Gender or Caste: A Process of Exclusion

                                            by K. M. Ziyauddin

The operation and institutionalization of caste as a system and functioning of patriarchy is entwined together and reflective of varied forms of gender roles in the society. Gender is not deeply examined in the socio-cultural milieu of caste in India. It is indeed overlooked in myriad perspectives but not in exclusionary frame of social structure.  

The critical reflection of Ambedkar’s note on gender; guides to examine the social construction not only on the basis of patriarchy in general but how Hindu caste society created and constructed such a complex social order. The thread-like situation arises at this point. Sociologists have looked down the role of caste in re-building a new construction of gender rather it accommodated the existing caste-like hierarchy between male and female. Ambedkar has been remarkable and oriented to re-build the space of gender construction within Hindu social structure and prevailing notions of genders in Indian society. During his lifetime, he was a critic to Hinduism, social democracy and caste based social order which still demands close examinations in the domain of social sciences discourse. This also helps to build all-inclusive understanding about Indian women and how Ambedkar’s concern of gender equality existed in Indian society. 

Looking at the exclusionary processes, it is imperative to say how Usha in her paper states that Ambedkar saw women as the victim of oppressive, caste-based and rigid hierarchical social system and further elaborates that the socio-cultural forces constructed gender relations, that too due to Manusmriti and Hindu religion. The fact of the matter is that both women and men are socially constructed beings and this had been observed by  Simone De Beauvoir that, “women are made, they are not born”. 

Ambedkar adds why Hindu women are degraded by Manu. The degradation is extremely exploitative and the continuity of gender relations and differences between genders are the result of Hindu Brahmanical order, which created the conditions for women to behave in a certain fashion. Women are the result of socialization as submissive, stereotyped, conforming to the feminine attitude, suited primarily only in household activities and taking care of core responsibilities of the family they are married into. 

Indian patriarchy is based on caste and endogamy, and shastras resulting into the institutional downfall of Hindu women. Why killing of women is termed as drinking of liquor and equated with killing of Sudras. Manu advises a man not to sit in a lonely place with his own sister, daughter or even mother. A woman is dependent all throughout her life on a man at different stages of life [1] . Ambedkar carried chapters on women in several of his volumes, such as The Riddles of Hinduism, The Buddha and Marx and Degradation of Women and in all these writings, exposed how Chaturvarna prioritized “birth” instead of “worth”. 

In continuity of this anxiety, the National Policy for the Empowerment of Women, 2001 also claims that: “the underlying causes of gender inequality are related to social and economic structure…..and practices. Consequently the access of women particularly belonging to weaker sections including SCs, STs, OBCs and Minorities… to education, health and productive resources, among other is inadequate. Therefore, they remain largely marginalized, poor and socially excluded” (Govt. of India, 2001:2). In the post Women Reservation Bill era, feminist scholars also believe that without taking note of caste, the debate cannot be inclusive and successful in India. 

Precisely for these reasons, let’s look into the concepts and issues of gender and gender roles in general and closely examine with the field notes and revisit the field. The recently concluded study at Hyderabad; “socio-economic conditions of excluded Muslims in Hyderabad [2] ” also shows the growing aspiration of Muslim women in politics. This study shows a breaking force to the existing notion of gender and may help to re-visit the gender construction. Indeed looking at this study would help to clarify the questions on gender and social exclusion. The study brings the impact of Self Help Groups which have been considerably significant in the selected pockets of Hyderabad. 

[1] Usha, K.B., 2009, Dr. B R Ambedkar- the champion of women’s rights, Samyukta.

[2] Siddiqui, F. and Ziyauddin, K.M., “Socio-economic conditions of excluded Muslims in Hyderabad”, an unpublished paper. 

Author's Bio- Note:

K. M. Ziyauddin is an Assistant Professor cum Assistant Director at the Centre for the Study of Social Exclusion & Inclusive Policy (CSSEIP), Maulana Azad National Urdu University, Hyderabad. His teaching and research interests lie in Social Exclusion of Dalits and Muslims in India and Gender issues.  

He is member of editorial board of International Journal of Social Exclusion, India and several academic and non- academic bodies in the MANUU, Hyderabad. He published two books and one edited volume from Cambridge Scholars Publishing, United Kingdom and is at present, pursuing ICSSR funded research.