News snippet
News 1: Space economy may touch $13 bn by 2025
News 2: Nobel prize for Economics
News 3: Pakistan to take part in closing ceremony of SCO anti-terror exercise
News 4: Emergency helicopter medical service soon – Sanjeevani
News 5: How to strengthen decentralised governance
News 6: Iran’s minority Kurds
News 7: Mahakal temple in Ujjain
Other Important News:
- Friendship Benches
-
Tlawmngaihna – MIzo Way of Life
- Global Food security platform
News 1: Space economy may touch $13 bn by 2025
Background
- The Indian space economy is set to reach $13 billion by 2025, according to a joint report prepared by EY and the Indian Space Association (ISpA), an apex industry association of space and satellite firms in the country.
- The satellite services and application segment would form the largest share of the space economy accounting for 36% of the ecosystem by 2025.
Space sector reforms and India’s role
- The global space economy is currently valued at about USD 360 billion.
- Despite being among a few spacefaring nations in the world, India accounts for only about 2% of the space economy.
- Globally, private sector companies have revolutionized the space sector by reducing costs and turnaround time, with innovation and advanced technology.
Problem of private sector in India
- In India however, players within the private space industry have been limited to being vendors or suppliers to the government’s space program.
- Promoting the private sector will enable the Indian space program to remain cost competitive within the global space market, and thus create several jobs in the space and other related sectors.
- Hon’ble Prime Minister strongly believes that the optimal utilization of space technologies can revolutionize delivery of governance services and boost developmental efforts.
Guiding Principles of Reforms
- Enable and promote private enterprises to carry out independent space activities by enabling ease of business through single-window mechanisms, with predictable timelines.
- Open up ISRO Infrastructure and Technologies
- Facilities pertaining to testing, tracking and telemetry, launch-pads, and laboratories, created by ISRO to enable the private space industry to climb the value chain.
- Inspire Youngsters and dreamers. Encouraging students to pursue a career in Science, Technology, Engineering, and Math (STEM).
- Public sector to focus on research and development work
- Public sector laboratories in the space sector will focus on research and development, while manufacturing and commercial activities will be done by business entities, across both, the public and private sector.
- Transfer of developed and already mature technologies/ platforms to the private sector through Transfer of Technology mechanisms.
- Demand-driven approach for development of space assets
News 2: Nobel prize for Economics
Background
- Former U.S. Federal Reserve Chair Ben Bernanke, who put his academic expertise on the Great Depression to work reviving the American economy after the 2007-2008 financial crisis, won the Nobel Prize in economic sciences along with two other U.S.-based economists for their research into the fallout from bank failures.
- Mr. Bernanke was recognised along with Douglas W. Diamond and Philip H. Dybvig.
- The Nobel panel at the Royal Swedish Academy of Sciences in Stockholm said the trio’s research had shown “why avoiding bank collapses is vital.”
Work on banks
- With their findings in the early 1980s, the laureates laid the foundations for regulating financial markets, the panel said.
- “Financial crises and depressions are kind of the worst thing that can happen to the economy,” said John Hassler of the Committee for the Prize in Economic Sciences.
- Mr. Bernanke, 68, who was Fed chair from early 2006 to early 2014 and is now with the Brookings Institution in Washington, examined the Great Depression of the 1930s, showing the danger of bank runs — when panicked people withdraw their savings — and how bank collapses led to widespread economic devastation.
- Mr. Diamond, 68, based at the University of Chicago, and Mr. Dybvig, 67, who is at Washington University in St. Louis, showed how government guarantees on deposits can prevent a spiraling of financial crises.
Danger of bank runs
- As per their research, if banks collapses, whether it is possible to manage without banks and how society can improve the stability of the banking system?
- It also ponders about if banks fail, why can’t new ones be immediately established and the reason behind long lasting consequences.
- There is a conflict as savers want instant access to their money in case of unexpected outlays, while businesses and homeowners need to know they will not be forced to repay their loans prematurely.
- This lays out a fundamental problem that makes banks and money volatile and vulnerable to shocks sometimes.
- For example, when people were unable to withdraw their money from a few rural banks in China earlier this year, they witnessed bank runs.
- A bank run may happen where many savers try to withdraw their money at once, which can lead to a bank’s collapse.
Banks and its mechanisms
- Both Diamond and Dybvig worked together to develop theoretical models explaining why banks exist, how their role in society makes them vulnerable to rumours about their impending collapse, and how society can lessen this vulnerability.
- These insights “form the foundation of modern bank regulation.”
- The model captures the central mechanisms of banking, as well as its weaknesses. It is based upon households saving some of their income, as well as needing to be able to withdraw their money when they wish.
- That this does not happen at the same time for every household allows for money to be invested into projects that need financing. They argue, therefore, that banks emerge as natural intermediaries that help ease liquidity.
