Category Archives: Society

State Of Women:India vs US of America

State Of Women:India vs US of America

“Society sometimes rules the rule” today we discussing about women from India and America.

I was surfing the internet,I came across some pages wrote over freedom of women . I read them but where I am living was the different from other.

First we will discuss the women from India.
the women in India is like the example of tolerance. because they always tolerate society ,either it is her house ,office or her environment where she stays .she sometimes or can say tolerate many times the society. Indian women feels that she has more than anything to tolerate,before doing the things like roaming on the streets ,taking with strangers , she many times thinks the protection of herself ,the security of her ,from the crime ,allegations,torturing there are many examples which we see in daily life by our own eyes,we read newspaper we see the things not favouring them ,we see injustice . and that’s reality of India . but on the other side the Indian women’s performance in prospering India’s growth is ultimate. The Indian government ,United Nations Human rights commission ,the regional commission of women supporting and uplifting the dignity of every individual. GOI launches many programme for securing the dignity ,security of women and let then perform in every field where male is standing .

Regal Hotels
Lets discuss about women in America . American women is more than free and enjoying absolute fundamental rights . they always have freedom without as much restrictions the Indian women have .from the society and that’s what the fact is.

overall freedom was the point of attraction over the issue ,where the whole society accept the things ,the picture changes automatically .

Some days ago I read news about Pakistan ,that member of parliament proposed a bill for allowing the husband to beat
her spouse.
second example i have found strange which was from India ,in Maharashta the women have presented on the very second day after her marriage because her husband not found bleeding during the intercourse . Very strange na…I have to say here that as place changes scenario changes and the state Of women differs
End Vaginal Dryness

Hey Guys & Girls ,if you found my idea interesting or it helped you then you could make me more energetic by buying me a Coffee or coffees  🙂

Or Motivate me by sharing or motivate me more by making comment your each and every comment to Which I will Respect and will try to make better for society ,which is my final goal Thank You .Please Keep reading.and visiting my blog  and suggest me ideas for society . 🙂 .

My Complicated Relationship With Makeup As An Indian Woman — Discover


When I was young, the top of the fridge was a place of grownup mysteries. It functioned as the keeper of bills, receipts, and—most fascinating to me—my mother’s makeup tray, which held talcum powder, a small bottle of Lacto Calamine, and an even smaller silver box. Every morning, my mum would apply a few dabs of Lacto Calamine to her face and smooth it out with her fingers; she did the same for me right after. But I did not get the careful speck of pure, glistening blood-red powder from the silver box that she smeared on the parting of her hair. That powder—known as sindoor, kumkum, or vermilion—was as mysterious and inviting to me as the cotton pads that occasionally peeked out of the “forbidden” box beside our family’s shared bed.

It wasn’t the sindoor itself that captivated me. Once, when my mother was napping, I pinched some between my fingers and found it to be dry and sticky and hard to get off. I promptly lost interest in the substance itself. But oh, the matter-of-fact regularity of it. Every day of the year, if she showered, the speck was there. Even on days when her bad health and worse marriage broke her, she would stagger out of bed after my father went to work, and then there it would be: the little streak that marked her.

A cursory Google search will tell you that sindoor is made out of herbal ingredients, although the cheaper kinds may contain toxic mercury oxide, and that “Hindu women” wear it “to reveal their marital state.” But it won’t express what sindoor meant to me, and to my mother: a tradition, an inevitability, a ritual, an oppressive “privilege” that women weren’t really allowed to reject. Inside that little box on the makeup tray was the essence of femininity.

The daily ritual of Lacto Calamine, Pond’s powder, and sindoor was my introduction to makeup—makeup as obeisance, as conjugal duty, and as habit. Google is correct: Traditionally only married women were allowed to wear sindoor, though it would be more accurate to say that married women weren’t really allowednot to wear it. By the time I was growing up—late nineties and early ‘00s—things were getting slightly better for women in the cities; they were increasingly taking up jobs and wearing things other than the saree after marriage. Some even had non-arranged love marriages that were still deemed respectable. But there was still an expectation that a dutiful wife would wear sindoor—even if, like my mother, she started to experience hair loss from the mercury oxide. After a medical checkup, my mother briefly stopped using sindoor for the sake of her health, but she couldn’t abide the nasty remarks from her in-laws. Eventually she upgraded to more expensive herbal sindoor.

