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Journal articles on the topic 'Dowry – India'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

K, Mohammed Nabeel, and Sumathy M. "Dowry and Domestic Violence Against Women In India." Technoarete Transactions on Advances in Social Sciences and Humanities 2, no. 1 (May 23, 2022): 1–4. http://dx.doi.org/10.36647/ttassh/02.01.a001.

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Domestic violence is a serious human rights and public health issue, with physical and mental health implications. The five basic components of domestic violence in Indian contexts are emotional abuse, physical violence, sexual violence, honour killing, dowry-related abuse, and death. The purpose of this study is to investigate domestic violence experienced by Indian women, particularly as a result of dowry and associated difficulties. Secondary data from NCRB, NFHS, and NCM were used in the study. According to the survey, dowry is the leading cause of domestic violence against women in India. Dowry-related deaths in India are falling year after year, which is a good indicator. There is always a need to educate rural India about the negative aspects of dowry. Domestic violence is prevalent in our community, and it has unspoken consequences for a woman's economical well-being, physical and mental health, and, as a result, society as a whole. Keyword : Domestic Violence, Dowry, Women empowerment, Spousal Violence, Sexual Violence.

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2

Latha, K. S., and R. Narendra. "Dowry Death: Implications of Law." Medicine, Science and the Law 38, no. 2 (April 1998): 153–56. http://dx.doi.org/10.1177/002580249803800212.

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The giving of dowry on marriage is a widespread custom in India, but the attitude of society towards this practice is neither uniform nor consistent. ‘Dowry death’ is the result of a unique form of violence suffered by Indian women. The existing legal provisions relating to dowry and dowry deaths are summarized, and the role of the Indian Penal Code is discussed. Case reports are presented.

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3

Pallikadavath, Saseendran, and Tamsin Bradley. "DOWRY, ‘DOWRY AUTONOMY’ AND DOMESTIC VIOLENCE AMONG YOUNG MARRIED WOMEN IN INDIA." Journal of Biosocial Science 51, no. 3 (July 30, 2018): 353–73. http://dx.doi.org/10.1017/s0021932018000226.

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SummaryDowry practice, women’s autonomy to use dowry (‘dowry autonomy’) and the association of these with domestic violence were examined among young married women in India. Data were taken from the ‘Youth in India: Situation and Needs Study’ carried out in six Indian states during 2006–07. A total of 13,912 women aged 15–24 years were included in the study. About three-quarters of the women reported receiving a dowry at their marriage, and about 66% reported having the ability to exercise autonomy over the use of it – ‘dowry autonomy’. Dowry given without ‘dowry autonomy’ was found to have had no protective value against young women experiencing physical domestic violence in India. While women’s participation in paid employment increased the odds of them experiencing physical domestic violence, women’s education and marrying after the age of 18 years reduced the likelihood of experiencing physical domestic violence.

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4

Agarwal, Renu. "Deciphering Dowry Deaths in India." Contemporary Social Sciences 27, no. 2 (April 1, 2018): 150–55. http://dx.doi.org/10.29070/27/57476.

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Dr. Shilpa Jain. "Domestic Violence Legislation In India- An Appraisal." Legal Research Development: An International Refereed e-Journal 1, no. II (December 30, 2016): 01–09. http://dx.doi.org/10.53724/lrd/v1n2.02.

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India became independent in 1947 and adopted a Constitution in 1950, which remains in force today.1 Part III of the Constitution protects fundamental rights, including the right to life, which has been interpreted to mean the right to live a life with dignity and free from violence.2 The Constitution also empowers the State to take affirmative measures to protect women under Article 15.3 The Indian Parliament has often invoked Article 15 to pass special legislative or executive measures to protect women, which have generally been upheld by the CourtsIt took India fourteen years after independence to pass its first law directly relating to violence against women. In 1961, the Dowry Prohibition Act (DPA) came into effect which penalized not only taking but giving of dowry. However, the Act did not effectively curb the practice of dowry.5 The Indian Parliament later passed Dowry Prohibition (Amendment) Acts in 1984 and 1986, but their impact was as negligible as that of the 1961 Act.6

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6

Pertiwi, Wiwik Sukarni. "Implementasi CEDAW (Convention on the Elimination of All Forms of Discrimination against Women) di India: Studi Kasus Diskriminasi Perempuan dalam Tradisi Pemberian Dowry/Mahar." Indonesian Journal of Global Discourse 3, no. 1 (July 31, 2021): 55–80. http://dx.doi.org/10.29303/ijgd.v3i1.29.