- But with massive financial crises that have been witnessed in history, particularly in the US, it is often discussed how banks need to be more careful about assessing the loans they give out, or how bailing out banks in crisis might turn out to be.
News 3: Pakistan to take part in closing ceremony of SCO anti-terror exercise
Background
- Pakistan has been invited to the closing ceremony of the ongoing Joint Anti-Terror Exercise (JATE) within the ambit of the Shanghai Cooperation Organisation (SCO) being hosted by India.
- The National Security Guard (NSG) is hosting the multinational JATE “Manesar Anti-Terror 2022”, under the framework of the SCO Regional Anti-Terrorist Structure (RATS) at the NSG Manesar Garrison.
- The exercise is aimed at exchanging expertise, best practices and build synergy between the Counter Terrorism Forces of the SCO RATS member countries to enhance capabilities for conducting anti-terrorist operations and countering other security threats collectively, the NSG said in a statement.
Joint Anti-Terror Exercise (JATE)
- JATE is an annual counter terrorist exercise held within the framework of the SCO RATS.
Shanghai Cooperation Organization
- SCO is a permanent intergovernmental international organization, established in 2001, and aims to maintain peace, security and stability in the region.
- Prior to creation of SCO in 2001, Shanghai Five was there which included the members China, Russia, Kazakhstan, Kyrgyzstan and Tajikistan
- Headquarter: Beijing
- Members: China, Russia, Kazakhstan, Kyrgyzstan,Tajikistan, Uzbekistan, India, Pakistan.
- India and Pakistan became members in 2017.
- In September 2021, it was announced Iran will become a full-time member.
- Regional Anti-Terrorist Structure – Shanghai Cooperation Organization (RATS-SCO): RATS is a permanent body of the SCO and is intended to facilitate coordination and interaction between the SCO member states in the fight against terrorism, extremism and separatism.
News 4: Emergency helicopter medical service soon – Sanjeevani
Background
- Civil Aviation Minister Jyotiraditya Scindia said the Union government would draw up a national plan for helicopter emergency medical services and a pilot project towards it would soon be launched at the AIIMS, Rishikesh.
- Under the pilot project “Sanjeevani”, a helicopter would be deployed in the next few weeks to provide emergency medical services at the AIIMS.
- The helicopter will have a service cover of 150-km radius and will be able to provide emergency evacuation within 20 minutes.
- This project will help the government in drafting the national policy, the Minister said, speaking at the fourth Heli-India summit in Srinagar.
Fractional ownership
- The Minister also unveiled the guidelines for a new initiative called “fractional ownership” aimed at promoting ownership of helicopters.
- Under the initiative, multiple owners share the cost of acquisition and operation of an aircraft in return for rights to use them for a specified number of hours or days in a year
News 5: How to strengthen decentralised governance
Background
- Its been 30 years since the 73rd amendment, which envisages a three tier Panchayat Raj System at the village, intermediate and district levels, was tabled in Parliament.
- Democratic decentralisation is barely alive in India.
- Over 25 years after the 73rd and 74th constitutional amendments (they mandated the establishment of panchayats and municipalities as elected local governments) devolved a range of powers and responsibilities and made them accountable to the people for their implementation, very little and actual progress has been made in this direction.
- Local governments remain hamstrung and ineffective; mere agents to do the bidding of higher level governments.
- Democracy has not been enhanced in spite of about 32 lakh peoples’ representatives being elected to them every five years, with great expectation and fanfare.
The ground report
- Devolution, envisioned by the Constitution, is not mere delegation. It implies that precisely defined governance functions are formally assigned by law to local governments, backed by adequate transfer of a basket of financial grants and tax handles, and they are given staff so that they have the necessary wherewithal to carry out their responsibilities.
- Above all, local governments are to report primarily to their voters, and not so much to higher level departments.
- The Constitution mandates that panchayats and municipalities shall be elected every five years and enjoins States to devolve functions and responsibilities to them through law. This is regarded as a design weakness, but on closer look, is not one.
- Given diverse habitation patterns, political and social history, it makes sense to mandate States to assign functions to local governments.
- A study for the Fourteenth Finance Commission by the Centre for Policy Research, shows that all States have formally devolved powers with respect to five core functions of water supply, sanitation, roads and communication, streetlight provision and the management of community assets to the gram panchayats.
Key issues
- The constraint lies in the design of funding streams that transfer money to local governments.
- First, the volume of money set apart for them is inadequate to meet their basic requirements.
- Second, much of the money given is inflexible; even in the case of untied grants mandated by the Union and State Finance Commissions, their use is constrained through the imposition of several conditions.
- Third, there is little investment in enabling and strengthening local governments to raise their own taxes and user charges.
- Fourth, local governments do not have the staff to perform even basic tasks. Furthermore, as most staff are hired by higher level departments and placed with local governments on deputation, they do not feel responsible to the latter; they function as part of a vertically integrated departmental system.
