Social Work Theory

Social Work Theories and Schemes for Women Empowerment from internet
Social Work Theories and
Schemes for Women

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Systems Theory & Social Work Practice

By Lee Flamand, eHow Contributor
Social work is the professional application of social science research in an effort to improve
the lives of people and promote various forms of social equality. Systems theory is an
interdisciplinary field that studies complex systems. Social workers approach systems theory
as a way of studying the different levels of society and understanding how component parts
therein function in the whole. They then apply their findings to promote the betterment of
society.
Social Work
1. Social workers can function in a variety of capacities. They can be advocates,
researchers, academics, policymakers, mental health professionals, administrators or
even just casual volunteers. Generally, the thing that binds them is a concern for
furthering the cause of social justice, as they seek to understand the causes and
alleviate the effects of a variety of social problems.
Systems Theory
2. Systems theory is the general name for a host of different methodologies and
particular theories. All of these theories tend to assume that systems are holistic--
some use the term "organic"--and that there is a causal inter-relationship between the
parts and the whole of any system. Systems theory in the social sciences tends to
observe the reciprocal influence between social environments and the individuals
therein.
Micro
3. Social workers employing social theory on the micro level are concerned with
individuals, families and other small communities. Generally, mental health
professionals and child safety advocates tend to work at this level. They are primarily
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concerned with the safety and welfare of individuals and with fostering positive and
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healthy dynamics within family relationships.

Intermediate
4. This level of social work tends to focus on small communities such as neighborhoods
or regions. Workers at this level tend to be members of local agencies or other small
organizations seeking to help develop and advocate policies and programs designed to
bring about social change on a local level.
Macro
5. Social workers at the macro level tend to be involved with policy formation and social
research on a broad scope, focusing on whole societies or even working
internationally. They tend to apply systems theory to understand how to better the
conditions of people living within entire nations or on a global scale.
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General Systems Theory in Social Work
By Lee Flamand, eHow Contributor
updated: January 25, 2011
General Systems Theory in Social Work
The term "systems theory" refers to a host of theoretical and methodological practices ranging
across different disciplines. Those who study systems theory tend to view any system as the result of
a dynamic interrelationship between its component parts and its whole. They view the parts as
mutually determinate with the whole. Social workers utilizing systems theory view societies and
social groups as dynamic systems. They are concerned with bettering the conditions of the
individuals who make up such systems.
Research Methodology
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1. As a research methodology, systems theory can help social workers understand how systems
both determine and are determined by those who make up the system. Once the dynamics
of a system are understood, social workers try to figure out how best to create positive
change in that system to bring about better standards of living.
Mental Health
2. Mental health professionals use systems theory as a way of understanding how individuals
are both products of and complicit in their personal situations, as well as how these
situations tend to affect the people in them. They seek to help individuals understand their
situation and work to help those individuals find healthy ways to cope with their
environments and help instigate change within their lives.
Policymaking
3. Systems theory can be used to understand social dynamics on a large scale. Social workers
who are concerned with policymaking use systems theory to understand how public policy
can be used to improve living conditions and help bring about social equality for those living
within large social systems, such as cities, nations or even the world.
Advocacy
4. Advocates tend to focus on particular issues within a society and use systems theory as a
means of understanding the complex dynamics surrounding those particular issues. For
instance, those working to promote racial equality might use systems theory to understand
how racism functions on a structural level throughout a given system and determine ways to
end racism.
Family
5. Family social workers and child advocates use systems theory to understand family dynamics
and to educate and promote healthy family structures. They try to understand how
hierarchies and parental responsibility in family structures work, and determine when those
hierarchies or responsibilities are not functioning properly, as well as when physical
intervention may be necessary to protect members of the family.
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Social Problems Faced by Women
Dowry
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Max Radin has defined dowry as the property,

which a man receives from his wife or her

family at the time of his marriage. Dowry may
be broadly defined as gifts and valuables
received in marriage by the bride, the
bridegroom and his relatives.
The amount of dowry is regulated by factors