By this point, I was about 15, and had decided I would never wear sindoor or use the dreaded Lacto Calamine. In fact, I didn’t want to wear anything I thought of as “makeup.” Makeup, as in eyeliners, lipstick, and foundation, was to my mind loud and gaudy. I refused to be gaudy. I wore white, cream, and pastels, and instead of makeup I only cleaned and softened my skin (obsessively, in hindsight). I went for the big guns: the smooth, clean bottle of Nivea body lotion, the Dove shampoo-conditioner set, the Palmolive bodywash. Around this time, I was also increasingly seeing myself as desexualized being: one capable of romantic love but very detached from the body. I would never be married, never wear sindoor, never paint my face or hairline the way a woman “should.” I felt superior and righteous. (That I was using mass-produced, imported brands with dodgy body politics to do so was an irony that would not bite me for many years.)

But if I had bothered to look into the tradition a little further, I would have realized it wasn’t that simple. Sindoor was both makeup and not. My teenage skincare regimen was not makeup, but it also was. And more importantly, makeup—and femininity, and beauty—weren’t inextricably connected with marriage, obedience, or oppression. Makeup doesn’t need to focus on a romantic or social other. It can be, above all, about reveling in one’s own attractiveness.

Classical texts in India often mention a concept called ‘śṛṅgāra’ (pronounced shringaar). It has endured in contemporary language as a concept that embodies the spectrum between self-care and elaborate, physical preparation for love. Whatever else it may be, shringaar is not duty, and so I imagine the way my mother (and many others) wear their sindoor does not belong anywhere in this particular tradition. But then, essence and ritualized practice are not the same. Some traditional Indian weddings will have a “solah shringaar” routine (“solah” means “sixteen”), which prescribes everything from the pre-wedding bath and turmeric-sandalwood scrub to the last piece of jewelry that the bride should be wearing. With the help of Prof. Arjun Chaudhari, a scholar of classical South Asian texts, I managed to trace the word back to the 2nd century Sanskrit treatise of dramatic arts called Natyashastra, where shringaar is seen as an alchemy that morphs desire/erotic love into a visually presentable state of pleasure (in this context, for the stage).

And its manifestations? Well, here is one: “Whatever in this world is white, pure, bright and beautiful is appreciated in terms of [shringaar].” For the author of Natyashastra, shringaar can be about “the pleasures of the season, the enjoyment of garlands, unguents, ornaments, company of) beloved persons, objects [of senses], splendid mansions, going to a garden, and enjoying [oneself] there, seeing the [beloved one], hearing [his or her words], playing and dallying [with him or her].” That is no doubt a far cry about the idea of “makeup” as we know it today. But even makeup as we practice it—palettes of colors and lines; shaping of brows, eyes and lips—is seldom a simple affair. And if we begin to define it less by what we use and more by the motives and intents, certain themes emerge: not only the (real or imaginary) beloved, but also self-care, taking ownership over one’s appearance, reveling in the physical. In other words, empowerment.

Of course, it would be too easy to say “makeup is self-care, makeup is empowerment” and leave it there. For one thing, using makeup may make me feel good, but it involves consuming from a heavily capitalist industry with frequently horrifying laborpractices. For another, embracing makeup uncritically is as oversimplified and selfish as rejecting it uncritically. I suffer from chronic depression, and on some days, buying a mascara or putting kohl under my eyes will make me feel well enough to step out of the house. It almost always helps me feel more confident, happier about my appearance and secure. But the happiness I get from this is as insulated and self-enclosed as the happiness I used to get from wearing light colors and no makeup as a teenager. The sense of being superior to others is less pronounced now, but it is there. And I am not okay with it—especially because most of the changes I instinctively make upon myself involve looking paler, younger, and more feminine. As a young, brown woman, I am forced to ask myself if this is resistance to an illness that tells me I don’t deserve self-care, or if this is a feel-good mimicry of an oppressive aesthetic that I am prepared to put up with for the sake of my mental health.

The idea of makeup as empowerment bothers me even more, for related but slightly different reasons. Unless one uses makeup in radical, often decidedly unpopular ways—like FKA Twigs, Amanda Palmer (oh those punk tattooed eyebrows and bright blocks of eyeshadow!), or makeup artist Sapna Moti Bhavnani—the empowerment of cosmetics involves reinforcing existing beauty standards. It also means ignoring the fact that those beauty standards tend to lift women up only at one another’s expense—a desire to be “fairest of them all,” which often means hostility and judgment towards the less-fair. And given how the word “empowerment” itself is being stripped of all meaning, I feel wary using it as a shelter to feel better about my choices.