- If these structural problems were not bad enough, in violation of the constitutional mandate of five yearly elections to local governments, States have often postponed them.
- In 2005, when the Gujarat government postponed the Ahmedabad corporation elections, a Supreme Court constitutional bench held that under no circumstances can such postponements be allowed.
Downside of centralization
- Successive Union governments have made a big noise about local involvement in a host of centrally designed programmes, but this does not constitute devolution.
- Indeed, the current Union government has further centralised service delivery by using technology, and panchayats are nothing more than front offices for several Union government programmes.
- Sadly, except for a few champions of decentralisation in politics and civil society, people do not distinguish the level of government that is tasked with the responsibility of delivering local services. Therefore, there is no outrage when the local government is shortchanged; citizens may even welcome it.
On corruption
- Doubtless, criminal elements and contractors are attracted to local government elections, tempted by the large sums of money now flowing to them. They win elections through bribing voters and striking deals with different groups.
- Furthermore, higher officers posted at the behest of Members of Legislative Assemblies, often on payment of bribes, extract bribes from local governments for plan clearances, approving estimates and payments.
- Thus, a market chain of corruption operates, involving a partnership between elected representatives and officials at all levels.
- Yet, there is no evidence to show that corruption has increased due to decentralisation.
- Decentralised corruption tends to get exposed faster than national or State-level corruption.
- People erroneously perceive higher corruption at the local level, simply because it is more visible.
Reforms
- To curb these tendencies, first, gram sabhas and wards committees in urban areas have to be revitalised.
- The constitutional definition of a gram sabha is that it is an association of voters. Because of our erroneous belief that the word ‘sabha’ means ‘meeting’, we try to regulate how grama sabha meetings are held and pretend that we are strengthening democracy.
- Consultations with the grama sabha could be organised through smaller discussions where everybody can really participate.
- Even new systems of Short Message Services, or social media groups could be used for facilitating discussions between members of a grama sabha.
- Second, local government organisational structures have to be strengthened.
- Panchayats are burdened with a huge amount of work that other departments thrust on them, without being compensated for the extra administrative costs.
- Local governments must be enabled to hold State departments accountable and to provide quality, corruption free service to them, through service-level agreements.
- Third, we cannot have accountable GPs, without local taxation.
- Local governments are reluctant to collect property taxes and user charges fully.
- They are happy to implement top-down programmes because they know that if they collect taxes, their voters will never forgive them for misusing their funds.
- The connection between tax payment and higher accountability is well known, but we wish to ignore these lessons.
News 6: Iran’s minority Kurds
Background
- Nationwide protests over the death of a young Iranian Kurdish woman in the custody of Iran’s morality police have been at their most intense in the northwestern areas where the majority of the country’s 10 million Kurds live.
- The demonstrations began in reaction to the death of 22-year-old Mahsa Amini and then spread to every one of Iran’s 31 provinces.
- Here are some facts about Iran’s Kurds, part of a community that is spread across several Middle East countries and one of the world’s largest people without a state.
History
- Minority Kurds, mainly Sunni Muslims in Shi’ite-dominated Iran, speak a language related to Farsi and live mostly in a mountainous region straddling the borders of Armenia, Iraq, Iran, Syria and Turkey.
- Kurdish nationalism stirred in the 1890s when the Ottoman Empire was on its last legs.
- The 1920 Treaty of Sevres, which imposed a settlement and colonial carve-up of Turkey after World War One, promised Kurds independence.
- Three years later, Turkish leader Kemal Ataturk tore up that accord.
- The Treaty of Lausanne, ratified in 1924, divided the Kurds among the new nations of the Middle East.
- Kurdish separatism in Iran first bubbled to the surface with the 1946 Republic of Mahabad, a Soviet-backed state stretching over Iran’s border with Turkey and Iraq. It lasted one year before the central government wrested back control.
- Iran’s 1979 Islamic Revolution touched off bloodshed in its Kurdistan region with heavy clashes between the Shi’ite revolutionaries and the Kurdish Party of Iranian Kurdistan (KDPI) which fought for independence.
- Kurdish claims have oscillated between full-on separatism and autonomy within a multi-ethnic Iranian state, spanning a wide political spectrum from left-leaning secularism to right-wing Islamist thought.
Society
- With 8 million to 10 million Kurds living in Iran, Tehran fears pressure for secession will grow among a minority with a long history of struggle for its political rights.
- Rights groups say Kurds, who form about 10 percent of the population, along with other religious and ethnic minorities face discrimination under Iran’s Shi’ite clerical establishment.
Between 25 and 35 million Kurds inhabit a mountainous region straddling the borders of Turkey, Iraq, Syria, Iran and Armenia. They make up the fourth-largest ethnic group in the Middle East, but they have never obtained a permanent nation state.
The Kurds are one of the indigenous peoples of the Mesopotamian plains and the highlands in what are now south-eastern Turkey, north-eastern Syria, northern Iraq, north-western Iran and south-western Armenia.

