Socio-Economic Realities of Muslim Dalits Women in India During Covid-19

Rimmi Datta, Jayanta Mete


Contemporary India is a primitive, patriarchal society of various feudal tribes. When we refer to caste in the political and economic structures of many cultures, we understand the apparent dichotomy between faith and the role of "one woman". Any theoretical understanding of gender equality and gender inequality must be deeply anchored in the field of social control. Dalit women, especially Muslims in India, are seen to be present at a crucial moment when they must overcome three barriers at once: class, race, and masculinity. These are the three hierarchical poles of the social constitution that are necessary to recognise the gender relations and inequality of Dalit women.  In Indian society, Muslim dalit women face unintentional discrimination based on caste, class, and gender. The "untouchables" must live only in shackles, have no domestic property, cook only in porcelain houses, wear only cast-iron clothing, and own no land. This has a long-lasting effect on the experience of the completely weak living conditions of the Dalits, especially women who cannot drink water from popular sources in the villages, become starving workers, engage in trafficking, or commit suicide. Dalit women significantly. Muslim Dalit women have been victims of sexual assault in rural India. The disadvantages of Muslim Dalit women are among the most notable exceptions; their disadvantages are never part of the battle for women in India. However, bourgeois feminism did not advance all the real issues of Dalit women by setting the feminist agenda. The additional bias against Muslim Dalit women due to their gender and caste is evident in the numerous successes achieved by the human development metrics of this group. In all aspects of human growth, literacy, and survival, Muslim dalit women are far worse off than Dalit men and non-Dalit women. This study aims to comprehend the larger connotations that connect Muslim Dalit women's social spaces to COVID-19. Another significant change in the lives of Dalits and their commercial feasibility is the consequence of the transition from a socialist to a democratic state that does not resolve the problems of social security. As a result, the capitalist class of modern liberation engages in sexual relations with Dalit families. The lives of Muslim Dalit female labourers are wrapped up in the obstacles posed by the Brahmanic economy, which is governed by the community. Muslim dalit women's domestic and foreign labour is deeply ingrained in many segments of the community. In conjunction with these social and political trends, the mistreatment of Muslim Dalit women is on the rise, as is subtle or extreme discrimination within Dalit households. As a result, this paper aims to elicit queries from Muslim Dalit women during the COVID-19 period.


Muslim dalit women, COVID-19, Education, Health, Crime, Discrimination

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