I HAVE TAKEN A WIFE, I HAVE SOLD MY SOVEREIGNTY FOR A DOWRY
BY
PLAUTUS
In many cultures, giving money, property, or other items to the groom’s family as a dowry is a
long-standing custom. This used to be done to give the bride financial protection, particularly
in the event of her husband’s death or divorce. But as time went on, dowries’ original intent
evolved, and this created significant societal problems, particularly for Muslims in Kashmir.
Dowries are still common and have negative impacts on women, families, and society even
after the Dowry Prohibition Act of 1961, which was intended to put an end to the practice.
In today’s Kashmiri society, dowries are increasingly associated with cash exchanges during
marriage. The families of prospective grooms frequently demand substantial quantities of
money or priceless objects prior to marriage. This exacerbates already-existing disparities by
placing a great financial burden on the bride’s family. The pressure to give a dowry often
results in emotional, psychological, and sometimes physical assault for Kashmiri women. In
Kashmiri society, dowry norms damage women’s self-worth and prolong cycles of
psychological and emotional pain.
The cases of Nazia, Mumtaza, and Haseena, all of whom experienced abuse and violence
related to dowries. Nazia, a native of Anantnag, faced increasing pressure from her in-laws
after the birth of her daughter. Despite initially having a solid marriage, dowry demands
worsened her situation, ultimately leading to her tragic death due to maltreatment(newsclick
THE PERILS OF DOWRY IN KASHMIR ,26 -10-2021).Mumtaza, from Tulmulla Ganderbal,
endured psychological and emotional abuse from her in-laws for having a daughter and for
not providing a substantial dowry. After facing threats of divorce, she attempted suicide.
Haseena, a resident of Jawahar Nagar in Srinagar, contended with constant dowry demands
despite adhering to societal conventions. Following a tumultuous two-year marriage, she
chose to divorce and is now self-sufficient, working as a teacher. These cases highlight the
persistent detrimental behaviours surrounding dowry practices, even in the face of legislative
frameworks like the Dowry Prohibition Act, revealing a significant gap between legal
measures and cultural realities.
It takes a diverse approach to promote significant change. Initiatives aimed at raising
community awareness and education are essential to tearing down the social mores that
support the dowry system. Legal enforcement also needs to be reinforced in order to make
sure that rights are actively upheld rather than merely stated in papers. In order to advance
gender parity and marital justice, religious leaders and intellectuals have a critical role to play
in reinterpreting Islamic teachings and opposing the cultural narratives that have fostered the
growth of dowry practices.
The fight against dowries is a social necessity that calls for cooperation from all spheres of
society, including institutions, communities, and families. It is not just a legal matter. We can
create a future in which marriages are based more on love and respect than money
exchanges by addressing the causes of this behaviour and empowering women. We can
only expect to free ourselves from the constraints of dowry customs and create a more equal
society for future generations by means of these coordinated efforts
