Unveiling India's Bride Market: A Complex Nexus of Tradition, Exploitation, and Economics

In India's busy markets, amidst the swirl of multicolored saris and the perfume of spices, there is a quieter trade—one that crosses the lines of tradition and modernity, wealth and poverty. This commerce, veiled in whispers and clandestine agreements, gets at the heart of society conventions and economic reality. Today, we enter a world where transactions are more than just monetary; they involve the exchange of lives, aspirations, and identities. Join us on a journey through the veiled corners of India's social fabric, where the borders between tradition and exploitation blur, revealing a phenomenon that calls into question our understanding of traditional customs and human rights. Using detailed statistics, case studies, and investigative journalism, we dive deeply into the economic, social, and legal dimensions of bride commodification in India.

The Bride Market in India: Unveiling the Shadows of Tradition and Exploitation

Introduction

India's diverse cultural landscape is often celebrated for its richness and traditions, but beneath the surface lies a troubling phenomenon: the bride market. This complex issue encompasses a range of practices from traditional arranged marriages to instances of trafficking and exploitation. Focusing on regions like Haryana and Rajasthan, where the bride market is notably pronounced, this blog explores the multifaceted dimensions of this issue. Drawing on comprehensive data, case studies, and investigative journalism, we delve deep into the economic, social, and legal aspects surrounding the commodification of brides in India.

Understanding the Bride Market

The bride market in India exists at the intersection of tradition, economic disparity, and gender inequality. While arranged marriages are a longstanding cultural practice involving families facilitating matches based on mutual consent and compatibility, the darker side of the bride market involves coercion, trafficking, and sometimes the outright sale of brides. Economic incentives, coupled with patriarchal norms and societal pressures, often drive this illicit trade, perpetuating harmful stereotypes and compromising the rights and dignity of women and girls.

Bride Market Dynamics in different states

Haryana

Haryana, with its firmly established patriarchal beliefs and lopsided sex ratio, stands out as a prime destination for the bride market. Due to demographic imbalances in the area, there is a significant demand for brides from neighboring states. Families in Haryana, particularly those from affluent families, may pay tens of thousands to lakhs of rupees for brides. The price frequently fluctuates depending on the bride's perceived beauty, education level, and social status, indicating societal preferences and economic discrepancies.

According to News-18, Reena was bought to Haryana when she was a teenager and she was bought from Tripura. She was sold three times but she was never married. To make these girls look more beautiful, their parents force them to take such specified drugs to increase their breast size and body muscles to attract more wealthy customers and fetch higher amounts when they are first sold says Asiana Times in a report.

Why bride market is most popular in Haryana?

1. In Haryana, pervasive poverty has led to a situation where brides are perceived as purchasable commodities priced between 4000-5000 INR. This economic calculation reflects a stark reality where families consider acquiring a bride as a cost-effective alternative to bearing the expenses associated with traditional marriages. Such perceptions underscore deep-seated socio-economic disparities and highlight the urgent need for interventions to address poverty alleviation and promote equitable social norms that uphold the dignity and rights of individuals involved in marriage transactions.
2. The sex ratio stands at 879 females for every 1000 males, a statistic that underscores a significant gender imbalance. This demographic reality contributes to the perception that a single woman can be acquired to fulfill marital obligations for two brothers within the same household. Such attitudes reflect entrenched cultural norms and socio-economic pressures, perpetuating the commodification of women in marriage arrangements.
3. There is a prevalent belief that if these girls can bear a male child, that child can then inherit the family's property, ensuring continuity of lineage and inheritance rights.
4. Subsequently, after bearing a male child, these women are often perceived as commodities that can be sold again, reinforcing a view of them as profit-generating assets.

Rajasthan

Similarly, Rajasthan witnesses instances where families from affluent backgrounds seek brides from less economically advantaged regions or communities. In Rajasthan's Hadoti village this practice is very common. The amount of the bride can depend on the following factors

• Skin color
• Age
• Virginity
• Number of times brides has been sold.

