The Explorer Islamabad: Journal of Social Sciences ISSN: 2411-0132(E), 2411-5487(P) Vol-1, Issue (8):276-279 www.theexplorerpak.org
DOWRY AND WOMEN'S STATUS: A PERSPECTIVE OF CONSANUGUINEAL AND AFFINAL RELATIVES Sidra, Farwa Razzaq Department of Anthropology, PMAS-Arid Agriculture University, Rawalpindi Corresponding Author: Sidra PMAS -Arid Agriculture University, Rawalpindi sid_chaudry88@yahoo.com Abstract: A dowry is an exchange of property in the form of money, land, vehicle, house or gold between the bride’s family and groom. It is one of the leading forms of marital violence, spreading like fire within our cultural web. The research was conducted to determine the influence of dowry system on rate of marriage, examine the society’s point of view about dowry system and also to explore the immersion of education in the dowry system. The study was conducted in Gulzar-e-Quaid Rawalpindi. Data of 80 respondents was collected by using purposive sampling with the help of in depth interviews and case studies. Chi-square analysis suggests that dowry system creates an imbalance between the status of women who are giving dowry and who are devoid of it. The economic exchange particularly defines and is proportional to the extent of control, respect and power she will have in the new house. Lack of dowry often becomes the cause of conflict in the family and still is a decisive factor when it comes to a woman’s marriage. The adaptation and prevalence of this system dates back to the pre-partition time and has nothing to do with our religion. Key word: Dowry, Marriage, Custom, Violence.
INTRODUCTION Dowry is perceived as the money, gifts, goods, or estate that a wife will bring with her in exchange to her marriage with the groom (Nithya 2013). It may include clothes, gold, car and utensils etc. which will eventually decide her status among her affinal relatives. Dowry system is a practice deeply rooted in our society that has now become a culture. It refers to a lump sum of money or tangible assets that constitute an essential part of the wedding and is transferred to the bride’s house to be before the actual solemnization of marriage (Singh 2004). It was provided to newlyweds to manage their basic needs but its meaning has completely changed over the few decades. It can precisely be defined now as a forced material and financial arrangement which bride’s family is obliged to offer to the groom’s family a bride’s price. It is a key factor defining a women’s status in her in-laws. A statistical analysis shows that women bringing more dowries are given more rights than the women who bring fewer dowries in their marriage (Khan 2010). The origin and evolution of dowry can be traced back to Hindu the marital traditions. The ideology of “Stridharma” a form of religious non-reciprocal form of giving from her parents to a girl’s wedding is actually behind it (Sumona 2003). This was considered completely women’s property that might help in time of need. Hindu classical texts
identify it a part of ancient Vedic custom of “Kanyadan” (Jananeethi 2011). The idea of dowry was introduced as female inheritance in South Asia. The practice has also been called trousseau and is widely practiced in Asia, Europe, and Africa for centuries. It’s been symbolized by different names in Asia; ‘Dahaij’ in India, ‘Joutuk’ in Bangladesh, and ‘Jahaiz’ in Pakistan (Tambiah 1973). Dowry system in Pakistan prevails widely. Though primarily it is an Islamic state it has many of its cultural values influenced from Hindu culture since the sub-continent reign. It is also described as “groom’s price” as it is an arrangement managed in accordance with the desirable qualities of a groom by bride’s parents (Anderson 2000). The convention of dowry has typically been adopted by complex societies with considerable socio-economic disparity and class stratification. In that matter dowry is simply a competition among women for desirable, wealthy husbands (Gaulin 1990). This practice is most common in rural areas in arranged marriages as a traditional and compulsory ritual of marriage termed as “marriage portion” comprising of moveable or immoveable property given to the bride (Babur 2007). A broader image of this practice being common in urban areas and is becoming a ritual of every marriage. Educated people defend this act with a philosophy that the 276
property or assets given are only a gift from the parents of bride. There is a need to understand the nebulous difference between gifts and dowry (Oldenburg 2002). Violence against women in the form of harassment, abuse, rape, trafficking is a rising trend in all developing countries since ages. Among all these, domestic violence has always surpassed the formers and many forms of this violence have become a part of the cultures of world’s societies like dowry. Starting from the transfer of traditional items; jewels, clothes and other household goods, the dowry items have now been including modern consumer’s items as electric appliances, motor bikes or cars and even houses as per demands of girl’s in-laws or her husband (Beck 1972). MATERIALS AND METHODS The research was completed in Gulzar-e-Quaid, Rawalpindi. The qualitative data of 80 respondents was collected by using purposive sampling through the help of interviews and case study. Data was collected descriptively by using Likert scale. The purpose of the study was to check influences of dowry system, its consequences and Islamic point of view as well as involvement of educated people and illiterate people. Statistical analysis was used to interpret the data. Chi-square test was used by taking the level of significance . RESULTS AND DISCUSSION Study of research explores the effect of dowry as well as its consequences. Objective of this research to see the involvement of literate and illiterate people, love and arrange marriages, imbalance in women’s status and Islamic point of view. In the table S.D. = strongly agree, D = disagree, N = neutral, A= agree and S.A. = strongly agree. And % shows percentage. Table. 1: Do you support Dowry system?
