame, insult for woman and her family and must be dealt as a gravest act against human dignity.
Inadequacy in law relating to rape was felt in Nirbhaya Case65 and various important
amendments were made in the definition of rape. A rapist shall be punished for a term of life or a
imprisonment upto 10 years and fine.
Kidnapping and Abduction for different purposes (Sec 363-373)-
Any person who is abducting a minor for the purpose of begging or kidnapping minor ,
women for prostitution or illicit intercourse shall be punished with imprisonment of the term 10
years and fine.
Homicide for Dowry, Dowry Deaths or their attempts (Sec. 302/304-B IPC-
Where the death of women is caused by any burns or bodily injury or occurs otherwise
than under normal circumstances within seven years of her marriage and
it is shown that soon before her death she was subjected to cruelty or harassment by her in laws
or husband, for or in connection with, any demand of dowry, such death shall be called ―dowry
death‖. Whoever commits dowry death shall be punished with imprisonment of either
description for a term which shall not be less than seven years, but which may extend to
imprisonment for life.
Torture, both mental and physical (Sec. 498-A IPC)-
Husband or relative of husband of a women subjecting her to cruelty, shall be punished
with imprisonment of either description for a term which may extend to three years, and shall
also be liable to fine.
Molestation (Sec. 354 IPC)-
Whoever assaults or uses criminal force to any women, intending to outrage or knowing
it to be likely that he will thereby outrage her modesty, shall be punished with imprisonment of
either description for a term which may extend to five years, and shall also be liable to fine.
Sexual Harassment (Sec. 509 IPC)-
Whoever, intending to insult the modesty of a woman, utters any word, makes any sound
or gesture, or exhibits any object, intending that such gestures or object shall be seen, by such
woman, or intrudes upon the privacy of such woman, shall be punished with imprisonment of
either description for a term which may extend to three years, and shall also be liable to fine.
Special Laws
64
Gaur K.D. (2007)
65
State v. Ram Singh and others 2013

Although all laws are not gender specific, the provisions of law affecting women significantly
have been reviewed periodically and amendments carried out to keep pace with the emerging
requirements. Some acts which have special provisions to safeguard women and their interests
are:
The Dowry Prohibition Act 1961-66
Prohibits the request, payment or acceptance of a dowry "as consideration for the
marriage", where "dowry" is defined as a gift demanded or given as a precondition for a
marriage. Gifts given without a precondition are not considered dowry, and are legal, per section
3(2). Asking for or giving of dowry can be punished by imprisonment of up to six months, a fine
of up to Rs. 15000 or the amount of dowry (whichever is higher), or imprisonment up to 5 years.
It replaced several pieces of anti dowry legislation that had been enacted by various Indian states.
The Immoral Traffic (Suppression) Act (SITA) (1956)- 67
Is the primary law dealing with the status of sex workers. According to this law,
prostitutes can practice their trade privately but cannot legally solicit customers in public.
Organized prostitution (brothels, prostitution rings, pimping, etc.) is illegal. As long as it is done
individually and voluntarily, a woman can use her body in exchange for material benefit. In
particular, the law forbids a sex worker to carry on her profession within 200 yards of a public
place. Unlike as is the case with other professions, sex workers are not protected under normal
labour laws, but they possess the right to rescue and rehabilitation if they desire and possess all
the rights of other citizens.
The Protection of Women from Domestic Violence Act 2005-68
Act of the Parliament of India enacted to protect women from domestic violence.
Primarily meant to provide protection to the wife or female live-in partner from domestic
violence at the hands of the husband or male live-in partner or his relatives, the law also extends
its protection to women living in a household such as sisters, widows or mothers. Domestic
violence under the act includes actual abuse or the threat of abuse whether physical, sexual,
verbal, emotional or
Economic. Harassment by way of unlawful dowry demands to the woman or her relatives
would also be covered under this definition.
The Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal)
Act, 2013- 69
Is a legislative act in India that seeks to protect women from sexual harassment at their
place of work. The Act will ensure that women are protected against sexual harassment at all the
work places, be it in public or private. This will contribute to realization of their right to gender
equality, life and liberty and equality in working conditions everywhere. The sense of security at
the workplace will improve women's participation in work, resulting in their economic
empowerment and inclusive growth. Under the Act, which also covers students in schools and
colleges as well as patients in hospitals, employers and local authorities will have to setup
66
Dowry Prohibition Act, 1961 - Ministry of Women and Child Development
67
THE IMMORAL TRAFFIC (PREVENTION) ACT, 1956
68
Protection of Women from Domestic Violence Act, 2005
69
Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act, 2013

grievance committees to investigate all complaints. Employers who fail to comply will be
punished with a fine of up to 50,000 rupees.
The Family Courts Act, 1954-
The Court established to conclude upon matters relating to family law like matrimonial
reliefs, custody of children, maintenance for wife and children etc is termed as Family Court.
The Status of Women Committee in 1975 together with the report of the 59th Law Commission
recommended the Central Government to establish a separate judicial forum to settle family
disputes immediately before the beginning of the trial proceedings. Hence it was decided to
establish a family court in India by the Act of 1984. The Family Court shall have the same status
as that of a District Court and shall exercise the jurisdiction 70accordingly and also empowered to
initiate suits and proceedings in par with the conditions stipulated by the Act. Where there is any
chance for settlement of the dispute between the parties, the Family Court shall postpone the
proceedings and take steps for settlement at the earliest. Under the Act a party to the dispute
cannot claim the service of a legal practitioner as of right, but the Court shall have the power to
appoint a legal professional. An aggrieved party may, however, prefer an appeal to the High
Court from an order of the Family Court. The High Court shall frame rules in the matters
connected there with, after publishing in the Gazette. The Act also confers power on the Central
and State Government to formulate rules as prescribed under the Act.
The Special Marriage Act, 1954-71
Act of the Parliament of India enacted to provide a special form of marriage for the
people of India and all Indian nationals in foreign countries, irrespective of the religion or faith
followed by either party. The Act originated from a piece of legislation proposed during the late
19th century. The Special Marriage Act, 1954 replaced the old Act III, 1872. The new enactment
has 3 major objectives:
To provide a special form of marriage in certain cases,
To provide for registration of certain marriages and,
To provide for divorce.
The Marriage Laws(Amendment) Bill, 201072-
To amend the Hindu Marriage Act, 1955 and the Special Marriage Act, 1954 to making
divorce easier on ground of irretrievable breakdown of marriage was introduced in the
parliament in 2012. The Bill replaces the words "not earlier than six months" in Section13-B
with the words "Upon receipt of a petition."It also provides a better safe guard to wife by
inserting section13D by which the wife may oppose the grant of a decree on the ground that the
dissolution of the marriage will resulting rave financial hardship to her and that it would in all
the circumstances be wrong to dissolve the marriage. New section13E provides restriction on
decree for divorce affecting children born out of wedlock and states that a court shall not pass a
decree of divorce under section13C unless the court is satisfied that adequate provision for the
maintenance
of children born out of the marriage has been made consistently with the financial capacity of the
parties to the marriage.
The Maternity Benefit Act, 1961 (Amended in 1995)73
70
The Family Courts Act, 1954
71
The Special Marriage Act, 1954
72
The Marriage Laws(Amendment) Bill, 2010

Section8 of the Act reads a follows after April 2, 2008:
"Payment of medical bonus. (1) Every woman entitled to maternity benefit under this Act shall
also be entitled to receive from her employer a medical bonus of one thousand rupees, if no
prenatal confinement and post-natal care is provided for by the employer free of charge.
(2)The Central Government may before every three years, by notification in the Official Gazette,
increase the amount of medical bonus subject to the maximum of twenty thousand rupees.
The Medical Termination of Pregnancy (MTP) Act,74
It was enacted by the Indian Parliament in the year 1971 with the intention of reducing the
incidence of illegal abortion and consequent maternal mortality and morbidity. The MTP Act
came into effect from 1 April 1972 and was amended in the years 1975 and 2002. Pregnancies
not exceeding 12 weeks may be terminated based on a single opinion formed in good faith. In
case of pregnancies exceeding 12 weeks but less than 20 weeks, termination needs opinion of
two doctors. The Act clearly states the conditions under which a pregnancy can be ended or
aborted, the persons who are qualified to conduct the abortion and the place of implementation.
Some of these qualifications are as follows:
• Women whose physical and/or mental health was endangered by the pregnancy
• Women facing the birth of a potentially handicapped or malformed child
• Rape
• Pregnancies in unmarried girls under the age of eighteen with the consent of a guardian
• Pregnancies in "lunatics" with the consent of a guardian
• Pregnancies that are a result of failure in sterilization
The Equal Remuneration Act, 197675
An Act to provide for the payment of equal remuneration to men and women workers and
for the prevention of discrimination, on the ground of sex, against women in the matter of
employment and for matters, connected there with or incidental thereto.
Conclusion
Empowerment provides a greater access to knowledge and resources, more independence
in decision making, considerable ability to plan lives, more control over the circumstances which
influence lives, and freedom from customs, beliefs and practices. Thus, women empowerment is
a process in which women challenge the existing norms and culture, to effectively promote their
well being. In India, women Empowerment is a buzz word to-day. The Indian Constitution
guarantees that there shall be no discrimination on the grounds of gender. There are various legal
provisions for women safety and empowerment in Indian Constitution but the irony is, half of the
population is unaware of their legal rights. To create awareness there should be effective
machinery which will help this gender to understand the protection and facilities which are
provided to them. Creating laws for woman will not aid empowerment, their use in appropriate
way and their implementation is significant for the empowerment of woman.
73
The Maternity Benefit Act, 1961 (Amended in 1995
74
The Medical Termination of Pregnancy (MTP) Act,
75
S.P Jain, Labour Laws

Empowerment A Myth for Women And Adolescent Girls with Disabilities

Poorva Shinde
Yatra nāryastu pūjyante ramante tatra devatāḥ| yatraitāstu na pūjyante sarvāstatrāphalāḥ kriyāḥ ||
A Sanskrit shlok when literally translated implies, The divine are extremely happy where women
are respected ;where they are not, all actions (projects) are fruitless.
The need for woman empowerment implies the deficit of it. For centuries together,
women have been suppressed and their importance has been annihilated. With a humble
exception of few, most countries have been unkind in the evolution of women, as a respectable
and independent gender of its own. History has witnessed the ways how the global perspective
has been shifting. Though its slow and steady, world community has been encouraging the
progressive leaps. we see women performing in plethora of fields and it is a promising
escalation. The journey has been tedious and is yet evolving into a substantial and sustainable
movement. Having said, Its high time we review if it has been fair and commensurate with all
the strata and sections of the society.
In a society where being a women and demanding empowerment is like stirring the
hornet’s nest, The woes and needs of women and girls with disabilities has been undermined.
The mainstream feminist movements have not adequately identified the section’s needs nor have
addressed its rights in totality. In a country where we are yet struggling with needs of people
with disabilities, issues innately connected women and girls with disabilities go on to take a back
seat.
Perspective on disability in the Pre British Era
According to the Darwin’s concept of the survival of the fittest, the people with disability
are seen as absolutely inefficient in taking care of themselves and hence vulnerable. The derived
meaning of the adage is basically that they do not deserve to survive as they are
physically/emotionally or mentally unfit. The primitive societies in India believed in sacrificing
any progeny of the clan which is born with any visible defect in his body. If not identified early
in time, these children were and still are abandoned by the family to the mercy of further abuse,
torture and neglect. Mere deviation from the set parameters of normalcy was seen as a
‘disability’.
Though being a collectivistic society as India, the altruistic goal of the society always
takes the fore. The needs of the old, the poor, the needy, the destitute have always been a third
world country like ours. But the approach has been dubious for people with ailments or
disabilities.
Hindu philosophy views this as a matter of the phal of the karma philosophy, where the persons
physical or mental ailment is seen as a result of the sins committed by this person. The
fundamental approach of the Hindu philosophy speaks of the cycle of birth and rebirth, and the
stock of ones act which cumulatively adds on to determine the quality of his or her current life.
In light of this doctrine, the existence of disability is seen on account of sinful life lived by the
person.
Poverty is also seen as a misfortune brought by the physically or mentally disabled of the
family. To put it simply, Disability is seen as a curse and as an harbinger of ill-fate to the person
but also to his family members.

For our understanding here, we shall restrict the understanding of disability to either of the
following categories:
i) Physical disability: Underdeveloped physical senses/ deficit in functioning of certain physical
feature. (Blind, Deaf, Mute)
ii) Mental disability: Arising out of neurological imbalances/ genetic defects/ underdeveloped
cognitive faculties. (Down syndrome/ mental retardation/etc)
iii) Disability due to a physical condition: This condition can arise out of a physical ailment and
its deteriorating nature.( Leprosy).
Current state
It’s a depressing view of human subjects merely due to the presence of a disability. Now
if the layers of this situation are multiplied with the concurrence of the said disability with being
a woman and also about being from the lower socio economic strata makes the proposition even
more cumbersome.
With an exception of the glorious Early Vedic period where women were accorded an
place equivalent to her counterpart, The various eras and stages have not done justice to uphold
the sanctity of women altogether.
The various stigmas attached to disabilities, the mythological overbearing and the
philosophical view of overbearing of ones deeds in the past life made any possible help remote
for women in specific. The period has been marked with neglect, abuse, and exploitation of
women altogether.
Post British Era
Its with the freedom in 1947 from a foreign rule that the Government of India started
taking constructive steps towards addressing the needs of people with disabilities. Legislative
steps have been taken to identify, the address the issues and for redressal of grievances. The
legislative action has been progressive and in tune with the international trend prevailing on the
global front. India has been a signatory to various conventions initiated by the international
society.
Census 2001 , reveals that 21 million people in India as suffering from one or the other
kind of disability. This is equivalent to 2.1% of the population. Among the total disabled in the
country, 12.6 million are males and 9.3 million are females. Although the number of disabled is
more in rural and urban areas. Such proportion of the disabled by sex in rural and urban areas.
Disabled Population in India as per census 2011 (2016 updated) – In India out of the 121 Cr
population, 2.68 Cr persons are disabled which is 2.21% of the total population. Among the
disabled population 56% (1.5 Cr) are males and 44% (1.18 Cr ) are females. In the total
population, the male and female population are 51% and 49% respectively.
Such proportion has been reported between 57-58 percent for males and 42-43 percent
females. The disability rate (number of disabled per 100,000 populations) for the country as
whole works out to 2130. This is 2,369in the case of males and 1,874 in the case of females.
The numbers are disturbing and having set the pace for man and woman divide, the stark
discrepancy of women with disability is even more grave. In a situation where men with
disability too get an insensitive and apathetic treatment, women with special needs are pushed
back in priority .The fact being that a typical woman ends up being at the mercy of the apathy of

the governmental and societal lacunas, women with special needs and adolescents girls with
special needs are at more risk.
The gamut of problems faced by women is different. Lack of a level playing field in
comparison to their counterpart dealing with a similar disability pulls them into a more
depressing situation. Right from the basic needs and facilities funneled to them to access to
proper health care, sanitation , nutrition, opportunities ,education, legal recourse and their
holistic accommodation in the society. Women with disabilities have perpetually suffered and
continue to even now.
The mainstream feminist movement has been sharp in its acknowledgement of women
rights, its abuse the resolution and redressal machinery. Having said, the smaller subset of this
feminist movement yet is bereft of the benefits to reach them, We are yet to have a demarcated
and target focused legislative action for emancipation of women with disabilities. With women
empowerment at its fore, the empowerment and emancipation of the vulnerable target group is
the need of the hour.
The fact that the women from the said target group are incapable of nurturing themselves
and defending themselves in time of needs raises serious concern about their safety. With cases
of abuse , in all possible forms, prevalent around us, women with special needs fall prey to this
quite easily. Lack of social sensitivity and legislative deterrents and lack of timely legal and
punitive action against the culprits has made this shameful act a more commonly observed one.
Women with disabilities are at double disadvantage. Forces euthanasia, abortion, sterilizations
are just few of the many issues faced. Torture and abuse is stems from homes as well as
institutional care.
Many questions need to be resolved . With the human rights of the target group at an end,
its also important to check if women with special needs are really safe from sexual abuse
especially from close quarters of their family. The deficit in their physical and cognitive faculties
throws a light on the feasibility of they getting into a state of parenting. Its legitimate and rational
when one accepts the role out of will. But when this role has to be justified out of the situation of
abuse and lack of awareness of ones body and needs, Is a serious question to ponder on. Neither
the family neither the society has concrete actions to tackle such challenging situation. The
sword keeps dangling between the societal restraints and the human rights perspective. But a
way out is not found and is left for interpretation by the higher authority.
There can be various ways to mainstream actions and checks to reduce cases of abuse in
cases of our target population. A separate legislative initiative to address the lifespan milestones
and the necessary needs at each. A regular appraisal of the situation is called for and just as the
census tracks a decadal growth of the target group, an authority with judicial powers to declare
punitive actions against the culprits is the need of the hour. Gender sensitive difference should be
acknowledged along with the disability in place.
Legal support is extremely crucial to empower the victims in case of abuse.
Special provisions and schemes to nurture the individuality of the target group and emancipate
them are the need of the hour.
References
Fine,Michelle (1989) Women with disabilities: Essays in Psychology, Culture and Politics
(Health Society and Policy). New York, Temple University Press

Menon, Nidhiya .(2014) The ‘State’ of persons with disabilities in India.
General discussion on women and girls with disabilities, Journal of Human Capabilities and
Development, 15(4),391-412.
Ghai ,Anita (2015) Rethinking disability in India, India, Routledge.
Dawn ,Ranjita (2013) “Our lives, Our identities” : Women with disabilities in India. Disability
and Rehabilitation ,36 (21), 1768-1773
Addlakha,Renu et al (2017) Disability and Sexuality: claiming sexual and reproductive rights.
Reproductive Health Matters 25(50), 4-9.
Salian,Priti. (2018 August 14) ‘Give her a voice’ retrieved from
https://www.pri.org/stories/2018-08-14/india-invisibility-prevents-women-disabilities-having-
their-metoo-moment

A Role of Government First Grade Colleges in Women Empowerment

-A Survey Study of Rural Area GFGC’s of Hassan District in Karnataka
Shiva H B
Assistant Professor of Physics, Sri HDDGFGC Paduvalahippe, Hassan District, Karnataka.
Email Id: shivsphysics@gmail.com
Pallavi Diwakar Ilkal

Assistant Professor of English, Sri HDDGFGC Paduvalahippe, Hassan District, Karnataka.
Email Id: pabbidilkal@gmail.com
Abstract
Women empowerment is a much discussed topic in the present times. A number of
systematic studies, reports, analysis and viewpoints are found on the women empowerment
status in India. It is an undeniable fact that Higher Education plays a vital role in the
empowerment of women in our country. Government has established higher education
institutions in rural areas to provide higher education to rural students with one of the intensions
being women empowerment by providing access to higher education to girl students of rural area
who otherwise have a lot of limitations. The present paper aims to analyze the role of rural
Government First Grade Colleges of Hassan District in women empowerment through Higher
Education (Hassan District in Karnataka has considerable number of GFGC’s at rural area in the
entire state). A survey has been conducted by collecting data through questionnaire, which has
eleven close ended and one open ended question. The questionnaire was sent to girl students of
the rural area colleges of Hassan District, Karnataka.
The study has attempted to find out the above said aim from the stakeholders (girl students)
themselves.
Keywords: Higher Education, Women Empowerment, Government, Rural Area
Women empowerment is a much discussed topic in the present times. Women
empowerment means providing women equal opportunities in social, economic, political and
educational aspects to enhance social change in all respects positively. Dimensions of women
empowerment are vivid. A number of systematic studies, reports, analysis and viewpoints are
found on the women empowerment status in India. Education is one of the areas in which
Women Empowerment is measured. It is an undeniable fact that Education in general and higher
education plays a vital role in the empowerment of women in our country. Women getting higher
education facilitate the development of the country. Women Empowerment in the rural areas is
aspired through the education of women of rural areas as women empowerment, rural
development and country’s development are linked with each other.
As literacy rate amongst the women in the post Independent Era is not as per the
expectations, the policy makers’ responsibility to form the policies to promote women education,
especially in the rural areas is immense. Higher education for Women in rural areas can bring
considerable behavioral change in them and it envisages for their self-empowerment as well as
their peers. If they are self-empowered then they can transmit this success among their peers to
bring social change. Government therefore has established higher education institutions in rural
areas to provide higher education to rural students with one of the intensions being women

empowerment by providing access to higher education to girl students of rural area who
otherwise have a lot of limitations.
A survey on Status of Women Empowerment in Rural First Grade Colleges of Hassan
District has been conducted by collecting data through questionnaire, which has eleven close
ended questions and one open ended question. The questionnaire was sent to the rural colleges of
the district. In all 341 girl students of these colleges have responded. The respondents (girl
students) are from Arts, Science and Commerce stream, studying undergraduate courses(BA,
BSc, BCom, BBA) as well as post graduate courses(MA, MSc, MCom, MSW).
The below pie chart shows the percentage of students who responded from the above said
Courses.
There are 12 First Grade Colleges which are located in rural areas of Hassan District, viz.
Sri H D Devegowda Government First Grade College, Paduvalahippe, GFGC Mosalehosahally,
GFGC Udayapura, GFGC Javagal, GFGC Halebeedu, GFGC Banavara, GFGC Konanur, GFGC
Hirisaave, GFGC Hallymysore, GFGC Hettur, and GFGC Gandasi. Questionnaires have been
sent via Google Forms. Out of 12 responses from 6 GFGC’s was received.
The below pie chart shows the percentage of students responded from the above said Colleges.
The bar chart shows the percentage of positive responses from the students for 11 close
ended questions.

The first question intended to know if rural Government First Grade colleges are helping
girl students in getting higher education. 90% of them agreed they have got opportunity to pursue
higher education and it has helped to improve their social wellbeing and knowledge. 10% of the
students disagreed that they can have access to pursue higher education even though there are no
first grade colleges in rural area.
The second question was about would it be possible for girl students to pursue higher
education in the absence of GFGC’s in rural area. 77% of them agreed that they could have
pursued higher education even though there is no FGC in rural area. 33% disagreed that they
could not get opportunity to pursue higher education if there are no GFGC’s located in rural
areas. It is thus implicit that the establishment of GFGCs in rural area has contributed to the
enrollment of Girl students for UG/PG courses.
For the third question about availability of support schemes by government 85% of them
agreed that they are getting scholarships, fee waiver; free hostel facilities etc. This is a big move
from the Government that girl students are encouraged to get higher education from rural areas
and economically backward classes.
The fourth question was regarding whether girls and boys treated equally or not? For this
96% of them agreed that they are treated equally in their colleges. That means gender equality
accomplished almost hundred percent in rural GFGC’s. This is a brighter advancement towards
women empowerment.
The fifth question was about extension activities like personality development programs
(NSS, Scouts and Guides, NCC) and sports. 86% of them agreed that they are facilitated by the
above said programs. It shows that they are aware of importance of co-curricular activities and
participation in these will give additional knowledge and develop good mental as well as
physical health.
The sixth question was about hygiene facilities in their colleges.60% of them agreed that
they are having facilities like toilets, restrooms. But 40% have said that there is a lack of toilets
and lack of regular maintenance. Colleges have to take certain steps to provide hygiene facilities
as well as their maintenance. The environment in the college should be eco-friendly.

The seventh question was about are they willing to take competitive exams for nurturing
their future carrier. 92% of them said that they are willing to take competitive exams. That means
they are ready to compete. They are self-confident and it is the result of proper guidance from the
communicators of knowledge and skills.
The eighth question was about are they getting skill based training and self-employment
trainings. 60% of them agreed that they are getting trained in their colleges. But 41% of them
could not participate in such trainings. The lot of improvement is needed in training the students
towards self-employment as well as developing skills.
The ninth question was about post graduation and further education. 94% of respondents
agreed that they want to pursue higher education. This is because they know the importance of
education in empowering a person to bring social change. And they may get easy access to the
jobs after their post-graduation or higher studies.
The tenth question was about their willingness to go for a job after completion of their
education. 95% of them gave a positive response that they want to become economically
independent as well as they want access to jobs in all disciplines. This can bring a social change
and women get recognition as well as empowered.
In the eleventh questioned if they are empowered by continuing their education. 93%
agreed that they have got empowerment after getting their higher education. That means
education can bring social status, recognition, positive attitude, self-confidence, independence to
a person. Therefore women are empowered by getting higher education.
This survey had one open ended question that did the girl students contributed to women
empowerment. The response from them is very impressive that most of them have contributed to
women empowerment. They have created awareness about women education, maintaining
hygiene (women health) in villages, proper use of toilets, etc.
Conclusion:
Hassan district in Karnataka has considerable number of GFGC s in the state as the result
the survey was conducted the women empowerment status through higher education. The
government institutions with efficient teaching staff are attempting for a change. Nevertheless
there areas open for improvement especially health and hygiene facilities and self employment
and skill based trainings.
Limitations of the study: The survey was conducted via Google forms. The non-
probability and convenience sampling was chosen. Respondents’ number depended on the
attendance and willingness of students.
With all its limitations the study is helpful for further research as well as in policy making.
References:
1. https://www.indiacelebrating.com/social-issues/women-empowerment/amp/
2. http://vikaspedia.in/social-welfare/women-and-child-development/women-development-
1/women-empowerment-in-india
3. https://www.iaspaper.net/women-empowerment-in-india/

Leadership and Women Empowerment
Dr. Chetna .P. Sonkamble Miss. Viyanna Cabral

Associate Professor, Research Scholar
Department of Education, Department of Education,
Shivaji University,Kolhapur. Shivaji University,Kolhapur.
416004 M.S.INDIA 416004 M.S.INDIA
Yaadni6@gmail.com vienacabral88@gmail.com
Abstract
Man or women, a leader is unequivocally recognized as the key factor for the efficiency
and effectiveness in any context ,be it industry ,business ,military ,government et where the role
of leadership in societal ,political and economic contexts are well established wherein
management ,extensive research has been carried out ,several theories have been expounded and
many books have been written on leadership .It has been recognized that while some are born
leaders, everyone carries within him/her the potential for leadership which can be realized or
released through either a process of self-development or through systematic training. Women
empowerment being talk of the day to uplift the deprived women class, women in India now
participate in all activities such as education, politics, media, art and culture, service sectors,
science and technology, etc. Even though women leaders has brought in many remarkable
change in India, presence of women leaders in India is meager, which needs rectification in
future years to come . In world wide women are struggling to break the shackles that bind them
and challenging the unequal distribution of power in society so transforming the existing
inegalitarian pattern of gender relationships necessitates leadership in the state, markets and
civil society – the key centres of power in the present globalizing economy. Empowerment of
women in all spheres, in particular the political sphere is crucial for their advancement and the
foundation of a gender equal society. The article is focused towards women leadership and
about the inequality for women in the various sectors.
Keywords: Women leadership, Women Empowerment, Education.
Introduction
When it comes to leadership, does gender matter? Is there a difference between women
leaders and men who lead? If so, what are the unique qualities of female leadership that the most
effective women leaders possess, and are they unique to women?Equality in all areas of
education, equality in the workplace, equal pay, equal representation, and equal opportunity for
all women, since the beginning of the Women’s Right Movement and Feminist Movement, the
role of women in society has expanded. As a result, women’s role in society is no longer a one
sided view or a narrow street partly because of women’s education.
Empowerment of women in all spheres, in particular the political sphere is crucial for
their advancement and the foundation of a gender equal society. Women’s political
empowerment is premised on three fundamental and non-negotiable principles: a) the Equality
between women and men; b) Women’s right to the full development of their potentials c)
Women’s right to self-representation and self-determination.

This paper introduces the theoretical concept of women leadership and empowerment
which will be helpful to analyse, alongside the importance of education and equality in
facilitating leadership and empowerment among women.
What Is Women Empowerment?
Empowerment of women is only a part of the overall mainstreaming of women. At the
political level only a microscopic minority of women, at the helm of affairs, can affect the
change in the life of women. In 2005, a year-long study conducted by Caliper, a Princeton, New
Jersey-based management consulting firm, and Aurora, a London-based organization that
advances women, identified a number of characteristics that distinguish women leaders from
men, when it comes to qualities of leadership
Women leaders are more assertive and persuasive, have a stronger need to get things
done and are more willing to take risks than male leaders....Women leaders were also found to be
more empathetic and flexible, as well as stronger in interpersonal skills than their male
counterparts....enabling them to read situations accurately and take information in from all
sides....These women leaders are able to bring others around to their point of view....because they
genuinely understand and care about where others are coming from....so that the people they are
leading feel more understood, supported and valued.
The Caliper study findings are summarized into four specific statements about women's
leadership qualities:
1. Women leaders are more persuasive than their male counterparts.
2. When feeling the sting of rejection, women leaders learn from adversity and carry on with an
"I'll show you" attitude.
3. Women leaders demonstrate an inclusive, team-building leadership style of problem solving
and decision making.
4. Women leaders are more likely to ignore rules and take risks
Objectives
• To state the international initiatives for women empowerment
• To state the status of acknowledgement of women leadership and empowerment in
constitution
• To suggest various factors facilitating impact on women leadership and empowerment
International Initiatives For Women’s Empowerment
The question of women’s political participation is now on the international agenda and
enforcing many regional and national plans of action. The United Nations has been the engine
for keeping the gender issue on the global agenda and adopted the convention on the political
Rights on Women in 1952. Since 1975, found International Conferences on Women have been
held emphasizing “Women’s political empowerment”, as a key concern.
“Women’s equal participation in political life plays a pivotal role in the general process of the
advancement of women. Women’s equal participation in decision-making is not only a demand
for simple justice or democracy but can also be seen as a necessary condition for women’s
interests to be taken into account”. It recommended governmental commitment to gender balance
in all spheres, reform of electoral systems, monitoring and evaluation of progress in women’s
representation, revamping of party structures to remove barriers to women’s political

participation, incorporation of gender issues and initiatives in the agenda of political parties,
affirmative action, create or strengthen mechanisms to monitor women’s access to senior levels
of decision-making among others .The issue has also repeatedly come up in the NGO meetings
of South Asia Watch (SAW), Asia Pacific Women’s Watch (APWW) as a priority issue. The
Maldives Outcome Document recommended “Sharing of experiences of affirmative action at
grass root levels as well as national level; studying of different electoral systems and creation of
a shared political agenda for women”.
Women’s political participation was equally focused upon at the Asia Pacific Regional
NGO symposium (1999) held in Thailand on the theme “Asia Pacific Women 2000: Gender
Equality, Development and peace for the Twenty-first Century” too focused on women’s
political participation as one of the critical areas of concern recognized in BPFA (Beijing
Platform For Action, 2000). Women’s Environment and Development Organisation (WEDO)
has launched a campaign for 50-50, that is, equal representation.
The Inter-Parliamentary Union (IPU) has also been focusing on women’s political
participation as evidenced by the fact that it was the role agenda of its conference, entitled
“Towards Partnership Between Men and Women in Politics” in New Delhi (14-18 Feb 1997).
While looking at various facets of women’s political engagement, it defined the critical
areas of concern in relation to women’s political participation, which broadly speaking on
political parties, education, affirmative action measures, changing attitudes, training,
parliaments, national commissions of women, international bodies and directories of
information.
The common wealth Ministers of Women’s Affairs recommended the member countries
to achieve a target of no less than 30 percent of women in the political, public and private
sectors. The need to increase women’s participation in political decision-making and peace
processes in the common wealth was also part of the agenda of the Common Wealth Ministers
Responsible for Women’s Affairs, Sixth meeting held in New Delhi from April 16-19, 2000.
Acknowledgement Of Women Empowerment In Constitution
The Constitution of India guarantees to all Indian women equality (Article 14), no
discrimination by the State (Article 15(1)), equality of opportunity (Article 16), equal pay for
equal work (Article 39(d)). In addition, it allows special provisions to be made by the State in
favour of women and children (Article 15(3)), renounces practices derogatory to the dignity of
women (Article 51(A) (e)), and also allows for provisions to be made by the State for securing
just and humane conditions of work and for maternity relief. (Article 42).
The Government of India declared 2001 as the Year of Women's Empowerment (Swashakti).
The National Policy For The Empowerment Of Women came was passed in 2001
Equality in all areas of education, equality in the workplace, equal pay, equal
representation, and equal opportunity for all women, since the beginning of the Women’s Right
Movement and Feminist Movement, the role of women in society has expanded. As a result,
women’s role in society is no longer a one sided view or a narrow street partly because of
women’s education.
Unequivocally, Women’s Education has assisted in improving the quality of life for
women. Veritably, women’s history is an extensive one filled with struggle, strife, barriers,
discrimination, demands, change and opposition. While women’s history is filled with

opposition, clearly, women’s education has leaded the way to women’s empowerment. Care
givers, nurturers, and providers by nature, women’s education has expanded the role of women
to include such descriptions as mentors, motivators, educators and leaders.
Although, the Women’s Right Movement and Feminist Movement has help to expand the roles
of women in society, surely, the success of both of these movements has been the education of
women and women educating other women. Without the Women’s Right Movement, Feminist
Movement, education and empowerment , today’s woman would be subject to one role that of
domestication. To conclude, to effectively empower women with the tools to be successful in
today’s society, education must be a pre-requisite, not an after thought oroptional, Women’s
Education and Women ‘s Empowerment is not invariable, it is dynamic and constantly changing;
therefore, as women it is important that each of us remember the Women’s Right Movement and
Feminist Movement as well as the importance of each movement and howboth movements has
help improve the quality of life for all women. As you can see and tell, despite the rate or
speed that Women’s Right progress ,each of usmust remember that Women’s Education –
Women’s Empowerment began with women demanding equality.
Factors Facilitating Women Education And Empowerment
Practices Commitments
Challenging the process • Search out challenging opportunities to change ,grow,
innovate and improve
• Experiment ,take risks, and learn from the accompanying
mistakes
Inspiring a shared vision • Envision an uplifting and enabling future
• Enlist others in a common vision by appealing to their values
,interests ,hopes and dreams.
Enabling others to Act • Foster collaboration by promoting co-operative goals and
building trust.
• Strengthen people by giving power away ,providing choice
,developing competence ,assigning critical tasks,and offering
cvsisble support.
Modelling the Way • Set the example by behaving in ways that are consisent with
shared values.
• Achieve small wins that promote consistent progress and
built commitment.
Encouraging The Heart • Recognize individual contribution to the success of every
project
• Celebrate team accomplishments regularly
Structural Factors :
• Bias in recruitment and promotion
• Limited opportunity for exercising leadership
• Women exclusive criteria
• Omission of critical materials on and by women in classroom
• Lack of literature on leadership skills for women
• Lack of research on women's leadership "Pipeline theory"
• Not enough qualified women candidates.

Why do we want women as leaders?
• Equal representation
• Utilize their unique perceptions and strengths
• Have a say in policy making
• Participate in decision making
• Women are equally gifted and talented
• Women as role models
• To bring a focus on gender issues.
How to bring more women into leadership positions ?
• Formulate women friendly policies
• Change policies that are restrictive for women
• Publish gender segregated data
• Keep a directory of qualified women
• Sensitize selection committee for non-sexist interviewing
• Relaxation on age limit and length of experience.
Conclusion
Women's Participation in Decision making attests to the empowerment of the various
actors involved .At present, far too few women possess this attribute. Education facilitates
empowerment, which is essential for the participation of women in all aspects of the
development process. Furthermore, higher education provides the expertise usually required for
the key posts which shape policy in all fields -hence its particular importance.
“It is not about simply main streaming women. It’s not about women joining the polluted
stream. Its about cleaning the system changing stagnant pools into flesh flowing water”. When
the interests and voices of half of humanity are not reflected in decision-making processes, the
very legitimacy of the institutions legislative and executive, becomes questionable. Women have
been unable to find or create a space for themselves in the decision-making sphere the discourse,
procedures, structures and functioning of political institutions remain heavily skewed in favour
of men, as evident from the disproportionately small number of women in decision making
bodies.
Women’s qualitative as well as quantitative participation at all levels of governance
structures is absolutely essential for their empowerment. Brining women into power is not only a
matter of equity, of correcting an unjust and unrepresentative system, but is a means of
addressing wider social issues of poverty eradication, employment, health and like, in short,
facilitating a just, peaceful and humane social order. It is not an end in itself, but a means to
effectuate a change in the society.
for women.
References
S.Sujatha and P.T. Saleendran (May 2012) , “Examining Gender Disparity Among Superiors in
Evaluating their Subordinates in the Manufacturing and the Service Sector”. Prabandhan:Indian
Journal of Management, pp.4-13.

Vidya Sandu Gawali ( June 2012), “Gender Inequality in the Corporate Sector in India”
Prabandhan: Indian Journal of Management, pp. 26-31.
Jaya Indirasen, Capacity Building of Women Managers in Higher Education, Women and
Academic Leadership, UGC New Delhi 2008.
Prof. Sushila Kaushik, Capacity Building of Women Managers in Higher Education, Womens’s
Studies Perspectives, UGC New Delhi 2008.
Prof. Kamalini Bhansali, Padma Ramachandran, Prof. Harsha Parekh, Capacity Building of
Women Managers in Higher Education, Women and Governance of Higher Education, UGC
New Delhi 2008.
https://www.tutorialspoint.com/women_in_leadership/women_in_leadership_introduction.htm
https://www.forbes.com/sites/forbescoachescouncil/2018/02/26/15-biggest-challenges-women-
leaders-face-and-how-to-overcome-them/#19afdb524162
https://hbr.org/2018/11/how-women-manage-the-gendered-norms-of-
leadershipps://www.catalyst.org/knowledge/topics/women-leadership
https://www.london.edu/programmes/executive-education/topic/leadership/women-in-leadership
https://www.unfpa.org/resources/issue-7-women-empowerment
http://www.unwomen.org/en/digital-library/publications/2011/10/women-s-empowerment-
principles-equality-means-business
https://timesofindia.indiatimes.com/topic/Women-Empowerment
https://www.researchgate.net/post/What_is_the_meaning_of_Women_Empowerment

Rejection of Female Chastity in Meena Kandaswamy’s Ms. Militancy

-Dr. Balkrishna Dada Waghmare
Head, Department of English
Krantiagrani G. D. Bapu Lad Mahavidyalaya, Kundal
(Affiliated to Shivaji University Kolhapur)
Abstract:
Religion is used as a tool by man to restrict woman. Nearly, in each and every religion,
female chastity is expected to maintain. According to them, Sex outside the marriage is
prohibited for both men and women. Meena Kandasamy’s poems challenge these set traditions
and concepts that restrict a woman within four walls of the house and abused daily to maintain
them. she has used the mythical figures like Drapadi, Sita and Nalayani to challenge the female
chastity that a woman is expected to preserve. In the poem “Backstreet Girls”, the girls with
tattoos make clear that one should not expect virginity from them. They are not bound to
maintain premarital virginity or be honest with men for life. In the poem, “Princess-in-Exile”,
Sita refuses to succumb to her husband’s whims. In the poem, “Six Hours of Chastity”, Nalayani
is shown opposite to myth and she enjoys six men for six hours. These females in Meena
Kandaswamy’s poems defy the male hegemony and social restriction. They are not sexually meek
or submissive.
Key Words: Chastity, male-hegemony, myths, Ramayana, Mahabharata, virginity
India has a long history of gender inequality. Female infanticide, domestic and sexual
violence are all commonplace in India. Men are given higher social status in Indian society and
religion as a tool is used by man to restrict woman. Nearly, in each and every religion, female
chastity is expected to maintain. In Christianity, it is one of the seven virtues. Even in Islam,
chastity is mandatory. Sex outside the marriage is prohibited for both men and women
Hinduism’s view on chastity is rooted in its concept of Ashrama or the stages of life. These are
Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and Sannyasa
(renunciate). The first stage Brahmacharya is roughly translated as chastity and it is considered
the appropriate behavior for students during this stage which precedes the stage of Grihastha
(householder). As per all these philosophies, chastity is a virtue related to temperance and
refraining from deviant sexual conduct.
Meena Kandasamy’s poems in her book Ms. Militancy (2010) challenge set traditions and
concepts that restrict a woman within four walls of the house and abused daily to maintain them.
Her poems with their black humour and sharp sarcasm provoke the readers into rethinking
traditions and entrenched hierarchies of men in the contemporary society. She stands myths and
legends on their head to expose the hypocrisy of religion and Hindu traditions. In the preface to
the book ‘Should You Take Offence’, Meena writes “I do not write into patriarchy. My
Maariamma bays for blood. My Kali kills. My Draupadi strips. My Sita climbs on to a stranger’s
lap. All my women militate. They brave bombs, they belittle kings. They take on the sun, they
take after me” (08).
As stated above, Meena has used the mythical figures like Drapadi, Sita and Nalayani to
challenge the female chastity that a woman is expected to preserve. Her writing might seem

blasphemous to some, as she has rewritten some characters from Hindu and Tamil epics, where
women are attributed a virtuous and uncorrupted status.
To begin with, In “Backstreet Girls” is a poem addressed to the moral police who teach
and punish Indian girls how to behave and follow the chastity forced on them. She challenges as:
“Tongues untied, we swallow suns.
Sure as sluts, we strip random men.
Sleepless. There’s stardust on our lids.
Naked. There’s self-love on our minds.
And yes, my dears, we are all friends” (14)
The concluding lines of the stanza are about the women who refuse to fit into the archetype and
stand together to fight this moral policing. She also makes clear to them that they should not
expect virginity from them. They are not bound to maintain premarital virginity or be honest
with them for life. She writes,
“There will be no blood on our bridal beds.
We are not the ones you will choose for wives.
We are not ones you can sentence for life” (14)
Ramayana deals with victory of good over evil. After defeating Ravana, Ram, tests the
chastity Sita before accepting her. But Meena in the poem, “Princess-in-Exile”, gives Sita her
own will. Sita refuses to succumb to her husband’s whims. The new Sita is described Meena as:
“Years later, her husband won her back
but by then, she was adept at walkouts,
she had perfected the vanishing act” (45).
Sita rejects Ram and decides to never go back with the person who has doubted her at the first
place.
In another poem, “Random Access Man”, Sita is shown defying set archetypes of chaste
woman. She isn’t sexually meek or submissive. She is shown keen to satisfy her sexual needs.
When she doesn’t get enough attention from her husband, she doubts the manhood of him. She
asks,
“get me the testicle of golden deer,
she said, get me its musk
so we can rouse your manhood” (46).
Here, Sita is tired of waiting for her husband attention, she chooses a random man to satisfy her.
The concluding lines of the poem give the readers an insight into her perception of masculinity
as,
“By the time she left
this stranger’s lap
she had learnt
all about love.
First to last.” (46)
There another myth associated with chastity. Meena rewrites it with her own needs and
defiance of male hegemony in this collection of poems. The myth of Nalayani or the story of a
wife's chastity is well documented in the Mahabharata. As per this myth, there was a sage,
Maudgalya. He was married with Nalayani. He decided to test her chastity and devotion. He

brought on himself the deadly disease leprosy by his magical power. Nalayani served him with
devotion. She attended to each and every small demand that would keep him happy but he was
never satisfied with her services and found fault with her. One day, he commanded his wife to
carry him in a basket on her head to the house of the prostitute. Nalayini carried him on her head
to the house of the prostitute. After putting him on the bed of the prostitute, she waited outside of
the house till the evening. Meena Kandaswamy’s poem, “Six Hours of Chastity”, picks this
thread. Here after, her deconstruction or rewriting of the Nalayani myth starts. The visitors to the
brothels mistake Nalayani, “the devout wife, to be a mistress of guilt, a woman of the night”
(49). They think she is a prostitute like others in the brothel. On the other hand, Nalayani takes
this opportunity to her favour. She also “plays along, pretends to the visiting stranger” (49). She,
as a prostitute, accepts the strangers. She spends six hours with six different men.
After six hours of stay there, both husband and wife leave the place. Nalayani carries her
husband in the basket. Her husband is now “not bothering to sever out spite or spew her hate”
(50). In this poem, Kandaswamy has defied the male hegemony here. Women are not the silent
sufferer or sexually meek or submissive in her poems. While her husband enjoys the company of
another woman, Nalayani enjoys “six men, one for every hour of night” (50). Nalayani after
these six hours ironical chastity, “she laughs and cries and laughs again” (50). It indicates her
rebellion against set standards of the society.
To conclude, the backstreet girls, Sita and Nalayani in Meena Kandaswamy’s poems are
the Militancies. They defy the male hegemony and social restriction. They are not sexually meek
or submissive. They have their own will and choice. They can’t wait for their sexual satisfaction
as they have their own alternatives. Meena has reconstructed the images of these women from
upper-caste male literature. She offers an alternative image of women and empowers them
through words.
Works cited:
Kandasamy, Meena. Ms. Militancy. New Delhi: Navayana, 2010. Print.
Menon, Usha and Richard A. Shweder “Power in its Place: Is the Great Goddess of Hinduism a
Feminist? .” Is the Goddess a Feminist? : The Politics of South Asian Goddesses. Ed. Alf
Hiltebeitel and Kathleen M. Erndl. Oxford University Press, 2002. 151-165. Print.
Olivelle, Patrick. Manu's Code of Law, London: Oxford University Press, 2005. Print.
Pratibha. “Demythifying Goddesses: Reading Ms. Militancy By Meena Kandasamy”, Journal Of
Higher Education & Research Society: A Refereed International, Vol- 5/ Issue- 2
October 2017.628-634.
Rajan, Rajeshwari Sunder. “The story of Draupadi's Disrobing: Meanings for our Times.”
SIGNPOSTS: Gender Isuuses in Post-Independence India. Ed. Rajan. New Jersy: Rutgers
University Press, 2001. 332-359.

Breaking the Stereotype: Empowerment of Women

Tejaswita Ajay Aphale
B.Sc. I , Yashwantrao Chavan Institute
of Science, Satara.
E-mail- Teraharshchel7804@gmail.com
Mob.No.-7066188882
Women are considered as Goddess, mother of power but unfortunately not treated as
considered. Daily there is lot of news, which made everyone to think of women empowerment.
The present age is known as age of Globalization, Privatization, Industrialization and
Information Technology but still all over the world women are considered as tender, physically
weak and inferior to men and therefore to achieve true gender equality remains a major challenge
in Eastern Europe and Central Asia, even though legal protections in the region are generally
strong and women are relatively well-represented in secondary education and the work place.
There are various gender stereotypes found in each society. ‘Stereotype’ means a preconception
about characteristics that are possessed by members of a particular social group or the roles that
are or should be performed by members of a particular social group. A gender stereotype is a
preconception about the characteristics that are or should be possessed by women and men.
Gender stereotype can be both positive and negative for example “women are weak” or “women
are to produce children only”.
A stereotype is harmful when it limits women’s or men’s capacity to develop their
personal abilities, pursue their careers and make choices about their lives. Gender stereotyping is
wrong and harmful when it results in a violation and violence. In the developing countries like
India we find such stereotypes about women. Since the ancient time women are treated as weak,
inferior and illiterate human beings. Indian Culture is mostly patriarchan. Women have been
suffering in family and society due to different reasons. Government has made various laws and
provided rights to women. But laws on equal rights and opportunities for men and women often
do not reflect women’s day-to-day realities in the region. The reasons behind the exploitation of
women are varied. They depend on region, religion, culture, beliefs, customs. Moreover, many
countries lack effective mechanisms to monitor the implementation of human rights and national
laws on gender equality. Some governments fail to address root causes of gender inequality.
The persistence of gender-based violence in India caused many women victims. There
are so many socioeconomics consequences of gender equality. Women still shoulder the child
care burden in addition to work outside the home. Many women are working at lower-paying
places where they are paid up to 50 percent less than men for equal work and so affected by
poverty. The most disasterous effect of poverty is lack of good food and so good health.
Traditional Marriage systems have no proper record and proof and so women and children have
limited or many time no rights to property, children get illiteracy, poverty, bad health in return.
In Indian culture men are seen as breadwinners and women as caretakers. Such inferior views
can lead to gender-based violence, lack of access to sexual and reproductive healthcare for
women and to father’s limited involvement in child development. To abolish these shackles of
blind beliefs about women, boys and men both have to get proper training, but it doesn’t happen.
Men and boys have very little exposure to more gender-equal attitudes and behaviours nor
opportunity to become positive male.
The another serious consequences of gender stereotype about women is the practice of
gender biased sex selection in favour of male off-springs. People don’t think its result seriously.

This prevalent interest in male off-spring results in placing a low value on girls. This culture of
gender inequality leads to serious, long-lasting social, economic and demographic consequences.
Such foolish customs and inequality is the root cause of imbalance of the world’s greatest birth
sex ratio, women are less in number. Many cultures have harmful traditional practices as child
marriage. This custom hinders girl’s rights to education, life and physical integrity, as the early
childbearing that often accompanies it is more likely to result in complications during childbirth
or pregnancy. Discrimination against women includes those differences of treatment that exist
because of stereotypical expectations, attitudes and behaviours towards women. The
multidimensional harmful practices include this stereotyped sex and gender-based roles.
Government tries to give various rights to women through law. Legally women have right of
education, food, health, property and even in all spheres of society they have equal right. Society
has to support the Government order to break these stereotypes about women. When women and
men togetherely try to change this social conviction of women inferiority, the women will be
empowered strong and free.
Some efforts have to be taken to take women to next level where they have all their
rights. Where equality is the main pillar and they can stand still. Women need to work together
that help change the gender stereotype, inequitable gender relations and traditional norms which
includes advocating for gender sensitive, family friendly politics etc.
In equality factor will only change when men show involvement. They give their helping
hand or extend their help for women in their daily chores like household work, which include
child rearing, cooking etc. When men won’t feel inferior about giving a helping hand to women
may be then we can say 20% of India is moving towards progress. NGO’s and Civilians both
have to work with governments to promote and protect.
Conclusion:
To protect the human rights of girls, in particular by improving provision if reproductive
health services to women. The programmes should be organized to create awareness in society
about the risk of child marriage and its consequences on girls life, Government has taken various
initiatives to raise awareness about the importance of girls’ education. Beti-Bachao- Beti Padhav,
Save Girls Child, Sukanya such schemes are run by Government sources but civilian have
lethargy to get advantages of such schemes. To break the stereotypes Girls and women have to
be aware of their rights. They themselves have to fight for their identity, education, career and
personal life. Harmful traditional practices such as : gender biased sex selection, ‘honour’
killings, bride kidnapping and forced marriage also persist in various parts of the region, while
women and female headed households tend to experience higher levels of poverty. Everyone has
to tackle there and issues find out root causes of gender inequality. When individual contribution
of man and women will increase in this campaign, the nation will be freed from this stereotype
and women will be empowered in real. Though the gender stereotyping poses a significant
challenge with the thought if gender equality. It will be interesting to see how the portrayal of
women’s roles will change in future, but the initial efforts are quite encouraging.
References :
1. Bhandari, Ramesh, Role And Status Of Women In New Panchayati Raj System, New
Delhi: Alfa Publications, 2009.
2. Narasaiah Lakshmi; Women And Human Rights, New Delhi: Discovery Publishing
House, 2005.
3. Wollstonecraft Mary; The Rights Of Woman on The Subjection Of Women; London: J.
M. Dent & Sons Ltd, 1950.
4. Yadav, Mamta, Women Empowerment, New Delhi: RVS Books, , 2011

Reformation and Rehabilitation of Women Prisoners : A Step Towards

Empowernment
Mrs. Manisha Yogesh Kale
Research Scholar,
23, Phanindra, Vasantnagar,Sangli.
Mobile No. 7385114963
adv.manishaykale@gmail.com
Abstract:
Gender equality and women empowerment are essential ingredients for sustainable
development of our country. Empowerment means to make individual competent to participate in
decision making process. There is well-known quote that when a woman in family gets educated,
the entire family gets educated. In the same way when any woman indulges in criminality the
entire family gets disturbed which results in its disintegration. Disintegration of family ultimately
leads to disintegration of society at large. Basically, woman is one of the vulnerable groups and
when she indulges in criminality a stigma is attached to her. In the present research paper
researcher wants to study causes of female criminality, to identify the factors which affect and
influence the life of the female inmates during conviction and after conviction, factors which are
responsible for reformation and rehabilitation of women prisoners. This research paper is an
attempt to elaborate idea of empowerment of women prisoners through reformative and
rehabilitative mechanism.
Indroduction
Empowerment is a process to make individuals competent to access the opportunities
available to them without limitations and restrictions. Feeling entitled to make your own
decisions creates a sense of empowerment.
Empowerment can be defined in many ways, when talking about women’s
empowerment, empowerment means accepting and allowing women to participate in the
decision-making process. Women Empowerment includes the action of raising the status of
women through education, raising awareness, literacy, and training. Women's empowerment is
all about equipping and allowing women to make life-determining decisions through the
different problems in society. Many world leaders and scholars have argued that sustainable
development is impossible without gender equality and women’s empowerment.
In this research paper researcher wants to elaborate mechanism of empowerment of
women prisoners through correction mechanism. During ancient period the criminality was
characterized as predominantly a male activity. The number of women indulged in criminality
was less as compared to men. There is no doubt that female criminality rates are far lower than
males. Varieties of factors are responsible for female criminality. Poverty, economic necessity,
strained interpersonal relations with husband and other family members, deprivation and denial
of basic needs of life like security by the family members are the main factors responsible for
female criminality.
In recent years, the female criminality rate has been a gradual increase. Female
criminality is the important factor that influences family’s harmony and social stability. Women

have been the foundations of the family and society in general. When any woman indulges in
criminality the entire family gets disturbed. If that female offender is married two families i.e.
family of her parents and family of her in laws gets disturbed. Due to criminalization and
prisonization of female inmates their families suffered a lot and there are chances of
disintegration of family.
After conviction offenders are kept in prison as a punishment. One of the possible goals
of punishment is reformation of the offender. The institution of prison is meant to serve the dual
purpose of keeping away criminals from society and reformation followed by rehabilitation of
the criminals. Instead of punitive approach reformative approach seems to be effective in case of
women prisoners.
Aim of reformation is found in the poem of George Bernard Shaw.
If you are going to punish a man retributively – you must injure him, If you are to
improve – you must improve him, And men are not improved by injuries.
The reformative views of penology suggest that punishment is only justifiable if it looks
to the future and not to the past. In order to achieve crime minimization effectively,
empowernment of female inmates through the mechanism of reformation and rehabilitation is
utmost necessary. The motives behind the offences, and the other backgrounds of the offenders
should be clearly examined and there should be made a way so that the offender’s mental
environment may be changed.
The 3 ‘R’ Theory for Empowerment of women Prisoners
Release, Reformation and Rehabilitation are the three main ingredients that equip a prisoner to
lead a normal life.
Release: Release means setting free the inmates physically and emotionally. Release is an
ongoing process, which helps to inculcate certain qualities in a prisoner such as, Forgiveness,
Strong will power, Hope in life and Self transformation.
Reformation: Reform means change and imports somebody by correcting faults, removing
inconsistencies and abuses and imposing modern methods or values or to adopt a more
acceptable way of life and mode. Reformation is an act of reforming it is an act or process of a
general improvement in her behavior. The object of the criminal law is to reform than to punish
the individual offender. Women delinquents respond favorably to Reformative methods due to
their feminine temperament. The women prisoners should be treated more generously and
allowed to meet their children and family members frequently. This will keep them mentally fit
and respond favorably to treatment methods.
Rehabilitation: Another possible goal of punishment is rehabilitation of the offender.
Rehabilitating women prisoner’s means preparing them for upright and productive life upon
release from prison. Female criminals who are serving their term in the prison for crime
committed by them or in collaboration with other companion should be given a chance to rectify
or correct their ways so that when they finish their term and come out of the prison, they should
be a lady with no criminal attributes. Rehabilitation is reintegration of convicted persons in
society. In prison literacy classes shall be held for illiterate women prisoners. Women prisoners
shall be imparted training in domestic and home sciences, mother craft, dai work, sewing work,
embroidery, home decorating, toy making, artificial flowers making, tailoring , basket making,
wax making, stationary articles making, painting and drawing, local handicrafts and cottage

industries, bee keeping, flower gardening, spinning, handloom weaving, wool weaving, umbrella
making etc.
Prison rehabilitative programmes help the inmates to readjust in society after their
release. The training given to prisoners in prison help them to earn wages and support their
family after their release. When the inmates are in prison the wage earning scheme will facilitate
them to support their family members. Women should be given enough support and help to be
independent and do something worthwhile for herself, her family and her kids. Proper public
awareness is also a need as a criminal returning to her society is not accepted and is taunted by
everyone. Hence rehabilitation of prisoners helps them to socialize and to empower.
We live in a gendered world. Gender equality is a fundamental human right that is
guaranteed by legislations. Gender justice entails ending the inequalities between women and
men that are produced and reproduced in the family as well as in the community. It is harsh
reality that women have been ill treated in every society for ages; India is no exception for it. The
root causes of all evil practices faced by women are harassment for dowry, domestic violence,
illiteracy, cast restrictions, religious restrictions and apathetic and callous attitude of males in the
society. The above evil practices also lead women to indulge in unlawful activities. Hence these
evil practices also are root causes of female criminality in India. In India a majority of women
prisoners belong to poor and illiterate class still remains a struggle in a very rational patriarchal
and feudal society. The concept of women rights is totally alien to such women. The pathetic
situation of women prisoners branded as bad women who deserved bad treatment is not
surprising.
Prisoner’s Rights: Judicial Approach
When a person commits crime, it does not mean that by committing a crime, he ceases to
be a human being and that he can be deprived of human rights and of those aspects of life which
constitutes human dignity. Human rights are available to prisoners while in custody. But Human
Rights of prisoners are curtled to some extend. In order to ensure fair communication with prison
staff women prisoners are usually kept under women prison authorities. Law enforcement
agencies and prison authorities shall recruit sufficient number of women to ensure protection of
the rights of women prisoners. Women prisoners shall be under the authority of a responsible
women officers and women prisoners shall be attended and supervised only by women officers.
Women prisoners have the basic human rights such as hygienic food, shelter, and medical
facilities. Prisoners must be treated with dignity in custody. Prisoners and all detained persons
have the right to the highest attainable standard of physical and mental health.
Particularly the pregnant women and nursing mothers who are in prison shall be provided
with the special facilities which they need for their condition.Whenever practicable women
prisoners shall be taken to outside hospitals to give birth.
Hence fulfillment of basic needs of women prisoners, protection of their human rights
ultimately helps to empower them.
Conclusion :
Women empowerment and gender equality are necessary ingredients for our society to
ensure the concept of sustainable development in our country. Discussions have been conducted
on women empowerment in general, but empowerment of women prisoners is neglected field of

research. In this research paper researcher elaborate idea of empowerment of female inmates
through correction mechanism.
Due to prisonization of women her family members, her children gets suffered. Female
criminality is the important factor that influences family’s harmony and social stability. Female
criminality is a main indicator to measure a community's moral standards. If during term of
imprisonment female inmates are properly trained and educated and effort is made for their
reformation and rehabilitation, it will help them to think about their wronged behavior, it helps
them to boost their confidence and to inculcate among them a sense of responsiveness towards
their family and community at large.
Hence, reformation and rehabilitation of prisoners are best techniques of correction
mechanism. If these techniques are properly implemented it will lead empowerment of female
inmates in real sense.
References :
1. Krishna Pal Milk’s Penology – Penology-Sententencing Process and Treatment of
Offenders.
2. Prison’s Act, 1894
3. Maharashtra Prison Manual
4. Girish Kathpalia-Criminology and Prison Reforms
5. Dr. Dateer’s -Prison as a Social System
6. Dr. J.N. Pandey- The Constitutional Law Of India
7. C.N. Shankar Rao-Sociology of Indian Society
8. Prof. N.V. Paranjape-Criminology & Penology with Victimology
9. Rohinton Mehta-Crime and Criminology
10. Dr. Shrivastava- Criminology & Criminal Administration
11. Dr. U. Chandra- Human Rights
12. Ahmad Sidhiqui – Criminology
13. Claire Renzetti & Lynne Goodstein – Women Crime and Criminal Justice
Webliography
1) www.humanrightsinitiative.org
2) http://www.legalservices.org
3) http://apprisons.gov.in
Cases Reffered
1) Francis Coralie Mullin Vs. Union Territory of Delhi AIR 1981SC 746
2) Sheela Barse Vs. State of Maharashtra AIR 1986 SC 1773
3) Husainara khatoon v. Home Secretory , State of Bihar,AIR1979SC1360

Political Leadership and Women Empowerment in India

Mr. Sandip Ganpati Patil,
Author
Mr. Sanjeevkumar G. Sable, Co-Author
Abstract:
This paper is identification and exploration of female political leadership in India. It
study something paths to power which female political leaders in India. After the struggle of
independence country have the changing institutional environment of electoral politics. The
paper argues that gender is an important factor of the path of to power as well as the exercise of
leadership and the sources of authenticity that leaders draw upon. The political empowerment of
women is a social process crucial to development and progress. The status of women is
deliberate internationally by the participation of women in politics and their environment. Indian
women leadership remains seriously underrepresented in decisions making positions. The paper
critiques essentialised financial records of behavioral styles of gendered leadership, focusing on
the moral capital argument. The gender power is using by leaders, reinforcing and legitimizing
stereotypes in exchange for political power.
Key words: Political leadership, Women empowerment, Indian women policy.
Introduction:
Parliamentary democracy implies equality for all human persons, men and women in
India. The reality seen is women are excluded from different walks of life, more visibly in
politics. In the struggle for Gender Justice equal treatment to women in political life, to be
meaningful and effective should start from the grassroots level. The democratic process to
provide training and practice in the process of decision making, the rural political institutions are
the ideal structures to begin with. The constitutional amendment act 73 1.d. and 74 act aims is
the political empowerment of women in rural as well as India has assumed. This is historical step
of far reaching implications and significant repercussions on the political process in India. The
amendment provides reservation of seats and posts of chairperson for women in all grassroots
level democratic institutions in the countryside known as panchayats. Mahatma Gandhi declared
women do not come to public life and purify. We are not likely to attain swaraj. He added it
would have no use for that kind of swaraj to which we have not made their full contribution. This
article seeks to deal with the concept of political leadership and role of women in India.
Objectives
1. To know the empowerment of Indian women.
2. To check the ratio of the Indian women.
3. To assess the policy of Gender Justice.
4. To verify the participation of women in politics.
Hypothesis
1. Political leadership is no significant of women participation in India.
2. Political leadership is significant of women participation in India.

