ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

Veena PoonachaSubscribe to Veena Poonacha

Hindutva s Hidden Agenda-Why Women Fear Religious Fundamentalism

Why Women Fear Religious Fundamentalism THE demolition of the Babri Masjid on December 6,1992, and the holocaust that followed, has left more than a trail of blood and broken faith. It has crystallised the deep-rooted structural malaise which has afflicted the Indian politics over the last four and a half decades and made evident the basic socio-economic conflicts over scarce resources. The absence of constructive solutions to such problems of scarcity have led to the present introversion of anger against a section of society, ideologically defined as the 'other'. Indian society now stands at a crossroad, looking through a fractured mirror image of its future, with the polarisation of diametrically opposite world views.

Sociology of Prostitution

experimental situations it has been seen that players may take apparently irrational decisions because they fed that the rational decision will lead to inherently unfair outcomes. A careful examination of the games where NE ate not relevant reveals that these are games not amenable to equilibrium analysis. Equilibrium analysis requires that (a) every agent should optimise perfectly and completely against the, strategies of opponents, (b) the characters of these opponents and their strategies should be perfectly known and (c) players must be able to evaluate all their options. In reality, agents probably behave in a "boundedly rational" manner, i e, they try to reach certain goals consciously within the context of their cognitive and computational limitations. Kreps discusses a number of attempts to model such retrospective boundedly rational behaviour The agents in these models build models of their choice problem in the short run and act optimally in the framework of their MASQUES of morality have always shroud ed societal response to prostitution. The legal, theological and social science discour ses have either condemned it as evidence of moral turpitude or at best justified it as necessary to contain male sexual aggression. D' Cunha critiques such phallocenteric biases which have marked popular perception and coloured social science theories on the subject. She makes scathing attacks on the hypocrisy involved in such ambivalence. On the one hand prostitution is condoned provided it is kept out of view, and on the other public outrage condemns the hapless victim rather than the perpetrators of the system. Such convenient standards only sue ceed in forcing prostitution behind closed doors which leads to the exploitation of women and children.

A Contract in Social Relation-The Samband Edipa Ceremony among Coorgs in South India

The Samband Edipa Ceremony among Coorgs in South India Veena Poonacha The study of kinship and marriage in India so far has been within the conceptual framework of the Vedic Aryan tradition, dominated by the Brahaminical hegemony which in turn was further nurtured by a colonial regime. This discourse did not recognise that within the so-called 'Hindu' fold are a number of communities and ethnic groups with their own strong self identity and socio-cultural patterns. As a response to questions raised by women's studies about the realities of women's lives and the basis of allocation of roles and status in society there is growing awareness of the need to understand better these smaller communities and groups. These existing alternative models provide evidence that the legitimated and dominant pattern of female subordination is neither a truth for all times nor an unalterable Natural' law.

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