Gender and Politicised Religion

2 downloads 0 Views 881KB Size Report
2.8.3 Caste, Identity and the birth of socio cultural groups . ...... Nevertheless, some groups like the Chinese and the Muslim ones advocate that religion has to ...
UNIVERSITY OF MAURITIUS Faculty of Social Studies and Humanities

“Gender and Politicised Religion”

By HEERAH HashwiniLaiticia March 2015

THE UNIVERSITY OF MAURITIUS FACULTY OF SOCIAL SCIENCE AND HUMANITIES

BSC (Hons) Sociology, specialisation in Gender Studies March Gender and Politicised Religion

Supervisor: Mrs Ramola Ramtohul Submitted by: HEERAH Hashwini Laiticia Student ID: 1213993

„I confirm that the dissertation which I have submitted is a product of my own work

and that I have acknowledged all sources of information. The dissertation has not been

submitted to any other institution for the award of an educational qualification‟.

Signature:....................................... Date: March 2015

ACKNOWLEDGEMENTS I would like to thank Mrs Boudet Catherine and Mrs Bunwaree Sheila, who had special guidance of my dissertation. I would like to express my gratitude to my supervisor, Mrs Ramola Ramtohul for her constant guidance on me and her experiences in this type research which inspired me in my work. I thank the students who helped me for my interview appointment and those who accompanied me for the different sessions. A special thank for my sister who have been present during the whole dissertation and help in transcribing the loads of interviews. And the special thought of my parents whom without would be impossible. Finally, I would like to thank Mr Suntoo who brought motivating ideas for my findings.

iii

ABSTRACT This study on Gender and Politicised religionhas opened a newer perspective on the possible relationsip of woman’s less participation in politics. The first chapter identifies the aims and obejctives of the project which helps in the definition in the methodology and findings chapter. There has been much discussion on the probable factors that affects women’s participation in politics, however, no arguments have been brought forward acknowledging that religion indeed has an impact on the issue. The introductory part sets lights on the projects background and bring a rational analysis that explains the reason and motivation of the project. The main aim of “Gender and Politicised Religion” is to bring forward a comparative study that the different religious boodies in Mauritius have been deviating from their main purpose and women are suffering. Moreover, the dissertation attempts to identify the different fators that plays in the contribution of woman’s place and the forms of obstacles. The literary part concise studies and articles that have been conducted and writtem in India and funnelled to the Mauritian context. The birth and existence of socioculutral groups have been mentioned and analysed. A qualitative method has been used to elaborate on the objectives so as to have a more depth of information. Intervews would be the first hand data collected as empirical data are missing in the local context. Then to support the literature review and arguments that have been brought forward, documentary data collection have been accounted to explain the local context. Press articles have been administered to extract the common people responds. The research will acknowledge to how far woman’s less participation in politics in a common isse and not often debated to make woman’s voice heard. It has also display the silence of woman to a’ normal’ habbit. The patriarchal status of the society is obeversed as well as religion being a male dominated thinking rather than an institution. The research findings demonstrates the stereotyped thought of men and institutions and the patriarchal structure. The idea of communalism is highlishted in every arguments rather the idea of being a gendered society. The analysis claims the lack of proper organisation of the religious bodies and the misuse of politicians into political strategies to win elections. This dissertation is therefore intended to explain the shaping and the motives of the sociocultural associations and their impinging effect of women’s representation. The presence of ethnic conflict in the allocation of leaders and the different patriarchal obstacles that relates to women’s subordinate roles will be highlighted. The study would also feature that in Mauritius, religion and ethnicity is a dominant factor in politics and that gender has to fight against.

iv

Table of Contents ACKNOWLEDGEMENTS ................................................................................................................... iii ABSTRACT........................................................................................................................................... iv Table of Contents .................................................................................................................................... v Table of Abbreviations ......................................................................................................................... vii 1.0 INTRODUCTION ............................................................................................................................ 8 1.1 Aims and Objectives ..................................................................................................................... 8 1.1.1 Aims ....................................................................................................................................... 8 1.1.2 Objectives .............................................................................................................................. 9 1.2 CHAPTER OUTLINES: ............................................................................................................... 9 2.0 LITERATURE REVIEW ............................................................................................................... 12 2.1 Defining Politics ......................................................................................................................... 12 2.1.1 The Relationship Of Politics And Religion ............................................................................. 13 2.1.2 Communalism .......................................................................................................................... 13 2.1.2 Types Of Participation In The Political Sphere ....................................................................... 13 2.2 Politics in India ............................................................................................................................... 14 2.2.2 Changes after woman‟s inclusion in the Political Sphere ............................................................ 15 2.2.3 Conclusion ........................................................................................................................... 16 2.3 POLITICS IN MAURITIUS ........................................................................................................... 19 2.3.1 The Mauritian Demography ..................................................................................................... 19 2.3.2 The electoral system............................................................................................................. 19 2.4 The Relationship of Religion and Politics in Mauritius .............................................................. 20 2.5 The Relationship of Communalism and Politics in Mauritius .................................................... 20 2.6 Gender and Politics in Mauritius ................................................................................................ 20 2.7 Representation and Participation of Women: Female Suffrage .................................................. 21 2.8 Historical Political Activism Related to Religious Connotations in Mauritius .......................... 21 2.8.1 Indian Immigrants In Mauritius ............................................................................................... 22 2.8.2 The beginning of the Caste System...................................................................................... 22 2.8.3 Caste, Identity and the birth of socio cultural groups .......................................................... 22 2.8.4 Caste importance in political authority ................................................................................ 24 2.9 The Representation of Ethnic Minority Groups into Socio Cultural Groups.............................. 24 2.9.1 The Tamil community .......................................................................................................... 25 2.9.2 The Maharashtra natives ...................................................................................................... 26 2.9.3 The Andhra‟s (Telugu)......................................................................................................... 26 v

2.9.4 Islamic Ethnic Identity And Political Affiliation ..................................................................... 27 2.9.5 The Rastafarianism .................................................................................................................. 28 2.9.6 Sino-Mauritian ......................................................................................................................... 29 2.10 Conclusion ................................................................................................................................ 29 3.0 METHODOLOGICAL RESEARCH ............................................................................................. 32 3.1 Data Collection Method .............................................................................................................. 32 3.2 METHODS ................................................................................................................................. 32 3.2.1 Qualitative Approach ............................................................................................................... 32 3.3 Interview Techniques .................................................................................................................. 33 3.3.1 Thematic Analysis ................................................................................................................... 33 3.3.2 Interview Guide Questions....................................................................................................... 34 3.4 Sampling ..................................................................................................................................... 34 3.4.1 List of Associations:............................................................................................................. 35 3.5 Research Ethics ........................................................................................................................... 35 3.6 Problems Encountered ................................................................................................................ 36 3.7 Conclusion .................................................................................................................................. 36 4.0 FINDINGS AND ANALYSIS........................................................................................................ 38 Figure 4.0 .......................................................................................................................................... 38 4.1 Purpose And Composition Of The Socio cultural Associations ................................................. 39 4.2 Gender Representation In Socio Cultural Groups ....................................................................... 39 4.3 Political Lobbies ......................................................................................................................... 40 4.4 Involvement And Contribution Of Women In Socio cultural Groups ........................................ 41 4.5 Lobbying For Women ................................................................................................................. 42 4.6 A Case Study: A Woman Member From The Hindu Association .............................................. 44 4.7 Documentary Analysis .................................................................................................................... 45 4.7.1 Socio Cultural Groups and Election Political 2014 ................................................................. 46 4.7.2 Religious Association and Lobbying ................................................................................... 46 4.7.3 Lobbying for Women in Politics .......................................................................................... 47 Table 4.7.3 .................................................................................................................................... 47 4.8 Conclusion .............................................................................................................................. 48 5.0 Conclusion ...................................................................................................................................... 51 5.1 Recommendations ........................................................................................................................... 52 References .............................................................................................................................................. iii

vi

Table of Abbreviations

ASCR

Association socio Cultural Rastafarian

BJP

Bharat Junta Party

BLS

Best Loser System

CSR

Corporate Social Responsibility

MGI

Mahatma Gandhi Institute

MMM

Mouvement Militant Mauriciens

NWEC

National Women Enterprise Council

ONG

Organisation Non-Gouvernmentale

PMSD

Parti Mauricien Social Democrat

SAJ

Sir Aneeroodh Jugnauth

UCC

Uniform Civil Code

VOH

Voice of Hindu

vii

Introduction Chapter 1

7

1.0 INTRODUCTION Many studies have been done on the presence of women in the political sphere. Researchers have been advocating the probable ways to which why women‟s presence in politics is missing. Obstacles were often seen as the patriarchal structure of the different countries which restrict women. In many countries, there is the stereotype barrier; in others the economic development status of the country does not offerthe opportunity to women. As known, politics are made for men. It has been male dominated for ever since years and this sphere still belongs to men. However, there have been not many arguments that raise questions on the possible restriction of women‟s presence in the political platform on part of socio cultural groups. Mauritius is known as the melting-pot island, where different ethnic groups cohabit harmoniously. Over years up to now, there is a strong affirmation of each community to their religious believe. Despite having independence and known to be Mauritian, people still identify themselves with their ethnic group. Religion was defined accordingly to different political system. Politicians reminded and create divisive groups as political strategies to win elections. This has been perpetuated over the years and instead of patriotism, communalism was built. Recently, sociocultural associations were formed to “prevent” division in religion, yet these associations have been long existed and were the sole means of division. This study is intended to explain the shaping and the motives of the socio cultural groups and their impinging effect of women‟s participation in politics. The presence of ethnic conflict in the allocation of leaders and the different patriarchal obstacles that relates to women‟s subordinate roles will be highlighted. The study would also feature that in Mauritius, religion and ethnicity is a dominant factor in politics and that gender has to fight against.

