Rural and urban women thus getting together, created a relationship, which extended to the emergence of district and village level mahila samitis under the Assam Pradeshik mahila samiti, in the first quarter of the 20th strange Century. Women work through these mahila samitis to meet their socio-economic demands, particularly at the village level, which help in translating their ideas into action. 2.4 Activities of Mahila samitis, for years the activities of Mahila samitis have revolved around the objectives stated above. Several schemes, reaching rural women were initiated and they were centered on nutrition programmes, weaving projects under bank loans and. The Krishi Charcha mandal, of the Agriculture department, was also implemented with the help of the mahila samitis. Cases of some mahila samitis which, in 1958 -59, started community kitchen gardens through the agriculture extension staff of a block at Narayanpur (Lakhimpur district are worth mentioning here. The officers had demonstrated new methods of cultivation of vegetables, to women exclusively. From kitchen gardens these women graduated to paddy cultivation.
Women members of the paddy bank claim their share whenever occasion arises. Very often they sell the entire quantum of paddy and buy yarn for weaving with that money. This traditional form of informal collectives amongst rural women in parts of Assam has significant relevance to mahila samitis which found a niche within the social platform, and to an extent, the rural economy of Assam. While mahila samitis had their beginning in the wake of India's Freedom movement, a large number of them were formally established as part of the community development Programme in the 50s. Rural women shed their reservations and readily came under the umbrella of the mahila samiti because of their previous experience in handling collective work through traditional, informal labour restaurant collectives at the local level. 2.3 From Traditional Collectives to mahila samitis: The role change of women from informal labour collectives to mahila samitis had far reaching implications. Women of towns and villages now had a significant opportunity to work together during the freedom movement.
They normally save for investment in pigs, goats or yarn for weaving. Secondly, while income from women's economic activities is not really earned in cash, a system of barter and loan is widespread at the village level. Thirdly, work in the form of traditional labour collectives by mahila samitis, has bought much improvement in their economic status. An interesting instance of collective work was noticed among the plains tribal communities of Assam who run paddy banks. Under the system, young women from several households pool their share of grain and offer it on loan. Any needy person can borrow from this stock; the borrower gets six months to repay the loan along with an interest amounting to half the quantity that the person borrows. This way the paddy bank swells quickly.
United Nations Commission on the Status of Women - official Site
The over-all picture seems to be quite dismal. However, there are much possibilities and potential for increased participation of women of Assam in the national mainstream. Women's Collectives in Assam.1 Introduction: This article deals with women's collectives in the state of Assam along with a short history of the past and the challenges that are faced by them today. The article discusses the nature of women's work, their organizational abilities and the changes that women's organizations or mahila samitis need to deal with today. For example, mobility of women in Assam is far higher. This may be due to factors like, a) absence of purdah, b) absence of occupational caste groups resulting in caste flexibility and c) a long standing influence of tribal work pattern where village economy training revolves largely on women's labour and female entrepreneurship.
This however does not mean that women in Assam are on an equal footing with men. One can only deduce that despite a strong patriarchal order, there is a district tenor towards matriarchal functioning. A major finding of our analysis is that low income rural women 'run the show' in all spheres of work, singly or collectively. 2.2 Women's traditional work pattern in rural Assam: An anthropological analysis of rural women's lives in Assam has indicated instances of greater mobility in their work pattern and social position. An interesting feature of intra-household power nexus in various communities such as the karbi, bodo kacharis, death mishings and the Assamese is the relative autonomy that women enjoy with regard to their incomes. Earnings of unmarried young women, for instance, are not appropriated by other family members.
Assam has a largely rural agrarian economy, which is characterized by high rate of work participation of women. Though Female work participation Rates (fwpr) is high, as it is subsistence farming, women do not benefit economically, though they share a disproportionate share of the work burden. The work participation rate of the women in Assam is considerably lower than that of men in general except in the primary sector where the rates are in favor of women. The participation of women in the secondary and tertiary sectors is lower in Assam. The gender gap in the work participation rate is obviously in favor of women, in the primary sector and in favor of men in the other two sectors. It is a fact that the status of women in Assam is the worst in terms of their position in decision making bodies.