like boy's service and salary, social and
economic status of the girl's father, the social
prestige of the boy's family, educational
qualifications of the girl and the boy, girl's
working and her salary, girl's and boy's beauty
and features, future prospects of economic
security, size and the composition of the girl's
and boy's family and factors like that. What is
significant is that girl's parents give her money
and gifts not only at the time of her wedding
but they continue to give gifts to her husband's
family throughout the life.
McKim Marriott holds that the feeling behind

this is that one's daughter and sister at
marriage become the helpless possession of an
alien kinship group and to secure her good
treatment, lavish hospitality must be offered to
her in-laws from time to time.
One of the causes of dowry is the desire and

aspiration of every parent to marry his daughter
in a higher and a rich family to keep up or to
add to his prestige and also to prove comforts
and security to the daughter. The high
marriage- market values of the boys belonging
to rich and high social status families have
swelled the amount of dowry.
Other cause of the existence of dowry is that

giving dowry is a social custom and it is very
difficult to change customs all of a sudden. The
feeling is that practicing customs generates and
strengthens solidarity and cohesiveness among
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people.
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Many people give and take dowry only because

their parents and ancestors had been practicing
it. Custom has stereotyped the old dowry
system and till some rebellious youth muster
courage to abolish it and girls resist social
pressures to give it, people will stick to it.
Amongst Hindus, marriage in the same caste

and sub-caste has been prescribed by the social
and religious practices with the result that
choice of selecting a mate is always restricted.
This results in the paucity of young boys who
have high salaried jobs or promising careers in
the profession.
They become scarce commodities and their

parents demand huge amount of money from
the girl's parents to accept her as their
daughter-in-law, as if girls and chattel for which
the bargain has to be made. Nevertheless, their
scarcity is exacerbated and aggravated by the
custom of marriage in the same caste.
A few people give more dowries just to exhibit

their high social and economic status. Jains and
Rajputs, for example, spend lakhs of rupees in
the marriage of their daughters just to show
their high status or keep their prestige in the
society even if they have to borrow money.
The most important cause of accepting dowry

by the grooms' parents is that they have to give
dowry to their daughters and sisters. Naturally,
they look to the dowry of their sons to meet
their obligations in finding husbands for their
daughters.
For instance, an individual who may be against

the dowry system is compelled to accept fifty to
sixty thousand rupees in cash in dowry only
because he has to spend an equal amount in his
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sister's or daughter's marriage. The vicious

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circle starts and the amount of dowry goes on

increasing till it assumes a scandalous

proportion.
Child Marriages
Many people marry their daughters in

childhood to escape from dowry, and pre-
puberty marriage is an evil in itself. On
maturity, the boys may or may not be able to
adjust with their wives. This crisis situation is by
no means left behind after the child marriage is
consummated on attaining maturity. If by
chance a husband becomes educated or
professionally trained and his wife remains
uneducated, both partners face crises.
Death During Childbirth
Early marriage exposes women to longer

childbearing period. This means greater health
hazards to women and children. Several studies
show that teenaged mothers risk to health for
both themselves and their children. This risk is
further enhanced by poor nutrition.
Various surveys indicate that women's caloric

content is about 100 calories (per women per
day) less than they spend, whereas men show
an 800 caloric surplus intake. Women expend a
great deal of energy working inside and outside
the house, whereas they often have insufficient
food.
Customarily they often eat after the men and

other members of the family have eaten. The
lack of knowledge and improper care during
postnatal period, and frequent pregnancies lead
to larger fetal wastage, birth of larger number
of low eight babies, and death of young women.
Neglect During Early Childhood

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The neglect of the girl child starts very early in

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life. The extent of neglect varies from family to

family depending on their economic position.

