By Dr.Ali Mohammad Rather
Women in Kashmir, as with most parts of the eastern world, have been living in a male dominated society, in patriarchal families where a joint family system pre-existed. Traditionally, there was already a weak health care system, which was administratively centralized in nature.
It is now more than established that women’s health problems were not treated properly, punctually and entirely. This may be explained partly in terms of illiteracy, poverty, ignorance, non-availability of doctors, facilities and medicines and partly be cultural lag, cultural ethos and cultural practices. In that situation, if men fell ill, they received medical attention immediately. On the other hand, if a woman fell ill, she did not receive medical assistance with the same promptness. The latter’s cases were often dismissed, delayed or ignored which deteriorated their condition. It was only when their health deteriorated exponentially that they were deemed deserving of seeing a doctor.
The justification for such gender bias was attributed to factors such as women’s significant economic reliance on the eldest male family member, absolute male authority, unequal roles and statuses between males and females, cultural constraints, and finally, the least prioritized concern was gender health.
Reproductive Health and Cultural Practices
Reproductive Health was totally affected by the cultural phenomena such as cultural notions, concepts, orientation, values, norms and practices. Even superstitions played a role and were practically detrimental to the ideals of women’s health. It was observed that conscious and organized negation of women’s health facilities were justified and legitimized on the basis of cultural notions and views which were practiced through the application of related values and norms. Even value oriented words like ‘mouj ’, ‘beni’, ‘kour’, ‘khandryn’ and’ noush’ revealed differential treatment of healthcare to them.
In this context difference can be observed from this cultural practice:
i. When women fall ill, they usually go to their parent’s home and get the treatment there on their expenses.
ii. Women usually go to a parent’s home voluntarily before the time of delivery and stay there till she gets perfectly well.
iii. When women feel tired or overburdened at her in-laws’ home, they usually go to their parent’s home for relaxing and entertaining.
This practice is still prevailing in a majority of the households in Kashmir.
Role of Folk Religion
Folk Religion played a role in addressing gender health care in Kashmir, either directly or indirectly, employing various methods and techniques. Gender health treatment in the region encompasses both conventional and non-conventional approaches. Non-conventional methods involve religious, psychological, and folk healing, while conventional methods encompass traditional and modern medical treatments. Within the cultural context of Kashmir, women have predominantly relied on non-conventional methods for treating various diseases and health issues. The result is that their health has suffered as these non-conventional methods were not fully effective and realistic.
The most common non-conventional method of gender health treatment was “Peer-Faqir Illaj” or spiritual healing which has strong cultural and religious currency in the region. It has been observed that this treatment is strongly approved in many cases. A considerable number of women patients go for these non-conventional ways of treatment, especially if modern medical facilities are not available fully.
Women’s Health and Cultural/Religious Restrictions
Culture, with the support of folk religion, created an environment in the Kashmiri society which had clear negative implications for women’s health. This reflects in the common cultural-religious attitude to avoid and to resist/oppose the exposure of their bodies in front of unknown and unrelated doctors. Consequently, they are not able to get proper and timely treatment of their diseases and other health problems in the absence of female doctors and other concerned professionals. This type of attitude in its extreme form hurts women at large, especially at the time of their delivery.
The intricate issue exacerbates the health condition of women in a scenario marked by a shortage of female doctors and para-medical staff, particularly nurses, specializing in gynecology and obstetrics across all healthcare centers and for all women.
Consequently, the culturally imposed restrictions on male-female interaction have created several structural and functional limitations for women in their medical treatment.
Conclusion
Addressing women’s health has posed challenges in various societies, and the same holds true for Kashmiri society. In traditional social structures, girls were treated distinctively compared to boys. The health of these girls was significantly influenced by their parents’ attention to their food and nutrition. Upon marriage and integration into new families, these women assumed subordinate positions and faced additional burdens of strenuous labor, leading to a further decline in their health. Gynecological issues added to the health challenges faced by females. The adherence to family norms in traditional societies often resulted in an environment that was historically unfriendly to women.
Modernization has ushered in numerous healthcare facilities, yet their accessibility remains geographically unfeasible in many parts of Kashmir. Gender-related health issues predominantly find resolution in centrally located places, leaving the majority without access to these benefits. Additionally, while health care centers have emerged in the private sector, only economically affluent families can afford to avail themselves of these services. In essence, the majority comprising the poor, those residing in remote areas, and those lacking immediate access are compelled to resort to nonconventional practices for gender-related issues, as well as common health problems, due to these limitations.
Views expressed in the article are the author’s own and do not necessarily represent the editorial stance of Kashmir Observer
- The author is Ph.D Sociology and Hony Secy. Kashmir Asiatic Society (NGO)
Follow this link to join our WhatsApp group: Join Now
Be Part of Quality Journalism |
Quality journalism takes a lot of time, money and hard work to produce and despite all the hardships we still do it. Our reporters and editors are working overtime in Kashmir and beyond to cover what you care about, break big stories, and expose injustices that can change lives. Today more people are reading Kashmir Observer than ever, but only a handful are paying while advertising revenues are falling fast. |
| ACT NOW |
| MONTHLY | Rs 100 |  |
| YEARLY | Rs 1000 | |
| LIFETIME | Rs 10000 | |
