APPROACHES TO VIOLENCE IN

INDIA
ASST. PROF. HARSHADA RAJPUT
VES COLLEE OF LAW, CHEMBUR,
MUMBAI
What is an act of violence?
Act of violence means:-
the use of physical force or power,
-threatened or actual, that either results in or has a
high likelihood of resulting in
-injury,
-death,
-psychological harm, or
-property damage.
RECOGNISED VIOLENC IN INDIA
It includes:-
-rape,
-sexual assault,
-insult to modesty,
-kidnapping, abduction,
-cruelty by intimate partner or relatives,
-trafficking,
-persecution for dowry,
-dowry deaths,
-indecency,
-and all other crimes listed in Indian Penal Code.
VARNA SYSTEM IN INDIA
Varna system is the social stratification based
on the Varna, caste.
Four basic categories are defined under this system –
1.Brahmins (priests, teachers, intellectuals),
2.Kshatriyas (warriors, kings, administrators),
3.Vaishyas (agriculturalists, traders, farmers ) and
4.Shudras (workers, labourers, artisans).
PURPOSE OF THE VARNA SYSTEM
The division of the varna is to distribute the
responsibilities among various people and to maintain
the purity of caste and establish eternal order.
This system is believed to avoid conflicts within
business and encroachment on respective duties.
THE CASTE SYSTEM
India’s caste system is perhaps the world’s longest surviving social hierarchy.
A defining feature of Hinduism, caste encompasses a complex ordering of social
groups on the basis of ritual purity.
Differences in status are traditionally justified by the religious doctrine of karma,
a belief that one’s place in life is determined by one’s deeds in previous lifetimes.
Within the four principal VARNA, there are thousands of sub-castes, also
called jatis, endogamous groups that are further divided along occupational,
sectarian, regional and linguistic lines.
Although “untouchability” was abolished under Article 17 of the Indian
constitution, the practice continues to determine the socio-economic and
religious standing of those at the bottom of the caste hierarchy.
Whereas the first four varnas are free to choose and change their occupation,
Dalits have generally been confined to the occupational structures into which
they are born.
THE RELEVANCE OF LAND
The caste system is an economic order.
It prevents someone from owning land or receiving an
education.
It is a vicious cycle and an exploitative economic
arrangement.
Landowning patterns and being a high-caste member are
co-terminous.
Also there is a nexus between [being] lower-caste and
landlessness.
Caste is nothing but a tool to perpetuate exploitative
economic arrangements.
GENDER BIAS IN INDIAN SOCIETY
In India, discriminatory attitudes towards either sex
have existed for generations and affect the lives of both
sexes.
Although the constitution of India grants men and
women equal rights, gender disparities remain.
Research shows gender discrimination mostly in favor
of men in many realms including the workplace.
CAUSES OF GENDER INEQUALITY
Poverty –
This is the root cause of gender discrimination in the patriarchal Indian society, as the
economic dependence on the male counterpart is itself a cause of gender disparity. A
total of 30% of people live below the poverty line, and out of this 70% are women.
Illiteracy –
Gender discrimination In India had led to educational backwardness for girls. It’s a sad
reality that despite educational reforms in the country, girls in India are still denied a
chance at learning. The mindset needs to be changed, and people need to understand
the benefits of educating girls. An educated, well-read woman ensures that other
members, especially the children of the house, get a quality education.
Patriarchal setup in our Indian society –
Men dominate societal and family life in India.
This has been the case in the past ages and continues to be practiced in the majority of
households. Though this mindset is changing with urbanization and education, there
is still a long way to permanently change the scenario.
Social Customs, Beliefs and Practices –
To date, a lot of families have a preference for a male child and disfavour
towards the daughter.
Sons, especially in the business communities, are considered economic,
political, and ritual assets where daughters are considered liabilities.
Lack of Awareness Among Women –
Most of the women are unaware of their fundamental rights and
capabilities.
They accept all discriminatory practices that persist in families from
generation in the name of tradition and societal norms primarily due to
their ignorance and unawareness.
Gender-based discrimination across India can only be checked when
girls are not denied their chance to learn and grow in life. Girls like boys
should get a great start in life in terms of educational opportunities.
This will help them attain economic independence and help them be
rightly equipped to contribute towards their upliftment and that of the
society they are part of.
Gender Violence In India Is By
The Caste Of A Woman
With almost 87 cases of rape reported daily and several more going
unreported, sexual violence in India is a daily affair.
The roots of a crime as heinous and violent as rape can be traced to the
perceived status of women as inferior and sex objects, courtesy patriarchal
norms that have been in place for thousands of years.
This gendered pattern of violence against women has empowered and
enabled institutions of power – both political and financial, to be
dominated by men.
Anatomical differences between men and women have been used to justify
the exclusion of women from all spaces and have been accepted too, by a
large section of the citizenry.
For example, despite the constitution envisaging equal treatment to both
men and women, no woman yet has been the Chief Justice of the Supreme
Court.
LEGAL CONTEXT
The Constitution of India came into effect in 1950, the year that
India became a republic and three years after India’s
independence from British rule.
It embodies the principles of equality, freedom, justice, and
human dignity and requires both state and central governments
to provide special protection to scheduled-caste members, to
raise their standard of living, and to ensure their equality with
other citizens.
To women, the constitution guarantees equal rights, liberty,
justice and the right to live with dignity.
Discrimination on the basis of religion and gender is prohibited,
and compensation for past discrimination is promoted.
AHIMSA IN VARIOUS RELEGION
AHIMSA IN HINDU DHARMA-
Ahimsa is one of the ideals of Hinduism.
It means that one should avoid harming any living thing, and
also avoid the desire to harm any living thing.
Ahimsa is not just non-violence - it means avoiding any harm,
According to the Manusmriti, ahimsa is the foremost among the
dharmas that are common to all.
It is included in the yoga of mind control.
Ahimsa means much more than non-injury; it implies not doing
harm to others even by thought or word whether physical, mental
or emotional.
AHIMSA IN JAINISM
Ahimsa is the standard by which all actions are
judged.
For a householder observing the small vows
(anuvrata), the practice of ahimsa requires that one
not kill any animal life.
However, for an ascetic observing the great vows
(mahavrata), ahimsa entails the greatest care to
prevent the ascetic from knowingly or unknowingly
being the cause of injury to any living soul (jiva); thus,
ahimsa applies not only to human beings and to large
animals but also to insects, plants, and microbes.
AHIMSA IN BUDDHISM
Ahimsa is the principle of 'non-harm'.
Most Buddhists try to practice ahimsa in their
everyday lives and believe that it is wrong to show
violence at any time.
This means that it is possible that a Buddhist may
therefore refuse to fight under any circumstances.
Some Buddhists are pacifists, even when it comes to
self-defence.
AHIMSA IN CHRISTIANITY
Ahimsa is a multidimensional concept, inspired by
the premise that all living beings have the spark of the
divine spiritual energy; therefore, to hurt another
being is to hurt oneself.
Ahimsa has also been related to the notion that any
violence has karmic consequences.
AHIMSA IN ISLAMIC TRADITION
They recommend solving disputes and controversies
trough making peace.
These are truthfully proves that peace and
nonviolence is core of Islam.
This kind of moral virtues and principle, on the other
hand, constitute the essential concept of Gandhi’s
thought, which is called ahimsa, nonviolence.