But in comparison to her male counterpart a
female child is relatively neglected in most of
the socioeconomic strata.
Throughout the country it has been noticed that

when the girl child depends on breast-feeding
the chances of her survival are relatively more.
Data from various sources shows that from

infancy till the age of 15 the death rate for
female child far exceeds the mortality rate for
male child. There are several causes underlying
this. Firstly, the female children are breast fed
for a far shorter period than their male
counterparts.
Secondly, during illness parents show a greater

concern towards male children. This neglect is
quite often enforced by poor economic
condition. Finally, in addition to the intake of
insufficient and non-nutritious food the female
child is exposed to a greater workload very
early in life.
Often in families of weaker economic strength

the girl child is found attending the household
chores as well as taking care of her younger
brothers and sisters.
Atrocities on Women
Male violence against women is a worldwide

phenomenon. Although not every woman has
experienced it, and many expect not to, fear of
violence is an important factor in the lives of
most women. It determines what they do, when
they do it, where they do it, and with whom.
Fear of violence is a cause of women's lack of

participation in activities beyond the home, as
well as inside it. Within the home, women and
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girls may be subjected to physical and sexual

abuse as punishment or as culturally justified

assaults. These acts shape their attitude to life,
and their expectations of themselves
There are various forms of crime against

women. Sometimes, it begins even before their
birth, sometimes in the adulthood and other
phrases of life. In the Indian society, the
position of women is always perceived in
relation to the man, from birth onwards and at
every stage of life, she is dependent on him.
This perception has given birth to various social

customs and practices. One important
manifestation of these customs and practices
has been that of Sati. It is seen as a pinnacle of
achievement for a woman. This custom of self-
immolation of the widow on her husband's pyre
was an age-old practice in some parts of the
counter, which received deification.
The popular belief ran that the goddess enters

into the body of the woman who resolves to
become a sati. The practice of sati has been
abolished by law with the initiative of Raja Ram
Mohan Roy in the early decades of nineteenth
century. However, there has been a significant
revival of the practice of sati in the last few
decades. Indeed, Rajasthan has been the focal
point for this practice in recent years.
Violence against women both inside and

outside of their home has been a crucial issue in
the contemporary Indian society. Women in
India constitute near about half of its
population and most of them are grinding
under the socio-cultural and religious
structures. One gender has been controlling the
space of the India's social economic, political
and religious fabric since time immemorial
The condition of widows is one of the most

neglected social issues in India. Because of
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widowhood the quality of life is lowered for

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many Indian women. Three percent of all Indian

women are widows and on an average,

mortality rate is 86 percent higher among
elderly widows in comparison to married
women of the same age group.
Various studies indicated that

(i) legal rights of widows are violated,
(ii) they suffer forceful social isolation,
(iii) they have limited freedom to marry,
(iv) restrictive employment opportunities for
widows,
(v) most widows get little economic support
from their family or from the community.
It is common to read news about violation or

wrongs committed on women everyday. Our
orthodox society is so much prejudiced by age-
old habits and customs that a violated woman,
whether she is forced or helpless, has no place
in the society.
Another danger in India is that, Indian law does

not differentiate between major and minor
rape. In every ten-rape case, six are of minor
girls. In every seven minutes a crime is
committed against women in India. Every 26
minutes a woman is molested. Every 34
minutes a rape takes place.
Every 42 minutes a sexual harassment incident

occurs. Every 43 minutes a woman is
kidnapped. And every 93 minutes a woman is
burnt to death over dowry. One-quarter of the
reported rapes involve girls under the age of 16
but the vast majority are never reported.
Although the penalty is severe, convictions are
rare.
Marriage Legislation
In March 1961, when the bill on unequal

marriages was being discussed in the Rajya
Sabha, one member quoted epic against its
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inclusion in the institution of Hindu marriage.

Dr. Radhakrishnan, the then chairman of the
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Rajya Sabha, had remarked: the ancient history

cannot solve the problems of modern society.

