Professional Documents
Culture Documents
Saravana K
Research Scholar
Department of Studies and Research in Social Work
Tumkur University
Abstract
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Introduction
Marginalized in India
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simple words, ‘marginalization’ is a set of processes which ignores or relegates
individuals or groups to the sidelines of political space, social negotiation and
economic bargaining. Homelessness, age, language, employment status, skill, caste,
race, and religion are some criteria historically used to marginalize.
Social exclusion
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India the society is divided into four varans or the division of group of people
on the base of their birth such as the chaturvarnya or the division of the society into
four classes a hierarchy based the Brahmins should cultivate the knowledge, that the
kshatriya should bear arms, the vaishya should trade and the shudras should serve all
the above three classes (Ambedkar, 1944). The Brahmin flattered the Kshatriya and
both let the Vaishya live-in order to be able to live upon him. But the three agreed to
beat down the Shudras. Due to chaturvarnya the shudrass could not receive
education, they could not think out or know the way to their salvation they were
condemned to be lowly and not knowing the way of escape and not having the means
of escape they became reconciled to eternal servitude, which they accepted as they
inescapable fate (Ibid) . Caste and untouchablity based social exclusion in
contemporary India Even today the Indian society is following the same Varna system
were the society is categorized into four. They are denied basic human rights not
allowed to own property rights and to use public and common property such as the
wells, tanks and temples. After India’s independence when India declared itself as a
democratic nation having adopting a written constitution in which the practice of
social exclusion in the form of untouchability is been eradicated and made it as a
punishable offence under article 17 and 18 of the Indian constitution and have made
several developmental provision for the Dalits. In spite of this the practice of social
exclusion and discrimination has been practiced in one or the other form the practice
still exists in a newer forms and strategies. India is a hierarchical caste society, where
membership in a social group and social status in society are largely determined by
birth (Ghurey, 1969). Caste based exclusion and discrimination has stood over time
and has taken new forms in the new millennium. It has permeated economic, civil,
cultural, and political spheres of modern life as well (Ronald & Laavanya, 2011).
World Economic Forum’s (WEF) Global Gender Gap Report 2017, India has
closed 67% of its gender gap, less than many of its international peers, and some of its
neighbors like Bangladesh ranked 47th while China was placed at 100th. India’s
greatest challenges lie in the economic participation and opportunity pillar where the
country is ranked 139 as well as health and survival pillar where the country is ranked
141 on average, 66% of women’s work in India is unpaid, compared to 12% of men’s
(WEF, 2017). Marriage remains the key institution around which Indian women’s
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lives revolve and it has significant cultural and welfare implications. About 60 percent
of Indian girls are married by the time they are 18, and many are married by age 15
(Desai, Dubey, Joshi, Sen, Shariff, & Vanneman, 2010). The supply of safe well-paid
jobs for educated women is low, therefore, educated women, who also belong to the
higher socioeconomic condition, prefer to choose out of the labor force rather than
acknowledge low-status (manual) jobs. In the other part is a rests on the cultural
society and values of position and seclusion in the region, this may put off higher-
status households from allowing women to work or demand employment (Das, 2003).