1.1 Aims and Objectives 1.1.1 Aims This thesis aims to investigate the influence and impact of socioreligious bodies on women‟s presence in politics. No previous research has been done in Mauritius to relate that lobbying of the religious associations may be a factor that explains the low representativeness of women in parliaments. It may establish a baseline that assesses any changes in attitudes, knowledge and behavioural intent. The study provides insight into not only how women are 8

not seen in the system due to the misconception of inferiority in gender, but also the ascribed ethnic group which obstruct them to be in politics. 1.1.2 Objectives 1. Examine whether women or gender is taken into consideration in socio cultural groups when it comes to lobbying. 2. To assess the different sociocultural groups' involvement in women‟s participation, roles and contribution to the association. 3. To understand the different threats or obstacles that restricts women‟s intervention in decision making or the political sphere and what are their potential future roles. 4. To make an analytical study of whether the actual system of lobbying has an influence on women‟s presence in politics. 1.2 CHAPTER OUTLINES: Chapter 1 Introduction: The introduction includes an overview of the purpose and focus of the study, why it is significant, how it was conducted. The problem indicates the need for the study, describes the issue or problem to be studied, and situates it in a broader international and social context. Chapter 2 Literature Review:The problem statement will be briefed in a well-articulated summary ofthe literature review that substantiates the study, with references into two chapters to have more detailed information on the local and outer context. Politics and Religion in India Politics in India will be considered as India has the same component demography as Mauritius and thus explains the differences in situation in Mauritius. Politics and Religion, the case in Mauritius The second part of the literature review will be based on the Mauritian context where the similarities will be drawn and what are the possible drawbacks of the study. On the several information received, the methodological process will be advocated

9

Chapter 3: Methodology: This section describes the research methods which will be qualitative research and the research methodology that will be semi-structured interviews, case studies and documentary analysis. The rationality of the study will be regarded for their suitability addressing the research questions, and citing appropriate methodological literature. The methodological tools will be used to highlight the objectives of the study. Chapter 4: Findings and Analysis:This chapter organises and reports the study‟s main findings, the interviews and collected press articles which aretranscript and analysedthroughout the chapter.It will also provide an in-depth interpretation, analysis, and synthesis of the results/findings Chapter 5: Conclusion and Recommendations: This chapter presents a set of concluding statements and recommendations. Conclusions are based on an integration of the study findings, analysis, interpretation, and synthesis.

10

Politics and Religion in India Chapter 2: Literature Review

11

2.0 LITERATURE REVIEW This section will examine the political parties, religion and representation of women in the political sphere in India and in the local context. The first part of the literature review would consist of the women in social movement and political parties in South Asia, mainly in India. The following chapter will deal with the local context with the concern of women's representation and voice in political issues in Mauritius. The first aim of the literature will assist and determine how far political parties have been successful in recruiting, retaining and promoting women in the political sphere (Basu, 2005). It will follow by assessing the importance of dissociating between parties in power and in opposition with respect to women‟s participation and representation within party hierarchies. Women's wings of political parties are commonly known for the increase of women's voice in politics. It will be discussed of how far this system or pathway for women's representation is being performed adequately. The second concern of the literature review will consist of the strategies used to include women in politics and how parties employ them to gain political support. The debate will also address the issue of women's movement and pre-election commitments. The women's movement has strengthened the issue of gender equality in most countries. The prominent concern of women's movement is the ethnic implication, in terms of religious movements which parties form. It is to be questioned whether it has an impact on women's participation. On the third concern, there is need to how women's leadership the country has had an influence on the female population towards politics. However, there is a need to take into consideration the bias and stereotyped behaviour of the society toward gender roles. The under-representation of women in parliamentary debates certainly unfolds a deep-rooted prejudice concerning women and gender. The traditional beliefs of man having power and can exercise in the public domain, is a worldwide issue and strictly abided in many countries. This will be much discussed in the South Asian context and compared to the local one being under a plural ethnic society. Women who would involve in politics would be seen as 'dirty', disrespectful of her honour and dignity' and corrupted. 2.1 Defining Politics „Politics is essentially a process which seeks to manage or resolve conflicts of interest between people, usually in a peaceful fashion. In its general sense, it can describe the interactions of any group of individuals, but in its specific sense it refers to the many and 12

complex relationship which exist between state institutions and the rest of the society.‟ (Jones et al, 1998:7) 2.1.1 The Relationship Of Politics And Religion The connection between religion and governmental issues keeps on being an imperative issue today, on the right to freedom of conscience. One purpose behind the importance of this theme is that religions frequently make solid claims on individuals' dependability, and universal religions make these claims of all people, rather than just a particular community. Religious convictions and practices conceivably help governmental issues from numerous points of view, for instance, there has been a becoming interest for minority groups and the political rights and privileges they are expected. One aftereffect of this investment is generous consideration given to the specific concerns and needs of minority gatherings that are recognised by their religion, rather than ethnicity, sexual orientation, or riches. Politics and Religion give unique examination into all parts of the relationship between politics and religion around the world. The effect of religion on political demeanour, choice making, and public policy development is broken down, in issues from premature birth laws, sex instruction in schools and undifferentiated cell exploration to transnational terrorism, ethical quality, social equity, and human rights. 2.1.2 Communalism Communalism is an allegiance to one‟s own ethnic group rather than to the wider society. This problem of communalism starts when religion is seen as the premise of the country. The issue gets to be more intense when religion is communicated in politics in selective and factional terms, when one religion and its adherents are hollowed against an alternate. This happens when convictions of one religion are introduced as better than those of different religions, when the requests of one religious gathering are framed contrary to an alternate and when state force is used to secure mastery of one religious gathering over the rest. This way of utilizing religion as a part of politics is communal politics. Prabha Dixit writes, “Communalism is a political doctrine which makes use of religious and cultural differences to achieve political ends”. 2.1.2 Types Of Participation In The Political Sphere In Political Science (2010), Dominique Chagnollaud stresses that only a minority actively involved in politics. He gives some figures relating to participation in democratic countries allow realizing. 13

For the "conventional" participation: • 1 % of citizens hold political office; • 2-4 % participates in election campaigns; • 2 to 30% adhere to a party; • 10% provide funding to organisations or attend meetings; • 10% are contacting politicians to issues of collective interest; • 20 to 40% discuss politics in their private lives; • 50 % follow political news in the media.

As for the protest participation, it is even more minor: • 10% of citizens only manifest • 2 % use radical means of protest (wildcat strike, local occupancy); Robert Dahl sees this contrast between political participation in the public and private sphere is disconnected between "spectators" and “Gladiator.” It will be seen that there are different types of political participation and thus, women will be contrasted to men‟s type of participating. 2.2 Politics in India The study will analyse a theoretical framework of the Indian political system. India as much as Mauritius has the same component whereby there can be made a compare and contrast study. India consists of a multicultural population and the system advocated over there is much resemblance to the Mauritian context. India refers to the diversity of religion as well as the different barriers to women‟s presence to achieve political platform are similar. The theories will demonstrate how the different movements of women have indeed marked the place of women in politics in India. Yet the rooted patriarchal structure creates the glass ceiling effect to them. Cultural disciplines are used to attract and maintain voters and the common people. And the patriarchal rules are still maintained. 2.2.1 Women in the India Political System Women's relationship to movements and parties in India narrates its democratic state. It is through the party system that women were able to participate and enter the democratic process. It is through the aid of parties and movement that there have been reserved parliamentary seats for women. India is a bicameral parliamentary democracy which consists of a multiparty political system. There is the lower house where there are 545 members and 14

the upper house in which there is 250 members. With the growth of competitive political parties, parties have included women in their fights through seeking their votes by addressing issues that concerned them. Many women responded to the "bank of vote" only swayed by religious and caste groups. Political parties have made numerous promises in their political manifesto and most of the time never fulfilled them. The promises were not fulfilled due to the lack of women's representation in the parliament and in higher decision making bodies of the government. Parties were dominated by 'big men' and politics used to be based on class, caste and religion. In later years by 1980s, women's organisations were strong in mobilising women to be active and sought their rights and make their voices heard. However, their voices could be reached on issues of class inequality or gender issues. Women's movements were autonomous but led by religious rights. Thus, younger communist activists raised questions of gender inequality. Importance was attached to secular principles and bonded strong ties among sociocultural groups and politics. While some parties continued to build up strong ties with its people, the majority of Hindu engineered riots and polarised electorate along Hindu-Muslim lines in search for ethnic authority and power in the country. Women have played a vital role in Hindu nationalism. They were first among the going to movements and change history of countries and made extraordinary orators like Uma Bharati, Vijayraje Scindia, and Sadhvi Rithambara. They voiced out vicious anti-Muslim propaganda and injunctions to violence. This association of women and violence were confined to leadership level only, but there were thousands of simple, ordinary leading women who have been associated with violent Hindu nationalist campaigns. The Durga Vahini and the Rashtrasevika Samiti, which were women's organisation, trained the women to use rifles and wield lathis (large stick). They played an important role in riots during the period of 1990s, against Muslim, engaging in post-riots looting homes and shops. 2.2.2 Changes after woman’s inclusion in the Political Sphere When these women departed from the conventional roles, the Bharat Junta Party (BJP) stands withhold and advocated of women's rights, through for example the Uniform Civil Code (UCC). It stipulates that the rights of men and women are equal, regardless of religious backgrounds and committed a paragraph for the integration of female faces in the parliament. The penal code also advocates condemnation of sexual violence and support creation of employment opportunities for women. 15

When BJP had taken the lead, they did their best in incorporating the promised manifesto for women. They ensured the proper livelihood of women through the introduction of national policy for women's economic empowerment that is; increasing the incomes of all categories of working women. It commits itself to a national child care plan, workplace flexibility, greater career opportunities, and hostels for working women in most towns, and the removal of gender disparities in education, wages and property rights. It promises to promote female self-employment and entrepreneurship; to enforce laws against female foeticide, dowry, child marriage, trafficking, rape and family violence; and to introduce a bill reserving 33 per cent seats for women in parliament and state legislatures in the very first session of parliament (Election 2004, NDA Agenda) The Congress Party manifesto covers and supports 33 per cent reservations for women in parliament, legislation curbing the dowry, rising the age of marriage and improving widows‟ conditions (Law Commission of India, Proposal to amend section 304-B of Indian Penal). In addition, it devotes more attention than the BJP to decentralization through the Panchayats (village assemblies) and complete legal equality for women. This includes giving women an equal share in matrimonial property by protecting their rights to matrimonial homes and by giving them equal rights of ownership of assets such as houses and land (Basu. A, 2005). People preferred the BJP as it followed a secular law, Hindu preferred the secular law, like Muslim liked the religious law (The World‟s Muslims: Religion, Politics and Society, 2013). The Congress Party fought for, for example, the Ram Janambhoomi while the BJP identified vital issues such as female foeticide, dowry or sati (Defying blessings of the goddess and the community: Disputes over sati (widow burning) in contemporary India by Masakazu Tanaka). Later on the women's organisation were taught to train and educate girls and women in the principle of the Hindu nationalism and training them to fight for the Hindu state. The success of the Hindu Nationalists was a combination of movement-based identity and party (1 Gendered Discourses of Hindutva by Alisha Dhingra, M. Phil Research Scholar, Department of Political Science, Faculty of Social Sciences, North Campus, and University of Delhi, India). 2.2.3 Conclusion This chapter highlights the evolution of women in the political sphere in India, yet it has also examined the different obstacles such as the patriarchal structure as the main restriction to 16

involvement in decision making. However, it has to some extent displayed the impact of ethnicity or mainly religion; the values, norms and traditions, which limits women‟s empowerment. The further chapter will deal with the local context. Mauritius often described as the melting-pot which describes the cultural diversity of the island, whether the political representativeness has a relationship with gender issues on basis of ethnicity.

