The Panchayati Raj System or decentralization system run the rural India. Very few studies have been made about Muslim women in relation to the decentralization. There have been under-representation of Muslim women in this area. Muslims are still lagging behind in all fields in India in comparison to other major groups. This seminar paper studies how less has been done in the past about the upliftment of Muslim women in India in the rural where as in countries like Iran they are faring very well.
Key Words: Muslim women, India, rural
MUSLIM WOMEN AMIDST DECENTRALISATION AND RURAL DEVELOPMENT IN INDIA
Panchayat literally means a village council in India It is derived from Sanskrit paanch five, because such councils originally consisted of five councils. Raj is derived from the meaning dominion or rule, especially the British rule in over India (1757-1947). Institutions are countable, established organizations for specific purposes which are dedicated for education and development. Panchayats are democratic because it believes in practicing social equality. The Panchayat has been decentralized with the spread of power shifted from central to the local branches or governments. These hierarchies of governments may be within the states of our country. Presently, it is both territorial-based and functional based too. As per J.S. Mill, decentralization is about citizen development in local democracy. The umbrella concept is, it is division of power from the few to the many. It is extension of local governance tradition. Decentralization is all about decision making process. The lower the level where decisions are made, the greater is the decent. These subunits at the local or rural level today are made autonomous. It is a fundamental political process. It covers the political, the financial and the administrative. Decentralization is the example of pluralistic society. Integrated development of rural areas is one of the abiding tasks before the Government of India. Decentralization is all for the development, evolution and progress of the rural world. Local self-government is said to be as old as the hills. However, it is the Ripon Resolution of 1882 that can be cited as the first formal one.
Then, followed the first five-year plan. In 1957 came the Sri Balwant Rai Mehta committee related to the Panchayati Raj Institutions. Ashok Mehta Committee, Dantwala Committee, GVK Rao Committee, Hanumantha Rao Committee, and L.M. Singhvi also are all related to the PRIs. The mention of active participation of women in the rural administration was still at the marginal level. Landmark attempt has been made only by the new Panchayati Raj Act in 1992, through which women have been guaranteed a reservation of one-third seats in Panchayati Raj Institutions. The Panchayati Raj Institutions have been given a constitutional status by the Seventy Third and Seventy Fourth Constitutional Amendment Act, 1992. The PRIs represent a system of governance prevalent in ancient India. There is a holistic dimension of PRIs and Constitutional provisions of Indian state. Earlier, there was discrimination between rural and urban local bodies in the Constitution. Now, a new chapter of women’s political participation at grassroot Indian politics level has started with these Acts. The two Amendments have served as a major break-through towards ensuring women’s equal access and increased participation in political power structures. Reservations improved the quality of life of female citizens. There is devolution of resources and authority in these two Amendments. It changed the lives of many women in the nation. Mahatma Gandhi’s decentralization at last is said to have acquired an enduring image. Article 40 of the Constitution enshrines one of the Directive Principles of State Policy. It lies that the state shall take steps to organize village Panchayats and endow them with such powers and authority as may be necessary to enable them to function as units of self-government. Part 1X enables a new part, relating to the Panchayats. It inserts the details of village, constitution of Panchayats, direct elections and offices. There is mention of the reservation of not less than one-third of the seats for women. No citizen, including the women should suffer because of her/his choice of location of residence.
Despite what has been variedly said about women of the world at large they have some common features cutting across culture, race, religion and the level of development. Women universally are a super-exploited underclass. Women are traditionally excluded and disadvantaged groups. Women as voters are more success. The complete development of a society and the nation depends upon equal opportunities and avenues available to men and women by the state authority and social structure. Women are the mirror which reflects the health and happiness of any particular society.
Frequently asked questions
What is the meaning of "Panchayat Raj"?
"Panchayat" literally means a village council in India, derived from the Sanskrit word "paanch" (five), referring to the original council's size. "Raj" means dominion or rule. Panchayats are democratic institutions emphasizing social equality and are decentralized, with power shifting from central to local governments.
What is the significance of decentralization in Panchayats?
Decentralization involves extending local governance traditions by dividing power from a few to many, empowering citizens at the local level. It's a fundamental political process covering political, financial, and administrative aspects, promoting a pluralistic society and fostering rural development.
What is the historical context of Panchayati Raj Institutions (PRIs)?
While local self-government is ancient in India, the Ripon Resolution of 1882 is considered the first formal step. The Sri Balwant Rai Mehta committee in 1957 significantly influenced the PRIs. Subsequently, various committees such as Ashok Mehta Committee, Dantwala Committee, GVK Rao Committee, Hanumantha Rao Committee, and L.M. Singhvi also contributed to the evolution of PRIs.
What role did women play in the early stages of PRIs?
Initially, the active participation of women in rural administration was marginal. The new Panchayati Raj Act in 1992 marked a significant change, guaranteeing women a reservation of one-third of the seats in PRIs.
What is the impact of the Seventy Third and Seventy Fourth Constitutional Amendment Act, 1992?
These amendments granted constitutional status to PRIs, eliminating the previous discrimination between rural and urban local bodies. They ensured women's equal access and increased participation in political power structures, improving their quality of life and devolving resources and authority.
How does the Indian Constitution support Panchayats?
Article 40 of the Constitution, one of the Directive Principles of State Policy, directs the state to organize village Panchayats and empower them for self-governance. Part 1X of the Constitution details the structure, constitution, direct elections, and reservation of at least one-third of the seats for women in Panchayats.
What general observations can be made about women universally?
Despite cultural, racial, and religious differences, women share common experiences of being super-exploited and traditionally excluded. The progress of society depends on equal opportunities for both men and women, and women reflect the health and happiness of a society.
How did the Panchayati Raj Act of 1992 empower women?
This act guaranteed women 33% reservation of seats in PRIs, a significant step towards their political empowerment, though some men initially resisted. Educated individuals generally welcomed this change, recognizing that while women's traditional role is at home, they can also perform duties equally with men outside the home.
How do Muslim women fit into this context?
While the definition of "women" naturally includes Muslim women, their progress in PRIs, except perhaps in Kerala, appears slower compared to the majority community. This is attributed to factors like lack of education, unawareness, apathetic attitude towards politics, shyness, male dominance, lack of self-confidence, and limited political experience.
- Quote paper
- Mumtaz Mazumdar (Author), 2011, Muslim women admist decentralisation and rural development in India, Munich, GRIN Verlag, https://www.grin.com/document/176808