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Penelitian ini bertujuan untuk menganalisis bagaimana implementasi CEDAW (Convention on the Elimination of All Forms of Discrimination against Women) terhadap diskriminasi perempuan dalam tradisi pemberian dowry di India. Penelitian ini menggunakan konsep feminisme untuk mengetahui permasalahan diskriminasi perempuan yang ditimbulkan dari budaya dowry di India, konsep good governance untuk mengetahui bagaimana peran pemerintahan India dalam mengatasi permasalahan dowry di negaranya dan konsep organisasi internasional untuk mengetahui apa saja peranan organisasi internasional dalam membantu India menyelesaikan masalah diskriminasi yang ditimbulkan oleh budaya dowry tersebut. Penelitian ini merupakan penelitian deskriptif-kualitatif, yang menggunakan data sekunder melalui studi pustaka sebagai teknik pengumpulan data. Penelitian ini dianalisis melalui lima tahapan, yakni membaca, melihat signifikansi, klasifikasi data, mencari pola dan konstruktsi framework. Hasil penelitian menunjukkan bahwa kekerasan dalam hal tradisi pemberian dowry termasuk dalam kekerasan kultural, karena dowry ini muncul dari tradisi Hindu yang mengharuskan pengantin perempuan membayar dowry kepada pengantin laki-laki sebelum menikah. Dalam menyelesaikan masalah diskriminasi perempuan di negaranya, pemerintah India tidak hanya sendiri, namun juga dibantu oleh organisasi Internasional seperti UN Women dan CARE.

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7

Oktaviani, Jusmalia, and Siti Muti'ah Setiawati. "KEBIJAKAN PEMERINTAH INDIA DALAM MENGATASI MASALAH�DOWRY DEATHS�." Jurnal Dinamika Global 2, no. 01 (April 11, 2018): 114–47. http://dx.doi.org/10.36859/jdg.v2i01.34.

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This study explains about the policy of the Indian governmentin addressing the problem of �dowry deaths� in India. Dowrydeaths itself is a term for a murder or violence against wives inwhich performed by the husband or the husband's familybecause of the inability of the wife to meet the demand of payingthe dowry. The impact of the tradition of giving dowry is not onlythe death of the wives, but also the impact on the discriminationover the women and selective abortion of female fetuses. Thenumber of victims of dowry death reached more than 8000deaths per year.The phenomenon of dowry deaths required the Indiangovernment to intervene to resolve the issue. Indian governmenthave managed to make some policies, it covers the application ofthe rules of prohibiting dowry in the marriage that began with theDowry Prohibition Act of 1961, that punish the offender of dowrydeath with the threat of no less than seven years in prison; andalso, some policies to provide financial incentives to daughter, toprohibit the sex-selective abortion to female fetuses. In addition,the Indian central government's policy is also supported by theinitiative of the state government to initiate several relatedpolicies such as banning ultrasound technology, forbiddingabortion, as well as providing incentives to girls, and variousother policies. Although the government has been implementingvarious policies, but the weakness of law enforcement caused bythe strong patriarchal culture in society is one reason why thesepolicies are less effective in preventing loss of life because of'dowry deaths'.

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8

JEYASEELAN, VISALAKSHI, SHUBA KUMAR, L. JEYASEELAN, VISWANATHAN SHANKAR, BIJESH KUMAR YADAV, and SHRIKANT I. BANGDIWALA. "DOWRY DEMAND AND HARASSMENT: PREVALENCE AND RISK FACTORS IN INDIA." Journal of Biosocial Science 47, no. 06 (January 19, 2015): 727–45. http://dx.doi.org/10.1017/s0021932014000571.