Research Methodology
The research paper on “Political Leadership and Women empowerment in India” The
research paper uses the descriptive research method. Secondary sources are given more
importance in this paper. The secondary source of information used are the article of research
journals, working of research h paper, books etc.
Political Participation in India:
Constitution provided for equality of women and called state to take measures to
neutralize the socio economic, educational and political disadvantage faced by women.
Article 14: It assurance equality before law and equal protection of law with in the territory of
India.
Article 15: It prohibits discrimination on the basis of religion, race, caste sex place of birth.
In this article 15(3), state can make special provisions for the benefit women and children.
Article16: Equality of opportunity for all citizens in matter relating to employment.
Article 39(b & c) has provisions for equal pay for equal work for both and men and women and
provisions for securing the health and strengths of workers, men and women, not to abuse the
tender age of children.
Article 42: It guarantees just and humane condition of work and maternity relief.
Article 325and 326: They guarantees political equality, equal right to participate in political
activity and rights to vote.
Article 243 (D):It assurance for the political reservation to women in every panchayat elections.
But the situation of Indian women is not equal rights in politics. Political participation of women
is not impressive when compared with men. The women’s political participation is now hopeful
compared to the older times. Today it remains stronger than ever. In India women have decision
making powers invariably call to from urban and elite groups. India falls in the lowest quartile
with respect to the number of women in parliament. The 15th Loksabh election have delivered a
record 59 women as members of parliament, the highest since independence, raising their
parliamentary participation . Representation of women leaders at the grossrouts level in India is
nearly 50%, especially since the effect of 73rd constitutional amendment which allotted onr third
of all seats to women. Women presence in Loksabha 1952-2014 is only 36 percent and only
6.91 % are women MP in Parliament. Indian women are relatively disempowered and enjoy
lower status than of men. In Indian common election process women’s participation is very poor.
The women in India participate in voting, run for public offices and political parties at lower
levels. The process of participation of women’s in politics is very slow. But The Great Prime
Minister Indira Gandhi was one of the strongest leadership who served 14 years. Various states
currently have women Chief Ministers and leading parties, chairperson for more years. But
generally it’s very rare. Governance’s structures which do not provide adequate participation of
women often suffer from state interventions which are neither inclusive nor democratic. Local
governments are an essentials step creating gender equal opportunities and gender sensitive
policy. Women have different needs and perspectives on social and political issues, it is
important to involve in governments to incorporate the entire social viewpoint in policy and
decision making processes. The gender manner women are actively involved in household and
community work and hence well aware of real issues faced by common people.

Conclusion and suggestion:

The key challenges faced by women are lack of education which obstacles their political
involvement. We suggest this gap by providing quality education to women in the country.
Awareness is most important for their rights and privileges as mentioned in the constitution can
only be ensured once women are appropriately educated. The issue of gender- based violence
and provision of safety and security of women should also be addressed on a priority basis to
promote gender equality in the social and political areas. The government of India has been
initiated the National Mission of Empowerment of Women with the broad objective of gender
empowerment, the progress of this project is not to the mark. The women participation in the
public life will solve many problems of society.
Reference
1. Shoba Narayan : “Role of Women in Politics ” (May21,
20009)knowledge.whatonupenn.edu
2. Mohini Giri, V. Emancipation and Empowerment of Women. Gyan Books 1998.
3. D. Syamala Devi and G Lakshmi(Jan-March 2005), Political empowerment of women in
India. www.jstor.org
4. Kuldeep Fadia, Women’s empowerment through political participation in India,
www.iipa.org.in
5. Shiva Chakrawarti Sharma (November ), Women political participation in
India,policy.perspcetive.org
6. Farzana Afridhi (January 2013),political empowerment of women,www.livemint.com
International Journal of Pure and Applied Mathematics Special Issue
7. Praveen Rai(January 2017), women‟s participation in electoral politics in India,
8. journals.sagepub.com

Wonder Women: Quest for Perfection in Personal and Professional Life

Prof. Sharayu P. Patil, Author
Prof. Sanjeevkumar G. Sable, Co-Author
MOB. 9923767300, 9604915511
Email: Patilsharayu17@Gmail.Com,
Sablesanjeevkumar@Gmail.Com
Introduction:
During this era of women development, there is a considerable change in the status of
women and the nature of treatment women get in today’s society .The importance of women is
quite acceptable aspect now a days, but while considering the concept of women empowerment
the matter of consideration is generally the progress that she has made, and the status she has
obtained by her efforts. It is also looked into as what she has actually achieved, the post that she
holds, financial stability, and a number of things that she has obtained in the terms of her
designation, post, qualification, awards, position and degree of her status in her field , on and on
and on!
The unaccepted part or rather the ignored aspect in the process of her development
needs to be taken into account and that is her emotional and physical exploitation which is
actually an outcome of the troubles that she had to face and efforts that she had taken on her way
to success ..
Meaning: ‘Perfection’ is improving to the extent of faultlessness. When we deal with this
specific word, in context with human development, it includes taking maximum efforts to reach
the best possible position. It is the desired destination of any specific person. Being in a desired
position and in a perfect appreciable position, there is every sheer possibility of being faultless.
In this particular situation an individual acquires a position where generally no other person can
find out his faults,
Talking about perfection in context to women includes the aspects as to how efficiently
she handles the situation, how correctly she deals with the situation, what position she acquires
and the way she handles her position and post. It also includes the manner in which she tackles
with the situation when she deals with the problems in her carrier. The efficiency with which she
holds her post and the success she brings to herself and her enterprise while she deals with her
work.
The perfection she thus attends and keeps on striving for acquiring more and more during
the course of her successful journey reflects her quest for perfection. In this journey she keeps on
winning and gaining more success, which definitely reflects her caliber, talent, efficiency and
devotion towards her work.
It is quite evident that the journey of a woman towards success is not easy. It is full of
hardships as she has to play her role as a woman on different footings. As she focuses on her
carrier, she cannot leave behind her household ,she is a daughter, a wife, a daughter-in –law, a
mother , a sister, a sister-in-law, before she enters into the role of a professional . Hence in the
efforts of fetching perfection she brings special efforts in her work after she has done up with her
family s needs.

While she focuses on her carrier activities she is expected to comply with the family s
requirement on priority bases, failing which she has to face a tremendous pressure from family
member and also on society level.
Objectives of study:
The study is basically having a footing of the difficulties that are faced by women in their
day today life while attending perfection in their carrier, thus the objectives can be classified as,
1. To study the factors which create hurdles in the way of perfection
2. To study the psychological and physical effect of such hurdles experienced by women on
their way to perfection.
Scope of the study:
This study basically relates to the efforts of reaching perfection and the struggle that a
woman has to go through while reaching this perfection. It also extends to studying the various
factors that promote perfection of women in the carrier she has chosen, the educational facilities
and standards provided to her for reaching the best possible position she can.
It includes the study of the various programmes conducted by the government and the
schemes implemented for women empowerment. It also includes the acknowledgement of the
various judicial enactments made in promotion of women empowerment. This basically includes
the study of several domestic and local views and beliefs that have an adverse impact on
development of women in their carrier and personal up gradation.
Personal efforts:
Educational policies of the government have no doubt served its purpose in the field of
women education. It is quite evident that the ratio of women education can graphically noticed to
have been increasing, yet it cannot be overlooked that there is still a considerable population
which protests against women education. The benefit of government policies is yet not made
available to the deserving ones. There are a number of girls in rural areas who have to
compromise their education for various family purposes. The situation in respect of higher
education is still more disastrous.
I would rather say that the opportunities made available to women in higher education
are making their task still more difficult. It may reflect a bit orthodox view but it has to be
viewed in the context of the difficulties that have arisen in the task of managing family and
personal progress. If at all we have ever observed the number of married female students in
higher education it can be easily noted that it is far more than ever before, which reflects that
there is a rise in number of female students in higher education ,but maximum number of such
females are burdened with multi-tasking. As they try to reach perfection by improving their
educational standard and qualification, they are equally burdened with the task of handling their
families. This is exactly where the problem lies!
Furthermore it also has to be followed that as a women chooses a field of her interest she is
also holding another equivalent or rather greater responsibility .This responsibility is a matter of
sharing the household which generally is lacking. It is expected by the family and the society to
be borne by the women on their own without any assistance from any other family member and
it is further hammered on her mind that this is her personal responsibility she thus carries the
belief about being responsible alone and strives to bring perfection in imparting her duty in the

household which in turn overburdens her resulting in exertion. This directly affects her interest in
the field of her choice and affects perfection.
Domestic support:
the support that is forwarded to women is generally from her maternal house and that too
in the initial stages of her life i.e. during primary education which is mostly withdrawn after
marriage. Many a times it is only verbal and not practical. In practical senses there is no actual
support from the family. It is very important to understand that only verbal boosting to go ahead
and make progress is not sufficient.
It is very essential to focus on and help her in the process of building of mind to select your
priority and relive her of her other liabilities and responsibility by assuring her that they will be
taken care of , even without her personal contribution etc.
Domestic support is also essential in time management and providing of maximum time
in the field of her interest, it is generally observed that women are not permitted to give addition
time to their carrier. It is a general observation that their work is expected to be completed in
given time and no excuses are entertained if that time is utilized out of the time allotted for her
household.
There is always an effort on domestic level to impose or to imbibe a feeling of choosing
family as your priority and pouring your maximum efforts for its betterment, the so called
concept of betterment is also a construed view that leads to orthodoxy.
Thus it has to be accepted that the support advanced to women on domestic level needs to be
healthier.
Government policies in the field of women empowerment:
India is a progressive nation and has always been the one recognizing the importance of
women empowerment, Indian society is a society that advocates the concept of women
empowerment .There are several examples which we can give as a step India has taken towards
women empowerment. Almost a century back we have taken steps towards abolition of various
customs oppressive to women .Few important steps reflecting the government policies for
women empowerment can be enumerated as,
1. Women Helpline scheme: which aim at protecting violence against women
2. Rajiv Gandhi National Creches scheme: for children and working women
3. Beti Bachao Beti Padhao scheme: for promoting increase in female sex ratio and women
education.
4. One Stop Centre scheme; which provides for assistance to victims of sexual violence.
5. Working women hostel schemes: For providing shelter to working women
6. Swadhar Greh Yojana: For assisting the homeless and helpless women who are victims of
difficult circumstances.
7. Support To Training And Employment Program For WOmem Scheme: A skill driven scheme
to assist the unemployed women
8. Mahila E-Haat Scheme: To provide a platform for women carrying on business and marginal
skills.
9. Pradhan Mantri Ujjawala Yojana: For empowering women living in low income families.
10. Mahila Police Volunteers Schemes: For providing awareness programs in respect of safety
and security.

Many more can be enumerated. But this forms a part of the major efforts of government in
empowerment of women.
Positive factors affecting perfection:
Thee above mentioned schemes amount to government efforts in the field of women
empowerment. There are several enactments that also are made in furtherance of women
empowerment. several constitutional provisions also reflect the concept of gender equality
.various educational policies promoting women education and also promoting employment
facilities.
It also has to be considered that women with the help of the government policies are
coming forward on their own to enhance their status and their educational standard. They are
striving hard and taking an initiative on their own to practice a profession of their own. Carry on
a business of their own etc.
Negative factors affecting perfection:
There are several factors that adversely affect perfection .They can be enumerated as
,Orthodox beliefs, too much emotional attachment, Limitation on work, Discrimination in
household and other domestic aspects, Discrimination on the bases of physical capacity,
Discrimination on household level as to work hours, etc.
Effects of these negative factors on emotional and physical aspects of women:
It has been discussed in all the above paragraphs that there are a number of things that
come in the way of women s development .there are so many physical and emotional aspects on
the basis of which women face emotional harassment, it is exploitation of women on emotional
ground, which pull her backward and hamper her progress. Which actually bring tremendous
pressure on her that she has to fight away, which again adversely affects her quest for perfection
.This develops a feeling of guiltiness that again brings a remark of imperfectness on her mind.
This causes emotional and physical exploitation of women.
Conclusion:
In the study above it has been looked into the various problems women face during their
education and while practicing their profession, there is always an effort on part of a women in
bringing her best and reaching perfection which is maximum number of times hampered by the
situations and beliefs, of the society. It is also noticed that even though the family wishes to
support, there is no or sometimes very less effort on their part in actually forwarding their
assistance.
Thus a woman is over burdened with responsibilities and in the attempt of fulfilling all
these responsibilities she either loses perfection, or attends it at the cost of her emotional and
physical exploitation.
Reference:
Expertily.com October31, 2017, 10 Government policies and schemes Designed for women
empowerment.

Gender Differences in use of Banking Services
Dr. Sampada Sachin Tipkurle

M.A., M.Phil., Ph.D. (Eco.)
Shikshanmaharashi Dr. Bapuji Salunkhe College, Miraj
Abstract
Equality means that woman have the same rights and entitlements as men to human.
Social economic and cultural development and equal voice in civil and political life. It does not
mean that every one should be the same or that the benefits of development should be shared in
exactly equal proportions by every one. This would be every ones right to determine their own
future and the lifestyle of their choice.
“Gender refer to the array of social construction roles and relationships personality,
traits, attitudes, behavior, values, relative power and influence that society describes to the two
sexes on a differential basis.” In this paper I have sincerely tried to review gender differences in
the using of banking services. In the 19th centaury social reformers had worked for changing the
situation of women, many acts for womens were declared so women can participated in social,
Economic & political process. Hence in the end of 20th centaury womens were getting more
facilities and they were successful in many sectors. Today they are getting education they are
doing job, they developed their carrier by earning money. But the services provided by banks are
not using by women in share percent of men. So the gender differences is observed in the use of
banking services.
Women has developed their carrier in many sectors. After 19th century women are
participated in social, political and economical activities but the present research work cleared
that womens participation in banking services is very low. To increase the banking literacy
among the womens. To reducing gender differences in banking services banking sector has also
should be organize workshop for womens to giving guidance about banking services.
Keywords : Banking, Gender differences, Banking Literacy.
Introduction :
Banks are the pillers of the economy in every economy banking is an important sector.
Because of banking services people do their monetary transaction very easy. The word “BANK”
is derived from “LATIN” word “BANCO” which means bench. It is started in Babylon & egypt.
Dr. H.L. Hart : A Banker is one who in the ordinary course of his business receives
money which he repays by honouring cheques of persons from whom or on whose account he
receives it.
The History of Banking :
The history of banking in India is as old as trade. In ancient Indian literature such as the
Vedas and Manusmriti, there are quite a number of references to the indigenous banking system
which financed the Indian trade and commerce.
In early periods lending money was easier and simple as it was only the sawakar (the
indigenous money lender). Who financed clients closely known to him. It involved very little
documentation. The money lender who at some stage were known for fulfilling the emergent

need of the people. They charged exorbitant rates of interest and fictitious entries worked to the
detriment of the illiterate borrowers.
In 1786 the general bank of India was set up. Next came the Bank of Hindustan & Bengal
Bank. Bank of Bengal (1809), Bank of Bombay (1840) & Bank of Madras (1843), was
established by the east India company as independent units and called them presidency bank. In
1920 these three banks were emalgamated in the imperial Bank of India. Which started as a
private share holder bank was established with mostly European share holders.
Allahabad bank was established in 1865 and the first time exclusively by Indians Punjab
National Bank was set up in 1894. Between 1906 & 1913 Bank of India Central Bank of India,
Bank of Baroda, Canara Bank, Indian Bank & Bank of Mysore were set up.
Gender differences
Equality means that woman have the same rights and entitlements as men to human.
Social economic and cultural development and equal voice in civil and political life. It does not
mean that every one should be the same or that the benefits of development should be shared in
exactly equal proportions by every one. This would be every ones right to determine their own
future and the lifestyle of their choice.
“Gender refer to the array of social construction roles and relationships personality, traits,
attitudes, behavior, values, relative power and influence that society describes to the two sexes
on a differential basis.”
• Statement of the Problem
In this paper I have sincerely tried to review gender differences in the using of banking
services. In the 19th century social reformers had worked for changing the situation of women,
many acts for womens were declared so women can participated in social, Economic & political
process. Hence in the end of 20th century womens were getting more facilities and they were
successful in many sectors. Today they are getting education they are doing job, they developed
their carrier by earning money. But the services provided by banks are not using by women in
share percent of men. So the gender differences is observed in the use of banking services.
• Objectives of the Study
1) To study gender difference in use of banking services.
2) To study gender differences in loan account holder.
3) To study the problems of womens in using banking services.
• Hypothesis
The hypothesis of the present study is as below.
1) Gender differences are observed in use of Banking Services
2) Alternative Hypothesis : There is gender difference in loan account holders
H1 = P1 ≠ P2.
• Methodology
The subject of study is gender differences in banking services. The area of study is
Kolhapur. The period of study is 2009-2012. Primary data is collected personally by visiting the
customer and interview method. Secondary data is collected from books references documents,
from the library, Govt. publications and bank publications appropriate statical tools are used.
• Limitation of the Study :
1) The study is limited only to Kolhapur city.
2) The period of study covers 2009-2010, 2010-2011, 2011-2012 (three years)

3) Selected account holders are of Bank of Maharashtra, Laxmipuri branch & union bank
of India Rajarampuri branch.
• Gender differences in Loan Account Holders in Bank of Maharashtra, Laxmipuri
Branch (Gender differences in Loan account holders are represent in the table No. 1)
Table No. 1
Loan Account Holders in Bank of Maharashtra, Laxmipuri Branch
Sr. Types of Loan Female Male
No. Total No. % Total %
No.
1. On deposit receipt 35 47.94 39 18.57
2. Business Loan upto 25 lack 02 2.73 05 2.38
3. Business Loan above 25 lack 01 1.36 03 1.42
4. Housing Loan with festival offer 09 12.32 41 19.52
5. Housing Loan with a old festival offer 02 2.73 09 4.28
6. Vehicle loan 2 wheeler 02 2.73 03 1.42
7. Vehicle loan 4 wheeler 02 2.73 37 17.61
8. Education loan in India 02 2.73 04 1.90
9. Education loan for foreign study 01 1.36 02 0.95
10. Pension loan 11 15.06 22 10.47
11. Maharashtra Adhar scheme 04 5.47 27 12.85
12. Housing loan sub staff scheme 02 2.73 18 8.57
Total 73 25.79 210 74.20
Source : Computed by the researchers on the basis of secondary data.
The Table 1 shows that loan account holders in banking services females is very few. The
number of female loan account holders in all types of loan is 73. The number of male loan
account holder is 210 here also we found that gender differences in loan account holders in Bank
of Maharashtra.
• Gender differences in Loan Account Holder in Union Bank of India, Rajarampuri
Branch
Table No. 2
Gender differences in Loan Account Holder in Union Bank of India, Rajarampuri Branch
Sr. Types of Loan Union Bank of India

No. Female % Male %
1. Housing Loan fixed rate 01 0.4 05 3.96
2. Housing Loan floating rate 04 16 41 32.53
3. Agricultural loan - - 02 1.58
4. Retail trade 05 20 18 14.28
5. Small business 03 12 10 7.93
6. Professional & self employment 01 04 04 3.17
7. Loan for two wheeler 02 08 07 5.55
8. Loan for four wheeler - - 05 3.96
9. Loan for staff (vehicle) 02 08 16 12.69
10. Union comfort loan (Personal Reason) 03 12 08 6.34
11. Union Gold non priority 03 12 04 3.17
12. National saving certificate against 01 04 06 4.76
loan.
Total 25 16.55 126 83.44

Source : Computed by the researchers on the basis of secondary data.
Table No. 2 shows that in Union Bank of India in lending services also gender
differences are found total no. of loan account holders percentage of share female loan account
holder is 16.55 & male loan account holder 83.44 here found gender differences.
Conclusion & Suggestion :
The major finding of the research work are as follows.
1) Women has developed their carrier in many sectors. After 19th century women are
participated in social, political and economical activities but the present research work
cleared that womens participation in banking services is very low.
2) Still male dominant society is observed.
3) It is found that the using of loan account facility of banking services by women is low
compaired to men. The percentage of female loan account holders is 49% and of the
male loan account holder is 91%. So here is the gender difference in loan account
holders.
4) Gender difference in loan account holders statistical analysis proved by Z test. The null
hypothesis of no gender difference in loan account holders is rejected and true
alternative hypothesis of gender difference in loan account holders is accepted (reject Ho
and accept H1)
5) It is observed that getting loans for business and vehicles the share percentage of
women is low in compaired to men.
6) It is found that the borrowing loan for other purpose the percentage of women is high
i.e. for marriage, making jewellery and etc and the borrowing loan from the nationalized
banks is proportionally low to other borrowing sources.
Suggestion :
Major suggestions for reducing the gender differences are as follows.
1) To change male dominance mentality of the society.
2) To encourage housewife’s for earning their own income.
3) Maximum women should open their accounts in the banks. Also special facilities should
be given by banks to increase the women account holders.
4) For borrowing the loan, women have to make property on their own name.
5) The bank should provide concession for women borrowers.
6) Women should have to reduce investment in jwellary, and should increased fixed deposit
investment in house, shares landed property etc.
7) To increase the banking literacy among the womens.
8) To reducing gender differences in banking services banking sector has also should be
organize workshop for womens to giving guidance about banking services.
References : Bibliography
1) D. Murleedharan (Ed.) 2009, Modern Banking Phy., New Delhi 110 001.
2) Dr. P. K. Deshamukh (Ed.) 2003, Banking and finance system, Phadke Prakashan.
3) Economic survey of Maharashtra, 2009-10.
4) Sovenier of international seminar on Gender Discrimination of south Asia.
5) V.S. Ganesh Murtha, 2008, Empowerment of women in India, New Country Publication,
New Delhi.
Weblography
1) http://www.alFreeessays.com/topics/genderinequalityinindia130.
2) http://www.nic.in/empowerment.htm.
3) Website of RBI.
4) http://go.worldbank-org/823ghyvivo.

Women Power Redefined

Mrs.Shubhada S.Yadav
Assistant.Professor,
Sanjay Ghodawat University,
Kolhapur.
Assistant.Professor,
Sanjay Ghodawat University,
Kolhapur.
"It is impossible to think about the welfare of the world unless the condition of women is
improved. It is impossible for a bird to fly on only one wing."
— Swami Vivekananda
Introduction:
In Indian society the role and status of women has been changing since the 20th century.
We have witnessed considerable change in her status in the society. Traditionally, an Indian
woman’s role was restricted to the four walls of her home. She played the role of a mother, a
daughter, a wife and a sister and she fulfilled all the responsibilities. But with the changing time
she has broken the four walls of her house and has ventured into new avenues. However this
journey was not so easy for her. A woman started making her mark in all the walks of life. It has
taken centuries to achieve the present status that she has been enjoying now. There are various
reasons that have contributed in bringing equality to women such as education, constitution of
India, and various legislative acts. The journey of women from ancient time to the present time
has seen many ups and downs.
Rig Veda believed that woman is equal to man in all respects and she should be given a
chance to lead the nation and society. She also had equal right on the property of father. She was
free to contribute in the growth of society on all levels, whether in politics, administration or
education. They had the privilege to education and they attained high intellectual and spiritual
standard. They held a high position in the society. Women were on par with men in the field of
administration. There were many notable women like queen Kumara Devi Prabhavatigupta, the
daughter of Chandragupta II also contributed in the administration. There were many vedic
women rishis who showed that woman’s position was equal to man in the society. There were
some women who never married and spent their lives in the study of Vedas, they were called the
Brahmavadinis.
The Brihadaranyaka Upanishad, a part of the Yajur Veda throws light on one such
intellectual woman and her achievement. King Janak of Videha once organized a philosophic
congress. In this philosophical discuusion Gargi was one of the eminent participants and she
challenged the sage Yajnavalkya with questions about the soul. Another incident in the same
Upanishad relates the spiritual teachings given by Yajnavalkya to Maitreyi.
However the reputed social status of woman started deteriorating during the later Vedic
Age. The equal status of woman became a matter of the past. Earlier during the Vedic age they
had the privilege to learn the Vedas but in later Vedic times they were denied this opportunity.
Their role was now restricted to the sphere of family life. Even though they were denied

education and equal status in the society still they were respected in the society. Women like
Sita, Savitri, Sati Ansuya and Damyanti had reputed position in the contemporary society.
The Medieval Indian period can be considered the ‘Dark Age’ for the Indian woman. It
was the time of many foreign invasions which ultimately lead to inferior social status of woman.
With the foreign invasion, India came in contact with different cultures like Muslims. The
Muslim culture considered women as property or an asset. They did not treat them as human
beings. This attitude towards women started spreading across the country and men started
exploiting the women. There can be another view that in order to protect the women from the
foreign invaders, women were denied freedom. She was no more considered equal to man. On
the contrary, she became subordinate to man. Now, her role was confined to the four walls of
home. Along with this, she had to go through various ordeals and evil practices during the
medieval period. Some of the hideous evil practices prevalent in medieval age were Sati, Jauhar,
Pardah System, devadasis etc. One of the major setback that effected the progress of woman
during this age was the lack of education. Education was a privilege only to women of higher
social status. A famous Chinese traveller Hiuen Tsang’s writings shows that Rajyashri, the sister
of Harshavardhana was a great scholar. Another outstanding example is Sanghmitra, the
daughter of King Ashoka, alongwith her brother Mahendra went to Sri Lanka to spread
Buddhism. However women of the lower strata of society were not fortunate enough to get
educated and they suffered a lot due to the inequality imposed on them.
Before independence women were largely exploited by the men in the society as well as
the members of family as it was believed that they are only created for the pleasures of men.
Poverty, illiteracy, child marriage, early widowhood, sati custom, domestic violence, dowry
custom, sexual violence, female infanticide etc. were the evil practices which made women to
loose their identity. To live in such a inhumane and disgraceful circumstances was a curse for
them. There was a need to ascribe them basic human rights to change their pathetic condition.
Social reformers like Raja Ram Mohun Roy, Mahatma Jotiba Phule, Ishwar Chandra
Vidyasagar, Acharya Vinoba Bhave, Dr,B. R. Ambedkar were influenced by the universal
concepts of humanity like liberty, equality and justice. They had taken enormous efforts for the
upgrading the lives of such deprived Indian women. British rulers also supported their mission
with legislative actions to ban the cruel, inhumane practices like Sati custom, child marriage,
Purdah custom etc.
The tremendous change occurred in the status of women after independence. The constitution of
India offered fundamental rights to women like right of education, right of equal opportunities,
right of employment, right of property etc. All these rights are protected with law. The ministry
of women welfare has been constantly trying to develop the status of women. So it became
possible to Indian women to touch every field of knowledge, to show her incredible power and
conquer everything in this male dominated society. The awareness of their own existence in this
universe is a real Empowerment.
Now Indian woman is very active in performing her roles in domestic, social, political
and economic sphere with positive attitude and glorious strength. But, the empowerment of
women is really an intense issue in our country. In India, there is diversity of religions. Indian
culture or Indian society is having an impact of religious customs and traditional beliefs. Every
religion offers respect and dignity to women. We worship them on such religious occasions
regarding them as goddesses. But it is only one side of coin. Women have always been

suppressed by the male-dominant society. They have become victims of the brutal gender
discrimination practices and persistently neglected in each sphere of life. As Dr. P .Suresh and
Mr. T. Shivkumar in their article Women Empowerment in India – a Changing Scenario have
expressed their views about women Empowerment:
Empowerment of women is essentially the process of upliftment of economic,
social and political status of women, the traditionally underprivileged ones, in the
society. It is the process of guarding them against all forms of violence. (p 336)
Women education is very important for the development of a country. A country can
develop if its people are well educated. Asit is known that women constitute half of the
population of India. If women of this country remain uneducated it means that half of the
population is uneducated which results into miserable socio-economic condition of the
country. The right of education has proved a boon for the empowerment of Indian women.
Women are now enjoying this right and acquiring the success in every area of life. Now Indian
woman is a really modern woman capable to face every challenge of life with the great natural
gift of tolerance. Now, the development and contribution of women in various fields is worth
noticing. Following are some sectors where women have proven their great capabilities.
Education sector:
In the education sector the contribution of Savitribai Phule is outstanding. Due to her
great efforts it became possible to women to get education and shine in the world. She was the
first woman teacher to teach in the first school founded by her husband a great social reformer
mahatama Jotiba Phule for girls. The Example of first woman Doctor Anandibai Joshi is also
remarkable.It is really very hard to imagine their dedication and determination in their respective
fields when there was no right to education. Education changes the way of thinking. Women
have now started to change their own attitude only because of their changed insight through
education. As knowledge is the power, they are fighting for their rights. At the same time they
are aware with the problems of nation. To eradicate evil practices from the nation the works of
some mighty women are really significant. The worth mentioning women like Kiran Bedi ,
Medha Patkar Arundhati Roy, Aruna Roy, Manasi Pradhan, Shaheen Mistri etc. have
earned global appreciation for commitment and dedication in the fight for educational equity.
Political Sector:
Politics is male- dominated field. But now women are actively entering in this field and
showing their amazing leadership ability to the society. During pre independence era also women
have actively participated in nationalist movement. Now they are actively performing roles of
political party members, State Ministers, Cabinet Ministers, Chief Ministers, and Deputy
Ministers with tremendous enthusiasm and conquering the minds of public with their
magnificent abilities of social work. As a political figure she is leading her party members,
attending meetings, conferences and facing election process with the positive and mighty
attitude. The noteworthy example is Indira Gandhi the first female Prime Minister of India. She
was the most celebrated political figure. During her reign of 16 years, she changed India from
undeveloped to developing country. She was fondly called as Iron Lady of India. The former
president of India Pratibhatai Patil is another significant example. She has served our
nation as 12th president. So it is right to appreciate this changed political scenario with the

increased participation of women with the quotation of Head of UN Women, former president
and defense minister of Chile: Michelle Bachelet
For me, a better democracy is a democracy where women do not only have
the right to vote and to elect but to be elected.
Business Sector:
In this modern era women are enjoying the right of education in every discipline of
expertise with the strenuous efforts. As a result there are incredible opportunities of employment
in government, private and semi-government sectors for them. They are rigorously playing these
roles with their multitasking abilities. They are performing responsibilities with acquiring highest
ranks in Government Sector and defense sector. The progress of any country depends upon the
industrial expansion. This sector needs skillful human resource. Today in private sector some
significant women have become very successful as entrepreneur. They have provided enormous
opportunities of employment to the skillful people.
The woman in modern India is bold, ready to take risks and always ready to learn from her
own Omistakes. She has gained the knowledge of that particular sector, has understood the ins and
outs of the industry and has shown how to do business. Some of the women entrepreneurs have
opened new vistas and are inspiring others.Now they are the leaders of modern India. Some of the
successful entrepreneurs are Manisha Raisinghani (Co-founder &CTO, Loginext) , Naiyya Saggi,
CEO &Founder, BabyCkakra,Swati Bhargava, CO-founder, CashKaro.Upasana Taku, Co-founder,
MobiKwik, Chetna Sinha, founder and chairman of Mann deshi Mahila Sahkari Bank and Mann
Deshi Foundation etc.Among the various entrepreneurs, Chetna Sinha’s story is truly inspiring
who empowered women in the draught prone area of Mhaswad in Satara district, in India. She
established the Mann Deshi Sahakari Bank which was the first bank in the country for and by
rural women to provide financial assistance to women of rural India. Thus the contribution of
women in business sector is making confident and independent.
Economic Sector:
In the Economic sector, the contribution of women is really noteworthy. Countless
women have destroyed the traditional barriers of society and proven their abilities in the
development process of the nation. It became possible to them as they have realized their own
credentials with the education and knowledge of particular era. Today Indian woman is
independent; she can perform all professional and household duties with perfect equilibrium and
power of tolerance. She has created her own place in the society with her own potential.
When we think of economists, they are generally men who are leading in this field. We
can hardly think of any woman economist in the past. But now in the modern era women are
also slowly and steadily making their marks in economic field. The recent appointment of Gita
Gopinath, professor at Harvard University, as the chief economist of the International Monetary
Fund (IMF) has inspired scores of women in India to select this field. She is the 11th chief
economist for the IMF and the first woman to occupy the position which is an evidence that
women can excel in any and every field in which they venture.
Although Indian woman is actively participating in the process of the development of
nation with her skills and talent; she is actively performing her domestic role as a wife, mother or
daughter with the same manner. Sometimes it becomes very difficult to working woman to

perform all these roles with equal potential in her profession as well as in her personal life. But
with the natural power she can cope with every difficulty in her way.
Indian constitution has assigned the protected rights to women for their upliftment but the
women will be truly empowered only if the society treats them with dignity, equality and respect.
But unfortunately the conservative mindset of the society has not changed. It is very hard for the
orthodox people to accept this changed identity of women .So the rate of exploitation of women
is ever increasing. The workplace is not secure for women. The unbelievable reality is that
women are still facing the problems like sexual abuse, sexual harassment, mental torture,
domestic violence, foeticide etc. There is not much difference between the agony of pre-
independent woman and post independent woman so can we say that the status of woman has
really changed?
References:
1. Suresh, P. Sivakumar, T. Women Empowerment in India-a Changing Scenario, Kaav
International Journal of Arts,Humanities & Social sciences. Jan-Mar2017. Vol-4 Issue-1.
P. 335-348. Print.
2. Torregrosa, Luisita Lopez. Evaluating Challenges Women Face The New York
Times March 6, 2012.
https://www.nytimes.com/2012/03/07/us/07iht-letter07.html
3. Vivekanand,Swami. The Complete Works of Swami Vivekananda.Volume 6.Epistles -

Second Series. LXXV Shashi. 1895

Breaking the Stereotype: Empowerment of Women
Tejaswita Ajay Aphale

B.Sc. I., Yashwantrao Chavan Institute
of Science, Satara.
E-mail- Teraharshchel7864@gmail.com
Mob.No.-7038888088
Women are considered as Goddess, mother of power but unfortunately not treated as
considered. Daily there is lot of news, which made everyone to think of women empowerment.
The present age is known as age of Globalization, Privatization, Industrialization and
Information Technology but still all over the world women are considered as tender, physically
weak and inferior to men and therefore to achieve true gender equality remains a major challenge
in Eastern Europe and Central Asia, even though legal protections in the region are generally
strong and women are relatively well-represented in secondary education and the work place.
There are various gender stereotypes found in each society. ‘Stereotype’ means a preconception
about characteristics that are possessed by members of a particular social group or the roles that
are or should be performed by members of a particular social group. A gender stereotype is a
preconception about the characteristics that are or should be possessed by women and men.
Gender stereotype can be both positive and negative for example “women are weak” or “women
are to produce children only”.
A stereotype is harmful when it limits women’s or men’s capacity to develop their
personal abilities, pursue their careers and make choices about their lives. Gender stereotyping is
wrong and harmful when it results in a violation and violence. In the developing countries like
India we find such stereotypes about women. Since the ancient time women are treated as weak,
inferior and illiterate human beings. Indian Culture is mostly patriarchan. Women have been
suffering in family and society due to different reasons. Government has made various laws and
provided rights to women. But laws on equal rights and opportunities for men and women often
do not reflect women’s day-to-day realities in the region. The reasons behind the exploitation of
women are varied. They depend on region, religion, culture, beliefs, customs. Moreover, many
countries lack effective mechanisms to monitor the implementation of human rights and national
laws on gender equality. Some governments fail to address root causes of gender inequality.
The persistence of gender-based violence in India caused many women victims. There
are so many socioeconomics consequences of gender equality. Women still shoulder the child
care burden in addition to work outside the home. Many women are working at lower-paying
places where they are paid up to 50 percent less than men for equal work and so affected by
poverty. The most disasterous effect of poverty is lack of good food and so good health.
Traditional Marriage systems have no proper record and proof and so women and children have
limited or many time no rights to property, children get illiteracy, poverty, bad health in return.
In Indian culture men are seen as breadwinners and women as caretakers. Such inferior views
can lead to gender-based violence, lack of access to sexual and reproductive healthcare for
women and to father’s limited involvement in child development. To abolish these shackles of
blind beliefs about women, boys and men both have to get proper training, but it doesn’t happen.

Men and boys have very little exposure to more gender-equal attitudes and behaviours nor
opportunity to become positive male.
The another serious consequences of gender stereotype about women is the practice of
gender biased sex selection in favour of male off-springs. People don’t think its result seriously.
This prevalent interest in male off-spring results in placing a low value on girls. This culture of
gender inequality leads to serious, long-lasting social, economic and demographic consequences.
Such foolish customs and inequality is the root cause of imbalance of the world’s greatest birth
sex ratio, women are less in number. Many cultures have harmful traditional practices as child
marriage. This custom hinders girl’s rights to education, life and physical integrity, as the early
childbearing that often accompanies it is more likely to result in complications during childbirth
or pregnancy. Discrimination against women includes those differences of treatment that exist
because of stereotypical expectations, attitudes and behaviours towards women. The
multidimensional harmful practices include this stereotyped sex and gender-based roles.
Government tries to give various rights to women through law. Legally women have right of
education, food, health, property and even in all spheres of society they have equal right. Society
has to support the Government order to break these stereotypes about women. When women and
men togetherely try to change this social conviction of women inferiority, the women will be
empowered strong and free.
Some efforts have to be taken to take women to next level where they have all their
rights. Where equality is the main pillar and they can stand still. Women need to work together
that help change the gender stereotype, inequitable gender relations and traditional norms which
includes advocating for gender sensitive, family friendly politics etc.
In equality factor will only change when men show involvement. They give their helping
hand or extend their help for women in their daily chores like household work, which include
child rearing, cooking etc. When men won’t feel inferior about giving a helping hand to women
may be then we can say 20% of India is moving towards progress. NGO’s and Civilians both
have to work with governments to promote and protect.
Conclusion:
To protect the human rights of girls, in particular by improving provision if reproductive
health services to women. The programmes should be organized to create awareness in society
about the risk of child marriage and its consequences on girls life, Government has taken various
initiatives to raise awareness about the importance of girls’ education. Beti-Bachao- Beti Padhav,
Save Girls Child, Sukanya such schemes are run by Government sources but civilian have
lethargy to get advantages of such schemes. To break the stereotypes Girls and women have to
be aware of their rights. They themselves have to fight for their identity, education, career and
personal life. Harmful traditional practices such as : gender biased sex selection, ‘honour’
killings, bride kidnapping and forced marriage also persist in various parts of the region, while
women and female headed households tend to experience higher levels of poverty. Everyone has
to tackle there and issues find out root causes of gender inequality. When individual contribution
of man and women will increase in this campaign, the nation will be freed from this stereotype
and women will be empowered in real. Though the gender stereotyping poses a significant
challenge with the thought if gender equality. It will be interesting to see how the portrayal of
women’s roles will change in future, but the initial efforts are quite encouraging.

References :
1. Bhandari, Ramesh, Role And Status Of Women In New Panchayati Raj System, New
Delhi: Alfa Publications, 2009.
2. Narasaiah Lakshmi; Women And Human Rights, New Delhi: Discovery Publishing
House, 2005.
3. Wollstonecraft Mary; The Rights Of Woman on The Subjection Of Women; London: J.
M. Dent & Sons Ltd, 1950.
4. Yadav, Mamta, Women Empowerment, New Delhi: RVS Books, , 2011

Cultural Commotion in The Mango Season by Amulya Malladi
Dr. Swaleha M. Attar

English Dept.
Dr.J.J. Magdum College of Engg, Jaysingpur.
( Affiliated to Shivaji University, Kolhapur)
Women plays important role in the universe. Without whom the world is incomplete.
Women role in society and families changes from decade to decade. Earlier days, she was
performing the duties of obedient wives, cooking, cleaning, breeding and taking care of children
and family members.Opposite to this side; men were busy in earning money to run the family.
Women keep herself inside the house while men were out. Women were not allowed to vote
even at that time. Education is denied to them. Elders from the families had prejudice in their
mind that if woman takes education, then she will use her power. So they didn’t want such
things. This is the tragic situation for most of the women earlier days but not for all. Women like
Savitribai Phule, Sarojini Naidu, and Queen Laxmibai etc are the examples of empowered
women in ancient India. The situation got change and women came to know their rights. Women
writers started to write about women and their problems. But they can’t read and write. The
awareness programmes about education conducted and the leading lady at that time was
Savitribai Phule. She is recognised as educationalist in Maharashtra. Only because of her women
came to know their rights. She is the first lady teacher in India. She devoted her life for girl’s
education. Sarojini Naidu was the activists of Indian freedom movement. She fought for Indian
freedom followed the principals of Mahatma Gandhiji. The history without the name of Queen
Laxmibai remains unfinished. At that time, she fought like men without any kind of fear to wind
up British rule. She remembers always for her manly power. Like these, there are many more to
mention. Situation changes and drastic change takes place.
After independence, women slowly understood their powers and started fighting for that.
She rebells against her injustice. The rules and regulations about womens rights in society and
family get implementing. There is law to stop child marriages. Women start taking education
and here is the real women empoerment starts. Women empowerment means the equal rights to
women about freedom of sharing opinions, expressing their views, taking decisions for her
family, to work outside, to go out with men, safety marriage act, divorce rules etc. All these
things related to women were denied earlier.The words by Rosabella inspired all the women in
the world. She is WE Member, Guatemala. WE refer to Women Empowerment. It gives platform
to the women for self dependant and save money earned by them. It is a programme which
makes them aware about their social and family responsibilities. She said:
Before, I was a wife who cowered before her husband and brought no
income to the family. Now I am a community leader, an income earner
and equal partner in my marriage. WE has helped me find my voice, my
power, my community.”
These words are inspirational for every woman. Woman is fighting for her position in
male dominated society. She was brutally tortured by her husband, mother-in-law and othery
members. She was killed for not bringing dowry. Dowry system esisted in ancient India. After
seeing the sufferings of women for dowrt, government made law against dowry. After that the

situation is better for women. One by one, woman is protected under various laws by
government, such as Prohibition of Cchild Marriage Act, Special Marriage Act, Maternity
Benefit Act, Sexual Harassment of Women at Workplace, Equal Remuneration Act. By these
laws and acts, woman is breathing calmly and working shoulder to shoulder with men. To give
the equal right to woman is part and partial of society. Gender equality plays important role in
building the society. There are various ways of empowerment. Woman has political
empowerment, familial empowerment, and financial empowerment. She secures the equal rights
and reservations under these things. Modern woman is working woman. She pays attention
towards her education and rights.
On this many women writers have written in English literature. When the topic of women
comes, automatically culture comes side by side. Women have to survive with the bindings of
culture and traditions. She is more focused related to familial culture. It is her responsibility to
her familial culture. She has to implement all the rules of her family. She is not allowed to do the
things as per own wish. She should be under the impact of her parents, relatives and her husband.
The present research paper illuminates on cultural difference and the sufferings of
central woman character in Amulya Malladi’s The Mango Season. Amulya is born in 1974 in
Sagar, Madhya Pradesh. Her father was in Indian Army, so she travelled all over the country.
She has completed her education in Electronics Engineering from Osmania University. Then she
completed her masters in journalism from Mephis University, Tennessee. She currently resides
in Denmark, US. She started writing in the year 2002 with A Breathe of Fresh Air. Her second
novel is The Mango Season, which is somewhat autobiographical connection. Malladi is the best
selling author. She has written total seven novels and her novels are translated in many
languages. The story is about Priya and her confusion, fear and puzzlement throughout the novel.
The story sets on cultural difference between India and America. The difference is
between American culture and Hyderabad culture, which is the native of Priya. Priya’s suffering
and her confusion is nicely portrayed by Malladi. The novel takes place during the mango season
in Indian hot summer in Hyderabad. She decided to set the story in the background of making
mango pickle. So it is the middle of summer season when raw mangoes available in plenty
number. The detail procedure of making mango pickle is narrated. Priya returns to India after
seven years for two weeks visit. Here she noticed drastic change. For her everything seems new
because of spending seven years in America. It’s difficult for her to adjust with Indian culture.
Actually the situations are not new to her being bring and brought up in India. But the gap of
seven years makes difference. She left India before seven years to take further education in
America. There she falls in love with American boy, Nick. She fears about her mother. She calls
her nag. When she reminds her young age days, she understood the fact of her father that he has
to take the side of her mother because she is the only person with whom he has to survive. Her
father never argues with her mother. How to tell her mother about Nick is a big question in
front of Priya. She decides many time but fails in that. Here the author wants to show the cultural
binding to a girl even though she is highly educated.
There is lot of difference in American and Indian culture. Western culture is not easily
acceptable in India even in 21st century. When she was leaving for America seven years ago, her
family warned her not to marry foreigner and not to expend more money. There is a fear in her
mind how to tell about her love and her desire to marry an American. Priya knows that her
family will never allow her to marry an American. Most of the references related to characters in

the novels are connected to Hyderabad. Her relatives are from different background and
community. She has seen the cultural clashes before leaving to America. Priya’s brother Nate is
very close to her. They share everything to eachother. Nate has girlfriend from North India
named Tara. Her aunt is still unmarried at the age of 30. She does not have her own choice to
marry. Priya’s uncle Anand married secretly which is not accepted by Priya’s family. Anand’s
wife is from different state, so she is badly treated by his family. Another story is of Lata,
Jayant’s wife, who has two daughters earlier and now pregnant for third time. Family expects
boy this time. All these familial circumstances make Priya troublesome. Priya came to India to
tell about her engagement but situation is not in her favour. Her family arranged her marriage
with Indian boy supposed that she is single. Finally in frustration, she declares to her family that
she is engaged with an American. This is a very big shock to her family. In India, still there are
family restrictions on girls about her marriage. She can’t choose her own husband.
Here, the conflict of Priya’s inner versus outer mind shown. She fears for society, her
family and herself as a girl. With a strong willpower, for the sake of her feelings and true love
towards Nick, she announces that she is going to marry with Nick only. With no option in front
of them, Priya’s family allows her finally for her marriage with Nick.
References:
Amulya Malladi, The Mango Season, Paperback, 2003, ISBN: 9780345450319
Baumgardner, Robert. J. (Ed.). 1996. South Asian English: Structure, Use and Users.
Chicago: University of Illinois Press.
https://www.pciglobal.org/empowering-women/?gclid=EAIaIQobChMIqt-
cr6mz4AIVmDUrCh1fFgIqEAAYASAAEgJ4XfD_BwE

Gender Sensitization and Women Empowerment
Dr. Kavita Tiwade

Shikshanmharashi Dr.Bapuji Salhunke college,
Miraj
Abstract :
Gender inequality is a long-term problem in our society and female are discriminated in
many ways India, although legally women have equal right. Thus, there is a great need to
sensitize the society on gender issues so that there would be no discrimination on the basis of
gender. Women empowerment through gender sensitization is one of the key criteria to unlock
the potential of women. This paper builds on the experiences we faced and explains the
importance of gender sensitization in educational institutions to deal with various gender related
issues. It also describes strategies to be adopted in schools to promote gender sensitization.
Key words : Gender, Women, sensitization ,India
Introuduction
The discrimination is an immoral, unethical & unfairly behavioral practice of an
individual &groups of individual to consider differently from one to others individuals or groups
of individual. Therefore, there are many distinguish areas of discrimination like color, race,
caste, ethnicity, nationality, class, religion, sex, language etc. but one of the most challengeable
discriminations that are occurred within the same group of individuals based on the gender.
There are many issues and challenges created by societies for the female gender in the various
societies and countries of the world, but India is one of the countries where the female are
discriminated in many ways. All the challenges faced by women and related gender disparities
and inequality are the results of degradation of values and ethics amongst the individuals of the
society. Therefore, there is a great need to sensitize the society on gender issues because it
overall helps to determine and ensure the equal roles, responsibilities, opportunities, privileges
and expectations of men and women within the society.Gender sensitisation is a movement
through which the people with stereotype & traditional thinking, should be able to assure equal
participation of women and men in decision-making; to facilitate equally; to equally access &
control on the resources; to acquire alike benefits of development; to get equal opportunities in
employment ; economic, political, cultural & social sector and also can get equivalent regard in
all other aspects of their life and livelihood so that both genders can enjoy their human rights
without any constraint. With the help of education, gender sensitization in educational institutes
can create awareness among the children, parents and other members of the community about
their roles in future as the men and women in the society. Moreover, this is the power of
education that can make a great social change in the society at large. Presently, gender and
women studies have become the main subject of study at the higher level of education. It is also
included in the syllabus of teacher education so that pupil teacher can learn how to deal with
issues related with gender sensitisation in a smooth manner. Thus, all the possible concerns
should be made by the educational institutions to promote the gender equality in education
access, learning the process and educational outcomes. As we know that our society is rigid, it is

difficult to make changes in the mindset of the people. Therefore, Government should introduce
more welfare schemes for females to make them self-independent. Each educational institutes
and school should take initiative to understand the gender-related issues and to sensitize its’
concerns staffs, teachers, students and society for the women equality. There should be some
relevant contents on gender equality in textbooks, a teacher should promote the respect to the
girls and women in the classroom environment and outside from the schools. Moreover,
Government should also introduce new programs and also make ensure the proper
implementation of policies and strategies that ensuring the gender equality and also control all of
the concerns related with malpractices towards gender in the society.
Concept of Women Empowerment
Empowerment is a complex concept, which may vary between cultures, persons, sex,
occupations and position in life. It may also vary in time and geographically (between North and
south, between continents, between regions, between countries and possibly even rural and urban
areas). Furthermore, men and women may have a different view on empowerment in general and
women’s empowerment in particular. The word “empowerment” does not even a literal
translation in many languages.
On the other hand, Empowerment has been defined as a change in the context of a
woman’s life that enables her to increase capacity for leading a fulfilling human life. Its external
attributes are health, mobility, education and awareness, status in the family, participation in
decision making, and material security. It also includes internal qualities such as self-awareness
and self-confidence. The approach of empowerment rests on three premises: a) meeting the
practical needs of women, with a focus on their strategic needs b) improvements in the condition
and position of women as ends in themselves, rather than just being the means to achieve some
bigger development goals c) in contrast with the state-dependence (envisaged in the equity
approach), the emphasis is on self-reliance and a bottom-up approach to social mobilization for
women’s development.
Due to the campaigns done by third world feminists, women empowerment has gained
importance. The education revolution in 1970s that took place in Latin America also became a
basic pillar for women empowerment. The concept of women’s empowerment appears to be
outcome of several important critiques and debates generated by the women’s movement
throughout the world, and particularly by the third world feminists. Its source can be traced to the
interaction between feminism and the concept of ‘popular education’ developed in Latin
America in the 1970.
Empowerment simply means ‘power’ which gives support to take decisions, sharing of
new ideas and creating new developmental activities. For example, having considered some of
the different manifestations of power, we can return to the question of what is meant by
empowerment. Using the conventional definition, of “power over”, empowerment is bringing
people who are outside the decision-making process into it. This puts a strong emphasis on
participation in political structures and formal decision-making and, in the economic sphere, on
the ability to obtain an income that enables participation in economic decision-making.
Individuals are empowered when they are able to maximize the opportunities available to them
without constraints.
Meaning of gender and gender sensitization
Gender‘refers to the socio cultural differences between the males and females in terms of
their strength, ability, performance, wage earning capacity and social acceptability etc. In fact the

biological process does not discriminate between man and woman, but socially, women are
regarded as weak, need protection and hence become subordinate to men.
Gender sensitization refers to theories which claim that modification of the behavior of
teachers and parents (etc.) towards children can have a causal effect on gender equality. Gender
sensitizing "is about changing behavior and instilling empathy into the views that we hold about
our own and the other sex." It helps people in "examining their personal attitudes and beliefs and
questioning the 'realities' they thought they know
Need for gender sensitization
Sensitization is by far the most effective and non-confrontationist approach of reforming
the society. Gender sensitization is the process of changing the stereotype mind set of men and
women- a mindset that strongly believes that men and women are ‗unequal entities‘ and hence
have to function in different socio- economic space.
Gender sensitization increases the sensitivity of people at large towards women and their
problems. In the process it creates a class of responsive functionaries at different level, from
policy making to grass root level, who are convinced that any form of gender bias is an obstacle
on the way of attaining an equitable social and economic order and therefore consider addressing
gender related issues in their situation as a matter of priority.
Gender sensitization is first instance, tends to change the perception that men and women
have of each other. It creates a mindset in men that no longer sees in women the stereotypical
image. The impression that women are a weak and unequal entity no more clouds the minds of
common man .Rather they are seen as responsible and equal partners in socio- economic
development. The general perception of men and women on the rigid gender division of labour
and other orthodox practices related to gender begin to die down. Women also tend to develop
the perception that they are no subordinate to men and they have an equally important role to
play in decision making at household, community and organization level.
The main problem of Indian society is lack of women recognition and appreciation for
women‘s involvement in multifarious activities. The men, who are reluctant to acknowledge
women‘s contribution, come forward under the influence of sensitization to recognize their
contribution. The gender sensitization process develops understanding that women do possess
wisdom and therefore they must be involved in decision making process. They have concerns
and therefore should be treated with dignity and equal chance in sharing of social and economic
benefits. Women cutting across, socio-economic boundaries tend to see their problems in larger
perspectives of women development and come forward to recognize the efforts of fellow women.
They even visualize the important role that men can play in their socio-economic development.
Such a direction marks the beginning of a definite rearrangement in gender relations Social
image of women improves and their concern are shared by men.
Effect of gender sensitization
Gender sensitization helps to change the perception then men and women have each
other. It creates a mindset in men that no longer sees in women the stereotypical image. The
impression that women are weak and unequal entity no more clouds the minds of common men.
Rather they are seen as responsible and equal partners in socio-economic development. At this
stage men realize the ill effects of prevailing biases against women on family and society.
Women also tends to develop the perception that they all subordinate to men and they have an
equality important role to play in decision making at household or community and organization

level. Persons exposed to gender sensitization also start behaving differently they look at the
positively endowed qualities of women. At this stage the male folk begin to recognize the virtues
of women and their importance to the family and society. There is open and spontaneous
appreciation for women‘s involvement in multifarious activities.
The men who were reluctant to acknowledgement of women‘s contribution, come
forward under the influence of sensitization to recognize their contribution. As a result women‘s
contribution becomes more and more visible. The message that gender sensitization conveys is
loud and clear. Women do possess wisdom and therefore they must be involved in decision
making process. They have concerns and therefore they should be treated with dignity and given
equal chance in sharing of social and economic benefits. Women cutting across socio-economic
boundaries tend to see their problems in large perspective of women development and come
forward to recognize the effort of fellow women.
The obstacle between men and women starts crumbling down and the society slowly over
the personal problem of adjustment between them. Men tend to rationalize behavior by shedding
their egos as far as gender relations are concerned. Instead of complaining or reacting to the
behavior of women, men learn to exercise patience and restraint and take the things in a positive
way. The difference between men and women narrows down as men allows women to function
in a comfortable environment in the available socio-economic space. Problem creates i.e. those
who were discouraging and obstructing women in their socio-economic participation become
supporters of women empowerment. In the family, women start gaining importance as their
opinion and suggestions are counted for overall development and management of family. At
community and organizational level too, women were encouraged to play their role in matters of
management. It is also observed that women, on their part tend to underplay the problems with
their counterpart and wish to solve their problems through dialogue.
Gender sensitized person become instrument of change as far as status of women in the
society is concerned. They become action oriented and alert to see that women are neither
neglected nor discriminated against and they get their due status in the society. Conscious efforts
are made to create a favorable climate that allows nurturing and flourishing of women‘s talent
and provides more flexibility and freedom to women. Moreover sensitized person becomes more
inclined to take such steps that would make the ender equation more even and balanced. A
number of affirmative actions are initiated to bring improvement in conditions of women.
Women also become open rotaries of women empowerment and organize themselves for
collective action against different forms of bias and discriminatory practices. They have a
tendency to become pro- active to gain a good position in family and in the society.
Conclusion
As women constitute almost one-half of India's population, without their engagement and
empowerment, rapid economic progress is out of the question. For economic growth to be really
inclusive, women empowerment is of utmost value. It is crucial for achieving sustainable
economic development of our country and even beyond. Still a large part of women do not have
sufficient autonomy regarding the value choices for their own life. The data also revealed that
there is a necessity to look beyond economic resources or material prosperity and into cultural
and social influence, which are playing a sign cant role in shaping the women's autonomy and
empowerment.