Ultimately the relation between women’s education and labor force involvement takes
the shape of a “U”, with high labor force participation by uneducated women, the
lowest labor force participation among women who have completed primary
education, and rising participation among women with post-primary education (The
World Bank, 2011)
Social exclusion are also likely to lead to an increased risk of mental health
difficulties, as a result of stress or managing on a low income, living circumstances,
local environment, discrimination and decreased opportunities for positive self-
esteem. Exclusion of the mentally ill and disabled, a relatively neglected group,
differs from other forms of exclusion are examined. Attention is drawn to the
relationship between social exclusion, disadvantage, deprivation and injustice. It is
pointed out that poverty, disadvantage and deprivation may lead to social exclusion,
but these factors alone do not constitute the dynamics of exclusion. The bilateral
relationship between mental health/ill-health and exclusionary factors is discussed,
taking into account elements such as stigmatisation, ‘othering’ or ‘otherness’. The
injustice aspect of social exclusion is emphasised, and a case is made for redressal of
distributive, procedural and interactional injustice with regard to the mentally ill as
well as other excluded groups. A different approach is required in the case of the
mentally ill and disabled as an excluded group, with greater action-orientation in
policy-making (Krishnan, 2015). The mentally ill are not only ‘shunned’ (Thornicraft,
2006) but also find it very difficult to find employment, which in turn, makes them
poor. There are greater barriers in getting care and treatment for mental illness than
for physical ill-health. Some surveys in India reveal deficiencies in mental health care,
such as insufficient facilities, a shortage of psychiatrists and psychologists, neglect of
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women who suffer from mental ill-health, and above all, the absence of the
appropriate attitudes towards mental health. In addition, there is no provision for the
treatment of those who cannot financially afford it. Such persons typically end up in
poverty and deprivation (Krishnan, 2015)
SC and STs
Women
Art. 15(3): It allows the state to make special provisions for women and
children. Several acts such as Dowry Prevention Act have been passed including the
most recent one of Protection of women from Domestic Violence Act 2005. Art. 23:
Under the fundamental right against exploitation, flesh trade has been banned. Art.
39: Ensures equal pay to women for equal work. Art. 40: Provides 1/3 reservation in
panchayat. Art. 42: Provides free pregnancy care and delivery (ibid). There are
various commissions, work for human rights protection and inclusion such as
National and State Human Rights Commission, National SC commission, National ST
Commission, State SC/ST commissions, National and State Women’s Commission,
National and State Child Welfare Commissions.
Social work is a very broad as well as a century old subject. It includes many
approaches such as preventive, promotive and curative approach of social work. It is
such an inter disciplinary practice profession which conglomerate of developmental
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psychology, sociology, social economics, social medicines, social policy and
planning, social welfare administration and so on so forth. A lot of research and
development in this particular issue has been made over a long period of time, which
has helped in establishing it as a profession. Gradually it has also been established
that social work promotes the general welfare of the society, from local to global
levels and the development of people, their communities, and their environments.
Social work should advocate better living conditions conducive to the fulfillment of
basic human needs and should promote social, economical, political and cultural
values and institutions that are compatible with the realization of social justice.
Considering the above mentioned points, self help group, microfinance and women
empowerment would be an ideal field of practice for social work professionals
because of the existence of abundant social problem.
Gender hierarchy is the most pervasive source of inequality in the world. In view of
the commitment of social work to the goal of justice, redressing the consequences of
inequality among the most disenfranchised should be at the core of professional
intervention. Rather than discussing the merits of specific types of practice
intervention adopted by social workers. intimate partner violence, human trafficking,
gender bias/oppression, reproductive justice and equal pay for equal work have all
served as challenges for social workers advocating for and supporting women’s rights.
Today, “women’s issues” are often limited to health and reproductive matters;
however, almost every issue is a women’s issue that requires an intersectional gender
lens. The dramatic growth in the number of adults aged 65 and older, combined with
overall population aging, affects not only families and workplaces, but also health
care and social service delivery systems. Meeting the needs and leveraging the
contributions of an increasingly diverse older population presents both challenges and
opportunities to social workers and other service providers. Find tools, information,
and resources to enhance social workers’ capacity to support both older adults and
family caregivers.