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SummaryThe practice of dowry is widespread in India and refers to the payment of cash/gifts by the bride's family to the bridegroom's family before marriage. Though prohibited by law, dowry is widely practised, and often contributes to severe injuries and even death of young brides. This study examined the prevalence and risk factors for dowry demand and dowry harassment and its psychosocial correlates across different social strata in India, and also by husband and mother-in-law characteristics. In a cross-sectional survey of 9938 women in rural, urban and urban non-slum sites across India conducted in 1998–99, dowry demand was found to be significantly higher (p<0.001) in the urban non-slum and rural areas (26% and 23% respectively) than in urban slum areas (18%). Overall, 17% of groom's families were not satisfied with the dowry, this being higher in rural areas (21%) than in urban slum and non-slum areas (about 14% in both). The overall prevalence of dowry harassment among this group of women was 13.3%. Mothers-in-law who had themselves experienced dowry demand were 14 (95% CI 5.0–40.4) and 5 (95% CI 1.3–18.9) times more likely to demand and harass daughters-in-law over dowry, respectively. Another significant risk factor for dowry-related harassment was mother-in law's status in the family. Interventions related to modifiable risk factors, such as increased social support at the community level, should help reduce dowry harassment.

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9

Verma, M. P. "“An analysis of dowry and dowry offences in India”." VIDHIGYA: The Journal of Legal Awareness 12, no. 1 (2017): 1. http://dx.doi.org/10.5958/0974-4533.2017.00001.x.

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10

Banerjee, Priya R. "Dowry in 21st-Century India." Trauma, Violence, & Abuse 15, no. 1 (July 29, 2013): 34–40. http://dx.doi.org/10.1177/1524838013496334.

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11

Srivastava, Shobhit, Shekhar Chauhan, Ratna Patel, Strong P. Marbaniang, Pradeep Kumar, Ronak Paul, and Preeti Dhillon. "Banned by the law, practiced by the society: The study of factors associated with dowry payments among adolescent girls in Uttar Pradesh and Bihar, India." PLOS ONE 16, no. 10 (October 15, 2021): e0258656. http://dx.doi.org/10.1371/journal.pone.0258656.

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Background Despite the prohibition by the law in 1961, dowry is widely prevalent in India. Dowry stems from the early concept of ’Stridhana,’ in which gifts were given to the bride by her family to secure some personal wealth for her when she married. However, with the transition of time, the practice of dowry is becoming more common, and the demand for a higher dowry becomes a burden to the bride’s family. Therefore, this study aimed to determine the factors associated with the practice of dowry in Bihar and Uttar Pradesh. Methods We utilized information from 5206 married adolescent girls from the Understanding the lives of adolescents and young adults (UDAYA) project survey conducted in two Indian states, namely, Uttar Pradesh and Bihar. Dowry was the outcome variable of this study. Univariate, bivariate, and multivariate logistic regression analyses were performed to explore the factors associated with dowry payment during the marriage. Results The study reveals that dowry is still prevalent in the state of Uttar Pradesh and Bihar. Also, the proportion of dowry varies by adolescent’s age at marriage, spousal education, and household socioeconomic status. The likelihood of paid dowry was 48 percent significantly less likely (OR: 0.52; CI: 0.44–0.61) among adolescents who knew their husbands before marriage compared to those who do not know their husbands before marriage. Adolescents with age at marriage more than equal to legal age had higher odds to pay dowry (OR: 1.60; CI: 1.14–2.14) than their counterparts. Adolescents with mother’s who had ten and above years of education, the likelihood of dowry was 33 percent less likely (OR: 0.67; CI: 0.45–0.98) than their counterparts. Adolescents belonging to the richest households (OR: 1.48; CI: 1.13–1.93) were more likely to make dowry payments than adolescents belonging to poor households. Conclusion Limitation of the dowry prohibition act is one of the causes of continued practices of dowry, but major causes are deeply rooted in the social and cultural customs, which cannot be changed only using laws. Our study suggests that only the socio-economic development of women will not protect her from the dowry system, however higher dowry payment is more likely among women from better socio-economic class.