Gender equality will be achieved only when women and men enjoy the same
opportunities, rights and obligations in all spheres of life. This means sharing equally, power and
opportunities, and having equal opportunity in economic and social spheres. Equal claim on
education and career prospects will enable women to realize their personal ambitions. Gender
equality demands the empowerment of women, with a focus on identifying and redressing power
imbalances and giving women more autonomy to manage their own lives. When women are
empowered, the whole family is benefited and this benefits the society as a whole and these
benefits often have a progress e ect on future generations.
References:
1. Leela Menon ,”Women and Social attitude”, Kerala Calling, March 2004, p. 5.
2. Yojana 45 No. 8 August 2001, p.4.
3. United Nation Development Programmes (UNDP), Human Development report 2006.
4. J.A. Rubby, “Study of Kudumbashree Project in Kerala”, Mahatma Gandhi University ,
Kottayam, July 2008, p.23.

Science Students’ attitude towards women empowerment in India
Manisha Anand Patil1 , Siddhant Sanjay Gaikwad, 2

Varasha Vijaysinh Sawant3 Deepali Kumbhar 4
1,2,3,4
Yashavantrao Chavan Institute of Science, (Autonomous)
Satara, Maharashtra, India
Abstract
Promotion of gender equality and empowering women is one of the eight Millennium
Developments goals declared by United Nations. Women’s empowerment is a crucial issue for
the nation’s development. Patriarchal structure has an impact on the women empowerment in
India. To empower the women in real sense, it is necessary to change the attitude. The present
paper is an attempt to study science students’ attitude towards women empowerment in India.
Keywords: gender equality, women empowerment, attitude,
Introduction:
Women’s empowerment in India is heavily dependent on many different variables that
include geographical location (urban/rural),educational status , social status (caste and class), and
age. Policies on women’s empowerment exist at the national , state , and local (Panchayat)levels
in many sectors, including health, education , economic opportunities gender-based violence, and
political participation. However, there are significant gaps between policy advancements and
actual practices at the community level.
Reecha Upadhyay, Women’s Empowerment in India: An
Analytical Overview, The Asia Foundation.
The Patriarchal society governs the society as well as households in India which affects
the women empowerment in rural as well as urban India. The government has introduced many
policies and laws such as Articles 14,15,16,39 (a) , 39(d), Domestic Violence Act (2005), Sati
Prevention Act (1987), Dowry Prohibition Act and Rules (1985), the establishment of the
Commission on the Status of Women ,at the National and State levels. But the question remains
are really women empowered ? It is said that Empowerment as a concept was introduced at the
International women’s conference in 1985 at Nairobi. Empowerment was defined empowerment
as redistribution of social power and control of resources in favour of women.
The indicators of empowerment are as follows:
• Participation in decision making process
• Participation of men in domestic work
• Self confidence , self esteem and able to prevent violence.
• Better access to the resources
Dwivedi Seema and Dixit Rajni are of the opinion that “Empowerment is a process which
help people to gain control over their lives through rising awareness, action and working in
order exercise greater control.” They further point out that the students and teachers play a
significant role in building a positive image of women by recognizing their contribution to the
society, politics and economy(2). This paper is an attempt to study the students attitude towards
women empowerment.

Research questions:
The present study aims to shed light on the awareness about women empowerment
amongst the science students. Data was collected using an open ended questionnaire developed
for this purpose. The study set out to answer the following research questions:
• Are science students aware about women empowerment?
• What is girl and boy’s attitude towards women empowerment?
Methodology:
Participants:
The participants for this study were B. Sc. Part III students selected at random. (N = , %
male, n = ; female, n = ). The details are as follows:
Department Number of students
Food Processing and packaging 22
Statistics 15
Chemistry 38
Mathematics 4
Physics 12
Botany 5
Electronics 1
Animation 1
Total 100
Out of these 100 students 51 are female and 48 are male. One student has not mentioned the
gender. For statistical analysis Chi-square and other methods are used
Discussion:
S. Statements Strongl
N. Strongl Agre Neutra y Disagre
y agree e l disagree e
1 In India women are empowered 17% 44% 24% 6% 9%
2 In India women are not empowered 5% 16% 41% 4% 34%
3 I feel women are treated equally in India. 13% 31% 16% 16% 23%
4 Violence against women is a part of women
empowerment. 7% 27% 8% 35% 23%
5 Women in India can make independent
decisions. 23% 37% 16% 8% 16%
6 Women empowerment means women are
employed. 4% 20% 33% 13% 30%
7 Being educated means being empowered. 13% 28% 23% 9% 27%
8 I feel women should take part in decision
making 49% 39% 5% 2% 4%
9 I think men should share the domestic work 38% 39% 14% 6% 2%
10 I think men should not share the domestic work 7% 6% 21% 40% 26%
11 Women empowerment means their participation
in decision making process 29% 57% 10% 3% 1%
12 Women empowerment is feeling confident and
self esteem and able to prevent violence 47% 38% 8% 3% 3%

13 Women can take a decision about the family
size 43% 44% 7% 3% 3%
14 Women empowerment is not good for society 6% 6% 11% 57% 20%
15 Women empowerment makes women arrogant 1% 3% 29% 28% 39%


Statements Total No. of Proportion of

S. Students(agree+ students who
N. strongly agree) are agree Mode Median
1 In India women are empowered 100 61 61% agree agree
2 In India women are not
empowered 100 21 21% Neutral Neutral
3 I feel women are treated equally in
India. 99 44 44% agree Neutral
4 Violence against women is a part Strongly Strongly
of women empowerment. 98 33 34% disagree disagree
5 Women in India can make
independent decisions. 100 60 60% agree agree
6 Women empowerment means
women are employed. 98 24 24% Neutral Neutral
7 Being educated means being
empowered. 97 40 41% agree Neutral
8 I feel women should take part in strongly
decision making 99 88 89% agree agree

9 I think men should share the
domestic work 99 77 78% agree agree
10 I think men should not share the Strongly Strongly
domestic work 100 13 13% disagree disagree
11 Women empowerment means their
participation in decision making
process 99 85 86% agree agree
12 Women empowerment is feeling
confidence, and self esteem and strongly
able to prevent violence 99 85 86% agree agree
13 Women can take a decision about
the family size 98 85 87% agree agree
14 Women empowerment is not good Strongly Strongly
for society 100 12 12% disagree disagree
15 Women empowerment makes Strongly
women arrogant 100 4 4% disagree disagree
The mode of a set of data values is the value that appears most often.
Opinion of Male
S. Statement Strongly Strongly
N. agree Agree Neutral Disagree Disagree
empowerment. 7% 11% 0% 46% 37%
decisions. 29% 46% 6% 8% 10%
employed. 2% 24% 48% 11% 15%
making 47% 47% 0% 0% 6%
10 I think men should not share the domestic
work 2% 2% 17% 54% 25%
participation in decision making process 38% 56% 2% 4% 0%
12 Women empowerment is feeling confident
and self esteem and able to prevent violence 63% 29% 4% 0% 4%
size 54% 41% 2% 2% 0%
15 Women empowerment makes women arrogant 0% 0% 44% 25% 31%

Opinion of Female
S. Statement Strongly Agre Strongly
N. agree e Neutral Disagree Disagree
empowerment. 8% 39% 16% 25% 12%
decisions. 18% 29% 24% 8% 22%
employed. 6% 18% 18% 16% 43%
making 53% 31% 10% 4% 2%
work 12% 10% 25% 27% 25%
and self esteem and able to prevent violence 34% 48% 10% 6% 2%
size 33% 45% 12% 4% 6%
15 Women empowerment makes women
arrogant 2% 6% 16% 31% 45%
Opinion of Rural
S. Statement Strongl Strongly
N. y agree Agree Neutral Disagree Disagree
empowerment. 9% 27% 5% 38% 20%
decisions. 26% 37% 16% 5% 16%
employed. 2% 23% 38% 13% 25%
making 54% 39% 5% 2% 0%
work 9% 7% 19% 37% 28%
12 Women empowerment is feeling confident 47% 39% 9% 4% 2%

and self esteem and able to prevent violence
size 39% 50% 5% 2% 4%
14 Women empowerment is not good for
society 7% 7% 12% 53% 21%
arrogant 2% 5% 25% 26% 42%
Opinion of Urban
S Statement Strongly Strongly
N agree Agree Neutral Disagree Disagree
4 Violence against women is a part of
women empowerment. 7% 24% 7% 31% 31%
decisions. 17% 31% 14% 17% 21%
employed. 7% 11% 21% 18% 43%
making 48% 34% 7% 3% 7%
9 I think men should share the domestic
work 45% 31% 17% 7% 0%
work 0% 0% 28% 45% 28%
and self esteem and able to prevent
violence 52% 31% 10% 3% 3%
13 Women can take a decision about the
family size 52% 28% 10% 7% 3%
14 Women empowerment is not good for
society 7% 7% 10% 55% 21%
arrogant 0% 0% 34% 34% 31%
Q.3
Ho: Opinion about women are treated equally in India of rural and urban people are independent
H1: Opinion about women are treated equally in India of rural and urban people are not
independent
Chi-Square contributions are printed below expected counts
Agree Disagree Total
Rural 10 14 24
12.67 11.33
0.561 0.627

Urban 28 20 48
25.33 22.67
0.281 0.314
Total 38 34 72
Chi-Sq = 1.783, DF = 1, P-Value = 0.182

Conclusion: There is no evidence exists for association (p = 0.182) between opinion of rural and
urban people.i.e. Opinion about women are treated equally in India is independent of rural and
urban people.
Q.3
Ho: Opinion about women are treated equally in India is independent of gender
H1: Opinion about women are treated equally in India is not independent of gender
1 31 11 42
22. 54 19.46
3.178 3.680
2 13 27 40
21.46 18.54
3.337 3.864
Total 44 38 82
Chi-Sq = 14.060, DF = 1, P-Value = 0.000
Result: p-value < alpha=0.05
Conclusion: Therefore we reject Ho. i.e. Opinion about women are treated equally in India is not
independent of gender.
Q.14
Ho: Opinion about Women empowerment is not good for society is independent of gender
H1: Opinion about Women empowerment is not good for society is not independent of gender
1 10 36 46
6.27 39.73
2.215 0.350
2 2 40 42
5.73 36.27
2.426 0.383
Total 12 76 88
Chi-Sq = 5.373, DF = 1, P-Value = 0.020
Conclusion: Therefore we reject Ho. i.e.Opinion about Women empowerment is not good for
society is not independent of gender
Q.14
Ho: Opinion about Women empowerment is not good for society is independent of rural-urban
area

H1: Opinion about Women empowerment is not good for society is not independent of rural-
urban area
Chisquare Calculated=0.06851
Chisquare Tabulated= 0.0039
Chisquare Calculated=0.06851 >Chisquare Tabulated= 0.0039
Reject Ho
i.e. Opinion about Women empowerment is not good for society is not independent of rural-
urban area
Q.9
Ho: Opinion about I think men should share the domestic work is independent of gender
H1: Opinion about I think men should share the domestic work is not independent of gender
Chisquare Calculated=4.0094
Chisquare Tabulated= 0.0039
Chisquare Calculated=4.0094>Chisquare Tabulated= 0.0039
Reject Ho
i.e. Opinion about men should share the domestic work is not independent of gender
Q.7
1 2 40 42
5.73 36.27
2.426 0.383
2 10 36 46
6.27 39.73
2.215 0.350
Total 12 76 88
Chi-Sq = 5.373, DF = 1, P-Value = 0.020
Ho: Opinion about Being educated means being empowered.
is independent of gender
H1: Opinion about Being educated means being empowered.
is not independent of gender
Reject Ho
i.e. Opinion about Being educated means being empowered is not independent of gender
Q.6
Women empowerment means women are employed
Ho: P1=P2
Proportion of male and female are equal for disagree about the statement Women empowerment
means women are employed
H1: P1<P2
Proportion of male is less thanfemale for disagree about the statement Women empowerment
means women are employed

Test and CI for Two Proportions
Sample X N Sample p
1 12 46 0.260870
2 30 51 0.588235
Difference = p (1) - p (2)
Estimate for difference: -0.327366
95% upper bound for difference: -0.171834
Test for difference = 0 (vs< 0): Z = -3.46 P-Value = 0.000
Reject Ho
Conclusion: Proportion of male is less than female for disagree about the statement Women
empowerment means women are employed. Most of the females are disagree about above
statement.
Q.12
Women empowerment is feeling confident and self esteem and able to prevent violence
Ho: P1=P2
Proportion of male and female are equally agree about the statement Women empowerment is
feeling and self extreme and able to prevent violence
H1: P1<P2
Proportion of male is less than female for disagree about the statement Women empowerment is
feeling and self extreme and able to prevent violence
Sample X N Sample p
1 41 50 0.820000
2 44 48 0.916667
Difference = p (1) - p (2)
Estimate for difference: -0.0966667
95% upper bound for difference: 0.0142047
Test for difference = 0 (vs< 0): Z = -1.43 P-Value = 0.076
Result: p-value > alpha=0.05
Accept Ho
Conclusion: Proportion of male and female are equally agree about the statement Women
empowerment is feeling and self extreme and able to prevent violence
The above analysis makes it clear that students have mixed attitude towards women
empowerment. There is a need to organize awareness programs about women empowerment so
that there would be gender equality in the society.

Charchaughi : Native Collage of Borrowed Feminism on Marathi Stage
Manisha Anand Patil1, Anjali Thakur2

1.Yashavantrao Chavan Institute of Science (Autonomous), Satara, Maharashtra, India Email-
drpatilm19@gmail.com, 2 Dharamsinh Desai University, Nadiad, Gujarat
Abstract :
Feminism and various theories of feministic ideology have dominated the twentieth
century and twenty first century literature. Many playwrights such as Vijay Tendulkar,Prashant
Dalvi, Ashok Patole have tried to capture the feministic ethos in their plays. Present paper is an
attempt to study how Charchaughi, (we the four, 1991) a very well known Marathi play discusses
various issues such as marriage, love, naturalness of sex and gender role. The play also
represents the empowered image of a woman.
Key words: Feminism, marriage, love, empowerment of women, gender roles.
Prashant Dalvi’s CharChaughi (we common four, 1991), his first three act play
performed and printed in 1991 with his ‘manogat’ (authorial note) shows how the postcolonial
dramatists showed awareness of the changing concepts of drama. For example, he had already
written three two Act plays for the experimental theatre, but Charchaughi developed into three
Acts structure, and was meant for the commercial theatre. The English title of his first Marathi
play Mother’s House reminds us of Henrik Ibsen’s The Doll’s House. Moreover more than on
hundred performances of his one Act play Stri (A woman) were given. It was written on ‘Anti-
torture’ of woman conference at Aurangabad in 1983. In a way, it was propaganda and his
awareness of the problems of women was sincere. But his confessions spread over three pages
exhibit authors ‘anxiety of influence’ as well as defense mechanism. A comparatist never trusts
such confessional modes innocently. He has told us how its original end was changed after
discussions with other artists. He revised it to avoid repetitions and over writing. However,
neither the change of the end nor the problems of women were new to Marathi theatre. It had
seen nearly half a dozen avatars of The Doll’s House with Indianized Nora Helmer with
reconciliatory adjustments, but there was no Ibsen to serve the show cause notice as he issued it
to the German producer when Nora was simply compelled to look back to seek audience’s
approval before the curtain was drawn.
It is interesting to note that the sibling relationship of author’s writing in one language as
well as their family romance at the Indian level has not been theorized methodically till today.
For instance, Dalvi believes that several events that challenged the moral codes of man-woman,
who took decisions independently and decided to live independently has been emerging slowly.
Their struggle suggested the germinating ideas to him (8). However, a single woman willing to
live with two men, respectively one having fine intellectual qualities and the other with practical
bent of mind and good success in business, was handled in a different mode by Girish Karnad in
Hayvadan. He exploited the myth of exchange of heads of two men, one healthy but dull and
another physically weak but talented. One lady yearns to have both men to satisfy her physical as
well as intellectual needs. This play in folk form was translated in Indian languages long ago.
The affinity of Dalvi’s text with several other such alien texts can be established successfully.

The sense of ending the play to cater to the needs of the commercial theatre also throws
light on the nature of flexibility in adjustments. The external forces in the commercial theatre
thus appropriate the rigidity of the unbending creativity in the experimental theatre. Moreover,
he expanded the play from two to three Acts inevitably. He has specifically mentioned some of
the questions that he had to face. One of them was: How did you turn to such a problem albeit
you are a male? The common spectator’s such curiosity and inquisitiveness is but natural. Still
Stindberg’s The father, written as a reaction to Ibsen’s The Doll’s House and several other alien
plays are discussed in the Workshops and Seminars. Although Dalvi was born and brought up in
Aurangabad, he had good cultural rapport in the metropolitan cities such as Pune and Mumbai
where his plays were produced. Feminism has sought its roots in the westernized affluent class
especially mobilized upward by US as well as petrodollars.
Diana Elam’s Feminism and Deconstruction (1994) carries the following paratex:
QUESTION: I guess I’m asking you to explain how woman as man’s “random
drift” is different from woman as man’s “truth”.
RESPONSE: This is an abyssal question, for there is a certain determination of
truth, which permits one to answer that woman as truth is that which stops the
drift, that which interrupts and assures truth. However, there is a way of thinking
about truth which is more adventurous, risky. It would not be surprising,
considering all the fields of research in women’s studies, that one day, in a
program of Women studies, there will be the question of truth, and that someone
will be the question of truth, and that someone will spend three or four years
researching “truth” .
In the light of the above quote innocent questions asked to Dalavi are very simple and his
theme not as audacious as he believes. He has not commented on the structural concepts of his
prose play in three Acts. It is not a coincidence that the stage directions written at the beginning
of plays by Dalavi, Satish Alekar Shaniwar Raviwar, Ratnakar Matkari’s Shoo Kanhi Bolaychen
Nahi, Dilip Pardeshi’s Nispap are more or less similar. The problem of generic stereotypes seems
to be determined by their middle class spectators or the culture group. The difficulty in thinking
of the ‘Marathi’ drama is not with its struggle for survival and so called glorious tradition
developed during the colonial ‘golden age’. Either it lies in its misuse of alien patterns and
themes to maintain the literary hegemony or to satirize its own people as Aparna Dharwadkar
has pointed out several times.
The bare-bones plot summary of Prashant Dalvi’s Charchaughi(1991) shows how the
young rebel playwright makes adjustments with the established theatre and pours new wine into
the old bottle of a drawing room prose melodrama. As its end demonstrates, it is a one-act play
teased out into a more usable three- act play. It is often funny, very effective and even moving.
There are few mystifications and obscurities also. It is set in a middle class house, which is
located in Pune. It becomes indirectly clear late in Act II. Even the character’s surnames, which
are very important signifiers of their class/caste identity, are not used. Such pseudo-universalism
is a significant feature of modern Marathi drama with certain exceptions, especially the dalit
plays. In the beginning of the women liberation movement in the West, the white women used
the black aesthetics of protest. However, later on they dropped that terminology on the race and
colour basis. Similarly, it is a puzzling problem as to why the elite class/caste women do not use
the dalit aesthetics of resistance. Read from this point of view, Dalvi’s so called revolutionary

play appears to be a simplified version of the linear plot presented in a well made act and even
scene divisions.
The first act has four scenes and the first one opens with the dialogue between the mother
in the fifties and the teenager younger daughter Vinita. Vinita is asked to talk in support of the
topic of the debate in the college: ‘Women themselves are responsible for their slavery’. But she
is not ‘for’ this. Her mother had loved a married man and given birth to three daughters. She is a
Headmistress of a school. Her story and her daughters’ story are juxtaposed. Her elder daughter
Vidya is a college lecturer and she loved Ashis, a journalist and married him. At the hour of need
Prakash, a talented brilliant collage mate helps Vinita. Vidya in thirties, has got Ph.D. in
Sociology and is employed in a college. But Ashish, the womanizer has a new affair with a
reporter Geeta. The mother tells her how he must have taunted her as to how her own mother had
loved a married man and ruined the other woman. Further she adds that her mistake in the
twenties had haunted her all her life. Vidya had left Ashish forever and her mother-in-law had
withheld her daughter Meena.
The entry of the middle daughter Vaiju and her husband Shrikant makes the ‘corum’ full.
Shrikant is a commission agent cum dealer of the spare parts. He does not like permanent
service. Vaiju is a receptionist. Vidya becomes much worried about her daughter, and the first
act ends with such sentimental touch.
I.ii: is set on the background of night in the bedroom. Mother and three daughters discuss
pros and cons of Vidya’s decision to divorce Ashish. It is a very effective exposition of the
complexities involved in man-woman relationships at different levels. Although Ashish himself a
debaucher, he exposes Vidya as a child of sin. The mother admits that her daughters are being
punished for her own sin. But she openly asserts that she is not a criminal. She had taken that
decision to give birth to them by the male of her choice and she did shoulder that responsibility
well. Albeit they are without the label of father’s name for recognition in cultural market, their
mother was not an adulterate. She tells them finally that Vidya should take any decision she
likes.
I.iii: Vinu and Prakash discuss Vidya’s problem frankly but turn to their own problem of
covering the portion and preparing for the examination. The intertextuality of Girish Karnad’s
Hayvadan is not only intrinsically linked to the thematic core of Dalvi’s play but also it governs
the whole structure of the play. This is not simple allusiveness or ‘intertextuality’ in everyday
discourse. Raymond Tallis’ observation is apt here. He writes:
Those who are not convinced of the special or unique intertextuality of literature
will point out that there are many “intertextual” features in everyday discourse.
Much of what we say is consciously allusive; indeed, there are certain people –
especially in adolescene- whose conversational output consists almost entirely of
jokey references, quotations, assumed voices, deliberate collisions of dissonant
linguistic registers, and so on. But even such people are able to maintain this only
when the engine is idling: camp evaporates in a crisis, when life, livelihood, or
comfort is threatened.
Prakash explains the theme of the play and enacts the role of Devdatta imagining her to
be Vinita. Thus, the intertext becomes an inset of a short play within play. Significantly, the play
ends with the entry of Prakash’s rival Kapil in Hayvadan (Virendra).

I.iv: Nearly the whole scene is dedicated to Vidya’s lengthy speech on the telephone. She
receives Ashish’s call asking her to return home that Geeta’s marriage is settled and he is alone.
But Vidya’s repartees show that she will never return to him. She wants her daughter back under
her possession. Despite mother’s advice and husbands threats, she tells her husband firmly that
she will file a case for divorce.
II.i: It depicts the relationship between Vinita and Virendra, and is a foil to the previous
scene. Virendra is a well-built businessman’s happy go lucky son. He does not like “tragic play
and movies.” He dislikes a mother weeping culture: “always weeping, always cooking and
sacrificing.” He calls his mother a ‘tension queen’. He is not supported and complimented by
Vinita’s mother in a sportive spirit. Vinita introduces him to Vidya as Sangeeta’s brother. After
getting B.Com. Degree he runs Forida Brothers TV and Video shop in Deccan Gymkhana. He
bothers less for formality. Vidya goes to consult Advocate Ghosalkar. Vinita had been to
Virendra’s bunglow and would like to ride on his motor bike to go on a tour. He wants her to
come to watch “Fast Forward” on Video. She wants to introduce him to Prakash and comparative
analysis of their personality is parallel to that in Hayvadan. Virendra impresses Vini’s mother.
Vinita’s mother tells Vidya that she is free to take any decision.
Vaiju and Shrikant appear to increase more tension because he has left the job, which he
had got through Aba’s influence, within fifteen days. He does not know how to adjust with
others. His standard of living is high. Vaiju complaints about his non-veg food and scents,
fashionable dress and fine polished shoes. Vaiju wants a baby boy. Both start to quarrel in
presence of her mother. Vaiju’s mother asks him to ‘shut up’. She is sick of men who blame
women only. She calls him a clown who blames her daughters. He leaves angrily and Vaiju
follows him but thanks mother for warning her ‘impotent’ husband.
II. ii: Vinita who is sitting between her two lovers, is being consoled by them for being
under severe tension. She is very sorry for the tension being faced by her mother. Since four
months, Vaiju has never returned because her husband does not allow her to go. Ashish threatens
Vidya, who has got part time job. All this is depressing for Vinita, who remembers how all four
of them lived very happily under one roof once. Minu’s illness is informed by a telegram. Both
Prakash and Virendra promise them to help and leave. Vidya explains to her mother and sister
how she will not allow her husband to exploit her weak point in Minu’s case and blackmail
emotionally. She resolves to fight with full confidence.
II.iii: Shrikant comes in search of Vaiju who has neither come to mother’s house nor
gone to the office. He is pregnant; and he is afraid of her getting it aborted. Her condition is
anemic. She needs rest. Suddenly Vaiju comes and tells her egoistic husband the proof of his
manhood is still in her womb. Her piercing words least affect him. On the contrary, he remains
adamant, but when mother threatens that, she will help Vaiju to seek divorce he breaks down. It
is a farcical situation in which the wife has to support an idle husband.
III.i: All are getting ready for Vinita’s birthday and expect her father to come. Virendra
brings a ring early and proposes her. She confesses to mother and Vidya that she loves both
Prakash and Virendra. Reformed Shrikant and Vaiju also come. Aba and his family is introduced
through a telephone call that he has made regret his inability to come.
III.ii: Vinita has explained to both her lovers that she loves both of them equally and
wants all three of them to stay together. Virendra says,’ But it is strange.’ He feels guilty about it.
Prakash reminds them again of Hayvadan, explains the full analogy, and in turn applies it to her

situation in her house. The debate gets heated; and finally Virendra accepts her proposal, but
Prakash postpones the decision until next day. Jealousy, which is intrinsic t the discourse of
romantic love, is absent here.
III.iii: The patriarchal protection is suggested indirectly by Aba’s telephone regarding the
court decision of Vidya’s case. Shrikant has become sincere employee by now. Vaiju attends all
telephone calls, which throw more light on Vidya’s character and ideology. Vidya loses the case,
according to her, because of the male dominated laws. Still she is optimistic that her ideology
will take roots and laws will be reformed. Although she is allowed the possession of Minu for
five years, she is not happy about the harm done to the child by the law itself. The mother and
three daughters discuss freely the complexities involved in marriage and love. The play ends
with the decision of Prakash and Virendra to live together with Vinita by violating the moral
sanction of the society.
The plot summary of Charchaughi (1991) in the preceding chapter has made it clear how
it is a feminist play written by a male author. It is mostly in the form of a debate of the English
educated elite women and there is less ‘action’ as such in the traditional sense of the term. Three
major aspects of love and marriage are juxtaposed. The mother had loved a married man and
brought up three daughters by rebelling against cultural codes of the institution called marriage.
In contrast to this, Vidya made an adjustment by marring an inferior journalist and wants to
divorce him after three years; because she found him sexually involved in a reporter. To another
end Vaiju makes several adjustments and reforms her husband. On the contrary, Vinita strikes a
golden mean by choosing two lovers to live with. This is an example of gender blending
modeled on Hayvadan. Draupadi’s myth has not been invoked.
One of the major themes of the play is to critique received assumption about the
naturalness of sex and gender roles. The whole text revolves round problems of four women of
the same stock. As the plot unfolds we slowly come to know what these women have been and
had done. They are determined, albeit they revolt against determining forces. Yet we fall short in
knowing what they are. They disturb our preconceived notions of what women can be and do. At
the same time the play reveals how “women” remain a yet to be determined category.
The theme of social problem of divorce and its effects on children is at the centre of the
play. Similarly too much romanticized theme of romantic love is well dissected by using analogy
of Hayvadana. All the English educated characters voice ideas of women liberation but the
author has saved the play from becoming a propaganda piece like Mulagi Zali Ho! ( Ah!the
daughter is born!) Generally feminists focus on the problems of women as objects. But this play
makes four women of the same origin to act out their problems as subjects. In fact four
independent stories are compressed in one play. They are blended together by blood relations
and skillfully juxtaposed to bring out various aspects of several human relationships. Dalvi has
succeeded well in organizing the thematic structure in the form of discussion and debates.
Abortion is also a very important theme in it. There is a great confusion between
indeterminacy and undesirability regarding the final decision. It is really a difficult decision
which should be a woman’s choice. But Shrikant has already made the decision against abortion.
The shortcomings of marriage laws and conventions are satirized through the paradoxes.
The politics of feminism and deconstruction are situated in relation to institutional structures.
Dalvi has not attacked many such codified organizations which serve as regulatory bodies

governing ethical social codes. He has not specified the sub-culture-class-caste groups of these
characters which do not complicate the thematic structure any more.
The idea of the motherhood and fatherhood are also institutionalized. Their structures
may overlap. It is not possible to interpret the play fully well without thinking about their
relation to institutional structure. The institutional politics is also one more issue not meddled
much in this text. Vidya’s higher degrees and academic achievements prove to be
disqualifications in the marriage market.
Thus thematically, the play is more concerned with variety of questions of women, which
are touched upon in a limited way. Their natural or cultural identity issues are linked together by
their co-existence. The gender stereotypes come from culture, but the playwright has spared
them fearing the spectators, perhaps, disattendance.
At its end the play emphasizes the theme of union of spiritual and physical or body and
talent based on Hayvadan. What was suitable for the poetic structure of the folk play in Kannada
is much more transformed in a Marathi prose play. In the process of globalization such new
complex themes will demand new forms and bold handling also.
References:
Dalavi Prashant, Charchaughi, 1991
Diana Elam, Feminism and Deconstruction Routledge: London (1994)
Raymond Tallis, “Literature as Textual Intercourse” in Wenlell V. Harris (ed.) Beyond
poststructuralism: The Speculations of Theory and the Experience of Reading,
(Pennsylvania: The Pennsylvania State University Press, 1996), 77-99.

An Role of Governmenttoward Women Empowerment & SDG 5
Smt. Sarita Patil

Core Faculty, Goa Public Administration Institute,
Goa
Abstract:
Women empowerment is a global issue. Women empowerment means gaining more
power & control over their own life.Women participation in development is an essential for
aiming their equality & empowerment. Development of women can take place at various level i.e
individual level, family level and at community level. There are different ways where in women
from rural India can be empowered through economically, politically, socially, physically,
intellectually, etc.
Sustainable Development & Women Empowerment encompasses of socio-cultural
economical, environment aspect related to the gender issue.That’s why at national level as well
as at global level efforts are made to integrate and achieve the 5th Sustainable Development
Goali.e Gender equality out of 17 Sustainable Development Goals. The aim of the paper is to
highlight the role of government policies, Acts & schemes towards women empowerment and
achievement of sustainable development goal 5. The article is based on secondary data.
“One step for women ten steps for nation”

By MahatamaGandhiji
Concept & Importance on Women Empowerment.
Women empowerment refers to increasing the spiritual, political, social, educational,
gender or economic strength of individuals and communities of women. Which is a global issue.
Women empowerment has been defined as gaining more power & control over their own life.
According to ‘UN Population Fund’ empowered women has a sense of self worth. Women
empowerment can also been seen as important process in reaching gender equality where rights,
responsibilities and opportunities among individuals are attained indiscriminately.
The women empowerment requires transfer of skills of management and control of the
economic activities , which enable them to feel confident, respected and being involved in the
decision making process at various developmental aspects. In real sense development of women
would be attained when she is activity involved in the social change of her life and in society.
Women participation:
Women participation is a main pillar and first step towards women empowerment.
Women participation in development is anessential for aiming their equality & empowerment.
Development of women can take place at various level i.e individual level, family level and at
community level.Women who is empowered at all spheres of life can participate effectively in
making the social change.
Sustainable Development Goals:
Sustainable development has been defined by world development as development that
meets the need of the present without compromising the ability of future generation to meet their
own needs. The three core elements in SDG are economic growth, social inclusion &
environment protect

Women Empowerment tries to narrow the Gender gap and it create an equal platform for
men and women for reaching and maintaining gender equality.
Sustainable Development Goal 5: Gender equality
Sustainable Development & Women Empowerment encompasses of socio-cultural
economical, environment aspect related to the gender issue. Gender equality & women
empowerment are not only related to once rights & entitlement to human right but equally
important aspect in development of nation. Efforts are being made at national level as well as
global level to integrate and achieve the 5th Sustainable Development Goal i.e Gender equality
out of 17 Sustainable DevelopmentGoals. There are 9 targets specifically related to Goal 5 i.e
Gender Equality are:
• End all forms of discrimination against all women and girls everywhere.
• Eliminate all forms of violence against all women and girls in the public and
private spheres, including trafficking and sexual and other types of exploitation.
• Eliminate all harmful practices, such as child, early and forced marriage and
female genital mutilation.
• Recognise and value unpaid care and domestic work through the provision of
public services, infrastructure and social protection policies and the promotion of
shared responsibility within the household and the family as nationally
appropriate.
• Ensure women’s full and effective participation and equal opportunities for
leadership at all levels of decision-making in political, economic and public life.
• Ensure universal access to sexual and reproductive health and reproductive rights
as agreed in accordance with the Programme of Action of the International
Conference on Population and Development and the Beijing Platform for Action
and the outcome documents of their review conferences.
• Undertake reforms to give women equal rights to economic resources, as well as
access to ownership and control over land and other forms of property, financial
services, inheritance and natural resources, in accordance with national laws.
• Enhance the use of enabling technology, in particular information and
communications technology, to promote the empowerment of women
Dimension of Gender in equality:
There are different kinds of dimension of inequality among women & men.
a. Mortality inequality :- Mortality inequality directly related to birth & death . This is
global phenomena seem related to gender.
b. Nationality inequality :- In male dominated societies has always prefer boy over girls.
c. Basic facility inequality :- Basic need of individuals such as education, shelter, food are
been despaired.
d. Inequality in payment:- Daily wages in terms of wage are inequality paid to women &
men. Which is common seen in rural India.
e. Ownership inequality :- In many community ownership of property rights are be deprived
Basic assets like home, land are not equally shared among girls & boy child.
f. Household inequality:- Gender relations among family members within household in
been seen in everyday life.

Role of Government policies &scheme for women empowerment :
Government of India has taken an steps to empowerment women before the UNDP has
announced Sustainable Development Goals.
In year 2006, National Policy for empowerment of women was launched by Government
of India. Where in ministry of women & child development as a nodal agency for all matters
pertaining to implementation of upliftment& welfare of women. It’s inform of various type of
schemes and programmes related to women needs for shelter, security, safety, legal aid, justice,
information, maternal health, food, nutrition etc. as well as the economical sustainability through
skill development, education etc. Many legal laws, rights & act were implemented in the country
such as Prevention of Sexual Harassment of Women at Work Place Act, Domestic Violence Act,
Protection of Children from Sexual Offences to safeguards them from violence and abuse.
Government of India has also taken an initiative towards ending violence against women
as a key nations priorities. To attain equal opportunity and education for girls
‘BetiBachoBetiPadhao’ was launched by Prime Minister in 22nd January 2015. A specific
intervention on female employment programme on the empowerment of adolescent girls
i.eSukanyaSamridhiYojana on girl child prosperity & the Janani Suraksha Yojana forpreganant
women also focus on the gender equality which is also related to Sustainable Development
Goal4.
Flagship programs of government such as MGNREGA and NRLM aims at bringing
gender equality through economic security.
MahatamaGandhi National Rural Employment Guarantee Scheme:
To enhance the livelihood security of rural households by providing at least100 day
employment was provided under the MGNREGS.
One of the main objective of this programme is women empowerment, where emphasis is
given for equal wage to male and female, one third workers at worksite should be female
workers and creche facilities to look after the children of female workers.
To increase participation rate of women workers in MGNREGA, the Ministry has
suggested that individual bank/post office accounts must compulsorily be opened in the name of
all women MGNREGA workers and their wages are directly credited to their own account for
the number of days they have worked.
Women participation is high in employment generation, which led to women
empowerment in terms of financial needs. MGNREGS has provided a source of supplementary
income to the families and there was no wage discrimination between men and women.
Many studies had provide that Women are benefited at the individual level as they are able to
handle their economical needs independently, as well as at community level they participate in
social audit, gram sabha.
According to the Economic Survey 2018, approximately 4.6 crore households were given
employment under MGNREGS, of which 54 percent were taken up by women, 22 percent by
Schedule Castes and 17 percent by Schedule Tribes women.
It is also observed that the trend regarding women taking up more than 50 percent of jobs
offered through MGNREGA has been continuing since 2013-14.
National Rural Livelihood Mission:
The SHG Movement aims for systematically empowering rural women by way of
sensitizing on women issues,participating in income generation activities and capacity building

of SHGs at different level in developmental growth.SHGs (Self-Help Groups) help the women to
develop themselves in different forms and aspects.
The NRL mission focus on “to reduce poverty by enabling the poor households to access
gainful self-employment and skilled wage employment opportunities, resulting in appreciable
increase in their incomes, on a sustainable basis through building strong grassroots institutions of
the poor. These institutions enable and empower the poor households to build-up their human,
social, financial and other resources, solidarity, voice and bargaining power. They, in turn,
enable them to access their rights, entitlements and opportunities.”
Self-Help Groups (SHGs) has becoming very important tool of organizing women to
take action and transform their situation in different ways right from handling cash in SHG,
trying to solve conflict and decisions at group level, taking loan and credits to participate in
livelihood activity.Progress of NRLM Intensive Blocks
As per the ministry of rural developmet progress report till novermber 2018 on NRLM is
Figure Acheivement under NRLM
5.67 cr Women mobilized
49.7 lakh SHGs pramoted
5919 cr capitalization support
1.88 lakh cr bank credit accessed by SHGs (in 5 yrs)
1.98 lakhs Community Resource persons
33616 Set up of village entrepreneurship programmes
Source: http://nrlm.nic.in last accessed 15thfeb 2019
Conclusion:-
Filling gender gap will accelerate towards achieving many other sustainable development
Goals such as poverty, education health, job & livelihood food security, environment & energy
sustainability.
To achieve women empowermentthrough gender equality there is need to educate
&Sensitize male member of the society where both gender are involved in livelihood security
own needs. Apart from Government policies, schemes and acts, there should be efforts from
women itself to come forward to ensure her own rights and entitlement.
Equal participation and leadership in economy are vital to achieve sustained inclusive and
equalible economic growth and sustainable development.India can achieve SDG’s only if women
are been empowered.
References :
Asha Sharma, SC/ST Employment Guarantee: Women Empowerment in Rural India by
MGNREGA, International Journal of Human Development and Management Sciences,
Vol. 1 No. 1 (January-December, 2012) ISSN: 2250-8714 , , www.journalshub.com,
page no 2.
Sudershan Kumar Pathania, sustainable development goal: Gender Equality for Women
Empowerment and Human RightsInternational Journal of research – Granthaalayah,
(April 2017)ISSN – 2350 – 0530 (o), ISSN – 2394 – 3629 (p)
VimalVidushy, GagandeepSethiGender equality and women empowerment in India,
International Journal of Multidisciplinary Research and Development, (December
2016)Online ISSN: 2349-4182,

Women's empowerment and its links to sustainable
developmenthttps://www.europarl.europa.eu/studies
https://www.moneycontrol.com/news/business/economy/economic-survey-2018-more-
women-than-men-take-benefit-of-mnrega-still-remain-most-disadvantaged-2493781.html
https://rural.nic.in/sites/default/files/DAY_NRLM_Final_PRC_150119.pdf
www.nrega.nic.in

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Iहणून उपादक कामात सहभागी कामगार, वंश वाढवून कामगार वगा'ची िनरं तरता कायम ठे वणारी
याचबरोबर समाजाने Fदलेली घरकामाची जबाबदारी पार पाडू न घरातील लोकां या िझजलेया Kमश ची
पुन:न:मती करणारी Iहणून एक महवाची भूिमका मिहला पार पाडत आया आहेत.
पाभम
ू ी-
भांडवलशाही समाजात देखील आपआपसातील संबंध मालम1ेची खाजगी मालक शोषणावरच
आधारलेले व9था आहे. भांडवलशाहीत कामगार मिहलांचे अनेक बाजूंनी शोषण आिण उपीडन के ले जाते.
पारं पाMरक समाजात कु टुंबांतील Kम बंFद9त असयाने Kमा या बाजारात उिशरा #वेश करणारी अकु शल, अध'
कु शल कामगार Iहणुन, घरात करायचे बाल संगोपन, ANणसेवा इ..सेवांची पुनरावृती समाजासाठी मोफत
Qकवा अप मोबदयात करावी Eा अपेRांचे ओझे वाहणारी, Kमश चे पुनAपादन करणारी Tी Iहणुन
#यR, अ#यR रीया 9व9त Kमांचे नेहमी शोषणच के ले. कामगारांची राखीव फौज Iहणुन उपादना या
RेVात Kमाला िमळणारे मूय कमी ठे वWयासाठी, गरज पडेल तेXहा 9व9त मजूर Iहणून वापAन घेWयासाठी,
गरज संपली क कामगार कपातीची कु Gहाड सव' #थम मिहला कामगारांवरच कोसळते.
भारतीय संिवधानातील तरतुदी -

1) अनु छेद - 16 साव'जिनक सेवा योजना, पद िनयु व नोकरीम$ये समान संधी िमळाली पािहजे.
2) अनु छेद - 17 मिहला व पुAषांसोबत असलेली अ9पृ]यता नH झाली पािहजे.
3) अनु छेद - 19 भाषण 9वातं`य, अिभ 9वातं`य, संघटना बनिवWयांचे 9वातं`य, भारतात कोठे ही
जाWयांच,े रहाWयांचे व कोठे ही वसाय करWयांचे 9वातं`य असले पािहजे.
4) अनु छेद - 39 Tी व पुAष यांना समान कामासाठी वेतन देWयात यावे.
5) अनु छेद - 42 कामा या Qकवा नोकरी या Mठकाणी *याय, सुरिRतता व #9तुतीवेळी मदत करWयाची
सुिवधा देWयात यावी.
6) मिहलां या #ितमेला हानी पोहचिवWयाGया #था बंद झाया पािहजे.
7) मिहलांना िनवडणूक लढिवWयाचा अिधकार असला पािहजे.
8) शासन Qकवा #शासनातील कोणतेही पद भूषिवWयाचा अिधकार िमळाला पािहजे.

डॉ. बाबासाहेबांचे कामगार िवषयक धोरण (1936) -
9वतंV मजूर पRाचे अ$यR होते. यांनी दिलत समाजातील कामगारासाठी नXहे, तर शेतमजूर, लहान
शेतकरी, Fकरकोळ उदीम इतर जातीतील शोिषत aी-पुAष कामगारासाठी कामगार कयाण िवषयक सुधारणा
घडवून आणया.
1) कामगारांना मजुरीची Fकमान मया'दा ठरवून देणे.
2) कामाचे तास कमी करणे.
3) िगरWया व कारखा*यातील कामगारां या नोकरी शाbती, बढती यासंबंधी थेट कायदेशीर तरतूद करणे.
4) कामाचे योNय वेतन.
5) भरपगारी रजा, आजारी रजा,वृ$दवाचे पे*शन, अपघाती नुकसान भरपाई.
6) कामगारासाठी 9व9त घरे.
7) यां या आरोNयाची काळजी घेणे.
8) कामगारां या बालकांसाठी िशRणाची सोय करणे.
वतं, मजूर प.ाचे धोरण (1938) -

देशातील एकं दर Kमजीवी जनते या सामािजक, आ:थक व राजक य हdा या लeासाठी 9वतंV मजूर
पR 9थापन झाला होता. या पRाची बांधणीसाठी मागWया करWयात आया.
1) शेतमजुरांची Fकमान मजुरी ठरिवणे.
2) औgोिगक कामगारांना पुरेसा पगार, पगारी सुh>ा.
3) कामगार संघटना Qकवा #ितिनधiना मालकाकडू न मा*यता.
4) वषा'तून सतत 240 Fदवस काम करणाjया हंगामी अगर अ9थायी कामगारांना कायम करणे.
5) यांना के वळ आठ तासाचेच काम देणे.
6) नोकरीची व अपघाताची मालकाकडू न नुकसान भरपाई िमळणे.
जॉई1ट लेबर कॉनफर1स - 4द5ली (7 एिल 1942) - The Need for Uniformity in Labour
Logistations याम$ये महवा या मुgावर िनण'य -
1) कामगार कायgाचे एकVीकरण
2) औgोिगक िववाद अिधिनयमात समेट घडवून आणWयाची यंVणा िनमा'ण करणे.
3) देशा या महkवा या बाबीवर कामगार आिण मालक यां याशी वाटाघाटीसाठी तरतूद करणे.
भारतीय संिवधानाने मिहलांना मौिलक अिधकार देवून यां या #गती या व सवा'गीण िवकासा या
वाटा खुया के या आहेत.
मिहला कामगारांचे : -
संघटीत कामगारांचे एकू ण कामगारांम$ये असलेले #माण फ 7% आहे. मिहला कामगारांचे #माण
4% आहे. संघटीत RेVात लागू असलेया कामगार कायgांचे लाभ व िवशषतः मातृव लाभांपासुन वंिचत
ठे वWयासाठीच यांना रोजगार नाकारला जात आहे. मिहलांना रोजगार िमळाला तरी मिहलांचे #n संपत
नाहीत. कामगार कायgाची काटेकोर अंमलबजावणी न करWया या मा$यमातून 9वतःचा नफा वाढिवWयाचा
मालक वगा'चा सवा'च जा9त फटका मिहला कामगारांना बसतो. समान कामाला समान वेतन, मातृव लाभ
कायदा, पाळणाघर, 9तनपान करिवWयासाठी कामातुन ठरािवक काळानंतर अवकाश, 9वतंV 9व छतागृह,
भोजन व आरामाचा कR, राVपाळी या वेळी सुरिRतता, सुरिRत #वासाची व9था, सुरिRत व स*मानाचे
वातावरण, लoिगक छळापासुन सुरRा, असे अनेक कायदे #यR अमलात येत नाहीत. उलट मिहलांना या
पासुन वंिचत के से ठे वता येईल, असा मालक वगा'चा #यp असतो.

;ी कामगार मिहलांची स<िथती -
मिहलां या दु8यम सामािजक दजा'मुळे संधी कमी िमळते. अयंत अप मोबदयाची कमी कौशयाची
कामे िमळतात, कामाची सुरRा नाही. रोजगार व घरातील कामाचा दुहरे ी बोजा मिहलांना उचलावा लागत
असयाने घरातील काही आजारपणासारqया संकटां या वेळी, मुला या परीRां या वेळी यांना रजा rया ा
लागतात, याही िबनपगारी, यामुळे पगार ही कमी िमळतो. वैgक य रजा, उपचारासाठी खच' िमळत
नसयामुळे आजार अंगावर काढले जातात. याचा पMरणाम पुढे गंभीर आजार, काम करWयाची Rमता मंदावणे
यावर होतो. कामगारां या असुरिRततेमुळे काम MटकिवWयासाठी लoिगक छळाला बळी पडावे लागते. कामा या
Mठकाणी 9व छतागृहांचा इतर सोयीचा अभाव असयाने आरोNया या गंभीर सम9या िनमा'ण होतात. कामगार
मिहलांची लढाऊ Rमता अनेक सम9या व #nांनी घेरयामुळे व कु टुंब चालिवWया या जबाबदारी बाबत गंभीर
असयामुळे Eा पMरि9थतीला तuड दयावे लागते.
मिहला कामगारांनासाठी उपाययोजना -

1) कामगार मिहलांचे नेतृव पुढे येWयासाठी यांना #िशिRत करणे.
2) संघटनांम$ये पुAष#धान व सरं जामी मानिसकते या #भावाखाली काही घटक असयास अंतग'त संघषा' या
मा$यमातुन ती मानिसकता बदलWयाचा #यp करणे.
3) जबाबदारीबाबत जा9त गंभीर असयाने Eा पMरि9थतीवर मात करWयासाठी देखील मिहला कामगार
पोटितडक ने तयार होतात.
4) एका मया'दप
े लीकडे अ*याय सहन कA शकत नाहीत, यामुळे या लढWयासाठी लगेच पुढे येतात.
5) एकिनH राहणाGया अशा मिहला कामगारां या सहभागामुळे लढायला एक नैितक बळ िमळते.
6) मिहलांचा िवbास या कमी वेळात संपादन कA शकतात यामुळे कामगार मिहलांचा लढा बळकट होऊ
शकतो.
7) भांडवलशाही उलथून समाजवाद आयािशवाय मिहला कामगारांचे शोषण संपू शकत नाही.
8) एकू णच मिहला कामगारां या सहभागािशवाय भांडवलशाही नH होणार नाही, नH झायािशवाय
मिहलांची मु संभवत नाही.
कामगार मिहलांना संघटीत करWयात येणारी सवा'त मोठी अडचण Iहणजे यांना िमळणारा कमी वेळ,
यावर असलेया ितहेरी बो2यामुळे यांना #येक जबाबदारीसाठी वेळ अपुरा पडतो. हा ितहेरी बो2या Iहणजे
कारखाना, काया'लये इ.. कामा या Mठकाणची जबाबदारी, दुसरी यां या घरातील संपूण' कौटुंिबक जबाबदारी,
ितसरी कामगार संघटनांचे सभासद Qकवा पदािधकारी Iहणून जबाबदारी, बvिवध जबाबदाGया पार
पाडWयासाठी यांना सव' आघाडयावर सहकाय' िमळWयाची गरज आहे. मिहलांना िशRण, #िशRण, 9वयं
अ$ययन व कौशय वाढिवWयासाठी संधी िमळWया या पूण' िवरोधात असणारी सामािजक पMरि9थती, ध:मक
व सां9कृ ितक धारणा, परं परा व जाती व9थे या बंधनांम$ये जखडलेया असतात, घरी परती या वेळा, सण,
wत वैकये या या दडपणाखाली राहावे लागते. समाजात अंधK$दा, धमा'धता यां या जोखडातुन िTयांना मु
करणे. बvसंqय मिहलांना लxाआधी घरा या व लxानंतर सासर या लोकांचा िवरोध सहन करावा लागतो.
एकु णच समाजात व कु टुंबात लोकशाही अिधकारांवर गदा येऊ नये व िTयां या सामािजक सहभागावर
असलेली िनयंVणे दूर Xहावीत. यासाठी कामगार संघटनांना काम करावे लागेल.
संघटनाAया माBयमातून उपाययोजना -

सव' बाबीचा िवचार करता सम9या Eा सम9यांच असतात. यासाठी उपाययोजना ही करा ा
लागणार आहे.
1) मिहला कामगारां या िविशH मागWयांवर मोिहम आयोिजत करणे.

2) मिहला कामगारां या सम9यांचा व #nांचा अyयास कAन संघटनेला मािहती िलिखत 9वAपात देणे.
3) लeा या, िशRणा या काय'zमात िTयांचा सहभाग वाढिवWयासाठी #यpशील राहणे.
4) िविवध िवभाग व युिनयन मधील मिहला कामगारांम$ये सम*वय घडवून आणणे.
5) कामगार मिहलां या #nांवर 9वतंV मािसक Qकवा कामगारां या मािसकात िनयिमतपणे िलखाण करणे.
6) कामगार मिहलां या िशRण, #िशRणासाठी िवशेष #यp करणे व िवशेष काय'zम आयोिजत करणे.
7) जाणीवेची पातळी उं चावWयासाठी सातयाने #यp करणे.
8) सरकार या कामगार मिहलांसंबंधी या धोरणांचा अyयास कAन भूिमका घेWयासाठी मदत करणे.
9) #ाधा*या या RेVांबाबत अyयास कAन लढे आयोिजत करWयासाठी मदत करणे.
10) कामगार मिहलां या व याना *याय िमळWयासाठी सामािजक पMरवत'ना या चळवळीम$ये काम करणे.
गोषवारा –
भारतातील मिहला कामगारां या सम9या खूपच गंभीर आहेत. अनेक सामािजक सं9था व मिहला
संघटना काम कMरत आहे, तसेच मिहलांसाठी प{ास|न अिधक कायदे उपल}ध असले तरी ते या सम9या सोडवू
शकले नाहीत कारण यांना अिधकारा या मया'दा आहेत. या कायgांची संघटीत मिहला कामगारांना
थो~ाफार #माणात मदत िमळत असली तरी ामीण व दुग'म भागातील मिहला कामगार यापासून दुल'Rीत
आहेत. एकु णच सव' बाबiचा िवचार के यानंतर यावर उपाय Iहणून सव' RेVांतील मिहला कामगार संघटीत
होऊन अ*यायािवA एकिVत लढा Fदला पािहजे. याना िमळणारे कमीत कमी वेतन हे महागाई वाढ व
आ:थक िवकास दर यां या तुलनेने िमळावे. ठे का पतीने कामावर बिहकार टाकू न आंतराीय कामगार
कायदा ९८ नुसार यांना मजूरी िमळावी. तेXहाच या मिहला कामगारांचे #n कु ठे तरी माग लागतील.
संदभ
दभ सूची -
1. भारतीय संिवधान - चौधरी लॉ. पि}लशस', पुणे. नववी आवृती 2017.
2. डॉ. बाबासाहेब आंबेडकर गौरव ंथ, महारा रा2य सािहय आिण सं9कृ ती मंडळ मुंबई-35.
#थमावृती-1993, पुनमु'ण-1999, पुनमु'ण- 2017,
3. डॉ. बाबासाहेब आंबेडकर कामगार िवषयक धोरण एक बोध (अनु छेद -39) लेखक Kी. राम
बसाखेVे.