This is an answer in one sentence to those
critics who want to maintain a gap between
social opinion and social legislation.
Legislation must meet the social needs of the

people; and because the social needs change,
legislation also must change from time to time.
The function of social legislation is to adjust the
legal system continually to a society, which is
constantly outgrowing that system.
The gulf between the current needs of the

society and the old laws must be bridged. The
laws have got to give recognition to certain de
facto changes in society. One of the changes in
modern India is the change in the attitude
towards marriage; hence the necessity of laws
on different aspects of marriage.
The laws enacted in India relate to:

(i) age at marriage
(ii) field of mate selection,
ii) number of spouses in marriage,
(iv) breaking of marriage,
(v) dowry to be given and taken, and
(vi) remarriage.
The important legislations relating to these six

aspects of marriage passed from time to time
are:
(i) The Child Marriage Restraint Act, 1929
(dealing with age at marriage),
(ii) The Hindu Marriage Disabilities Removal Act
1946 and Hindu Marriage Validity Act, 1949
(dealing with field of mate selection),
(iii) The Special Act. 1954 (dealing with age at
marriage, freedom to children in marriage
without parental consent, bigamy, and breaking
up of marriage),
(iv) the Hindu Marriage Act, 1955 (dealing with
age at marriage with the consent of parents
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bigamy, and breaking up of marriage)

(v) The Dowry Act 1961, and
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(vi) The Widow Remarriage Act, 1856

The Child Marriage Restraint Act, 1929
It came into force on April 1, 1930. It restrains

the marriage of a child, though the marriage
itself is not declared void. Accordingly,
contracting, performing and facilitating the
marriage of boys under eighteen and girls less
than fourteen years of age were an offence.
The age of girls was later on raised to fifteen

years. The amendment made in 1978 further
rose the age for boys to twenty-one years and
for girls to eighteen years. The violation of the
Act prescribes penalty but the marriage itself
remains valid.
The offence under the Act is non-cognizable

and provides punishment for the bridegroom,
parent, guardian, and the priest, which are
three months of simple imprisonment and a
fine of up to Rs. 1000.
No woman is, however, punishable with

imprisonment under this Act. The Act also
provides for the issue of injunction order
prohibiting the child marriage. But no action
can be taken for the offence if a period of more
than one year has expired from the date of the
alleged marriage.
The Hindu Marriage Disabilities Removal

Act,1946
Among Hindus, no marriage is valid between

persons related to each other within the
prohibited degrees, unless such marriage is
sanctioned by custom. However, this Act
validated marriages between persons belonging
to the same gotra or parivara (agnatic groups).
This Act now stands repealed after the passing
of the Hindu Marriage Act, 1955.
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The Hindu Marriage Act, 1955

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This Act came into force from May 18, 1955 and
applies to whole of India, except Jammu and

Kashmir. The word Hindu in the Act includes
Jains, Sikhs, Buddhists and the Scheduled
Castes.
The conditions for marriage between any two

Hindus as provided in the Act are:
(i) neither party has a spouse living;

(ii) neither party is an idiot or lunatic;
(iii) the groom must have completed eighteen
years age and the bride fifteen years age. The
amendment in the Act made in 1978 has raised
this age to twenty-one years for boys and
eighteen years for girls
(iv) the parties should not be within the degrees
of prohibited relationships, unless the custom
permits the marriage between the two;
(v) the parties should not be sapindas of each
other unless the custom permits the marriage
between the two;
(vi) where the bride is under eighteen years of
age and the groom is under twenty-one years of
age the consent of her/his guardian in marriage
must have been obtained.
The persons whose consent may be obtained in

order of preference are: father, mother,
paternal grandfather, paternal grandmother,
brother paternal uncle, maternal, maternal
grandmother and maternal uncle. No particular
form of solemnization is prescribed by the Act.
The parties are free to solemnize the marriage
in accordance with the customary rites and
ceremonies. The Act permits judicial separation
as well as annulment of marriage.
Either party can seek judicial separation on any