News 8: Mahakal temple in Ujjain
Background
- Elaborate arrangements have been made for the inauguration of the first phase of Ujjain’s Mahakaleshwar temple expansion — Mahakal Lok Corridor — by Prime Minister.
- From large TV screens for the live telecast of the event to oil lamps across the railings of the 600-metre-long Hari Phatak bridge that leads to the Mahakaleshwar temple, Ujjain is all decked up for the big event.
- The project — Mahakal Maharaj Mandir Parisar Vistar Yojna — is a comprehensive development plan for expansion, beautification and decongestion of the temple premises.
- The first phase of the project entails development of Mahakal Lok Corridor with a visitor plaza having two entrances — Nandi Dwaar and Pinaki Dwaar.
Why does the Mahakal temple in Ujjain hold a high significance in Hinduism?
- Puranas say that Lord Shiva pierced the world as an endless pillar of light, called the jyotirlinga. There are 12 jyotirlinga sites in India, considered a manifestation of Shiva.
- Besides Mahakal, these include Somnath and Nageshwar in Gujarat, Mallikarjuna in Andhra Pradesh, Omkareshwar in Madhya Pradesh, Kedarnath in Uttarakhand, Bhimashankar, Triyambakeshwar and Grishneshwar in Maharashtra, Viswanath at Varanasi, Baidyanath in Jharkhand, and Rameshwar in Tamil Nadu.
- Mahakal is the only jyotirlinga facing the south, while all the other jyotirlingas face east. This is because the direction of death is believed to be the south. In fact, people worship Mahakaleshwar to prevent an untimely death.
Mentions of Mahakal temple
- The Mahakal temple finds a mention in several ancient Indian poetic texts. In the early part of the Meghadutam (Purva Megha) composed in the 4th century, Kalidasa gives a description of the Mahakal temple.
- It is described as one with a stone foundation, with the ceiling on wooden pillars. There would be no shikharas or spires on the temples prior to the Gupta period.
Ujjain
- The city of Ujjain was also one of the primary centres of learning for Hindu scriptures, called Avantika in the 6th and 7th centuries BC. Later, astronomers and mathematicians such as Brahmagupta and Bhaskaracharya made Ujjain their home.
- Also, as per the Surya Siddhanta, one of the earliest available texts on Indian astronomy dating back to the 4th century, Ujjain is geographically situated at a spot where the zero meridian of longitude and the Tropic of Cancer intersect.
- In keeping with this theory, many of Ujjain temples are in some way connected to time and space, and the main Shiva temple is dedicated to Mahakal, the lord of time.
- In the 18th century, an observatory was built here by Maharaja Jai Singh II, known as the Vedh Shala or Jantar Mantar, comprising 13 architectural instruments to measure astronomical phenomena.
- It is said that during the medieval period, Islamic rulers gave donations to priests for offering prayers here.
- In the 13th century, the temple complex was destroyed by Turk ruler Shams-ud-din Iltutmish during his raid on Ujjain.
- The present five-storeyed structure was built by the Maratha general Ranoji Shinde in1734, in the Bhumija, Chalukya and Maratha styles of architecture. A century later, its marble walkways were restored by the Scindias.
Other Important News
Friendship benches
- It is a joint project by the World Health Organization (WHO) and Qatar on World Mental Health Day (10th October)
- The ground-breaking Friendship Benches project was first initiated in Zimbabwe with the support of WHO
Tlawmngaihna – Mizoram’s harmonious approach to life
- Tlawmngaihna is a code of conduct.
- At the very basic level, it means being honest, kind and helpful to others.
- But on a larger level, it’s about being selfless. You are putting community over self.
- It’s this spirit of helping others that played a part during the famine in the Mizo Hills in 1958-60.
- When Mizos received little to no support from the Indian government, they shared anything and everything they had with one another for survival.
- “In Mizo, there is a saying, ‘sem sem dam dam, ei bil thi thi’ (those who hoard will perish but who share will live).
- This code of conduct also helped them survive during the COVID pandemic too
Global Food security platform
- International Finance Corp has launched the Global Food Security Platform (the Platform), to support the private sector for sustainable production and delivery of food stocks to countries affected by food instability.
- International financial institution (est. in 1956 as a private sector arm of World Bank Group) that offers investment, advisory, and asset management services to encourage private sector development in developing countries.
- It is a member of the World Bank Group and is headquartered in Washington, USA.
Recent Posts
- India’s telecom market has seen monopoly as well as hyper-competition.
- Twenty-five years ago, the government alone could provide services.
- Ten years later, there were nearly a dozen competing operators.
- Most service areas now have four players.
- The erstwhile monopolies, BSNL and MTNL, are now bit players and often ignored.
- India is ranked second globally—after China—in the number of people connected to the internet. However, it is also first in the number of people unconnected.