In these regions, the price of women is reportedly as low as 4000 INR, which is cheaper than the cost of purchasing cattle. This stark comparison underscores the alarming devaluation of women in contexts where they are bought and sold, often under conditions of economic desperation and gender inequality. Such practices highlight profound societal issues and the urgent need for comprehensive interventions to protect the rights and dignity of women vulnerable to exploitation.

Madhya Pradesh

In a small village of Madhya Pradesh, Shivpuri where one can get a wife on rent for a month to a year. This practice of buying and selling girls for rent is known as “Dhadicha.” - The Asian Times.

The bride market exhibits a distinctive facet: young girls are not only sold for marriage but also rented out for temporary marital arrangements. This practice reflects a complex intersection of economic pressures and cultural norms, where families may seek financial gain through the temporary placement of their daughters in marital unions.

In Madhya Pradesh, the bride market operates uniquely, showcasing girls annually for prospective marriages. This practice distinguishes it from other regions as it:

• Family involves directly, so brokers
• A legal agreement is made when the deal is made.

Legal Framework and Initiatives

Trafficking in Human Beings or person is prohibited under the constitution of India under the Article 23(1) and under immoral traffic (Prevention) Act, 1956 (ITPA) is the premier legislation for prevention of Trafficking for commercial sexual exploitation. This includes any form of trade or dealing in human beings, whether for the purpose of forced labor, sexual exploitation, slavery, or any other form of exploitation. It recognizes that individuals cannot be treated as commodities and safeguards against their exploitation through trafficking.

However, individuals exploiting this situation have found a loophole through marriage, asserting that adults have the right to marry of their own volition. This loophole is sometimes misused to justify practices that may circumvent the spirit of Article 23(1) of the Indian Constitution, particularly in cases where marriages are coerced or entered into under duress, thereby perpetuating forms of exploitation akin to forced marriages or trafficking.

"We know there are cases of bride purchase but we seldom receive complaints", A police official to TOI and no complaints translate into no actions.

Government's action

The practice of signing stamp papers during the sale of girls as brides indicates a level of government oversight, as stamp papers are legal documents issued and monitored by governmental authorities. This formalizes the transaction and implies governmental acknowledgment and endorsement of the agreement. However, the use of stamp papers in such transactions does not necessarily imply ethical or legal approval of the practice itself; rather, it underscores the need for stricter enforcement of laws and regulations to prevent the exploitation and trafficking of individuals under the guise of marriage.

Chief Minister of Haryana, Manohar Lal Khattar, sparked controversy when he commented that girls from Kashmir could now be married into Haryana following the abrogation of Article 370. This statement drew widespread criticism and raised concerns about the commodification of women from different regions under the guise of marriage. Such remarks underscore the sensitive socio-political implications of legal and constitutional changes, highlighting the need for responsible discourse and policies that uphold the dignity and rights of all individuals involved.

During the 2014 Lok Sabha elections, unmarried boys from Jind district formed a ‘Randa’ Union or ‘Union of Bachelor Boys’, whose slogan was “Bahu dilao, vote pao (get us a bride, get votes)”. - The Print

Conclusion

Finally, the Indian bride market exemplifies profound socioeconomic gaps, gender inequality, and cultural behaviors that commodify women's lives. It depicts a disturbing world in which women are bought and sold, often under the pretext of marriage, perpetuating cycles of exploitation and depriving them of their basic rights and dignity.

Addressing this complicated issue requires a diverse approach, including strict enforcement of current laws against trafficking and forced marriages, thorough awareness efforts to challenge traditional norms, and tailored initiatives to empower women economically and socially. It is critical for governments, civil society organizations, and communities to work together to deconstruct the systems that allow the bride market to flourish.

Furthermore, promoting a cultural shift toward gender equality and respect for human rights is critical. By increasing education, economic possibilities, and legal rights for women, India may work toward a future in which marriages are founded on mutual consent, equality, and dignity. This shift is not only necessary, but critical for creating a society in which every individual, regardless of gender, can live without exploitation and reach their full potential.