one of the four grounds; desertion for a
continuous of two years, cruel treatment,
leprosy, and adultery.
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The annulment of marriage may be on any one

of the following four grounds:
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(i) the spouse must have been impotent at the

time of marriage and continues to be so until
the institution of the proceedings,
(ii) party to the marriage was an idiot or lunatic
at the time of marriage,
(iii) consent of the petitioner or of the guardian
was obtained by force or fraud. However, the
petition presented on this ground will not be
entertained after one years of marriage, and
(iv) the wife was pregnant by some person
other than the petitioner at the time of
marriage.
The dissolution of marriage may be on the

grounds of adultery, conversion of religion,
unsound mind, leprosy, venereal disease,
renunciation, desertion for seven years, and
cohabitation not resumed after two years after
judicial separation.
A wife may also apply for divorce if her husband

had already a wife before marriage, and he is
guilty of rape or bestiality. The 1986
amendment permits divorce on the ground of
incompatibility and mutual consent also. The
petition for dissolution of marriage can be
submitted to the court only when three years
have elapsed after marriage.
This period has, however, been reduced to one

year after the 1986 amendment. The divorcees
cannot remarry till one year elapses since the
decree of divorce. The Act also provides for the
maintenance allowance during judicial
separation and alimony after divorce. Not only
wife but also husband can also claim the
maintenance allowances.
The Special Marriage Act, 1954
This Act came into force on April 1, 1955. It

repealed the Special Marriage Act, 1872 which
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provided a form of marriage for those who did

not wish to conform to the existing forms. The
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1872 Act provided that persons wishing to

marry (under the Act) had to declare that they

did not profess Hindu, Jain, Sikh, Muslim, Parsis,
Christian or any other religion.
In 1923, an amendment was made in the Act

under which a person wanting to marry (under
the Act) had not to give any such declaration.
Each party was simply required to make a
declaration that it professed one or other
religion.
The Act, thus, recognized inter-religion

marriages. The conditions pertaining to age,
living spouse, prohibited relationship and
mental state as prescribed by the 1954 Act for
marriage are the same as provided in the 1955
Act. Under the 1954 Act, a marriage officer
solemnizes the marriage.
The parties have to notify him at least a month

before the marriage date. One of the parties
must have resided in the district in which the
marriage officer's office is located.
During this one month, any person can raise

objection against the marriage. If the marriage
is not solemnized within three months from the
date of notice, a fresh notice is required.
Presence of two witnesses is necessary at the
time of marriage. This Act also provides for the
annulment of marriage, judicial separation, as
well as divorce and alimony. The grounds for
these are the same as provided in the Hindu
Marriage Act, 1955.
Hindu Widows Remarriage Act, 1856
From Smriti period onwards, widows were not

permitted to remarry. According to Manu, a
widow who marries again brings disgrace on
herself; she should, therefore, be excluded from
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the seat of her lord. The 1856 Act removed all

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legal obstacles to the marriage of Hindu

widows.
The object was to promote good morals and

public welfare. The Act declares that the
remarriage of a widow whose husband is dead
at the time of her second marriage is valid and
no issue of such marriage will be illegitimate.
In case the remarrying widow is a minor whose

marriage has not been consummated, the
consent of father, mother, grandfather, and
elder brother or nearest male relative is
required.
Any marriage contracted without such consent

is void. However, if the marriage has been
consummated, it will not be declared void. The
Act forfeits the widow her right of maintenance
out of the estate of her first husband.
The Dowry Prohibition Act, 1961
This Act was passed on May 20, 1961. The Act

does not apply to Muslims. It permits exchange
of gifts for not more than Rs. 2,000. It
prescribes the penalty of six month's
imprisonment or a fine up to Rs. 5,000 or both
for its violation. The police, on its own, cannot
take any action for the violation of the Act
unless some complaint is lodged with it. No
action can be taken after one year of marriage.
Socio-Economic Programme
Under this programme, the Central Social

Welfare Board gives financial assistance to
voluntary organizations for undertaking a wide
variety of income-generating activities which
include the production of central components
in ancillaries units, handlooms, handicrafts,
agro-based activities such as animal husbandry
sericulture and fisheries and self-employment
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ventures like vegetables or fish-vending, etc.