- Over 50% of Indians are not connected to the internet, despite giant strides in network reach and capacity.
- India’s per capita or device data usage is low. It has an impressive 4G mobile network. However, its fixed network—wireline or optical fibre—is sparse and often poor.
- 5G deployment has yet to start and will be expensive.
Context
Sunil Mittal, the chairman of Bharti Airtel, said recently that it would be “tragic” if India’s telecom-access market was to be reduced to only two competing operators. He was probably referring to the possible exit of the financially-stressed Vodafone Idea and the increasing irrelevance of government-owned operators, BSNL and MTNL. This would essentially leave the market to Reliance Jio and Airtel. A looming duopoly, or the exit of a global telecommunications major, are both worrying. They deserve a careful and creative response.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]Thus Far
The reduced competition is worrying. Competition has delivered relatively low prices, advanced technologies, and an acceptable quality of services. These gains are now at risk. There is a long way to go in expanding access as well as network capacity.
The Indian Telecom Irony
Vodafone Tragedy
Filling the gaps in infrastructure and access will require large investments and competition. The exit of Vodafone Idea will hurt both objectives. The company faces an existential crisis since it was hit hardest by the Supreme Court judgment on the AGR issue in 2019, with an estimated liability of Rs 58,000 crore.
The closure of Vodafone Idea is an arguably greater concern than the fading role of BSNL and MTNL. The government companies are yet to deploy 4G and have become progressively less competitive. Vodafone Idea, on the other hand, still accounts for about a quarter of subscriptions and revenues and can boast of a quality network.
It has been adjudged the fastest, for three consecutive quarters, by Ookla, a web-service that monitors internet metrics. India can ill-afford to waste such network capacity. The company’s liabilities will deter any potential buyer.
Vodafone+MTNL+BSNL ?
A possible way out could be to combine the resources of the MTNL and BSNL and Vodafone Idea through a strategic partnership. Creative government action can save Vodafone Idea as well as improve the competitiveness of BSNL and MTNL.
It could help secure government dues, investment, and jobs. It is worth recalling here that, about 30 years ago, the Australian government’s conditions for the entry of its first private operator, Optus, required the latter to take over the loss-making government satellite company, Aussat. Similar out-of-the-box thinking may well be key to escape the looming collateral damage.
It is not trivial to expand competition in India’s telecom market. Especially since there are no major regulatory barriers to entry anymore. Any new private player will be driven largely by commercial considerations. Global experience suggests that well-entrenched incumbents have massive advantages. New players are daunted by the large investments—and much patience!—needed to set up networks, lure existing customers and sign new ones.
However, regulators and policymakers have other options to expand choice for telecom consumers. Their counterparts in mature regulatory regimes—e.g., in the European Union—have helped develop extensive markets for resale. Recognising the limited influence of smaller players, regulators mandate that the incumbent offer wholesale prices to resellers who then expand choice for end-users.
This has been virtually impossible in India. There is a near absence of noteworthy virtual network operators (VNOs) and other resellers. A key barrier to resale is India’s licence fee regime which requires licence-holders to share a proportion of their revenues with the government. Thus, resale could hurt exchequer revenues unless resellers are subject to identical levies. Understandably, the levies—and consequently additional reporting and compliance—is a disincentive for smaller players. The disincentive flows from levies based on revenues which comes with considerable costs of compliance. It would almost vanish if the levies were replaced by say, a flat fee computed objectively.
The ball is in the court of the regulator and the government. They have options. But will they take decisive action to exercise them? It will be ‘tragic’ if they can’t.
INTRODUCTION
Since most of the early scholars, researchers and historians were men, many aspects of society did not find a place in history books. For example, child-birth, menstruation, women’s work, transgenders, households etc. did not find much mention.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]Rather than building a holistic picture of the past, some select aspects such as polity and the different roles of men became the central focus of history writing. Women were confined to one corner of the chapter where a paragraph or two was devoted to the ‘status and position of women’.
Even the details of these paragraphs were hardly different from each other. This made it look like as if history (and thereby society, polity, economy and all culture) belonged to men while women were only a small static unit to be mentioned separately. Of course, there were some exceptions, but these were however rare. This practice is being corrected now and the roles and presence of women are being read into all parts of historical questions.
SOURCES FOR UNDERSTANDING GENDER HISTORY
Sources are the bases of history writing. From simple pre-historic tools to abstruse texts, everything can be utilized to understand life and roles of women in history. The presence as well as the absence of women from sources needs to be duly noticed, deliberated and argued upon and only then to be theorised upon.
Certain objects being directly related to the lives of women or depicting the ideas of the female principle are of central importance. These include but are not limited to female figurines, art objects, texts attributed to or authored or compiled by women, monuments created by or for women, various objects relating to their lifestyle, objects associated with women on account of their cultural roles and so on.