In Assam in 1977, out of 3 female candidates who contested for the lok sabha, 2 candidates were elected. No women from the State of Assam contested in the 19 elections. In 1991, 7 female candidates contested for the lok sabha but none was elected. No woman from the State of Assam contested in the 19 elections. In 1991, 7 female candidates contested for the lok sabha. In 1996 only one woman was elected to the lok sabha out of 9 candidates who contested. Participation of women is low not only in the elected bodies but also in administrative posts.
Report - official Site
Completion of primary stage of education and continuation of school up to 15 years of age, etc. Are taken as indicators mba of educational attainment. The phenomenon of school drop-out is a negative indicator of educational attainment. The dropout rates of both boys and girls( specially) tree in Assam remained higher than all-India average from 1981 to 2001. Female work participation is another indicator of women's status in the society. The more number of women in paid jobs, the better is their status for most women in the world are engaged in unpaid or in low paid jobs. Assam is not the worst among major states of the Indian Union in terms of human development and gender equality but it ranks quite low.
Sex ratio summary is a very important indicator that reflects the status of women in society. It reflects whether she enjoys those rights to survival, protection and development. In 2001 the male-female ratio in Assam was 1000: 932 which was lower than the all India average of 1000: 933. The imbalance in the male female ratio is due to blind faith as well as the result of illiteracy which have resulted in destruction of the baby girl at prenatal stage due to sex determination test, results in deliberate malnutrition and neglect of the girl. In the field of education, women in Assam are in a better position than the all-India average. As per 2001 census the literacy rate for Assam.28 per cent as against.38 per cent for India. While male literacy.93 per cent (India-75.85 per cent female literacy stands.03 per cent (India-54.60 per cent). The male female gap in the literacy rate is still perceptible although it is declining over time and is much below the all-India average. Attainment of a higher literacy rate alone does not make a community educationally advanced.
of India. One salient feature in the Assamese society was the absence of the dowry system. But in the post-independence era, the evil of dowry system has stealthily been invading the Assamese society with the result that some dowry death cases have been reported. The "State of Indian Women Report 2001-02" released by the Union Ministry of Human Resource development, revealed that the crime rate against women is even higher than the all-India average. In 1999, crimes against women including rape, molestation, sexual harassment, abduction, dowry deaths and cruelty at home were 127 cases per million persons at the all-India level. In contrast, in Assam it was 138 cases per million persons. The statistics are mind-boggling. Moreover, incidents of molestation, trafficking, murder and domestic violence have also gone up, indicating that all is not well with women in Assam in the present times.
Mahatma gandhi, while defining empowerment of women, had described it as a situation "when women, whom we call abala become sabala, all those who are helpless will become powerful.". The greatest challenge today is to improve the status of women who constitute half the population of the country. The fundamental Rights and Directive principles given in the constitution of India bear faithful application of the principle of nondiscrimination so that women are entitled to the same rights as men as citizens of India. Yet women are not treated as equal as men. The Indian Constitution gives equal political rights to both men and women, but the representation of women in Parliament and State legislatures is very less. The 81st Constitutional Amendment Bill to provide for shakespeare one-third reservation for women in Parliament was tabled for the first time in 1996 but was soon engulfed in the conflicts over the demand of special" for women of other Backward Castes and Minorities. Till today there are no sincere efforts on the part of national and regional political parties towards the passing of the bill.
Human development - official Site
Print, reference this, published: 23rd March, 2015. Status of women in assam. In a human society, each individual can utilize his add or her own thoughts and ideas and that is considered to be the basic human right of an individual. But it is a matter of irony that in reality each one of us hardly gets any opportunity to display our own individual ideas. Especially the women the most vulnerable sections of society are often being sidelined from taking any important decision. Another very important aspect of this point is that women themselves are still ignorant about their own rights and policy formulated especially for them. Since of late modern women has become very conscious of their rights, and empowering the women as a whole has become a new motto of the world around.