So I am still wary of makeup, especially when women like my mother (and many others across South Asia and the South Asian diaspora) are still forced to wear cosmetics like sindoor as markers of marriage. Today it is easier to see wearing sindoor as a feminist choice, because its signification has become more fluid. People are less likely to assume I’m married because of a red dot on my hair parting, and if I do choose to marry, my privileged position ensures that whether I wear sindoor or not will almost certainly be a choice. But much of traditional makeup, including the finger and toe reddener called “alta” (rose bengal)—and its North Indian equivalent, mehendi—come with a history of frequently violent subjugation of women. Even today, they point towards a coding of normative feminine representation that I don’t want to participate in.

But I do wear kajal, or kohl. I am still trying to figure out why kohl feels like less of a problematic choice to me than most other makeup. Part of it involves the fact that I use kohl-sticks from local brands, avoiding some of the capitalist baggage. Kohl is mostly charcoal-based, and uses little that cannot be sourced from a garden and made at home with a bit of oil. It is also an aesthetic preference: The way I use it (very dark, smudged lining) makes me look older and slightly more assertive than I normally do. In a world where erotic capital is firmly oriented towards the appearance of youth and floaty delicacy, the harsh “panda eyes” feel more like a willful complication than a capitulation.

And finally, having one go-to cosmetic is easier on my brain. If wearing makeup is going to be part of my self-care, it has to be sustainable even when I am besieged with mental health troubles, money concerns, and the exhaustion of being (partially) woke. I don’t always have the energy to negotiate the tightrope of balance between affordability, feeling happy with my own appearance, and not accidentally benefitting from the oppression of others that would be necessary for me to evaluate every aspect of a made-up face. It helps to cling to something I can wear as a brown feminist woman without constantly questioning myself.

I hope we can eventually move beyond the shallow duality of “feminists don’t wear makeup!” vs. “makeup is empowerment!”—past the simplified caricatures of my white-clad teen self and the imaginary painted lady I rejected. If we could, I would find a lot easier to understand my kajal, and my mother’s sindoor, and Amanda Palmer’s eyebrows, as part of one complicated whole: sometimes as tools for making oneself palatable to others, but ultimately as attempts to revel in the self. As shringaar.

Hey Guys & Girls ,if you found my idea interesting or it helped you then you could make me more energetic by buying me a Coffee or coffees  🙂

Or Motivate me by sharing or motivate me more by making comment your each and every comment to Which I will Respect and will try to make better for society ,which is my final goal Thank You .Please Keep reading.and visiting my blog  and suggest me ideas for society . 🙂 .

The Economics of a Girl Child-Gaurav Agrawal (IAS)

After Amir Khan talked about it on his show Satyamev Jayate the issue of saving the girl child caught the public imagination. The government machinery swung into action and within no time numerous …

After Amir Khan talked about it on his show Satyamev Jayate the issue of saving the girl child caught the public imagination. The government machinery swung into action and within no time numerous advertisements were issued by the governments in newspapers. An example of such advertisements is shown below.
Many facebook pages came up like this using particularly touching pictographic material.

What do we infer from such advertisements / initiatives apart from the fact that obviously the girl child is in danger? These advertisements / initiatives seek to ‘increase the awareness’. They want to make people aware of how important the girl child is. However, the point to be noted here is that they depict the importance of the girl child to the society in general and not to the particular parent. It is this dynamics of the importance of the girl child to the society vis a vis the parent which we will explore in greater detail here. Then the government initiatives largely end here i.e. with the advertisements. True there are many schemes seeking to incentivise the birth of a girl child and laws penalising foeticide, but these are simply haphazard in planning and lax in implementation. Is this sufficient or is there an inherent drawback in this strategy?

Let us examine this issue in greater detail.

The Society versus the Individual

The girl child in current context is clearly a valuable asset to the society. Its simple, we need more girls to restore the gender balance. The other reasons – I needn’t even go into them as they are so well known.

Anyways, the point however is that to a parent, a girl child is a cost. She has to be fed (and hopefully educated) through her childhood and when the time comes to reap the benefits of this investment, she has to be married off and sent away. Her benefits flow to some other family. And not to mention the steep costs of the marriage. Thus to an individual parent couple, a girl child is a loss making proposition.

In other words, the girl child has large positive externalities. (A positive externality is a situation when the benefits of a commodity overflow to the society and can’t be limited to the buyer only. So the buyer derives less benefits and hence pays less. So the production will always be less than the socially desirable level.) In such a condition, left to its own, the society will never produce enough girl children (because producing a girl child is a loss making proposition for the parents so why should they produce a girl child). This is a classic case of market failure and hence we need the government to step in.

