Dowry is the most commonly discussed social issue amongst women in the Nabanna network , a UNESCO supported initiative that has been working with local women in India to identify information needs and appropriate materials since 2003.
When asked to define dowry in their own words, one woman said demand in terms of cash and kind, another said promise to give something, another called it a gift, and another, torture.
One woman related her own story: Her husband left her when the dowry amount was paid by her family; he then married again in order to get more dowry. She is now a mother of a three-year old son and is determined not to take dowry when it is time for her son to marry.
The majority of rural women do not have access to information, but they do have a desire to acquire knowledge. Nabanna is a participatory information network in the Baduria block of rural West Bengal, India.
To address the issue of dowry, Nabanna recently created a new information module. The module consists of information on laws related to marriage and the prohibition of dowry, developed with inputs from a noted lawyer. The module also features a question and answer section and an animated film produced by UNICEF.
The complete module is available on computers in each of the networks ICT centres for women to use and share with their families and neighbours. The information module was also taken to the community in a series of meetings in different locations in Baduria block and municipality. The mobile approach combining laptop and handheld computers with oral presentations and group discussions allowed Nabanna to reach more remote areas. Over six weeks, some 250 women and girls, 90 children and 35 men were involved in eleven group presentations and discussions of the module.
The module has inspired a new level of discussions among women in the Nabanna network. Many women did not know there were laws against dowry; others were not clear from where the laws originated. In one village discussion among some 32 women, everyone agreed that giving dowry is bad practice, but at the same time pleaded their helplessness to do anything in the face of such strong social pressures.
Jamila Bibi, a local political icon, said she considers her son and daughter to be equal and she has spent same effort and money to bring them up. She is clear that she will neither give nor take dowry at the time of her childrens marriages. However even though the role of dowry in the cycle of poverty seems clear, there are only a few women who share Jamilas determination not to give dowry at the time of their daughters marriage. Moreover some of the women were a little bit angry about the module and the discussions as they see marriage without dowry as impossible.
Rakhi is a young, unmarried volunteer information disseminator in the Nabanna network. She is pessimistic about the idea of marriage without dowry. Anjura, another network member, considers dowry as a part of the system. In a light mood she says that her mother is keeping aside an extra INR 20000 (about USD 465 a huge sum!) as the setting of her teeth is not good. Although it is clear she is making light of the situation, it is equally clear that the issue of dowry is never far from her thoughts. Chayas mother feels pressure to find her daughter more permanent means of generating income as she has very dark complexion and if she cannot find a match for her, she must either provide a large dowry or ensure that she can earn a living on her own.
While sharing the module, it was evident that the men took part in meetings from a distance, but with considerable curiosity. Most were not really open to the idea of going against dowry customs. In one meeting male participants agreed with the women that the fashion among the rich of giving expensive gifts during marriage has influenced and pressurised poorer sections of local society to also provide dowries. It also seems evident that the dowry customs of the Hindu community have become increasingly common among local Muslim families, even though dowry practice is contrary the teachings of Islam.
Many of the women have shown genuine interest in meeting lawyers and police for an interactive session to explore the issue further, but at the same time, no one expects any support from the police. In fact, there is a presumption that the police would demand money to solve the problem; however, in reality, no one has actually tried.
As part of its efforts to build a participatory local information network among poor women, Nabanna is developing systems to inform people about their rights. Although there is little expectation that a single information module can change deeply entrenched social customs, there is no doubt that for many local women, the Nabanna module is the first time this sort of information has been made available and discussed in a community space. For others, the module is an important first step in thinking seriously on the issue and strategising changes for a different future.
As part of a crosscutting theme project on the eradication of poverty, UNESCO has been working with a network of sites in South Asia to demonstrate and research innovative applications of information and communication technology. The Nabanna initiative was established in 2003 to mobilise different technological and social elements into an information network that would support poverty reduction among women in rural West Bengal.
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