It has been rightly pointed out by Uma Chakravarti that much of the gender history written in early phase was a ‘partial view from above’. This referred to the utilization of select textual sources and focused only on relational identity of women. There were, however, a few exceptions.
GENDER HISTORIOGRAPHY
Amongst the many narratives propagated to denigrate Indian civilization and culture by the British colonial rulers, the condition of Indian women became a point of central reference. Various social evils that made the life of women miserable were pointed out and efforts were also made to introduce ‘reforms.’ Sati, child-marriages, imposed widowhood, polygamy, dowry, educational and economic inequality, purdah (ghoonghat) and many other practices prevailed during the colonial period that made the life of women difficult and pitiable.
Some practices affected women of higher social and economic households while others led to misery for poorer women. Many social reform movements were started in the 19th century to address these issues and contributions were made by Indian reformers as well as British officials and other Europeans.
Women in India came to be treated as a homogeneous category and over generalisation became the norm. While many communities in India practised widow remarriage and did not practise (much less forced) sati and while some practised divorces or separation, the image of the Indian woman who had been subjugated as woman, wife and widow became a dominant theme in history writing.
Secondly, a western vision was placed over the non-western societies and hence interpretations were far removed from the context. For example, notion of stridhan was equated with dowry and little regard was paid to the provisions regarding its use and ownership by women.
The huge social stigma that came along with the selling of jewellery of the household (one of the main components of stridhan) was paid no attention to. Similarly, penal provisions listed by ancient texts for misappropriation of women’s property were not even looked into.
During the Paleolithic age, hunting and gathering was norm. However much importance was given to Hunting than gathering in all literature of history. Studies, however, show that hunted prey formed only 35% of the diet while gathering fruits and other edible material supplied the major portion. Gathering of food resources was ordinarily done by women. Since gathering was an important activity, more than hunting for game, it could point to significant role playing by women.
The gendered understanding of Harappan civilization is being built upon and various archaeological remains have been studied in this respect. The female figurines, idols of pregnant women, the statue of the ‘dancing girl’, various pieces of jewellery and personal belongings that have been discovered at various sites and offer useful insights on the public and private lives of women and men.
The statue of a girl obtained from Mohanjodaro has been called a ‘dancing girl’ on grounds of familiarity with the institution of devadasis in the later times. Such backward looking explanations are problematic.
There is a wide variety of terracotta female figurines that have been found at different sites right from the pre-Harappan times. Women figures are found suckling a baby, holding utensils, kneading dough, nursing infants, carrying objects like drums, seated figures for board games, with steatopygia (fat deposition on the hips and elsewhere), with floral head-dresses and in many other forms.
Even figurines of pregnant women are quite common. However, most of these have been uncritically associated with fertility, religiosity and reproductive ideas, and have been passed off as representations of the Mother Goddesses. While some of them were votive objects, others are held to be toys or other utilities. The focus on female form has been so stereotypical that women have been seen as associated only with home, hearth, fertility, sexuality and divinity. So much so that sometimes even male figurines in assumed womanly roles were classified as female figurines.
POSITION OF WOMEN IN EARLY INDIA
The first literary tradition in the Indian subcontinent (and the oldest in the world) is that of the Vedic corpus. From the four Samhitas to the Upanishads, we find many interesting references to women in various roles. Some of these women have left their mark on the cultural heritage to this day and are remembered in various ritual and social contexts. Their names, stories, some highly revered hymns, and other interesting facets are mentioned in the Vedic corpus.
The Vedic literature has been classified as Early Vedic and Later Vedic. The Rigvedic society and polity seems to be teeming with life and agro-pastoral economy was enmeshed in close kinship ties. Women as well as men participated in society, economy and polity. Some of the most revered hymns including the gayatri mantra are ascribed to women.
Various natural phenomena are depicted as Goddesses and they are offered prayers. While quantitative analysis highlights the predominance of Indra, Agni, Varuna and other male gods, the power and stature of the goddesses is equally well established.
Women participated in all three Vedic socio-political assemblies viz. Sabha, Samiti and Vidhata. They had access to education and were even engaged in knowledge creation. They could choose to be brahmavadinis with or without matrimony.
Hence, there is no reason to believe that they were only confined to home and hearth. T. S. Rukmani attempts to understand if women had agency in early India. Her work has highlighted many interesting details. The author acknowledges the fact that though the patriarchal set up put women at a loss, there were instances where women found space to exercise their agency.
She points out that though the texts like the Kalpasutras (Srautasutras, Dharmasutras and Grhasutras) revolved around the ideology of Dharma and there was not much space to express alternative ideas, still these works also find some leeway to express ideas reflecting changed conditions.
For example, there is a statement in the Apastamba Dharmasutra that one should follow what women say in the funeral samskaras. Stephanie Jamison believes that in hospitality and exchange relations, women played an important role. She says that the approval of the wife was important in the successful completion of the soma sacrifice. In another study it has been shown that women enjoyed agency in deciding what was given in a sacrifice, bhiksha to a sanyasin. The men had no authority in telling her what to do in these circumstances.
