Written by: Kashmira Gogoi
Today, in the evolving history of politics, yet another woman stands as a force against the overwhelming dominance of male-led politics in Assam. Her presence represents more than just an individual candidacy—it symbolizes an ongoing struggle in human history where women continue to assert their identity and claim space in the realm of power and decision-making. For centuries, women have been made to feel ashamed of their inheritance, existence, and identity.
Since the evolution of society, practices such as Sati, restrictions on widow remarriage, the purdah system, and entrenched power hierarchies have systematically marginalized women. In this context, Kunki Choudhary from the Asom Jatiya Parishad (AJP) is not merely a political figure; her stance represents a broader aspiration of women in a new generation seeking agency and equality in public life.
Looking back at India’s political history, figures like Sarojini Naidu and Kamaladevi Chattopadhyay stand out as prominent women in the nationalist movement. During the colonial period, social issues such as Sati, women’s education, widow remarriage, and child marriage were widely debated and, to some extent, reformed—though many persist in parts of the country even today. Reformers like Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Savitribai Phule, Pandita Ramabai, and Begum Rokeya brought revolutionary changes.
However, it is important—and painful—to acknowledge that women were often treated as objects of reform rather than agents of change. After independence, women were granted constitutional rights, yet their liberty remained largely confined within a “welfare” framework. Even today, many government schemes—such as Orunodoi, which provides financial assistance of Rs 1,250 per month—position women primarily as beneficiaries rather than as political actors. In post-independence India, women continue to be viewed more as recipients of state support than as active political subjects.
In 1974, a landmark report titled Towards Equality was prepared by the Committee on the Status of Women in India, led by Vina Mazumdar and Lotika Sarkar. The report highlighted critical issues such as the phenomenon of “missing women,” restricted access to education for girls, unequal pay, and limited opportunities. These findings exposed the contradictions within the so-called liberalization of women’s rights in post-independence India and called for a deeper transformation of gender relations.
This raises an enduring question: did nationalism truly liberate women, or did it merely mobilize them for projects led by men? The Towards Equality report broke the silence surrounding systemic injustices and sparked autonomous women’s movements across the country during the 1970s and 1980s.
One pivotal moment was the 1972 Mathura rape case, where a young tribal girl was raped in police custody in Maharashtra. The Supreme Court’s acquittal of the accused—on the grounds of “consent” and absence of physical injury—triggered nationwide protests and became a turning point in India’s women’s rights movement. Similarly, the Shah Bano case reignited debates around personal law and secularism. Under Section 125 of the Code of Criminal Procedure (now replaced by the Bharatiya Nagarik Suraksha Sanhita, 2023), a 62-year-old Muslim woman sought maintenance in 1978, challenging entrenched legal and social norms.
The anti-dowry movement, which emerged in response to rising dowry deaths, led to amendments in the Dowry Prohibition Act. The Chipko movement highlighted women’s active role in environmental conservation, while women also played key roles in protests against price rise. These movements demonstrate that women’s relationship with society is not merely social—it is deeply embedded in power structures.
Women must not be confined to being subjects of state welfare; they must be active participants in policymaking and grassroots implementation. The persistent disparity in political and social power is rooted in a complex interplay of historical structures, institutional barriers, and psychological conditioning.
Even today, women face systemic exclusion through mechanisms like gatekeeping—where those in power tend to recruit from their own, often male-dominated, social circles. This reinforces the cycle of exclusion and limits women’s access to political leadership.
The struggle, therefore, is not just for representation, but for a redefinition of power itself—where women are not merely included, but are central to shaping the political and social future.
Kashmira Gogoi is an independent researcher based in Dibrugarh.