Responses S.D D N A S.A Total
Frequency 47 18 7 5 3 80
Percentage 58.75 22.5 8.75 6.25 3.75 100 %
Table. 2: Do you think Dowry is adopted Culture?
Responses S.D D N A S.A Total
Frequency 7 8 17 26 22 80
Percentage 8.75 10 21.25 32.5 27.5 100 %
Data given in above table 1 clearly defines that 63.75% people who consider it as an evil custom are not in favour of it and affirmed it to be a serious cause behind major quarrels, conflicts, domestic violence and a factor behind divorce. Respondents viewed that dowry is not an Islamic act but 17.5% people were in the favour of dowry system. They thought it as important exchange to safeguard the future of their children specially daughters. The data in table 2 shows that nearly 60 % people considered it is an adopted culture and did not attach it with any concept in Islam whereas almost 18.75 % disagreed with the statement. It is linked to ‘Stridharma’ where people had concept of dowry as a property of bride after marriage (Sumona 2003). Table. 3: Dowry is Demanded more in Arranged Marriages
Responses Frequency Percentage S.D 4 5 D 8 10 N 19 23.75 A 27 33.75 S.A 22 27.5 Total 80 100 % Marriage should not depend on dowry. There are respondents who do and don’t favour and believe on the existence of dowry. In Pakistani society, it is preferred that when a daughter-in-law comes to the new house after marriage she must bring dowry, as it will be helpful in taking a new beginning. In this case she will not have to depend on her in-laws. People also were of the view that a girl or bride is respected if she brings a lot dowry. Bride has good impression as well as hold on rest of family including husband. Whereas people opposing dowry believed that dowry is not important for gaining respect rather it is more essential to have good habits, be co-operative and polite. They responded that respect doesn’t lay its roots on dowry. 15% people disagreed that dowry is more common in arranged marriage then love marriages whereas 61.25% agreed with the statement. Statistically it was proved that dowry was more common in arranged marriage than love marriage as and the . Dowry is a culturally promoted ritual of marriage including of portable or immoveable property given to the bride (Babur 2007). Table. 4: Dowry is much Common among Educated People then Illiterate People
Responses S.D D N
Frequency 5 12 11
Percentage 6.25 15 13.75
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A 31 38.75 S.A 21 26.25 Total 80 100 % Table 4 clarify that 65% are agree with this statement that educated people are more involved in dowry system then illiterate people because their first preference is to maintain their life style and status after marriage so they expect to have enough dowry from bridal family whereas 21.25% disagreed. Literate people call dowry as gift, it is their common phenomena which is given to girl from her parent (Oldenburg2002).Educated people are well aware of the fact that the custom is a form domestic violence still they are quiet involved in it. The researcher statistically checks this statement that more educated peoples favour dowry at , the which proves our statement that it is more common among educated peoples. Table. 5. Dowry is cause of Greed, Quarrels, Conflict and Divorce?
Responses Frequency Percentage S.D 7 8.75 D 12 15 N 13 16.25 A 26 32.5 S.A 22 27.5 Total 80 100 % The above table demonstrates that 3.75% respondents don’t favour this statement that dowry creates greed and violence before and after the marriage while 60% respondent believe that dowry is responsible for before and after marriage violence. The researcher statistically tests the statement that in people’s opinion dowry creates greed and violence before and after marriage thus at the , which shows that approximately equal number of respondent think that dowry creates greed and violence and other think against this statement. People think that those affinal relative who try to have rich relatives, expect a lot from their consanguineous relatives. When their expectations are not fulfilled, they degrade the bride and often taunt her which becomes a great cause of quarrel and even leads to divorce. The results show that she is mentally tortured by her in-laws and sometimes physically as well. Dowry creates difficulties in finding appropriate partners, since people expect to have an ideal girl for who is educated, beautiful and will bring ample amount of expensive gifts for in-laws.
