Cultural pluralism is defined as the societal condition in which minority groups within a society can maintain their distinctive cultural identities, values, and practices if they are consistent with the laws and values of the wider society. Institutions and values that support cultural pluralism include political democracy, tolerance for uncertainty, prioritization of secular rational values, and openness to foreign cultures. societies with a demanding climate and high innovation performance, their citizens tend to support democracy, are more tolerant of uncertainty, prioritize secular-rational values, and take more leisure trips outside of their home country.
Significance of cultural pluralism -:
The late nineteenth and early twentieth centuries, which saw the largest surge of immigrant arrivals in American history, an anti-immigrant backlash took the forms of nativism, xenophobia, and other expressions of prejudice. Criticism of the unfamiliar appearances and behaviours of the newly arrived people prompted discriminatory treatment of the new immigrants in education, employment, government programs, housing, and public accommodations. As a result, the advance of industrious and talented immigrants whose efforts could enhance American progress was held back. The concept of cultural pluralism is an alternative to the “melting pot” view that immigrants should assimilate to American culture by abandoning their own cultures, languages, and other traditions. Cultural pluralists insist that different ethnic groups have enriched the American way of life as immigrants and native-born citizens have learned from one another, thereby broadening their views on art, cuisine, education, history, music, and other aspects of life.
Positive Aspects of Cultural Pluralism -:
1. The cultural plurality system is that it is easily understood by voters, provides a quick decision, and is more convenient and less costly to operate than other methods.
2. The plurality method operates best under a two-party system.
Critique of cultural pluralism –:
1. Cultural pluralism has been attacked for justifying cultural separatism—that is, a transformation to a “nation of nations” like what is found in Switzerland or a segregated America of ethnically pure residential enclaves.
2. The cultural pluralists assume that because ethnic traditions are static, they suppress individuality.
3. Cultural pluralists are attacked for a belief that ethnic identity is primary and thus more powerful than other identities. Some critics even see Kallen’s concept of cultural pluralism as rooted in Jewish ideology.
Cultural pluralism is distinct from multiculturalism, which lacks the requirement of a dominant culture. If the dominant culture is weakened, societies can easily pass from cultural pluralism into multiculturalism without any intentional steps being taken by that society. If communities function separately from each other or compete with one another, they are not considered culturally pluralistic. Pluralism is valuable because it provides individuals with alternative ways to live, promotes critical reflection on the culture within which one currently lives, and thus promotes change and growth within cultures generally.
Canada is a country that is often cited as an example of cultural pluralism. This is due in large part to the fact that Canada is home to a diverse range of cultures and ethnic groups.
Cultural pluralism brings diversity as explained by, Cultural pluralists who insist that different ethnic groups have enriched the American way of life as immigrants and native-born citizens have learned from one another, thereby broadening their views on art, cuisine, education, history, music, and other aspects of life.
Women’s Organisations emerged in India as a result of the spread of education and the establishment of the notion of the new woman. There was an improved level of communication among women which made them aware of the different problems that they faced and their rights and accountabilities in society. This awareness led to the upsurge of women’s organizations that fought for and signified women’s causes
An exclusive feature of the Indian women’s crusade is the fact that early efforts at women’s liberation were set in motion by men. Social reformers such as Raja Ram Mohan Roy, Maharishi Karve, and Swami Dayanand Saraswati challenged the conventional subservience of women, stimulated widow remarriage, and supported female education and impartiality in matters of religion, among other issues. Mahila mandals organized by Hindu reformist organizations such as the Arya Samaj and Brahmo Samaj encouraged women to go out of the boundaries of their homes and interact with other members of society. Pandita Ramabai, who was considered as one of the innovators of the feminist movement, with the help of Justice Ranade established the Arya Mahila Samaj in 1882. She envisioned creating a support network for newly educated women through weekly lectures and lessons at homes, where women could learn and gain confidence through interactions.
Women’s auxiliaries of general reform associations also served as a ground for women to deliberate social issues, express opinions, and share experiences. The Bharata Mahila Parishad of the National Social Conference was the most protruding among such opportunities. Though the National Social Conference was formed at the third meeting of the Indian National Congress in 1887, the Mahila Parishad was launched only in 1905.
