Intersectionality in Indian Politics: Beyond Age and Gender
Anmol Yadav, Nandini Singh & Divyasri S N
1.Introduction
By Anmol Yadav
A crucial perspective for comprehending how caste, class, age, gender, and other characteristics interacting to influence political inclusion in India is intersectionality. This chapter compares the advantages enjoyed by others with the exacerbated obstacles encountered by marginalized groups, such as young women from underprivileged castes or rural areas. It draws attention to the systemic difficulties and achievements of people negotiating these intersections through case studies and historical research. The chapter examines present policies, highlighting their inadequacies in dealing with the complexities of crossing identities, and advocates for a more integrated approach to policy making. Intersectionality-based quotas, capacity-building efforts, and increased data collecting are among the recommendations for promoting inclusive government.
Moving beyond isolated issues of youth and gender, this chapter advocates for a comprehensive framework that promotes equal representation and guarantees that India’s political system reflects its population’s variety.
2.Defining Intersectionality
By Anmol Yadav
The term “intersectionality” coined by Kimberlé Crenshaw describes how overlapping social
identities result in distinct experiences of privilege or disadvantage. Intersectionality is very
important in India, as caste, religion, gender, class, and geography all influence society. Just as young tribal men face different hurdles than urban youth, Dalit women face different political obstacles than upper-caste women.
By providing insights into systemic disparities, intersectionality aids in the dissection of these
overlapping inequalities. It finds chances for alliances and group efforts in addition to examining marginalization. By incorporating intersectionality into Indian politics, officials may promote inclusive representation and address the underlying causes of inequality.
3.Understanding Intersectionality in Indian Politics
By Anmol Yadav
3.1 Historical Perspective
Since the independence movement brought disparate groups together, intersectional identities have developed in Indian politics. While individuals like Jawaharlal Nehru and Mahatma Gandhi promoted an inclusive worldview, leaders like B.R. Ambedkar tackled caste-based inequality in addition to colonial tyranny. Women, Dalits, Muslims, and tribal people made substantial contributions while being marginalized in popular narratives; figures such as Sarojini Naidu, Begum Rokeya, and Ambedkar brought attention to the interaction of caste, class, gender, and religion. Demands for linguistic and cultural recognition led to the linguistic restructuring of states in 1956, which was a turning point in identity politics. Caste and class dynamics interacted with regionalism, as seen by statehood movements in Gujarat, Maharashtra, and Andhra Pradesh. Crucial events highlighted the links between caste and class, such as the Mandal Commission’s recommendations for OBC reservations in the 1980s. Similarly, the 1985 Shah Bano case brought attention to the linkages of religion and gender in political discourse. These instances show how caste, gender, and religion have a significant impact on Indian politics.
3.2 Theoretical Framework
Kimberlé Crenshaw’s introduction of the idea of intersectionality offers a useful prism through which to examine the overlapping and interconnected systems of privilege and discrimination. Ambedkar’s views on gender and caste in India are highly relevant to intersectional research. Caste, according to Ambedkar, was a system of gradated inequality that afflicted women and Dalits in diverse ways. Additionally, intersectionality is consistent with feminist ideas that challenge gender-based inequalities and Marxist theories that tackle class injustice. Scholars such as Gopal Guru, Kancha Ilaiah, and Uma Chakravarti have developed similar frameworks in India, looking at the ways that gender, caste, and class interact to influence the lived experiences of marginalized groups. Guru’s idea of “Dalit women’s standpoint” draws attention to the unique difficulties that Dalit women
encounter as a result of being marginalized in both patriarchal and caste systems. The ability of intersectionality to examine the interactions between many identities within the socio-political environment makes it applicable to comprehending Indian political systems.
REFERENCES
Intersectionality and Political Mobilization: Exploring How Gender Intersects with Other Identities, such as Ethnicity, Religion, and Economics
Psychology of Intersectionality of Gender as Well as Other Forms of Identity: Obstacles and Dilemmas Confronting Women’s Participation in Policy Making-Vandana Singh
Electing Women in Ethnically Divided Societies: Candidates, Campaigns, and Intersectionality in Bihar, India
Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color- Kimberle Crenshaw
“Intersectionality in Practice: Reflecting on India’s Affirmative Action Policies” by Surinder Jodhka in Economic and Political Weekly (EPW).