Ekfgyk Lk{kehdj.k iz’u vkf.k ppkZ

lkS- ns’keq[k lqtkrk lfpu
lgk;d izk/;kfidk ] bfrgkl foHkkx
Jhear ckcklkgsc ns’keq[k egkfo|ky;] vkVikMh
Ekks- u- 9403311933
bZesy& rajshri.sujata13@gmail.com
izkLrkfod &
L=h eqDrhoknh vkf.k fojks/kd ;k nks?kkauk vekU; djrk ;s.kkj ukgh] v’kh ladYiuk Eg.kts ßefgyk
le{khdj.kÞ le{khdj.kklkBh dkgh /;s;/kksj.ks vk[kyh xsyh FkksMs vf/kdkjgh feGkys i.k rs nqjnqjp jkfgys
vkf.k gs nqjnqj jkfgysys vf/kdkjp iz’u vkf.k ppkZp cuwu jkghys dkj.k ,[kk|k lektkr L=hps LFkku dls
vkgs ;ko#u R;k lektkph lkaLd`frd egRrk vtekoyh tkrs- gk ekinaM Hkkjrh; lektkyk ykoY;kl
gkrh ;s.kkjk fu”d”kZ gk udkjkRedp vkgs gs ekU; djkos ykxrs L=hyk ,dhdMs nsoh Eg.kwu] ekrk Eg.kwu
MksD;koj ?ksÅu ukp.kkjh vkf.k nqljhdMs ik;rk.k Eg.kwu nkjkckgsj Bso.kkjh Hkkjrh; LkaLd`rh gs lkekftd
fojks/kkHkklkps mRre mnkgj.k vkgs- ;ko#u vkiY;k y{kkr ;sbZy dh efgyk l{kehdj.k iz’u vkf.k ppkZ
gk fo”k; dk ekaM.;kr vkyk vkgs-
mfnn”Vs&
1- L=hiq#”k fo”kersoj vk/kkfjr vl.kkjs gs tx cny.;kpk ekul ckGx.ks-
2- fof’k”V Hkwfedkar L=hyk cafnLr dj.kkjs iq#”kiz/kku O;oLFksps fyaxkf/k”Br jktdkj.k m?kMdhl vk.kqu
L=hyk nq;e LFkkuko#u dsanzLFkkuh vk.k.ks-
3- iq#”kkizek.ks L=hyk loZ {ks=kar leku la/kh feG.ks o izkIr la/khP;k ;ksX; okijklkBh iwjd o izsjd
okrkoj.k r;kj dj.ks-
4- L=hcjkscjp L=h’kh fuxMhr loZ ?kVdkauk vfLrROk fuekZ.k d#u ns.ks-
5- opZLojfgr ijLij lac/kkoj o L=h iq#”k fudksi ukR;koj vk/kkfjr uolektfuehZrh dj.ks-
Lka’kks/ku in/krh &
ßEkfgyk l{kehdj.k iz’u vkf.k ppkZÞ ;k ‘kks/k fuac/kklkBh vusd xzaFkky;krhy iqLrdkapk rlsp
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in/krhus dj.;kr vkys vlwu ifjfLFkrhph tk.kho fuekZ.k d#u ns.kkjs vkgs-
L=h;kapk Lor%dMs c?k.;kpk n`f”Vdksu &
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¼lrh fojks/kh dk;nk 4 fMlsacj 1829 jksth jktkjke eksgu jkW; ;kauh fczVh’k vf/kdkjh ykWMZ foY;e
csafVdP;k dkGkr iq<kdkj ?ksowu ekU; d#u ?ksryk R;kyk vkt 90 o”kZs iq.kZ gksr vkgsr-½ gs [kjs vkgs ijarq

L=h;kapk n`f”Vdksu cnyyk ukgh] vktgh lklw lkaxrs& ekgsjyk fol#u tk- gkp lYyk rh vkiY;k eqyhyk
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Eqkqyxh ,d tckcnkjh &
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cnysy ukgh- vktgh iq<kjysY;k lektke/;s eqyhdMs QDr ,d tckcnkjh Eg.kwup ikfgys tkrs 1990 rs
2000 gs n’kd vkarjjk”Vhª; Lrjkoj ckfydk n’kd Eg.kwu lktjs dsys tkr vkgs gs fdrh yksdkuk ekghr
vkgs\ vls gs okLro leL;kaph tk.kho fuekZ.k d#u nsr-s
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djrhy] dqVqackps ikyuiks”k.k djrhy gh ekufldrk tksi;Zr O;Drhe/;s vkgs rksi;Zr eqyhpak ntkZ gk
dqVqackrhy nq¸;ep jkg.kkj R;klkBh eqyhuh vkEgh eqYkkaP;k cjkscjP;k Hkkxhnkj vkgksr gs LkR; eqykai;Zr
ikspoys ikfgts eqyh QDr eqys tUekyk ?kky.;klkBh tUeysY;k ukghr- ,o<s rjh R;k vkiY;k
vkbZ&ofMykauk uDdhp lakxw ‘kdrhy- vkbZ&oMhykapk n`f”Vzdksu cnYk.;kph dkGkph xjt vkgs vkf.k
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fL=;kaojps vR;kpkj &
fL=;kapk tUe gkA udks ?kkyw l[;kgjhAA
jk= uk fnol A ijD;kph rkcsnkjh AA
gk vR;kpkj vfrizkfpu vkgs- vxnh ikjaikfjd ikSjkf.kd lkfgR;kdMs n`f”Vz{ksi Vkdyk rj vls fnlrs dh
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?ksryk Eg.kwu] rh xjksnj vlrkuk fryk taxykr usÅu lksMys okLrfod vfXuijh{ksOnkjs lhrsus Lor%ps
fu”dyadRo fl/n dsys vlrkukgh fryk gh f’k{kk fnyh- nsokoj lq/nk gh osG ;koh frFks rqEgh vkEgh
dks.kR;k >kMkph ikusA vktgh iRuhP;k Pkkfj=;kpk la’k; vkyk dh irh fryk gkdywu nsrks- fryk ekjgk.k
djrks v’kk ifjR;Drk fL=;kapk iz’u xaHkhj cuyk vkgs fL=;kaoj gks.kk&;k vR;kpkjkr rj egkjk”Vz lokZr
vk?kkMhoj vkgs R;kuarj dzekus mRrjizns’k ]e/;izns’k ]vka/kzizns’k ;k izkrkapk dzekad ykxrks ex vki.k
efgyk l{kehdjkr dqBs vkgksr ;kaph tk.kho fuekZ.k gksrs vkf.k iz’u gh lkscr fuekZ.k gksrkr-
L=hps dqVqackrhy LFkku&
L=hyk nklh fdaok tukojkis{kk gh okbZV okx.kqd fnY;kps mnkgj.k y{ehckbZ fVGdkaP;k Le`frfp=kr
lkiMrs y{ehckbZ Eg.krkr dh] R;kaph lklw vR;ar izseG lksf’kd rj lkljs frrdsp larkih] vgadkjh
R;kP;k lklwus MksD;kojhy ik.;kpk gaMk [kkyh mrjfo.;klkBh enr ekxrkp lkl&;kus ßeh dkgh rqepk
uksdj ukghÞ vls Eg.kwu ,o<;k tksjkus ykFk ekjyh dh R;krp R;kaP;k lklwpk e`R;q >kyk rlsp lklw
xjksnj vlrkuk fryk eh ykdMs QksMk;yk ykoyh gksrh v’kh iq’kkjdh R;kauh y{ehckbZtoG ekjysyh

fnlrs- vkiY;k iRuhyk vki.k tukojklkj[kh okx.kqd fnyh ;kpk dlykgh ladksp ]ykt lklÚ;akuk okVr
ukgh vls dqVqackrhy fL=;kaps LFkku vktgh xzkeh.k ]‘kgjh Hkkxkr vki.kkl ikgko;kl feGrs- vktgh L=h
f’kdyh vlyh rjh LorkP;k ik;koj mHkh vlyh rjh ?kj vkf.k vkWWQhl v’kh rkjsojph dljr djrkuk
frph =s/kkfrjihV mMrs-brds vlwugh frP;k ixkjkoj vf/kdkj ulrks-R;keqGs R;k dqVwackr erHksn o dVqrk
fuekZ.k gksr-s R;krwu c&;kpnk ?kVLQksV gksrkr- ?kVLQksVkeqGs vaafrer% tkLr Hkkofud o ekufld dqpacuk
gh L=hP;kp okV;kyk ;sr-s R;kcjkscj ,dV;k L=hps lektkr tx.ks vktgh frrdsls pkaxY;k utjsus
cf?krys tkr ukgh- R;keqGs L=h dqVqackrlq/nk lqjf{kr ukgh ;kph tk.kho fuekZ.k gksr-s
L=h;kaoj vis{kkeqGs fuekZ.k gks.kkjs rk.k &
ikfrozR;kph vis{kk gksrh rh QDr irh’kh ,dfu”B jkg.;kiqjrhp e;kZfnr uOgrh] rj jkstP;k
thoukrhy ckjhdlkjhd xks”Vzhr dqVqackrhy O;Drh’kh dks.kh dls okxk;ps] cksyk;ps] irhps osxosXkG;k
r&gssps okx.ks] cksy.ks] bPNk lkaHkkGk;P;k ;kgh vis{kk vlr- iRuhps okx.ks] cksy.ks laiw.kZi.ks irhP;k o
lkljP;k yksdkaP;kgh bPNsuqlkjp vlk;yk gos- frus R;kaP;k vis{kklkBh Lork%ps eu ek#u rls okxys
ikfgts- fryk Lork%yk er] Hkkouk vlY;krjh R;kizek.ks frus okxrk& cksyrk dkek u;s- v’kk vis{kk
vlrkr- lnkloZdkG rls okx.ks fryk ‘kD; gksr ukgh fdrhgh eu ekjys rjh frP;k eukyk ihG iMrkr-
R;k fiGkrqup ex ifr&iRuhe/;s rk.k fuekZ.k gksrks- gs L=h iq#”k lac/kkrhy rk.k gs eq[;r% fL=;kaP;k
thoukdMwu vlysY;k vis{kk vkf.k L=h;kadMs ikg.;kph iq#”kkaph eukso`Rrh ;krqup mnHkorkuk fnlrkr- ;k
rk.kkps vks>s vf/kd >kys dh] fL=;k uSjk’; thou txrkr o ‘ksoVh eukph dqapcuk >kY;kus vkRegR;k
dj.;kl izo`Rr gksrkr- ex g¢ efgyk l{kehdj.k vkgs dk\ vlk iz’u fuekZ.k gksrks- vkf.k uSfrd eqqwY;kaph
bFks ?klj.k >kysyh vki.kkl fnlrs- ;k vis{kkaP;k rk.kkeqGs vusd dqVqacs m/noLr gksrkuk fnlrkr- Eg.kwup
iz’u vkf.k iz’up MksG;kleksj mHks jkgrkr-
ojhy iz’u tj iz’u u jkgrk R;kr lq/kkj.kk djk;ph vlsy rj vkt L=hiq#”k lac/a k gs
letqrnkji.ks fuekZ.k dsys ikfgtsr-dks.krkgh ekuoizk.kh ifjiw.kZ ulrks gs rj LkR; vkgs- ex fcpk&;k
L=hdMqup rh vkn’kZ L=h fdaok iRuh cukos v’kh vis{kk dk Bsoyh tkrs\ ?kj Eg.kts lektkph
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ekuys ikfgts dh] L=h;kauk iw.kZ ekukus okxowu R;kauk vkiyh Hkwfedk v’kk jhrhus ikj ikMw |koh dh] caM
fdaok foLQksVkph osGp ;sÅ u;s- fryk Lokra«; nsowu frP;k erkPkk vknj djkok rlsp fryk uohu
f’kd.;kph la/a kh nsowu fopkj izxYHk djkosr- rjp efgyk l{kehdj.k gksbZYk vkf.k iz’u ppsZl ;s.kkj ukghr
‘ksoVh ,o<sp Eg.kkols okVrs dh]
vieku er djuk ukjh;ksadk]
buds cy ij tx pyrk gSA
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bUgha dh xksn esa iyrk gSAA
lanHkZxFza k &
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2- izk- lqfurk cksMsZ [kMls] izk larks”k ds’ko [kMls% ,sfrgkfld ifjiz{s ;krhy fL=;k] ‘kqHke ifCyds’kUl iq.ks-
i`-dz- 23
3- yksdlRrk & o`Rri= 30 uksOgsacj 2013 iqjo.kh i`-dz- 4
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6- mijksDr i`- dz- 245
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8- mijksDr i`-dz- 61]62]63
9- izk- lqfurk cksMsZ [kMls] izk larks”k ds’ko [kMls % ,sfrgkfld ifjiz{s ;krhy fL=;k] ‘kqHke ifCyds’kUl
iq.ks- i`-dz- 224]225
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11- mijksDr i`- d- 337
12- fdj.k csnh & ety -------------------- njety ----------------------- esgrk ifCyf’kax gkÅl] iq.ks- i`-dz-
73
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i`- dz- 34

efgyk l{kehdj.kkrhy vMFkGs vkf.k mik;

izk- MkW- lkS- u;uk Jh—
Jh—“.k xk;dokM
lg;ksxh izk/;kid o vFkZ’kkL= foHkkx izeq[k]
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eks-ua- 9881091161] bZ- esy- sbpopatgaikwad1@gmail.com
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l{ke gks.ks xjtsps vkgs- efgykauk lcy gks.;klkBh R;kph [kwi vko’;drk vkgs- vkfFkZd Lok;Ùkk] {kerk
ifjiw.kZrk vlsy rj rh O;Drh Lokoyach gksÅ ‘kdrs- O;Drhpk vkRefo’okl ok<yk rjp vkRecykr
ok< gksrs vkf.k R;keqGsp orZekukcjkscj txrkuk efgyk Hkfo”;kpkgh lk/kd ck/kd fopkj dj.;kl izo`Ùk
gksrkr vkf.k R;krwup ^Lo* izxrhpk] dqVqackpk] lektkP;k izxrhpk vkf.k ns’kkP;k izxrhpk vkiksvki ekxZ
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R;klkBh efgykauk f’k{k.k] izf’k{k.k o dk;|kps Kku nsÅu R;kaP;k tk.kho tkx`rh dj.;kph vko’;drk
vkgs- lektkr efgykafo”k;h iq:”kkaph th ekufldrk vkgs frP;kr ifjorZu gks.ks vko’;d vkgs- efgykauk
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iz;Ru dj.;kph vko’;drk vkgs-
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lektkr gksÅu xsY;k rjh lq/nk Hkkjrh; O;oLFksr efgykauk nq¸;e LFkku ns.;kr vkys vkgs- Lokra«;ksÙkj
dkGkr efgykaP;k fodklklkBh tk.khoiwoZd tjh iz;Ru dj.;kr vkys vlys rjh visf{kr ;’k izzkIr ;sÅ
‘kdys ukgh- HkkjrkP;k ,dw.k yksdla[;siSdh toGikl vk/khZ yksdla[;k efgykauh O;kiyh vlrkuk lq/nk
R;kauk lkekftd] ‘kS{kf.kd o vkfFkZd n`”Vhdksukrwu nqcZy eku.;kr ;sr-s ;kr cny dj.ks Hkkjrh;
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lqjf{krrk ns.ks] efgykaph vkRe’kDrh tkx`r dj.ks gh dkGkph xjt fuekZ.k >kyh vkgs- l{kehdj.k]

lcyhdj.k] l’kDrhdj.k gs loZ ‘kCn lekukFkhZ vkgsr- l{kehdj.k gh ,d izfØ;k vkgs- lektkr fL=;kauk
lkekftd vkfFkZd vkf.k jktdh; {ks=kr ts nq¸;e LFkku fnys xsys vkgs R;krwu oj ;s.;klkBh T;k
vkOgkuakpk vkf.k ifjorZukpk R;kauk lkeuk djkok ykxrks R;krwu oafpr fdaok nqcZy O;Drh fdaok lewgkph
{kerk ok<fo.ks v’kh gh l{kehdj.kkph izfØ;k vkgs-
vH;klkps egÙo%
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vkY;k vkgsr] R;kr R;k HkjMY;k xsY;k vkgsr- tkxfrd la?kVuk ;quksus uohu lgL=dkrhy lu 2001 gs
o”kZ efgyk l{kehdj.k o”kZ Eg.kwu ?kks”khr dsys gksr-s l{kehdj.kkpk mís’kp vlk vkgs dh] LFkkfud]
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izfØ;sr lgHkkxh d:u ?ks.ks gs okVrs frrds lksis o lgt ukgh- l{kehdj.k Eg.kts lektkP;k ,dk
?kVdkadMwu nqlÚ;k ?kVdkadMs dkagh gLrkarfjr dj.;kph xks”V uOgs- efgykauk l{kehdj.k gs izkIr d:u
?;kos ykxrs rs vkiksvki feGr ukgh- R;klkBh la?k”kZ djkok ykxrks- vkiY;k Lor%P;k {kerk vkf.k lkeF;Z
tk.kwu ?ksÅu efgykauh lkekftd] vkfFkZd vkf.k jktfd; ikrGhoj Lor%yk fl/n dj.ks Eg.kts efgyk
l{kehdj.k gks;-
Lk{kehdj.kkph xjt%
Hkkjrkrhy efgyk lcyhdj.kkph fdaok l{kehdj.kkph xjt iq<hy xks”Vhao:u vkiY;k y{kkr
;sbZy-
1- ns’kkrhy lokZaxh.k lk/kulaiÙkhP;k fodklklkBh lcyhdj.k xjtsps vkgs-
2- efgyk l{kehdj.kkeqGs L=h&iq:”k loZp Lrjkoj lekurk izLFkkfir gksbZy-
3- efgykauk lkekftd] vkfFkZd] ekufld fodklkdfjrk lcyhdj.k vko’;d vkgs-
4- efgykaps vkjksX;] eku&lUeku ok<fo.ks] thoueku mapko.ks] lektkr fuHkZ;rsus tx.ks-
5- efgykauk vkfFkZd lekurk] gDd] vf/kdkj] fu.kZ;] drZO; o LoRokph tk.kho Ogkoh-
6- laiw.kZ lekt] dqaVqckr lq[klek/kku] vkuankus tckcnkj Eg.kwu dk;Z dj.;kdfjrk lcyhdj.k
vko’;d vkgs-
vH;klkph
vH;klkph mfí”Vs%
1- efgyk l{kehdj.kkP;k dkj.kkapk vH;kl dj.ks-
2- efgyk l{kehdj.kkrhy vMFkG;kapk vH;kl dj.ks-
3- efgyk l{kehdj.kkojhy mik; lqpfo.ks-
vH;kl i/nrh%
izLrqr ‘kks/kfuca/k gk nq¸;e rF; ladyukoj vk/kkjhr vlwu ;ke/;s osxosxGh iqLrds] ekflds]
fu;rdkfyds] ladsrLFkGs orZekur=krhy ys[k bR;knhapk vk/kkj ?ksryk vkgs-
fo’ys”k.k%
efgyk l{kehdj.kkph dkj.ks%
v- vkfFkZd Lokoyacu% Hkkjrkrhy cgqla[; efgyk vkfFkZdn`”V;k iq:”kkaoj voyacwu vlrkr- R;keqGs R;k
dedqor vlrkr- tj R;kauk Lor%ph v’kh vkfFkZd ‘kDrh izkIr >kyh rj R;k Lor%P;k ik;koj mH;k
jkgwu iq:”kkaP;k cjkscjhus dke d: ‘kdrhy-

c- f’k{k.kklkBh izo`Ùk dj.ks% Hkkjrkrhy efgykaP;kr fuj{kjrsps izek.k vkf/kd vkgs R;keqGs R;kauk iq:”kkaoj
voyacwu jkg.ks Hkkx iMrs R;keqGs R;kaph Hkwfedk nq¸;e curs- ‘kkys; f’k{k.kkrhy eqyhaph xGrh vf/kd
vkgs- f’k{k.kkdMss efgykaP;kdMs nqyZ{k gksrs rlsp R;kaph fiGo.kwd dsyh tkrs-
d- vkjksX;kdMs gks.kkjs nqyZ{k% efgykaP;k dedqori.kkps egRokps y{k.k Eg.kts nqyZf{kr vkjksX; gks;- deh
o gkyD;k ntkZps vUu xzg.k dj.ks vkf.k vf/kd dke o Je dj.ks v’kh fLFkrh vkgs efgykaP;k
vukjksX;kfo”k;h Li”Vi.ks R;k d/khgh rØkj djhr ukghr- MkWDVjkadMs tk.;kis{kk vkf.k vkS”k/kksipkj
dj.;kis{kk R;k loZ lgu djhr vlrkr- R;keqGs vkjksX;kP;k n`f”Vdks.kkrwu R;kauk l{ke] ‘kfDreku cufo.ks
xjtsps vkgs-
M- efgykaojhy vR;kpkj%
vR;kpkj% ySafxdn`”V;k efgyk nqcZyrsps fun’kZd ekuY;k tkrkr- ;kpk xSjQk;nk ?ksÅu
R;kaP;k fojks/kkr vusd izdkjps ySafxd xqUgs o vR;kpkj gksr vlrkr mnk- cykRdkj] eqyhaps vigj.k] gqaMk]
ySfxad vR;kpkj gs izek.k fnolsafnol ok<rp vkgsr R;keqGs R;k vR;kpkjkyk cGh iMrkr- R;kaps Lor%ps
j{k.k dj.;klkBh R;kauk loZ ?kVdkae/;s l{kehdj.k gks.ks xjtsps vkgs-
efgyk l{kehdj.kkrhy vMFkGs%
v- efgykaps ?kVrs izek.k% L=h&iq:”k lekurk gs Hkkjrh; ?kVusr uewn dsysys rRo vlys rjhgh v’kk
lekursyk Nsn ?ks.kkjh fLFkrh Hkkjrkr vk<Grs- efgykauk lkaL—frd lUeku fnyk tkr vlyk rjhgh
izR;{kkr lkekftd n`”V;k L=h&iq:”k lekursph ckaf/kydh eku.;kph opuc/nrk vfLrRokus o vaeykr ;sr
ukgh R;keqGs efgykauk vkiY;k Lokra«;] lUeku vkf.k LoRoklkBh la?k”kZ djkok ykxrks- Hkkjrkr iq:”kkaP;k
rqyusus efgykaps izek.k deh vkgs R;keqGs vusd vk?kkM;kaoj vlekursph vkOgkus efgykauk isykoh ykxr
vkgsr-
c- L=h&Hkwz.k gR;k% ekfgrh] Kku foKku] ra=Kku] vodk’k la’kks/ku v’kk lkj[;k {ks=krhy izxrhph ?kksMnkSM
Hkkjrkr lq: vlrkukp eqyxh udks] eqyxkp gok ;k ikjaikfjd] lkekftd ekufldrsP;k foG[;krwu
Hkkjrh; lekt o efgyk lqVysYkk fnlr ukgh- ekuokus foKkukP;k enrhus dsysY;k izxrheqGs miyC/k
vlysY;k oS|dh; ra=Kkukpk xSjokij dsyk tkr vkgs- L=hP;k xjksnj mnjkr vlysY;k ckGkps fyax funku
lksuksxzkQh ef’kuP;k lkgk¸;kus d:u L=h&xHkZ vlY;kl xHkZikr d:u rks dk<wu Vkd.;kph i/nr ljkZl
voyafcyh tkr vkgs- gs Fkkacok;ps vlsy rj efgyk l{kehdj.k gks.ks xjtsps vkgs-
d- L=h&nsgkph vlqjf{krrk% vk/kqfud o dfj;fjLV efgyklq/nk L=h nsgkP;k lqjf{krrsP;k fparsrp okojrkauk
fnlrkr- L=h Eg.kwu xkS.k ys[k.k] VkWfUVax] dk;Z{kerscíy eRlj] ,dVa ikMa.k gs iq:”k daiwps orZu ekufld
NG dj.kkjs] NsMNkM fVaxyVokGh] /kDds ekj.ks] jsYosr cykRdkj v’kklkj[;k ?kVuk ;k ljkZl ?kMrkr-
efgykauk v’kk vfXuijh{ksyk lkeksjs tkos ykxrs R;klkBh efgyk lqjf{krrsps dk;ns vkgsr- ijarq R;kph dBksj
vaeyctko.kh gksr ukgh Eg.kwu efgykauk Lolaj{k.kklkBh l{ke dj.ks xjtsps vkgs-
M- nMi.kkrwu vijk/khi.kk% cÚ;kp efgyk gGO;k] Hkkoukiz/kku vkf.k fpark dj.kkÚ;k vlrkr] f’k{k.k
dfjvj vkf.k ?kjkckgsjP;k txkr okojrkauk R;kauk LoHkkokeqGs nMi.k ;sr-s vkfFkZd Lokoyacu vlwugh
efgykauk iSls [kpZ dj.;kps Lokra«; vlrsp vls ukgh- R;krwu vls Lokra«; tj ,[kk|k xzkeh.k Hkkxkrhy
efgysus ?ksrys rj fryk m/kGh [kfpZd v’kk lkj[kh eqDrkQGs ,sdw.k ?;koh ykxrkr Eg.kwu efgykaP;k
l{kehdj.kkr vMFkGs ;srkr-

b- dfj;jPkk rk.k% efgykauk dfj;jpk rk.k lksla.k Hkkx iMra dfj;je/khy dVFkzksV dkWfEifV’ku] uoh
dkS’kY;s f’kd.;kph o izf’k{k.k ?ks.;kph xjt] Lor%yk viMsV Bso.;kph vko’;drk ;kpk fLodkj djkok
ykxrks- fLdYl vkf.k ,fQf’k,Ulh nk[kokoh ykxrs R;klkBh dkWULkaVªs’ku ekbZaM gos vlrs- ;k dfjvjP;k jWV
jsle/kwu tkos ykxr vlY;keqGs dk;kZy;hu dkedktklkBh tknk osG |kok ykxrks R;keqGs ekufld
[kPphdj.k gksr-s Eg.kwu efgykauk ekufldn`”V;k l{ke dj.ks xjtsps vkgs-
efgyk l{kehdj.kklkBh mik;;kstuk%
1- fofo/k ‘kkldh; ;kstukaph ekfgrh xzkeh.k Hkkxkrhy efgykaP;k i;Zar iksgpfo.ks xjtsps vkgs-
2- ifjorZu’khy lektkr fL=;kaps gDd vkf.k drZO; miyC/k dj.;kfo”k;h tk.kho tkx`rh dj.;klkBh
f’k{k.kkps izek.k ok<fo.ks xjtsps vkgs-
3- vFkkZtukP;k ;ksX; la/kh miyC/k d:u efgykaps vkfFkZd l{kehdj.k dj.ks xjtsps vkgs-
4- efgykauk leku dkeklkBh leku osru loZ {ks=kr feGkos-
5- vFkZlgk¸;kph fofo/k ek/;es o i/nrh ;kaps izf’k{k.k xzkeikrGhoj loyrhP;k njkus ns.ks xjtsps vkgs-
6- efgykauk Lo;ajkstxkjkP;k izf’k{k.kkcjkscj dk;nk] O;ogkj o O;kikjkps Kku ns.;kr ;kos R;keqGs
lkekftd o dkSaVqfcd dyg VkGrk ;srkr-
7- fodklkps /kksj.k o dk;ZØe jkcforkauk o R;kps ewY;kadu djrkuk efgykaph Hkkxhnkjh cjkscjhph vlkoh-
8- efgyk l{kehdj.kke/;s ‘kkfjjhd o vkfFkZd lcyhdj.k gs nksu egRoiw.kZ ijLij iwjd ?kVd vlrkr-
9- QDr vFkkZtZukpk fopkj u djrk mRiknukP;k lk/kukaoj ekydh fryk feGowu ns.ks xjtsps vkgs- dkj.k
R;keqGs efgyk Lokoyach gksr-s
10- ijaijkxr m|ksxkr dk;Zjr vl.kkÚ;k efgykaps O;kolkf;d dkS’kY; ok<foY;kl R;k mRiknu {kerk
ok<ow ‘kdrkr- ;klkj[;k fofo/k mik; ;kstukeqGs efgykaps l{kehdj.k gksÅ ‘kdrs-
fu”d”kZ%
Hkkjr ljdkjus 2001 lkyh efgyk l{kehdj.kkps jk”Vªh; /kksj.k tkghj dsy-s efgyk l{kehdj.k
Eg.kts dkSaVqfcd vkf.k eksB;kizek.kkr lkekftd ikrGhoj fyaxHkkoklac/a kkaph iqujZpuk dj.ks] rlsp
lektkrhy ,d Lora= O;fDreRo Eg.kwu rlsp iq:”kkacjkscjph efgykaph lekurk lektkus ekU; dj.ks gks;-
l{kehdj.k gh ladYiuk lkekftd] vkfFkZd] jktdh; vkf.k ekufld l{kehdj.kkoj Hkj nsrs dh] T;k}kjs
vkjksX;] f’k{k.k jkstxkj] mRiUu ekyeÙkk Lokra«; rlsp mRiknhr lalk/kus ;klac/a khph leku la/kh miyC/k
d:u nsrs ;krwu efgykaP;k {kerk fodkl o vkRefo’okl ok<foyk tkrks-
lanHkZ%
1- izk- dfo ek/koh% *efgyk dY;k.k o fodkl^] fo|k izdk’ku ukxiwj
2- /kekZf/kdkjh panz’ks[kj] ¼1993½% *fL=;k vkf.k dk;nk* L=h vk/kkj dsan]z iq.ks
3- xksjoys iznhi% fo”kerspk iqjLdrkZ euw] lqxkok izdk’ku] iq.ks
4- yksdjkT;] egkjk”Vª ‘kklu ¼ekpZ 2008½
5- ;kstuk ¼tkusokjh 2009 vad 6½
6- ;kstuk ¼es 2009½

Oakfprrk rs vkReHkku % Hkkjrh; fL=;kapk izokl

xkHk.ks gsek xtkuu
bfrgkl foHkkx
la’ksk/kd fo|kfFkZuh
lkfo=hckbZ Qqys iq.ks fo|kihB
Hkze.k/ouh dzekad %&9689921918 ,9209560559
bZ&esy %& hemasanap19@gmail.com
izLrkouk %&
Hkkjrkyk Lokra=; feGkys vkf.k jkT;?kVusus Hkkjrh; bfrgklkr ifgY;knkap fL=;kauk iq:”kkacjkscj
lerk cgky dsyh- jktdh;]vkfFkZd vfk.k lkoZtfud thoukr L=h vkf.k iq:”k vlk Hksn dsyk tk.kkj
ukgh] gs jkT;?kVusus Li”V dsy-s ukxfjd Eg.kwu iq:”kkaP;k cjkscjhus fL=;kauk vf/kdkj o Lokra=; cgky
>kys- okLrfodr% vusd ik’pkR; ns’kakr fL=;kauk erkf/kdkjklkBh pGoG mHkh djkoh ykxyh gksrh-
fczfV’k dky[kaMkr v’kkizdkjph pGoG Hkkjrh; fL=;kauhgh mHkh dsyh gksrh o frps usr`Ro ljksftuh
uk;Mw]]eqFFkq y{eh jsMM~h v’kk fL=;kauh dsys gksr-s vFkkZr Lokra=; pGoGhP;k dky[kaMkr lkoZf=d izkS<
erkf/kdkj gk loZ Hkkjrh;kapk uSfrd o jktdh; vkf/kdkj vkgs]gsgh v/kksjsf[kr >kys gksrs R;keqGsp
Lokra=;kuarj Hkkjrh; jkT;?kVusus lkoZf=d izkS< erkf/kdkjkps rRo fLodkjys o Hkkjrh; fL=;kauk dsoG
erkf/kdkjkp izkIr >kyk ukgh rj]]ukxfjd Eg.kwu loZ jktdh;]ukxjh gDd izkIr >kys- L=h Lora= Lok;Rr
O;Drh vkgs] rh Hkkjrkph lkoZHkkSe ukxfjd vkgs] R;keqGsp fryk Lor%P;k thoukfo”k;h]lkoZtfud o
jktdh; O;ogkjfo”k;h]Eg.ktsp fryk xkopk]ftYg;kpk]jkT;kpk]ns’kkpk jktdh;] vkfFkZd O;ogkj dlk
pkyyk ikfgts];kcnn~y Lora=i.ks er vl.;kpk o rs O;Dr dj.;kpk vf/kdkj vkgs] gs izLrkfir >kys-
ijarq Hkkjrh; jkT;?kVusus cgky dsysY;k Lokra=; o lerspk izR;{k vafxdkj fL=;kauh Lokra=;ksRrj
dky[kaMke/;s lq:okrhP;k dkGkr dsyk ukgh] ;kps dkj.kgh LokHkkfodp gksr-s lkoZtfud thoukr
jkT;?kVusus Lokr=;] lerk]cgky dsyh vlyh rjh dkSVqafcd o lkekftd thoukr fL=;k ncysY;k] oafpr
gksR;k] R;keqGs erkpk vf/kdkjgh R;k Lora=i.ks ctkow ‘kdr uOgR;k- cgqrsd osGk dqVqackrhy iq:”kkadMwu
lkafxrys tkbZy R;kyk er ns.ks] vls gksr vls] vkiY;k xkokr]jkT;kr dk; pkyya vkgs ;kcnn~yph
ekfgrh ?ks.ksgh R;kauk xjtsps okVr uls- mac&;kP;k ifydMhy fo’okr vkiY;k erkyk dkgh egRo vkgs
;kph tk.kho R;kauk uOgrh- xsY;k vkB& ngk o”kkZr gh ifjfLFkrh >ikV;kus cnyw ykxyh vkgs- R;k vkrk
Lora= ukxfjd Eg.kwu jktdkj.k]lektdkj.k ;kapk fopkj d: ykxY;k vkgsr- vkiY;k vf/kdkj
Lora=i.ks]Lofopkjkrwu ctkow ykxY;k vkgsr- fdacgquk R;kcnn~y vkxzgh gksm ykxY;k vkgsr- gs cny
gks.;kl vuqdwy ik’oZHkweh xsY;k dkgh o”kkZr fuekZ.k >kyh vkgs- R;ke/khy lokZar egRokpk ?kVd vkgs rks
Eg.kts LFkkfud LojkT; laLFkke/;s fL=;kauk vkj{k.k feGkY;keqGs LFkkfud ikrGhojhy jktdh; izfdz;k
<oGwu fu?kkYkh vkgs- fL=;kaph mesnokjh]R;kapk izpkj ;kfufeRrkus xkokps]rkyqD;kps]’kgjkps] ftYg;kps iz’u
letwu ?ks.ks] R;koj ppkZ dj.ks] R;klac/a khP;k vFkZdkj.kkoj ppkZ dj.ks] ;kps izek.k gGwgGw ok<w ykxys
vkgs- fuoMwu xsysY;k fL=;k tkx:di.ks dke d: ykxY;k vkgsr- R;krwu brj fL=;kae/;s vkSRlqD;
fuekZ.k >kys- d/kh fL=;kauk R;krwu izsj.kk feGkyh rj d/kh bZ”ksZiksVh vf/kd pkaxys dke dj.;kph Li/kkZ

fL=;kae/;s lq: >kyh- ,dw.kp LFkkfud LojkT; laLFkkae/khy vkj{k.kkpk vR;ar ldkjkRed ifj.kke
fL=;kae/;s jktdh; tkx`rh gks.;koj >kyk- okLrfod iapk;rh O;oLFksP;k dk;|ke/;s xzkelHksyk
vuU;lk/kkj.k egRo vkgs]ijarq nqnSZokus xzkelHkk fu;feri.ks ?ksrY;k tkr ukghr- R;keqGsp fL=;kaP;k ldzh;
lgHkkxkyk eqHkk feGr ukgh- jkT;dR;kZauh ?kVukRed ekxkZus xzkelHksph rjrwn dsyh- ijarq dks.kghrhgh
?kVukRed fdaok dk;|kph veayctko.kh tkx`r ukxjh lektkf’kok; ‘kD; gksr ukgh- R;keqGs xzkelHkk
fu;fer gks.;klkBh ukxjh lektkus lkrR;kus ncko fuekZ.k dsyk ikfgts- 73 o 74 O;k ?kVuknq:Lrhus
yksd’kkgh fodsafnzdj.kkP;k izfdzz;sr dzkarh ?kMowu vk.kyh vlyh rjh xzkelHkkizke.ks ‘kgjkae/khy LFkkfud
LojkT; laLFkkae/;s okWMZ lHkkaph rjrwn dj.;kr vkysyhukgh- ifj.kkeh uxjifj”kn ]egkuxjikfydkae/khy
fuokZfpr lnL; o R;kapk dkjHkkj ;koj ‘kgjkrhy tursyk dks.kR;kgh izdkjs vadq’k Bsork ;sr ukgh-
gh =qVh nwj dj.;kph vkR;afrd xj t vkgs- rls

>kys rj ‘kgjh iz’kklukoj yksdkapk vadq’k fuekZ.k gksmu iz’kklu vf/kd ikjn’khZ gksm ‘kdsy]R;kpcjkscj
‘kgjkae/khy ukxfjdkapk o fL=;kapk lgHkkx ok<w ‘kdsy-
vyhdMsp orZekui=kr ,d ckreh okpyh- fL=;kauk vkn’kZ x`fg.kh Eg.kwu r;kj dj.;klkBh e/;
izns’kkrhy HkksikG ;sFks ,d laLFkk lq: dj.;kr vkyh vkgs- vkn’kZ iRuh]vkn’kZ lwu Ogkos ;klkBh
;klaLFksus vH;kldze r;kj dsyk vkgs- ;k ckrehus eh vareqZ[k gksmu fopkj d: ykxys- vktP;k
,dfolkO;k ‘krdkrgh L=hps thou/;s; dsoG ekrk]lwu vFkok iRuhp vlkos ? frpk ,d O;Drh Eg.kwu
d/kh fopkj gks.kkj vkgs dk ? rhgh ,d foosd’khy ckSf/nd {kerk vl.kkjh O;Drh vkgs- c&;k okbZVhph
tk.kho frykgh vkgs- Lor%cnn~yps ]Lor%P;k f’k{k.kklac/a khps] os’kHkw”kk]vkHkw”k.ks bR;knhcnn~yps Hkku vkf.k
Lokra=; ,d foosd’khy izk.kh Eg.kwu [kjarj fryk vlk;yk ikfgts- ijarq iq:”klRrkd ]/kekZf/kf”Br
ikjaikfjd v’kk ;k Hkkjrh; lektO;oLFksus ek= frP;k ;k fosdh tkf.kok cksFkV dsY;k vkgsr- f’k{k.kkiklwu
fryk oafpr Bsowu /keZ]ijaijk o :<haps vks>s frP;koj yknwu L=hyk eksdGk ‘okl d/kh ?ksm fnyk xsyk
ukgh- laiw.kZ txkyk vkiY;k gkrkauh isy.;kph {kerk vl.kk&;k ;k fL=;kauk fHkarhvkM Mkacwu Bso.;kr
vkys- mac&;kP;k vkrhy frP;k Hkwfedsyk xkSjo.;kr vkys- ?kjkckgsjhy vodk’kkr iq:”kkauk Hkkxhnkjh
dj.;kph vko’;drk ukgh] v’kh ewY;/kkj.kk r;kj dj.;kr vkyh- ;k ik’oZHkwehoj vkt txkr
lerkoknh pGoGhauh ,d fujke; thoukpk i;kZ; vkiY;kiq<s mHkk dsyk vkgs- L=h o iq:”k ;k nksgksae/khy
fyaxHkko tkf.kok yksi ikowu ,d O;Drh Eg.kwu R;kaP;krhy tkf.kok fodflr gksrhy] vlk nqnZE; vk’kkokn
iqjksxkeh]L=hoknh]lerkoknh pGoGhadMs vkgs- L=h vkf.k iq:”kkaph ?kjkr vkf.k ?kjkckgsj leku Hkkxhnkjh
vlsy] fL=;akuk Lo;afu.kZ;kpkgh vf/kdkj vkgs v’kh Hkwfedk gh pGoG ?ksr vkgs- R;kn`”Vhus fBdfBdk.kh
foLdGhr Lo:ikr iz;Rugh lq: vkgsr- /kekZpk okij Lor%P;k LokFkkZlkBh vkf.k lks;hLdj jktdkj.kklkBh

dj.kk&;k ;k ewyrRooknh ‘kDrh vf/kdkf/kd izcG gksr vkgsr- /kekZP;k ukokoj ;k ewBHkj eaMGhadMwu
fL=;kaoj ca/kus ykn.;kpk iz;Ru gksr vkgs- Lo/kfeZ;kaph vksG[k iDdh dj.;klkBh fL=;kaoj tkpd ca/kus
?kkryh tkmu Qros dk<ys tkr vkgsr- dks.kR;kgh /kekZrhy ewyrRooknh ‘kDrh ;kuk viokn ukghr-
fL=;kauh dks.krs diMs]dks.krh vkHkw”k.ks okijkohr ]dikGkyk xa/k ykokok dh ukgh] R;kauh f’k{k.k dks.kR;k
izdkjps ?;kos] fL=;kauh f’k{k.kklkBh@vFkkZtZuklkBh ?kjkckgsj iMkos dh ukgh] ;klac/a khps fu.kZ; lektkrhy
;k ewBHkj yksdkadMwu ?ksrys tkr vkgsr- v’kkjhrhus fL=;kapk okij /kkfeZd vksG[k iDdh dj.;klkBh dsyk
xsY;keqGs ,dhdMs fL=;k vf/kdkf/kd ca/kukr vMdrkr-
fL=;kaps lcyhdj.k %&
fL=;kaps l{kehdj.k fdaok lcyhdj.k ;k ladYiuspk mn; 1970 P;k e/;koj L=h pGoGhrwu
>kyk- lsu vkf.k xzksu ;k vH;kldkauh uSjksch ;sFkhy ifj”knslkBh 1985 lkyh ts iqLrd izfl/n dsys rs
uSjksch ;sFkhy vkarjjk”V~h; ifj”knslkBh gksr-s rsOgkiklwu ;k ‘kCnkapk vkarjjk”V~h; okijgh lq: >kyk- ^fodkl
dksaMh vkf.k i;kZ;h n`”Vh* frl&;k txkrahy fL=;kaph ifjiz{s ;s* v’kh lkFkZ ‘kh”kZds vlysY;k ;k iqLrdkr
fL=;kauh vkiY;kyk l{kehdj.k Eg.kts useds dk; Eg.kk;ps vkgs vkf.k R;krwu fyaxHkkofo”k;d ifjorZu
dls ?kMys] ;kfo”k;h Li”V ekaM.kh dsyh vkgs- lcyhdj.k gh ladYiuk fodklfo”k;d ppkZfo’okr xsY;k
10&15 o”kkZr lrr okijyh tkrs- ;k ‘kCnkph ,dp ,d v’kh vf/kd`r O;k[;k ukgh- ijarq nqcZy fdaok
vksjckMys xsysys lektkrhy xV iqUgk ,dnk lalk/kus vkf.k fu.kZ;’kDrh ;koj fu;a=.k feGowu vkf.k okVk
feGowu l{ke gks.ks vlk vFkZ R;kekxs uDdh vkgs- nMiysY;k oxkZae/;s fL=;kaps nqcZy gks.ks vf/kdp rhoz
vlrs gs lR; lokZauh fLodkjk;yk lq:okr dsyh vkgs- R;keqGs fL=;kaps lcyhdj.k ;k ‘kCnkyk vkrk
lkekftd U;k;klkBh]lerslkBh vkf.k iq:”kkP;k tUetkr Js”BRokP;k dYiukafo:/n fL=;kauh fnysyk >xMk
fdaok lcyrk vlk vFkZ izkIr >kyk vkgs- lRrk fdaok lcyrk ;k ladYiukaP;k dsanzLFkkuh fuoM dj.;kph
{kerk vlrs- ijarq rjhgh dsoG ,dsdk lqV;k O;Drhe/;s fuoM dj.;kph {kerk ;sr ukgh rj R;klkBh
;ksX; ifjfLFkrh vlkoh ykxrs- gs y{kkr ?ksrys ikfgts- th fuoM fL=;k djrhy] R;k fuoMhyk
ifjorZukP;kn`”Vhus vFkZ vlyk ikfgts vkf.k R;krwu lkekftd fo”kersyk ‘kg ns.;kph {kerk vlyh ikfgts-
lkekftd lajpukae/kwu O;DrhP;k dr`ZRokyk vkdkj feGrks- mnkgj.k ?;k;ps >kys rj tkxfrdhdj.kkP;k
>a>kokrkr fL=;k tsOgk ,d vkd”kZd ekyeRrk Bjrkr- rsOgk osxosxG;k ekxkZauh os’;k O;olk;kyk mRrstu
fnys tkrs- vkrk fuoM Eg.kwu dkgh fL=;kauh os’;k O;olk; fLodkj.ks vFkok dkgh fL=;kauh x`gh.kh gksmu
laLd`rh j{k.kkph pkSdV Lohdkj.ks ;k nksUgh fuoMhP;k Lokra=;ke/;s l{kehdj.k ukgh- rlsp fL=;kauk QDr
dtZ feG.;kph geh vFkok jk[kho tkxkrwu jktdh; lgHkkx fdaok leku f’k{k.kkph la/kh fnyh] rj rso<s
l{kehdj.kklkBh lgt iqjsls vkgs vls eku.ksgh pwd vkgs- dks.kR;kgh lalk/kukps gh izfdz;k egRpkph vkgs-
;klkBh osxosxG;k Fkjkarhy ]tkrharhy]/kekZarhy fL=;k vkiY;k vfLrRokpk vkf.k dr`ZRokpk vFkZ dlk
ykorkr] rs letwu Bjrs- fo’ks”kr% [kqY;k cktkjisBse/;s tsOgk tqxkjh iSlk vkf.k fgalkpkj ;kaukp ekU;rk
feGw ykxyh vkgs] v’kk dkGkr fookg dj.ks u dj.ks] ifjiDR;k vl.ks ok ,dVs jkg.ks] dks.kR;kgh vFkkZus
LFkkoj ekyeRrk ul.ks o vlyh rj R;k ukR;krhyp iq:”kkaP;k /kkdViV’kkyk cGh tk.ks v’kk vusd
vkarjfojks/kkr Hkkjrh; L=h thou fpjQkGys tkrs vkgs- Eg.kwup v’kk osGh jkT;laLFkk] ek.klka’kh beku
lkax.kkjh vlyh ikfgts- fyaxHkko laosnu{ke jkT;laLFkk vkf.k rlkp ukxjh lekt fuekZ.k dj.;klkBh

tkxfrd cktkjisBsP;k >a>kokrkr m[kMwu u tk.;kph dkGth ?ks.;klkBh Hkkjrkrhy ^L=hiz’uk*ph

tM.k?kM.k letwu ?ks.ks egRokps vkgs-
1970 P;k n’kdkr Hkkjrkrhy uohu L=hoknh pGoG izeq[k ‘kgjkae/;s mHkh jkfgyh- ;kp dkGkr
izeq[k izokgh fodklizfdz;k vkf.k uhrh ;kfo”k;h iz’u mHks dj.kkjh Ik;kZoj.koknh pGoG eq[; ‘kgjkae/;s
rlsp fgeky;kaP;k vklikl vl.kk&;k xzkeh.k Hkkxkae/kwugh mHkh jkfgyh- gk dsoG ;ksxk;ksx uOgrk- 1972
lkyh ^;quk;VsM us’kUl dkWUQjUl vkWu n g;qeu ,UOgk;uZesaV gh ifj”kn >kyh rj 1974 lkyh Hkkjrkrhy
fL=;kaP;k ntkZfo”k;d vgoky izfl/n >kyk- LVkWdgkseP;k ifj”knsr bafnjk xka/khuh nkfjnz; gs lokZr eksBs
iznw”k.k vkgs vls fo/kku dsy-s vkf.k 1975 e/;s fodflr ns’k o fodlu’khy ns’k ;kauk rksaM |kos
ykx.kk&;k ;k iznq”k.kkrhy xq.kkRed Qjd Li”V dsyk- xjhc ns’kkP;k eqGk’kh viw.kZ fodkl vkgs vls
ekaMwu nkfjnz;kps lkrR; LoPN o fi.;k;ksX; ik.;kpk vHkko ]dqiks”k.k]fud`”V ntkZph fupjki/nrh]
fuok&;kph VapkbZ]jksxjkbZ ;k leL;kaoj Hkj fnyk- bafnjk xka/khuh ;k lokZaojpk mik; Eg.kwu fodkl rksgh
fu;kstuc/n fodkl vls v/kksjsf[kr dsy-s
fL=;k iq:”kkai{s kk ewyr% osxG;k vkf.k vn~Hkqr vkgsr vls eyk ;sFks ekaMk;ps ukgh- fL=;k eqykauk
tUe nsrkr Eg.kwu R;kukap laxksiu&lao/kZu ;k Hkkouk dGrkr vkf.k R;kaps fulxkZ’kh ukrs lk/kukRed
ulrs]vlsgh eyk Eg.kk;ps ukgh- ijarq vkiY;kyk tj fulxkZ’kh le/kkr vlk lekt mHkkjk;pk vlsy
vkf.k R;kr oxhZ; fo”kerk]dsanzhdj.k]fxUgkbZdh laLd`rh]ckaMxqGhi.kk ulkok vls okVr vlsy R;krhy ‘kkL=
vkf.k ra=Kku jk{klh:Ik /kkj.k dj.kkjs ulkos vlsgh okVr vlsy rj L=h&iq:”kkae/;s vl.kk&;k
L=h&rRokpk fopkj vf/kd xkaHkh;kZus dj.ks Hkkx vkgs- fpidks vkanksyukr fL=;kapk iq<kdkj Qkj eksBk gksrk
;kps dkj.k taxys] ’ksrh vkf.k ik.kh ;kaP;k fouk’kkeqGs ;s.kk&;k foifjr ifjfLFkrhyk rksaM ns.;kps dke
fL=;kaukp djkos ykxr gksr-s vk/kqfud ‘kkL-= vkf.k ra=Kku gs ik’pkR; ns’kkrwu vkys vkf.k rs olkgroknh
o`Rrhrwu okijys xsys ;keqGs fodklkph vifjgk;Z fdaer Eg.kwu cgqla[; ek.kls HkjMyh xsyh vkf.k ,dw.k
loZp ekuoh thoukph xq.koRrk [kkykoyh- v.kq mtsZ,soth lkSj’kDrhpk okij]jklk;fud [krak,soth lsanzh;
[krkapk okij ]isV~ksy]fM>sy,soth lk;dyhlkj[;k Lo;apfyr okgukapk iqjLdkj ][kklxh eksVkjxkM;k,soth
lkoZtfud lgt miyC/k vl.kkjh okgus vkf.k ,dw.k ekuoh thou ‘kkar]laiUu vl.;kpk vkxzg ;k
lokZaekxs tks n`”Vhdksu vlk;yk gok R;kps ukrs L=hoknh tkf.kos’kh tksMysys vlsy-
fu"d”kZ %&
ojhy iz’u ckjdkbZus ikfgys rj vkrkP;k ifjfLFkrhr Hkkjrkrhy L=h & pGoGhleksj vkf.k
lekursps ewY; egRokps eku.kk&;k dkexkj nfyr] vkfnoklhleksjp ukgh rj fodklkP;k izk:iklanHkkZr
ewyHkwr iz’u mH;k dj.kk&;k i;kZoj.koknh pGoGhaleksjgh eksBs xqarkxqarhps vkOgku mHks vkgs- ,dhdMs
lekursoj Hkj ns.kk&;k dkexkj]nfyr] vkfnoklh vknh pGoGhauk fyaxHkkokpk fopkj vkiY;k
ladYiukRed fopkjkr varHkwZr djkok ykxsy- R;klkBh L=h pGoGhrwu vkysY;k L=hoknh ladYiuk uhV
letkowu ?ksmu cgqfo/k iq:”klRrk vkf.k R;kaph ,desdkae/khy xqarkxqar y{kkr ?ksmu vkiys fopkjfo’o
[k&;k vFkkZus fyaxHkko lanHkkZr laosnu{ke cuok;yk gos- czkEg.kh pkSdVhrwu >xMwu fopkjkaP;k {ks=kr
;ksxnku dj.kk&;k L=husr`Rokus pkfj=;guu d:u vkrk pky.kkj ukgh]rj T;kauk vki.k vk;k cfg.kh ok

vkeP;k fL=;k Eg.krks R;kaP;k ?kjdkekiklwu rs laiRrhKkukrhy vf/kdkjklkBh vki.k pGoG Eg.kwu usedh
dks.krh ikoys mpyrks ;kpk fopkj Ogk;yk gok-
1975 iklwu uO;k ik;koj L=h iz’ukpk fopkj ekaMw ikg.kkjh L=hpGoGgh vkrk loZ fL=;kaP;k
orhus cksy.;kiwohZ fHkUu tkfroxZ/kekZrhy fL=;kaps tx.ks fdrh vaxkauh fHkUui.ks ?kMfoys xsys gs riklwu
?ksrY;kf’kok; iq<s tkm ‘kd.kkj ukgh- fo’ks”kr% tkxfrdhdj.kkP;k uO;k >a>korh cnykaP;k fL=;kauk
vFkkZtZukcjkscj foJkarh] izfr”Bk]laLd`frfufeZrhlkBh vodk’k ;k lk&;kaph xjt vkgs gs y{kkr ?ksmu
R;kfn’ksus Hkjho ikoys Vkdyh ikfgtsr- gs vls djrkuk L=hoknh ifjiz{;krwu uoh uSfrdrk ]uok lkoZtfud
lR;/keZ vk.kkok ykxsy- vls >kys rj uO;k vFkZO;oLFksr]laLd`rhP;k {ks=kr L=hthoukoj ;s.kkjs uos ?kkys
vkiY;kyk uhV letrhy fofo/k ek/;ekrwu eksB;k lksgG;k lekjaHkkus L=hthoukph vkRefo’oklw] y<km
izfrek fuekZ.k dsyh tkr vkgs- ijarq iqu%iqUgk fx&gkbdh laLd`rhP;k pkSdVhr vMdoyh tkr vkgs-
?kjkrhy pkSdV R;k R;k tkrh]oxZ]/kekZuqlkj lkaHkkGwup ex uO;k lkWQVosvj baVjusVP;k txkr ;k vlk
ekeyk fnlrks- Eg.kts ,dhdMs os’;kO;olk; vifjgk;Z ekuwu L=hP;k ySafxdrsps ‘kks”k.k lsDl odZj ;k
yscyk[kkyh >kdwu Vkdk;ps] rj nqljhdMs f’kf{kr] fopkjkaP;k {ks=kr Mksdsoj dk<w ikg.kk&;k fL=;kaoj ?kj
lkaHkkG.;kps]eqysckGs]Egkrkjh&dksrkjh bR;knhaph ns[kHkky dj.;kps vks>s nsmu nksUgh vk?kkM;k
lkaHkkG.kk&;k lqij oqeu ph izfrek yknk;ph ;krwu jkT;laLFksP;k iq:”klRrkdrsyk fdrh lgt eksdGhd
feGrs- ?kjkckgsj mRiknd dke]LoLr LoPN migkjx`g]s ikG.kk?kjs]vkjksX;lsok]:Xyky;s]LoPN i;kZoj.k] pkaxys
o`/nkJe ;k,soth uO;k x`fg.khus gs loZ lkaHkkGkos vlk izpkj ,dhdMs rj nqljhdMs os’;kO;olk; gsl/q nk
[kk.khrhy dkekizek.ksp ,d dke ekukos ]ySafxdrsP;k ‘kks”k.kkpk mxkp ckm d: u;s- gk ,d O;olk;
ekukok vlk fopkj ekaMyk tkm ykxyk vkgs- nkfjnz; fuewZyuk,soth fL=;kauk nkfjnz;kps O;oLFkkiu dj.kkjk
egRokpk ?kVd vls ekuys tkr vkgs- nk: ok O;lukae/;s vMdysys iq:”kthou vkf.k ?kjnkj lkaHkkGr
Fkdwu vosGh ej.k Lohdkj.kkjs L=hthou ;kr xq.kkRed lq/kkj.kk dsyh tkr ukgh- Eg.kts eqGkrhy
iq:”ktkfrlRRkkd O;oLFksr dks.krsgh ifjorZu u djrk uO;k yscykauh ifjorZukpk vkHkkl fuekZ.k djk;pk
vls gs “kM~;a= vkgs- O;fDrxr vk;q”;kr izk;ksfxdrk vaxhdkj.;krhy e;kZnk v’kkosGh Li”V gksrkr- Eg.kwu
L=h&iq:”k lekurk gk fopkj lerslkBh pky.kk&;k vU; la?k”kkZ’kh tksMwu ?ksmu vkf.k izR;sd pkSdVhr
fyaxHkkofo”k;d laosnu{kerk fuekZ.k d:up iq<s tkbZy- ukghrj lekurk Eg.kts frl&;k txkus ifgys tx
gks.;klkBh /kkoiG d:u fodklkP;k e`xtGkekxs /kko.ks vkf.k fL=;kauh ;’kLoh iq:”kka+P;k txkrhy ewY;s
vuql:u lRrk]Hkz”Vkpkj ;k ekxkZauh tkmu ^vkEghgh dkghgh d: ‘kdrks* gs fl/n dj.ks gs nksUgh lkj[ksp
Qlos Bj.kkj vkgs--
lanHkZlwph %&
1- fL=;k% lekt vkf.k jktdkj.k] MkW- Hkkjrh ikVhy] gfeZl izdk’ku]iq.ks-
2- ^L=h&iz’uk*ph okVpky %ifjorZukP;k fn’ksu]s fo|qr Hkkxor]izfrek izdk’ku]iq.ks-
3- ^L=h pGoG vkf.k leku ukxjh dk;nk*
4- ^L=h iz’ukdMs ikg.;kph lektoknh n`”Vh]MkW jke euksgj yksfg;k] uoHkkjr]lIVsacj 2006

ejkBhrhy fuoMd ysf[kdkaP;k dFksrhy L=hoknh n`”Vhdksu

uoukFk fdlu xaqM
lgk- izk/;kid
ejkBh foHkkx
Økafrvxz.kh th- Mh- ckiw ykM egkfo|ky;] dqaMy
E-mail ID – navnathkgund@gmail.com
Mob - 9423587359
Lokra«;ksRrj dky[kaMkr mn;kyk vkysY;k L=hoknh lkfgR;izokgkrhy L=hysf[kdkauh vusd okM%e;

izdkjkrwu vkiY;k O;Fkk osnukauk okpk QksMyh vkgs- ek= vkiY;k vkrZ Hkkoukauk eksdGhd d:u
ns.;klkBh cgqrka’k ysf[kdkauh dFkk ;k okM+e;izdkjkpk vk/kkj ?ksrysyk fnlrks- fL=;kauh foiwy izek.kkr
dFkkys[ku d:u vkiY;k fofo/k vuqHkokauk okV eksdGh d:u fnyh- fL=;kaP;k dFkk g;k R;kaps yXu]
R;kaps ‘kjhj] R;kaps eu vkf.k R;kaph uksdjh ;k fo”k;kP;k vuq”kaxkus O;Dr >kysY;k fnlrkr- vkiY;k
bPNsuqlkj tx.;kph /kMiM dj.kkjh] vkiys vfLrRo fl) dj.;kpk iz;Ru dj.kkjh]R;keqGs leksj
mn~Hko.kkÚ;k la?k”kkZuk rksaM ns.kkjh] R;krwu fuekZ.k >kysY;k nq[k%pk Lohdkj dj.kkjh ekuoh ‘kDrh vls L=hps
:i 1960 uarjP;k dkGkr igko;kl feGrs- okLrfod 1960 uarj eksB;k izek.kkr L=h dFkkdkj fuekZ.k
>kysY;k fnlrkr ijarq ;k fuca/kkr eh ^fot;k jktk/;{k*] ^xkSjh ns’kikaM*s ] ^vk’kk cxs*] ^lkfu;k* ;k
ysf[kdkaP;k dFksrhy L=hoknh n`”Vhdksu FkksMD;kr O;Dr dj.;kpk iz;Ru dsyk vkgs-
1960 uarjP;k ejkBh ysf[kdkae/;s fot;k jktk/;{k ;kaps ukao BGd i.ks utjsr Hkjrs- R;kauh
izLFkkfir lkekftd] lkaLÑfrd] ewY;O;oLFkk ukdk:u fL=;kaP;k cnyR;k tkf.kok dFksrwu fpf=r dsY;k
vkgsr- R;kapk ^v/kkarj* gk ifgykp dFkk laxzg gks;- R;kuarj fVac] vuksG[kh] fonsgh] ikjaC;k] vdfYir]
deku] yWfMax] m?kMeh ‘kks/k vls dFkklaxzg izfl/n >kys- L=h gh vkiY;k ?kjke/;s okojrkauk vkiY;k ^Lo*
Rokpk ‘kks/k ?ksrkuk fnlrs- R;kpcjkscj Lor%P;k eukizek.ks jkg.;klkBh izlaxh vkiY;k dqVaqckiklwu lqVdk gs
fot;k jktk/;{k ;kaP;k dFksrhy fL=;kaps thou/;s; ulwu Lor%pk ‘kks/k ?ks.ks] Lor%ps LFkku fuekZ.k
dj.;klkBh /kMiM.ks gs vkgs- d/kh R;kaP;k dFksrhy L=h vkiys ekrsps ukrs ‘kks/krkauk fnlrs rj d/kh rs
riklrkauk fnlrs-] d/kh dqVaqckP;k ik’oZHkwehoj Lor%pk fopkj djrs- ^lkrleqn*z vkf.k ^gqdkj* ;klkj[;k
dFkkae/;s fot;kckbZauh L=h] vkbZ vkf.k ewy ;k ukR;kdMs ikgrkuk fnlrs- vkiyk eqyxk ygku vkgs Eg.kwu
vkiY;kyk ijns’kh tkrk ;sr ukgh o uoÚ;kP;k eqR;quarj T;kosGh eqyxk ijns’kh tk;yk fu?krks R;kosGh
vkiY;kcíy R;kP;k eukr dlykgh fopkj ;sr ukgh- ;krwu ;k L=hP;k eukr vki.k vkf.k eqyxk
;kaP;ke/;s vkarj iMY;kph tk.kho fryk gksr-s rj ygku vl.kkjk eqyxk T;kosGh eksBks gksrks- R;keqGs
eqyxk vkf.k vki.k ;krhy toGhd rqVyh] vkiY;krhy laoknkpk gaqdkj laiY;keqGs rh O;frFk gksr-s
^>ksdk* ;k dFksrwu yXukvk/kh o yXukuarj dqVqackiklwu nwj tk.;kpk iz;Ru djrkuk vkiY;kp iziapkr
vki.k vMdyks vkgksr ;kph tk.kho ;k dFksrhy ukf;dsyk gksr-s ^v[ksjps ioZ* ;k dFksrhy ukf;dsps ,d
osxGsp n’kZu ?kMrs- uoÚ;kus R;kx dsY;kus eqGkrp nqcGh vl.kkjh ukf;dk Lor%ps O;fDreRo fodlhr
d:u d.k[kj vkf.k rkBi.kkus vkiyk lalkj lkaHkkGrkuk leFkZi.ks mHkh jkgrs- R;kaP;k dFksrhy L=h
v’kkizdkjs leFkZ gks.;kpk iz;Ru dj.kkjh vlyhrjh gs fryk HkksoG vkY;klkj[ks gksrs gs R;kaP;k ^L=hioZ*