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12

Priyadarshni and Dr. Sunayana Trisal. "Anti Dowry Laws In India: An Analytical Study." Legal Research Development an International Refereed e-Journal 6, no. II (December 30, 2021): 32–35. http://dx.doi.org/10.53724/lrd/v6n2.07.

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Indian constitution provides the right to equality to all the people of India including women. In spite of this, during her whole life violence in different forms is inflicted on her and she suffers gender discrimination. The violence and heinous crimes against women occur within the four walls of the homes and at other places. There are so many crimes which are related to women and dowry is one of them. The Dowry system is an evil which is deeply and widely rooted in the minds and desires of many people. It is prevalent in almost every section of society and all parts of the country.

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13

Jayant, Sonia. "Dowry system in india: A review." Asian Journal of Research in Social Sciences and Humanities 11, no. 11 (2021): 354–59. http://dx.doi.org/10.5958/2249-7315.2021.00201.x.

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14

VINDHYA, U. "“Dowry Deaths” in Andhra Pradesh, India." Violence Against Women 6, no. 10 (October 2000): 1085–108. http://dx.doi.org/10.1177/10778010022183532.

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15

Roulet, Marguerite. "Dowry and prestige in north India." Contributions to Indian Sociology 30, no. 1 (May 1996): 89–107. http://dx.doi.org/10.1177/006996679603000104.

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16

Monani, Devaki, and Felicity Gerry QC. "Death and the Dowry System: India’s Women and Female Children at Global Risk of Gendercide Over Money." Issues in Legal Scholarship 15, no. 1 (January 1, 2017): 1–13. http://dx.doi.org/10.1515/ils-2016-0251.

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AbstractIncreasing globalization means that some actions or events transcend national boundaries and often require harmonization of responses. This is increasingly apparent in the context of violence against women and girls as movement of people and culture creates new challenges. News of accusations of dowry harassment against actress Smita Bansal caused a sensation in December 2015. The allegations arose during her brother’s divorce in London. It was suggested that her family had taken away jewelry and money from her sister-in-law during marriage to her brother. The allegations were refuted. True or otherwise, the issue of dowry has been catapulted onto the world stage. Whilst the demanding and giving of dowry has been effectively illegal in India since 1961 (The Dowry prohibition Act, 1961), the practice continues and has been exported globally with migration. No similar provisions appear outside India to protect extra territorial dowry demands or harassment. Research is scant but news reports suggest that women are burned, poisoned, beaten and forced to commit suicide. Female children suffer infanticide and foeticide when dowry is unpaid or deemed insufficient. This paper explores these issues.

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17

SAMUEL, EDITH. "Dowry and Dowry Harassment in India: An Assessment Based on Modified Capitalist Patriarchy*." African and Asian Studies 1, no. 3 (2002): 187–229. http://dx.doi.org/10.1163/156921002x00059.

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ABSTRACT Listen to the many women Listen to the many voices Spoken and unspoken1 On March 27, 1984, "The Times of India" reported that in Delhi, "a bride is burnt to death every twelve hours." 2 The number of dowry deaths has steadily increased in the 1980s and 1990s. Even though the official number of dowry deaths rose from 6,758 in 1996 to 7,543 in 1997,3 unofficial estimates of dowry deaths figure around a staggering 25,000 annually. 4 Classical socialist feminist traditions have inadequately addressed the widespread prevalence of this social practice. Drawing from primary and secondary sources, this article reconceptualizes and reframes the "legitimate" practice of dowry from a modified socialist feminist perspective. A modified capitalist patriarchal approach that includes caste and religion is necessary to expound the primacy of the phenomenon. As well, this critique suggests recommendations for social change. For: Through the eyes of women It is another way of seeing It is another way of knowing 5

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18

Sharma, B. R., D. Harish, Manisha Gupta, and Virendar Pal Singh. "Dowry – A Deep-Rooted Cause of Violence Against Women in India." Medicine, Science and the Law 45, no. 2 (April 2005): 161–68. http://dx.doi.org/10.1258/rsmmsl.45.2.161.