Table 6: Dowry creates Imbalance Status amongst Women
Responses Frequency Percentage S.D 9 11.25 D 13 16.25 N 15 18.75 A 28 35 S.A 15 18.75 Total 80 100 % Table 6 indicates that 27.5% respondent don’t think that dowry creates imbalance in women’s status. They think women are themselves responsible for any kind of imbalance due to their attitude. While 53.75 % respondent favour that dowry is responsible for imbalance in the status of women. Mostly parents prefer to give their daughters a lot dowry. The girls, who are endowed with dowry from consanguineous, usually hold a highest status in their in laws as compared to those who are not privilege enough. The chi-square test applied, suggests that most people think that dowry creates imbalance in women status at . The . Which justify the hypothesis that dowry creates imbalance in women status. Table. 7: Govt. should ban this Evil Custom
Responses Frequency Percentage S.D 9 11.5 D 14 17.5 N 7 8.75 A 36 45 S.A 14 17.5 Total 80 100 % Table 7 is based on respondent’s opinion on Government intervention in cubing this evil. 28.25 % respondents did not favour this statement that government should ban this custom. They say that this is not the responsibility of the government. While 62.5% people agreed with the statement as due to this tradition life of many women is spoiled. The custom is responsible for an increase in the divorce rates hence the government must partake in eliminating this evil from the society. CASE STUDY A respondent named Amina, a 25 years old woman, belongs to a middle class. She revealed that she was divorced just because of this wicked custom of dowry. Her consanguinal family could not fulfil the dowry expectations of her affinals. As a consequence to it, after six month of marriage she was divorced by her husband. Now she live with her parents, working a full time job trying to earn enough to save money and fulfil her dream of getting married again, this time with a huge amount of dowry to provide in exchange.
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CONCLUSION The conclusion of the study is that dowry is leading cause behind domestic conflicts, violence and discrimination in marriage. People are not well aware if the tradition originated from the prepartition time or is an Islamic custom. People of all types, either educated or not are clutched in the dowry system. It is equally practised in love and arranged marriages. Parents believe that girls, who are endowed with dowry from consanguineous, usually hold a highest status in their in laws as compared to those who are not privilege enough. Similarly affinal relatives also expect that daughter in law will bring a lot dowry. In the opinion of the respondents the custom should be banned and the government should take steps to uproot it. REFERENCES Anderson, Siwan 2000 The Economics of Dowry Payments in Pakistan. University of British Columbia Centre Working Paper No 82. Beck, Brenda, E. F. 1972 Peasant Society in Konku: A Study of Right and Left Sub-castes in South India. Vancouver: University of British Columbia Press.
Oldenburg, Veena Talwar 2002 Dowry Murder: The Imperial Origins of a Cultural Crime. New Delhi: Oxford University Press. Singh, J. P. 2004 Problems of India's Changing Family and State Intervention. India. Department of Sociology Patna University Bihar. Tambiah, Stanley J. 1973 Dowry and Bridewealth and the Property Rights of Women in South Asia. In Bridewealth and dowry J. Goody and S. J. Tambiah, eds. Cambridge University Press. Vohra, Sumona 2003 Practice of Dowry from the Context of Hinduism. Critical Half: Annual Journal of Women for Women International 1(1):3235.
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Babur, Zaheer udin 2007 Violence Against Women in Pakistan: Current Realities and Strategies for Change, European University Center for Peace Studies Stadtschlaining/Burg, Austria. Gaulin, Steven J. C. and James S. Boster 1990 Dowry as Female Competition. American Anthropologist New Series 92(4): 994-1005. Khan, Tariq Mehmood 2010 Socio-Cultural Determinants of Women’s Empowerment in Punjab. Department of Rural Sociology, University of Agriculture Faisalabad Pakistan. Nithya, R. N. 2013 Institutionalization of Dowry in India: Social Custom or Modern Malaise? International Journal of Science and Research 2(9): 45-50.
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