17

Religion and Politics in Mauritius Chapter 3: Literature Review

18

2.3 POLITICS IN MAURITIUS This chapter will examine the local political situation that is in Mauritius. There will be an attempt of developing a theoretical framework on basis of the Indian context of the previous chapter. The same baselines will be used to draw parallelism and contrasting ideas to make hypotheses and synthesis which will be measured in the methodology chapter. 2.3.1 The Mauritian Demography The Mauritian society is composed of Indo-Mauritian 68%, creole 27%, Sino-Mauritian 3%, and Franco-Mauritian 2% (Mauritius Demographics Profile 2014). The Franco-Mauritian group comprises the largest group of people of European origin on the island and is the wealthiest ethnic group in Mauritius followed by the Sino-Mauritians. There is also a small population of British citizens living in Mauritius. The term Anglo-Mauritian, a term that may include Mauritians living in the UK, is used unofficially (The world factbook, 2013). The religions present in the republic are Hindu makes up 48.5%, Roman Catholic 26.3%, Muslim 17.3%, other Christian, 6.4%, the other 0.6 %, none 0.7%, unspecified 0.1% (Mauritius Demographic profile 2014). The creole (86.5%) is the common language of communication followed by the Bhojpuri (5.3%), French (4.1%), and two languages (1.4%), other (2.6%) including the English as the official language, spoken by less than 1% of the population (2011 EST.) 2.3.2 The electoral system The electoral system of Mauritius was created in its current form at the time of independence. It is voting system whereby MPs are elected in accordance with the First-Past-the-Post System. Once the votes are counted, a mechanism called the Best Loser System is applied to seek to balance the votes with the numbers of electors from the four prescribed communities, in order that all the four communities are adequately represented without changing the outcome of the election under the First Past-the-Post System (Electoral reform, gov.mu) The Best Loser System is a system designed to protect the minority representation in parliament. For this system to function, the candidate is required to declare which community he (she) belongs to upon registration with the Electoral Commission. It recognises only 3 communities – Hindu, Muslim and Sino-Mauritian. Christians were not recognised as a community because at the time of the drafting of the constitution, they did not make a case for it (Best Loser System, abolish, 2012). They did not know whether they wanted to be identified as Christians or Afro-Mauritians or Creoles, a European term identifying slaves

19

and their descendants by the language they speak. The residual category general population relates to those who do not wish to be identified as Hindu, Muslim or Sino-Mauritian. For administrative purposes, this residual category « shall itself be regarded as a fourth community », to which the way of life test has not appliedfor one who falls in this slot can effectively be anyone from any other minority group - a Sikh, a Buddhist, an Atheist, a Christian, a Rastafarian. The Best Loser System was set up long ago to prevent political and social tension in the country. However, there is a need to assess whether the Best Loser System is not a system that creates and divides into representing different groups rather. 2.4The Relationship of Religion and Politics in Mauritius Thoughts, goals and qualities drawn from diverse religions can and maybe ought to assume a part in politics. Individuals ought to have the capacity to express in politics their needs, interest and requests as a part of a religious group. The individuals who hold political force ought to once in a while have the capacity to control the act of religion in order to forestall separation and mistreatment. These political demonstrations are not wrong as long as they treat each religion similarly. Religion is important in Politics in Mauritius, it has an impact on looking for their leaders and representatives of each ethnic group is primordial in the system. 2.5The Relationship of Communalism and Politics in Mauritius Mauritius is often known as the melting-pot of the different communities. However, with the types of culturally collective activities that the common people tend to be involved into may result to a conflicting concept of communalism. Communalism was created on basis of social change whereby the different ethnic group started to seek their share in terms of resources and power. It degenerated further with the traditional ethnic nepotism from politicians. Yet, the country is perfectly harmonious and stable. Politics in Mauritius has brought up the platform of power where inequalities were seen in early stages. People revolted and thus nowadays people may be recognised as Mauritian but by their ethnic group first. The Best Loser System came forward later and formed a strong means of displaying the divisive system which sociocultural groups perpetuated the differences in later years. 2.6 Gender and Politics in Mauritius The social mentality about gender roles oppressed women and their participation out in public affairs curtailed. Notwithstanding, we have as of late seen that there is a change in attitudes and women included in politics and governments in numerous nations over the world. In Mauritius, the not very many women in government speak volume about the long 20

excursion of advancement, however, there is still an under-representation regarding gender equality. The vitality of a 'minimum critical mass' of women in the law-making body is additionally examined and a solid case for gender inclusive democratic developmental states is made. The politics of dynasty, incumbency, haziness, ethnicity and manliness which portray the contemporary Mauritian political scene is encouraged by the patriarchal set up, the insatiability for force by some and the profound gender partition. The claims made for more women in politics are not a just “numeracy” issue yet rather a transformational one. 2.7 Representation and Participation of Women: Female Suffrage After the female suffrage, female representation remained stagnant in Mauritius. There were no big movement of women or feminist. The institutions were still under the patriarchal dominance and women remained silent on their plight. The non-involvement of women made man understood that they choose their fate. There were no effort of mobilised women and educate them their importance in political issues. Those women who were partially active were mainly from a privileged background and thus could easily express their views. However the cases dealt at that time were few and not recognised. The „silence‟ of Mauritian women over the whole issue was also highlighted in these debates. The decisions on important political issues were monopolised by men, when seeing the women's silences (R.Ramtohul:2009). After the introduction of universal male adult suffrage which became the prior to female suffrage, Men were described as politically active, craving for political power and taking a keen interest in political matters as opposed to women. These all-male debates disclosed that women were naturally related to the private sphere, engaged in activities like housekeeping, housework, taking care of the children, husband, sick and elderly. A woman‟s world within the four walls was used as an argument to deny them political citizenship. A woman's voice in political issues such as voicing out their opinion and struggle for candidature often raised questions in the constitutional debates. 2.8 Historical Political Activism Related to Religious Connotations in Mauritius Mauritius is also known as the rainbow society, is flavoured with the different ethnic groups, has a historical connotation. The arrival of the immigrants of the different regions adds up to create the various cultures and diversity.

21

2.8.1 Indian Immigrants In Mauritius The heterogeneous population consists of these five major ethnic categories. The most numerous ethnic categories are that of Hindus (40%) who forms the majority. They are associated with the Hindi dialect Bhojpuri, share food habits, religious practices and rituals. Language has had an important definition of the representation of ethnic identity. It had also helped to delineate group boundaries. However, cultural revivalism has split the Hindu into sub minority groups of Muslims, Telugu and Marathi. Due to the domination of the majority, the Hindu; the other sub groups split. They recognised that political activity is the ultimate access to state resources and thus decided to voice out in political issue to claim their importance (Oddvar Hollup:2002) 2.8.2 The beginning of the Caste System Caste has taken on new meanings and functions among the Hindus in Mauritius as a result of the ever-changing socio political context. Political dominance arouses split into ethnic groups. Individuals became acutely aware that if they wished the resources accessible, they need to fight for it. Since then, All-Mauritius Hindu Congress was founded in 1965, with the expressed purpose of raising the position of the lower castes (Simmons1 982), and with the institution of universal adult enfranchisement and Hindu illustration on the governing council within the Nineteen Sixties. Caste became a crucial issue in political matters for the native elections and shortly had an influence on national politics. As a consequence socio spiritual association supported ethnic or caste affiliation appeared as interest teams in the competition for political power and created using of their numerical strength to cut price for the allocation of tickets to candidates belonging to their community (Hollup, Oddvar: 1994). Castes became a political culture. 2.8.3 Caste, Identity and the birth of sociocultural groups Caste identity and commonness influenced or determined avenues of social mobility, and also the significance of kinship and social ties and political networks, which involving key body or political positions in the government hierarchy stages. The politically dominant Hindus caste membership constitutes a vital factor in enlisting policies. There has been an inclination for caste affiliation to be mobilised for political functions. Some sixty years ago all-time low castes, acknowledged them as Chamar and Dusadh, were stigmatized as they sacrificed pigs at Kalimai shrines in the sugar cane fields. They raise pigs and ate pork. Consequently, those of middle and high castes would not settle for drinks or food in their homes. In 1935 the low22

caste Ravived (Chamar) broke aloof from the Arya Sabha to create their own socio cultural association, the Arya Ravi Ved Pracharini Sabha, to cater the interests of its members and religious activities among the Hindus. For instance, having Vaish priests may be authoritative in advising women and rural people to vote for specific Hindu candidates at elections. Brass (1974:97) writes, \"Caste associations tend to operate as a \'paracommunity\' primarily based upon birth and voluntary association and destined towards uniting related castes into a bigger association.\" The socioreligious associations also needed to stop dissonance among the Hindus and as a result, these organisations were known as socio religious associations rather than caste groups. The Vaish Mukhti, that emerged as a federation of various however, equally stratified castes along with the bottom castes Ravived and Rajput, were antecedently both politically and economically backward compared to the additional privileged and advanced high caste (Brahmin / Babujee) who occupied several key positions in governmental departments. It was this awareness of being underprivileged that created members of the Vaish and Rajput kind their own socio religious associations. Among the Vaish there was a growing selfassurance once they accomplished that the prime ministers had to be recruited from their community which others should respect the numerical strength and electoral power of the Vaish. These associations were supported caste, compete for the allocation of state resources and patronage, they can be referred as corporate groups. However, Benedict (1967:40) argues that there are no corporate caste groups in Mauritius, though there are attempts by politicians to make political constituencies on the idea of caste. Such groupings could be effective throughout elections, but they ought to be considered political groupings, making use of caste symbols rather than as castes taking political action. Hindu ladies were included in the Arya Samaj development since 1912 and in the Bissoondoyal 'Jan Andolan' movement since 1942. The Mauritius Arya Samaj Movement propelled a battle against child marriage, dowry for young ladies and introduction togirls‟ education. The instructor made accessible to Hindu young ladies around then basically centred on the teaching of social and religious qualities. The Jan Andolan Movement additionally laid stress on instruction and sorted out education classes for young ladies and ladies. In its try to safeguard the Indian society and dialects in Mauritius, it urged young ladies to go to reading proficiency classes. The development was very included in the battle 23