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The world has entered the new millenium but it is a harsh reality that the woman in India has long been ill-treated in our male-dominated society. She is deprived of her independent identity and is looked upon as a commodity. She is not only robbed of her dignity and pride by way of seduction by the men outside, but also may become a victim of cruelty by her saviours, within the four walls of her own house. However, her trauma does not end here, it may even go to the extent of forcing her to commit suicide or she may be burnt to death for various reasons, including that of dowry. This type of violence transgresses the boundaries of caste, class, region or religion and is prevalent in almost all societies in India. The system of dowry is a social practice which on its own has claimed the lives of scores of women – both young and old, and has made life a virtual hell for many more. Unfortunately, education among women has not produced a reformative effect on their social outlook, nor encouraged any change in them conducive to social upliftment. Those parents who prefer not to take dowry for their well-qualified and settled male children, are in fact considered `strange' by the society and doubts about `the respectability of the groom's family' are usually raised. The present study makes an in-depth review of the dowry system in India and analyses the reasons which have demonized dowry into its present commercialized and institutionalized form.

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Samuel, Edith. "Dowry and Dowry Harassment in India: An Assessment Based on Modified Capitalist Patriarchy." African and Asian Studies 1, no. 3 (September 1, 2002): 187–229. http://dx.doi.org/10.1163/15692090260234010.

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20

Anukriti, S., Sungoh Kwon, and Nishith Prakash. "Saving for dowry: Evidence from rural India." Journal of Development Economics 154 (January 2022): 102750. http://dx.doi.org/10.1016/j.jdeveco.2021.102750.

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Anukriti, S., Sungoh Kwon, and Nishith Prakash. "Saving for dowry: Evidence from rural India." Journal of Development Economics 154 (January 2022): 102750. http://dx.doi.org/10.1016/j.jdeveco.2021.102750.

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22

Shenk, Mary K. "Dowry and Public Policy in Contemporary India." Human Nature 18, no. 3 (July 17, 2007): 242–63. http://dx.doi.org/10.1007/s12110-007-9006-0.

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23

Badaruddoza and M. Afzal. "Effects of inbreeding on marriage payment in North India." Journal of Biosocial Science 27, no. 3 (July 1995): 333–37. http://dx.doi.org/10.1017/s0021932000022859.

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SummaryThis study examines the relationships between consanguineous marriages and marriage payment, using data from two Muslim qaums living in urban and rural areas in Aligarh District, Uttar Pradesh, North India. Qaum and locality were found to have no significant association with the dowry system. Marriage payment is less common in consanguineous than in non-consanguineous marriages. However, the association between marriage payment and the type of marriage is significant at p<0·001. The dowry system is more prevalent among the higher socioeconomic groups, while the bride-wealth system is more common among the lower socioeconomic groups.

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24

BANERJEE, KAKOLI. "Gender Stratification and the Contemporary Marriage Market in India." Journal of Family Issues 20, no. 5 (September 1999): 648–76. http://dx.doi.org/10.1177/019251399020005005.

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In the past several decades, the marriage system in India has experienced a number of changes, including increases in women's age at marriage and the near universal adoption of dowry as a condition of marriage. Both these changes have been attributed to changes in the demographic conditions of the marriage market and, in particular, to the deficit of marriage-able men. This article proposes an alternative view of marriage change, and suggests that gender-stratified marriage rules operating in the context of hierarchical society have shaped women's marriage opportunities historically and contemporaneously. Using marriage indices from the 1921 and 1981 Indian censuses, the article argues that demographic conditions do not completely explain historical or contemporary features of India's marriage system. The article links women's marriage age and the institution of dowry to female disadvantage in the marriage market and to gender-stratified marriage rules.

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25

Sajwan, Rashmi. "Crime against Women: Women vulnerability index and female labour force participation." International Journal of Scientific & Engineering Research 12, no. 08 (August 25, 2021): 244–48. http://dx.doi.org/10.14299/ijser.2021.08.02.