4. Contemporary Relevance of Intersectionality in Politics
By Nandini Singh
4.1. Case Studies of Political Leaders
Several political leaders in India embody the principles of intersectionality, challenging multiple axes of marginalization. Mayawati, a Dalit woman leader, redefined political power structures as the four-time Chief Minister of Uttar Pradesh.
Chandrashekhar Azad, the leader of the Bhim Army, has emerged as a voice for Dalit rights while aligning with broader issues of constitutional democracy and social justice.
Grace Banu, a Dalit transgender activist, challenges systemic exclusion through advocacy for transgender rights. Her political engagement highlights how caste and gender identity compound discrimination, reinforcing the need for inclusive policy making.
4.2. Discussion
(Palanithurai, 2005) Studies have shown that female political representatives are more concerned with social issues such as health, poverty alleviation, community development, and family welfare. Gender equality is an essential element for the sustainable progress of any nation. The goal of all- round development of the nation can be achieved only by ensuring the equal participation of both genders in various fields. In India, women are worshiped as goddesses and on the other hand, they are discriminated against. If seen, the root cause of gender inequality in Indian society lies in the patriarchal system. Eminent sociologist Sylvia Walby studied the patriarchal system prevalent in Indian society, stating that “Patriarchalism in the process and system of social structure in which man dominates, oppresses and exploits women”. The exploitation of women due to gender differences is an age-old cultural phenomenon of Indian society. The patriarchal system in the society has gained its legitimacy and acceptance from our religious beliefs, be it Hindu, Muslim or any other religion. Gender-based discrimination is widespread in India. Here, from birth to death, from education to employment, from family to political level, gender inequality is visible everywhere. On the level of social and political, perpetuating discrimination plays a large and main role between both genders. Recently the World Economic Forum (WEF) has released the Global Gender Gap Report – 2020 based on the data of 153 countries. In this annual report, India ranked 112 with a 91/100 sex ratio. India has lost four ranks in the case of gender inequality compared to the year 2018. From this rank, we can clearly guess how strong and deep the roots of lagging discrimination are in our country.
Reference: https://www.researchgate.net/publication/350372514_Gender_issues_in_Indian_Politics
5. Intersectional Challenges in Indian Politics:
By Nandini Singh
5.1. Caste and Class Barrier
In Indian politics, caste and class remain deeply entrenched barriers that shape political representation and policy outcomes. Despite constitutional safeguards, marginalized communities—particularly Dalits, Adivasis, and lower OBC groups—face systemic exclusion from leadership roles and decision-making processes. For instance, while Dalit leaders like Mayawati have risen to power, their political journeys are often fraught with caste-based opposition. Similarly, K. R. Narayanan, India’s first Dalit President, faced subtle discrimination despite his position. Economic disparity further limits participation, as seen in the dominance of wealthy candidates like industrialist-politician Naveen Patnaik. The intersection of caste and class thus reinforces structural inequalities in governance.
5.2. Regional Disparities
The experiences of women from marginalized ethnic communities can vary significantly between urban and rural settings. In urban areas, they might have better access to education and employment but still face discrimination and social exclusion. In contrast, rural areas often lack infrastructure and resources, making it even harder for these women to improve their living conditions.
Tribal women in India face unique challenges due to their dual identity as both women and members of marginalized ethnic groups. They often lack access to basic amenities like healthcare and education, which further exacerbates their struggles. Additionally, traditional customs and societal norms can limit their opportunities for personal and economic growth.
5.3. Gender and religious identity
In Hindu and Christian communities, women also navigate multiple layers of discrimination. Hindu women, especially those from lower castes, face barriers that are both religious and caste-based. Christian women, particularly from marginalized groups, often struggle with limited access to resources and opportunities. These intersecting identities create a complex web of challenges that require nuanced solutions.
Reference- https://sleepyclasses.com/intersectionality-and-gender-equality-addressing-multiple-forms-of-discrimination-in-india/ )
6. The Role of Youth in Intersectional Politics:
By Divyasri
6.1. Youth as agents of change
From a political behavior perspective, political interest is particularly important to explore among young people. Extant research has shown that political interest develops—or not—at an early age (Kinder & Sears, 1985; Verba et al., 1995) and tends to be a stable political orientation over a person’s lifespan (Neundorf et al., 2013; Prior, 2010).