;k dFksrwu fnlrs- Lor%Pkk ‘kks/k ?ks.;kpk ekxZ Eg.kts ‘kjhj vuqHko gks;- fot;k jktk/;{k ;kauh gs vuqHko
ckjdkbZaus vkf.k /kkMlkus ekaM.;kpk iz;Ru dsysyk fnlrks- ^deG* ;k dFksrhy vkiY;k irhyk izfrlkn
ns.;kr vkiys ‘kjhj deh iMrs vkgs dh dk; ;k Hkhrhus vkiys ‘kjhj d/kh izfrlkn nsbZy ;k fopkjkus
Lor%dMs c?k.kkjh ukf;dk vkgs-
^fonzksgh* ;k dFksrwu L=hus Lor%iklwu nwj gksowu U;kgkG.;kpk dsysyk iz;Ru vkgs vls okVrs- L=h
nsgkr ?kMr tk.kkjs cny] L=hP;k ekufldrsr ?kM.kkjh ifjorZu]s ;k ckcrhr dsysY;k HkMdi.kkr dqBsgh
HkMdi.kk fnlr ukgh- [ksG]^ lk/kh ulysyh xks”V*] ^m”kk* ;klkj[;k dkgh dFkkae/khy fL=;k iq:”kkaps
vkd”kZ.k cuo.;kpk izlRu djrkuk fnlrkr- ,dw.kp fot;k jktk/;{k ;kaP;k dFksph ukf;dk gh letwu
?ks.kkjh] fopkjh O;fDreRokph fnlrs- vkReHkku tkxs >kysyh fnlrs- vkRefo’okl ykHkysyh fnlrs-
fot;k jktk/;{k ;kaP;k dFkkae/kwu lrr tk.ko.kkjk fo”k; Eg.kts e`R;q] ekuoh ekukyk doVkG.kkjh
e`R;qph Hkhrh vkf.k R;keqGs ;s.kkjs ekufld nMi.k ;kaps euksfo’ys”k.k iz/kku fp=.k R;kauh rhu n`”Vkar nsg]
okM dqcM;k] vk’kk vusd dFkkarwu dsys vkgs- ,dw.kp fot;kjk/;{k ;kaph dFkk L=hP;k leL;kadMs frP;k
nq%[kkdMs eksdGsi.kkjs c?krkuk fnlrs- fL=;kaph th dkgh ,d v’kh vuqHko laink vlrs rh R;kauh
izHkkohi.ks ekaMysyh fnlrs- L=hyk HkksxkO;k ykx.kkÚ;k loZ rk.kkaps fp=.k vR;ar leiZd dykiw.kZ i/nrhus
fot;k jktk/;{kkauh vkiY;k dFkkrwu dsy-s
L=h & iq:”k lac/a kkps vusd ikrG;kojhy fp=.k] fookgckg; Hkkofud ukR;kdMs ikg.;kph n`”Vh]
L=hdMs ikg.;kph iq:”kkaph n`”Vh ;k lokZaps fp=.k vkiY;k dFkkaP;k ek/;ekarwu dj.kkja vfydMP;k
dkGkrhy ,d egRokps ukao Eg.kts xkSjh ns’kikaMs gs gks;- ikjaifjd ladsr cktwyk lk:u Lora=i.ks fopkj
ekaM.kkÚ;k ukf;dk R;kaP;k dFksr fnlrkr- lgti.ks lgkuqHkwrhpk fo”k; ?ksow ‘kdrhy vls vuqHkogh R;kaP;k
dFksr ;srkr- xkSjh ns’kikaMs ;kaph dFkk gh vk/kqfud fopkj dj.kkÚ;k L=hph dFkk vkgs- Lora= Lokra«;kpk
vf/kdkj Lor%dMs Bsorkauk R;kaph L=h fnlrs- lekt] laLÑrh] ijaijk ;kauh L=hyk L=h Eg.kwu T;k xks”Vh
fnY;k vkgsr R;kauk fojks/k d:u ,d ek.kwl Eg.kwu txw ikg.kkjh L=h vkgs- lkSn;Z] uktwdi.kk] R;kx leiZu
,d fu”Bk v’kk xq.kkaiklwu ikj[kh vl.kkjh o jaxkus lkoGh vl.kkjh] xckGh] lkSan;Z ulysyh L=h ns’kikaMs
;kaP;k dFkkrwu vkysyh fnlrs- R;kappa eqGkrp dykoar vlysya O;fDreRo R;kaP;k dFkkrwu lkdkj >kysya
fnlra- R;kaP;k ukf;dk ik’pR; ikrGhoj okojrkauk fnlrkr i.k ‘ksoVh vkiyk ns’k vki.k cjs gk fopkj
vkRelkr djrkr xkSjh ns’kikaMs vkiY;k ys[kukrwu Li’kZ Hkkousyk eksBs LFkku nsrkuk fnlrkr- ex rks Li’kZ
d/kh irh & iRuhP;k ukR;krhy] ijiq:”kkP;k iz.k; vkf.k izsj.kspkgh fnlrks-
L=hP;k okV;kyk ;s.kkÚ;k ,dkdhi.kkpk mis{kspk frP;k nqcGsi.kkpk tkowu os/k ?ks.;kpk iz;Ru xkSjh
ns’kikaMs vkiY;k dFkk ys[k.kkrwu djrkuk fnlrkr- ;k n`”Vhus R;kaph ^dkoGk & fpe.khph xks”V* ;k lkj[kh
dFkk ikgrk ;sbZy- vkd”kZ.k O;Dr dj.ks gk iq:”kh LraHk ekuyk tkrks- ijaijsus vkf.k laLÑrhus fL=;kaP;k
v’kk vuqHkokauk fojks/k vlwugh ns’kikaMs ;kaph ukf;dk gs loZ ladsr >qxk:u vkiys vuqHko /kkMlkus O;Dr
djrkauk fnlrs- L=h gh QDr nhu] vU;k;kus ncysyh ;k ,dkp cktwph ukgh rj L=hph Eg.kwu ,d
thoun`”Vh] L=hps vuqHko fo’o R;kaP;k ^ vkgs gs vla vkgs* ] ^djkoklkrwu* ;klkj[;k dFkkrwu fp=hr
djrkr rlsp dqVaqc] thou] oSokfgd thou ;k fo”k;hph ikjaifjd thou ewY;s R;kauh cktwyk lkjr
irhiRuh ;kaP;krhy ukrslaca/k] fookgckg; izsekph vusd :is] fiz;dj & izs;lhph ijLijkfo”k;hph vks<

xkSjh ns’kikaMs vfr’k; uktwdi.ks o R;karhy lq{erslg lkdkjrkuk ,dw.kp xkSjh ns’kikaMs ;kaP;k dFksrwu
Lora= L=hP;k tx.;kP;k vuqHkokps fp=.k ;sr-s R;kaP;k dFkk la[;sus vYi vlY;krjh xq.korRrsus Qkj
eksB;k vkgsr-
vkiY;k dFksrwu L=hRokP;k lkeF;kZpk vkfo”dkj vf/kd izHkohi.ks ekaM.kkÚ;k ,d lksToG
dFkkysf[kdk Eg.kwu vk’kk cxs ;kauk vksG[kya tkra- R;kaph dFkk ek.klkek.klkarys ukrs] R;k ukR;krhy
jDrkph vks< O;Dr djrkauk fnlrs- ;s.kkÚ;k izlaxkyk dqBY;kgh izdkjpk dkaxkok] jMkjM u djrk ;sbZy-
R;k izlaxkyk lkeksÚ;k tk.kkÚ;k L=hps fp=.k R;kaP;k dFksr ;sr-s R;kcjkscj ,d LokfHkekuh L=h R;kauh
vkiY;k dFksrwu mHkh dsyh-
^niZ.k*] ^fgokGk*] ^;sj>kjk*] ;k lkj[;k dFkkrwu Lor% vkrwu cny.kkjs] Lokoyach vl.;kr
vkuan eku.kkjs] vkRefo’okliwoZ tx.kkjs] vkRe & lkeF;kZapk lk{kkRdkj >kysys L=heu lkdkj >kysys
fnlrs- R;kpcjkscj îkaxGh*] ûkra*] ^:Deh.kh*] îznh?kZ*] ^[kMd*] ^viw.kZ*] ^fprkjvksG* ;klkj[;k
dFkkae/kwu vk’kk cxs ;kauh l=h iq:”k ukR;krhy lw[e rk.kkcjkscjp ekuoh ukrs lac/a kkrhy iksdGi.kkgh
O;Dr dsyk vkgs- ôrqZG* ] ûkra*] ;klkj[;k dFksrwu L=hP;k okV;kyk ;s.kkÚ;k ,dkdhi.kkpk] mis{kspk]
ftP;k nqcGsi.kkpk [kksyoj tkowu os/k ?ks.;kpk iz;Ru vk’kk cxs ;kauh dsysyk fnlrks- êS=h.k*] îqtk*]
ôkGoaV*] ^:fDe.kh* ;klkj[;k dFksrhy L=h O;fDrjs[ksrwu jkstP;k ifjphr okV.kkÚ;k lk/;k lk/;k ?kVuk
izlaxkrwu vk’kk cxs ;kauh ekuoh lac/a kkpk L=h;kaP;k euksfo’okpk] R;krhy ifjorZukpk lw{e os/k ?ksryk vkgs
rks- foy{k.k v’;k Lo:ikpk vkgs-
Ekk.klkek.ke/kys xaqrkxqarhps ukrs ,o<sp uOgs rj ek.klkps ek.klk’kh vlysy]s vusdinjh]
vusdLrjkojhy ukrs vk’kk cxs vkiY;k dFksrwu O;Dr djrkr- R;kaP;k dFkkrwu ikjaikfjd ewY;s leksj
;srkrp rjhgh R;kaP;k dFkkauk fofo/krsps ifj.kke ykHkysya vkgs- R;kaph dFkk okpdkauk ,d laLdkj nsrkukgh
fnlrs- vk’kk cxs ;kauh vkiY;k dFkkarwu dsoG L=hps vkf.k L=h fo”k;d vuqHkofo’op izxV dsys vkgsr
vls ukghrj Egkrkji.k vkf.k R;kyk ykxwup ;s.kkjs ,dkdhi.kkps vusd vuqHko iq<hy fi<hdMwu
ikBhekxhy fi<hdMs tkrkuk le`/n gks.kkjh ijaijk vkf.k ;krwu mRiUu gks.kkjs rk.k cjs ;kauh vkiY;k dFkkarwu
O;Dr dsysys fnlrkr-
Ekk.klkek.klkrhy ukR;kpk] lac/a kkpk ‘kks/k gk vk’kk cxs ;kaP;k dFkk ys[kukpk fo”k; Eg.krk ;sbZy-
vfydMP;k dFkk le`/n dj.;ke/;s vk’kk cxs ;kapk okVk fuf’pri.ks vkgs vls Eg.krk ;sbZy-
L=h Lokra=kP;k n`”Vhus lkfgR; fyfg.kkÚ;k vktP;k vxzLFkkuh vl.kkÚ;k dFkk ysf[kdk Eg.kts
lkfu;k gks;- L=h iq:”kkrhy lac/a kkoj folaoknkph Nk;k il: ykxyh dh] ukrh d’kh fo:u tkrkr gs
lkfu;k ;kaph dFkk okprk{kk.kh igk;yk feGrs- ekuoh thoufo”k;d vls vuqHko izdV djhr vlrkuk
lkfu;k ;kaph dFkk Lor%ps vls dkgh [kkl fo’ks”k ?ksowu ;srs rj d/kh d/kh [kwi lk/kh] ljG ri’khykrwu
?kVukarwu eukP;k rGki;Zar tkrs- ^’kks/k*] îzfrrh*] ^vj.;s* ] îwy* ;klkj[;k dFkkarwu lkfu;kauh vkbZ &
eqyxh] fe= & eSf=.kh] oMhy & eqyxh] cfg.kh & ofg.kh ;k ukR;krhy vR;ar lw{e vls rk.k izdV
dsys vkgsr- lkfu;kauh vkiY;k dFksP;k ukf;dk ;k tckcnkÚ;k isy.kkÚ;k] ikjaikfjdrsyk Nsn ns.kkÚ;k
Lora=o`Rrh /kkj.k dsysY;k] mPp f’kf{kr] dekoY;k v’kk mH;k dsysY;k fnlrkr-

L=hP;k ekufld:ikpk os/k ?ksrkuk O;kogkfjd tkx.ks fdrh dBh.k vkgs- gs lkfu;k vkiY;k dFksrwu
lkaxrkuk fnlrkr- ^fjP;qvy* ;k dFksrwu ekr`Rokps fp= js[kkVys vkgs- dFksph ukf;dk lqfe=kyk vkiY;k
gks.kkÚ;k ckGkphp fdGl ;sr-s d’kkyk gk ftoar nsg vki.k fuekZ.k dsyk\ bPNk ulrkuk ;k ckGkyk tUe
dk |kok gs frps iz’u vkgsr- &ekr`Ro* gs L=h thoukps vifgj;Z vaxp vkgs- R;krwu tUekyk ;s.kkÚ;k
izR;sd L=hyk tkosp ykxrs-
^,dnk tkx vkyh* ;k dFksr olw vkf.k dkfyanhP;k eqDr esf=.khP;k LoPNnh dyk LQfVdklkj[;k
vuqHkokP;k fofo/k rqdM;krwu ,d= xqaQ.;kpk iz;Ru dsysyk fnlrks- dkSVaqfcd dFksi{s kk lkfu;kaph gh dFkk
osxG;k okVsus tkrs- L=h vkf.k iq:”k ;kaP;k eqDr es=hps leFkZu ;k dFksr eksMys vkgs- L=h iq:”kkaP;k
eS=hrhy varjaxkP;k jax Qqyfo.;kps ifj.kke dls vlw ‘kdrkr gs gh dFkk lkaxrs-
,dw.kp lkfu;kaP;k dFkkae/kwu mPpe/;eofxZ;kaps dkSVaqfcd fp=.k gksFks- R;kaP;k dFksrhy L=h Lora=
fopkjkaph vkgs- vkiys dk;Z{ks= fuoMrkuk rh L=h fnlrs- lkfu;k ;kaP;k dFksr L=heukph tk.k le`/n
dj.;kps lkeF;Z fuf’pr vkgs vlsp Eg.krk ;sbZy-
dsoG ejkBh L=h dFkkdkjke/;sp uOgs rj ,danj ejkBh dFkk fo’okpk fopkj dsY;kl dey nslkbZ
;kaps dFkkys[ku nenkj vkgs- [kÚ;k êh* pk ‘kks/k ?ks.ks- gs R;kaP;k dFkkys[kukekxhy ,d lw= vkgs-
ek.klkP;k eukpk ekuoh ukrs lac/a kkpk L=h iq:”k lac/a kkpk eksB;k /kkMlkus os/k ?ksrysyk fnlrks- ;k os/k
?ks.;kekxs R;kaph fparuf’ky o`Rrh tk.kors- êgknsookMh*;k dFksrhy eaxGkxkSjhyk Qkjl egRo ukgh- ;k
dFksrhy ek.klkP;k eukrhy fopkj o`Rrh&izo`Rrh Hkkofud rk.k ;k lkÚ;kaps tkGs fo.kys tkrs- rs ;k
dFkspk e/;orhZ vk’k; vkgs- dks.k ,dsdkGh ^?kj* ukokps loZlkekU; ek.klkps ts [kktxh lqjf{kr tx gksrs
rsgh dls myV&ikyV gksrs ;kps xqnej.kkjs dFku d:u R;kaP;k ^vkR;k fodr ?ks.ks*] ^[kjs[kksV*s ] ^va/kkj;K*]
îkGr LyWfLVdoafo’o]rkaMo b-vfr’k; xktysY;k dFkkr ;sr-s
ckbZps ‘kjhj vlwugh fuHkZji.ks] Lor%pk dksaMekjk u djr ljG ek.kwl Eg.kwu tx.kkjh] loZ {kqnz
oSpkjhd ftokadMs ikgwu fef’dyi.ks gl.kkjh ckbZ êh tsOgk QkWyLVkWiP;k izsekr iMrs*;k eqDr L=hph
eukssxrij xks”V lkaxrs-
Lora= HkkjrkrY;k cnyR;k ifjfLFkrhr vkiys Lokra= ‘kks/k.kkÚ;k L=h thoukph xqarkxqar letkowu
?ks.;kpk iz;Ru dey nslkbZ ;kaP;k ^LoIudks”k*] ^rkaMo*]^Jk}* b-dFkkrwu fnlrks rlsp R;kaP;k ^jax* ;k
dFksrwu lqfe=k vkf.k Jhjax ;kaP;krhy izse}s”kkP;k rk.kkps fp=.k R;kauh dsys vkgs-
,dw.kp dey nslkbZ ;kaP;k dFkkar ek.klkps t[kMysi.k] R;kph vxfrdrk ] eukfo:) vusd
xks”Vh djkO;k ykxY;kus ;s.kkjk lSjHkSj ;kaps izR;;dkjh fp=.k ;sr-s R;kpcjkscj L=hoknh fopkjlj.khpk
xkafHk;kZus fopkj dj.kkÚ;kauk dey nslkbZ ;kaP;k dFkk fuf’prp uoh n`”Vh nsrkr gs uDdh-
Lkkjka’k%&
’k%&
FkksMD;kr iqohZph nsork] lrh]izfrozrk]ekrk vcyk] v/kkZaxh] lkSHkkX;orh ;k ikjaikfjd :ikrwu
fnl.kkjh L=h vfydMhy dkGkr tksMhnkj]eS=h.k] lgdkjh vkf.k dk;ZdrhZ v’kk uO;k :ikr thoukP;k
vusd {ks=kr okojrkuk fnlrs- frps iwohZps ^pwy*vkf.k êwy* gs frps dk {ks= ekxs iMys-^?kj ckbZp]s nkj
iq:”kkps* gk iq:”kh n`f”Vdksu cnywu iwUgk cjkscjhus dk;Z dj.;kl vki.kgh leFkZ vkgksr- gsp ojhy
L=h;kaP;k dFkk ys[kukrhy ukf;dkapk n`f”Vdksu fnlrks-

okLrfod ejkBh lkfgR;kr vusd ysf[kdkauh [kwi eksB;k izek.kkr dFkkys[ku dsys vkgs- ijarq ;k
ys[kkr eh fot;k jktk/;{k]xkSjh ns’kikaM]s vk’kk cxs] lkfu;k] dey nslkbZ] ;k ys[kdkauh dFkkys[kukpk
L=hoknh tkf.kosP;k vuq”kaxkus FkksMD;kr vk<kok ?;k;pk eh iz;Ru dsyk vkgs-
lanHkZ%&
1- Hkkypanz QMds % ejkBh ysf[kdk ^ fpark vkf.k fparu* Jh fo|kk izdk’ku % iq.ks iz- vk- 1980
2- MkW- euksgj tk/ko ¼laik½ % leh{ksrhy uO;k ladYiuk Lo:i izdk’ku vkSjaxkckn ekpZ 2011
3- izk- ukxukFk dksRrkiYys % lkfgR; vkf.k lekt] izfrek izdk’ku
4- oj[ksMs eaxyk % L=h;kaph uodFkk & okVk vkf.k oG.ks
5- L=h iz’kkaph okVpky % fo|qr Hkkxor & iz- vk- 2004
ifjorZukP;k fn’ksus
6- f'kjh”k xksikG ns’kikaMs % dFkkdkj fot;k jktk/;{k 1999
7- lk{kkr % L=hlkfgR; fo’ks”kkad & lIVscj 2000

maharaYT/atIla maihlaa sabalaIkrNa

caOtnya esa\
esa\.kaM
.kaMbaLo
raNaI ema\.kaMbaLo
saMSaaoQak ivaVaqaI-Ê
iSavaajaI ivaVapIzÊkaolhapUr.
p`stavanaa :-
maharaYT/atIla saMtprMprot AaiNa AaiNa s~IgaItat yaa saSa@t prMprocao Anaok namaunao phavayaasa imaLtat.
mau@tabaa[-Ê janaabaa[-Ê baihNaabaa[-Ê yaa pìsaQd saMt kivaya~I AaiNa SaokDao Aayaabaayaa yaanaI Gaotlaolyaa icaik%saocaa vaarsaa
puZo caalavaayalaa hvaa yaatlyaa kahIMnaI Aaplao s~I%va SarIr AaiNa saamaaijak sqaanaasah isvaka$na vaOVkIya sauK duKacyaa
plaIkDo Jaop GaotlaI tr kahIMnaI jaatÊ Qama-Ê samaaja AaiNa ilaMgaBaod yaavar JaaoD ]zvaUna dovaaMcaa kaOla Gaotlaa %yaahI puZo
AlaIkDcyaa kaLat maha%maa fulao yaaMnaI s~I pu$Ya ivaYa,matocaa tLagaLat jaa}na ivacaar kolaa %yaatUnaca tarabaa[- iSaMdo
saarKI baUiQdpàmaaNya AaiNa nyaayabaUiQdcyaa AaQaaro s~I pu$Ya samatocaI prKL AaOpraoiQak iTpNaI krNaarI sa%yaSaaoQak
s~I puZo AalaI.maha%maa gaaMQaI Da^.baabaasaahoba AaMbaoDkr yaaMnaI s~I p`Snaacao inaQaa-rNa krNaa¹yaa saamaaijak caaOkTItca
badla GaDvaUna Aalao.
maihlaa A%yaacaar :--
saamaaijak ivaYamata hI jaatÊ Qama- AaiNa ilaMga yaa tIna GaTkavar AaQaairt Aaho. pu$Yap`Qaana saaMskRitk
s~IyaaMnaa naohmaIca duyyama sqaana imaLt Aalao Aaho. s~I hI kovaL ]pBaaogaacaI vastU Aaho ASaI parMpairk maanaisakta
Aaho. s~IyaaMnaa iSaxaNa sa%taÊ saMp%tIcao saaro AiQakar naakarNyaat Aalao haoto. Qaaima-k kayaVaMcaa AaQaar Gao}na
s~IyaaMvar AiQakaiQak baMQanao laadlaI gaolaI.satIp`qaaÊ huMDap`qaaÊ baalaivavaah yaasaar#yaa Anaok Anyaayakark caalaIirtIMnaI
laaKaoM s~IyaaMcao AvaGao AayauYyaaca krpUna Taklao.Baartat ibaìTSaaMcaoo Aagamana hao[-pya-Mt yaa inad-yaI p`qaa caalaUca hao%yaa.
ibaìTSa kaLat jaaotbaa fulao AaiNa saaiva~I fulaoÊ raja ramamaaohna ra^ya yaasaar#yaa BaartIya samaaja sauQaarkaMcaI s~I
svaatMHyaacaI caLvaL AaiNa ibaìTSaaMcaa s~I ivaYayak paScaa%ya dRYTIkaona yaamauLo ibaìTSaaMMnaI Anaok vaa[-T caailarItI baMd
krNyaasaazI kzaor kayado kolao.
gaolyaa Anaok vaYaa-t s~IyaaMvar haoNaa¹yaa SaairrIk AaiNa maanaisak A%yaacaaraMcao p`maaNa idvasaoMidvasa vaaZtca
caalalao Aaho. p`%yaxaat sarkarI AaiNa saamaaijak saMsqaaMnaI s~I A%yaacaaraMcaI jaI AakDovaarI ]plabQa k$nao idlaI Aaho
tI paoilasa sToSanamaQyao p`%yaxa naaoMd haoNaa¹yaa tËarIva$na idlaI Aaaho.prMtU naaoMd haoNaa¹yaa GaTnaaMpoxaahI Anaok karNaaMmauLo
AMQaarat rahNaa¹yaa GaTnaaMcaI saM#yaa jaast Aaho.s~IyaMvarIla Anyaaya A%yaacaar dur krNyaasaazI p`BaavaI kayado AaiNa
%yaacaI kzaor AMmalabajaavaNaI AavaSyak AahocaÊ prMtu %yaacabaraobar AavaSyak Aaho tI janajaagaRtI s~IyaaMnaaÊ maulaIMnaa maaga-
dSa-na A%yaMt mah%%vaacao Aaho.SaaLaÊ ka^laojaÊ svayaM:-saovaI saMsqaa yaaMnaI p`ya%na k$na ho ]pËma rabaivalao paihjao. Aajakala
pòma p`krNaamaQyao JaalaolaI vaaZ laxaat Gaota maulagaa AaiNa maulagaI yaa daoGaaMcaohI samaupdoSana krNyaacaI garja Aaho.pòma krNao
vaa[-T gaaoYT naahI.prMtu pòmaacao naavaaKalaI AiSlalatocaa jaao p`kar caalaU Asatao tao far BayaMkr Aaho Asao vaagaNao ho
inaiScatca Aaho.ho saamaaijak ihtacao laxaNa naahI.pòma hI ]da%t Baavanaa baajaUlaaca rahto AaiNa vaasanaocaa baajaar sau$
haotao ASaa GaTnaaMmaQyao bahutok vaoLa maulaIca baLI zrtat.
maihlaaMnaa Aajacyaa yaugaat idlao jaaNaaro sqaana ho Kaalacyaa patLIcao Aaho.prMtU Aata sarkarnao kolaolao kayado ho
far mah%%vaacaI Bauimaka par paDt Aaho. maihlaaMnaa idlao jaaNaaro sqaana Aata hllaIcyaa kaLat badlat jaat Aaho.prMtu

ha badla haot Asatanaa Asao jaaNavato kI Krca ha badla haot Aaho ka Æ karNa AapNa p`%yaokjaNa mhNatao kIÊ
s~IyaaMnaa %yaaMcao sava- AiQakar idlao gaolao paihjao %yaaMcao h@k %yaaMnaa p`dana kolao paihjao pNaÊ Kro paihlao Asata pu$Ya
p`Qaana saMskRitt maa~ maihlaaMnaa duyyamaca sqaana AajahI idlao jaat Asalaolao idsaUna yaoto.AajahI Anaok izkaNaI maulagaI
janmaasa AalaI kI %yaalaa GaratUnaca vaagaNaUk vyavaisqat imaLt nasalyaacao idsato.ihca s~I Aaja pu$YaaMcyaa KadyaMasa KaMda
laavaUna p`%yaok xao~at Aaplao ktR-%va isaQd krIt Asatanaa hI itlaa AajahI pu$Ya Apmaanaacaa saamanaa kravaa
laagatao.Aaja kalacyaa laaokaMcyaa maanaisak ivacaarat badla haoNyaacaI garja Aaho.
s~Ivaad :--
s~Ivaad mhNajao s~IyaaMcyaa dRYTIkaonaatUna jaIvanaacyaa sava- pOlaMUvar Taklaolaa dRYTIxaopÊ s~Ivaad hI ek jaaNaIva
Aaho.to ek jaIvanaaivaYayak t%va&ana Aaho.tao ek saOQdaMitk dRYTIkaona Aaho %yaap`maaNao tI saMGaiTt kRtIsaazI
saaddoKIla Aaho.%yaamauLo s~I pu$YaaMnaI svatMHa vya@tI mhNaUna sanmaanaanao jagaNyaasaazI sava- saamaaijak saMsqaacaa kolaolaa pUna-
ivacaar AaiNa punaiva-caar mhNajao s~Ivaad haoya.mhNaUna tr maharaYT/atIla maihlaa sabalaIkrNaalaa sau$vaat JaalaI.
maihlaa sabalaIkrNa mhNajao kaya Æ
maanavaI samaajaat s~IjaatIcaa javaLpaasa inammaa vaaTa Aaho.is~yaaMnaa htao%saahIt krNaaro vat-naÊ %yaaMcaa
jaIvanastr ]McaavaNyaakDo dula-xa krNyaapasaUna to %yaMcaa CL AaiNa A%yaacaar krNyaapya-Mt Anaok p`karo haona%vaacaI
vaagaNaUk s~Ilaa imaLt raihlaI Aaho.ha BaodBaava dUr k$na s~IMyaaMcyaa p`gatIsa paoYak vaatavarNaacaI inaimatI- AaiNa %yaaMcao
saUcaalana krNao AaiNa laOigaMk samatodvaaro samaajaacao saMtulana saaQaNao yaasaazI puraogaamaI AaiNa ivavaokI samaajaanao baaLgalaolaa
dRYTIkaona AaiNa kolaolaI kRtI yaaMcaa samauh mhNajao s~I saxamaIkrNa.
maanavaI h@ka ivaYayaI Anaok AaMtrraYT/Iya krarat maanyata imaLUnahI is~yaa inaQa-naÊ AaiNa inarxar rahNyaacao
p`maaNa maaozo Aaho.vaOVkIya sauivaQaa maalama%tocaI maalakIÊptpurvazaÊ pìSaxaNa AaiNa raojagaarat pu$YaaMcyaa tulanaot s~IyaaMnaa
kmaI saMQaI imaLto.%yaa pu$YaaMcyaa tulanaot rajakIya dRYTyaa saiËya AsaNyaacaI Sa@yata farca kmaI Aaho AaiNa %yaa
GargautI ihMsaacaaracaa baLI haoNyaacaI Sa@yata KUpca maaozI Aaho.
s~I saxamaIkrNaacyaa pìËyaot puZIla gaaoYTI mah%%vaacyaa zrtat.laOigaMk AaraogyaÊ naOsaiga-k saaQanasaMp%tIcaI
raKNaabaLÊ Aaiqa-k saxamataÊ SaOxaiNak saxamata AaiNa rajakIya saxamata [%yaadI.
isqa%yaMtrava AnaukUla GaTk :-
19 vyaa Satkat samaajaat far maaozo naoto Jaalao.%yaaMnaI is~yaaMcyaa ivakasaasaazI far p`ya%na kolao tovM ha
kaL va pirosqatI far AnaukUla navhtI.pNa %yaamauLo yaa badlaacaI garja jaaNavaayalaa laagalaI.EaI.h.naa.AapTo yaaMcyaa
kadMba−yaa va samaajap`baaoQanaasaazI ilahlaolao saaih%ya vya@tI %yaavaoLcyaa s~IsamasyaaMvar vaoLaovaoLI p`kaSa paDlaolaa
Aaho.p`qama yaa ivakasaalaa gatI navhtI pNa naMtr jaaorat badla haovaU laagalao %yaaMcyaasaazI kayado Jaalao.iSaxaNasaMsqaa
inaGaalyaa naaok−yaa vyavasaayaamauLo s~I baahorcyaa jagaat AalaI.yaM~amauLo Garkama saulaBa Jaalao.kuTMUbainayaaojanaamaULo maulao kmaIÊ
pUva-pàqaimak iSaxaNaanao AnaokaMnaa naaokrIcaI saMQaI imaLalaI maaokLyaa vaoLat AavaDIcao CMd jaaopasata Aalao. @laba maMDLo
inaGaalaI Aaraogyaacyaa saaoyaImauLo Aayaumayaa-da vaaZlaI.
maharaYT/atIla samaajasauQaarkaMcao kaya-
kaya :-
mahana mahYaI QaaoMDao koSava kvao- :-
19 vyaa Satkat baalaivavaahÊ baalaivaQavaaÊ koSavapnaÊ ivdBaayaa-ÊsatIjaaNao hyaasaar#yaa jaacak $ZIMmaQyao s~I
baaMQalaI gaolaI haotI.ASaa kaLat mahYaI-MnaI svat:- punaiva-vaah k$na maharaYT/at va maharaYT/abaahor jyaaMnaI Asao punaiva-vaah

kolao %yaa maMDLIMcaa maoLavaa Gao}na sana 1893 saalaI ivaQavaa ivavaahaotojak maMDLacaI sqaapnaa kolaI.tsaoca is~yaaMnaa iSaxaNa
imaLavao mhNaUna mahYaI-MnaI is~yaaMsaazI AaEamaSaaLa va maihlaa mahaivaValayaaMcaI sqaapnaa kolaI.
maha%maa jaaoitrava fulao :-
maha%maa jaaoitbaarava fulao ho BaartIya samaajasauQaark haoto.%yaaMnaI is~yaaMsaazI kolaolao kaya- KUp maaolaacao Aaho.
%yaaMnaI Baartat pihlaI maulaIMcaI SaaLa sau$ kolaI.bahujana samaajaacyaa iSaxaNaasaazI kama kolao.tsaoca ivaQavaaivavaahasa
sahayya kolao.Aa%mah%yaa pìtbaMQa gaRhacaI sqaapnaa kolaI.ivaQavaaMcyaa koSavapnaaiva$Qd kaya- kolao maha%maa fulao yaaMnaI
"sa%yaSaaoQak samaajaacaI" sqaapnaa kolaI.samaajaatIla ivaYamata naYT krNao va tLagaLatIla samaajaapya-Mt iSaxaNa paohcavaNao
ho sa%yaSaaoQak samaajaacao Qyaoya haoto.maha%maa fulao yaaMnaI Aaplyaa p%naI saaiva~Ibaa[- fulao yaaMnaa saaxar kolao.%yaanaMtr %yaaMnaI
puNyaamaQyao pihlaI maulaIMcaI SaaLa kaZUna toqaIla iSaixakocaI jabaabadarI saaiva~Ibaa[-Mvar saaopavalaI maharaYT/atIla s~I
iSaxaNaacaI mauhUt-maoZ hI maha%maa jyaaotIrava fulao yaaMnaI raovalaI.
Da^.baabaasaahoba AaMbaoDkraMcao s~IivaYayak kayao- :-
s~I SaaoYaNa qaaMbavaNyaasaazI Da^.baabaasaahoba AaMbaoDkr yaaMnaI "ihMdU kaoDbaIla" AaNalao.GaTsfaoTacaa AiQakarÊ
iptacyaa maalama%tot maulaIlaa maulaIevaZa vaaTa yaasaar#yaa gaaoYTI kayadanaoca AaNalyaa tr is~yaaMcao BaaOitk va maanaisak
SaaoYaNa qaaMbavata yao[-la Asao %yaaMcao pàmaaiNak mana haoto.karNa huMDabaLI ha Aaja BaartatIla Anaok rajyaaMcaa p`Sna Aaho.
AlaIkDo huDyaaMcaa p`Sna ha maharaYT/acaa gaMBaIr p`Sna Jaalaolaa idsaUna yaotao.karNa mauMba[-t 111% huMDabaLIcaI vaaZ JaalaolaI
idsaUna yaoto %yaamaULoca saMpUNa- Baartat maharaYT/acaa huMDabaLIt itsara ËmaaMk laagatao.
pMMiDta rmaabaa[-
rmaabaa[-
1982 maQyao pMiDta rmaabaa[-MnaI "Aaya-
"Aaya- maihlaa" samaaja hI pihlaI s~IyaaMcaI saMGaTnaa sqaapna k$na s~I mau@tIcyaa
kamaalaa saMGaTnaa%mak sva$p pàPt k$na idlao. yaa $ZI prMpramauLo is~yaaMcao SaaoYaNa krNaa−yaa baalaivavaahÊ ivaQavaaMcaoÊ
koSavapna [. jaacak $ZI iva$Qd janamat tyaar kravayaacao %yaaMnaI kama kolao.%yaacabaraobar is~yaaMcaI isqatI
sauQaarNyaasaazI rmaabaa[-MnaI Saardasadna AaiNa mau@tIsadna 1896 yaa saMsqaaMcaI sqaapnaa k$na is~yaaMnaa sautarkamaÊ Cpaa[-Ê
iSavaNakamaÊ BartkamaÊ laaoharkamaoÊ paircaairkocao kama iSakvaUna svaavalaMbanaasaazI ]pyau@t zrNaarI kaOSalyao iSakvaNyaavar
Bar idlaa.
maharaYT/atIla maihlaaMcaI AajacaI pirisqatI
pirisqatI :-
21 vyaa Satkat izkizkaNaI sava-~ ivaivaQa s~I saMGaTnaa ]dyaalaa yaotanaa idsat Aaho. kaOTuMibak va
saamaaijak A%yaacaarÊ balaa%karÊ huMDaÊ Aaraogya kayadaÊ iSaxaNaÊ raojagaarÊ s~IyaaMcaa rajakIya sahBaaga [.ivaivaQa p`Snaavar
s~I saMGaTnaa kaya-rt Aahot.maihlaaMcaI pirisqatI sauQaarNyaasaazI ]payayaaojanaaMcaa AaZavaa Gyaayalaa paihjaoca mhNajaoca dr
1000 pu$YaaMmaagao is~yaaMcao p`maaNaÊ maihlaaMcao AaraogyaÊ maihlaaMcao iSaxaNaÊ maihlaaMvar is~yaaMcao p`maaNaÊ maihlaaMcao AaraogyaÊ
maihlaaMcao iSaxaNaÊ maihlaaMvar haoNaaro A%yaacaar ho mau_o phayalaa hvaot yaa sava- GaTkaMcaa samaajaacyaa ekUNaca svaasqyaavar
eki~t pirNaama haot Asatao mhNaUna ho sava- GaTk eki~t baGaNao garjaocao Aaho.
maharaYT/at dr 1000 pu$YaaMmaagao 922 maihlaa Aahot.Baartat ha AakDa 933 Aaho.jaLgaava AaiNa baID
baraobarca AaNaKI paca ijalhyaaMmaQyao ho p`maaNa 850 cyaa KalaI Aaho. 0 to 6 vayaaogaTatIla maihlaaMcao p`maaNa
Qa@kadayak mhNajao kovaL 883 Aaho.2001 cyaa janagaNanaonausaar ho p`maaNa 913 evaZo haoto.
Aaja maihlaaMcyaa Aaraogyaacaa p`Sna maaoza Aaho.jar ek maihlaa kupaoiYat Asaola trÊ itlaa haoNaaro maula mhNajaoca
Aaplyaa puZcaI ipZI doKIla kupaoiYat rahto.%yaamaULo maihlaaMcyaa AaraogyaakDo ivaSaoYa laxa purvaayalaa hvao.

maharaYT/ rajyaamaQyao saaxartocao p`maaNa 83% Aaho yaamaQyao maihlaa saaxartocao p`maaNa 75.5% evaZoca Aaho. ]cca
iSaxaNaabaraobarca ekUNa kamagaar janatocyaa 34% maihlaa Aahot.CaoTyaa ]VaogaaMmaQyao kama krNaa−yaapOkI kovaL maihlaa
Aahot.
2012 yaa saalaamaQyao 2011 cyaa tulanaot maharaYT/at gaunhyaacao AakDovaarI nausaar is~yaaMvarIla haoNaa−yaa
A%yaacaarat gaunhyaaMmaQyao 3.34% nao vaaZ JaalaolaI idsaUna yaoto mhNajaoca 2012 maQyao 2011 poxaa 591 AiQak gaunho GaDlao.
balaa%karacyaa gaunhyaamaQyao 2012 maQyao 2011 cyaa tulanot 8.3% nao vaaZ JaalaolaI idsaUna yaoto. balaa%karacyaa
1845 gaunhaMmaQyao 735 maihlaa yaa 18 to 30 yaa vayaaogaTatIla hao%yaa. 609 hyaa baailakaÊ 14 to 18 yaa vayaaogaTatIla
hao%yaa.188 baailaka ya 10 to 14 yaa vayaaogaTatIla hao%yaa va 127 yaa 10 vaYaa-KalaI;a hao%yaa
ek caaMgalaI gaaoYT mhNajao tajyaa AakDovaarInausaar huMDabaLIcyaa saM#yaomaQyao GaT JaalaolaI idsaUna yaoto.
inaYkYa-
inaYkYa- :-
maha%maa fulaoÊ Da^.baabaasaahoba AaMbaoDkrÊ QaaoDao> koSava kvao-Ê Aagarkr [.samaajasauQaark maharaYT/alaa
laaBalyaamauLo maihlaa sabalaIkrNa hao}na s~Iyaa $ZI prMprotUna baahor pDlyaa Aahot %yaamaULo %yaaMcyaa ktR-%vaalaa vaava
imaLalaolaa Aaho. pUvaI- kovaL caUla AaiNa maula yaapurto AsaNaaro s~IMcao Ais%%va saMpUna- tI Aata Garabaahor pDUna pu$YaaMcyaa
KaMValaa KaMVa laavaUna sava- xao~at kaya-rt JaalaolaI Aaho. iSaxaNaanao s~Ilaa Garabaahor yao}na kovaL iSakNyaasa p`vaR%t na
krta p`%yaok xao~at gaganaBararI GaoNyaasa madt kolaI Aaho %yaamauLo Aaja p`%yaok xao~at s~I Agaòsar Asalaolao idsaUna yaoto
Gar saaMBaaLUna tI naaokrIcaI duhorI jabaabadarI ]%tmair%yaa par paDt Aaho.
maihlaa sabalaIkrNa hao}na s~I parMpairk kaoSaatUna baahor pDlaI AsalaI trI itcyaavartI kahI baMQanao tSaIca
Aahot AjaUnahI samaajaat is~yaaMnaa duyyama sqaana Aaho.tsaoca huDaMbaLIÊ s~IBaRNah%yaa yaasaar#yaa p`qaa iTkUna Aahot.s~I
svatMHya JaalaI Asao iktIhI vaaTt Asalao trI p`%yaxaat itlaa svaatMHya ]pBaaogata yaot naahI tI jarI imaLvatI AsalaI
trI itlaa Aaiqa-k svaatMHya naahI %yaacabaraobar saamaaijak AaiNa Qaaima-k baMQanao sauQda kayama AsalaolaI idsaUna
yaotat.idvasaagaNaaok balaa%karacyaa saM#yaot vaaZ haot Asatanaa Aaplyaalaa idsato jyaavaoLI s~I ]qaL maaqyaanao kaoNa%yaahI
iBatI vyaitir@t vaava$ Sakola %yaacavaoLI Kro maihlaa sabalaIkrNa Jaalao Asao Aaplyaalaa mhNata yao[-la.
saUcanaa :-
1. huMDa pQdtI baMd kolaI AsalaI trI Saasanaanao %yaacaI kDk AMmalabajaavaNaI kolaolaI idsat naahI %yaamaULoca AjaUnahI
maaozyaa p`maaNaat huMDabaLIcyaa GaTnaa maaozyaa p`maaNaat idsaUna yaotat.%yaasaazI Saasanaanao kDk QaaorNa AvalaMbalao
paihjao.
2. saQyaa maihlaa sabalaIkrNa Jaalaolao Aaho Asao AapNa mhNat Asalaao trI balaa%karacyaa jyaa GaTnaa GaDt Aahot.
%yaa balaa%karacyaa ipDItosa JaTpT nyaaya imaLNao AavaSyak Aaho.%yaasaazI balaa%kar krNaa−yaa vyai@tlaa
lagaocaca Saasana Jaalao paihjao.
3. maihlaa sabalaIkrNaasaazI AavaSyak tI jaaiNava jaagaRtI AjaUna JaalaolaI idsat naahI %yaasaazI samaajaatIla kahI
vya@tIMnaI trI puZakar GaoNao AaiNa samaajaamaQyao janajaagaRtI haoNao AavaSyak Aaho.
4. is~yaaMnaa Aaiqa-kÊ saamaaijakÊ rajakIyaÊ Qaaima-k [. sava- xao~at jar pUNa- svaatMHya idlao trca maihlaaMcaa savaa-
MigaNa ivakasa hao} Saktao.
varIla saUcanaaMcaa ivacaar k$na %yaaMcaI AMMmalabajaavaNaI Jaalyaasa inaiScatca pUNa-pNao maihlaa sabailakrNa hao[-la.

saUcaI :-
1. www.wikipedia.org
2. saumanaI laaMDo AaiNa EaUtI taMbao saMpaadna −s~Ivaad − p`kaSak − Sabdalaya
p`kaSanaÊ EaIramapUr pR.−37
3. www.wikipedia.org
4. doSamauK ³baa,.na.ÁaiNa pTvaQa-na ³gaMgaUta[-´Ê saMpaÊ s~IjaIvana − ivaYayak
isqa%yaMtr − puNao pirsar Baaga − 1 − p`kaSak − BaartIya − [ithasa saMklana
saimatIÊ puNao pR. − 7
5. saumatI laaMDo AaiNa EaUtI taMbao − saMpadna − s~Ivaad − p`kaSak − Sabdalaya
p`kaSana − EaIramapUr − pR.− 69
6. ikllaa − pR.− 292
7. ikllaa − pR.− 131
8. doSamauK ³baa,.na.´ pR.− 12 to 14
9. www.marathisurshti.com/profiles\
10. www.mopharma.com/maharashtrablueprint

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vkgs-
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dks.krkgh O;olk; dj.;kps Lokra«; vlys ikfgts- ¼vuqPNsn 19½
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21½
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Lokra«;- ¼vuqPNsn 26½
10- L=h o iq:”k ;kauk leku dkeklkBh leku osru ns.;kr ;kos- ¼vuqPNsn 39½
11- dkekP;k fdaok uksdjhP;k fBdk.kh U;k; o lqjf{krrk vkf.k izlqrhosGh enr dj.;kph lqfo/kk ns.;kr
;koh- ¼vuqPNsn 42½
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okVk [kqY;k dsY;k vkgsr-
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Hkkjrh; lafo/kkukus efgykalkBh dk;ns o rjrqnhapk mYys[k dsyk vkgs- rjh [kÚ;k vFkkZus
lektkrhy efgyk fdaok vkiY;k vf/kdkjkph tk.kho rh bFkY;k iq:”kiz/kku laLd`rhyk d:u nsrs dk\
fuoM.kwdhpk vf/kdkj feGkyk] rh fuoMwu ns[khy vkyh rjhgh okLro gsp vkgs gh vtwugh fryk fu.kZ;
izfdz;sr Eg.kkos frrds egRo fnys tkr ukgh- ns’kkyk Lokra«; feGwu 72 o”ksZ >kyh rjh efgykae/khy
ekufld xqykefxjh xsysyh ukgh- f’k{k.kkpk izlkj >kkyk rjh vkarjtkrh; fookgkaph la[;k ok<yh ukgh-
xzkeh.k Hkkxkr vYio;hu eqyhaps fookg eksB;k izek.kkr gksrkr- eksB;k izek.kke/;s fL=;k ifjR;DR;kaps
thou txrkr- iksVxhps vf/kdkj dk;|kus ekU; dsys rjh fL+;kaP;k injkr rs iqjs’kk izek.kkr iMr ukghr-
L=h/kukP;k vkf.k okjlk gDdkaP;k dk;|kr osGksosGh lq/kkj.kk gkÅugh fL=;k R;kcn~ny tkx:d ukghr-
fiR;kP;k laiRrhr vkiYkk okVk ekx.ka vktgh fL=;kauk vo?kM tkra ok vkoMr ukgh- gqaMkfojks/kh dk;nk
>kyk rjh gqaM;kph i/nr tkr ukgh-

cykRdkjkalkj[;k xaHkhj ?kVukae/kwugh vkjksih lghlyker lqVrkr vkf.k fL=;kaphp ukpDdh gksr-s
fL=;kauk loZ {ks=kr nq¸;e LFkkukoj Bso.;kps iq:”kh jktdkj.k vktgh cnyysys ukgh-
izlkjek/;ekauh fL=P;k fp=.kkph brdh eksBh ety ekjyh vkgs dh bfrgklkrgh frp ftrda
voewY;u dsya uls frrda flusekauh o tkfgjkrhauh dsysya vkgs- HkkaMoy’kkgh i/nrhr ikgrk ikgrk L=h
gh uqlrh HkksX; oLrwp >kyh vla ukgh rj lkSan;Z Li/kkZaP;k xksaMl ukok[kkyh frP;k ‘kjhjkpk vkarjjk”V^h;
[kqyk cktkjp Hkjoyk tkÅ ykxyk vkgs-
lkjka‘k %&
vkt Hkkjrh; efgyk fofo/k {ks=kr vkiys ekSfyd ;ksxnku nsr vkgsr- ek.kwl Eg.kwu Lora=i.ks
vkiyk fodkl djr vkgsr- ;kekxs Hkkjrkrhy lektlq/kkjdkaps iz;Ru] L=h&eqDrh pGoGh o Hkkjrh;
lafo/kkukps egRoiw.kZ ;ksxnku vkgs-
Hkkjrh; lafo/kkukus efgykalkBh jktdh;] lkekftd] ‘kS{kf.kd] vkfFkZd {ks=kr iq:”kkaP;k cjkscjhus
leku la/kh o vf/kdkj feGowu fnys vkgsr- QDr xjt vkgs rh R;kaP;k vf/kdkjkafo”k;h o dk;|kafo”k;h
lektkrhy loZ efgykaP;ke/;s tk.kho tkx`rh dj.;kph-
Hkkjrh; lafo/kku uSfrd ewY;kaph f’kdo.k nsrs Eg.kwu vk/kqfud dkGkrhy efgykauh uSfrd ewY;kaph
tksikluk dsyh ikfgts- efgykauh ekufld o ‘kkfjjhd nkScZY; u”V dsys ikfgts o vkiY;k gDd vkf.k
vf/kdkjkalkBh ,d= ;sÅu la?k”kZ dsyk ikfgts-
Hkkjrkrhy loZ efgykaP;k vf/kdkjklanHkkZr ^fganw&dksM&chy* r;kj d:u o R;kP;k eatwjhlkBh
vkxzgh vl.kkjs MkW- ckcklkgsc vkacsMdj Eg.krkr dh] ^êfgykaP;k izxrhojp lektkph izxrh voyacwu
vlrs-xqykeklkj[ks okx.;kl efgykauh [kachji.ks udkj fnyk ikfgts o lerslkBh vkxzg /kjyk ikfgts- rjp
fryk lektkr ekulUeku o fdrhZ izkIr gksbZy-**
v'kkizdkjs Hkkjrkrhy efgykauh vkiY;k MksG;kaleksj mPp uSfrd vkn’kZ Bsowu] vkiY;k gDd o
vf/kdkjkaizrh tkx`r jkgwu] lafo/kkfud ekxkZus ,d= ;sÅu vkiY;k ‘kks”k.kkfo:/n la?k”kZ dsyk rjp [kÚ;k
vFkkZus L=h;k eqDr] Lora=] LokfHkekuh] Hk;eqDr o vkuanh thou txrhy ;kfo”k;h rhGek= ‘kadk ukgh-
lanHkZ lwph %&