for the privileges of the Indian group in Mauritius and it urged Hindu ladies to take an interest as voters in the races going before independence. 2.8.4 Caste importance in political authority The Vaish caste population is the largest and thus probably to see the choice of Prime Minister of the island. Not solely is it expected that any future Prime Minister is going to be a Hindu, however conjointly from the Vaish community. This was the case with the previous one, the late Sir Seewoosagur Ramgoolam (whom was from the Kurmi), succeeding Prime Minister, Aneeroodh Jugnauth (who is from Ahir), followed by The Honourable Navinchandra Ramgoolam. The Vaish brazenly challenged the hegemony, dominance, and privileges obtained by the high castes (Brahmin/Babujee). This opposition took the shape of factionalism and a dispute over religious, philosophical system along with a struggle for management over the most vital socio religious body among the Hindus, The Sanatan Dharma Temple Federation. The Vaish began to use their members as clergymen and conjointly designed their own temples, thereby difficult the perquisite of the higher castes, the Brahmin and Babujee, to appoint solely Brahmins as priests. During this vital discourse on the right to priesthood based on birth-ascribed standing, the Vaish oppose the non-secular superiority of the high castes. They engaged a Brahmin priest from the Republic of India to show members of the Vaish community to become priests, and in this manner they were not captivated with the ritual services provided by the Brahmin caste. Though the Vaish movement appeared as a socio spiritual association, it acted as a caste association and its purpose was partly political. As a result, it is tough to differentiate between political and religious activities among the Hindus. For instance, having Vaish priests may be authoritative in advising women and rural people to vote for specific Hindu candidates at elections. This has been seen in the actual situation in Mauritius whereby after the police on the Former Prime Minister, from whom the board members of that party disagree that he continues to be the leader of the party. However, the next handing over should be given to Mr Arvin Boolell who was rejected as proposal due to his caste. 2.9The Representation of Ethnic Minority Groups into Socio Cultural Groups Socio cultural groups have been created to develop and promote a particular religion and culture in the Mauritian society. It is a means to reach out and strengthen the access for social and cultural marginalised groups to arts and culture as a gateway to personal development 24

and social inclusion Mauritius being a pluralist society has to maintain the different socio cultural groups to bring about the sense of belongingness among its partisans. The Socio cultural essential objective is the liberation of the masses towards the combining of human and good values, reinforcing the family unit and advance of religious and social values in distinctive gatherings in the different groups. The entry of Manilal Doctor in 1907 gave force to the Hindu change development of Arya Samaj in Mauritius. Manilal, an attorney by calling distributed a standard Hindi magazine for the Arya Samaj. On 8 May 1911, Arya Samaj was structured in Port Louis. The Samajs then consolidated to structure the Arya Pratinidhi Sabha of Mauritius. Since its creation Arya Samaj has had an extraordinary impact on the religious, social, instructive and political lives of the populace of the Indian cause on the island. The Tamil inceptions took after by that formation of a socio cultural association, established the Tamil League on the 27th February 1937 by a gathering of ambitious adolescents – one of whom Young Veerasamy Ringadoo who was bound to turn into the first President of the Republic, the Tamil League has overseen through thick and dainty to stay valid in its unique socio-social job. It is currently a profoundly believable and generally regarded establishment. Later on The Mauritius Marathi Mandali Federation was made in 1960, to energize and advance the dialect, society and religious practices of Marathi among youngsters. The Mauritius Sanatan Dharma Temples Federation was likewise enrolled on the second February 1960. The Islamic Circle Quran affiliation was established in 1959 and enlisted as a sociosocial and magnanimous foundation in April 1975. Mauritius from that point forward experienced different type of socio cultural gatherings supporting the welfare of ethnic gatherings to secure their broadened culture. 2.9.1 The Tamil community Tamil League was established on the 27th February 1937 by Veerasamy Ringadoo. The Tamil League has supervised through thick and small to stay legitimate in its one of a kind socio-social job. There were exercises such as quiz, scouting and music, table tennis, carom, cycling, football, volleyball and adventuring during weekends and the festival of Tamil Festivals and religious events. Football turned into a critical and fruitful activity and the League was playing in the third division of the Mauritius Sport association's League however,the 1968 racial issues and the extreme rivalry had an impact on the League. Private educational costs got to be more prominent to the detriment of extra mural exercises. The government took the choice to boycott communal scout group and the Tamil League's troop was disbanded. These days, visitors originated from South Africa, Seychelles, Reunion, 25

Singapore, Malaysia, Sri Lanka and India and argue issues like dialect, society, customs and ceremonies in sanctuary services, women' advancement, music and arts. The League has begun organising the global occasions, for example, women' day, music day and family day. 2.9.2The Maharashtra natives The Marathas of Mauritius, however a minority community has safeguarded their social legacy from their ancestors from Maharashtra. Indeed, in districts where Marathas are concentrated, they have established social associations (sabhas) and have manufactured Mandirs. At present there are more than fifty enlisted Marathi socio/religious affiliations, scattered all through Mauritius. Forty eight of them are unified under the Mauritius Marathi Mandali Federation, which is the main body perceived by the legislature, as speaking to the Marathi community in the social, religious and social matters. The Federation gets religious appropriations for the government, which it disseminates to the party affiliations. This organisation gave another measurement to the up-liftment of Marathi society in Mauritius. A young generation with prominent quality with better skills prepared and equipped. The development of Maharashtra Bhawan was for the Marathi community for the sustaining and advancement of expressions, society, show, dialect and writing. It will be the storehouse of qualities, conventions and social magnificence. There were no such specific issue concerning women (Mauritius Marathi Mandali federation). 2.9.3The Andhra’s (Telugu) The Telugu structured a fairly little group held together by kinship bonds and marriage alliance. In spite of the fact that the Andhras had been around then living in Mauritius for about a half of a century, it was appalling that there was not a solitary school where Telugu was taught. Night schools were frequently situated up to instruct up to the stage of Pedda Balasiksha yet they shut down when the course was over. The instructors were not qualified, as they had, yet a sprinkling of Telugu just. The native language was not appropriately safeguarded. Extensive Telugu schools were impractical, for the vast majority of the Andhras preferred their kids to be taught either English or French with the goal that they may effortlessly land positions. At six years old, Andhra kids went to the administration, grade schools where English and French were taught till Standard VI. At that point the Standard VI authentication was allowed to them. Earlier it used to empower them with certificates effortlessly. In any case in later years, unemployment among the educated got to be rife to the point that a huge number of Standard VI endorsement holders were meandering about for need of employments. The vast majority of the Andhras being poor perused just up to 26

Standard VI, however a couple of read up to Senior Cambridge. A couple of the testament holders, however, were utilized as tailors, brokers, residential servants, and so forth. In 1927 some educated Andhras shaped a relationship by the name of the "Mauritius Telugu Association" for the inspiration of the nearby Andhras. The initial gathering was held in Rose Hill and soon around 100 parts joined. It had soon to break down as its Hindu and Christian parts could not get on in social and religious matters; however the quantity of the last was not vast. Hence, all the Hindu parts of the Association structured the "Mauritius Andhra Maha Sabha" as started by Narasimha Dass and Ramasawmi Pydayya (Dr Bala D.lingiah Glasgow: 1932). 2.9.4 Islamic Ethnic Identity And Political Affiliation The Muslim Community of Mauritius has been able to benefit of setting up and running associations in the nation with the end goal of rehearsing religious commitments, engendering Islam, teaching the community and giving welfare following the arrival of the first Muslims on the island. In their history, the Muslim business group has set up associations gathering its businessmen regularly focused around ethnic origins instead of business sort or undertaking. Associations, for example, the Cutchee Meiman Sunnee Mussulman Society (1852) and Surtee Sunnee Mussulman Society (1890) are still present. The group has strived to set up schools for religious studies in the first case like the Muslim High School, notwithstanding madrassahs which are generally connected to mosques. Besides, primary and secondary schools, for example, the Madad UL Islam College, Islamic Cultural College, Aleemiah College, which is conferring Islamic qualities, take over government mainstream educational program. The most recent expansion is the Doha primary, secondary and tertiary education establishment, a venture somewhat supported by the State of Qatar. Islamic Movements and Associations were situated up in the seventies and prioritised in accordance with comparative developments globally, to cater for the recovery of Islam as element energy to inspire the otherworldly estimations of Islam that was tremendously ignored around then. Such developments as the Islamic Circle, the Students Islamic Movement, later to be known as SIMOI (Société Islamique des Mascarignes et de l'océan Indien), the Women Islamic Movement and so forth are still in the presence and taking a shot of the Da'wah scene (Najmul Hussein Rassool, Report on Conditions of Muslim Minorities and Communities in Mauritius)

27

Muslim ladies were included in the women ' organisation, for example, the Mauritius Muslim Woman Association and the Ahmadist Muslim Women's Association. These ladies' associations worked towards the physical, mental and otherworldly liberation of Muslim ladies in the nation and its exercises included religious instruction also beneficent work (The Islamic Circle Quran House). 2.9.5The Rastafarianism There is no such principle socio cultural group that encloses the creole or Catholic religion. It can be connected with the Rastafarianism as the creole, religion frequently distinguish themselves as the dark slaves of Africa. As indicated by Historian Benjamin Mootoo, there is no 'Real Rasta" in Mauritius. He said that « No Rasta in Mauritius can be said to have originated in this movement ». A Rasta is to fight against the acculturation inherited from the colonial system. A descendant of slave can be a Rasta, a Catholic, a Muslim, a Hindu, an Ahmadi, and an Atheist. Nobody has the privilege to preclude the rights from claiming Rastas to live in a group. Like the Ahmadi sect, it cannot be denied that Rastafari is a lifestyle and an order. The Association socio Cultural Rastafarian (ASCR) was established in 1999, accordingly emulating the “Kaya days ". It was to shield the Rastafarian society. They dismiss communalism, partiality, injustice and trust that the descendants of African slaves discover their roots. "The Rastafarian message is for the African Diaspora who suffered from slavery. For ASCR, it is important to promote African culture. Replace the "Afro- Mauritian culture in his ancestry," says José Rose. Emblem of rebellion against an unjust and inhumane system, representation of combat freedom, brown Black is the one who fought against a system. José Rose, president of the sociocultural Rastafarian association, dwelt on the socioeconomic development in Mauritius. In the process, he expressed his concerns about the social status of the creole community. He does not understand how, after 600 years of history the rich continue to get rich while “African / Malagasy descendants are always the most vulnerable in society." Mr. Rose also deplored the living conditions of poor families in Mauritius. Even going so far as to say that "slavery is still present... The Creoles always suffer injustice, communalism and favouritism " despite the abolition of slavery (Rastafari: belief system, 2013, Le Defi Media Group)