6.2. Opportunities for youth
In addition to social action campaigns, some youth organizing groups provide formative learning experiences which engage youth in relevant sociopolitical issues through critical approaches. These groups support sociopolitical development (SPD), a self and socially-oriented process which influences youth personally, politically, and professionally into adulthood.
Reference – https://www.cogitatiopress.com/politicsandgovernance/article/download/9286/4195
https://pubmed.ncbi.nlm.nih.gov/30768728/ )
7. Gender Beyond Binary in Indian Politics
By Divyasri
The representation of transgender people in Indian politics has gained traction, but problems remain. The election of leaders such as Shabnam Mausi and Joyita Mondal demonstrates progress, but institutional impediments persist to prevent full involvement. Many transgender candidates suffer harassment, little finance, and a lack of party backing, making electoral success challenging.
Despite these difficulties, advocacy groups and non-governmental organizations (NGOs) have advocated for more inclusion. The Transgender Persons (Protection of Rights) Act of 2019 was a step forward, but campaigners advocate for greater affirmative action legislation to ensure meaningful representation. Case studies of transgender politicians demonstrate the need of inclusive governance in promoting progressive policy. Moving forward, political parties must actively assist gender-diverse candidates by providing them with training, financing, and equal opportunities to run in elections. (Das 2018; Menon 2021).
8.Policy Recommendations
By Divyasri
8.1 Institutional.
Proportional representation systems can help underprivileged groups achieve greater political inclusion. Reserved seats for LGBTQ+ and gender-diverse candidates can help assure greater representation. Political parties should implement policies that encourage intersectional leadership and allow various perspectives to engage effectively in decision-making processes. (Basu 2020; Roy 2023).
8.2: Education and Awareness
Civic education should include intersectionality to raise awareness about minority identities in politics. Schools and universities must hold debates about gender inclusion, caste relations, and political representation. Such educational reforms can help to create informed and active people who advocate for equitable policy. (Ghosh, who, 2022; Chakraborty, 2019).
8.3 Policies Focused on Youth
Programs for digital inclusion should be given top priority by governments in order to bridge the accessibility gap among young activists. Funding for mentorship programs, leadership development courses, and grassroots youth organizations can give young people the tools they need to get involved in politics. For young people to be involved in government, digital literacy must be strengthened. (Iyer, 2022; Verma, 2021).
8.4 Gender-Inclusive Policies
Expanding affirmative action laws is necessary to help LGBTQ+ and non-binary people in politics. Protections against discrimination in political settings must be guaranteed by legal structures. Gender-diverse candidates should be actively sought for and mentored by political parties in order to foster an inclusive leadership climate. Patel, 2023; Sharma, 2017).
9.Conclusion
By Divyasri
As India prepares for Bharat 2047, inclusion must be a pillar of its political environment. Gender and intersectional equity in politics require long-term efforts by policymakers, political parties, academia, and civil society. The youth, via their dynamic involvement, play an important role in developing a more representative democracy.
To create a truly inclusive society, positive policies, digital accessibility, and intersectional education must be promoted. Political institutions should encourage varied community engagement, ensuring that all perspectives are heard when making decisions. Academics and civil society can launch awareness campaigns to address systematic prejudices and promote informed civic participation.
Finally, the vision for Bharat 2047 is for everyone to have equal opportunity to engage in government, regardless of gender identity, caste, or socioeconomic status. A joint work needed to transform India’s political landscape into one that is truly representative and just. (Nair, 2020; Joshi, 2022).
Reference:
Basu, A. (2020). Political Inclusion and Representation in India. Oxford University Press.
Roy, S. (2023). Intersectionality and Leadership in Political Decision-Making. Sage Publications.
Ghosh, P. (2022). Civic Education and Political Awareness in India. Routledge.
Chakraborty, R. (2019). Gender, Caste, and Representation in Indian Politics. Orient Blackswan.
Iyer, M. (2022). Digital Inclusion and Youth Participation in Governance. Springer.
Verma, K. (2021). Mentorship and Leadership Development for Young Activists. Taylor & Francis.
Patel, R. (2023). Affirmative Action and Political Representation of LGBTQ+ in India. Cambridge University Press.
Sharma, L. (2017). Legal Protections Against Discrimination in Political Settings. Harvard Law Review.
Nair, V. (2020). Systematic Prejudices and Civic Participation in Indian Democracy. Penguin Books.
Joshi, D. (2022). Transforming India’s Political Landscape for Bharat 2047.