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For production units, only women organization

and organizations working for the handicapped

women cooperatives and institution like jails,
and Nariniketans, are eligible for grants to the
extent of 85 percent of the project cost and the
remaining 15 percent is to be met by the
grantee institutions.
The dairy scheme focuses exclusively on

women's organizations having at least 20
women members, including Mahila Mandals,
Indira Mahila Kendras, Self Help Groups and
organizations already assisted under STEP
schemes. The benefits of the scheme are meant
for women whose families are below the
poverty line.
Rural women's Development and Employment
Project
The Rural Women's Development and

Empowerment Project (now also being called
"SWA-SAKTI Project" has been sanctioned on 16
October 1998 as a Centrally-sponsored project
for five years at an estimated outlay of Rs.
186.21 crore. In addition, an amount of Rs. Five
crore is to be provided, over the project period
but outside the project outlay, for facilitating
setting up in the project States of revolving
funds for giving interest-bearing loans to
beneficiary groups primarily during their initial
formative stage.
The objectives of the project are

(i) Establishment of self-reliant women's self-
help-groups (SHGs) between 7,400 and 12,000
having 15-20 members each, which will improve
the quality of their lives, through greater access
to and control over, resources;
(ii) Sensitizing and strengthening the
institutional capacity of support agencies to
proactively address women's needs;
(iii) Developing linkages between SHGs and
leading institutions to ensure women's
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continued access to credit facilities for income

generation activities;
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(iv) Enhancing women's access to resources for

better quality of life, including those for

drudgery reduction and time-saving devices;
and
(v) Increased control of women, particularly
poor women, over income and spending,
through their involvement in income generating
activities.
The implementing agencies will be the

Women's Development Corporation of the
concerned States of Bihar, Haryana, and
Karnataka; Gujarat Women's Economic
Development Corporation in Gujarat; M.P.
Mahila Arthik Vikas Nigam in Madhya Pradesh
and Mahila Kalyan Nigam in Uttar Pradesh, who
will actively associate NGOs in the
implementation tasks. The Government of India
in the form of grant-in-aid will provide funds.
At the Central level, the Department of Women

and Child Development, assisted by the Central
Project Support Unit (CPSU), handle the project.
NIPCCD has been identified as the Lead Training
Agency, while Agricultural Finance Corporation
has been contracted as the Lead Monitoring
and Evaluation Agency. Both of them work in
close liaison with the CPSU, under the
directions of the Department.
Development of Women and Children in Rural

Areas (DWCRA)
Development of Women and Children in Rural

Area Programme (DWCRA) was started in
September 1982 in the form of a sub-plan of
Integrated Rural Development Programme. The
main aim of this programme was to provide
proper self-employment opportunities to the
women of those rural families who are living
below the poverty line, so that their social and
economic standard could be improved.
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The main points of this programme are as

under:
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1. Under this programme, the policy of making

a group of 10-15 women has been adopted
corresponding to the local resources, their own
choices and skills to complete the economic
activities.
2. The targeted women are financed by the

loans and subsidies under IRDP.
3. Since 1995-96, Revolving Fund of Rs. 25,000

has been provided to each women group for
meeting their working capital requirements.
4. The amount of the Revolving Fund was being
shared by the Central Government, the State
Government and UNICEF in the ratio of
40:40:20. Since 1 Jan. 1996 UNICEF has refused
to contribute its share. That is why, now the
ratio of 50:50 is being shared between the
Centre and the State Government.
5. The District Rural Development Agency has

the responsibility of implementing the DWCRA
plan.
6. Since 1995-96 the childcare activities have