28

2.9.6 Sino-Mauritian It was when independence, when we had a Chinese delegate in parliament that they felt better incorporated the Mauritian culture and along these lines they started to turn out and demonstrate the wealth of our society and conventions. They began meekly in legislative issues a couple of years before independence. The individuals who showed themselves as the gatekeepers of Chinese investments were Sir Moi Lin Ah Chuen and Major Mark Fok Sheung. Both began with the resistance gathering of the PMSD (Parti Mauricien Social Democrats); however Ah Chuen joined Sir Seewoosagur Ramgoolam after the coalition of 1969 and got to be Minister of Regional Administration. It can be said that the individuals who emulated their example for the most part joined resistance gatherings like Paul Chong Leung, Lee Chong Lem and Li Kwong Wing. They were picked on ethnic lines, in this manner demonstrating their connection to the Chinese reason and they in fact cared for the diversions of the Chinese group. With a specific end goal to gather the Mauritian Chinese Diaspora, it was chosen to situate up a Federation of Chinese social orders. The Federation was established on 2 October 1988. Over a thousand Chinese assembled at the Chinese Cultural Centre to praise its setting up. The Federation has from that point forward been included in a huge number of exercises in its push to accumulate the entire group together to elevate Chinese society and to upgrade the Mauritius-China relationship. 2.10 Conclusion As elaborated in the different sections of this chapter, religion does make a difference in the Mauritian society. The existence of religion in the political system is very much a deeper relationship than expected. It has been made noticed that even caste is an important factor in the political decision and candidates seeking. Caste is still present in every religion in Mauritius. This can be claimed as people still go the Mahatma Gandhi Institute (MGI) and look up for the descents caste. Politicians and leaders are allocated by religion. As Mr. Dev Virahsawmy is a former politician, stated that “the Mauritian society is divided into different communities and in having communal voting mode, this will not change anything as the elected person will be the chosen one in terms of his belonging to a specific community”. He continues “all political parties do practise the communalism and caste system and the leaders from different communal groups and leaders of socio cultural practise communalism for the sake of power, this is the real problem of the society.” Ethnicity has been a priority issue of women‟s presence and empowerment. Caste and division in religion have been perpetuated 29

by the different sociocultural groups. They encourage the people to identify themselves with their ethnic group first and then to the Mauritian identity. They deviate from their principle motives and indulge in political issues. The following chapter will elaborate on the relationship of socio cultural groups and politics as well as draw a comparative line with its influenced on women‟s participation.

30

Methodology Chapter 3

31

3.0 METHODOLOGICAL RESEARCH The purpose of this study is to examine the gender activities and functioning of the different socio cultural groups. The four purposes of this chapter are to (1) describe the research methodology of this study, (2) explains the sample selection, (3) describes the procedure used in designing the instrument and collecting the data, and (4) provide an explanation of the statistical procedures used to analyse the data. 3.1 Data Collection Method Data Collection is the procedure of get-together and measuring data on variables, in a built precise form that empowers one to answer stated research, test theories, and assess results. The objective for all data collection is to catch quality confirmation that then means rich information investigation and permits the building of a persuading and trustworthy response to inquiries that have been postured. Despite the field of study or inclination for characterizing data (quantitative, qualitative), accurate information gathering is key to keeping up the uprightness of examination. Both the determination of suitable data collection instruments (existing, altered, or recently created) and obviously depicted directions for their right utilize decrease the probability of blunders happening. A formal information gathering procedure is important as it guarantees that information collected are both characterized and precise and that consequent choices focused around contentions encapsulated in the discoveries are substantial. The methodology gives both a benchmark from which to gauge and in specific cases a focus on what to make strides. There are two main types of collecting data; Primary and Secondary Data. The Primary Data will be accounted through the Semi- Structure Interview that will be conducted by the different representative of the associations. The Secondary Data will be demonstrated by summarised articles of newspaper collected throughout the last Political Election 2014/2015 in Mauritius. 3.2 METHODS 3.2.1 Qualitative Approach Qualitative research has an imperative part to play in political examination. It is a methodological custom that sways the analyst to comprehend the picked political issue through individual scholarly understanding. The subjective system concentrates on an investigation of a small scale issue utilizing interpretative strategies. This methodology 32

empowers to study on a deeper understanding of the issue and help to make a conclusion that may identify with it. This issue has been few dealt among researchers. There is not much studies that depicts the purposes of socio cultural associations and their activities. The use of qualitative method will be used purposely to have deeper information on the different activities in the cultural organisation and thus accurate analysis. 3.3 Interview Techniques It is more common for sociologist to use intensive interviewing techniques for political research, mainly in qualitative approach. Interviewing is based on an interview guide, openended questions and informal probing to facilitate a discussion of issues in a semi-structured or unstructured manner (Fiona Devine, 1999). The interview guide is used as a checklist of topics to be covered, although they are not in an orderly form (Bryman, 1988:66). Openended questions enable the respondents to talk at the length on a topic. There are various forms of probing that helps the interviewer to search further in his respondents (Fielding, 1993a:140-1). These interviews have to be conducted on a small scale of the population. The translation constitutes the information that is investigated and interpreted. Interviewers additionally take part in observing the interviewee and the setting in which they are found and these perceptions encourages the understanding of the material. A wide range of documents is available to the social researcher. Personal items such as diaries, letters, aide-mémoires, shopping lists and photographs produced as part of everyday existence may form a private documentary record, evidence of the way lives are lived and how the social world is engaged with by individuals and social groups at different times and in different places. For the interview purpose, tape recording will be used and later transcribe. 3.3.1 Thematic Analysis During 1970s, the portable audio recording could be taken directly into the field that transcription became a viable method and researchers could analyse, interpret, and report participants' own words. (Patton, 2002:308) believed that "the creative and judicious use of technology [could] greatly increase the quality of field observations and the utility of the observational record to others" without being obtrusive. This was a significant advancement for interpretive methods (Rapley, 2007).

33

3.3.2 Interview Guide Questions The research strategy that will be used is the Interview Method, on preference, with a semistructured questionnaire. An 'interview guide' will be used from a rundown of questions and themes that need to be secured amid the discussion. The incorporation of open-ended questions and preparing of questioners to take after important subjects that may stray from the interview guide does, then again, still give the chance of recognising better approaches for seeing and comprehending the subject close by. Semi-organized interviewing, as per Bernard (1988), is best used when you will not get more than one opportunity to meet somebody and when you will be sending a few questioners out into the field to gather information. Semi-structured interviews are frequently gone before by perception, casual and unstructured talking so as to permit the analysts to create a sharp understanding of the point of development necessary for creating important and significant to the questions. The guide gives an acceptable set of guidelines for questioners and can give dependable, equivalent subjective information. 3.4 Sampling In statistics and survey methodology, sampling is concerned with the selection of a subset of individuals from within a statistical population to estimate characteristics of the whole population. The three main advantages of sampling are that the cost is lower, data collection is faster, and the accuracy and quality of the data can be easily improved (Thomas.J, 2013). The sample that will be used for the qualitative research is purposive sampling, in which the main stakeholder of the concerned topic will be questioned. A sample population will be of representatives of the different sociocultural association will be interviews to bring rich information in the case of the role of sociocultural groups towards the society on a gender lens. 8-10 persons of the different ethnic group will make a sample of the interview. There are various cultural associations in Mauritius according to Registration of Associations Act (RL 4/465 – 24 April 1982). For sampling purpose different associations have been chosen on the basisof the various religions in Mauritius.

34

3.4.1 List of Associations: Religions Hindu

Associations The Mauritius Sanatan Dharma Temples Federation Kranti

Marathi

Mauritius Mandali Federation Maratha Mandir Association

Tamil

Tamil League Mauritius Tamil Temples Federation

Sino- Mauritians

Chinese Cultural Centre Mauritius Chinese Federation

Telegu

Mauritius Andhra Maha Sabha

Muslim

Société Islamique de Maurice Islamic Circle Quran House

Afro-Creole Missionary Chinese

ASCR: Association Socio-culturelle Rasta Mission Catholique Chinoise Table 3.4.1

3.5 Research Ethics The interviews were conducted on basic principle ethics. Firstly, they had all a consent form on which the interviewer and interviewee signed on conditions of interviews. There was the right to anonymity of the interviewers who were not ready to display their identity. The choice not to answer specific questions were present in certain interviews as some disagreed to give their opinion mainly on political issues. The participant had the right to withdraw from the participation of interview at any moment.

35

3.6 Problems Encountered The research was feasible, though having several travelling cost as direct contact was necessary. Meeting often were postponed and several associations denied interviews. Respondents were busy and had often to meet them at their working place. After the interviews the transcription was difficult to make as most interviews were conducted in the maternal language; “the creole language”. One of the hurdles was the lapse of time. Interviews were long lasting ad time consuming. Appointments cost time. Most interviews went on a lapse of 45 minutes duration. Another skill that had to be developed during the session was to adopt neutral body language like, smiling, nodding and making encouraging noises such as “Mmmm”. As there were interviews of the different religious bodies, there was need of disguising into the different traditional clothes as some were reluctant to give interviews.

3.7 Conclusion This session analyses the methodological process to attain the aims and objectives that have been set in chapter one. The qualitative method will be advocated for depth of information as no recent study has been built on the issue. Analysing and transcription of the interviews will display whether there is a hidden system of lobbying of the sociocultural groups and to what extent it is a hurdle for women.

36

Findings and Analysis Chapter 4

37

4.0 FINDINGS AND ANALYSIS In this chapter, the outcome of the different data collected will be analysed. The data were collected and then process in response to the problem posed in chapter one of this dissertation. The aim was to investigate on the influence of the relationship and impact of sociocultural bodies on women‟s political participation. The different themes elaborated will define the actual role of sociocultural groups and their lobbying system in Mauritius. There are different factors that affect women‟s representation in parliament and at decision making: the level of socioeconomic development, the culture and the type of political system. The goal was developed through assessing the religious lobbies for the representation of women. The objectives were accomplished. The findings presented in this chapter demonstrate the potential correlation of the theoretical concept to the actual practice of everyday. List of associations’ interviewed:

List of SocioCultural groups interviewed

Position

Mauritius Sanatan Dharma Temples Federation

FemaleMember

Mauritius Mandali Federation

Mr Munday, President of Maratha Mandir

Kranti

Mr Ajeet Gopal, President

Mauritius Tamil Temples Federation

Mr Cunjamalay, Secretary

Mauritius Andhra MahaSabha

Mr Koovinanda Dhaliah, Treasurer Male member

China Cultural Centre Figure 4.0

38

4.1 Purpose And Composition Of The Sociocultural Associations Sociocultural groups are groups formed for the balance and propagation of the specific culture of each religion. Most of the associations are involved for the embellishment of their traditions and norms. The Sanatan Dharma Temples Federation, Mauritius Marathi Mandali Federation or the Mauritius Andhra Temples Federation as well as the Tamil Temples Federations are financed by the state. The government allocates a portion of percentage in their annual budget to these federations in order to maintain the proper enhancement of the different culture. The associations agreed that there is a need of this money though it is less. The money is usually allocated in the various temples exist in Mauritius. Federationswork with branches of associations and temples. Money is used for construction of the temples or renovations‟ and maintenance or of donation purpose. An amount of money is destined to the several priests as salary. However, there are associations which are not under state‟s institutions whereby money is allocated for them only if they link up with the federations. Kranti or Voice of Hindu are examples. They are usually financed off by themselves that is by contribution. “Kranti” mentioned argues that they are financed by donation of members and can look for sponsorship. The activities proposed in these associations are usually costly as traditional ceremonies cost a lot. The Telegu association made claims of 3 million rupees approximately is invested annually, while some other like the Hindu association of the Sanatan Dharma Temples Federation defines cost around 5-6 million rupees as Hindu Festivals are numerous.