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The paper aims to examine women vulnerability across 29 different states and 7 union Territories from period 2001-2014 in India. A Women Vulnerability Index (WVI) is formed by using Principal component analysis (PCA) based on different factors i.e. Rape, Cruelty by husband , Insult to Modesty, Dowry Deaths, Kidnapping and Abduction and relatives, Assault with an intent to outrage modesty, Immoral Trafficking and Dowry cases.

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Gaur, J. R. "4. Forensic Examinations in Two Cases of Alleged Dowry Deaths." Medicine, Science and the Law 33, no. 3 (July 1993): 269–72. http://dx.doi.org/10.1177/002580249303300316.

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Two cases of alleged dowry deaths are presented from Haryana State, India. In each case a young lady died after receiving burn injuries. Forensic examination unveiled the mysteries of both deaths and helped in apprehending and prosecuting the culprits. Case 1, allegedly a dowry death, proved to be an accidental burning and Case 2, stated to be a suicidal death, was proved to be homicidal.

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27

Rao, Vijayendra. "Dowry ‘Inflation’ in Rural India: A Statistical Investigation." Population Studies 47, no. 2 (July 1993): 283–93. http://dx.doi.org/10.1080/0032472031000147016.

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28

Stone, Linda, and Caroline James. "Dowry, bride-burning, and female power in India." Women's Studies International Forum 18, no. 2 (March 1995): 125–34. http://dx.doi.org/10.1016/0277-5395(95)80049-u.

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Sekhri, Sheetal, and Adam Storeygard. "Dowry deaths: Response to weather variability in India." Journal of Development Economics 111 (November 2014): 212–23. http://dx.doi.org/10.1016/j.jdeveco.2014.09.001.

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30

Mukherjee, Sonali. "Book Review: Broken Mirrors: The Dowry Problem in India." Social Change 42, no. 2 (June 2012): 298–300. http://dx.doi.org/10.1177/004908571204200212.

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Anupriya. "Book Review: Broken Mirrors: The ‘Dowry Problem’ in India." Contributions to Indian Sociology 46, no. 1-2 (February 2012): 250–53. http://dx.doi.org/10.1177/006996671104600216.

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Bhalotra, Sonia, Abhishek Chakravarty, and Selim Gulesci. "The price of gold: Dowry and death in India." Journal of Development Economics 143 (March 2020): 102413. http://dx.doi.org/10.1016/j.jdeveco.2019.102413.

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Babu, Gopalan Retheesh, and Bontha Veerraju Babu. "Dowry deaths: a neglected public health issue in India." International Health 3, no. 1 (March 2011): 35–43. http://dx.doi.org/10.1016/j.inhe.2010.12.002.

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Gill, Mehar Singh. "Female Foeticide in India: Looking Beyond Son Preference and Dowry." Mankind Quarterly 53, no. 3 (2013): 281–305. http://dx.doi.org/10.46469/mq.2013.53.3.1.

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35

Rastogi, Mudita, and Paul Therly. "Dowry and Its Link to Violence Against Women in India." Trauma, Violence, & Abuse 7, no. 1 (January 2006): 66–77. http://dx.doi.org/10.1177/1524838005283927.

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36

Gupta, Nidhi. "Women’s Human Rights and the Practice of Dowry in India." Journal of Legal Pluralism and Unofficial Law 35, no. 48 (January 2003): 85–123. http://dx.doi.org/10.1080/07329113.2003.10756568.

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SITARAMAN, BHAVANI. "Law as Ideology: Women, Courts and ‘Dowry Deaths’ in India." International Journal of the Sociology of Law 27, no. 3 (September 1999): 287–316. http://dx.doi.org/10.1006/ijsl.1999.0083.

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Dr. Shiv Pratap Singh Raghav. "Domestic Violence in India: An Analytical Study." Legal Research Development: An International Refereed e-Journal 4, no. II (March 30, 2019): 01–05. http://dx.doi.org/10.53724/lrd/v4n2.02.