The pre‐Independence period saw women’s issues related to the nationalist agenda at various junctures. In this period, a major enhancement of women was in terms of political participation of women, calling for a redefinition of conventional gender roles. Women began openly demonstrating their opposition to foreign control by supporting civil disobedience actions and other forms of protest against the British. Opportunities to organize and participate in agitations gave women much‐needed confidence and a chance to develop their leadership skills. Cutting across communal and religious barriers, women associated themselves with larger problems of society and opposed sectarian issues such as communal electorates. Political awareness among women grew, owing to a general understanding that women’s issues could not be separated from the political environment of the country. During this period, the initial women’s organizations formed within the historical background of the social reform movement and the nationalist movement were as follows.
•The Women’s India Association (WIA). National Council of Women in India (NCWI). •The All India Women’s Conference (AIWC) in 1917, 1925, and 1927 correspondingly. •Each of these organizations emphasized the importance of education in women’s progress. •The WIA, created by Margaret Cousins in Madras, worked widely for the social and educational emancipation of women. •Associated with the Theosophical Society, it encouraged non‐sectarian religious activity and did creditable work in promoting literacy, setting up shelters for widows, and providing relief for disaster victims. •Women in Mumbai, Chennai, and Kolkata through networks developed during World War I work, allied their associations together, and created the NCWI in 1925. A national branch of the International Council of Women, its most prominent member was Mehribai Tata, who aggressively campaigned against inert charity and advised men to support female education. •The most important of the women’s organizations of the time was the All India Women’s Conference. Though its initial efforts were directed towards improving female education, its scope later extended to include a host of women’s issues such as women’s franchise, inheritance rights.
The Constitution of India enlisted in 1950 which permitted equal rights to men and women. Rights such as the right to vote, right to education, right to enter into public service, and political offices brought in satisfaction among women’s groups. In this period, there was limited activity in the area of women’s rights. Many women’s organizations such as the National Federation of Indian Women (1954) the Samajwadi Mahila Sabha (1559) were formed to work for supporting the cause of Indian women. Since the country was facing a social, political crisis after British rule, many demands of the women activists were not supported by the Government. But during this period from 1945, the Indian women got an opportunity to participate in confrontational politics.
In post-independent India, the women’s crusade was divided, as the common opponent, foreign rule, was no longer there. Some of the women leaders formally joined the Indian National Congress and took a powerful position as Ministers, Governors, and Ambassadors. Free India’s Constitution gave universal adult franchise and by the mid-fifties, India had fairly liberal laws concerning women. Most of the demands of the women’s movement had been met and there seemed few issues left to organize around. Women’s organizations now observed that there was an issue of implementation and consequently there was a pause in the women’s movement.
Some women organizations such as the Banga Mahila Samaj, and the Ladies Theosophical Society functioned at local levels to promote contemporary ideas for women. These organizations deal with issues like women’s education, abolition of social evils like purdah and Child marriage, Hindu law reform, moral and material progress of women, equality of rights and opportunities.
It can be believed that the Indian women’s movement worked for two goals.
•Uplift of women. •Equal rights for both men and women.
Currently, there are many women organizations in India:
•All India Federation of Women Lawyers •All India Women’s Conference •Appan Samachar •Association of Theologically Trained Women of India •Bharatiya Grameen Mahila Sangh •Bharatiya Mahila Bank •Confederation of Women Entrepreneurs Durga Vahini •Friends of Women’s World Banking •Krantikari Adivasi Mahila Sangathan
The major objective of this organization is:
•Strengthening and building new initiatives, networks, forums, etc., for protecting women’s rights •Monitoring the Government of India’s commitments, implementing the Platform for Action with special focus on the eight-point agenda discussed at the Conference of Commitment, CEDAW, the Human Rights, and other United Nations Convention. •Advocacy, lobbying, and campaigning on women-related issues. •Information Dissemination and Documentation. •Solidarity and linkages with other regional and global forums.
Another women organization in India is Swadhina (Self-esteemed Women) which was formed in 1986. It is principally a civil society organization focused on the Empowerment of women and Child Development based on Sustainable Development and Right Lively hood. At Swadhina, it is believed that positive social change has a direct effect on the lives of women and that change is possible only through equal and spontaneous participation of Women. Organization members are active in five states across the country in remote tribal districts of Singbhums in Jharkhand, Purulia, and West Midnapur in West Bengal, Kanya Kumari in Tamil Nadu, Mayurbhanj in Orissa, and East Champaran in Bihar.
Due to the women’s movement, several legislations were passed like the Equal Remuneration Act, Minimum Wage Act, Maternity Benefit Act, etc. to ensure equal status to women in society & more importantly at work. However, illiteracy amongst the major women workforce (87% of women are employed in the unorganized sector), fear of losing employment & lack of awareness of the laws enacted to protect them, make it difficult for women to benefit from them.
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