4.2 Gender Representation In Socio Cultural Groups All the members of the associations interviewed had male head figures like president, treasurer and their assistants. Women were common members and did not have any positional status. They had boards of not more than 9 members. They all were simply members first before promoting to the presidency. Most of the presidents have been volunteering for around 8-10years. The association consists of a larger percentage of men who usually forms part of the executive members. Female members are often separated from the main group to small affiliated groups like the “Mahila” (for women) groups or female wings. Women are seen as

39

important as they are the one who transmit the purpose of the association; the culture. The importance of women is culturally linked.

Gender Representativeness Male

Female

Youth

12% 23% 65%

Figure 4.2 4.3 Political Lobbies The sociocultural groups were meant to establish and strengthening the family moral values and unity. However, recently, an observation has been made through the different press articles on the rising concern on socio cultural leaders in the political system. Yet they denied this claim during the interviews. They instead claim to be anti-political, but sociocultural. During the last election most of the leaders were involved directly or indirectly, administering a favoured party. They were deciding on leaders politics accordingly to their ethnic background. There was a tendency of favouring the Former Prime Minister, Navin Ramgoolam due to his ethnic representation. However the results of the election, having SAJ as the Prime Minister made apparent suspicion that people still voted for the ethnic balance. It was obvious from the different reaction on the leaders like Somunuth Dulthumun or Navin Unoop whom passed on “mot d‟ordre” for people to follow specific party. Socio cultural groups have had an impact on people‟s lifestyle and culture. Indeed, as Durkheim (1912) mentioned that the people‟s religion is the source of the humanity sense of belongingness. And it is this way that religion and politics are often mixed and confused during election. Leaders are becoming “lobbyist” and deviating from their actual purpose. All the association agreed that each one has a different opinion on choosing their political party and do not want to pressurise their member community to a specific party And if any of the members want to 40

be a candidate, he or she has to resign from our association. Yet some argued that people tend to mix ethnicity and religion which creates communalism. However, it is the political leaders and head of the different association which build these. Some associations like the Telegu and the Tamil ones agreed that the state has to involve in these religious associations whereby, the government financial aid is a help to alleviate the association from huge expenses. Nevertheless, some groups like the Chinese and the Muslim ones advocate that religion has to involve politics as there is a need for representativeness. It is true that they have to support a specific party so as to ensure the proper allocation of their ethnic group at the parliament, especially in decision making. Some associations like Kranti or The China Cultural Centre decided to support, for example, SAJ and Alliance Lepep not due to their electoral manifesto, but because of the non-removal of the Best Loser System (BLS). The BLS as known, declares the equilibrium of ethnic groups inparliament, which most sociocultural groups were in favour. They were supporting the Lepep crew at any rate so as to protect the majority of their ethnic group. Like Kranti mentioned about not favouring Mr Navin Ramgoolam as he was going through an alliance where Paul Berenger was the prime minister tobe and they did not want any other religion at the head of the country. He states that all his brothers and sisters of his community would be penalised and be fired at their jobs and status. He clearly supports that the Hindu community would be slaves again and which he did not want to happen. While other sociocultural groups, like the Voice of Hindu, the Mauritius Mandali Federation and Mauritius Sanatan Dharma Temples Federation were supporting the alliance PTR-MMM (Parti TravaillistMovement Militant Mauricien). Yet associations like the Andhra Maha Sabha and the Tamil Temples federation remained neutral to the question and state that they would work faithfully to those who comes to power and continue to subside them. 4.4 Involvement And Contribution Of Women In Sociocultural Groups Women are involved in activities like embroidery, SMEs, culinary, yoga, kirtanam (prayer songs) and writes and compose religious songs. They offer traditional activities. The Mauritius Andhra Temples Federation leadership program for women, youth and men. Workshops are organised frequently and have associations affiliated which enhance the spreading of courses and workshop. While other association concentrates to traditional activities, like culinary activities, floral arrangements, prayers groups, there were also groups

41

of women who were responsible to write song. As for Kranti, who firmly believe that, women do not need leadership courses, but be a cultural learned person and traditional wife. 4.5 Lobbying For Women Most associations are supportive of the idea that women are free for candidacy. Yet, the president of Kranti has been against the idea. He believes that women have to be good wife first. He said that he cannot send „our‟ women to those “devils” politician. They will not be able to have time to look after the family, husband and children, which will create a negative impact on the society‟s culture. He points out that: “Our traditions do not teach women to take hand on leadership’. He continues his arguments with reference to the sacred book of Ramayan: “Women are “Sitaa (s)” [Indian goddess] they should be faithful wife and good mothers first”. He follows that politician cannot be trusted: “If my wife is a beautiful woman, classy, how I can trust her to these politicians, it would a big mistake. It is like giving my wife away”. He made clear that if a person loves his honour, he would not send his wife or daughter in politics. He follows that women are submissive by nature and they are not made to go for political platform where they are silenced. That's why, he believes that women‟s place is within the home compound. The Telegu association simply agreed that women have their rights and claim that women are not silent as they do hold important positions in the society. There is no silence as there are laws and policies that defend their rights. The women voice out in their committee board and express their opinion as well as give ideas which are considered in most cases. Some associations like the Muslim one assert that women cannot be involved in politics as they do not know anything about politics. Moreover, they are unable to stand and state clearly their opinion and thus, integrating them in this system would be a “waste of time”. They further claim that the scriptures never stated that women are made for leadership. Lobbying of candidates on part of the sociocultural leaders is a common issue nowadays. The Mauritius‟ political system is purely communalist and ethically perceptive. According to research the common population vote on the basis of ethnicity. Lobbying for women 42

candidates is new to the system. When introducing the quota system in the local government act, several debates went on for years. However, from 2012 there has been an increasing concern of women‟s presence in decision making. Women have moved from the four walls and now lead head figures of presidents in villages and represent 26% seats. In Mauritius there is an absence of documentation of women‟s movement in contribution to political emancipation, which results in a lack of common interest of women‟s interest in politics. The gender stereotype that exists in the political institution restricts women‟s entrance. Stereotyping attitudes continue in the process of women‟s suppose inabilities as leaders and the supposition that her main purpose is the multiple “woman‟s role” and thus would not be able to make time for politics. Women have home duties and according to norms and culture, women are not allowed to “displaying” themselves in male dominated areas which means late nights coming or be around men. The triple burdens of women are also aware bymen, yet, it can be done by women only. According to the different interviews conducted there can be seen a preference to vote a male candidate for a female candidate. Women‟s going for candidacy is another major step which is not accepted in our society. Men do not see women leading a positional status in the political sphere. They are still cooked with the thinking that women‟s place is in the house and if there is a need for empowerment, it could be traditional activities like culinary, dance, songs, prayer activities or handcrafting. There is no a gendered culture which encourages inspires future female leaders. Most of the members of the socio religious bodies mentioned that the empowerment of women would be a waste of time as women‟ submissive character would be silenced in the parliament. In any democratic country the fear of an overall majority government remains worrying. A 60-0 win is a legitimate and thus candidates have to be allocated wisely to win the majority seats. One surprising factor that affects the representation of women in parliament is the rooted tradition of alliance between the parties. Alliances always have an impact on the number of women as candidates in the “alliance” party. Table 4.7.3 explicitly explains the relevant number of women in the two main alliances of the previous election and demonstrates the omission of women in the alliance than in the actual party. In Mauritius, each party has a constitution stating the percentage rate quota of female and male members. However, it is not always respected by leaders, which reserves are limited seats for women. They are thus disqualified for sponsorship. This is seen in the different interviews when the leaders omit the sponsorship of women for candidacy. They made clear that whether the representation is 43

made by a woman they would not feel safe. One of the leaders of the Marathi community stated that: “It is not inspiring to see a woman representing our community on a political platform, she does not inspire me as a leader” At many times they had debates over stating the representative candidates in the constituency. One of the leaders of the Muslim group mentioned that they do not want their woman at political level: “A woman in politics, it was not seen before. The ones who have joined are going against the norms and the real culprits are the man of the house” 4.6 A Case Study: A Woman Member From The Hindu Association She is a housewife who has been long active in the Sanatan Dharma Temples Federations. She said that she has been in the association since she was 37years old and made 10 years of volunteering and membership. She started this voluntary when she joined her sister in laws and mother in laws in cooking activity and performing traditional rites. She felt safe in the association as it involved spirituality. When the interviewer asked her about how much the association spends as expenses she replied that they were not involved in financing and were not allowed to ask. Her husband is also in the association and gives a helping hand as a member. I have asked her about the role and purpose of the association, she stated that her husband told her that it is for her good „Karma‟ and to educate the children she has to participate. She further claims that there are around 200 women who do the same activity as her: “We have a small knitted group where we lead the prayers and food preparations and are happy to help the new generation”. Moreover, she continues that the different activities that they have been doing since is with the youth, participating in international and national organisations, competition like Chowtal and Dhamal Competition, Ramayan Chanting Competition and Hanuman Chalissa Competition. She states she is very happy to be empowered and be useful to the association: “We are the one who promotes the culture and educate the youth so as the new generations continues to perpetuate the traditions and rites. It is important.” “We are the one who prepares the offerings” 44

Surprisingly, when the lady was asked about her involvement in politics, she was feeling embarrassed and was not ready to answer the question. She quickly denies the idea that a woman is able to lead, especially on a political platform. She continues her argument stating that the women who did go forward in politics, to what extent they were able to manage work and family time. She believes that women need to have time for their family and made reference to the actual degrading family values and traditions in the present society. She explains that according to her religion should not be mixed up with politics. However, she states that Mr Navin Ramgoolam was a good leader and had the necessary leadership skills. She made it clear that her association was not in favour of Mr Berenger to be the to-be leader. She said that it is the coalition of Mr Ramgoolam to Mr Berenger which result in failure in the election. She mentioned that two parties of different religion cannot be together; the common people would never follow. Henceforth, it can be observed that there is still a rooted patriarchal attitude toward men and women‟s role from the society. The norms and expectations of the social gender role are orthodox. In the case study of the women, it can be seen that she has been engrossed in her mind that she is unable to go for a superior role and that her place is in the traditional house compound. It is to be argues whether women wants to move forward or they are still stuck in the archaic generation. 4.7 Documentary Analysis The point by point examination of press articles created over an extensive variety of social practices, taking an assortment of structures from the written word to the visual picture (Sage Research Methods). The noteworthiness of the archives may be placed in the verifiable circumstances of generation, in their flow and gathering of the thing furthermore the social functions, translations and interpretations, impacts and uses that may be connected with them. In this section, newspapers have been collected since the month of October to December, precisely during the general election in Mauritius 2014/2015. The different articles mention about the various cultural associations contribution toward the political activity of election. The articles will also demonstrate to what extend women have been politically active due to the large number of female candidates and how far the cultural organisations have brought concern on those subjects.