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Domestic violence at home is a gender-based violence, intending on subordinating women. The global dimensions of domestic violence are of great concern, both in terms of their scope and extent. Section 498A of Indian Panel Code was introduced in the year 1983 to protect married women from being exposed to cruelty by the husband or his relatives. In the l980s the worm and movements in India foregrounded the issue of violence against women with a special emphasis on dowry related violence suffered by married women. Under the provisions of criminal law, while the perpetrator of domestic violence could be prosecuted and punished, women's need for shelter, maintenance, custody of children and compensation remained unaddressed. The issue of “domestic violence” must not necessarily remain domestic. The notion of domestic violence must be taken out from the “private sphere” and politicized.

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Mitchell, Austin M., and Suparna Soni. "Institutional development and the dowry death curve across states in India." Journal of International Development 33, no. 6 (May 28, 2021): 1026–42. http://dx.doi.org/10.1002/jid.3549.

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40

Chander, Subhash, Jatesh Kathpalia, and Vinod Kumari. "SOCIO-ECONOMIC CONSTRUCTION OF DOWRY AMONG RURAL WOMEN OF HARYANA (INDIA)." International Journal of Engineering Applied Sciences and Technology 04, no. 12 (May 10, 2020): 610–14. http://dx.doi.org/10.33564/ijeast.2020.v04i12.109.

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41

Stroope, S. "Disease and Dowry: Community Context, Gender, and Adult Health in India." Social Forces 93, no. 4 (March 11, 2015): 1599–623. http://dx.doi.org/10.1093/sf/sov010.

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42

Natarajan, Mangai. "Victimization of Women: A Theoretical Perspective on Dowry Deaths in India." International Review of Victimology 3, no. 4 (January 1995): 297–308. http://dx.doi.org/10.1177/026975809500300403.

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Deaths of young brides through suicide or homicide following disputes over the dowry (gifts given by the bride’s family to that of the groom during and after the marriage) are increasingly a feature of Indian society. Explanations of this social problem have been too heavily concentrated on the socio-cultural and psychological factors implicated and need to be supplemented by victimological and criminological concepts, drawn especially from routine activity and rational choice perspectives. A model incorporating these concepts within a traditional socio-cultural and psychological framework is presented. This more complete model of the phenomenon needs to be empirically verified, but in time may assist in developing a wider range of preventive strategies.

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Kumar, Ritu Chahal. "The Political Economy of Dowry: Institutionalization and Expression in North India." Indian Historical Review 30, no. 1-2 (January 2003): 235–38. http://dx.doi.org/10.1177/037698360303000224.

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Srinivasan, Padma, and Gary R. Lee. "The dowry system in Northern India: Women's attitudes and social change." Journal of Marriage and Family 66, no. 5 (December 2004): 1108–17. http://dx.doi.org/10.1111/j.0022-2445.2004.00081.x.

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Dalmia, Sonia, and Pareena G. Lawrence. "The Institution of Dowry in India: Why It Continues To Prevail." Journal of Developing Areas 38, no. 2 (2005): 71–93. http://dx.doi.org/10.1353/jda.2005.0018.

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Roy, Sanchari. "Empowering women? Inheritance rights, female education and dowry payments in India." Journal of Development Economics 114 (May 2015): 233–51. http://dx.doi.org/10.1016/j.jdeveco.2014.12.010.

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Carroll, Lucy. "Daughter's Right of Inheritance in India: A Perspective on the Problem of Dowry." Modern Asian Studies 25, no. 4 (October 1991): 791–809. http://dx.doi.org/10.1017/s0026749x00010842.

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One may argue that it [i.e., dowry] is nothing but a gift of love and affection by the bride's father who is not obliged to give any share to his daughter by birth. Now, however, the law of succession has been changed, giving equal right of inheritance to the daughter along with the son under the Hindu Succession Act, 1956.

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Doubleday, Kalli F., and Paul C. Adams. "Women’s risk and well-being at the intersection of dowry, patriarchy, and conservation: The gendering of human–wildlife conflict." Environment and Planning E: Nature and Space 3, no. 4 (September 13, 2019): 976–98. http://dx.doi.org/10.1177/2514848619875664.