1- Hkkjrkps lafo/kku & pkS/kjh ykW ifCy’klZ] iq.ks] uooh vko`Rrh % 2017-
2- Hkkjrh; jkT;?kVusph vksG[k & MkW- nqxkZ nkl clw] 1yh vko`Rrh-
3- MkW- ckcklkgsc vkacsMdjkaph Hkk”k.ks & Hkkx 3] 1946 rs 1956-

Hkkjrkrhy L=h oknh pGoGhiq<hy vkOgkus

izk- lfpu ’kadj vksokG
l-xk-e- dkWyst] djkM-
eks-ua-8888168143
vkt lkekftd {ks=kr Qkj eksB;k izek.kkr izcks/ku ?kMwu vkys vkf.k ;k izcks/kukP;k tksjkojp
lkekftd pGoGh HkjHkjkVhyk vkY;k- lkekftd pGoGhP;k tksjkoj fL=;kauh fofo/k {ks=kr vkiyh Nki
Vkdysyh vkgs- lkekftd pGoGh eqGsp vkrki;ZaUr lektke/;s pkyr vkysY;k :<h] izFkk] ijaijk g;k
iMn;kekxs iMY;k vkf.k L=h gh pwy o ewy ;k {ks=ke/kwu ckgsj iMwu Lokoyach cuk;yk ykxyh- L=hyk
Lokoyach cu.;klkBh egRokph Hkwfedk gh lcyhdj.kkph vkgs- dkj.k lcyhdj.kkeqGs fryk frP;k
vf/kdkjkph tk.k gksÅu LokfHkekukus d’kkizdkjs txk;ps vkf.k rh ckbZ vkgs- ;k Hkwfedsi{s kk rh ,d O;Drh
vkgs- gs fryk efgyk pGoGhP;k ek/;ekrwu letys- L=h gh iq:"kkaph eDrsnkjh ulwu rh gh ,d
drZ`Rooku ukxjhd vkgs- ;kph tk.k fryk efgyk pGoGhe/kwu >kyh vkf.k ,d vkReHkku fryk ;k
pGoGhrwu feGkys-
Ekfgyk pGoGhP;k izxrhyk egRoiw.kZ Hkwfedk lkfgR;kph vk<Gwu ;sr-s izcks/kukpk izokgke/;s Qkj
eksB;k izek.kkoj lkfgR; fufeZrh >kyh vkf.k R;kauh gh pGoG fy[kk.kkP;k ek/;ekrwu izHkkfor >kyh-
;ke/;s cfg.kkckbZ pkS/kjh vkiY;k yksdxhrkP;k ek/;ekrwu fL=;kaph ifjfLFkrh lkafxryh- MkW- Jhdkar
xk;dokM Eg.krkr dh fL=;kaP;k lkfgR;krhy fy[kk.kkeqGs L=h pGoGhyk izsjk.kk feGr vkgs- R;kauh dFkk]
dknacjh ] ukVd] vkRedFkk] y?kqdFkk ;kaP;k ek/;ekrwu iz’u gkrkGys R;keqGs vfu"B :<hoj izdk’k
Vkdyk tkowu efgyk pGoGhP;k ek/;ekrwu R;koj fujfujkGs dk;ns cuoys xsy-s
20 O;k ’krdkr efgyk pGoG HkjHkjkVhyk ;s.;kekxs vusd dkj.ks fnlwu ;srkr- d"Vdjh L=hP;k
iz’ukiklwu cÚ;kp xks"Vh gkrkGY;k xsY;k R;ke/;s cykRdkj] gqaMkcGh] lrh] xHkZfyax pkp.kh R;kojhy
e;kZnk g;k lektkrhy fofo/k Lrjkojhy iz’ukpk R;ke/;s lekos’k gksrks- R;ke/;s ?ku’;ke ’kgk Eg.krkr-
efgyk pGoGhps egRokps /;s; L=h & iq:"k lekurk vlysyk lR; fuekZ.k dj.ks gs gks;-1
1975 rs 1985 ;k vkarjjk"Vªh; efgyk n’kdkP;k dkGkr egkjk"Vªkr L=h pGoG foLrkjyh-
ldl fopkjkaph f’knksjh ?ksÅu rh loZ lkekU;kai;ZUr iksgkspw ’kdyh- L=h pGoGhps usr`Ro izkeq[;kus
e/;eoxkZdMs jkfgys vkgs- ik’pkR; L=h pGoGhus Lora= jktdh; i{kkaph LFkkiuk dsyh rls Hkkjrh; L=h
pGoGhus dsys ukgh- gh pGoG jktdh; i{kkaP;k vk?kkM;k fdaok fL=;kaps Lora= XkV ;krp xqarwu jkfgyh
vls vusd vk{ksi L=h pGoGhoj ?ksrys tkrkr-
L=hokn Eg.kts Feminism gk ewG ’kCn yWfVu Hkk"ksrhy vkgs- fyaxHksn u ekurk & L=h iq:"k
lekursoj fo’okl Bso.kkjk v’kk vFkkZus gk ’kCn okijyk xsyk- L=hokn gh pGoG vlkoh rh rkfRod
fdaok cksy.;kiqjrh u Bsork izR;{k Ñrhr vk.kkoh- pGoGh lanHkkZr egkjk"Vªkrhy L=hoknh vH;kld o
ts"B dk;ZdR;kZ izk- Nk;k nkrkj ;kaP;k ers lektkrhy ,[kknk ?kVd vkiY;kojhy vU;k; vksG[kwu R;kps
fuokj.k dj.;klkBh ewyHkwr lajpukRed cny ?kMowu vk.k.;klkBh tssaOgk iz;Ru’khy gksrks- rsaOgk R;k
izokgkyk R;k O;ogkjkyk pGoG Eg.krk ;sr-s ¼^L=h mokp* fo’ks"kkad 1990½ 20 O;k ’krdkP;k
lqjokrhyk yksdekU; fVGdkauh fLodkjysY;k prq%lq=heqGs cfg"dkj] oaxHkax bR;knhe/;s fL=;kauh Hkkx ?ksryk-

L=h eqDrhpk gk Økarhdkjh vk’k; tksfrck vkf.k lkfo=h ;k Qqys nkEiR;kus L=h f’k{k.kkyk izk/kkU; ?ksÅu
fnyk-
EkgkRek xka/khP;k vfgalkRed pGoGeqGs Lokra+™; vkanksyu fL=;kapk lgHkkx ok<yk- lekftd]
jktdh; tkx`rheqGs fL=;kaP;k la?kVuk mH;k jkfgY;k- lR;kxzgklkBh vko’;d vlysys /kS;Z] lksf’kdrk]
vkfRed lkeF;Z ;keqGs fL=;k Lora™; vkanksyukr egRokph dkefxjh ctkow ’kdY;k- taxyrksM dk;|kyk
fojks/k] ijns’kh diM;kaph gksGh] [kknh Lons’khpk Lohdkj o izpkj] 1930 ph lfou; dk;nsHkaxkph pGoG
1942 ps pystko vkanksyu ;ke/;s fL=;k eksB;k la[;sus lgHkkxh >kY;k- lkrkjk ftYº;krhy
izfrljdkjP;k PkGoGhr fL=;k;kapk lgHkkx eksBk gksrk-2 fL=;k fo/kk;d dk;kZcjkscj dkzarhdkjh dk;kZrgh
lgHkkxh >kY;k- Mkoh iqjksxkeh pGoG] dkexkj pGoG] fo|kFkhZ pGoG] nfyrks/nkjkph pGoG ;k
ek/;ekrwu vusd dk;ZdR;kZ fL=;k egkjk"Vªr r;kj >kY;k] fL=;kapk erf/kdkj feGkok Eg.kwu 1919 rs
1923 ;k dkGkr eqacbZ th pGoG >kyh R;krgh fL=;kapk lgHkkx y{k.kh; gksrk] ;k dkGkr vkysY;k
tkx`rhpk ifj.kke Eg.kwu Ekgkjk"VªHkj izknsf’kd efgyk la?kVuk] Hkkjrh; fL=;kaps jk"Vªh; eaMG] vf[ky
Hkkjrh; efgyk ifj"knspk mYys[k djkok ykxsy-3 fL=;kae/;s f’k{k.k izlkj] :<h ijaijkrqu R;kauk eqDr v’kk
mfn~"Vkus LFkkiu >kysY;k ;k la?kVusus laerh o;kpk dk;nk] fL=;kauk ekyeRRksr gDd ns.kkjk dk;nk laer
d:u ?ks.;kr eksBk okVk mpyyk- 1940 uarj izsekckbZ daVd] ikoZrhckbZ Bdkj] inekorhckbZ bjksyhdj
bR;kfn fL=;kauh iq<kdkj ?ksÅu dkWaxzsl varXkZr L=h la?kVuk mHkkjyh- ;k dkGkr LFkkiu >kysY;k ;k la?kVuk
izkeq[;kus ’kgjh mPPkoxhZ; fL=;kaP;k iz’ukaph iwrZrk dj.kkÚ;kp gksR;k- xjhc d"Vdjh fL=;kaP;k iz’ukaph
tk.k R;kauk csrkph gksrh-
fL=;kapk Lokra«; pGoGhrhy lgHkkx ,d O;kid vkanksyukpk Hkkx gksrk- ,dk fof’k"V /;s;kauh
izsfjr gksÅu R;k y<;kr lgHkkxh >kY;k gksR;k- Lokra«; pGoGhis{kk foHkDr v’kh fL=;kaph pGoG
rksi;ZUr foLrkfjr >kysyh uOgrh- i.k vls vlys rjh Lokra«;iwoZ dkGkr L=hpk ek.kwl tx.;kP;k
gDdkyk vf/kekU;rk feGkyh- L=h & iq:"k lerk vkf.k fL=;kaps O;fDrLokra«; ;k eqY;kaps chtkjksi.k
;kp dkGkr >kys 1970 ps n’kd jk"Vªh; o vkarjjk"Vªh; ikrGhoj fLFkR;arjkps n’kd gksr-s n’kdkP;k
lq:okrhyk nq"dkG] isVªksyP;k fdaerhe/;s vkarjk"Vªh; cktkjisBsr >kysyh ok< ;keqGs egkxkbZ izpaM ok<yh-
vUUk/kkU;kph] thouko’;d oLrqaph VapkbZ fuekZ.k >kyh- js’kuoj /kkU; feGsukls >kys- ifj.kkeh xzkeh.k
fL=;kauh nq"dkGh ifjfLFkrhfo:/n o ’kgjh e/;eoxhZ; fL=;kauh egkxkbZ fo:/n vkanksyu lq: dsy-s eqacbzr
lektoknh efgyk lHkk o brj efgyk la?kVuk ,d= ;sÅu R;kauh 13 LkIVascj 1972 êgkxkbZ izfrdkj
la;qDr efgyk lferhph* LFkkiuk dsyh-4 ;kr egkjk"Vªkrhy vusd j.kjkfx.kh vk?kkMhoj gksR;k- 1975 gs
o"kZ la;qDr jk"Vªkauh ^vkarjjk"Vªh; efgyk o"kZ* Eg.kwu tkghj dsy-s ;k fufeRrkus Hkkjrh; fL=;kapk ik’pkR;
L=h eqDrhoknh pGoGh’kh o fopkjka’kh laidZ vkyk- 1975 rs 1985 ;k efgyk n’kdkr esfDldks]
dksijgsxu] uSjksch ;sFks >kysY;k vkarjjk"Vªh; efgyk ifj"knkauh L=h pGoGhyk vf/kd cGdVh fnyh- R;krwu
fL=;kaps vusd ygku eksBs xV la?kVuk L=hoknh tk.khok ?ksÅu mH;k jkfgY;k- L=hoknh o eqDrhnk;h
fopkjkauh R;kauk oSpkfjd vf/k"Bku feGowu fnys- L=hdMs frP;k xkS.kRokdMs ikg.;kpk ,d uok n`f"Vdksu
R;kauk lkiMyk- L=h vkf.k iq:"kkae/khy Hksn uSlfxZd vlyk rjh L=h vkf.k iq:"k ?kM.;kph izfdz;k ek=
lkekftd o lkaLd`frd vkgs- v’kh ekaM.kh L=hoknkus dsyh- R;kpcjkscj ^fyaxHkko* ;k ladYiusyk lkekftd

’kkL=kaP;k fo’okr fopkj :toys- ;k fyaxHkkokf/k"Bhr fo"kerk t’kh lkekftd] lkaLd`frd tM.k?kM.khr
O;oLFksr vkgs] Eg.kwup loZ {ks=kae/;s gLr{ksi dj.;kph xjt vkgs- ;kpsgh Hkku L=hoknkus Hkkjrh; L=h
pGoGhyk fnys- 1975 uarj Hkkjrkr L=h pGoG foLrkjyh] QksQoyh fryk uououh ?kqekjs QqVw ykxys-
fofo/k mfÌ"V;s Lohdk:u vla[; L=h la?kVuk fL=;kaps xV dk;Zjr >kys- vxnh lq:okrhyk fL=;kauk
vkfFkZdn`"V;k Lo;aiw.kZ dj.;klkBh lsok] vUuiw.kkZ efgyk eaMG ;k lkj[ks xV dk;Zjr >kys-5 rj L=h
fgalkpkjkpk o ’kks"k.kkpk iz’u dsanzLFkkuh ?ksÅu ^L=hoknh la?kVuk*] ^dzkarhdkjh efgyk la?kVuk*] ^L=h vk/kkj
dsan*z ] êfgyk n{krk lferh*] êsu vxsULV Ogk;ksyUl vWaM vWaC;qt* bR;knh la?kVuk dk;Zjr >kY;k-
R;kpcjkscj vf[ky Hkkjrh; efgyk QsMjs’ku lektoknh efgyk lHkk] tuoknh efgyk la?kVuk ;k MkO;k
i{kkaP;k efgyk vk?kkM;kgh vf/kd tksjnkji.ks dke d: ykxY;k- ,o<sp uOgs rj 1980 e/;s ;k loZ L=h
la?kVukauh ^L=h eqDrh vkanksyu laidZ lferh* gs ,d O;klihB fuekZ.k dsy-s egkjk"Vªr >kysyk O;klihBkpk
gk iz;Ru Hkkjrkr ifgY;kankp >kyk vkf.k R;kus brj jkT;krhy L=h la?kVukauk oLrqikB ?kkywu fnyk vls
vlys rjh L=heqDrh pGoG ,dla?k ,dftUlh gksrh vls Eg.krk ;s.kkj ukgh-
1979&80 e/;s lOkksZP; U;k;ky;kus fnysY;k eFkqjk [kVY;kP;k fu.kZ;kP;k fufeRrkus ek=
fBdkfBdk.kh fo[kqjysY;k L=h pGoGhr ,dlw=rk vkyh- fL=;kaojhy fgalkpkjkP;k iz’ukoj ns’kHkjkrhy L=h
la?kVukauk] fL=;kaph osnuk loZ= lkj[khp vlrs- ;kph tk.kho >kyh- gk HkfxuhHkko pGoGhyk ,dk lw=kr
cka/k.;kl mi;qDr Bjyk- eFkqjk ;k vkfnoklh L=hoj iksfyl dLVMhr iksfylkadMwu >kysY;k cykRdkjkP;k
fojks/kkr ns’kHkjkps okrkoj.k rkiys- R;keqGs fL=;kaoj fglkapkj fo’ks"kr% cykRdkjkP;k dk;|kr enr
dj.;kph ekx.kh iq<s vkyh- R;ke/;s [kVY;ke/khy cykRdkjh L=hpk ySafxd bfrgkl iqjkok Eg.kwu okijyk
tkÅ u;s] rlsp U;k;ky;kr iqjkok lknj d:u vkiys funksZ’kRo fl/n dj.;kph tckcnkjh vkjksihoj
Bsoyh tkoh ;k ekx.;k ekU; dsY;k xsY;k- dk;|krhy iGokVkaeqGs ;k vkanksyukyk visf{kr ;’k feGkys
ulys rjh Hkkjrh; L=h pGoGhyk ,d uohu fn’kk feGkyh- cykRdkjP;k [kVY;kadMs n`f"V{ksi VkdY;kl
vls y{kkr ;srs dh tksi;ZaUr cykRdkj fojks/kh pGoG tksjkr gksrh rksi;ZaUr ;k lac/a khps U;k;ky;kps
fu.kZ;gh vf/kd iqjksxkeh gksr-s 6 ;keqGsp L=h pGoGhr la?kVukRed vkf.k oSpkfjd nsok.k?ksok.k lq:
>kyh-
eatqJh lkjMk [kVY;kP;k fufeRrkus L=h pGoGhP;k vtsaM;koj gqaMkcGhpk iz’u vxzdzekus vkyk-
?kjkr fo’ks"kr% Lo;aikd?kjkr gks.kkjs vi?kkr gk dsoG [kktxh iz’u ukgh rj lkoZtfud vkgs- ts ts [kktxh
rs rs jktdh; vkgs- v’kh tgky Hkwfedk L=h pGoGhP;k dk;ZdR;kZauh ?ksryh gqaMkcGhpk iz’u gk L=hP;k
nq¸;eRRok’kh fuxfMr vkgs- ojkdMhy yksdkauk vl.kkjh pSuhP;k oLrwaph gko vkf.k >ViV feG.kkjk iSlk
gh gqaMkcGhph dkj.ks vkgsr gs fl/n dj.;kl gqaMkcGhph pGoG ;’kLoh >kyh- ;klkBh dksijklHkk ?ks.ks]
ppkZ dj.ks] ?kjks?kjh tkÅu izpkj dj.ks vkjksihP;k ?kjkleksj tkÅu fun’kZus dj.ks vls vusd ekxZ L=h
pGoGhus okijys-7 ijarq gaqMkcGhpk iz’u gk fL=;kauk laiRrhpk vf/kdkj ukdkjY;keqGs fuekZ.k >kyk vkgs]
gs okLro iq<s vk.k.;kr ek= pGoGhyk e;kZnk vkY;k-8 f’kok; dqVqacLFkk gh fL=;kaps neu dj.kkjh]
frP;koj vR;kpkj dj.kjh laLFkk vlwu frps ijh{k.k dj.;kph xjt vkgs- dqVqaclaLFksph iq:"klRrkd Lo:Ik
cnywu rh vf/kdkf/kd yksdk’kkgh laLFkk dj.;kph xjt vkgs] ;kcÌyph ppkZ ?kMowu vk.k.;krgh
pGoGhyk vi;’k vkys-

;k vkanksyukP;k egkjk"Vªkrhy ifj.kkeh 1984 e/;s gqaMkfojks/kh vkanksyukr egkjk"Vªkrhy fo’ks"kr%

eqacbZrhy L=h dk;ZdR;kZ vk?kkMhoj gksR;k ;k fL=;kauh vk.k[kh ,d egRRokpk iz’u mpywu /kjyk rks Eg.kts
xHkZfyax ijh{ks.kkpk iq:"kiz/kku Hkkjrh; lektO;oLFksr êqyxkp gok* gh ekufldrk [kksyoj :tysyh vkgs-
eqyxk Eg.kts oa’kkpk fnok] Egkrkji.kkpk vk/kkj rj eqyxh Eg.kts nql·;kps /ku- ;k ikjaikfjd ekufldrsyk
tksM feGkyh rh vk/kqfud ra=Kkukph- xHkZty ijh{k.kk}kjs xHkkZrhy O;ax ’kks/k.ks ’kD; gksÅ ykxys] i.k
R;k fufeRrkus fyaxpkp.kh d:u ?ks.ks o xHkkZ’k;kr eqyxh vlsy rj xHkZikr d:u ?ks.ks- v’kk vR;ar
vekuoh; vuSfrd izdkjkyk År vkyk- xHkkZe/;sp eqyhaph Hkzw.kgR;k o xHkZty ijh{k.k ;kfojks/kh vusd
L=hla?kVuk mH;k jkfgY;k- 1984 e/;s xHkZfyax ijh{k.k fojks/k eapkph LFkkiu eqacbZr >kyh- ;kr vusd
fL=;kaps xV] ukxjh gDdkalkBh la?k"kZ dj.kkjs xV] vkjksX;] foKku ;klkBh dke dj.kkjs xV lgHkxh >kys-
R;kauh ;k fo"k;koj vfr’k; fu;kstuiwoZd fofo/k ikrG;kaoj iz;Ru lq: dsy-s fL=;kaP;k ?kVR;k tUenjkph
R;kaP;k ifj.kkekaph ekfgrh ns.ks] yksdkauk tkx`r dj.ks] R;kl izfrca/k dj.kkjk dk;nk dj.;klkBh ncko
vk.k.ks- vls loZLi’khZ iz;Ru lq: dsy-s fL=;kaP;k dk;nk dj.;klkBh ncko vk.k.ks- vls loZLi’khZ iz;Ru
lq: dsy-s egkjk"Vª ljdkjus R;kl izfrlkn nsÅu Hkkjrkr xHkZfyaxijh{k.k izfrca/kkpk ifgyk dk;nk 1988
e/;s laer dsyk- vxnh vyhdMs loksZPp U;k;ky;kusgh R;klac/a kh dkgh funsZ’k fnys vkgs- okLrfod
xHkZfyax ifj{k.kkpk iz’u dkghlk uktqd o xqarkxqarhpk vkgs- fL=;kauk R;kaP;k Lor%P;k ’kjhjkoj i;kZ;kus
xHkkZoj gDd vkgs o Eg.kwu xHkZikrkpk fu.kZ; ?ks.;kps Lokra«;gh R;kauk vkgs- ijarq R;kpcjkscj izLFkkfir
lektO;oLFksr fL=;k Lora=i.ks fu.kZ; ?ksÅ ’kdr ukghr] rj R;kaps fu.kZ; iq:"kiz/kku lekt O;oLFksP;k
pkSdVhr ?ksrys tkrkr- R;keqGsp R;k xHkZfyax ijh{k.k o L=hxHkZgR;k dj.;kl cGh iMrkr] v’kh vR;ar
lerksy Hkwfedk Hkkjrh; L=h eqDrh pGoGhus ?ksryh vkgs-
1975 rs 1985 ;k vkarjjk"Vªh; efgyk n’kdkP;k dkGkr egkjk"Vªkr L=h pGoG foLrkjyh-
ldl fopkjkaph f’knksjh ?ksÅu rh loZlkekU;kai;ZUr iksgkspw ykxyh] loZ iz’ukauk Li’kZ d# ykxyh-
pGoGhus ifjR;Drk fL=;k] fL=;kaojhy dkSaVqfcd vR;kpkj] fL=;kapk o eqyhapk O;kikj ySafxd fiGo.kwd
v’kk iz’ukaoj vkiys y{k dsafnzr dsy-s fL=;kaP;k gDdkalkBh y<.ks] R;kaP;koj gks.kk·;k vU;k;kalac/a kh
yksdtkx`rh dj.ks] fL=;kauk la?kfVr dj.ks] L=hfo"k;d /kksj.kkae/;s dk;|kae/;s cny ?kMowu vk.k.;klkBh
ekspsZ dk<.ks] fun’kZus dj.ks bR;knhaoj Hkj jkfgyk- osxosxG;k Lrjkaojhy L=h la?kVuk L=hoknh ewY;s ?ksÅu
Hkkjrh; ifjfLFkrhyk vu#i L=hoknkph rqdM;k&rqdM;kus ekaM.kh d# ykxY;k vkgsr- L=h pGoGhps
usr`Ro izkeq[;kus e/;eoxkZdMs jkfgys vkgs- ik’pkR; L=h pGoGhus Lora= jktdh; i{kkaph LFkkiuk dsyh
rls Hkkjrh; L=h pGoGhus dsys ukgh- gh pGoG jktdh; i{kkaP;k vk?kkM;k fdaok fL=;kaps Lora= xV
;ke/;sp xqarwu jkfgyh vls vusd vk{ksi L=h pGoGhoj ?ksrys tkrkr-
vuqeku o fu’d’kZ
xsY;k rhl o"kkZrhy L=h pGoGhapk vk<kok ?ksryk vlrk vls y{kkr ;srs dh] loZlkekU;
fL=;kai;ZUr pGoG vtwu iksgkspyh ukgh- ,dkp O;klihBko#u vkiyk jktdh; izHkko ok<fo.;kr L=h
pGoGhyk vi;’k vkys- dkj.k izR;sd jktdh; i{kkus fL=;kalkBh Lora= efgyk vk?kkM;k LFkkiu d#u
,dla?k pGoGhr QwV ikMyh vkgs- nsonklh izFkk can ukgh- R;keqGs Hkkjrh; L=h pGoGhph izxrh ean o
fo"ke i/nrhus pkyw vkgs- vkanksyd fL=;kadMs lk’kadrsus ikfgys tkr vkgs- L=h pGoGhr tkr] /keZ] i{k

;kaps jktdkj.k ?kqlys vkgs- L=h pGoGhyk leku dkeklkBh leku osru] gqaMkcanh] eqyhasP;k yXukps o;
;klkj[;k dkgh iz’ukr ;’k feGkys rjh dk;|krhy =qVhae/;s vusd iz’u jsaxkGysys vkgsr- L=h pGoGhyk
vf/kd y<kÅ o O;kid cuo.;klkBh ,dla?krsph xjt vkgs- L=h iq#"k ukR;krhy folaokn] vlekrksy gk
fL=;kaojhy vU;k;krwu fuekZ.k gksr vkgs- ;kph n[ky ?ks.;kl lekt r;kj ukgh i.k gk fopkj #to.;kps
vkOgku L=h pGoGhiq<sgh vkgs-
lanHkZ
1- ikVhy in~etk] & Hkkjrh; bfrgklkrhy fL=;k] QMds izdk’ku] dksYgkiwj] i`-ua- 17
2- uyoMs ne;arh] & lkrkjP;k izfrljdkjP;k poGoGhrhy fL=;kapk lgHkkx] ,e~ fQy izc/a k
vizdkf’kr f’kokth fo|kihB] iq- 27
3- xok.kdj jksfg.kh]&ejkBh L=h ’kDrhps jktdkj.kh :i] vkfnR; izdk’ku] 1986]
a. i`- 15
4- xok.kdj jksfg.kh]& ik.khokyh ckbZ ( LiWjks 2003] i`- 94
5- ’kekZ dqewn] bfULV;qVyk;f>ax QsfefuLV vtsaMk] bZ- ih- MCY;w] [kaM 38 vkWDVks- 25 31 2003
i`- 4564&4576
6- Iykoh; vWxzl] izksVfDVax oqesu vxzULV Ogk;ksyUl] fjOg;w vkWQ fMdsM vkWQ ysftLys’ku] bZ- ih-
MCY;w ,fizy 25&31&1992 i`- 19&33
7- vfXugks=h banw o ikyjhokyk jtuh] VsªfM’ku] n QWfeyh] vWaM n LVsV % ikfyfVDl vkWQ n oqesUl
eqOgesaV bu n ,Vht] tsaUMj vWUM us’ku] ;k iqLrdkr usg: eseksfj;y E;qf>;e vWM yk;czjh uoh
fnYyh 2001
8- ikVhy in~etk] mijksDr i`- ua- 285

Ekfgyk vkf.k ljdkjps cnyrs /kksj.k

lkS- lafxrk ;’koar ikVhy
dyk vkf.k okf.kT; egkfo|ky;] dMsiwj
rk-dMsxkao ft- lkaxyh
eks- ua- 8805195598
izLrkfod %
ekuoh bfrgklkP;k okVpkyh L=h Eg.kwu Lora= vfLrRo u ekurk frP;kdMs iq:”kdsafnzr n`”Vhdksukrwu
ikfgys xsy-s R;keqGs LkaLd`rhP;k izxrhe/;s L=hyk nq¸;e LFkku fEkGkys dkj.k L=h gh dks.kkrjh iq:”kkph
eqyxh] cfgu] iRuh] ekrk] vkth Eg.kwu thou txr vkyh- oa’kfufeZrh o oa’klkrR; ;krhy L=h;kaph
Hkwfedk usgehp êknh* Eg.kwu jkfgyh dkj.k eqYkkauk tUe ns.;kph o laxksiukph tokcnkjh rhP;koj i.k
ihrk Eg.kwu iq:”kkaps ukao ykxys toG toG loZ lekT;kr iq:”kkaP;k rqyusr L=hps LFkku fHkUu o nq¸;e
vlY;keqGs iq<siq<s lo; gksowu lokZaukp rs uSlxhZd o ;ksX; okVw ykxys-
‘kks/k fuca/kkph mfn”V;s %
1- L=h thoukyk ljdkjh /kksj.kkaph ijLijiwjdrk letwu ?ks.ks-
2- L=h thoukph ik’oZhHkweh letwu ?ks.ks-
3- L=h /kksj.kkaph izklkafxrrk-
x`fgrd
L=h fo”k;d ljdkjh /kksj.kkrwu L=h lf{kehdj.kkyk pkyuk feGkyh-
la'kks
'kks/ku i/nrh
izLrwr ‘kks/kfuca/kklkBh o.kZukRed] fo’ys”k.kkRed i/nrhpk voyac dsyk vlwu L=h fo”k;d iqLrds
o xzFa k vkf.k o`Rri=s ;kapk vk/kkj ?ksryk vkgs-
vk’k; fo’ys”k.k %
ekuoh thoukP;k izR;d dky[kaMkr L=h vkf.k iq:”k ;kaph rqyuk djrkruk iq:”kk is{kk L=hyk xkS.k
LFkku vlysys fnlwu ;srs ¼oSfnd dky[kaM lksMwu½ tls mnk- ûko lkuqckbZ] gkFkh dFkGkpk okGk*]
ck;dkaph vDDy xqMX;krp] ck;dks iGwu xsyh rj ikBhojpk xksaMk xsyk] cfgu xsyh rj ukdkpk ‘ksaMk
xsyk v’kk vusd Eg.khrwu L=h;kaps xkS.kRo fnlwu ;sr-s
bfrgkl ys[kukr vusd ;q/nkaph o.kZus lkiMrkr R;ke/;s L=h;kapk mYys[k jk.kh] nklh brirp
jkgrks- iq:”kk cjkscj osxosXkG;k mYys[kkaph xjt ekuyh tkr ukgh- n’kjFkkdMwu dSd;hus rhu oj
ekxhrY;kus jkek;.k ?kMys gk mYys[k okjaokj gksrks- i.k dSd;hus LodrZ`Rokus jFk mHkk dsyk o ;q/n
ftad.;kl enr dsyh Eg.kwu n’kjFkkus ;q/n ftadys Eg.kwu rhyk oj fnyk ;kpk mYys[k cÚ;kpnk
gsrwiwjLdji.ks VkGyk tkrks- Kku fufeZrh gh iq:”k djrkr- EkuqLe`frdkj.ks gk vf/kdkj L=h o ‘kqnzkyk fnykp
uOgrk f’kd.ks] f’kdo.ks ;k loZ iq:”kh eDrsnkjhP;k ckch ekuY;k xsY;k Eg.kwu e/; ;qxhu dkGkr lkekU;
L=h;k ;k iklwu oaphr jkfgY;k fczfV’kkaP;k vkxeukuarj ik’pkR; fopkjlj.khP;k izHkkokus ;k cny lq:
>kyk-

efgyk /kksj.kkaPkh ik’oZHkweh %

Woman gk baxzth ‘kCn Wifman ;k ‘kCnkiklwu cuyk vkgs- ;kpk vFkZ ^L=h O;Drh* vlk vkgs-
iw<s Womanism gk ‘kCn Theory of Sexual equality the Movement for women’s right Eg.ktsp ^ySafxd
lekurspk fl/nkar vkf.k L=h;kaP;k gDdkaph pGoG* ;k vFkkZus okijyk tkÅ ykxyk- ,fyl jkWlh fgus 27
,fizy 1895 yk The athenaeum ;k fu;rdkyhdkr xzFa k ijh{k.k fygrkauk izFke gk ‘kCn o uarj rks
lxGhdMs izlkfjr tkYkk- brjkus okS;fDrd O;k[;k ekaMY;k i.k fyaxHksn u ekurk L=h&iq:”k lekursoj
fo’oklw Bso.kkjk v’kk vFkkZus gk ‘kCn okijk tkÅ ykxyk-
L=hoknkph lq:okr 15O;k ‘krdkr lq: >kyh ek= R;kdkGh L=h;kapk izfrdkj gk dsoG
fu”ks/kkiqjrkp gksrk- ek= ;k e/kwu L=h pGoGhyk izsj.kk feGkyh- v/kqfud L=hoknkphewGs 18 O;k ‘krdkr
vk<Grkr- êsjh oksyLVksu dkIVP;k* fy[kkukrwu ;k fopkjkaps n’kZu gksr-s 19 O;k ‘krdkr L=h;kaP;k
pGoGhyk o vkanksyukyk xrh feGkyh- L=hoknkph ifgyh ykV 19O;k ‘krdkP;k mRrjk/kkZr o 20 O;k
‘krdkP;k iwokZ/kkZr vk<Grs- L=h;kaP;k R;kaP;k ckbZi.kkeqGs nq;eRo o vU;k; lgu djkok ykxrks L=hps gs
nq;eRo O;oLFkkRed Eg.ktsp dqaVqac o lektO;oLFksr ;kps eqGs vkgsr- ;kojp L=hokn;kaP;k fopkjkaph
okVpky pkyw vkgs- 1960 uarj efgykaP;k pGoGhus gs fl/n dsys dh] iq:”kka is{kk L=h;kauk lektkr tks
xkS.k ntkZ fnyk tkrks- ;kps lkekftd o lkaLd`frd vkgs- TkSfod ukgh ;k ckcr ,d okD;rk vk<Grs-
;quksus rj ^1975 rs 1985 gs n’kd efgyk mRd”kkZps n’kd Eg.kwu ekuys*
[kÚ;k vFkkZus 20 O;k ‘krdkiklwu efgyk pGoGh txke/;s eqG /k: ykxY;k ;krwup izR;sd
jk”Vªkrhy ljdkjkauk efgyk fo”k;d /kksj.kkaph veyctkouh vkf.k dk;ns ;kaph fufeZrh d:u efgYkkaP;k oj
gks.kkÚ;k vR;kpkj vU;k;yk izfrca/k ?kky.;kps /kksj.k lq: >kys- Hkkjrkus Lokra«;kuarj efgykaP;k fLFkrhr
lq/kkj.kk OgkO;kr Eg.kwu vkusd miØe jkcfo.;kl lq:okr dsyh- R;kiSdh efgyk fo”k;d /kksj.ks ,d Hkkx
vkgs- ;kph ikGseqGs v’kh vkgs-
1920 lkyh ^foesUl bafM;u vlksfl,’ku vkf.k vkWy bafM;k dkWUQUl g;k laLFkk vkfLFkRokr
vkY;k ;k laLFkkauh L=h;kaP;k lanHkkZr vusd iz’u mifLFkr dsy-s Eg.kwu Lokra«;kuarj L=h dY;k.kkP;k
;kstuk Hkkjr ljdkj.ks gkrh ?ksrY;k-
bafM;u dkSUlhy vkWQ lks’ky lk;Ul fjlpZ (ICSSR) us fyaxkoj vk/kkjhr vH;klkauk ,dw.k
dk;ZØeke/;s fo’ks”k izk/kkU; fnys- Eg.kwurj ^ lsaVj QkWj foesUl MsOgyesaV LVMht* 1980 lkyh ;k ‘kks/k
laLFksph (ICSSR) P;k enrhus LFkkiuk dj.;kr vkyh- Eg.kwu rj L=h fo”k;d /kksj.kkaph fufeZrh izfØ;k
lq: >kyh
ljdkjh /kksj.kkaps mns’;%
1- L=h;kaph ikjaikfjd Hkwfedk lw/kkj.;klkBh
2- fyaxkoj vk/kkjhr dsyk tk.kkjk Hksn Hkko ukghlk dj.ks-
3- jkuMh HkqrdkGkrwu L=h;kaph eqDrrk >kyh ikfgys Eg.kwu dkgh fof’k”V tqyfe :<h ukgh’kk dj.ks
4- L=h;kaph rFkkdfFkr fuf”Ø;rk u”V dj.ks
iq:”k tkfrP;k ;’kLohrslkBh fi<;kaufi<;k] ‘krdkuw‘krds jkgwu =kl lgu d:u efgyk dqaVqac vkf.k
lektO;oLFkk fVdowu Bsor vkY;k vkgsr- rFkkfi ;k R;kxkph dnj >kyhp ukgh- ek= R;kaP;k

vlgk¸;rspk xSjQknk ?ksrkyk xsyk- dqaVqac]lekt] jk”Vª] vFkZO;oLFkk ;kapk fodkl ?kMfo.;kr vkf.k R;kaps
vfLFkRo fVdowu Bso.;kr efgykapk eksBk lgHkkx jkfgyk vkgs- gs fufoZokn vkgs- efgykauk l{ke d:up
vki.k lekt vkf.k jk”Vªyk cyoku d: ‘kdrks- efgykapk lgHkkx] R;kauk laj{k.k] R;kaph vfFkZd mUurh]
R;kaP;k l{kersps lao/kZu vkf.k ;k lokZalkBh vuqdwy okrkoj.k fufeZrh v’kk lokZapk lekos’k ekfgyk
/kksj.kkr vkgs-
1994 e/;s ekfgyk /kksj.k r;kj dj.kkjs egkjk”Vª gs Hkkjrkrhy ifgys jkT; vkgs- riqohZ Hkkjr
ljdkj.ks 1992&93 e/;s 73oh] 74oh ?kVuk nq:Lrh d:u ukxjh vkf.k xzfe.k laLFkke/;s efgykalkBh
1@3 vkj{k.k Bso.;kpk fu.kZ; ?ksryk- rj 1979 e/;s efgyk ckcr gks.kkjs loZ izdkjps HksnHkko
nqjdj.;kP;k lac/a kh la;qDr jk”Vª la?kVusP;k vkelHksus Bjko ler dsyk-
20ekpZ 2001 jksth efgyk fodkl /kksj.k tkfgj dsys R;ke/;s iq<hy izdkjph mfn”V;s gksrh-
1- dks.kR;kgh izdkjpk HksnHkko nwj dj.;klkBh ;ksX;v’kh dk;nk iz.kkyh o leksn;hd izfØ;k fuekZ.k
dj.ks-
2- ns’kkrhy efgykapk f’k{k.k vkjksX;] jkstxkj] o lkekftd lqj{kk ;k {ks=krh lgHkkx fuf’pr dj.ks-
3- ekuoh vf/kdkjkapk dkeyk mi;ksx d:u ?ks.;klkBh efgykauk dk;Z{ke cuo.ks-
4- efgykauk iq:”kkaP;k brdsp egRo ns.ks-
5- vfFkZd vkf.k lkekftd /kksj.k fufeZrhr efgykauk lgHkkxh d:u ?ks.ks-
ojhy mfn”V;s lk/; dj.;klkBh Bjfo.;kr vkysyh e;kZnk gh 10 o”kkZph gksrh- Hkkjrkus 2001 gs
o”kZ efgyk l’kDrhdj.k o”kZ Eg.kwu lktjs dsy-s
2011 P;k jk”Vªh; efgyk /kksj.kkr vkjksX;] dqiks”k.k] ?kjkxqrh fgalkpkj ;k lkj[;k eqn;kaPkk fopkj
gksrk-
Iak[kkuk vk.k[kh cG ns.;klkBh 2016 lkyh uos jk”Vªh; /kksj.k tkfgj >kys rs vls-
1- Efgykaps vkjksX; o iks”kd vkgkj
2- f’k{k.k
3- vkfFkZd lgHkkx
4- iz’kklu vkf.k fu.kZ; izfØ;rhy efgykapk lgHkkx
5- efgyk fgalkpkjkyk izfrca/k
6- loZ {ks=kr efgykalkBh vuqdwy okroj.k fufeZrh
7- efgykaP;k lqj{ksr ok<dj.ks-
8- ‘ksrdjh vkRegkR; xzgLFk dqaVqackrhy efgykaP;k gDdkph tiowuqd v’kk uO;k /kksj.kkr vusd
ckchoj y{k dsanzhr dsysys vkgs- gs /kksj.k iq<hy 15 rs 20 o”kkZlkBh vlsy-
efgyk /kksj.kkaP;k eqGs efgykaP;k fodklkyk xfr izkIr >kyh ,so<sp uOgsrj efgykaP;k lanHkkZrhy
uouO;k dk;n;kapk tUe >kyk ;kpk mi;ksx ekfgykaps gDd] Lokra«; vkckf/kr jk[k.;kl enr >kyh-
R;kOgk efgykaP;k cnyR;k ljdkjh /kksj.kkps fu”d”kZ iq<hy izek.ks-

fu”d”kZ %
1- efgykaus iz’kklfd; dkS’kY; fLk/n dsys vkgs-
2- L=h;kapk vkfFkZd vkf.k lkekftd Lokra«;kpk ik;k HkDde gksr vkgs-
3- efgykaP;k dk;kZaph f{kfrts oànkor vkgsr-
4- f’k{k.kkaP;k izfØ;sr efgyk lkfey gksr vkgsr-
5- dqaVqackP;k fu.kZ; izfØ;sr L=h;kaps egRRo ok<r vkgsr-
6- L=h;kauk gDdkaph tk.kho >kyh-
7- lekTkkr L=h iq:”k lekursyk iks”kd okrkoj.k fuekZ.k gksr vkgs-
,dhdMs ljdkP;k cnyR;k /kksj.kkrwu rhyk cG izkIr gksr vkgs- ijarw nqlÚ;k cktwyk dkSVqfcd
fgalkpkjkyk rksaM n;kos ykxr vkgs- lkokZtfud fBdk.kh] dkedktkp;k fBdk.kh L=h;kaP;k ‘kks”k.kkr ok<
gksr vkgs- efgykauk y{; dj.kkjs lk;cj xqUgs ok<r vkgsr- ,so<sp uOgsrj cykRdkj] vkR;kpkj]
fiGo.kwd] NGokn v’kk vusd leL;kauk L=h;kauk leksjs tkos ykxr vkgs- gh v/kqfud lektkPkh
‘kksdkafrdk vkgs-
lanHkZ lwph %
1- Hkkjrh; bfrgklkrhy L=h;k& MkW- lkS- in~etk ikVhy] MkW-lkS- ‘kksHkuk tk/ko
2- efgyk o ckyfodkl /kksj.k vkf.k fu.kZ; & ;’koarjko pOgk.k fodkl iz’kklu izcks/kuh
3- lekftd’kkL=krhy laKk fl/nkarkpk dks”k & MkW- ch-vkj- tks’kh
4- ldkG U;wt isij & 18@02@2017
5- Women Empowerment issues and challenges – Editor. Dr. Jyoti Nade.

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rajaikyaÊ saamaaijak ASaa sava-ca xao~at is~yaaMnaa pu$YaaMcyaa tulanaot kmaI PàmaaNaat saMQaI ]plabQa k$na idlaI
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kovaL SaarIirk vaOiSaYzyaaMcyaaca baabatIt idsaUna yaoto Asao naahI tr Anaok maanaisak xamata AaiNa gauNavaOiSaYzyaaMcyaa
baabatIthI idsaUna yaoto.yaatIla kahI Baod ho inasaga-inaima-t Aahot tr kahI Baod ho samaajainaima-t Aahot. tr s~I AaiNa
pu$YaaMcyaa vyai>ma<va vaOiSaYzyaaMmaQyao AaZLUna yaoNaa−yaa BaodaMcaa Saas~ao> AByaasa ha ilaMgaBaodivariht samaajaacaI inaima-tI
krNyaasaazI inaiScat ]pyau> zrNaar Aaho. Pàstut SaaoQainabaMQaat ivaivaQa vyai>ma<va vaOiSaYzyaaMmaQyao AaZLUna yaoNaa−yaa
BaodaMivaYayaI kolyaa gaolaolyaa saMSaaoQanaaMcaa AaZavaa GaoNyaat Aalaa Aaho.
mah<vaacyaa saMklpnaaÁ ilaMgaBaodÊ pMcaGaTkÊ Aak`makta sva−Aadr
p`stavanaaÁ
s~I AaiNa pu$Ya yaaMcyaat SaarIirk gauNavaOiSaYzyaaMcyaa baabatItca naahI tr maanaisak gauNavaOiSaYzyaaMcyaa baabatIt
doiKla iBannata idsaUna yaoto. yaa ilaMgaiBannatocaa AByaasa sava-ca xao~atIla saMSaaoQakaMnaI kolaolaa AsaUna maanasaSaas~& doiKla
yaalaa Apvaad naahIt. Anaok saMSaaoQakaMcyaa mato sao@sa AaiNa jaoMDr yaa daona iBanna saMklpnaa AsaUna sao@sa hI saMklpnaa
Pàamau#yaanao puna$%padna saMsqaa, laOMigak Avayava laOMigak saMPàorkaMcao PàmaaNa yaaMsaar#yaa SaarIirk vaOiSaYzyaaMcyaa saMdBaa-t vaaprlaI
jaato tr jaoMDr hI saMklpnaa Pàamau#yaanao samaajaanao inaQaa-irt kolaolyaa s~I AaiNa pu$YaaMcyaa BaUimakaMnaa Anausa$na is~yaa
AaiNa pu$YaaMcyaa vat-naat AaZLUna yaoNaa−yaa iBannatosaMdBaa-t vaaprlaI jaato ³Kangas et al., 2015´.
maanaisak gauNavaOiSaYzyaaMcyaa baabatIt AaZLUna yaoNaarI laOMigak iBannata hI naOsaiga-k Aaho kI saamaaijak va
saaMskRitk GaTkaMcyaa PàBaavaatUna inamaa-Na JaalaI Aaho yaabaabat saMSaaoQakaMmaQyao ekvaa@yata nasalaI trI saamaanyat: naOsaiga-k
saamaaijak AaiNa saaMskRitk GaTkaMcyaa eki~t PàBaavaatUna hI laOMigak iBannata inamaa-Na haot Asalyaacao Anaok saMSaaoQak
maanatat.
vyai>ma<va vaOiSaYzyaaMmaQyao AaZLUna yaoNaara ilaMgaBaod naOsaiga-k ikMvaa saamaaijak kaoNa%yaahI karNaanao inamaa-Na
Jaalaolaa Asalaa trI ha Baod s~I AaiNa pu$Ya daohaoMcyaahI AayauYyaavar vyaapk pirNaama kirt Asatao. samaajaamaQyao s~I
AaiNa pu$Ya yaaMnaa SaOxaiNak vyavasaaya rajaikya Aaiqa-k ASaa Anaok mah<vapUNa- xao~at ]plabQa AsaNaa−yaa saMQaIMmaQyao
maaozyaaPàmaaNaat Asamaanata AaZLUNa yaoto AaiNa yaakirta Pà%yaxaat AsaNaarI laOMigak iBannata AaiNa %yaaivaYayaI samaajaat
AsaNaaro samaja−gaOrsamaja APà%yaxapNao karNaIBaUt zrtanaa idsatat. jar s~I AaiNa pu$YaaMnaa samaana saMQaI ]plabQa k$na
doNaa−yaa samaajaacaI inaima-tI krayacaI Asaola tr ilaMgaBaod AaiNa ilaMgaBaodasa karNaIBaUt GaTkaMcaa Saas~ao> AByaasa haoNao
AavaSyak Aaho ³Iswran, M.).

saMSaaoQanaacao ]i_YTÁ
1. ivaivaQa vyai>ma<va vaOiSaYzyaaMcyaa baabatIt s~I AaiNa pu$Ya yaaMcyaat AaZLUna yaoNaaro saamya AaiNa iBannata yaaMcaa SaaoQa
GaoNao
2. ilaMgaBaodacao spiYTkrNa krNaa−yaa jaIvaSaas~Iya AaiNa saamaaijak isaQdaMtaMcao ivavaocana krNao
saMSaaoQana pQdtIÁ
Pàstut SaaoQainabaMQaakirta laoK pustko jana-lsa [MTrnaoT yaa duyyama s~aotaMcaa vaapr krNyaat Aalaa Aaho.
saMSaaoQanaacyaa mayaa-
mayaa-daÁ
daÁ
Pàstut SaaoQainabaMQaat pMcaGaTk Pàa$pavar AaQaairt vyai>ma<va vaOiSaYzyaoÊ Aak`makta AaiNa sva − Aadr ASaa
mayaa-idt vyai>ma<va vaOiSaYzyaaMcaaca ivacaar kolaa gaolaa Aaho.
saMdBa-Ba- saaih%yaacaa AaZavaaÁ
AaZavaaÁ
pMcaGaTk Pàa$p AaiNa ilaMgaBaodÁ
pMcaGaTk Pàa$panausaar AnauBavasanmauKta satsad\ivavaokbauiQd baihmau-Kta samaayaaojakta AaiNa caotapdSaa ho paca
GaTk vyai>ma<vaacyaa koMd`sqaanaI Asatat. yaa Pàa$pavar AaQaairt vyai>ma<va caacaNaIcaa vaapr k$na vyai>ma<vaatIla
ilaMgaBaodacaa AByaasa Anaok saMSaaoQakaMnaI kolaa Aaho. Paa^la kaosTa AaiNa %yaacao sahkarI yaaMnaI 2001 maQyao 26 iBanna
saMskRtIMmaQaIla 23000 s~I AaiNa pu$YaaMcyaa sva−inavaodnaa%mak caacaNaIcaa vaapr k$na %yaaMcyaa vyai>ma<vaacaa AByaasa
kolaa. ha^Mgaka^Mga Amaoirka Baart riSayaa ASaa ivaivaQa doSaaMmaQaUna Pàd<a gaaoLa krNyaat Aalaa. saMSaaoQakaMnaa is~yaa yaa
pu$YaaMcyaa tulanaot AiQak saaOhad-pUNa- ]badar icaMtagàst AaiNa svat:cyaa BaavanaaMivaYayaI AiQak saMvaodnaSaIla Asalyaacao
AaZLlao. tr pu$Ya ho AiQak AagàhI AaiNa AnauBavasanmauK Asalyaacao idsaUna Aalao. %yaacaPàmaaNao kmaI ivakisat AaiNa
jaoqao AVap s~I−pu$Ya samaanatocaa ABaava Aaho ASaa Aaif`ka AaiNa AaiSayaa KMDacyaa tulanaot AiQak ivakisat AaiNa
samatavaadI ASaa yauraop AaiNa Amaoirka KMDatIla doSaaMmaQyao vyai>ma<va gauNavaOiSaYzyaaMmaQaIla ilaMgaBaod AiQak tIvà
AsalyaacaohI sadr saMSaaoQanaat idsaUna Aalao. yaaca QatI-caa AByaasa 2008 maQyao is@maT AaiNa %yaaMcyaa sahka−yaaMnaI kolaa
jyaat 55 iBanna saMskRtIMmaQaIla 17637 s~I AaiNa pu$YaaMkDUna Pàd<a gaaoLa krNyaat Aalaa jyaat varIlaPàmaaNaoca filato
PàaPt JaalaI. ca^pma^na AaiNa %yaaMcyaa sahka−yaaMnaI 2007 maQaIla %yaaMcyaa saMSaaoQanaat Asao namaUd kolao Aaho kI
vyai>ma<vaat AaZLUna yaoNaaro ilaMgaBaod ho 65 to 98 yaa vayaaogaTat doiKla idsaUna yaotat. 2013 maQyao ivhA^naollaao AaiNa
naaosaok yaaMnaI PàmaaiNat vyai>ma<va PàSnaavalaIeovajaI APà%yaxa pQdtIcaa vaapr k$na kolaolyaa saMSaaoQanaat vyai>ma<vaatIla
ilaMgaBaod ha PàmaaiNat vyai>ma<va PàSnaavalaI vaap$na kolaolyaa saMSaaoQanaapoxaa kmaI PàmaaNaat prMtU saaMi#yikyadRYTyaa laxaNaIya
Asalyaacao AaZLUna Aalao. maQyao kolaolyaa saMSaaoQanaat is~yaaMnaI namàta iSastbaQdta ]%saahÊ k$NaaÊ Baavainak Aisqarta
yaa gauNavaOiSaYzyaaMvar AiQak gauNa PàaPt kolao tr pu$YaaMnaI AagàhIpNaaÊ ]Vaojakta AaiNa baaOiQdkta yaa gauNavaOiSaYzyaaMvar
AiQak gauNa PàaPt kolao. ija}Da[-saÊ baUqa AaiNa AayarivaMga 2012 yaaMcyaa mato Pà%yaok gauNavaOiSaYzyaacyaa baabatIt
AaZLUna yaoNaara ilaMgaBaodacaa pirNaama jarI maQyama to ikrkaoL yaa EaoNaImaQyao idsaUna yaot Asalaa trI eki~t
vyai>ma<vaacyaa baabatIt AaZLUna yaoNaara ilaMgaBaod ha AiQak vyaapk va pirNaamakark Aaho.
sva−Aadr AaiNa ilaMgaBaodÁ
vyai>nao svat:cyaa xamata AaiNa itlaa imaLNaaro yaSaapyaSa yaaMcyaa kolaolyaa maUlyamaapnaavar AaQaairt vyai>caI
svat:ivaYayaI AsaNaarI sakara%mak Aqavaa nakara%mak Baavanaa mhNajao sva−Aadr haoya. sva−Aadr BaavanaocaI patLI is~yaa
AaiNa pu$YaaMmaQyao iBanna Asato ka yaaivaYayaIcaa AByaasa Anaok saMSaaoQakaMnaI kolaolaa AsaUna bahutaMSa saMSaaoQanaaMmaQaUna