45

4.7.1 Socio Cultural Groups and Election Political 2014 The purpose of this section is to analyse the different articles that have been published in local (Mauritian)newspapers, to open a view of the different sociocultural associations‟ perspectives on electing a leader. It has been noticed that there is an electoral behaviour of choosing a leader through the person‟s ethnicity and not by his capacity or skills. It has been also observed that electing chances also go for the charisma of the individual. Alliances between parties are common issues in the Mauritian political system during the election. The recent election dealt with the alliance of the PTR-MMM and the other is Alliance Lepep, whereby the first alliance voted to go for second republic and thus making Paul Berenger as the Prime Minister. The other alliance promised Sir Aneeroodh Jugnauth as the Prime Minister, consequently won the election. 4.7.2 Religious Association and Lobbying Somduth Dulthumun, the former president of the Sanatan Dharma Temples Federations, stated on the newspaper Le Défi Quotidien (07th November 2014): “Ceux-ci avaient lancé un mot d‟ordre, dimanche, de « couper-trancher » au moment du vote et de bien regarder le profil des candidats avant de voter ». He is against the alliance and asks the community to vote only those of the same religion. On the other side the president of the Voice of Hindu, Navin Unnoop (VOH) claims that there can be only one leader and that is Navin Ramgoolam: “ Il peut pas avoir deux capitanes sur un bateau. Il n‟y a en qu‟un, et c‟est Navin Ramgoolam”. Communalism ispresent in every speech of any association, they are either of the majority or minority, but all look for their own interest. The political areas are ethnically stratified around the island: “Pourquoi ne pas mettre un candidat hindou au No 19, là, où il y a le père du communalisme politique? Si ça arrivé, je tire mon chapeau. Idem pour le No3, si un dirigeant peut mettre un candidat hindou. Si au No 5, on met un candidat provenant de la population générale, alors là, je dis oui, la nation mauricienne évoulue », says Somunuth Dulthumun. The selection of candidates is according to ethnicity and religion, not by the person‟s ability. According to the newspaper Le Défi Quotidien 13th November 2014, a group of Sino-Mauritians expressed their discontentment that Kee Chong Li Kwong Wing was not selected as a candidate in constituency No.2 like Sylvio Tang did in the past. The FormerPrime Minister, Dr Navin Ramgoolam acknowledged that the sociocultural groups were important institutions in the society. He claims that there is subsidy given by the state financing those association, in order to build peace and unity in the society: “c‟est zot ki fer nou réussi”, (02 November 2014, Lé Défi Quotidien).And the president of the Mauritius 46

Andhra Maha Sabha, Shri Narainsamy Sanyasi added that: “ si le gouvernement aide les associations socioculturelles, ce n‟est pas de la politique. Its birth right». However, in India, there is no subsidy granted to sociocultural groups. It is thus argued whether the different sociocultural groups are an obstacle to plural society or they are the one who is supposed to bring “unité et stabilité”. The main aim and objective of the sociocultural groups is to preserve and perpetuate its religion, community and faith but also to bring unity and peace in the people and their surroundings. They are also responsible for the growth of the individuals and adapt their battle through modernisation and rights. Nevertheless, it has been observed that there is much fight and chaos of choosing representative of religion in leaders, but there has been no mention or claim of the battle that women are going through to enter the political platform. 4.7.3 Lobbying for Women in Politics Alliances between parties have always had an impact of women candidates in parties. It depends mostly on the percentage allowance of the different party members. Yet, women have less opportunity of having „tickets‟ to stand candidates for the party, as there is a preference of male candidates for winning chances. Here is a table of the two main alliances of the Election 2014/2015:

Candidates / Constituencies No

1 2 3 4 5 6 7 8 9 10

11

12

13

14

15

16

17

18

19

20

Total

Male

2 3 3 1 3 3 3 2 3 3

3

3

3

3

2

1

3

2

2

2

50

Female

1 0 0 2 0 0 0 0 1 0

0

0

0

0

1

2

0

1

1

1

10

Male

2 2 3 1 3 3 3 2 3 3

2

3

3

2

3

3

2

2

2

3

50

Female

1 1 0 2 0 0 0 1 0 0

1

0

0

1

0

0

1

1

1

0

10

Table 4.7.3 Electoral Bureau 2014 For Loga Virasawmy, from the Gender Links Mauritius, she believes that women do have an important role in the political sphere: “s‟il n‟y a pas plus de femmes‟ en politique, pays pu res an aryer!” The women population is 52% and only 18.8% are represented in the parliament, 47

which shows an unequal distribution. “Bann Fam ine deja prete”, she claims as 36% at the municipal and 26% at the village councils are female headed since elections 2012. “Gender Links trained women politicians to stand as candidates. Many of them are ready to take up the challenge. If our political parties are so confident about how many seats they will win, they should field women to be elected. Women Councillors like Meera Ramgutty, Priscilla Bignoux and Nirmala Mohur, to name a few, are changing lives in their communities. Why not give them a chance to change lives at the national level (Gender Links, 2014)?” Loga Virasawmy (03 Oct 2014, Mauritius Times, 26 Oct 2014, Lé Défi Quotidien). There were candidates like Roshni Mooneram who was the leader of Ensam and proposed as main aim was to build a party of 50% women members, ensuring gender equality. She announced that she was here only to “ d‟apporter une nouvelle culture politique et libérer le potentiel des hommes et des femmes”. Different arguments have risen up by many other women; Mala Chetty form the National Women Enterprise Council (NWEC) questioned the relationship of ethnicity and women candidature. It has been argued whether the patriarchal society which Mauritius is, has an influence on the representation of women in politics. These are the highlights of issues concerning women in politics. Malini Seewocksing noted that ethnicity has a major role in the selection of candidates: “c‟est une réalité, le quota ethnique entre éffectivement en jeu” Whereby Nathalie Gopee, counsellor at the PMSD, argues that to stand for an election, lot of money is needed: “ Lorsqu‟une femme évoque son désir d‟être candidate, la première chose qu‟on lui demande c‟est si elle a de l‟argent”. And Brigitte Michel, president at ONG (organisation Non-Gouvernmental) Ailes: “Nous rencontrons souvent des problèmes de financement. CSRget figer » (Corporate Social Responsibility). However Marie-Claire Malherbes, counsellor MMM, claims that the society itself is patriarchal: “ c‟est la Société qui victimise la femme”. In comparison to the different women who have been elected and had a ministerial position, they view the representation of women otherwise. Kalyanee Juggoo claims that it is evident that women are underrepresented due to the loads of house responsibilities, while Leela Devi Dookun-Luchoomun affirms that the family support is vital for a successful political career. 4.8 Conclusion This section identifies the different findings that have been collected through qualitative interviews of the several religious associations in Mauritius. Some data are missing due to the low responses from them. Yet, the findings were collected in primary and secondary basis, where various newspapers and press articles were gathered during the last election of 48

2014/2015 and summarised. The findings were classified according to themes which help to better analysis of the objectives. It can be seen that sociocultural groups have deviated from their primary role of promoting the respective religion in accordance of establishing stability and assurance. These leaders display the divisive attitudes and tend bring politics in religion. It has been seen how often they have relate politics over several issues through the “mot d‟ordre” (watchword) concept. It has been shown how the choice of candidates is being made and to what extent leaders of the associations has their contribution toward the enhancement of women or other members of the group. The finding also revealed the structure of the associations and its purpose. However, it has been noticed that there is no proper distribution of gendered activities and participation. Women are marginalised at level of power, status and positions. They participate in the lower strata of the institution and contribute accordingly. The battle of women‟s political right is often linked to religion and communalism. Women suffer from discrimination as they are not the leaders of the different sociocultural groups. There are few amounts of women in the parliament and the socio cultural organisations do not have specific criteria concerning women with regard to ethnicity and caste. A Hindu and Muslim woman who wants to be on the political platform has to fight against incurring traditions and religious institutions to be on the male dominated political arena. Despite having laws against discriminations, there is a mismatch of ticket distribution in the number of women activist and women‟s representation in parliament. The case study reflects on the mind-set of a woman who has been a victim of the patriarchal domination. The woman in the different associations that I have come across were in the sort of the same state. They were indoctrinated that they were inferior and their contribution could be made only in specific domains. These women are culturally attached and often obey blindly to the traditions, norms and preach. It is obvious that women would not rebel against the system as the sociocultural groups have become “movements” of different religion which may result to chaos in long term rigidity.