Vedic society was the one which valued marriage immensely. In such contexts, Gender Perspectives if a woman chose not to marry, then it would point to her exercising choice in her decision to go against the grain and remain unmarried.
Mention may be made of Gargi. She was a composer of hymns and has been called a brahmavadini. This term applies to a woman who was a composer of hymns and chose to remain unmarried, devoting herself to the pursuit of learning.
Similarly, in the case of Maitreyi, she consciously opts to be educated in the Upanishadic lore and Yajnavalkya does not dissuade her from exercising her choice.
The statement in the Rigveda that learned daughters should marry learned bridegrooms indicates that women had a say in marriage. Though male offspring is desired, there is a mantra in the Rigveda, recitation of which ensures the birth of a learned daughter.
Altekar refers to the yajnas like seethayagna, rudrayajna etc. that were to be performed exclusively by women. Some of the women were known for their exceptional calibre, for example, from the Rigveda Samhita we find mention of women like Apala, Ghosha, Lopamudra, Gargi, Maitreyi, Shachi, Vishwavara Atri, Sulabha and others.
Women have not only been praised as independent individuals but also with reference to their contributions towards their natal or marital families.
The Later Vedic literature shows the progression towards a State society with a change in the organization of the society and polity. The chief comes to be referred to as bhupati instead of gopati. However, within the twelve important positions (ratnis) mentioned, the chief queen retains a special position under the title mahisi.
The importance of the chief queen continued as gleaned from several references to them in the Epics, Arthashastra and even in coins and epigraphs from early historical times.
The other Samhitas also refer to women sages such as Rishikas. The wife is referred to as sahadharmini. Brahmanas or the texts dealing with the performance of the yajna (Vedic ritual), requires a man to be accompanied by his wife to be able to carry out rituals.
For example, Aitareya Brahmana looks upon the wife as essential to spiritual wholesomeness of the husband. However, there is a mention of some problematic institutions as well.
Uma Chakravarti has pointed towards the condition of Vedic Dasis (female servant/slave) who are referred to in numerous instances. They were the objects of dana (donation/gift) and dakshina (fee).
It is generally believed that from the post Vedic period the condition of the women steadily deteriorated. However, Panini’s Ashtadhyayi and subsequent grammatical literature speak highly of women acharyas and Upadhyayas.
Thus, the memory and practice of a brahmavadini continued even after the Vedic period. The Ramayana, Mahabharata and even the Puranas keep the memory of brhamavadini alive.
Mention may be made of Anasuya, Kunti, Damyanti, Draupadi, Gandhari, Rukmini who continued to fire the imagination of the poets. Texts show that the daughter of Kuni-garga refused marriage because she did not find anyone worthy of her.
The Epics also mention women whose opinions were sought in major events. For example, after the thirteen years of exile, while debating upon the future course of action regarding the restoration of their share, the Pandavas along with Krshna asks Draupadi for her views. Similarly, when Krishna goes to the Kaurava’s court to plead the case of Pandavas, Gandhari is called upon to persuade her sons to listen to reason.
Since a woman taking sanyasa was an act of transgression, one can explore women’s agency through such instances. In the Ramayana, Sabari, who was the disciple of Sage Matanga, and whose hermitage was on the banks of river Pampa was one such sanyasin.
Such women find mention in Smriti literature and Arthashashtra. Kautilya’s prohibition against initiating women into Sanyasa can make sense only if women were being initiated into sanyasa. He advises the king to employ female parivrajakas as spies.
Megasthenes mentions women who accompanied their husbands to the forest, probably referring to the Vanaprastha stage. Another category of literature called Shastras that comprises of sutras (aphorisms) and the smriti texts (‘that which is remembered’) becomes important in the postVedic period.
These textual traditions cover many subjects relating to the four kinds of pursuits of life referred to as purusharthas (namely dharma, karma, kama and moksha). In all these texts we find very liberal values and freedom for both women and men.
The setting up of a household is seen as an ideal for men as well as women (though asceticism for learning is equally praised for both). For example, Apastambha Sutra opines that rituals carried out by an unmarried man do not please the devatas (divinities). Similarly, Manusmriti provides that ‘for three years shall a girl wait after the onset of her puberty; after that time, she may find for herself a husband of equal status. If a woman who has not been given in marriage finds a husband on her own, she does not incur any sin, and neither does the man she finds’
Thus, we see that women enjoyed choice in matters of matrimony. It is interesting to note that unmarried daughters were to be provided for by the father. In fact, daughter is stated to be the object of utmost affection. Should a girl lose her parents, her economic interests were well looked after. It was provided that from their shares, ‘the brothers shall give individually to the unmarried girls, one-quarter from the share of each. Those unwilling to give will become outcastes’
With regards to defining contemporary attitude towards women, Apastambha Sutra prescribed that ‘All must make a way for a woman when she is treading a path.’ Later Dharmashastra also makes similar statements.