is~yaaMcaa sva−Aadr pu$YaaMcyaa tulanaot kmaI Asalyaacao naaoMdivalao gaolao Aaho. tsaoca saMSaaoQanaat AsaohI idsaUna Aalao Aaho
ik sva−Aadr patLIt idsaUna yaoNaara ilaMgaBaod ha ikSaaoravasqaa yaa kalaKMDat savaa-iQak idsaUna yaotao tr
ikSaaoravasqaopUvaI-cyaa AaiNa naMtrcyaa vaOkaisak kalaKMDat ilaMgaBaod Asalaa trI tao kmaI PàmaaNaat Asatao.tsaoca s~I
AaiNa puR$Ya daoGaaMcyaahI sva−Aadr patLIt ikSaaoravasqaonaMtr hLUhLU vaaZ haot jaato ³@vaaTmana AaiNa va^TsanaÊ
2010´.
Aak`makta AaiNa ilaMgaBaodÁ
dusa−yaa vyai>sa SaarIirk AaiNa maanaisak [jaa paohaocaivaNyaacyaa hotUnao kolaolaI kaoNatIhI kRtI mhNajao
Aak`makta haoya ³ba^rna AaiNa ircaD-sanaÊ 1994´. is~yaaMcyaa tulanaot pu$Ya AiQak Aak`mak Asalyaacao pUvaI-cyaa Anaok
saMSaaoQanaaMmaQaUna idsaUna Aalao Aaho. kahI saMSaaoQakaMcyaa mato ilaMgaBaod ha Aak`maktocyaa patLIt nasaUna tao Aak`maktocyaa
Pàkarat Asatao. maulao va pu$Ya ho Pà%yaxa Aak`maNaacaa AiQak vaapr krtat tr maulaI va is~yaa yaa APà%yaxa Aak`maNaacaa
AiQak vaapr krtat. ivaSaoYat: baalyaavasqaa AaiNa ikSaaoravasqaa yaa kalaKMDat ha frk AiQak zLkpNao idsaUna
yaotao ³hosa AaiNa hoganaÊ 2006´. saMSaaoQak AsaohI inairxaNa naaoMdivatat ik naOsaiga-kdRYTyaa is~yaa yaa puR$YaaMcyaa tulanaot
kmaI takdvaana Asalyaanao %yaa Pà%yaxa poxaa APà%yaxa Aak`maNa pQdtIcaa AvalaMba AiQak krtat tr pu$Ya SaarIirk
Aak`maNacaa AiQak AvalaMba krtat saamaaijak Aak`maNa ha APà%yaxa Aak`maNaacaa ek Pàkar AsaUna yaat dusa−yaa vyai>
Afvaa psarivaNaoÊ Abaaolaa QarNaoÊ samaUhat ekTM paDNao yaavdaro itcyaa saamaaijak PàitYzosa [jaa paohaocaivalaI jaato. yaacaa
AvalaMba is~yaaMkDUna AiQak kolaa jaatao ³ik`k AaiNa gàa^TipTrÊ 1995´. barba^Mk ³1987´ yaaMcyaa saMSaaoQanaat %yaaMnaa
Asao AaZLUna Aalao ik is~yaa yaa is~yaaMcyaa ivaraoQaat AiQak Aak`mak banatat.
Aak`maktoivaYayaIcyaa dRiYTkaonaaMcaa AByaasa kolaa Asata Asao idsaUna Aalao ik Aak`mak vat-naanaMtr puR$YaaMcyaa
tulanaot is~yaaMnaa AiQak ApraQaI vaaTto. tsaoca %yaa AiQak icaMtIthI haotat ³[-galaI AaiNa isTfnaÊ 1986´.
saOQdaMitk ivaSlaoYaNaÁ
jaOivak isaQdaMt yaacao spiYTkrNa Asao dotao ik s~I AaiNa pu$Ya yaaMcyaat jaIvaSaas~Iya jao Baod Aahot %yaamauLo
pu$Ya AiQak Aak`mak AsatatÊ jasao ik pu$YaaMmaQyao AsaNaara vaaya gauNasaU~ ikMvaa is~yaaMcyaa tulanaot %yaaMcyaat AiQak
PàmaaNaat AaZLUna yaoNaaro TosTaosTora^na. TosTaosTora^nacaI patLI AaiNa Aak`makta yaaMcyaat Qanaa%mak saMbaMQa Asalyaacao kahI
saMSaaoQanaatUna idsaUna Aalao Aaho³D^bsa AaiNa [trÊ 1995´.
]%kàMtIvaadI isaQdaMtanausaar puna$%padnaacaI saMQaI AaiNa s~I PàaPt krNyaakirta pu$YaaMnaa Aak`mak banaNao
k`maPàaPt haoto. tsaoca s~I AaiNa pu$YaaMcyaa SaarIirk rcanaot AsaNaaro frk AaiNa %yaanausaar puna$%padnaacyaa kayaa-t
daoGaaMcaa AsaNaara iBanna sahBaaga yaamauLo jaIivat rxaNaacaI daohaoMpuZo AsaNaarI Aavhanao hI doiKla iBanna Asalyaacao idsato.
jasao ikÊ puna$%padnaacyaa kayaa-t pu$YaaMcyaa tulanaot is~yaaMcaI SaarIirk AaiNa maanaisak gauMtvaNaUk AiQak AsaUna
Ap%yaacao saMgaaopna AaiNa saMrxaNa yaSasvaIir%yaa krNyaasaazI AavaSyak AsaNaarI k$NaaÊ sahkaya-vaR<aI yaaMsaarKI
vyai>ma<va gauNavaOiSaYzyao is~yaaMmaQyao ivakisat haot gaolaI ³D^laI AaiNa ivalsanaÊ 1999´.
saamaaijak isaQdaMtanausaar s~I AaiNa pu$YaaMcyaatIla jaOivak BaodaMcyaa AaQaaro samaaja s~I AaiNa pu$YaaMkDUna
ivaiSaYz Apoxaa zovatao. jasao ikÊ pu$YaaMnaI AiQak Aak`mak va spQaa-%mak Asalao paihjao tr is~yaaMnaI Pàmo aL AaiNa
kaLjaIvaahk Asalao paihjao. baaMDura yaaMnaI maaMDlaolyaa saamaaijak baaoQainak isaQdaMtanausaar samaajaasa Apoixat AsaNaaro vat-
na jaovha maulaamaulaIMkDUna kolao jaato tovha %yaasa Pà%yaxa vaa APà%yaxa baixasa do}na palakaMkDUna %yaa vat-naacao PàbalaIkrNa
kolao jaato. tsaoca kqaaÊ kadMbarI dUrdSa-navarIla maailakaÊ isanaomaaÊ AaiNa ivhiDAao gaomsacyaa maaQyamaatUna s~I AaiNa

pu$YaaMcao jao saacaobaQd ica~Na kolao jaato %yaacaoca AnaukrNa maulaamaulaIMkDUna kolao jaato.]dahrNaaqa- saMkTat saapDlaolyaa
s~Ilaa vaacaivaNyaasaazI pu$YaanaI yaoNao ASaaPàkarcaI kqaa Anaok ivhiDAao gaomsamaQaUna idsato ikMvaa pu$YaaMcyaa hatat
Pàamau#yaanao h%yaaro daKivalaI jaatat. yaatUnahI pu$YaaMnaI Aak`mak tr is~yaaMnaI duba-la Asalao paihjao Asaa saMdoSa
maulaamaulaIMpya-Mt PàBaavaIpNao paohaocaivalaa jaatao. parMpairk samaajaat spQaa-%mak KoL ikMvaa laYkr yaaMsaar#yaa xao~aMmaQaUna
pu$Ya AiQak saM#yaonao AiQak AaZLtat ijaqao Aak`makta AiQak mah<vaacaI Asato tr iSaxakI poSaa ikMvaa naisa-Mga
ASaa saovaaxao~aMmaQyao is~yaa AiQak saM#yaonao AaZLtat ijaqao kaLjaIvaahU va samaip-t vaR<aI AiQak mah<vaacaI zrto.tsaoca
parMpairk samaajaamaQyao AVap is~yaaMnaa jao duyyama sqaana idlao jaato %yaacaa %yaaMcyaa sva−Aadr patLIvar nakara%mak
pirNaama haot AsaNyaacaI Sa@yata saMSaaoQak vat-ivatat. is~yaaMcyaa saaOMdyaa-laa idlyaa jaaNaa−yaa mah<vaamauLo Pàamau#yaanao
ikSaaoravasqaot maulaIMcyaa sva−Aadr patLIt GaT Jaalyaacao idsaUna yaoto. ]cca sva−Aadr ha maanaisak svaasqyaacaa ek
mah<vaacaa pOlaU Asalyaanao naOraSyaasaar#yaa maanaisak AajaaraMcao PàmaaNahI is~yaaMmaQyao AiQak AaZLUna yaoto.
inaYkYa-
inaYkYa-Á
vyai>ma<vaatIla ilaMgaBaod ho jaOivak AaiNa saamaaijak ASaa daonhI GaTkaMcyaa AaMtrik`yaotUna inamaa-Na haotat.
s~I AaiNa pu$Ya daohaoMcyaa vyai>ma<vaat AaZLUna yaoNaaro Aak`maktaÊ sahkaya-vaR<aIÊ ho %yaaMcyaatIla jaOivak frkaMmauLo inamaa-
Na haot Asalao trI palakÊ Pàsaar maaQyamao va ekUNaat saMpUNa- samaajaakDUna s~I AaiNa pu$YaaMnaa idlaI jaaNaarI vaagaNaUk
AaiNa %yaaMcyaakDUna kolyaa jaaNaa−yaa saacaobaQd Apoxaa yaaMcyaamauLo vyai>ma<vaatIla BaodaMcaI tIvàta vaaZt Asalyaacao
idsato.
saUcanaaÁ
1. s~I−pu$Ya samataQaairt samaajaacaI inaima-tI krNyaakirta s~I AaiNa pu$YaaMnaa %yaaMcyaa naOsaiga-k vaR<aIPàmaaNao vya>
haoNyaacaI saMQaI palak AaiNa samaaja yaaMnaI ]plabQa k$na idlaI paihjao.
2. Aak`maktocaI Saas~Iya karNao samajaUna Gao}na Saalaoya stravar yaacyaa pirNaamaaMcaI jaaNaIva maulaa−maulaIMnaa k$na idlaI
paihjao.
3. maulaIMcaa sva−Aadr vaaZavaa yaakirta %yaaMnaa samaupdoSana krNao AavaSyak Aaho.
saMdBa-
Ba-Á
Baron, R. A. & Richardson, D. R. (1994). Human Aggression. New York, NY: Plenum
Burbank, V. (1987). Female aggression in cross-cultural perspective. Behavior Science
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Chapman, B.J., Duberstein, P.R., Sorensen, S., & Lyness, J. M. (2007). Gender differences in
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Costa, P., Terracciano, A., & McCrae, R. R. (2001). Gender differences in personality traits
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fopkj ewY;kapk Lohdkj d# ykxyk- tkxfrd ikrGhoj fuekZ.k >kysY;k ^L=hoknh* tkf.kosph Hkwfedk i.k
;kp n`”Vhus izsfjr gksrh- ^L=hoknh* tkf.kospk izHkkogh euq”;kaP;k orZukoj] fopkjkaoj vkf.k thouewY;koj
gksÅ ykxyk-^L=hoknh* fopkj vusd ek/;eke/kwu] dykd`rhrwu] O;Dr gksÅ ykxyk- dFkk] dknacjh] dfork]
vkRepfj=s] ukVd] oSpkfjd ys[k] ¼fuca/k½ bR;knh okM~%e; izdkjkrwu rks tlk O;Dr gksÅ ykxyk- rlkp
u`R;] f’kYi] fp=dyk] laxhr] fp=iVklkj[;k n`dJkO; ek/;ekrwugh gksÅ ykxyk- tkxfrd ikrGhojph
fp=iVl`”Vh LFkwy eukus izns’k o ns’kokpd vkgs- R;ke/;s gkWyhowM] ckWyhowM] VkWyhowM] bjk.kh] caxkyh]
ejkBh] pk;uht vls Hksn oXkhZdj.kkP;k n`”Vhus djrk ;srhy- i.k pkaxyk fp=iV ;k flekjs”kk iqlwu dk<wu
rks oSf’od gksrks- izLrwr ‘kks/k fuca/kkpk fopkj djrk ejkBh fp=iVkojrh ^L=hoknh* tk.khospk dk; izHkko
iMyk \ vkf.k R;kps Lo#i dk; vkgs \ gk vkd`rhca/k vkgs-
^L=hoknh* tkf.kospa Lo#i ^L=hoknh* tkf.kospa Lo#i letwu ?ksrkuk laiw.kZ L=hok letkowu ?ksryk ikfgts-
‘female’ ^L=h*] Feminize ^L=hrRo*] vkf.k ‘feminisum’ ^L=hokn* ;k ladYiuk ;k n`”Vhus egRokP;k
vkgsr-
tUekyk vkysyh L=h dks.kR;kgh nSoh peRdkjkrwu tUekyk ;sr ukgh- fdaok rh nSoh vorkjgh /kkj.k
djr ukgh- L=h ^ ek.kwl* Eg.kwup tUekyk ;sr-s Eg.kwu tUekyk vkY;kuarj ek.kwl Eg.kwu tx.;kps frps
vf/kdkj u”V dj.ks Eg.kts fryk xqykehr <dy.;klkj[ksp vkgsp- ,danj ^ L=h * ;k ladYiusp oLrqfu”B
ewY;ekiu ijaijkxr /keZ] #<h] ijaijk] pkyhjhrh rlsp /keZxFza kkuh dsya ukgh- ,danj fryk nsoh] nqxkZ] y{eh-
v’kk vorkjh nSoh ladYiusr ikfgya vkf.k nqljhdMs frus tUekyk ;s.ka Eg.ktsp okbZV]ikih] gMG]ika<j;k
ik;kph vlk let #tfo.;kr vkyk- #Xosn] ;tqoZsn]]pjd lafgrk ;krwu iqrzizkIrhph dkeuk dsyh i.k
L=hpk tUep ukdkjyk- frP;k tUekP;k ckcrhr udkjkRed n`”Vhdksu lekteuke/;s r;kj dj.;kr vkyk-
bFks L=hpa ek.kwl Eg.kwu oLrwfu”B ewY;ekiu u djrk ^ L=h ^ P;k ladYiuk fod`r cufoY;k- ^L=h^

(female) gh ladYiuk iq#”kkP;k rqyusr leku gDd] vf/kdkj vkf.k leku U;k;] leku Lokra= vkf.k
leku la/kh ekxrs- ek.kwl Eg.kwu txU;kps vf/kdkj ekxrs o oLrwfu”B vl.ka Lohdkjrs- * L=hpa ^ ‘kks”k.k
dj.kkÚ;k ] R;kauk xqyke dj.kkÚ;k ^L=h^P;k lanHkkZrhy ladYiuk ukdkjrs- Eg.kwu lkfgR;] osxosxGs
dykizdkj ;krwu fuekZ.k gks.kkjh ^L=h^ ph ikjaifjd ^L=h izfrek^ oLrqfu”B L=h ladYiusiklwu fHkUu vkgs-
^L=h;kpa^ ‘kks”k.k djrk ;koa- R;kauk dk;eLo#ih xqyke djrk ;koa] ;klkBh fuEkkZ.k dsysY;k ;k ladYiuk
vkgsr-
feminize ¼L=hrRo½gh ladYiuk i.k [kwi osxGh vkgs- rh ^L=h^ vkgsl Eg.kwu iq#”kkP;k rqyusr
fryk leku la/kh] ntkZ o gDd vf/kdkj feG.kkj ukghr fdaok rh ^L=h^ vkgs Eg.kwu frus lksf’kd vlya
ikfgts- fdaok rh dedwor vkgs- frps dqVwackrhy dqVcqa kckgsjpa orZu dsoG rh ^L=h^ vkgs Eg.kwu rla vkgs-
pkyhjhrhpa ikyu dsoG rh ^L=h^ vkgs Eg.kwu frus djkoa- fyaxHksnkpa ikyugh dsoG rh ^L=h^ vkgs Eg.kwu
frus djkoa- fyaxHkkokus fuf’pr dsysY;k ladYiuk dsoG rh L=h vkgs Eg.kwu frus ikGkO;kr o R;kykp
^L=h^pa ^L=hrRo^ (feminize) Eg.kkoa v’kh ikjaifjd L=hph ladYiuk pqdhph vkgs- L=hoknkP;k pkSdVhr
jkgwu L=hrRokph feekalk vusd ik’pkR;] rlsp Hkkjrh; leh{kdkauh dsyh vkgs- R;ke/;s ‘osu ‘kkoksYVj]
lWUMªk fjucVZ] gsysu fl>w] OgfuZfu;k oqYQ] flekWu n cksOgk] f>ej czWMys bR;knh ik’P;kR; leh{kd o
ysf[kdk vxzslj vkgsr- rlsp xhrk lkus] rkjk HkokGdj] ‘kkarkckbZ fdYkkZsLdj] bafnjk lar]’kkark ‘ksGds]dfork
egktu] MkW- oanuk egktu] lqerh ykaM]s MkW- lksey Hkkejs] ‘kksHkk ukbd foHkkojh f’k#jdj] efYydk
vej’ks[k] vf’ouh /kksaxMs] lhek ikVojs] fuyhe xksÚgs] jf>;k iVsy] lkSnkfeuh jko] dqewn ikoMs] T;ksrh
Egkilsdj] csch dkaCkGs] ‘kkarkckbZ dkacGs] eqDrk loZxksM] tukckbZ fxjs] foey eksj]s oS’kkyh MksGl] lq”kek
va/kkjs] nhik JkoLrh ;k ysf[kdk] leh{kd o fopkjoar fL=;kaps ;ksxnku eksBs vkgs- Hkkjrkiqjrk fopkj
djko;kpk >kyk rj [kwi vk/khiklwu Hkkjrh; L=h;k R;kaps gDd o vf/kdkj ;kckcrhr tkx`d gksR;k-
osndkGke/;s tudjkT;kP;k lHksr ;kKoSdY;kcjkscj iz’u fopk#u okn ?kky.kkjh xkxhZ] rFkkxr fln~/kkFkkZdMs
/kEenh{kkpk gDd ekx.kkjh jktekrk xkSreh] ;’kks/kjk ;k fL=;k] R;kpcjkscj lezkV v’kksdkdMs /kEkZizlkjkpk
o R;kfuehRrkus ns’kkVu dj.;kpk gDd ekx.kkjh v’kksdkph iRuh fofn’kk o eqyxh la?kfe=k gh egRokph
mnkgj.ks vkgsr- egkuqHkko laizn;krhy EgnkbZlk o vusd L=h;k] okjdjh laiznk;krhy eqDrkckbZ] tukckbZ]
dkUgksik=k o vusd fL=;k R;kapk gDdp ekxr gksR;k- jktdh; Hkwfedspk fopkj djrk fttkekbZph vkbZ
EgkGlkjk.kh] jktekrk fttkÅ] rkjkjk.kh] iq.;oar o mRre iz’kkld vfgY;kekbZ gksGdj iq#”kkP;k rqyusr
mRre jkT;dkjHkkj dsyk gksrk- R;kaP;k gDd o vf/kdkjklanHkkZr R;k tkx`r gksR;k-
Lkekftd o oSpkfjd pGoGhP;k vuq”kaxkus fopkj djrk- dzkarhck egkRek Qqy]s lkforzhekbZ Qqy]s
rkjkckbZ f’kan]s eqDrk lkGoh] iafMrk jekckbZ] vkuanh tks’kh ;klkj[;k vusd L=h;kauh oSpkfjd o lkekftd
dzkarh ?kMowu vk.kyh vkgs- R;keqGs Hkkjrkrhy aL=hrRokpk^ o ^L=hoknkpk^ fopkj gksrkuk ;k ckchpk fopkj
gks.ka xjtspa vkgs-
dzkarhck egkRek Qqys o MkW- ckcklkgsc vkacsMdjkauh #Xosnkrhy vusd #pkapk nk[kyk nsowu fo’o
mRriRrhP;k fln~/kkarkoj VkdysYkk izdk’k o rFkkxFkkauh ;slqdkjh ;kl o.kZO;oLFkk o czgekP;k fo’o
mRiRrhP;k vuq”kaxkkus fnysyh mRrjs ;k ckchgh Hkkjrh; L=hoknkoj uO;kus izdk’k>ksr Vkd.kkÚ;k vkgsr-
egkRek Qqyasuh rj R;kyk nksu iRuh vlwu lqn~/kk fo’okph mRiRrh L=h;kiklwu >kyh ukgh v’kh

lkax.;kikBhekxph iq#”kh ekufldrk myxMwu nk[kfoyh vkgs- FkksMD;kr feminine gh ladYiuk iq#”kh
lektO;oLFksP;k fo#n~/k caM djrs- lR;kpk v/kkj ?ksmu vrkfdZd] L=hpa ekuwli.k ukdkj.kkÚ;k xks”Vh
Lohdkjr ukgh- nqljk ,d eqn~nk L=hps bafnª;xks;j vuqHkogh iq#”kkis{kk fHkUu vkgsr- L=hph xHkZ/kkj.kk] izlqrh]
eklhd ikGh ;k lanHkZkrhy o lektO;oLFksrhy n`”Vhdksu ;krwu fryk ;s.kkjs vuqHko gs dsoG L=hlp ;sr
vlrkr R;keqGs feminine ph ladYiuk r;kj djrkuk ;kgh ckchapk fopkj gksrks-
feminist Eg.kts ^L=hokn^ vkrki;Zar vki.k L=hoknh leh{ksyk L=hoknh n`”Vhdksukrwu vfHkizsr vl.kkjh
^L=hRokph ladYiuk ikfgyh- ;k ladYiuscn~ny tkx`rh vl.ks laosnuf’kyrk vl.ks vkf.k iq#”kiznku
jktdh;] lkekftd o oSpkfjd Hkwfedk ?ksÅu orZu dj.ks vkf.k dykd`rhyk tUe ?kky.ks ;kyk L=hokn
Eg.krkr-L=hokn iq#”kkaP;k fojks/kh ukgh- iq#”kh ekufldrk o iq#”k iz/kku fopkj/kkjsP;k fojks/kkr vkgs- dkj.k
iq#”kiz/kku laLd`rhr gtkjks o”kkZiklwu vxnh osndkGkiklwu L=h;kaps gDd vf/kdkj Mkoyys- iq=dkes”Vhps ;K
dsy-s L=hyk dqjwi o fonqzi dsy-s fryk ikih Bjowu frpk tUep ukdkjyk vkf.k vk’kk uhrh fu;ekauk
/kekZps vf/k”Bku fnys- gh ,d L=hP;k fojks/kkr ikWfy’kh gksrh- ;kyk ukdkj.ks Eg.kts L=hokn! *L=hokn*
/kekZph gh vfXuijh{kk ukdkjrs dk \ Hkkjrh; lafo/kku o fganw dksM fcy ;kauh fnysY;k uo tkf.akok
Lohdkjrs dk \ rlsp Hkkjrh; Lkafo/kkfud o ,dla?k Hkkjr ns’kkph ok lektkph fufeZrh gksrkuk ;k iz’ukaph
ppkZ djkohp ykx.kkj vkgs-
ejkBh fp+iVkrhy L=hoknh tk.kho
ekuokus vkiY;k vfHkO;DrhlkBh tlk Hkk”kspk ‘kks/k ykoyk- rlkp vusd ek/;ekapk ‘kks/k ykoyk-
u`R;] laxhr] fp=dyk] f’kYidyk] lkfgR;] eqfnzr izlkjek/;es] bysDVkzWfud izlkjek/;eke/;s fp=iVklkj[ks
izlkj ek/;e [kwi izHkkoh vkgs- R;ke/;s vusd ek/;ekapk lekos’k gksr vlY;kus rlsp uko] izfln~/kh vkf.k
[kwi eksB;k izek.kkr vkfFkZd myk<ky gksr vlY;kus ek.klkP;k vkd”kZ.kkpk fo”k; vkgs- ek.klkaP;k
eukrhy Hkkouk] dYiuk] fopkj o n`f”Vdks.k [kwi dykRedrsus vkf.k euksjatDrsus fo=iVke/kwu ekaMrk ;sr
vlY;kus vkt txHkjke/;s gtkjs&yk[kks yksd fp=iVke/kwu dkes djrkr- R;kauk jkstxkjkP;k la/kh miyC/k
gksr-s txkrhy izR;sd ek.klkP;k Hkksorh vkt flusek vkgs- fp=iVkpk [kwi eksBk izHkko lektkojrh iMrks-
fp=iVkP;k O;Drhjs[kk] R;kaps laokn] R;kap fnl.ka] vkl.ka] okx.;k&cksy.;kph in~/kr ;kpk lekt
vuwdj.k djrks- Hkkjrkiqjrk fopkj djko;kpk >kyk rj vferkHk cPpu] jktdqekj] ‘k=q?ku flUgk]
fnyhidqekj] ‘kkg#[k [kku] lyeku [kku] vt; nsox.k] vetn [kku] fuGw Qqy]s vk’kksd ljkQ] Jhjke
ykxw] ;kaps laokn vtjkej >kys- ‘kfeZyk Vkxksj] gsek ekfyuh] e/kqckyk] t;Jh xMdj] vydk dqcy]
Lehrk ikVhy] ‘kckuk vk>eh ;kaps izHkko i.k efgyke/;s fnlwu vkys- vkt fp=iVkP;k fgjks&fgjkWbZupk
izHkko lekteukoj meVyk rlkp fp=iVkus i.k lekteu <oGwu fu?kkya- ikWFksj ikapkyh] ‘kksy]s lSjkV]
okLro] ekgsjph lkMh] fpe.kh ik[kja] ge vkids gS dkSu] macjBk] eqDrk] fcu/kkLr] v’kh dkgh mnkgj.ks
nsrk ;srhy i.k lektke/;s ?kM.kkÚ;k ?kMkeksMhpk izHkko i.k fp=iVkojrh gksrks- ekDlZokn] lkE;okn]
vkacsMdjokn] xka/khokn] ifgys o nqljs egk;qn~/k] uSlfxZd ladVs] R;ke/;s Tokykeq[kh] nq”dkG] iwj] Hkqdia ]
dqVwackrhy] izns’kkrhy] ns’kikrGhojP;k leL;k ;kpk izHkkogh fp=iVkojrh iMrks- rqRkZ vki.kkl L=hoknh
tkf.kospk izHkko ejkBh fp=Vkojrh dlk iMyk rs tk.kwu ?;ko;kps vkgs-

ejkBh fp=iVkrhy L=hoknh tk.kho ‘kks/kwu dk<rkuk vkxksnj ,d xks”V fuf’pr d#;k fp=iV gs
,d lkekftd vfHkO;Drhpa ek/;e vkgs- vkf.k ek.klkP;k fodklklkBh vkf.k xjtkaP;k iqrZrslkBh
ek.klkauh ‘kks/kwu dk<ysya ek/;e vkgs- nqljh xks”V ;k ek/;eke/;s Hkjiwj vkfFkZd myk<ky gksr-s T;k
dFksojrh fp=iV cuok;pk R;kojrh iSls [kpZ djkos ykxrkr] vkf.k fp=iV yksdkai;Zar iksgpowu R;kpk
O;olk; djkok ykxrks- ,dk fp=iVkP;k fufeZrhlkBh vusd yksdkaP;k dYiuspk] fopkjkapk o cqn~/khpk]
n`”Vhdksuakpk] vusd yksdkaP;k dYiuDrspk] fopkjkapk o okij djkok ykxrks Eg.kwu fp=iV ek/;e tla
dykRed rla rs O;kolkf;d o rkaf=d vkgs- Eg.kwu fp=iVkus dje.kwd djkoh vlk tqtch fopkj
fp=iVklkBh djrk ;s.kkj ukgh- ^ckgwcyh^ lkj[kk fp=iV fuekZ.k gksrks rsOgk nksu rs rhu gtkj ra=K
yksdkaph xjt Hkklrs- Eg.kwu fp=iV dks.kk ,dk O;Drhpk u jkgkrk rks lkewfgd vfHkO;Drhpk Bjrks- rwrZ
fp=iV yksdkaP;k dks.kR;k xjtk iw.kZ djrks gk iz’u vkgs- iz{s kdkaP;k n`”Vhus fopkj dsyk rj yksdkaph
dje.kwd djrks- vrÌr bZPNk vkHkklkus dk gksbZuk iw.kZ djrks- dkgh lans’k nsrks- n`f”Vdks.k fodflr djrks-
vfHk#ph fodflr djrks- ;klkBh loZlkekU; o pks[kanG iz{s kdkauk f[k’kkrhy iSlk [kpZ djkok ykxrks-
vkrk iz’u vkgs- iz{s kd dks.kR;k xks”VhlkBh iSlk [kpZ djrks \ ejkBh fp=iVke/;s L=hoknh tk.kho dk ukgh
\ vkf.k vlyh rj rh rksdMh dk vkgs \;kpa mRrj ;k iz’ukr nMya vkgs- eh rqEgkykp iz’u fopkjrks-
Hkkjrh; lektkph ln~;fLFkrhph ekufldrk dk; vkgs \lafo/kkfud\ iq#”kiz/kku \ L=hoknh \ /kkfeZd \
ikSjkf.kd \ tkxfrdh dj.kkP;k izHkkokrwu cktkjh \ dh tkrh;oknh \ dk; vkgsr ;kph mRrjs \ ;kyk
vki.k Hkkjr ns’kkph fofo/krk Eg.kw vkf.k R;kpk xkSjo d#u ,drk fuekZ.k djk;yk tkow rj ;kP;k lkj[kh
nqljh Qlo.kwd ukgh- vkrk vki.k ejkBh fp=iVke/khy L=hoknh tk.kho ‘kks/kk;yk ykxw- L=hoknh tk.khosus
izsfjr gksÅu fuekZ.k >kysys fp=iV [kwi deh vkgsr- R;kpa useda dkj.k Hkkjrh; lekt O;oLFksr nMya
vkgs- Hkkjrh; lektO;oLFkk iq#”kiz/kku ekufldrsrwu tk.kkjh vkgs- #<h & ijaijsu]s /keZ ijaijsus vkf.k tkr
O;oLFksus L=h;kaph dksaMh dsyh vkgs- fryk xqykefxjhr <dYkya vkgs- Hkkjrh; lektO;oLFksyk L=h HkksxoLrw
Eg.kwu goh vkgs- Eg.kwu fp=iVke/kwu L=h;kaph ekaM.kh iq#”kh dkeokluk rÌr dj.;klkBh gksr-s ;klkBh
lafo/kkfud O;oLFks,soth /keZjpuspk o tkr O;oLFskpk vk/kkj ?ksryk vkgs- R;kps mnkRrhdj.k o nSohdj.k
dsys vkgs- Eg.kwu fp=iVke/kwu th L=h nq%[k lkslrs] jMrs rh vkn’kZ x`fg.kh vkf.k ftps Hkjiwj vaxizn’kZu
nk[koya tkr rh ^lqanj^ L=h! g;k iq:”kkyk gO;k vl.kkÚ;k izfrek jaxfoY;k xsY;k vkgsr- L=hoknh
tkf.kosP;k vaxkus ejkBh fp=iVkrhy dkgh ekstD;k dykd`rhpk vk<kok eh ?ksr vkgs-
macjBk&
,dksf.kls ckl”V lkyh fuekZ.k >kysY;k ;k fp=iVkus vkJekrhy efgykaps iz’u ekaMr ekaMr
fL=Hkksorhpk macjBk vkf.k frpk dsysyk mfdjMk myxMwu nk[kfoyk vkgs-
fp=iVkrhy e/;orhZ ukf;dk lkS- lqtkrk egktu lekt’kkL=ke/;s inoh /kkj.k djrs- uojk odhy]
nqljk nhj MkWDVj vkf.k lklwi.k f’k{khr v’kk dqaVqacke/;s fu”dzh; vkgs- dqVqackr fryk fu’phr LFkku ukgh-
vkoMhpa dke djrk ;sr ukgh Eg.kwu uoÚ;kpk] lklwpk fojks/k vlrkuk ygku eqyhyk ¼ jk.khyk ½
uoÚ;ktoG BsÅu efgyk vkJekr lqijhMsaV Eg.kwu uksdjh iRdjrs- gh frph Lora= o Bksl Hkwfedk vkgs-
?kjdke dj.ks Eg.ktsp lektdk;Z gh lklwph Hkwfedk fryk iVr ukgh- rlsp uojk lqHkk”kps fopkj lqn~/kk

iq:”kh ekufldrspsp vkgsr- ck;dksua ?kjkr ?kjdke djkoa] ukuhyk enr djkoh vkf.k ck;dkspa ‘kjhj
Hkksxk;yk feGkya dh uoÚ;kph eksBh xjt lairs gs R;kps fopkj iq:”kiz/kku laLd`rhps vkgsr-
vkJekr xsY;kuarj vusd efgykaps iz’u lqtkrk egktuleksj ;srkr- R;ke/;s mRiyk tks’kh] lqHknzk]
eaxyk] vfurk] lwf’kyk] cdwGk o xqykc ;kaps iz’u o leySafxdrspk iz’u frP;kleksj ;srks- ;krhy
cÚ;kp ck;dkaps yXu tcjnLrhus R;kaP;k ethZfo:n~/k ykoysy-a eaxyklkj[;k dqekjh ekrkojrh
frP;kekLrjuhp cykRdkj dsysyk- mRiyk tks’kh lkj[kh L=h cykRdkjkrwu dqekjh ekrk cuysyh- ika<jis’kh
MkWDVj ôMhy fryk laHkkGk;yk r;kj vkgsr i.k frus frph eqyxh Vkdkoh gh vis{kk- rj lqHknzklkj[kh
L=h uoÚ;kP;k ?kjh ukank;yk tk.;kis{kk Lor%p Lor%P;k eqyhyk ekjrs vkf.k dksVkZph ik;jh /kjrs-
vkJekrhy ;k L=h;k vkR;kpkfjr] fi<hr vkgsr- vkenkj cuslkj[kk ek.kwl vkJekrhy pkaxY;k ns[k.;k
eqyh Hkksx.;klkBh Viysyk vkgs vkf.k R;kyk iqjd v’kh eWusftd dfeVh] vkJekrhy psvjeu vkgsr-
dkiM O;kikjkP;k fufeRrkus Hkz”Vkpkjgh leksj ekaMyk vkgs- ;kfo:n~/k lqtkrk egktu dk; Hwkfedk ?ksrs rj
5eqyh f’k{khdspk dksLkZ djr vkgsr 7 eqyh uflZaxP;k dkslZ djr vkgsr- rh R;kaP;k iquftZoukpk iz;Ruu
djrs i.k efgyk psvjeuph Hkwfedk r’kh ukgh vkJekrhy efgykaps iz’u vl.kkjp ! vkf.k rs rlsp
fVdwu ns.;kr rh /kU;rk ekurs myV vkenkj cus vkJe tkG.;kph /kedh nsrks- Eg.kwu ôu eWu^
dfe’kuiq<s lk{k nsrkuk lqtkrk lkaxrs gh laLFkk fof’k”V yksdklkBh osxosxG;k ekxkZpa pjkÅ dqj.k vkgs- gs
dksaMokMs dks.kkps mafdjMs Qqyo.kkj vkgsr \ bFka dks.krh Qqya mey.kkj vkgsr \ lqtkrk egktu
vkJekrhy ladVkus [kpwu tkr ukgh- bFks ukgh rj nqljhdMs frps LoIu iw.kZ dj.;kph bZPNk rh ckGxrs
i.k /kjkP;k macjB;kr fryk dk; vuqHko ;srks \ vkJekrwu ?kjkdMs vkY;kuarj frph eqyxh frph vksG[k
foljrs- uoÚ;kuanqlÚ;k L=hcjkscj lac/a k Bsoys- ?kjkrY;k ?kjkr frP;kHkksorh gk macjBkp gksrk- lqtkrk
egktu fp=iVkP;k ‘ksoVh gk macjBk ikj d:u tkrs- gk ‘ksoV L=hoknh tk.khosyk /k:u vkgs-
;k dky[kaMkr ‘kke csusxy] lR;ftr jkW; lkj[ks fnXn’kZd fp=iVl`”Vhe/;s vk’k; o
vfHkO;DrhP;k lanHkkZr vusd iz;ksx djr gksr-s caxkyh Hkk”ksrhy nsoh] egkuxj] fganhe/khy vadqj] fu’kkar]
macjBk gs osxGs lekarj fp=iV Bjys gksr-s
Lkekarj fp=iVkauh vk’k; & fo”k;kph d{kk R;kosGh :ankoyh gksrh- ^macjBk^ fp=iVkph fuehZrh lkS-
‘kkark fulG ;kaP;k ^cs?kj^ dknacjho:u gksrh- ;kph iVdFkk vkf.k laokn fot; rsaMwydj ;kauh fyfgys
gksr-s rj fnXn’kZu tCckj iVsy ;kauh dsys gksr-s
macjB;kdMwu nfyr oLrhdMs tk.kkjk fp=iV êqDrk^
tCckj iVsy ;kauhp fnXnf’Zkr dsysyk êqDrk^ fp=iV 1995 yk iznf’kZr >kyk gksrk- fp=iVkrhy
^L=hoknh^ tk.kho ;k vuq”kaxkus ;k fp=iVkdMs ikgkrk ;sbZy- eqDrk ikVhy ukokph ikydeaå;kaph iqr.kh
vesfjdsr inoh /kkj.k d:u vkf.k iksLV xWzT;w,V gks.;klkBh Hkkjrkr ;sr-s rlk brjkP;k ekukus frpk izokl
myVk i.k ljG vkgs- ?kjph jktdh; ifjfLFkrh! lgdkjh pGoGh] izfrljdkjP;k pGoGh] egkRek xka/khph
pGoG izR;{kkr vuqHkoysys vktksck vkgsr- dkWyste?;s izos’k ?ksrY;kuarj eqDrk iFkukV; lknj dj.kkÚ;k
eqykaP;k laidkZr ;sr-s R;ke/;s xkSre uxje/;s jkg.kkjk ^feyhan^ [kwi oSpkfjd vaxkus R;kps fopkj ekaMrks;-
‘skrdÚ;kP;k fgrkpa fu.kZ; u ?ks.kkj ‘kklu] fo|kFkkZadMwu HkjelkB Qh xksGk dj.kkjs f’k{k.k lapkyd
;kojrh lq:okrhyk iFkukV;kP;k ek?;ekrwu rks cksyr jkgrks- i.k R;k eqyke/;s eqDrk lekfo”V >kY;koj

,dk êatqGk^ ukokP;k nfyr L=hpk iz’u iq<s ;srks- xkokr frph uXu f/kaM dk<yh vkgs- vkf.k R;kosGh
Lor% vkenkj frFks vkgsr- fo|kFkhZ ;kpk fu”ks/k Eg.kwu eq[;eaå;kP;k fuoklLFkkukleksj fun’kZus djrkr-
eqDrkps pqyrs Lor% ikydea=h vkgsr- ?kjkr jktdh; vlqjf{krrk fuekZ.k gksr-s ;kpk ifj.kke dk; gksrks \
rj vktksckpa ,sdw.k eqDrk vkanksyudR;kZ fon~;kF;kZiklwu Qkjdr ?ksrs vkf.k uarj frpk dksaMokMk rksMrs-
;k fp=iVkyk vusd vk’k;lkSn;Zs vkgsr- fons’kkis{kk ns’kkdMhy ekrh] ek.kla] fulxZ ;kph vfLerk vkgs-
rlsp êqDrk^ fp=iVkyk jktdh; ik’oZHkweh vkgs- êatwGk^ lkj[;k nfyr L=hpk gkrkGysyk iz’u o
ukenso <lkGkaph ^jDrkr isVysY;k vfXur lw;kZauks^ ;k dforseqGs vkacsMdjh fopkj tkf.kok fp=iVke/;s
;srkr- v’kh osxosxGh vk’k;lw=s fp=iVkl vkgsr- nfyr L=hP;k iz’ukP;k lanHkkZr feyhanph eS=h.k xks[kys
tsOgk L=h gh bFkwu & frFkwu ,dp] frps lxGs iz’u lkj[ksp vl.kkj vls tsOgk Eg.krs rsOgk fefyanus
fnysyh mRrjs leiZd vkgs- dsoG ^nfyr^ Eg.kwu nfyr L=hP;k okV;kyk vkysys vuqHko gs lo.kZ L=h is{kk
osxGs vl.kkj Eg.kwu rks oxhZdj.k djrks- [kSjykthlkj[;k ?kVukae/;s nfyr L=hojrh >kysYkk vekuq”k
vkR;kpkj rh ^nfyr^ vkgs Eg.kwu >kys gksr-s gh xks”V vkiY;k y{kkr ;sr-s ;k fp=iVke/;s L=hoknh tk.kho
gh eqDrkP;k vaxkus ekaMyh vkgs- rh dkSVqafcd] jktdh;] lkekftd] ‘kgjh] xkodwl o xkodqlkckgsjhy
dks”kkyk lkeksjh tkrs- L=hoknh tk.kho ^nfyr^ lektki;Zar ‘kks/k.;kpk gk iz;Ru ys[kd] fnXn’kZdkpk vkgs-
Hkko o vfHkO;fDrP;k ikrGhojrh FkksM;k Qkj izek.kkr okLrooknh n`”Vhdks.k tksikl.;kpk iz;Ru dsyk
vkgs-
L=hph O;Fkk] osnuk ^vkEgh nks?kh^%
jk”Vzh; fp=iV fodkl egkeaMG o nwjn’kZuus 1995 lkyh ^vkEgh nks?kh^ ;k fp=iVkph izLrqrh
dsyh gksrh- dFkk] iVdFkk] laokn o fnXn’kZu lqfe=k Hkkos ;kauh dsya gksr-a lqfuy lqdFkudjkauh i.k fnXn’kZu
dsya gksr-a lksukyh dqyd.khZ] js.kqdk nIrjnkj] e/kw dkachdj] lnkf’ko vejkiwjdj] mRrjk ckodj] lq;Zdkar
;kaP;k e/;orhZ Hkwfedk gksR;k- L=hdMs iq:”kh ekufldrsus c?k.;kps nksu ikjaifjd n`f”Vdks.k vkgsr- ,d
nsork Eg.kwu vkf.k nqljk ikih] gMG Eg.kwu c?k.;kpk! Hkkjrh; laLd`rh] l.k mRlo] pkyhjhrh] ijaijk
;kP;k dsanzLFkkuh ^L=hp^ vkgs- vkf.k frP;k vk;q”;krhy yXu gks.ka] frua vkbZ gks.ka ;k egRpkP;k ?kVuk
vkgsr- fp=iVkph lq:okr pkyysY;k yxhu?kkbZua gksr-s ik:ckbZP;k FkksjY;k eqyhpa xkSjhpa yXu vkgs- xkSjhph
nqljh cgh.k fdLuk nks?khpk ,desdhaoj [kwi tho! cÚ;kp fnolkrwu nks?khP;k ikBhoj uolkus eqyxk
>kysyk- yXuklkBh oMhykauh dtZ dk<ysya vk’kk ifjfLFkrhr yXu Ogk;P;k vkxksnjp xkSjhPkk uojk
vWfDlMsaV gksÅu ejrks- i.k ;kr xkSjhpk dk; nks”k \i.k laiw.kZ xko fryk ikih] gMG Eg.kra- frpa tx.ka
eqf’dy gksr pkyya; v’kk voLFksr ik:ckbZua xkSjhP;k ckcrhr l[;k Hkkokyk lYyk fnyk- ^fo’okfe=kus
HkqdslkBh dq=a ek:u [kkYya^ uolkpa iksj txya ikfgts dkfgrjh dj^ vls lkafxrY;koj xkSjhpk ekek fryk
eqacbZyk ?ksmu tkrks os’;k O;olk; djk;yk ykorks- ;klanHkkZr xkSjhpa Eg.k.k ;sra rh fdLukyk lkaxrs]
^êyk YkXu udw vku dqBY;kch iq:”kkPkk lax udw- eYgkjh eksBk gq.;klkBh nsg Mkokyk ykoyk;^^ rh frpa
‘kks”k.k lgu djrs- frP;k thokoj ?kj rkjrs- i.k uarj frP;kdMs c?k.;kpk n`f”Vdks.k okbZV vkg-s ;kph
tk.kho fryk gksr-s vkf.k rh ijr eqacbZyk tk.;kpk iz;Ru djrs- fdLuk o vfule/;s dke dj.kkjs dk;ZdrsZ
fryk iqUgk rh okV /k: nsr ukghr- /kuxj lektkP;k r:.kkcjkscj vkarjtkrh; fookg fdLukpk ykoyk
tkrks- fp=iV] ‘ksoVh lq/kkj.kkoknh] oSKkfud tkf.kok tksiklrks- dykRedkaP;k ikrGhojrh fp=iV mRre

vkgs- yksdfxrkapk okij] ^?kqcM^] ôVd >kM^] ^fpa/;k vMdoysyh ckHkG^] ekÅY;kP;k nsoGktoG
xkSjhyk fnlysyk ^pan]z nkjkojph iky] [kwi Nku izfrda okijyh vkgsr- Nk;kfp=.k] vfHku;] ladyukP;k
ikrGhoj fp=iV mRre vkgs- uk-/kks-egkuksjkP;k fxrkauh yksdlaLd`rh o oLrqfu”Bi.kk tksiklyk vkgs-
L=hoknh tkf.kospk fopkj djrk L=hP;k Hkksorh mHkkj.;kr vkysya :<h] ijaijk] pky] jhr] /keZ]
yksdlaLd`rhpa dqai.k tk.kora- fryk ikih] gMG Bjo.kkjk lektkpk n`f”Vdks.k fnlrks- dykRed o
HkkokRed ikrGhojrh fp=iV mRre vkgs ijarq fp=iVkP;k ‘ksoVh xkSjhpk izokl Lora= L=hoknh tkf.kosu gksr
ukgh-s
ûkWV oksUyh felsl jkmr^ L=hoknh tkf.kospk fp=iV
Xktsanz vfgjs ;kauh fyfgysyk o fnXnf’AZr dsysyk ûkWV oksUyh felsl jkmr ^ gk fp+=iV ;k n`”Vhus
[Awi egRokpk vkgs- ^fo/Ak jkmr^ pk uojk gGok ] laons u’Ahy eukpk vkgs-rks deork ukgh- dkohG
gksmu ejrks- uarj eqyxh Lusgk o fon+;k nks/Ahp ,desdhyk gksR;k- nks/Ahapa vk;q”; ,dk ljG js”Asr gksr-a
i.k uoj+;kP;k ikfBekxs nhj o ckWl frP;k ‘Ajhjkps ypds rksMk; gkikiysy-s v’Ak voLFAsr fon+;kP;k
eqyhoj ckWl dkj[kkUkhl vR;kpkj djrks- Lusgkojpk gk tcjnLr vk?kkr vkgs- vkbZ eqyhph cktw ?ksowu dsl
y<ors- i.k U;k;ky;kyk dk;nk dGrks- i.k U;k;kpa dk; \ dk;n;kP;k iGokVk fo|kP;k xG;kryk
Qkl curkr- ,l- ,e- x#M Eg.kts f’kok ekax x#M gk iq#”k odhy rRofu”B vkgs- i.k R;kP;koj dsl
gkj.kkjk vlk f’kDdk vkgs- R;kus fo|kph dsl y<oyh i.k dkj[kkuhlus vkfnrh naMors ukokP;k odhykyk
iSls pk#u rks funksZ”k lqVyk- ;kpk lqM fo|k dkj[kkuhlpk [kqu d#u ?ksr-s fryk yDrjkpa vk;q”; udks
vkgs- Qklkoj yVdo.;kph ekx.kh rh djrs- vkfnrh naMorsph ck;dks Lokrh naMors frph dsl y<ors-
vkfnrh iq#”kh ekufldrspk vkgs- R;kP;k ers]^vfLerk tik;yk vkf.k cq/nhph dkea djk;yk iq#”k vlrkr]
L=h;kauh [kkoa] I;koa] eTtk djkoh* dksVkZus R;kP;k fo#/n leUl dk<Y;koj rks fo|kyk ekjrks- dksVZ
vkfnrh naMorsph lun jnn djrs- vkf.k fo|kph funksZ”k eqDrrk djrs- bFks la?k”kZ vkgs rks fo|k ] Lusgk
vkf.k Lokrh ;k L=h;kapk - ;klanHkZkr LokrhP;k eSf+=.khus fnysyk lans’k L=hoknh tkf.kospk vkgs- ^HkjlHksr
fujhyk gkr ?kkryk dh] ckbZ dkslGrs- vki.k e/;;qxkrp lkfo=hekbZph vaR;;k=k okgr vkgksr- Lora= dqBs
vkgksr \ * fp=iVkP;k ‘ksoVh Lokrh frP;k xG;krhy eaxGlw= dk<wu Vkdrs- vkf.k lq/kkjx`gkr fo|kyk
HksVk;yk tkrs- R;kosGsl fo|k ts cksyrs rs L=hps nqljs #i vkgs- L=h l`tu’khy vkgs- rh vksY;k ekrhyk
vkdkj nsr-s fo|kph rdzkj lektjpus fo”k;h vkgs- dkj.k ;k lektjpusr izR;sdhP;k xG;kr iVVk vkgs-
;k fp=iVkrwu ys[kd] fnXn’kZd L=hoknh n`”Vhdksu tksiklrks-
;kuarj lqfe=k Hkkos o lqfuy lqdFkudj ;kauh fnXn’khZr dsysY;k ^lafgrk* fp=iVkpk vkotqZu mYys[k
djkok ykxsy- L=hoknkps [kjs Lo#i gk fp=iV myxMwu nk[korks- iq#”kh lektO;oLFksr L=h;kauk Lisl ukgh-
rs fuekZ.k dj.;klkBh fryk djkok ykx.kkjk la?k”kZ fp=iVke/;s ekaMyk vkgs- vls dkgh ekstds fp=iV
lksMys rj ejkBh fp=iVke/kwu eaxGlw=] daqadw v’kh lektekU; izfrds oki#u lksf’kd ukf;dkp tkLr
jaxoyh vkgs- ;kyk dkgh fp=iVkapk viokn vkgs- mnk- ^fcUknkLr*] ^lSjkV*] ^/kx*] ^tksxok*] ^72 eSy
izokl*] êh ve`rk cksyrs;*] ^’kkarrk dksVZ pkyw vkgs* ;k fp=iVkae/kwu FkksM;kQkj L=hoknh tkf.kok ;sr
vlY;k rjh R;k fp=iVkps eq[; vk’k;lq= >kY;k ukghr- tksxok e/;s tksxfr.khps [kMrj vk;q”; o frP;k
Hkksorh #<h] ijaijsph ok?kj d’kh vkgs rs fp=iV ekaMrks- /kx] 72 eSy izokl ;ke/;s xkodqlkckgsjP;k

L=h;kapk tho?ks.kk la?kZ”kZ fnlrks- lSjkV e/khy ukf;dk ca/kus >qxk#u nsowu Lor%ps vfLrRo fuekZ.k d#
ikg.kkjh vkgs- i.k ;ke/;s L=hoknh tkf.kosi{s kk izsekph vkf.k tkfr;oknkph tkf.ko iz/kku vkgs- ;k
ik’oZHkwfeoj fcunkLr fp=iV L=hoknh tkf.kok tksikl.kkjk vkgs-
Lkekjksi%&
ejkBh fp=iVke/;s vkt vusd cny gksr vkgsr- ejkBh fp=iVkP;k lanHkkZe/;s egkjk”Vª ‘kklukus
?ksrysyh Hkwfedk vkf.k xzkfe.k Hkkxkrhy r#.kkapk ok<ysyk vks<k egRoiw.kZ Bjr vkgs- ;keqGs ijh?kkckgsjps
fp=iV cufoys tkr vkgsr- xsY;k 5&10 o”kkZe/;s jk”Vªh; iqjLdkj fotsrs vkf.k vkWLdjlkBh ukekadu
>kysys fp=iV ejkBhp vkgsr- vk’k; vkf.k vfHkO;DRkhe/;s ldli.kk ;sow ykxyk vkgs- rjhgh L=hoknh
tkf.kosps ekstdsp fp=iV dk \ ;kps mRrj Hkkjrh; lektO;oLFksr nMys vkgs- R;klkBh lektkph
vfHk#ph ] ys[kd o fnXn’kZdkps n`”Vhdksu cnykos ykxrhy- fp=iVkps ewY;ekiu dykRed vaxkusp Ogkos
gk fopkjgh e;kZfnr vkgs- dkj.k fp=iV lkekftd vfHkO;Drhps n`dJkO; ek/;e vkgs- izLrqr
‘kks/kfuca/kke/;s dsoG o.kZukRed ikrGhojrh vk<kok ?ksryk vkgs- fp=iVkps ijh{k.k djrkuk fp=iVkpk
vk’k;] rkaf=d cktqus dsysyh vfHkO;Drh ;k xks”Vhgh fopkjkr ?;kO;k ykxrhy-
lanHkZxFza k%&
1- Hkkjrh; lafo/kku-
2- egkRek Qqys xkSjo xzFa k & izdk’kd & gfj ujds-
3- ‘kqnz iwohZ dksu gksrs \ & ys[kd & MkW- fHkejko jketh vkacsMdj- &f{krht
ifCyds’ku] ukxiwj-
4- L=h&iq#”k rqyuk& laiknd& foykl [kksy-s & ikjizfrek izdk’ku
5- L=h;kapk egku m/nkjd cq/n& izk- MkW- fnus’k eksj-s
6- L=hokn vkf.k ejkBh lkfgR;& MkW- oanuk egktu-
7- L=hoknh leh{kk& Lo#i vkf.k mi;kstu&MkW- vf’ouh /kksaxMs-
8- fp=iV dlk r;kj gksrks\ & Jhdkar jkuMs-& iziap izdk’ku] iq.ks-
9- L=h Lokra«; vkf.k cq/n]Qqys]’kkgw ] vkacsMdj- & MkW- fnik JkoLrh-

maihlaa sabalaIkrNa ¹ ADqaLo va ]paya

Da^. sauvaNaa-
aNaa- paTIla
[ithasa ivaBaaga PàmauK
imarja mahaivaValaya¸ imarja.
p`stavanaa : ¹
samaajaacyaa savaa-MgaINa ivakasaasaazI ekUNa laaoksaM#yaocyaa 50 T@ko maihlaaMcaI saM#yaa Asaola AaiNa %yaaMcaa
SaarIirk¸ maanaisak¸ saamaaijak¸ SaOxaiNak mhNajaoca savaa-MgaINa ivakasa haoNao garjaocao Aaho. tao jar Jaalaa naahI tr
samaajaacyaa mhNajaoca doSaacyaa ivakasaacao gaiNat caukt rahaNaar ho inaiScat. jyaa doSaamaQyao is~yaaMnaa sava- xao~at samaana
saMQaI va sqaana Aaho. tao doSa p`gatIvar Asatao. mhNaUna doSaacyaa ivakasaasaazI maihlaa sabalaIkrNaasaazI p``ya%na krNao
garjaocao Aaho.
BaartIya samaajaat ivaivaQa Qama-¸ jaatI maQyao ivaYamata va pu$Ya p`Q` aana saMskRtIlaa p`àQaanya Aaho. hI ivaYamata dova¸
svaga--¸ nark puna-janmaaSaI jaaoDlaolaI Aaho. tsaoca yaa sava- baabaI saNa¸ ]%sava¸ va``t¸ vaOklyao yaaMcyaaSaI jaaoDlaolyaa Aahot. ho
saNa¸ ]%sava¸ va`t` ¸ vaOklyaoca maihlaa sabalaIkrNaatIla mah%%vaacaa ADqaLa Aahot. Asao maaJao vaOyai@tk mat Aaho. %yaa
AnauSaMgaanao yaa SaaoQa inabaMQaacaI maaMDNaI kolaI Aaho.
is~yaaMnaI Aaplyaa saMskRtIcao gaazaoDo puZcyaa ipZIcyaa hatat dotanaa %yaatlyaa icaMQyaa kaZUna %yaajaagaI maaOlyavaana
GaalaNao garjaocao Aaho. pNa saQyaa svat:laa sauiSaixat¸ ]ccapdsqa samajaNaa¹yaa is~yaa KaoTyaa Ba`àmak AaQaarhIna
va``tvaOklyaaca gaazaoD Aaplyaa puZcyaa ipZyaManaa dotanaa idsat Aahot. %yaacaI icaik%saa haoNa garjaocao Aaho.
maihlaa sabalaIkrNaasaazI mahaaraYT/acaa ivacaar kolaa tr ËaMtIsauya- maha%maa jaaoitbaa fulao¸ saaiva~Ibaa[- fulao¸
rajaYaI- SaahU maharaja¸ Da^^.baabaasaahoba AaMbaoDkr¸ mahYaI- QaaoMDao kvao-¸ mahYaI- iva{la iSaMdo Asao AnaokaMnaI kRtI janya AfaT
p``ya%na kolao pNa %yaa p``ya%naaMcaI pvaa- AajacaI svat:laa sauiSaixat mhNavaNaarI s~Ica krt naahI Asao idsato.
maulagaI mhNajao pr@yaaca Qana.
maulagaa vaMMSaacaa idvaa.
baala ivavaah¸ ivaQavaa ivavaahasa pìtbaMQa.
knyaadana EaoYz dana.
s~I GarcaI laxmaI ASaa Anaok p`qaa¸ prMpraa Aahot.
va``t vaOklyao : ¹
maihlaa sabalaIkrNaasaazI BautkaLat Anaok caLvaLI Jaalyaa pNa va`tmau@tI caLvaL p`BaavaI pNao haoNao garjaocao
Aaho. karNa va`t kolyaanao puNya laaBato QanalaaBa haotao¸ pu~pàPtI haoto¸ sauKsamaaQaana imaLto du:Ko naaihSaI haotat hI
maanaisakta va QaarNaa Aaho. kahI va`tasaMbaQaIcao ivavaocana ]dahrNaa daKla krta yao[la.
vaOBavalaxmaI va`t : ¹
vaOBava Qana pàPtIsaazI ho va`t kolao jaato Asaoca saMtana laxmaI va`t Aaho. saMtana pàPtI haoto. saMtaoYaImaata va`t yaa
va`tanao sava- [cCa pàPt haotat ]da. daird`ya naaihsao haoto. [cCIt varabaraobar ivavaah haotao¸ kaoT- kcaorIcao inakala
Aaplyaa baajaUnao laagatat [. laxmaIdovaIbaraobar [trhI dovaaMcaI ]pasanaa kolaI jaato. Baart vaYaa-t 52 Sa@tIpIzo
Aahot. tULjaapUrcaI BavaanaI¸ maahUgaDcaI roNaUka kaolhapUrcaI AMbaabaa[- AaiNa naaiSakjavaLcaI saPtEaRMgaI yaa AaiNa ASaa

sqaainak dovadovataMcyaa naavao va``to kolaI jaatat. ASaa Anaok vaR%%aaMmaQaIla AaNaKI ek vaR%%a mhNajao hirtailaka va``t. ho
va``t navara caaMgalaa imaLavaa mhNaUna kolao jaato. pNa p``%yaxaat kumaairka¸ ivavaaiht sava-ca maihlaa ho krtanaa idsatat.
Asao Anaok va``to va ]pvaasa Aajacyaa maihlaa krtanaa idsatat.
saNa samaarM
samaarMBa : ¹
maanava ha mauLatca ]%savaip``ya Aaho¸ ]%saah p`òrNaa manaaorMjana yaa AnauYaMgaanao saNa¸ ]%sava garjaocao Aaho. pNa yaaca
gaaoYTIcaa gaOrfayada pu$YaI vaca-svaanao Gaotlaa va maihlaaMnaa saNa samaarMBaacaI JaapDo laavalaolaI idsatat. ]%%ama ]dahrNa
mhNajao dsa¹yaacao navara~ yaa saNaacaa mauL hotU AitSaya Saas~Iya Aaho. ]%sava baLIrajaacaI baI pirxaNa caacaNaIca Aaho.
pNa haca ]%sava maihlaa kSaa pWtInao saajara krtat yaacaa gaMBaIrpNao ivacaar vhayalaa hvaa.
dsa¹yaap``maaNao maMgaLagaaOr¸ saMkàMt hLdI kuMkU¸ tuLsaI ivavaah Anaok saNa Aahot ik jyaamauLo maihlaaMcyaa vaO&ainak
dRiYTkaonaat baaQaa yaot Aaho.
$ZI prMpra : ¹
Aaja s~I BaRNah%yaa maaozyaa p``maaNaat haot Aahot. %yaa AnauYaMgaanao kahI $ZI prMprocaa ivacaar krta yao[-la.
maulagaI iktIhI iSaklaI itnao svat:laa isaW kolao trI tI GaraNyaacaa vaarsaa naahI zrt. lagnaacyaa idvaSaI itlaa
nava¹yaacyaa GarI jaavao laagato. %yaatUna itlaa maahor saMdBaa-t ]propNaacaI Baavanaa inamaa-Na haotoca. Baa} Asatanaa eKaVa
maulaIcaa navara lagnaaidvaSaI p%naIcyaa GarI svat:cyaa Garacaa inaraop Gao}na yaotao kaÆ naahI. s~I BaRNah%yaocao Kro karNa hoca
Aaho. s~I p``qaa sauQda ek p`k ` arcaI h%yaaca haotI. sana 1829 maQyao yaa iva$W baMgaalamaQyao [Mga``jaaMnaI kayada kolaa. pNa
Ap``%yaxa AajahI ptI inaQanaanaMtr marNaasaMnna jaIvana jagaNaa¹yaa s~Iyaa Aahotca kI¸ dovadasaI¸ maurLI¸ jaaogatINa yaa p``qaa
sauWa AajahI ga`àmaINa Baagaat Aist%vaat Aahot.
ASaa pWtInao va``t vaOklyao¸ saNa samaarMBa¸ $ZI prMpra yaaMcaa ADqaLa maihlaa sabalaIkrNaamaQyao haotanaa idsat
Aaho. ]dahrNaadaKla kahIMcaa ]llaoK kolaa Aaho pNa yaa sava- baabaI p``%yaok Qamaa-maQyao¸ jaatImaQyao¸ samaajaamaQyao kmaI
jaast p`maaNaat Aahotca AaiNa idvasaoMidvasa kahI gaaoYTIMcao ]da%%aIkrNa haot Aaho. Kr tr yaa saMdBaa-t p``baaoQana
haoNyaacaI garja Aaho.
maihlaa sabalaIkarNaasaazI ]paya yaaojanaa :¹
maihlaa sabalaIkrNaasaazI Aajapya-Mt far maaozyaa p``maaNaat p``ya%na Jaalao Anaok s~Imau@tI caLvaLI rabaivalyaa
gaolyaa %yaacaa sakara%mak pirNaamahI Jaalaa Aaho mhNaUnaca jagaatIla p``%yaok xao~at s~I ]cca sqaanaI paohcalaI Aaho yaacaI
Anaok ]dahrNao dota yaotIla trIhI Qama- va jaatIcaa p``caMD pgaDa itcyaa manaavar Asalyaanao AjaUnahI tI mau@t JaalaI Asao
mhNata yaoNaar naahI. pu$Ya p``Qaana saMskRtIcaa $ZI prMprocaa prIGa %yaaMnaI taoDlaa Aaho Asao isaW haot naahI mhNaUna kahI
ËaMtIkark badla kolyaasa K¹yaa Aqaa-nao s~I sabala hao[-la.
maihlaaMnaa s~I sabalaIkrNaasaazI jyaaMnaI p``ya%na kolao to eoithaisak samaajasauQaark ]da. ËaMtIjyaaotI saaiva~Ibaa[-
fulao¸ maha%maa jyaaoitbaa fulao yaaMcyaa pasaUna to kma-vaIr Baa}rava paTIla¸ Da^^. baapUjaI saaLUMKo yaaMcyaa pya-Mt savaa-Mcaa samaga``
[ithasa sava- maihlaapya-Mt paohcaivaNao AavaSyak Aaho. [ithasaamaQyao ASaI kahI vya@tIma%%vao Aahot kI %yaaMcao
jaaIvanacair~ mhNajaoca maihlaa sabalaIkrNaasaazI AadSa- Aahot. ]da. rajamaata ijajaa}¸ raNaI yaosaubaa[-¸ maharaNaI
tarabaa[-¸ Aihlyaabaa[- haoLkr¸ raNaI cannamaa [. maihlaaMnaI Qama-ga``qaaMcao icaMtna manana krNao garjaocao Aaho.
maihlaaMnaI va``tvaOklyaatUna baahor pDNyaasaazI saMbaQaIt va``t vaOklyaapazImaagaIla vaO&ainak¸ eoithaisak AaQaar
%yaaMcyaapuZo maaMDNao garajaocao Aaho. Qamaa-cyaa AacarNaat bauWI AaiNa ivavaok yaaMcaa vaapr krNao AavaSyak Asato ho %yaaMnaa
pTvaUna idlao paihjao. saNa samaarMBa saajaro krtanaa %yaatIla mauL Qaaima-kta¸ vaO&ainakta yaaMcaa ivacaar kolaa paihjao.

