Indiana University-Purdue University Indianapolis (IUPUI) / Domestic violence (DV) in India is one of the most alarming issues that is experienced by over one-third (36.6%) of non-Scheduled Caste/Scheduled Tribe (non SC/ST) women and nearly half (48%) of Scheduled Caste (SC) women (ages 15-49). DV and women’s empowerment are historically interlinked. The patriarchy embedded within social-cultural norms along with economic capability deprivation takes away the freedom of SC women to enjoy bodily safety in public and private spaces. Despite Constitutional measures, SC women continue to face violence-induced capability deprivation due to discrimination at three levels: caste, class, and gender. DV against SC women is an understudied area; there are scarcely any studies on DV in this population using national data. This research used data from the National Family Health Survey-III 2005-2006 (N = 12,069-SC women and N = 45,390- non-SC/ST women). Descriptive statistics and logistic regression were used to examine DV trends amongst SC and non-SC/ST women. Contrary to the study’s hypothesis, having better empowerment (household-autonomy, healthcare decision-making, sexual-autonomy) increased the likelihood of women experiencing DV. However, the hypothesis relating to economic empowerment and autonomy was supported showing a reduced likelihood of DV. SC women were empowered when they had the capability to earn wages; however, they had no instrumental freedom to spend their own earnings. Similarly, empowerment indicators were shown to impact the likelihood of justifying the violence shaping women’s gender norms and attitudes. When compared with non-SC/ST, SC women who have economic and healthcare autonomy had lower odds of justifying DV. Exposure to DV in childhood, early marriage, and husbands’ alcohol abuse significantly enhanced the likelihood of DV. Across most of the indicators, the intensity of DV amongst SC women was relatively higher than non-SC/ST women. The findings emphasize the need for social work practice and policy to focus not only on empowering women in terms on economic and material well-being through ownership, but also assessing if this ownership have instrumental value in practice without the threat of DV. Future research can enhance understanding of DV by examining social exclusion, socio-cultural patriarchy, and the intersectionality of caste, class, gender, and other individualist and community factors. / 2 years

This research is a result of a nine week field study during spring 2012, with the purpose of highlighting the stories of Dalit women in Madhya Pradesh, India. Together with a fellow student at Södertörn University, I investigated the Garima Campaign, an ActionAid project working with Dalit women forced to endure the illegal practice of manual scavenging, the manual removal of human excreta from dry toilets. This research was funded by a Minor Field Study scholarship provided by Swedish International Development Cooperation Agency (SIDA). In this paper I investigate how these oppressed women may change their life situation and self-image through participation in a group of peers striving towards the same goal, asking the questions: how do they narrate their former life as manual scavengers, what is it that persuaded them to join the campaign, and what kind of attitudes did they encounter from other members of society? Following this, focus is on communication and how it can contribute to improving the life conditions of people of low social status. The theories used for this purpose are intersectionality and empowerment, as well as Bourdieu’s concepts of habitus, field and symbolic violence. The data was drawn from interviews with female former manual scavengers, supported by observations of their life situation and on other background material. The results of this study corroborate the findings of much of the previous work in this field, especially in relation to the treatment of manual scavengers by the rest of society. However, there seemed to have been three major arguments that finally convinced the women to quit working as manual scavengers. The first one related to their feeling of dignity. The second one dealt with them being aware of their human rights, which supports the argument that awareness may lead to change. The third argument was an important pathos argument, and consisted of the fact that their children were mistreated in school and that the women did not want their children to feel bad about their social situation. In the Garima campaign the women are allowed to do things taboo for Indian women, especially for Dalit ones, like disturbing the existing system and standing up for their rights by kicking up a fuss. The campaign opened up a new arena in which they did not only work to abolish manual scavenging practices, but also worked to attack the caste system on the grass-roots level. In informing others, convincing them to stop the practice, the self-confidence of the women was strengthened further, as individuals and as a group.

This thesis theologises with the contemporary devadāsīs of South India, focusing in particular on the Dalit girls who from childhood have been dedicated to the goddess Mathamma and used as village sex workers. Firstly, chapters one and two situate the context for theologising by outlining the discriminatory practice of caste and the place of the Dalits, noting in particular the plight of Dalit women. From here it explores the socioreligious identities of the contemporary devadāsīs that have been transformed and degraded as a result of a multitude of hegemonies, to the extent that the existential narratives of the contemporary devadāsīs are shaped by sexual violence, caste and gender discrimination, local village religiosity and sex work. And it is based upon such narratives that this research contemplates God. Chapter three suggests that there exists a lacuna in Indian Christian Theology and Dalit Liberation Theology for the voices and experiences of the most marginalised of Dalit women, in particular those whose narratives would be deemed “indecent”. In response, inspired by the Indecent Theology of Marcella Althaus- Reid, it suggests that in order to be truly identity-specific and liberating to the most marginalised of Dalit women, Dalit Liberation Theology must be born out of the sexual narratives of the oppressed. Chapter four therefore uses an Indecent Dalit feminist hermeneutic to re-read the narratives of the “harlots,” “concubines,” and “whores” of Scripture alongside the lived experiences of the Dalit sacred “prostitutes.” It does so in the hope of challenging patriarchal hegemonic Dalit Christian theologising that portrays the ‘decent' woman as godly, to the detriment of those who transgress heteronormative sexual moral orders. The final chapter goes on to further challenge Dalit Theology to discover the Dalit Christ in the context of the dedicated women – where we encounter a lived religiosity, that is shaped by religious hybridity, goddess worship and the Christ who has become a Dalit devi.

Women are central to human development and yet, nowhere around the globe are they treated as equals to men. Although the need to empower them has been widely recognised, equality is not more than a theoretical construct and empowerment remains low, especially for female Dalits (the most disadvantaged social group in India). This study thus seeks to explore the impact of public secondary school education on the empowerment of Dalit women in Andhra Pradesh, India. Twelve female Dalits were interviewed to better comprehend the effects of their educational experiences from their own perspective. Nine indicators for empowerment were used, among them decision making, social and physical mobility, choices surrounding sexuality and self-reported attitude changes. Findings showed a positive effect of education on empowerment, although deeply embedded social and patriarchal thought patterns were challenged only partly. The study suggests that education clearly needs to exceed primary schooling to result in empowerment. / Development Studies / M.A. (Development Studies)