also been included under DWCRA programme.
For this purpose, each district has been allotted
an amount of Rs. 1.50 lakh p.a. In this, the share
of the Central Government will be Rs. 1 lakh
and remaining Rs. 50,000 will be the share of
the State Government.
7. In order to encourage the projects of DWCRA

in the rural area, CAPART extends its support to
the voluntary institutions also.
8. During the Sixth plan, 3,308 women group

were formed under this programmes and the
total number of members was 52,170. In the
Seventh plan, 28,031 women groups were
formed and the total number of members was
4.70 lakhs. During Eighth plan, 1, 41,397 women
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groups were formed with total membership of

22.67 lakh. During 1997-98, 36,436 lakh women
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were benefited. During 1998-99, 19,657 groups

were formed in which 2.35 Lakh women were

benefited. Upto March 31, 1999, 38.04 lakh
women were benefited under DWCRA since its
inception. Since April, 1, 1999 DWCRA has been
merged with newly introduced scheme namely
Swarna Jayanti Gram Swarozgar Yojana.
Indira Mahila Yojna
The Indira Mahila Yojana (IMY) aims at

organizing at the grass-root level to facilitate
their participation in decision-making and their
empowerment was launched on 20 August
1995, to start with, in 200 ICDS blocks. The
strength of the scheme lies in the strength of
group dynamics.
The objectives of the scheme are: convergence

of the schemes of every sectoral department;
awareness generation among the women from
rural areas and urban slums; and economic
empowerment of women.
Balika Samriddhi Yojana
The Balika Samriddhi Yojana (BSY) is a scheme

to raise the status of the girl child. The first
component of the scheme of BSY was launched
with effect from 2 October 1997. Under this,
the mother of a girl child born on or after 15
August 1997 in family living below the poverty
line was given a grant of Rs. 500. The benefits
and means of delivery have been redesigned in
the current financial years.
The post-delivery grant of Rs. 500 per girl child

(up to two girls in a family living below the
poverty line) will be deposited in bank account
in the name of the girl child or in a post office if
there is no bank nearby.
In the same account will be deposited annual

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scholarships ranging from Rs. 300 for class I to

Rs. 1,000 for class X when the girl starts going to
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school. The matured value of the deposits

(along with interest) will be repayable to the girl

on her attaining the age of 18 years and having
remained unmarried till then.
National Commission for Women
The National Commission for Women was set

up on 31 January 1992 in pursuance of the
National Commission for Women Act 1990.
The functions assigned to the Commission are

wide and varied covering almost all facets of
issues relating to safeguarding women's rights
and promotion. The Commission has a
Chairman, five members and a Member
Secretary, all nominated by the Central
government.
The Commission continues to pursue its
mandated activities, namely, review of
legislation, interventions in specific individual
complaints of atrocities and remedial action to
safeguard the interest of women where
appropriate and feasible.
The Commission has accorded highest priority

to securing speedy justice to women. Towards
this end, the Commission is organizing Parivarik
Mahila Lok Adalats, offering counseling in
family disputes and conducting training
programmes for creating legal awareness
among women.
Plan of Action to Combat Sexual Exploitation

of Women and Children
The Supreme Court in a case passed an order on

9 July 1997, directing inter alia the constituting
of a committee to make an in-depth study of
the problem of prostitution, child prostitutes
and children of prostitutes and to evolve
suitable schemes for their rescue and
rehabilitation.
21
Accordingly the Committee on Prostitution,

Page
Child Prostitutes and Children of Prostitutes of

commercial sexual exploitation and trafficking

of women and children and children of the
women victims was constituted to evolve such
schemes as are appropriate and consistent with
the directions given by the Supreme Court.
A draft plan of Action prepared by the