The problems of Dalits, in particular, have hardly been the concern of professional
social workers. So far, it is only the sociologists and social scientists who have dealt
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with the problems of Dalits, though it indeed needs the intervention of professional
social workers more than any other. The focus and concern of professional social
workers and the social work discipline have so far been only in the fields of health,
education, income generation, rehabilitation and resettlement, adoption, family and
child welfare, youth welfare, and recently also in the field of gender sensitization and
environment protection. Working towards the emancipation of Dalits has so far
remained outside the purview of social work profession In India the professional
social workers are also part of the caste system and to a great extent they too are not
free from caste prejudices. Unless they are freed from their caste prejudice, they
cannot intervene meaningfully with full commitment and conviction in dealing with
the problems faced by the Dalits.. There has hardly been any attempt to document the
experiences of social workers or the NGOs having professionally trained social
workers dealing with caste related issues. Social work research should focus on
documenting the experiences of those Dalits attempting to break up all barriers
erected around them in the name of caste through the Constitutional provisions, and
by organising themselves into movements against all forms of injustices inflicted on
them. Considering the fact that the social work intervention is more relevant and
crucial in resolving the problems of Dalits, research needs to be carried out on the
extent to which the social work institutions and social work professionals (both, social
work teachers and practitioners) are free from caste prejudices, and committed to
work for the cause of Dalits. Can the existing methods of social work practice such as
casework, group work, community organisation, social action, social work research
and social work administration be adequate enough to deal with problems of Dalits?
Or do new methods need to be evolved, or should there be some modification in the
existing methods? These moot questions are yet to be answered. Besides, the
experience of a few NGOs which focus mainly on safeguarding the interest of Dalits
should be shared at a wider level particularly in terms of the strategies. and methods
they adopt while dealing with such issues. Research in these areas is of immense
importance now.
The quality of health and social care is now a high priority for government,
professionals, and the public. This is particularly true of mental health, where explicit
standards lie at the centre of current policy, demanding the development of reliable
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means for quality assurance. These need to allow for the multiplicity of stakeholders
in mental health-care, and their different constructions of "quality" (Ring, 2011). To
improve social inclusion for people with mental disabilities: legislation, community-
based supports and services, antistigma/antidiscrimination initiatives, and system
monitoring and evaluation are required. While legislative solutions are the most
prevalent, and provide an important framework to support social inclusion.
Community based supports and services that are person-centered and recovery-
oriented hold considerable promise. Antistigma and antidiscrimination strategies are
gaining in popularity and offer important avenues for eliminating social barriers and
promoting adequate and equitable access to care. Finally, in the circumstance of the
current human rights and evidence-based health paradigms, systematic evidence will
be needed to support efforts to promote social inclusion for people with mental
disabilities, highlight social inequities, and develop best practice approaches social
work (Cobigo & Stuart, 2010).
Conclusion
References:
Cobigo, V., & Stuart, H. (2010). Social inclusion and mental health. Curr Opin Psychiatry. ,
23 (5), 453-457.
Das, M. B. (2003). Are Educated Women Less Likely to be Employed in India? Social
Protection Discussion Paper No. 313. Washington DC: The World Bank.
Desai, S., Dubey, B., Joshi, M., Sen, A., Shariff, & Vanneman, R. (2010). Human
Development in India Challenges for a Society in Transition. New Delhi:
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EAPN. (2010). Ireland and the European Social Inclusion Strategy: Lessons Learned and the
Road Ahead. Ireland: EAPN.
Krishnan, L. (2015). Social Exclusion, Mental Health, Disadvantage and Injustice. Sage
Journal , 155-173.
NCSC. (2016). NATIONAL COMMISSION FOR SCHEDULED CASTES. Retrieved Jan 27,
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Ring, C. (2011). Quality assurance in mental health-care: a case study from social work.
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Ronald, Y., & Laavanya, P. (2011). Dalits, Social Justice and Social Work Education:
Content Analysis of Social Work Syllabi. Journal of Madras School of Social
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The World Bank. (2011). Poverty and Social Exclusion in India. Washington DC: The
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Thornicraft, G. (2006). Shunned: Discrimination against people with mental illness. London:
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WEF. (2017, Nov 2). India slips 21 slots on WEF Gender Gap index 2017. Retrieved Jan 21,
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2017/article19966894.ece
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