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| Srl | Item |
| 1 |
ID:
174932
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| Summary/Abstract |
This paper explores and assesses the presence/absence of institutional arrangements in educational settings for addressing the concerns of gender-variant children (GVC) through a sample survey of schools in the three-country context of India, Sri Lanka and Nepal. This research highlights the need for effective regulatory, normative and cognitive structures to address issues of childhood gender variance. With a contextual analysis of recent developments and comprehensive study of data reports in the three countries, the study analyses multiple dimensions of discrimination and bullying of GVC in educational settings. Using qualitative and quantitative methods, this paper highlights causes and issues associated with the problems of GVC as well as affirmative actions and institutional practices required to be implemented in schools in the three-country context. The results and findings provide evidence that academic institutions in India, Sri Lanka and, to some extent, Nepal lack institutional mechanisms to address issues of homophobia, abuse by peer group, mental health issues, emotional challenges, social discrimination, lack of opportunities, lack of monitoring and counselling, micro-level engagements and high dropouts of GVC. This study also charts out futuristic agenda, such as comprehensive mapping of GVC in schools, implementation of effective counselling mechanism, the need to create and adopt basic reference module for educators around gender diversity and variance.
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| 2 |
ID:
174924
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| Summary/Abstract |
Gender issues, in South Asia, have been evolved and shaped by the political economics, cultural politics, state policies, social discourses and movements in the region. Gender status, in South Asia, is sustained through the existence of a gendered social order propagated through customs, cultural beliefs and laws reinforced to ‘control’ women through sanctions, violence, suppression of human rights, etc. This ‘hierarchical opposition’ (Dumont, 1966 [1980]) in gender dynamics is vastly removed from the dualism of ancient Indian philosophy where the pairs—male/female—may be different are not essentially superior or inferior to each other but are harmonious (Natarajan, 2001). In early societies, in the subcontinent, gender stratification existed but men and women had collective contributions to work and rights to resources. As the states and class structures emerged, differences between subjectivities (male and female) were constructed in socio-economic, theological and political discourses propagating conservative views of female sexuality and subjecthood. The cultural interventions and distortions due to centuries of invasions and the colonial past have also contributed to developing a parochial mind-set much in contrast with progressive Indian philosophical traditions. In India, ‘starting from ancient times to modern management stories, there is no dearth of legendary narratives of women empowerment, extraordinary women leaders and philosophers’ (Kar, 2019, p. 97) who overcame popular prejudices and barriers to bring qualitative changes in the social structures.
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