Introduction
Many cultures around the world offer different views on women’s positions. One of my best friends comes from an Indian community with a unique perception of gender roles and positions. In her community, there are some discriminatory beliefs against women. For instance, women are restricted from ownership of the property through family inheritance. The family inheritance is strictly preserved for the male offspring who have the support of the customary laws. The girls are supposed to witness the signing of some documents acting as proof that they are giving up their family share of the property to their male counterparts. This results in a severe imbalance of inequality between the male and the female gender. Women are rendered powerless in matters regarding access to, ownership, control, and use of the land. These customs limit women from leadership because they are sidelined from having the resources which might probably have been the foundation of their leadership endeavors.
Existing Faulty Beliefs in the Culture
The ceremonies are planned to pressure women to release their share of the family inheritance. After signing the documents and giving the male siblings their share of the resources, they were given petty gifts such as sweets. When women fail to release their share of the family wealth to their male counterparts they are subjected to serious discrimination in society. Furthermore, the inhabitants of the area will speak negatively about them since they defied the cultural norms (Narayanan, 2016). Women are only allowed to inherit family property if they do not have a brother.
Culturally, these ceremonies were justified since a lady’s father committed to pay her bride price. Therefore, the duty bestowed on the father for the benefit of the woman elevates the male members as the most appropriate entitled individual to own the family’s property. Furthermore, once a woman is married, it is believed she is the husband’s property and, therefore, possesses no claim to the property within her ancestral place. The belief tends to lure women into thinking they are secure under the custodian of the male (Narayanan, 2016). However, they remain deprived of their free will and they have to be submissive to the husbands who own them and have the power to dismiss them at will.
Traditional customs such as sati, which are associated with century-old ways of chivalry and honor, have supported the discriminative perspectives. Sati entails the act of a widow throwing herself into her deceased husband’s funeral pyre. In the past, the birth of a female child was received with no joy. In ancient times ceremonies were held to reduce the chances of a family having girls. Such practices result in the deterioration of girls’ familial and social positions, which deprive them of developing a sense of belonging (Narayanan, 2016). They also contribute significantly to unequal treatment since the males were considered superior to their female counterparts.
The customs which allowed and considered boys as the rightful owners of their fathers’ property as the remaining survivors are discriminatory against women. At the father’s time of death, the son assumes ownership of the property not as an heir but as a survivor. Therefore, he acquires the request of the property under the principle of survivorship (Narayanan, 2016). This practice is discriminatory against women who should possess equal rights to property ownership.
The Indian authorities in ancient times failed to recognize women’s rights to property ownership but their right to possession of stridhana. The latter includes items such as ornaments and jewels awarded to women during their wedding periods (Narayanan, 2016). The Hindu law restricted the male from confiscating these items. Similarly, the stridhana laws extend to the money or land given to a woman by her husband (Narayanan, 2016). The woman does not have her separate entity apart from the one held by her husband.
The discrimination against girls with regards to belonging and ownership of property in society is a faulty belief that can be eradicated by sensitization of women in the communities. Women from these communities should be educated on ways to work and create their wealth through seminars and other educative forums. Given the power to address the problem I can organize various educational programs to target women in schools and empower them on the possibility of creating their wealth. Strengthening the minds of women through positive talk is the best way of eradicating such ideologies. Women in these communities should be reminded of their capabilities and strengths within the community.
Leader and Repercussion
Jayaram Jayalalithaa, who initially was a musician and turned to politics held the position of the Chief Minister in Tamil Nadu Indian state. She was convicted for allegedly misusing her office’s position to acquire possession of public property. She was forced to step down regarding the court’s decision. She was later acquitted, although the Supreme Court of India was still reviewing her case. Sadly, she passed on before her case was fully reviewed. The consequence of her action was losing an employment position.
Explorable Ways to Change the Attitude
Policies and laws which safeguard the interest of women in the workplace are essential. Such measures will ensure sharing of recruitment and promotional opportunities not based on gender but on employees’ performance merit. Such policies will assist women to be elevated and absorbed in a leadership positions within their places of work. Furthermore, diversified leadership in companies influences the perception of women in leadership roles (Radu et al., 2017). Such initiatives will eradicate male chauvinism and favoritism, creating a level platform for women to access leadership positions in various areas.
Gender balance is essential in dispensing inequality beliefs that lean towards men. Maintaining gender balance among employees in companies will facilitate equal opportunities for both genders. This will ensure both women and men hold a company’s leadership positions (Radu et al., 2017). Women will be able to measure their performance and eradicate discriminatory beliefs denying them opportunities to lead and own properties.
The ability of women to defend and claim their rights in the work environment is vital. Empowerment of women’s rights requires support from non-governmental organizations as well as government-led programs. Identifying the discriminated women within workplace platforms will encourage others to report and share their experiences. This will impact equity in various employment environments when job opportunities are availed (Radu et al., 2017). Women’s empowerment will eradicate men’s dominance in job opportunities and offer equal working standards for all genders.
New Information Acquisition
The acquisition of new information will entail six vital steps. The organization will identify the aspects which call for data collection, review the organization’s policies, exploration of the external settings, and assessment of women’s representation. Thereafter, the company will choose the aspect and set targets that need to be achieved. The organization will plan on practical approaches to tackle the discriminatory element. The plan will focus on data collection methods, target group, data sources, and the process’s duration. Once the plan is set data collection process from the target group will be actualized. The analysis and interpretation of the data collected will be performed. Lastly, action will be taken on the results, including discussions, drawing of conclusions, and provision of recommendations (Ontario Human Rights Commission, n.d.). This process will be vital for a company’s data acquisition process.
References
Narayanan, S. (2016). Historical background of gender equality and succession right of Hindu women’s right of property in Tamil Nadu. Intellectual Property Rights: Open Access, 4(2). Web.
Ontario Human Rights Commission. (n.d.). 6. What is involved in collecting data – six steps to success. Web.
Radu, C., Deaconu, A., & Frasineanu, C. (2017). Leadership and Gender Differences—Are Men and Women Leading in the Same Way?. In A. Alvinius, Contemporary Leadership Challenges (1st ed., pp. 64–81). InTech.