Committee has been approved in a meeting
chaired by the Hon'ble Prime Minister. The Plan
of Action would guide the actions of the
Ministries/ Departments of the Central
government, NGOs, the public and private
sectors and other sections of society.
The Plan of Action consists of action points

grouped under prevention, trafficking,
awareness generation and social mobilization,
health care services, education and childcare,
housing, shelter and civic amenities, economic
empowerment, legal reforms and law
enforcement, rescue and rehabilitation,
institutional machinery and methodology.
The report of the Committee and the plan of

Action to combat trafficking and commercial
sexual exploitation of women and children have
been sent to the concerned Central Ministries/
Departments and State governments/ UT
administrations for implementation of the
action points.
National Women Fund
In 1992-93 a National Women Fund was

established to meet the loan requirements of
the poor women. This fund was established in
the form of a society under the Society
Registration Act by a collected sum of 31 crore
rupees. This fund has given help to more than
250 non-government organizations. Women
and Children Development Minister of State is
the ex-official chairman of this fund.
Mahila Samridhi Yojana

22
Page
With the objective of providing economic

security to the rural women and to encourage,
the saving habit among them, the Mahila
Samridhi Yojna was started on 2 October 1993.
Under this plan, the rural women of 18 years of
above age can open their saving account in the
rural post office of their own area with a
minimum Rs. 4 or its multiplier.
On the amount not withdrawn for 1 year, 25%

of the deposited amount is given to the
depositor by the government in the form of
encouragement amount. Such accounts
opened under the scheme account opened
under the scheme are provided 25% bonus with
a maximum of Rs. 300 every year.
Up to 31 March 1997 2.45 crore accounts were

opened under this scheme with a total
collection of Rs. 265.09 crore. The Department
of Women and Child Development, the nodal
agency for MSY, decided in April 1997 that now
new MSY accounts should be opened from 1
April 1997 onwards but the existing account
could be maintained.
23
Page

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What are the different levels of social work according to systems theory?

What are the different levels of social work according to systems theory?

What is the National Commission for Women and what are its functions?

What is the National Commission for Women and what are its functions?

Social Work Theories and Schemes for Women Empowerment from internet

Social Work Theories and

Schemes for Women

Systems Theory & Social Work Practice

healthy dynamics within family relationships.

Read more: Systems Theory & Social Work Practice | eHow.com

General Systems Theory in Social Work

By Lee Flamand, eHow Contributor

updated: January 25, 2011

General Systems Theory in Social Work

Read more: General Systems Theory in Social Work | eHow.com

Social Problems Faced by Women

Max Radin has defined dowry as the property,

which a man receives from his wife or her

The amount of dowry is regulated by factors

McKim Marriott holds that the feeling behind

One of the causes of dowry is the desire and

Other cause of the existence of dowry is that

Many people give and take dowry only because

Amongst Hindus, marriage in the same caste

They become scarce commodities and their

A few people give more dowries just to exhibit

The most important cause of accepting dowry

For instance, an individual who may be against

sister's or daughter's marriage. The vicious

circle starts and the amount of dowry goes on

increasing till it assumes a scandalous

Many people marry their daughters in

Death During Childbirth

Early marriage exposes women to longer

Various surveys indicate that women's caloric

Customarily they often eat after the men and

Neglect During Early Childhood

The neglect of the girl child starts very early in

life. The extent of neglect varies from family to

family depending on their economic position.

Throughout the country it has been noticed that

Data from various sources shows that from

Secondly, during illness parents show a greater

Often in families of weaker economic strength

Male violence against women is a worldwide

Fear of violence is a cause of women's lack of

girls may be subjected to physical and sexual

abuse as punishment or as culturally justified

There are various forms of crime against

This perception has given birth to various social

The popular belief ran that the goddess enters

Violence against women both inside and

The condition of widows is one of the most

widowhood the quality of life is lowered for

many Indian women. Three percent of all Indian

women are widows and on an average,

Various studies indicated that

It is common to read news about violation or

Another danger in India is that, Indian law does

Every 42 minutes a sexual harassment incident