Returning to the spreading awareness initiatives, we can now question the effectiveness of this strategy. Are girls being killed really because people don’t know how important they are to the society? No sir no, even if all of us are educated to the highest levels, we will still never produce girl children to the socially needed level. Because the economics of a girl child simply doesn’t make any sense.

Then will reducing the expenses of marriage and dowry address the problem? Well it will certainly increase the number of girls (because the costs of a girl child are now less) but it will never produce the socially needed number of girls.

Will increasing penalties for pre natal sex determination tests help? Certainly it has the potential to correct the imbalance. But that will require a very high level of surveillance. Its biggest weakness is that it is a coercive method and tries to solve the problem without correcting the underlying market economics which gives birth to the problem in the first place.

This brings us to the question that what will work… The economics of the girl child is wrong and clearly we must correct the economics if we are to make any headway. In case of a girl child, marriage and subsequent migration is inevitable. So either we try to change the culture where traditionally the parents can’t live on the daughter’s earnings and daughters start to live with their parents only instead of migrating like the sons or we try to enhance the ‘earning power’ of the girls before they get married.

Changing the former may be a very slow process.. So the government must intervene to enhance the pre-marriage earning power of the girls instead of merely try to ‘spread awareness’. A very good case here is that of Bangladesh where each school attending girl is allowed to carry a bag of rice home every month. And believe it or not, Bangladesh performs better than India on almost all gender related indices. So enough of talk or giving fifty rupees as incentive to BPL citizens on each girl born. We need to correct the economics here.

Source: The Economics of a Girl Child


Some years ago, sociologist Raymond Baumhart asked business people, “What does ethics mean to you?” Among their replies were the following:


“Ethics has to do with what my feelings tell me is right or wrong.”
“Ethics has to do with my religious beliefs.”
“Being ethical is doing what the law requires.”
“Ethics consists of the standards of behavior our society accepts.”
“I don’t know what the word means.”


These replies might be typical of our own. The meaning of “ethics” is hard to pin down, and the views many people have about ethics are shaky.

Like Baumhart’s first respondent, many people tend to equate ethics with their feelings. But being ethical is clearly not a matter of following one’s feelings. A person following his or her feelings may recoil from doing what is right. In fact, feelings frequently deviate from what is ethical.

Ethics App

Nor should one identify ethics with religion. Most religions, of course, advocate high ethical standards. Yet if ethics were confined to religion, then ethics would apply only to religious people. But ethics applies as much to the behavior of the atheist as to that of the devout religious person. Religion can set high ethical standards and can provide intense motivations for ethical behavior. Ethics, however, cannot be confined to religion nor is it the same as religion.

Being ethical is also not the same as following the law. The law often incorporates ethical standards to which most citizens subscribe. But laws, like feelings, can deviate from what is ethical. Our own pre-Civil War slavery laws and the old apartheid laws of present-day South Africa are grotesquely obvious examples of laws that deviate from what is ethical.

Finally, being ethical is not the same as doing “whatever society accepts.” In any society, most people accept standards that are, in fact, ethical. But standards of behavior in society can deviate from what is ethical. An entire society can become ethically corrupt. Nazi Germany is a good example of a morally corrupt society.

Moreover, if being ethical were doing “whatever society accepts,” then to find out what is ethical, one would have to find out what society accepts. To decide what I should think about abortion, for example, I would have to take a survey of American society and then conform my beliefs to whatever society accepts. But no one ever tries to decide an ethical issue by doing a survey. Further, the lack of social consensus on many issues makes it impossible to equate ethics with whatever society accepts. Some people accept abortion but many others do not. If being ethical were doing whatever society accepts, one would have to find an agreement on issues which does not, in fact, exist.

What, then, is ethics? Ethics is two things. First, ethics refers to well-founded standards of right and wrong that prescribe what humans ought to do, usually in terms of rights, obligations, benefits to society, fairness, or specific virtues. Ethics, for example, refers to those standards that impose the reasonable obligations to refrain from rape, stealing, murder, assault, slander, and fraud. Ethical standards also include those that enjoin virtues of honesty, compassion, and loyalty. And, ethical standards include standards relating to rights, such as the right to life, the right to freedom from injury, and the right to privacy. Such standards are adequate standards of ethics because they are supported by consistent and well-founded reasons.

Secondly, ethics refers to the study and development of one’s ethical standards. As mentioned above, feelings, laws, and social norms can deviate from what is ethical. So it is necessary to constantly examine one’s standards to ensure that they are reasonable and well-founded. Ethics also means, then, the continuous effort of studying our own moral beliefs and our moral conduct, and striving to ensure that we, and the institutions we help to shape, live up to standards that are reasonable and solidly-based.