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Drawing on work in feminist political ecologies and employing a grounded theory approach, this article examines the socio-spatial links between the patriarchal tradition of dowry, tigers, and women’s well-being. It shows how a landscape governed for conservation purposes can produce embodied and material harm for women living under a patriarchal system. Focus groups conducted in eastern Rajasthan, India, reveal how human–tiger interaction, even if primarily potential rather than actual, initiates a chain of social impacts that presents severe risks to women’s well-being, mental health, and life itself. Analysis connecting the pressures of dowry (financial, physical, and psychological) to tiger presence helps expose the presumptions of unfairness, intra-household power dynamics, and hidden costs of human–wildlife cohabitation while supporting calls for the inclusion of women’s perspectives in environmental theory and management.

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Singh, Mani Shekhar. "What should happen, but has not yet happened: Painterly tales of justice." Contributions to Indian Sociology 53, no. 1 (February 2019): 184–216. http://dx.doi.org/10.1177/0069966718812573.

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South Asian folk and vernacular art practices have invariably been presented in scholarly writings as ‘tradition-bound’ with fixed conventions of image-making and iconography embedded in ritual and cultural life. This article proposes a shift by drawing attention to the lifeworlds and painterly practices of young women artists from the Mithila region of Bihar in India. Relatedly, then, I foreground a set of paintings, which are contemplations on a specific form of matrimonial violence in India—the terrifying murder of brides by dousing them with kerosene and burning them alive for bringing insufficient dowry. What is notable about these paintings is the ways in which the young women artists articulate the spectre of dowry violence and death using pictorial resources and techniques that are typically Maithil in signature. The paintings, in the process, create a community of spectators, whose participation in art’s performance makes the picture surface both visible and legible. Each painting, with its intimate narration of dowry violence, teases out different dynamics between tradition and violence, on the one hand, and violence and justice, on the other. Using visual resources of fragmentation and juxtaposition, centring and repetition, ambivalence and excess, the artists contest the ‘official’ imagery and iconography of justice made available in the name of blindfolded Justitia. I argue that the creative imagination of young artists and their artworks inhabit legally plural worlds, where justice for the bride is evoked by renouncing the workings of state law. And, we might add, it is by foregrounding ‘a possibility of exile, of there being an “elsewhere”’ (Das 1999) is what makes ‘worldmaking’ possible.

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Yuol, Anyier Deng. "Do Practices such as Dowry and Bride Prices Relate to Violence Among Migrants in OECD countries?" Social Science Protocols 2 (December 1, 2019): 1–13. http://dx.doi.org/10.7565/ssp.2019.2569.

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This systematic review aims to make a significant contribution to knowledge on dowry and bride price practices in Organisation for Economic Co-operation and Development (OECD) countries, with a focus on Sudan, Zimbabwe and India. While, existing research evidences the ongoing prevalence of dowry and bride price among some migrant communities, there remains substantial gaps in research. The protocol is guided by the Preferred Reporting Items for Systematic Reviews and Meta-Analyses Protocols (PRISMA-P) guidelines. It highlights the scope and methodology for the systematic review to be conducted. Studies will be included if they: (i) were conducted in English; (ii) if they were published between December 1993 and December 2019 because this is the period the dowry-related violence was included into the Declaration on the Elimination of Violence Against Women (iii) used qualitative, quantitative methods or mixed methods; were peer reviewed or grey literature; and (iv) covered analysed dowry and bride price practices and its impact among migrant communities in the OECD countries. Data extraction will be informed by the Joanna Briggs Institute Review for Systematic Reviews and Research Syntheses. The quality of evidence of the studies included will be assessed using the Joanna Briggs Institute tool for qualitative and quantitative studies, the Authority, Accuracy, Coverage, Objectivity, Date, Significance (AACODS) tool for grey literature and the Mixed Methods Appraisal Tool (MMAT) tool for mixed methods studies. Kappa statistics agreement will be used as an additional step to ensure quality ratings are fair and valid. The findings will be summarised into themes and narrated.

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