Introduction

Gender equality is a fundamental human right, but it remains elusive for many women in South Asia. Religious, government, and socio-cultural institutions play a significant role in defining gender identities and controlling women’s behavior. This essay will examine the ways in which these institutions use the state to enforce their narratives and the ways in which people are challenging their dominance.

Primary Texts

• Film: Nil Battey Sannata (2016)
• Scholarly Essay: “Gender and Religion in South Asia: A Review of the Literature” by Ratna Kapur (2000)

Religious Institutions

Religion plays a powerful role in shaping gender identities and roles in South Asia. Religious texts and teachings often prescribe specific norms for women’s behavior, such as modesty, obedience, and submission. These norms can be used to justify gender discrimination and violence.

For example, in Hinduism, the concept of pativrata (devoted wife) demands that women be subservient to their husbands. This can lead to women being denied access to education, employment, and other opportunities.

In Islam, the concept of hijab (modest dress) is often used to control women’s bodies and sexuality. Women who do not conform to these norms may be shamed, ostracized, or even attacked.

Government Institutions

Governments in South Asia have often enacted laws and policies that reinforce gender inequality. For example, many countries in the region have laws that restrict women’s property rights and access to divorce.

In India, for example, the Hindu Succession Act of 1956 gives sons a larger share of inheritance than daughters. This can lead to women being economically dependent on men, which makes them more vulnerable to abuse and exploitation.

In Pakistan, the Muslim Family Laws Ordinance of 1961 gives men the right to unilaterally divorce their wives. This can leave women in precarious positions, especially if they have children.

Socio-Cultural Institutions

Socio-cultural institutions, such as the family, the caste system, and the patriarchy, also play a role in defining gender identities and controlling women’s behavior.

For example, the family is often seen as the primary unit of society in South Asia. Within the family, women are often expected to fulfill traditional roles as wives and mothers. This can limit their opportunities to pursue education, careers, and other interests.

The caste system is another important socio-cultural institution in South Asia. The caste system is a hierarchical system that divides people into different social groups based on their birth. Women from lower castes are particularly vulnerable to discrimination and violence.

The patriarchy is a social system in which men have more power and privilege than women. The patriarchy is evident in all aspects of South Asian society, from the workplace to the home.

The State as a Tool of Control

Religious, government, and socio-cultural institutions often use the state to enforce their narratives about gender identity and behavior. For example, many countries in South Asia have laws that criminalize same-sex relationships and other forms of non-heteronormative behavior.

Governments may also use the state to promote religious or cultural values that reinforce gender inequality. For example, the Indian government has been criticized for promoting Hindu nationalism, which has led to an increase in violence against Muslims and other minorities.

Challenging the Dominant Narratives

Despite the challenges, there are many people in South Asia who are challenging the dominant narratives about gender identity and behavior. These include women’s rights activists, LGBTQ+ activists, and religious reformers.

Women’s rights activists have been working to promote gender equality in all spheres of life. They have campaigned for women’s access to education, employment, and political participation. They have also worked to raise awareness of gender-based violence and to support survivors.

LGBTQ+ activists have been working to promote LGBTQ+ rights and to challenge the stigma and discrimination that LGBTQ+ people face. They have organized campaigns to legalize same-sex marriage and to protect LGBTQ+ people from discrimination in the workplace and other areas of life.

Religious reformers are working to promote more progressive interpretations of religious texts and teachings. They argue that religion can be a force for good, and that it can be used to promote gender equality and social justice.

Examples of Resistance

Here are a few examples of how people in South Asia are challenging the dominant narratives about gender identity and behavior:

• In 2018, the Indian Supreme Court legalized same-sex adultery, which was previously a criminal offense. This was a major victory for LGBTQ+ activists in India.
• In 2020, a group of Muslim women in Pakistan launched the #MeTooPakistan movement