Yagnavalkyasmriti mentions that ‘women are the embodiment of all divine virtues on earth.’ However, there are several provisions that look problematic.
On one hand, we have reverence assigned to the feminine (divine and worldly) and important roles being played by them, on the other hand we have questionable provisions and descriptions like right to chastise them through beating or discarding.
The post-Vedic phase from 6th century BCE onwards is also rich in literary traditions with ample depictions of women. Interestingly, we have an entire body of literature that is ascribed totally to women who became Buddhist nuns. These are referred to as Therigathas i.e. the Songs of the Elder Bhikkhunis (Buddhist Women who joined the Sangha).
The Arthashastra Gender Perspectives gives us information on women who were engaged in economic activities of various kinds. They formed a part of both the skilled and the unskilled workforce. They were into professional as well as non-professional employment.
Some of their vocations were related to their gender, while the others were not. There were female state employees as well as independent working women. Similarly, some of them were engaged in activities which though not dependent on their biological constitution are nonetheless categorized as women’s domain, e.g. domestic services etc. Some of them were actual state employees, while some others were in contractual relations with the State. For example, we have female bodyguards and spies in the State employment.
Jaiswal suggests that these women perhaps came from Bhila or Kirata tribe. Female spies were not only to gather information and relay it to proper source, but also to carry out assassinations. However, a closer look at the text shows that there were different classes of female spies engaged for different purposes. Amongst others ‘women skilled in arts were to be employed as spies living inside their houses’. Others were required to work as assassins. Some were to the play the roles of young and beautiful widows to tempt the lust of greedy enemy.
We also have various Buddhist and Jaina traditions giving us some glimpses of the ideas and institutions of the times. Apart from the orthodox (Vedic and Brahmanic) and heterodox normative tradition we have many popular texts like the Epics in Sanskrit and Jatakas in Pali.
Even Prakrit language has many interesting narratives and poetic texts. The Therigatha by the Buddhist nuns are an interesting literary source that provides us with a glimpse of various women who attained arhantship or similar other stages of Realisation.
The deliberation on the age and deterioration of the body by Ambapali, the non-importance of sensual or bodily pleasures by Nanda, Vimla and Shubha etc points towards the intellectual and spiritual engagements and attainments of women.
It is interesting to note that an absolutely contrary picture is presented by the Jatakas wherein more often than not, women are depicted as evil. It is important to note that women were given an evil aura mostly in their roles as wives or beloveds.
Both the texts and the archaeological remains have been studied by various scholars and opposing interpretations are not rare. For example, on one side Sita (from Ramayana) and Draupadi (from Mahabharata) have been seen as victims of the patriarchal order; on the other hand, they are also represented as selfwilled women.
Draupadi after the game of dice presents herself as a forceful and articulate woman. It’s her wit that saves her husbands from becoming slaves of the Kauravas. Her incensed outrage at the attack on her modesty, her bitter lamentations to Krishna, her furious tirade against Yudhishthira for his seeming inability to defend her honour and many more such instances show her to be an aggressive woman. This persona is juxtaposed to her representations as an ideal wife elsewhere. However, Draupadi is never idealised as a perfect wife who endures the most severe trials without complaint. This honour is reserved for Sita in the Ramayana. She is also presented as a victim like Draupadi and voices her concern at her fate openly. However, her aggression is directed inwards as indicated by her action against the self which culminate in her union with the mother Earth.
Are the limited number of hymns ascribed to the Vedic women a signifier of their general status? Are the goddesses merely representational with no connection to the ideas and behaviour towards women? Did only princesses choose their spouses? Are the warrior women an exception? Such searching questions need to be addressed with due diligence.
While women studies are a good development there is a need to expand the horizons to include other varieties of human existence. We have narratives of fluid sexuality in various texts. The one year of Arjuna’s life spent as Brihallana and rebirth of Amba as Shikhandi are some interesting instances. The artefacts found at the site of Sheri Khan Tarakai include visibly hermaphroditic figurines. There is a need to understand the notions of the feminine, masculine, neuter, and other forms of gender and sexual identities. These will have ramifications for understanding the ideas of conjugality, family, community, society and even polity and spirituality.
CONCLUSION
Human civilisations were built by men as well as women, however, history writing has a huge male-bias. Women were confined to questions of status and position that were largely evaluated in terms of their roles in the domestic sphere.
Their treatment as wives and widows became a central focus of most research alongside their place in ritual or religious context. This made them peripheral to mainstream history. This was questioned by various scholars from time to time and led to the development of gendered understanding of history. Focusing attention on women’s history helps to rectify the method which sees women as a monolithic homogeneous category. Writing gender history has helped in building an image of the past that is wholesome and nuanced.