This article was first published in the print edition of Manushi Journal. (Issue-34, May-Jun 1986)
The observations made in this exploratory article on dowry are based on dowry practices among the urban, educated middle and upper middle class families in India. The article does not take into account all the diversity that exists in the practices of different communities, nor the differences between urban and rural groups. The reason for taking a closer look at this particular group is that the diverse cultural practices throughout India are increasingly giving way to dowry practices similar to those
discussed in this article, among those who can in any way find the money. Therefore, the descriptions given below are important for almost all other groups as well.
FOR over a century, eradication of dowry has been a major item on the agenda of social reformers of all hues. In the last decade, it has perhaps received more attention than almost any other social issue. Yet, dowry is nowhere near being eradicated. In fact, the dowry system has flourished and spread through all levels of our society all over the country, simultaneously with the campaign against it.
The reasons commonly adduced for the increase in dowry are not reflective of much serious thinking about the reasons why people give and take dowry. Until we understand how dowry actually works, we will not be able to do anything meaningful about it.