49

Conclusion Chapter 5

50

5.0 Conclusion This study of the influence of socio cultural associations on women as lobbyist defines the hidden role of these bodies. This research has provided a historical background of the formation of these associations in Mauritius and their purpose. There is also an analysis of the evolution of women‟s role in the political sphere along with their present significance in the different sociocultural groups. A documentary section has been written on purpose to bring depth explanation of the silence of women in these associations in the present days. Political participations of women have been highlighted whereby it is mistaken that women fully participates in decision making. At different levels of the findings, it had been made noticed that women are not integrated into the structures and institutions as they are restricted by undefined and unseen patriarchal and cultural norms. This research has shown that ethnicity is a major in the political arena. Ethnicity is considered rather than the fact of meritocracy. Gender is not an issue raised during elections while the quota of the BLS, is the main concern of every election. Nobody cares that women are underrepresented, but has to make sure that their community is represented at national level. Years ago when theBLS were to be adapted the women‟s representation that is the system of best loser would acknowledge 18 seats and 7 of them would be for women and represent 10% of women at national level. Yet it has not been resulted. Women are used during campaign to attract votes and in the socio cultural group as lobbyist. They are made to vote for a particular party and are left aside after. In the different socio cultural groups, women are limited to activities like culinary, embroidery or handicrafts. The associations are not as free from the state as they mentioned and thus making women more confined by the male-led associations. The findings show that it is difficult for women to attain high when they are linked to these associations. There is a circled arrangement that they faced that restrict them to specific activities and roles. Even those who said they are empowered are misled by the leader through an ideology that they are contributing fully. As explained in the literature review chapter, women are offered specific type of participation, which has been explored in the interviews. The findings acknowledges the fact the indeed politics are communal and socio cultural groups are much more involved. The only difference between the Mauritian Political System and the Indian‟s one, that Indian women have fought for their rights and have gained an extent justice, yet, in Mauritius there has been no movements. Women are more docile and submissive in Mauritius. Few have raised their voice in the recent election, yet they are silenced by the lack of motivated women who would vote for them and by male authoritarian 51

power. Alliances are major drawbacks for women. Religious associations are only to gather and bring the mass to the politicians. 5.1 Recommendations The Mauritian society follows a representative system that is people has to identify themselves to a specific person, in a position, to achieve a sense of belongingness. Ethnic identification is stronger than individual identity. The woman's identity is not depicted in the institution. Being considered as the inferior sex, they are representative of oppression, exploitation and are tagged as to be unable to think or have interests or talents. These institutions have been created on purpose to maintain stability and ensure harmonious cohabitation of the different religions, yet there is no proper display of the norms and regulations that the association follows to attain their objectives. There is need of rules, regulation that explains the different terms, responsibilities of the members, guides and a common management system. The government needs to include the terms and duties to be abided to the different association which follows a different purpose of the association. Associations should observe specific and common purpose; that is, it should not concern that propagating the culture, but also doing it in a systematic process. There is a need for a gendered allocation of seats of the board members. A gender quota can be done in associations. Furthermore the board members should stand for a maximum of time of 4-5 years and adopt a handing over procedure. This would avoid continuous leadership of one specific person and attract more people to indulge in voluntary religious activities as a promotion to leadership is no more a barrier. It may also promote people‟s interest in their religion. Restriction of political participation is a mandatory step. The politicians may attend the different functions, but must make not to do any political speech at the ceremony. This has been long fought by Kranti and left only as a proposal. The government should not be involved in religious ceremonies. There is need also for a limited publicity of these ministers when they are participating in religious activities. Media plays an important role in conveying news to the common people. Thus, there is needed to be selective on issues that are important to publish and those who are unnecessarily projected. Religion should be dissociated from politics. The programs of the associations should be classified as social, cultural and educational. The cultural programs include the linguistic learning, the teaching of values and traditions and festival celebrations. The social activities need to include participations in donations and 52

spreading of culture to local people. The educational programs must involve seminars and empowerment programs for all members, literacy programs and sponsoring children in their studies. Another important issue that has been used in the Mauritian context is the subside budget allocated on religious bodies. The Mauritian budget subsides the sociocultural groups; federations which are under the registrar of associations, on the purpose of stability. However, this requirement introduced in a few years ago is only deteriorating the main aims of the groups. Instead, they are being used by politicians on political strategies to attract voters for elections. State financing the associations is not a proper method. It could be instead allocated in a specific budget in the National Development Unit, on purpose for renovations of temples and avoid mass millions of investments. On festival occasion, there could be sponsored. The associations have been longed constructed, however, it has to update the thinking, rules and regulations, where a properly structured system has to be organised. The Prime Minister has to review the budget allocation on these associations and the system of functioning.

53

Gender and Politicised Religion

References

References 1. Armah-attoh, D., 2006. Participation Politique et Perception populaire de la responsabilité Politique au Ghana. Open Society Institute, African Governance Monitoring & Advocacy Project, Afri MAP. 2. Basu, A., 2005. Women, Political Parties and Social Movements in South Asia. UNITED NATION RESEARCH INSTITUTE FOR SOCIAL DEVELOPMENT, (October 2011), pp.37–41. 3. Boudet, C.N., 2012. Le rôle du “ péril hindou ” dans la mise en place de la démocratie consociative à l ‟ île Maurice ( 1947 – 73 ) consociative a. Canadian Journal of African Studies / La Revue canadienne des études africaines, (September), pp.37–41. 4. Boudet, C.N., 1967. Nationalisme, décolonisation et consociation à l ‟ île Maurice : l ‟ émergence d ‟ un Mauricianisme stratégique ( 1945 – 1967 ). Canadian Journal of African Studies / La Revue canadienne des études africaines, (May 2014), pp.37–41. 5. Boudet, C.N., Politique de Quota. Focus: Polltiques sur femmes.Boudet, C.N., 2012. Le rôle du “ péril hindou ” dans la mise en place de la démocratie consociative à l ‟ île Maurice ( 1947 – 73 ) consociative a. Canadian Journal of African Studies / La Revue canadienne des études africaines, (September), pp.37–41. 6. Boudet,

C.N.,

Politique

de

Quota.

Focus:

Politiques

sur

femmes.

7. Bunwaree, S., 2005. State- Society Relations: Re-engineering the Mauritian Social Contract. CODESRIA GENERAL ASSEMBLY CONFERENCE. 8. Dhingra, A., 2014. Gendered Discourses of Hindutva Abstract : THE INTERNATIONAL JOURNAL OF HUMANITIES & SOCIAL STUDIES, 2(4), pp.50–55. 9. Duncan, B.J., 2011. The Impact of Activism: Women‟s social movement Organisation and parliamentary representation. 10. Eriksen, H. et al., 1994. Fieldwork in Mauritius was carried out in 1986 and 1991-92. I acknowledge funding from the Norwegian Research Council on both occasions., pp.173–181. 11. Gautam, D.M.., 2013. Indian Diaspora: Ethnicity and Diasporic Identity, 12. Hasan, Z., 2010. Gender, religion and democratic politics in India. Third world quarterly, 31(6), pp.939–954. 13. Of,

S.

&

Problem,

T.H.E.,

2009.

Mauritian

political

system.

14. PS Political Science & Politics, July 2008. PS: Political Science & Politics, , pp 417417. doi:10.1017/S1049096508240679.

15. Ramtohul, R., 2013. Fractured Sisterhood : The Historical Evolution of the Women ‟ s Movement in Mauritius., 2013, pp.71–101. 16. Ramtohul, R., Intersectionality, political activism and women ‟ s rights in a developmental context : The case of Mauritius. CODESRIA GENERAL ASSEMBLY CONFERENCE. 17. Ramtohul, R., 2009. WOMEN AND POLITICS IN A PLURAL SOCIETY: THE CASE OF MAURITIUS. African Gender Institute University of Cape Town, p.140. 18. Yongnian, Z., Xiajuan, G.U.O. & Litao, Z., 2009. Women ‟ S Political Participation in China., (453). Press Article 19. Athal,

K.,

2014.

POLITICS

Hind

Governance

20. HOLLOP, O., Integration, cultural complexity and revivalism in Mauritius. 1996. 21. Mega,

B.,

22. Soormally,

Socio-Cultural M.R.,

23. China

Rastafari

Societies Belief

Cultural

Lobbyists

System

at

Defimedia.

Work. 20

Dec

2012. 2013.

Centre,http://mauritius.cccweb.org/mu/

24. Dialogue entre culture et foi, http://www.dioceseportlouis.org/spiritualite/dialogueentre-culture-et-foi/ 25. Island Crisis, Best Loser System in Mauritius: Should it be Abolished?, http://www.islandcrisis.net/best-loser-system-abolish-in-mauritius/ 26. Mauritius Demographic http://www.indexmundi.com/mauritius/demographics_profile.html 27. Mauritius

Marathi

Mandali

Federation,

2014,

http://marathi.mu/

28. Mauritius-Model for democracy? http://allafrica.com/stories/201409231576.html 29. Mauritius 30. Mauritius 31. Mauritian

Tamil Telugu

Temple Maha

Muslim,

Sabha,

Federation,

http://www.mttf.mu/

http://mauritiustelugumahasabha.com/

http://www.mauritianmuslim.co.uk/mauritius.asp

32. Muslim in Mauritius, http://iifs-mauritius.org/resources/index.php?aid=4&said=2

33. NDA agenda for development, good governance and peace: lok sabha 2004 34. The Mauritius Sanatan http://www.sanatanmauritius.com/

Dharma

Temples

Federation,

35. The world factbook, https://www.cia.gov/library/publications/the-worldfactbook/geos/print/country/countrypdf_mp.pdf 36. The Islamic Circle, http://pages.intnet.mu/tic/islamic_circle.htm

Gender and Politicised Religion

Appendices

Dissertation on

POLITICISED GENDER RELIGION

My name is HEERAH Hashwini Laiticia, currently student at the University of Mauritius and doing my final year Bsc (Hons) Sociology with Gender. I would like to talk to you about your experiences participating and volunteering your time to the Socio-Cultural group. Specifically, as one of the components of my dissertation is the evaluation of the effectiveness of your association and your future interventions. The interview would take less than an hour. I will be taping the session because I do not want to miss any of your comments. However, I will be taking some notes during the session. As it will be a tape recording, I shall ask you to speak up louder, not to miss your comments. All responses will be kept confidential. You may end the interview at any time or deny unwanted questions. Questions concerning this research may be addressed to Mrs Ramtohul Ramola, academic staff at Faculty of Social Studies and Humanities, University of Mauritius on [email protected] or 4037927

Thank you for your kind patience and collaboration. HEERAH Hashwini Laiticia

Your signature below indicates that you have decided to participate voluntarily this study and that you have read and understood the information provided above. You will be given a copy of this form to keep. Signature of Participant: ______________________________ Date: ____________________

Name of Participant: ________________________________________________

A. Demographic Questions

1.

Name

2.

Profile/ Occupation

3.

Socio-cultural group

4.

Time of voluntary to the association

B. Organisation Financing Method

Questions 5. What is the estimated budget annually for the association? 6. What are the revenue forms to finance the different activities? 7. What are the estimated expenses of the different activities? 8. What are the other forms of revenue, if any? (Sponsorship, donation, state…)

C. Composition of Organisation

9.

According to you what is the role of a socio cultural group?

Interviewer Comments

10.

What are your main aims and Objectives of your association?

11.

How is the association constructed; no. of male and female members

D. Women and Activities

12.

What are the main activities of your association?

13.

How does your association recruit female member? Do you think female members are important?

14.

What are the roles and contribution of women in your association?

15.

What are the activities proposed/done for women of your association?

16.

Does your association enhance women‟s empowerment programs? Leadership Program

17.

Are women encourage and sponsored to stand as candidate by your association?

18.

What do you think of the silence of women in the different decision making system; politics?

19.

Mauritius is a plural society, is it difficult to dissociate religion and politics? What are your thoughts on the relationship between politics and religion?

20.

Have your association submitted any proposals on electoral reform? If yes, what were your proposals?

Thank you for your kind collaboration and patience 