kaLacyaa AaoGaat Aalaolao ivakRtIkrNa p``ya%napUva-k va jaaiNavapUva-k kmaI krNyaacaa p``ya%na kolaa paihjao. jaunyaa AinaYz
$ZI prMpracao KMDNa kolao paihjao.
s~I pu$Ya samaanata hI saamaaijak¸ Saairirk¸ maanaisak baabatIthI samaajaanao svaIkarNao garjaocao Aaho. ]da.
kaolhapUr rajyaamaQyao rajaYaI- SaahU maharajaManaI 3 saPToMbar 1906 raojaI Asao jaahIr kolao haoto kI¸ pu$Yaap``maaNao s~Icao
vayaat yaoNyaacao vaya 18 hoca Asaola.
P`à%yaok xao~at iva&ana vaadacaa samaavaoSa Asalaa paihjao. kRtIcaI icaik%saa kolaI paihjao trca maihlaa
sabalaIkrNaalaa baL imaLola. is~yaaMcaa samaajaacyaa jaDNaGaDNaIt isaMhacaa vaaTa Aaho. ho naakarta yaoNaar naahI AaiNa
mhNaUnaca Aajacyaa maihlaa kma-kaMDat bauDalaolyaa navho tr kmaa-var ivaSvaasa zovaNaa¹yaa Asalyaa paihjaot. %yaaMcao AadXa-
maha%maa fulao¸ saaiva~Ibaa[- fulao¸ mahYaI- QaaoMDao kvao-¸ pMiDta rmaabaa[-¸ saraojanaI naayaDU¸ A$Naa Asaf AlaI¸ ]Yaa maohta¸
madr torosaa¸ Saardabaa[- pvaar¸ laxmaIbaa[- naayakvaDI¸ ryat maa}laI laxmaIbaa[- Baa]rava paTIla¸ vaoNaUta[- cavhaNa¸
ËaMtIvaIraMgaNaa laIlaata[- paTIla yaa Asalyaa paihjaot.
jyaa is~yaaMnaI haDacaI kaDo kolaI¸ raM~idna kYT ]psalao¸ jaIvanaalaa navaa p`kaSa idlaa¸ caaMgalao saMskar kolao %yaa
is~yaa raYT/acaI daOlat Aaho. navyaa ipZIcaI iSadaorI Aaho.
saMdBa-
Ba-
1. vyaMkTrava jaaQava maihlaaMcao va`t vaOklyao : dSaa AaiNa idSaa gaaDgaobaabaa p`kaSana¸ BaoDoMgaava¸ 2006. pR.
Ë.68.
2. ik%ta pR. Ë. 73.
3. SaItlaa sahaya¸ dovadasaI¸ satI¹Pàqaa AaOr knyaa h%yaa¸ gaaOtma bauk saonTr¸ idllaI¸ 2008 pR. Ë. 73.
4. ASaaok caaOsaaLkr¸ nyaaya AaiNa Qama-¸ pìtmaa p`kaSana¸ puNao¸ 2005 pR. Ë. 73.
5. ]%tma kaMbaLo¸ rajaYaI- SaahU maharaja AaiNa maihlaa mau@tI¸ saugaavaa PàkaSana puNao¸ 2003¸ pR. Ë. 73.
6. Da^. ivaVaQar pMuDlaIk¸ EamaIcao samaajaSaas~¸ ka^nTInaoMTla p`kaSana puNao¸ 2003.
7. p`à. mahavaIr mauLo¸ sa%yaSaaoQak p`baaoQanakar AaiNa kma-vaIr¸ saunaIta p`kaSana¸ kakDvaaDI¸ 2006.

fó;kaP;k lexz fodklkps v/o;Zw % M‚-

M‚-ckcklkgsc vkacM
s dj
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lgk¸;d Ák/;kid] bfrgkl foÒkx]
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vk/kqfud Òkjrkr óheqDrh pGoGhph lq#okr gh lR;'k¨/kd pGoGhus >kyh vkgs- Òxoku
x©recq)kaP;k laÄke/;s vkf.k Òxoku egkohjkaP;k laÄke/;s Òkjrkr óh;kauk ifgY;kank Áos'k fnyk xsyk-
R;kuarjP;k ÁfrdzkarheqGs cq) vkf.k egkohjkaph óh lersph fopkj/kkjk e¨Mhr dk<yh] vkf.k iq#"kÁ/kku
laLÑrhpk VsÒa k fejfo.kkjh euqLe`rhph Áfrdzkarh #< >kyh- Çl/kw laLÑrhiklwu óh lekursph ijaijk
Áfrdzkarhus ik;nGh rqMfoyh rh cjhp o"ksZ gh lkekftd Áfrdzkarh cjhp o"ksZ Òkjro"kkZr #tw dj.;kr
vkf.k frps dkVsd¨ji.ks ikyu dj.;kr ;sFkhy oSfnd Çdok czkã.kh laLÑrh jeek.k g¨rh- rhyk vk/kqfud
ÒkjrkP;k bfrgklkr dzkarhdkjh Nsn fnyk r¨ egRek Qqys ;kaP;k lR;'k¨/kd pGoGhus óh;kaps 'k¨"k.k
dj.kkÚ;k O;oLFksP;k foj¨/kkrhy fopkj Eg.kts óheqähpk fopkj] Çdok óh&iq#"k lekurspk fopkj- gk
fopkj lektkP;k loZ vaxke/;s ;s.;klkBhph pGoG Eg.kts óh eqähph pGoG vls rhps Lo#i r;kj
d#u Ñrh dj.kkjk ifgyk lq/kkj.kkoknh lq/kkjd Eg.kts egkRek t¨frck Qqy-s e-QqyPsa ;k lexz
pGoGhe/;s lkfo=hckÃ Qqy]s rkjkckÃ Ç'kns] lxq.kkckÃ {khjlkxj] Qkfrek 'ks[k] lkfo=hckÃ j¨Ms] rkUgqckÃ
fctsZ] eqäk lkGos] y{ehckÃ ikVhy] deykrkbZ fopkjs] y{ehckÃ uk;Mw] foeyrkÃ ns'keq[k] ufyuh y<d¢]
;kauh óh eqähpk fopkj [kachji.ks ekaMyk- i.k ;kpk ykÒ ek= ewBÒj mPpoxÊ;] mPptkrh; óh;kaukp
>kyk-1 iqq<s czkã.ksŸkj pGoGh lR;'k¨/kd pGoGhpk okjlnkj Eg.kwu j.kkax.kkr mrjyh i.k óh;kaP;k
Á'ukojrh ek= ;k pGoGhus e©u /kkj.k d¢y-s óh;kaP;k Á'ukojrh Ñrh'khy dk;Zdze czkã.ksŸkj pGoGhus
d/khp gkrh Äsryk ukgh- gh loZ i¨dGh Ò#u dk<.;klkBh M‚-ckcklkgsc vkacM s djkaP;k dzkarhdkjh
pGoGhph okV igkoh ykxyh-
la'k¨/ku i)rh %
ÁLrqr 'k¨/kfuca/kkph ekaM.kh djrkuk ÁkFkfed vkf.k nq¸;e lk/kukapk okij d¢yk vkgs- ;kf'kok;
lanÒÊ; fo"k;kuq"kaxkus lkfgfR;dkaP;k] fo}ku vH;kldkaP;k ewG xzFa kkpk vk/kkj Äsryk vkgs-
óh xqykehkehph iwoZfiBhdk %
Òkjrh; laLÑrhe/khy /keZxFza kkuh ,dkposGsl óhyk nsoh Eg.kwu lac¨/kwu rhph vkjrh djk;ph o
^'k¸;klnkyadkj* vFkkZr oklukiwrÊps lk/ku Çdok ujdkps}kj] ik;kph nklh v'kh fcÒRl lac¨/kus o
okx.kwd nsÅu rhph vekuoh vogsyuk djko;kph gs txkP;k ikBhoj ,desokf}rh; vlsy- /keZiqj¨fgrkauh
o /keZ'kkódkjkauh vR;ar dqVhyrsus óhyk ÇyxÒsnkP;k vk/kkjkojrh tUer% xqyke d#u Vkdys- ;k
xqykehyk rhus vksG[kw u;s Eg.kwu ^vkÃ]* îfrozrk]* ^v/kk±fxuh]* ^tUenk=h* v'kk e¨gd 'kCnkaP;k
Qqy¨Ú;k[kkyh xqykehph lk[kGnaMs >kdwu Vkdyh- fo|sph nsoh ljLorh i.k óhyk f'kd.;kpk vf/kdkj
ukgh- óh gh 'kähph nsork i.k óhyk vcyk d¢y]s vUukph nsork i.k Äjkrhy lok±ps tso.k >kY;koj

mysys vé frus [kkos] óh laiŸkhph nsork y{eh] i.k laiŸkhP;k vf/kdkjkiklwu oafpr- v’kh Hksnd
ifjfLFkrh o"kksZuqo"ksZ igk;yk feGrs-2
óh f'k{k.kkph xjt %
e-Qqys ;kaP;kÁek.ks M‚-ckcklkgsc vkacM s dj ;kauh óh f'k{k.kkpk vkxzg /kjyk- rs Eg.krkr dh]
óh;kauk Qä ÁkFkfed vkf.k ek/;fed f'k{k.k nsÅu pky.kkj ukgh rj mPpf'k{k.kkP;k Álkjk[ksjht
nqlÚ;k d'kkusp R;kapk fodkl g¨.kkj ukgh- ekÖ;k ers loZ lkekftd nq[k.;koj f'k{k.k gsp vkS"k/k vkgs-3
nfyr pGoGhrhy óh;kauk M‚- M‚-vkacM s djkaps vkokgu %
M‚-ckcklkgsc vkacM s djkauh fofo/k lÒk o ifj"knkaP;k ek/;ekaruw nfyr efgykauk mins'k d¢yk
vkf.k pGoGhe/;s lkfey g¨.;kps vkokgu d¢y-s brj tkrÈP;k efgykai{s kk nfyr efgykaps Á'u vf/kd
tVhy vkgsr- dkj.k ,drj R;k Lotkrhrhy o dqVcqa krhy iq#"kkadMwu nq¸;e ekuY;k tkrkr vkf.k lo.kZ
lektkdMwugh R;k misf{kr vkgsr- ;k óh;kaP;k Á'ukaps osxGsi.k y{kkr Äsouw M‚-ckcklkgsc vkacM s dj
;kauh ;k fó;kauk d¢yy s k mins'k Qkj e©yhd vkgs- 27 fMlsca j 1927 j¨th egkM lR;kxzg ifj"knse/;s
teysY;k gtkj¨ efgykauk mins'k djrkuk rs Eg.krkr] ^^czkã.kkaP;k fó;kar tso<s 'khy vkgs] rso<s 'khy
rqeP;krgh vkgs- czkã.k fó;kauk ftrd¢ ifrozR;Z vkgs frrd¢ ifrozR;Z rqeP;krgh vkgs- vkf.k rqeP;kr
ftrd¢ eu¨/kS;Z] djkjhi.kk o /ked vkgs frrdh czkã.k fó;kr ns[khy ukgh- ek= rqeP;k i¨Vh tUekyk
vkysys ckyd loZ fBdk.kh voekfuys tkrs ;kpk fopkj d¢yk ikghts- nqljs Eg.kts rqEgh lok±uh tqU;k o
xfyPN pkyhjhrh l¨Mwu fnY;k ikghtsr- rqeph yqxMh usl.;kph i)r gh rqeP;k vLi`';rsph lk{k vkgs-
rh lk{k rqEgh cqtfoyh ikghts- ojh"B oxkZP;k ck;k T;k i)rhus yqxMh uslrkr R;k i)rhus rqEgh yqxMh
usl.;kpk ÁÄkr ikMyk ikfgts- xG~;kr xGlÚ;k o gkrkr dïjÒj dFkykps Çdok pkanhps x¨B ikVY;k
u okij.;kps vkokgu d¢y-s rlsp esyYs ;k tukojkaps ekal [kkow u;s- LoPNrsus okxk o eqyÈuk f'k{k.k |k]
vls vkokgu d¢y-s **4
16 twu 1936 j¨th eqca Ãr dkekBhiqÚ;krhy óh;kauk i¨;ckoMhrhy nke¨nj g‚y e/;s vk;¨ftr
dk;Zdzeke/;s M‚-ckcklkgsc vkacM s dj Eg.kkys] ^^Òfxfuu¨] lektkyk cÍk yko.kkÚ;k /ka|kiklwu eqä Ogk-
nsg fodzhP;k O;olk;kaiklwu nwj jgk- vkiys th.ks LokfÒekukps vlys ikghts-**5 rj 20 tqyS 1942 j¨th
ukxiwj ;sFks vk;¨ftr v‚y bafM;k All India Depressed Classes Women’s e/;s efgykauk mÌs'kwu
d¢yYs ;k Òk"k.kkr rs Eg.kkys] ^^fó;kaP;k Áxrhojp lektkph Áxrh voyacuw vkgs] rqeP;k eqykauk f'k{k.k
|k- LoPN jgk.;kl f'kdok] loZ nqx.Zw kkaiklwu nwj Bsok] R;kaP;kr egRokdka{kk fuekZ.k djk-**
fó;k tkfrO;oLFksP;k Áos'k}kj vkgsr %
M‚-ckcklkgsc vkacM s djkauh ,d egŸokpk fl)kar ekaMyk r¨ Eg.kts fó;k ák tkrhO;oLFksP;k
Áos'k}kj vkgsr- tkrhO;oLFkk gh óh 'k¨"k.kkrwu fuekZ.k >kY;kps er rs ekaMrkr- Çgnw /kekZe/;s Áfryë
fookg gk fu"ks/k ekuyk tkÃ- R;kaP;k ‘Rise and Fall of Hindu Women’ ;k xzaFkkr rs Eg.krkr] x©re
cq)kus Òkjrh; óh;kauk xqykefxjhrwu eqä d¢y-s R;kaP;k thoukr dzkarh ÄMowu vk.kyh- cq) gk óh
Lokra«;kpk iqjLdrkZ g¨rk- czkã.kh /keZ] laLÑrh gh óh}s"Vh] óh;kauk ghu ys[k.kkjh vkgs- ;k ij[kM
fopkj/kkjseqGs nfyr óh;k ckcklkgsckaP;k pGoGhe/;s iq#"kkaP;k cj¨cjhus lkehy göw ykxY;k- 1928
iklwu iq#"kkaP;k cj¨cjhus óh;kaP;k ifj"knk] lÒk Òjfo.;koj M‚-ckcklkgsc vkacM s djkauh Òj fnyk- R;keqGs
iq<hy dkGkr 'kkarkckÃ nk.kh] lqy¨puk Mäxjs] jk/kkckÃ dkacGs ;klkj[;k nfyr óh;kaps usr`Ro iq<s
vkysys fnlrs-
efgykauk tkx`r dj.;kps
dj.;kps M‚- M‚-vkacMs djkaps nqgsjh dke %
M‚-ckcklkgsc vkacM s djkauk efgykaP;k mérhlkBh fofo/k ikrGhojrh y<kos ykxys- Álaxh laÄ"kZ
djkok ykxyk- ,dk cktwyk lektke/;s tkÅu lÒk] laEesyus] ifj"knke/kwu óh;kauk ,d= dj.ks]
R;kaP;kr psruk fuekZ.k dj.ks] rj nqlÚ;k cktwyk fo/kheaMGke/;s ÁLFkkfir fopkj ekaM.kkÚ;k'kh laÄ"kZ

d#u óhfodklkph fo/ks;d¢ ekaMko;kl Òkx ikM.ks] Çdok pwdhP;k fo/ks;dkyk foj¨/k dj.ks- 1938 e/;s
eqca Ã fo/kheaMGkr eqca Ã jkT;kps eq[;ea=h ckGklkgsc [ksj ;kauh vkS|¨fxd dygkfo"k;hps fo/ks;d ekaMys-
R;ke/;s dkexkjkauk ^lai* dj.;kpk gô ukdkjyk xsyk- R;kauh lai d¢yk rj dkexkjkauk f'k{kk dj.;kph
rjrwn vl.kkjs rs fo/ks;d g¨rs- ;k fo/ks;dkyk M‚-vkacM s djkauh fo/kheaMGkr dMkMwu foj¨/k d¢yk- gs
fo/ks;d Eg.kts y¨d'kkghph FkÍ vkgs vls ij[kM er R;kauh O;ä d¢y-s vkf.k lai gk dkexkjkaP;k
Lokra«;kpk gô vkgs vls rs Eg.kkys-6 ;keqGs fxj.khe/;s dke dj.kkÚ;k óh&iq#"k dkexkjkauk ;kpk ykÒ
>kyk o gs fo/ks;d ljdkjus ekxs Äsrys-
lai dj.kkÚ;k efgyk dkexkjkauk U;k; %
dqykZ ;sFks vkxisVÓkkaP;k dkj[kkU;kr 500 efgyk dkexkjkauh vkiY;k ekx.;kdjhrk 1937 e/;s
eghukÒj lai d¢yk g¨rk- ;kosGh M‚-ckcklkgsc vkacM s djkauh Lora= etwj i{kkP;k ek/;ekrwu
dkj[kkunkjka'kh ppkZ d¢yh vkf.k lai feVfoyk o laidjh efgykauk U;k; feGowu fnyk-7 i.k 1928 e/;s
dkexkjkauh vlkp lai d¢yk- ifj.kkeh dqVcqa kojrh miklekjhph osG vkyh- dkexkjkauk lkodkjkadMwu
dtZ ?;kos ykxs- R;kpk Ò;adj ifj.kke óh;kauk Ò¨xkok ykxr g¨rk- Eg.kwu M‚-ckcklkgsc vkacM s djkauh
8
cfg"Ñr oxkZrhy óh&iq#"k dkexkjkaph laikr lgÒkxh göw u;s vls R;kaps mn~c¨/ku d¢y-s
ÁlqrhykÒ fo/ks;d %
28 tqyS 1928 j¨th óh dkexkjkalkBh Álqrh ykÒ f/ks;d ekaMys- eqca Ã Ákarkrhy dkj[kkU;kae/kwu
dkckMd"V dj.kkÚ;k eghykadjhrk rs ykxw dj.;kr ;kos vls R;kaps er g¨rs- iq#"kkai{s kk óh dkexkjkauk
deh osrukeqGs dkj[kkunkj Ák/kkU; nsÅu tkLr uQk dekorkr Eg.kwu óh;kauk v'kkÁlaxh enr dj.ks gs
dkj[kkunkjkaps drZO; Bjrs- ljdkjh u¨djh dj.kkÚ;k efgykauk ckGari.kkiwoÊ o uarjgh dkgh dkG jtk
nsrkuk ixkj vlyk ikghts- ;ko#u xjhc dkexkj o u¨djnkj óh;kafo"k;Èpk M‚-ckcklkgsc vkacM s djkapk
mnkŸk o mnkj n`"Vhdü fnlr¨-
fó;kauk jk=hps dke ns.;kl udkj %
M‚-ckcklkgsc vkacMs djkauh eghykaP;k mérhps dke djrkuk vk.k[khu ,d egŸokps dke d¢ys rs
Eg.kts eghykauk jk=hP;kosGh dkekojrh cÿkow u;s- ;klkBh 1939 e/;s Lora= etwj i{kkps vkenkj jkÄo
/käMhp¨j ;kaP;k djoh fó;kauk jk=ikGhr dke nsÅ u;s- ;k lanÒkZrhy fo/ks;d ekaMys- ek= rRdkyhu
ljdkjus gs fo/ks;d Q¢VkGys-9 ljdkjus tjh gs fo/ks;d Q¢VkGys vlys rjh óh dkexkjkaP;k fgrkcÌy
M‚-vkacMs djkaph Òwfedk vR;ar Ákekf.kd g¨rh- vkt loZp {ks=kr efgykauk jk=ikGhr dke fnys tkr
ukgh ;kps Js; MkW-vkacM s djkauk tkrs-
[kk.k dkexkj óh;kaP;k ;k ckcrhr M‚-
M‚-vkacM
s djkaph Òwfedk %
1942 rs 1946 ;k dkGkr M‚-ckcklkgsc vkacM s dj OgkÃlj‚;P;k ea=heaMGkr etwjea=h vlrkauk
R;kaP;kdMs d¨Glk[kk.k] ÇÁVÈx o LVs'kujh] rkaf=d f'k{k.k] y"djÒjrh] lkoZtfud cka/kdke] ty o
fo|qr ea=h v'kh [kkrh g¨rh- ;kosGh M‚-vkacM s djkauh /kuckn ;sFkhy d¨Glk [kk.khyk ÒsVh fnY;k- vkf.k
dkexkjkaP;k leL;k letkowu ÄsrY;k- 1943 e/;s d¨Glk [kk.khr dke dj.kkÚ;k 2 yk[k dkexkjkaiSdh
15 gtkj óh dkexkj g¨R;k-10 M‚-vkacM s djkauh 29 ekpZ 1945 j¨th d¢æa h; ea=heaMGkr [kk.kdkexkj
ÁlqrhykÒ ¼lq/kkj.kk½ chy vk.kys-
1- d¨Glk[kk.khrhy óh dkexkjkl ckGari.kkP;k dkGkr 28 fnolkpk Álqrh ÒŸkk ns.;kr ;kok-
2- d¨G'kkP;k [kk.khr dke dj.kkÚ;k iq#"k vkf.k óh dkexkjkauk leku osru ns.;kr ;sÃy-
3- óh dkexkjkauk 14 vkBoMÓkkph Álqrh jtk ns.;kr ;sÃy-
4- lkMsikp QwVkis{kk deh maph vlysY;k xWyjhe/;s óh dkexkjkauh d¨G'kkP;k [kk.khr dke
djko;kps ukgh-

5- óh dkexkjkalkBh dqyqiklg] dikVkauh;qä v'kh Lukux`gs cka/k.;kph ekydkaojrh dk;ns'khj ca/ku
yknys tkÃy-
6- óh dkexkjkauh d¨Glk [kk.khr dke d# u;s v'kh 'ksoVh Òwfedk Äsryh-11
Çgnw d¨M chy %
Lora= Òkjrkps ifgys dk;nk ea=h >kY;kuarj lexz óhoxkZP;k fodklklkBh R;kauh Çgnw d¨M
chy lÒkx`gke/;s ekaMys- gs chy Eg.kts R;kaP;k óh eqähP;k Á;Rukapk dGl g¨;- ;k fcyke/;s M‚-
ckcklkgsc vkacMs djkauh vFkd ifjJe Äsouw efgykaP;k lok±xh.k fodklkyk egRo fnys- laiŸkhpk gô]
ÄVLQ¨Vkpk gô] lkekftd lerk] vkÆFkd Lokoyacu] f'k{k.kÁkIrh] jktdh; gôkaph tk.kho b- x¨"Vh
BGdi.ks uewn d¢Y;k- i.k ÇgnqRooknh fopkj/kkjsP;k y¨dkauk gs chy ipys ukgh- ifj.kkeh usg#
ea=heaMGkus gs chy ukeatwj d¢y-s iq<s ;kps rqdMs&rqdMs d#u eatwj d¢y-s ;k eq|koj M‚-vkacM s djkauh
ea=hinkpk jkthukek fnyk- efgykaP;k lexz mérhlkBh jkthukek ns.kkjs M‚-ckcklkgsc vkacMs dj rRdkyhu
Òkjrkrhy ifgys usrs g¨rs- R;kauh óh Ác¨/kukps dke lkrR;kus pkyw Bsoys ;klkBh ^turk*] êwduk;d*]
^Ácq)Òkjr* ;k o`Rri=kaP;k ek/;ekrwu óh Ác¨/kukps Qkj e¨Bs dke M‚-vkacM
s djkauh d¢ys vkgs-
1956 uarj óh;kaph Áxrh %
6 fMlsca j] 1956 lkyh M‚-ckcklkgsc vkacMs dj ;kaph Ák.kT;¨r ekyoyh i.k R;kuarj R;kaP;k
dk;Zdr`ZRokph] fopkjkph Ásj.kk Äsouw nfyr pGoG tëkr iq<s vkyh- 1960 uarj nfyr lkfgR; Qkj
tëkus iq<s vkys uOgs rj R;kus vkiyh ,d Lor%ph vksG[k fuekZ.k d¢yh- csch dkacGs] meÊyk iokj
;klkj[;k lkfgfR;d efgykauh vkiY;k lkfgR;krwu vkacM s djh fopkj ekaM.;kps dke d¢y-s loZp {ks=kr
vkt efgyk vkÄkMh Äsrkuk fnlr vkgsr- lektdkj.k] vFkZdkj.k] jktdkj.k] f'k{k.k] lgdkj] vkS|¨fxd]
O;kikj ;k loZp {ks=kr efgyk vkÄkMhoj vkgsr- ;kps lkjs Js; M‚-ckcklkgsc vkacM s dj ukokP;k
egkiq#"kkyk tkrs-
fu"d"kZ %
1- Çgnw /keZxFza kkauh] iqj¨ghr oxk±uh] iq#"kÁ/kku laLÑrhps leFkZu djrkuk óh gh nq¸;e vkf.k R;kT;
oLrw vkgs] rhps 'k¨"k.k dj.ks iq#"kkph eäsnkjh vkgs ;kyk ifgyk Nsn M‚-ckcklkgsc vkacM s djkauh
fnyk-
2- óh eqählkBh Lor% óh;kauhp iq<s vkys ikfgts] Lor%p laÄVu d¢ys ikfgts ;klkBh laÄVukaph
xjt vkgs] gk eqyÒwr fl)kar ekaMyk-
3- 'k¨"k.keqä lektklkBh óh f'k{k.kkpk vkxzg M‚-vkacM s dj /kjrkr-
4- óh gh tkrh O;oLFksps Áos'k}kj vkgs vlk uok fl)kar M‚-ckcklkgsc vkacM s dj lkaxrkr-
5- laikps gR;kj] Álqrh jtk] t¨[khe e¨cnyk] dkekps rkl ;k lkj[;k fo/kk;d x¨"Vhus dkexkj
pGoGÈuk cGdVh feGkyh-
6- vktP;k efgykaP;k fodklke/;s M‚-ckcklkgsc vkacM s djkaph Ásj.kk egRokph Bjr vkgs-
lanÒZ %&
1- M‚-xkBkG] ,l- ,l-] Òkjrh; bfrgklkrhy óh;k o óh thou] dSyk'k ifCyd¢'ku] 2013]
vkSjx
a kckn] iku ua-301 rs 302-
2- Ák-okÄekjs T;¨rh] vUoh{k.k ¼=Sekfld½ tkusokjh rs ekpZ 2011] ys[k M‚-ckcklkgsc vkacM
s dj o
óh;kaps vf/kdkj] o"kZ 1] vad 3] ueZnk v‚QlsV] iq.ks 2011-
3- ^turk* fn-15 lIVsca j 1951 feÇyn egkfo|ky;kph düf'kyk clfo.;kr vkyh R;kÁlaxh M‚-
ckcklkgsc vkacMs djkaps Òk"k.k-

4- M‚-ckcklkgsc vkacM s dj ys[ku vkf.k Òk"k.ks] [kaM 18] Òkx 1] ¼1920 rs 1936½] M‚-ckcklkgsc
vkacM
s dj pfj=&lk/kus Ádk'ku lferh] mPp vkf.k ra= f'k{k.k foÒkx] egkjk"Vª 'kklu] 2002]
iku ua-144-
5- mij¨ä] iku ua-548
6- M‚-ckcklkgsc vkacMs dj ;kaph Òk"k.ks Òkx&2 ¼1937&1945½] M‚-ckcklkgsc vkacM s dj pfj= lk/kus
Ádk'ku lferh] egkjk"Vª 'kklu] 2002] iku ua-202-
7- /kkaMs Òxoku] M‚-vkacM s dj vkf.k cgqtu lekt] d©'kY; Ádk'ku] vkSjx a kckn] 2007] iku ua-47-
8- x.kohj jRukdj ¼laik½ 2009] cfg"Ñr Òkjrkrhy M‚-vkacM s djkaps LQwV ys[k] usgk Ádk'ku]
ukxiwj] iku 219 o 220-
9- QMd¢] ;- nh-] vkacM s djh pGoG] Jh fo|k Ádk'ku] iq.ks 1998] iku ua-125 o 126-
10- mij¨ä] /kkaM]s Òxoku] iku ua-56
11- M‚-xkBkG] ,l-,l-] vkacM s djh pGoGhpk bfrgkl] dSykl ifCyd¢'ku] vkSjx a kckn] 2010] iku
274-

s~I saxamaIkrNa : vaastva AaiNa AaBaasa

Pàa.Da^. $palaI iva.saaMBaaro
BaartI ivaVapIzacao
Da^.PatMgarava kdma mahaivadyaalaya, saaMgalaI
Pàstavanaa:
s~I AaiNa pu$Ya inasa-gaatIla daona mah%vaacao samaana GaTk pNa samaajaatIla is~yaaMnaa duyyamatocaI kinaYztocaI
vaagaNauk imaLto pu$Yap`Qaana samaajarcanaot tr hI pirisqatI p`kYaa-nao jaaNavato.svaatM~pàPtI haovauna 72vaYao- jarI haot
AsalaI trI is~yaaMcaa ivakasa mhNaavaa tsaa Jaalaolaa naahI.AaQauinak samaajavyavasqaot vaO&ainak AaiNa taMi~k sauQaarNaa
maaozyaa p`maaNaat Jaalaolyaa Aahot iSaxaNaacyaa saMQaImauLo is~yaaMnaahI pu$YaaMcyaa baraobarInao kama krNyaacaI saMQaI jarI imaLalaI
AsalaI trI jyaa is~yaa iSaxaNaapasauna vaMicat Aahot ASaa is~yaaMcaI saM#yaa sauiSaixat is~yaaMcyaa tulanaot jaast
Aaho.%yaamauLo varvar pahta jarI iSaxaNaamauLo is~yaaMnaa samaajaat pìtYza imaLt AsalaI trI sava-ca is~yaaMcao %yaa
pìtinaQaI%va krtat Asao naahI. s~I AaiNa pu$Ya ekaca naaNyaacyaa daona baajau Asalyaa trI s~Ilaa maa~ samaajaanao naOtIk
Saas~acyaa caaOkTIt baMd kolao inasa-gaanao s~Ivar laadlaolao maatR%va AaiNa %yaatuna yaot Asalaolyaa jabaabadarImauLo s~IdoKIla
saMpuNa-pNao yaat gaurfTuna gaolaI Aaho.
saMSaaoQanaacaI ]didYTyao
]didYTyao :
1´ s~I saxamaIkrNaacaI paSva-BaUmaI AByaasaNao.
2´ s~I saxamaIkrNaasaazI Saasanaanao kayaa-nvaIt kolaolyaa ivaivaQa yaaojanaaMcaI maahItI GaoNao.
3´ s~I saxamaIkrNaasaazI ]paya yaaojanaa saucaivaNao.
saMSaaoQana pQdtISaas~ :
p`stut SaaoQainabaMQaasaazI vaNa-naa%mak¸ saMSaaoQana pQdtIcaa vaapr krNyaat Aalaa Aaho.
saMSaaoQanaacao s~aot :
p`stut SaaoQainabaMQa ha duyyama s~aotavar AaQaairt AsaUna ivaivaQa AByaasak¸ saMSaaoQakaMnaI ilaihlaolyaa pustko¸
maaisako va [MTrnaoT [.caa vaapr yaa SaaoQa inabaMQaasaazI krNyaat Aalaa Aaho.
samaajaatIla badlaacao Anaok prINaama Aaja vya@tI, samauh, samaaja, samaudaya, kuTMbasaMsqaa, saMskar yaaMcyaavar Jaalaa
Aaho va haot Aaho.%yaaMcao p`Sna va ADcaNaI samasyaa saaoDivaNyaasaazI sava- stravar p`ya%na kolao jaat Aahot pNa samaajaat
jyaaMcaI laaoksaM#yaa inammaI Aaho.samaajaat jyaaMcao AnanyasaaQaarNa mah%va Aaho.ijacyaa iSavaaya samaaja hI klpnaa krNao
ASa@ya Aaho %yaa s~Icyaa baabatIt maa~ itcyaa vaaTyaalaa vaYaa-nauvaYa- ]poxaa yaot raihlaI Asalyaacao idsauna yaot haoto pNa
badla%yaa pirisqatIt is~yaaMcyaa svaatM~yaavar ivacaar haovau laagalaa s~I mau@tI caLvaLIMnaI saMGaYa- kolao AaiNa is~yaaMnaa Anaok
h@k imaLt gaolao svaatM~pàPtInaMtr s~I ivakasaasaazI Anaok yaaojanaa AaKNyaat Aalyaa.
samaanata, svaatM~ya, laaokSaahI ho GaTnaonao idlaolao AiQakar yaamaQaIla kahIca itcyaapya-t paohcalaolao naahI AsaM
AapNa mhNaalaao tr to yaaogyaca zrola.maanava mhNauna jaIvana jagata yaavao yaasaazI GaTnaonao p`%yaokalaa AiQakar idlaa Aaho
pNa s~Ilaa Aaja samaajaat svaatM~ya Aaho ka? ha p`Sna AapNa Aaplyaa manaalaa ivacaarlaa paihjao. kaL badlalaa jaga
badlalao Aaja s~I hI savaa-gaINa p`gatIpqaavar Aaho maa~ 21saavyaa Satkat jaga badlala Asalao trI s~IkDo baGaNyaacyaa
dRYTIkaonaakDo maa~ badla Jaalaa naahI AjaunahI tI s~I Aaho haca ivacaar AnaokaMcyaa manaat p`qama vaasa krt Aaho jaga

jarI badlalaola Asala trI jaunaaT baursaTlaolyaa ivacaaraMnaI AaplaI jaagaa saaoDlaolaI naahI.Baartalaa svaatM~ imaLuna [tkI
vaYa- JaalaI AsalaI trI s~Icyaa vaaTyaalaa svaatM~ AjaunahI Aalaola naahI Asa mhTlao tr farsa vaavaga zrNaar
naahI.itcyaa svaatM~yaaca svaPna AjaunahI saakar Jaalaola naahI.s~I jarI Aa[-, bahINa, p%naI, maulagaI AsalaI trI itcaa
ivacaar krtanaa saurvaatIlaa itcyaakDo s~I yaaca dRYTIkaonaatuna paihlao jaato ha ivacaar jaaopya-t samaajaat vaasa krt Aaho
taopya-t tIcao samaajaatIla sqaana ho dUyyamaca rahNaar ha ivacaar jaovha samaajaatuna h_par hao[-la %yaavaolaa KryaaAqaa-nao
samaajaatIla s~Icaa ivakasa Jaalaa Asao AapNaasa mhNata yao[-la.
Aaja iSaxaNaamauLo samaajaat haot Asalaolyaa Anaok badlaaMmauLo, navyaa BaaMDvalaI samaajaatIla vaaZ%yaa garjaaMmauLo,
is~yaaMmaQyao ek vaogaLI jaagaRtI inamaa-Na JaalaI.%yaaMcyaamaQyao Aa%maivaSvaasa vaaZlaa, duyyama sqaanaacaI caID AaiNa h@kaMcaI
jaaNaIva inamaa-Na JaalaI.badla%yaa Aaiqa-k pirisqatImauLo saamaaijak sauQaarNaaMcyaa roTyaamauLo AaiMNa 1975 naMtrcyaa s~I
caLvaLIcyaa vaaZ%yaa jaaoramauLo is~yaaMcyaa rajakIya h@kaMbad\dlacaI %yaaMcyaa p`%yaxa sahBaagaaivaYayaIcaI jaaNaIva vaaZlaI va
yaacaI pirNaItI 73 vyaa GaTnaa du$stInao s~IyaaMnaa 33 T@ko AarxaNa imaLalyaamauLo rajakIya inaNa-ya pìk`yaot is~yaaMcaa
sahBaaga mah%vapuNa- maanaNyaat Aalaa.
73vyaa GaTnaa du$stImauLo is~yaaMcyaa rajakIya ivakasaacyaa idSaa maaokLyaa Jaalyaa %yaamauLo rajakIya xao~atIla
is~yaaMcaa sahBaaga hLuhLu vaaZu laagalaa Aaho.is~yaaMnaa idlyaa gaolaolyaa AarxaNaamauLo %yaaMcyaa rajakIya xao~atIla p`vaoSa
Sa@ya Jaalaa Asalaa trIhI is~yaaMnaa maaozyaa saM#yaonao saMGaTIt krNao AaiNa rajakIyadRYTyaa kUitSaIla banaivaNao yaalaa tao
pyaa-ya haovau Sakt naahI.mhNaunaca is~yaaMnaa naakirk%va AaiNa samaanatocaa h@k ha saMpuNa-pNao imaLayacaa Asaola tr is~yaaMnaa
rajakarNaatIla sahBaaga GaoNao garjaocao Aaho.Aaja doSaatIla savaa-%tma pd raYT,ptI va pMtp`Qaana yaasaar#yaa iktItrI
mah%vaacyaa pdavarhI is~yaa ivarajamaana Jaalaolyaa Aahot va AaplaI jabaabadarI samaqa-pNao par paDt Aahot.
maha%maa jaaoitbaa fulao yaaMcyaa Aqak p`ya%naamauLo maulaIMnaa iSaxaNaacaI saMQaI p`àPt JaalaI %yaaMcyaa yaa kayaa-laa
saaiva~Ibaa[-MnaIhI sanaatnaI AaiNa kma-z ASaa prMpravaadI laaokaMSaI JagaDt Anaok pìtkula pirisqatIlaa taoMD dot s~I
iSaxaNaacaI mauht- maoZ raovaNyaat saaqa idlaI AaiNa s~I iSaxaNaacyaa pvaa-caI sau$vaat JaalaI.iSaxaNaamauLo is~yaaMcyaamaQyao
vyai@tma%va ivakasaabaraobarca Aa%maivaSvaasa AaiNa svaaiBamaana inamaa-Na krNyaacyaa dRYTInao mah%vaacao Aaho.Aaja iSaxaNa Gaovauna
Aa%maivaSvaasaanao jaIvana jagaNaaryaa maulaIMcaI saM#yaa samaajaat vaaZt Aaho Aaja Asao kaoNatohI xao~ naahI kI ijaqao s~I naahI
AMtirxa, Saas~&, [MijainaAsa-, Da^@Tr, pàQyaapk, paoilasa AiQakarI, vaR%tinavaoidka ASaa Anaok mah%vaacyaa pdaMvar
maihlaaMnaI Aaplao vaca-sva isaQd kolao Aaho.iSaxaNaacyaa AaQaaravar is~yaaMnaI kolaolaI p`gatI na@kIca AiBamaanaaspd Aaho
maa~ iSaxaNaapasauna vaMicat Asalaolyaa is~yaaMcaI saM#yaa hI jaast Aaho yaaMcyaa kDo laxa doNao garjaocao Aaho.
Aaplyaa doSaat pu$Yap`Qaana saMskRtI AsalyaamauLo s~IkDo pahNyaacaa dRYTIkaona duyyama sva$pacaa Aaho.kaOTuMibak
patLIvarIla sava-ca kamaat itcaa jarI isaMhacaa vaaTa AsalaatrI saamaaijak¸ Aaiqa-k¸ rajakIya va saaMskRitk ASaa sava-ca
xao~at itlaa naakarlao jaato.is~yaaMnaa kuTuMbaat samaajaat navho tr %yaaMcyaa kamaacyaa izkaNaI vyavasaayaacyaa xao~athI
ilaMgaaQaairt duyyama vaagaNauk imaLto.%yaamauLo is~yaaMnaa savaa-gaINa ivakasaasaazI ASaI saurixatta va vaatavarNa imaLt
naahI.xamata AsaUnahI saMQaI imaLt naahI.hI pirisqatI badlaNyaasaazI Kryaa Aqaa-nao s~Icao ivakaasaa%mak sabalaIkrNa haoNao
garjaocao Aaho.
s~Iivakasaa%mak sabalaIkrNa mhNajao ivakasaacyaa saMQaIpaasaUna vaMicat Asalaolyaa maagaasa va duba-la s~Icyaa SaarIirk¸
Aaiqa-k¸ maanaisak¸ Baavainak¸ saamaaijak va saaMskRitk sauisqatIsaazI %yaaMcyaa xamatavaQa-naatIla ADqaLo dUr krNao va
%yaasaazI AavaSyak vaatavarNa saovaa sauivaQaa va saMQaI purivaNao haoya.gaÌk t%va& PlaoTao mhNatat kI, s~Ilaa jar samaana djaa-

idlaa gaolaa naahI tr doSaacaI savaa-qaa-nao ivakasaacaI gatI KuMTola %yaasaazI ivaBaagaIya¸ pàdoSaIk AaiNa raYTI/ya ASaa sava-ca
stravar s~I ivakasaacyaa Anaok yaaojanaa kayaa-invat haotanaa AaZLtat.%yaa puZIlap`maaNao
Baartat maihlaa saxamaIkrNaacyaa xao~atIla AlaIkDIla ivakasa:

maihlaa saSa@%aIkrNa pìk`yaot ivaivaQa samasyaa AaiNa Aavhanao AsaUnahI Aaja AaQauinak BaartamaQyao AilakDcyaa
kaLat jar rajakIya xao~atIla GaDamaaoDIvar dRYTIxaop Taklaa tr AapNaasa Asao idsaUna yaoto kI¸ AilakDcyaa kaLat
maihlaa ivaivaQa mah%vaacyaa rajakIya pdavar ivarajamaana Jaalaolyaa idsaUna yaotat.maihlaa ivaivaQa mah%vaacyaa rajakIya pdavar
kama krNyaasa saxama tr Aahotca yaaiSavaaya p`SaasakIya pdavar¸ raYT/ptI¸ pMtp`Qaana¸ saMrxaNamaM~¸prraYT/maM~I¸ laaoksaBaa
sadsya¸ hayakaoT- nyaayaaQaIsa yaasaarKIpdo hI samaqa-pNao polalaI Aahot.Aayaeesa¸ AayapIesa¸ Aayaefesa AiQakarI
yaacaI jabaabadarI samaqa-pNao polat Aahot.
koMd`sarkar AaiNa rajya Saasana maihlaa saxamaIkrNaasaazI navanaivana yaaojanaa rabavat Aahot mah%vaacaI BaUimaka
bajaavat Aahot kI jyaamauLo iSaxaNa¸ raojagaar va naaokrI yaamaQyao maihlaaMcyaa sahBaagaat vaaZ hao[-la yaamauLo ivakasa
pìk`yaotIla %yaaMcaa sahBaaga vaaZola va BaartIya s~I saxama Aaho ho idsaUna yao[-la.saQyaa BaartamaQyao Saasana maihlaa
saxamaIkrNaasaazI Anaok ivakasa pìk`yaa rabavat Aaho yaapOkI kahI p`mauK ]pk`ma puZIlap`maaNao
saQyaacyaa BaartatIla maihlaa saxamaIkrNaacyaa pàPtIsaazI ivakasa pìk`yaa yaapOkI kahI p`mauK SaasakIya ]pk`ma
KalaIlap`maaNao
koMd` Saasanaacyaa maihlaa saxamaIkrNa yaaojanaa
1´ baoTI bacaaAao baoTI pZaAao yaaojanaa
maulaIcao rxaNa AaiNa saMrxana sauinaiScat krNao
maulaIcao iSaxaNa AaiNa sahBaagaacaI Ka~I krNao
2´ vana sTa^p saoMTr yaaoyaaojanaa
vana sTa^p saoMTr hI yaaojanaa KaajagaI ikMvaa saava-jainak izkaNaI¸ kuTuMbaat¸ samaudayaamaQyao AaiNa kamaacyaa
izkaNaI is~yaaMnaa saamaaoro jaavyaa laagaNyaaryaa ihMsaa saMbaiQat Aaho.yaa yaaojanao AMtga-t vaya¸ vaga-¸ jaat¸ SaOxaiNak isqatI¸
spQaa-¸ vaOvaaihk isqatI AaiNa saMskRtIcyaa baabatIt SaairrIk¸ laOMigak¸ Baavainak¸ maanaisak AaiNa Aaiqa-k d-uvyavaharalaa
baLI pDlaolyaa maihlaaMnaa madt AaiNa paiMzMbaasah sauivaQaa doNyaat yaoto.
3´ maihlaa holplaa[-
plaa[-nana yaaojanaa
4´ ]jvala
tskrI AaiNa bacaava puna-vasana AaiNa tskrI AaiNa vyaavasaaiyak laOMigak SaaoYaNaacyaa pIiDtaMcao punasa-caiyat
krNyaapasaUna pìtbaMQa krNyaasaazI ek vyaapk yaaojanaa
5´ naaokrI krt Asalaolyaa maihlaaMsaazI haosTola
6ńaaokrI krIt Asalaolyaa maataMcyaa maulaaMsaazIaazI rajaIva gaaMQaI raYT/Iya saMklp
7´ svaaQaar gaRh yaaojanaa
8´ [Midra gaaMQaI maatR%va sahyaaoga yaaojanaa
9´ raYTI/ya KaV saurxaa kaayada Aaya jaI ema esa vaaya AMtga-ga-t
10´ maihlaaMsaazI pìSaxaNa AaiNa raojagaar kaya-kaya-k`
km` aaMnaa paizMbaa

11´ naarI Sa@tI purskar

12´ maihlaa paoilasa svaMyasaovak
13´ BaartIya vaayausaonaamaQyao maihlaa payalaTaMcaa samaavaoSa
maihlaa saxamaIkrNaasaazIcao ]paya
1´ is~yaaMcyaamaQyao jaaNaIva va jaagaRtI krNao
2´ maihlaaMcaa Aa%maivaSvaasa vaaZivaNyaasaazI AiQakarI vagaa- vagaa-laa
laa pào%saahna doNao.
3´ maihlaaMnaa raojagaarasaazI yaaogya maaihtI &ana va kaOSalya p`dana krNao
4´ maihlaaMcyaa vyaavasaaiyak iSaxaNaavar Bar doNao
5´ is~yaaMcyaatIla xamata ivakisat krNao ]idYT saaQya krNyaasaazI Aa%maivaSvaasa vaaZivaNao
6´ Aaiqa-
Aaiqa-k svaavalaM
svaavalaMbanaamauLo inaNa-
inaNa-yaya GaoNyaacaI xamata vaaZto yaacaI jaaNaIva k$na doNao,
7´ Aaiqa-
Aaiqa-k rajakIya ¸ saaMskRtIk¸ p`SaasakIya AaiNa saamaaijak xao`~atIla %yaaMcaa sahBaaga vaaZivaNao .
8´ is~yaaMcyaa varIla Anyaaya A%yaacaaraiva$Qdcao KTlao %vairt inakalaI k kaZU
aZUna AaraopIlaa ikMvaa gaunhogaaralaa
jaastIt jaast kzaor iSaxaa imaLavaI.
9´ AiQak saSa@t kayadyaacaI rcanaa va %varIt iSaxaocaI AMmalabajaavaNaI
maihlaa saxamaIkrNa yaaojanaa vyaitir@t dovadasaI puna-vasana yaaojanaa ,puNyaSlaaok AaihlyaadovaI haoLkr purskar,
ijajaamaata maihlaa AaQaar ivamaa yaaojanaa, svayaMisaQd yaaojanaa, baailakasamaRQdI yaaojanaa, rajya maihlaa Aayaaoga, baalasadna
ekai%mak baalaivakasa saovaa yaaojanaa, navasaMjaIvana yaaojanaa, saaiva~Ibaa[- fulao klyaaNa yaaojanaa, ip`yadSa-naI vastIgaRho,
saaiva~Ibaa[- fulao knyaa klyaaNa yaaojanaa, maatR%va Anaudana yaaojanaa, raYTI/ya puna-]%padIt va baala Aaraogya kaya-k`ma, kRYaI
xao~at maihlaaMcaa samaavaoSa yaaojanaa, maihlaa ivakasa mahamaMDL, garjau s~Ilaa kama va dama raYTI/ya AaQaaar yaaojanaa, vaMndo
maatrma yaaojanaa.ASaarItInao Anaok SaasakIya yaaojanaaMcyaa maaQyamaatuna maihlaaMcaa ivakasa krNyaakDo Saasana p`ya%na krt
Aaho.
inaYkYa-
inaYkYa- :
Aaja samaaja pirvat-na haot Aaho badla GaDUna yaot Asalaolaa idsaUna yaot Aaho pNa saMpUNa- samaajaatIla is~yaaMcao
saxamaIkrNa Jaalao Aaho Asao mhNata yaoNaar naahI kahI ]ccapdavar is~yaa kama krt Aahot pNa %yaaMcaI saM#yaa hI
hatavar maaojaNyaa[tptca AsalaolaI idsaUna yaot Aaho. samaajaatIla tLagaaLatIla maihlaa AjaunahI yaa sava- gaaoYTI pasaUna
durca Asalaolyaa idsaUna yaot Aahot.maihlaa saxamaIkrNaasaazI jarI Anaok ]paya yaaojanaaMcaI AMmalabajaavaNaI haot AsalaI
trI AjaunahI mhNaavaa ittka ivakasa Jaalaolaa naahI.pNa AagaamaI kahI vaYaa-maQyao maihlaa saxamaIkrNa na@kIca ]Mca
iSaKravar gaolao Asaola.
Swami Vivekananda :
“The best thermometer to the progress of nation is its treatment of women.”
As all we know –
“Women is an incarnation of ‘Shakti’ – the Goddess of power. If she is bestowed
with education,
India’s strength will double.”
--- Narendra Modi (Honorable Prime Minister of India).

saMdBa-
Ba-:
1. Da^.laIlaa paTIla ³1990´ BaartIya s~I jaIvana puNao¸ maohta piblaiSaMga.
2. Aa.h.saaMLuKo ³1998´ ihMdU saMskRtI AaiNa s~I mauMba[ a[--¸ laaokvaaDmaya gaRh.
3. maIra cavhaNa ³2000´ s~I jaIvana :vaodnaa AaNaI
AaNaI saMvaodnaa kaolhapUr¸ lailat maud`Naalaya.
4. Da^.gaola Aa^mvaoT³2001´ jyaaotIbaa fulao AaiNa s~I mau@tIcaa ivacaar mauMba[a[--¸ laaokvaaDmaya gaRh.
5. ivaVut Baagavat³2004´ s~I p`SnaacaI vaaTcaala pirvat
pirvat--naacyaa
naacyaa idSaonao puNao¸ pìtmaa p`kaSana.
6. GanaSyaama Saha³2004´
Saha³2004´ BaartatIla saamaaijak caLvaLI idllaI saoga¸ piblaiSaMga.
7. Official website of Ministry of Women and Child Development, Govt. of India.
8. Official website of National Commission for Women.

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N Impact Factor – 6.261 ISSN – 2348-7143

Impact Factor – 6.261 ISSN – 2348-7143

PEER REFREED & INDEXED JOURNAL

'Women Empowerment and

Executive Editor of the issue:

SWATIDHAN INTERNATIONAL PUBLICATIONS

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From the Desk of Hon'ble Chairman…….

The National Seminar on 'Women Empowerment and

Shri. Abhaykumar Salunkhe

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From the Desk of Hon'ble Secretary…..

Shri Swami Vivekanand Shikshan Sanstha has always focused

I commend them on this seminar as well as on future endeavors.

Prin. Mrs. Shubhangi Gavade

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From Desk of Hon'ble Princiapal

The National Seminar on 'Women Empowerment and

This seminar provides a good platform to the academicians, researchers,

Dr. Udaysingh Manepatil

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From the Executive Editor’s Desk……..

The present volume consists of papers contributed by different scholars hailing

Dr. Kavita Tiwade

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Marriage Vis-A-Vis Live in Relations: Legal Ramifications and Responses

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Women Empowerment?-“They Already Are Empowered!!!”

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Legal Reforms and Women Empowerment

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The Emergence of New Women in Indian Novels

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Role of Hindi Daily Soaps in Women Empowerment

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Awareness of Health in College Girls

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FIG 1. Graphical representation of Haemoglobin percentage in college girls.

Causes Of Low Level Of Hb:

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Suggestions To Increase The Heamoglobin Level:

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