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Tamilische Frauen in Ehekrisen: Handlungsvermögen Zwischen Widerstand Und Anpassung: Ein Beitrag Zur Gender- Und Rechtspluralismusforschung in Südasien

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Tamilische Frauen in Ehekrisen: Handlungsvermögen Zwischen Widerstand Und Anpassung: Ein Beitrag Zur Gender- Und Rechtspluralismusforschung in Südasien Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2013 Tamilische Frauen in Ehekrisen: Handlungsvermögen zwischen Widerstand und Anpassung: ein Beitrag zur Gender- und Rechtspluralismusforschung in Südasien Peyer Strauss, Nathalie Abstract: In my dissertation project I explore strategies of urban Tamil Hindu women from different castes and classes in coping with severe marital conflicts, informal separation and divorce. Using qualita- tive methods such as participant observation, interviews, informal talks and group discussions, I analyse life stories of women who are either separated or live in a difficult marital situation. I study women’s agency in daily life situations as well as in using different legal institutions from an actor’s perspective in order to gain insight into gender relations and legal pluralism. My data show that the role model of a “good wife“ who subordinates herself to her husband and bears all suffering silently is still very present as an ideal in urban Tamil Nadu. Furthermore, the dominant gender norms ascribe the full responsibility of the family’s wellbeing to the wife. In the case of separation, a woman can be highly ostracised. Called a “waste of life“, a separated woman is likely to be excluded from auspicious social events, similarly to a widow. Separation, therefore, can lead to social exclusion and ultimately to the loss of social security. Therefore a divorce or separation is hardly an attractive solution. The interviewed women prefer instead to adapt to the marital situation and to remain included in the community maintaining the status of a “good wife“. Due to their concerns with family honour and their fear of ostracism, many women discuss their problems with people outside the immediate family only after experiencing extreme suffering. They often return to their parental family that commonly remain a very important source of support during difficult marital situations. Depending on their personal relationships with their parents and siblings and according to caste customs and class norms, family members intervene on their behalf. Especially male relations summon a family meeting or caste council, convene a meeting with a local authority that is to mediate or arbitrate between the couple, or lastly turn to a state court on her behalf to negotiate maintenance, separation, or a couple’s reunion. However, filing a case for divorce in a state court tends to be difficult and is rarely undertaken. With the help of their families, women prefer „doing panchayat“in local dispute settlements. This legal practice consists of an informal mediation by a respected person and is dominated by two characteristic moments that distinguishes it from court practices: The importance of social relationships to support one’s interests and the preference of a solution in which the well-being of the family is favoured over the interests of an individual. In such a situation women’s rights organisations start to play a crucial role in women’s legal empowerment: They use the locally accepted „panchayat methods“ to protect women’s rights. Tamil women’s agency in marital conflicts remains complex and contradictory. My data shows that women have to deal with competing gender norms in their decision- making process. All in all, in order to stay socially included or to regain social integration, women’s ways of coping with marital conflicts and separation are placed on a fine line between the socially expected ways of adapting to the marital situation and a certain degree of resistance. Zusammenfassung Die vor- liegende Studie befasst sich mit dem Handlungsvermögen tamilischer Frauen in Ehekrisen im Alltag wie auch in verschiedenen rechtlichen Foren. Die Studie bezweckt mit der Analyse qualitativer Daten aus einer einjährigen Feldforschung in Madurai (Südindien) zu Erkenntnissen der Gender- und Rechtsplural- ismusforschung beizutragen. Meine Daten zeigen, dass das Rollenmodell der „guten Ehefrau“, die sich ihrem Mann unterordnet und Leid still erträgt, im urbanen Tamil Nadu als Ideal nachwievor sehr präsent ist. Zudem schreiben die dominanten Geschlechternormen die Verantwortung für das Familienwohl der Ehefrau zu. Im Falle einer Trennung kann dadurch eine Frau – ähnlich wie eine Witwe-. gesellschaftlich geächtet werden. Sozialer Ausschluss wiederum kann durch den Rückgang von Austauschbeziehungen let- ztendlich ihre soziale Sicherheit gefährden. Unter diesen Voraussetzungen erstaunt es nicht, dass Frauen in Ehekrisen so lange wie möglich versuchen die Ehe aufrechtzuerhalten und eine Trennung zu vermei- den. Die interviewten Frauen wenden sich erst nach extrem leidvollen Erfahrungen an Aussenstehende. Aufgrund der Sorge um die Familienehre suchen die Frauen meist zuerst Unterstützung bei ihren Eltern oder Geschwistern. Da ausserfamiliäre Interaktionen mit Männern für Frauen verpönt sind, ist insbeson- dere die Unterstützung männlicher Verwandter wichtig. Väter, Brüder und Onkel können Familienräte einberufen oder die Frauen zu Behördengängen begleiten. In der Analyse der verschiedenen Aushand- lungsforen zeigt sich, dass weniger ein bestimmtes Forum von meinen Gesprächspartnerinnen und ihren Familien bevorzugt wird, sondern vielmehr eine forenübergreifende Methode, die umgangssprachlich als ‚Panchayat machen‘ bezeichnet wird. Der integrative Ansatz dieser Methode, der eine gemeinschaft- staugliche Lösung ins Zentrum der Aushandlungen stellt, ist allgemein beliebter, als das oft auf Verlierer und Gewinner ausgerichtete staatliche Gerichtssystem. Durch die Abhängigkeit der Frauen von der Un- terstützung ihrer männlichen Verwandten, müssen sich die Frauen in solchen Aushandlungen jedoch auch deren Interessen beugen. Gut vernetzte Frauenrechtsorganisationen bieten in dieser Situation Frauen Un- terstützung für ein familienunabhängiges Lobbying an. Sie sind im Sinne der Panchayat-Methoden in der Lage, einflussreiche Personen zu mobilisieren, Druck durch drohende Gerichtsverhandlungen aufzuset- zen und durch den Einbezug aller Beteiligten sowie sorgfältiger Mediation die Interessen der Frauen zu vertreten. Das Handlungsvermögen meiner Gesprächspartnerinnen bewegt sich insgesamt auf dem schmalen Grad zwischen den von ihnen erwarteten Anpassungsleistungen und ihrem Widerstand dage- gen, in einer unbefriedigenden Situation zu resignieren. Sie beziehen sich auf unterschiedliche zum Teil sich widersprechende Referenzrahmen und ihre Handlungsweisen weisen sowohl widerständische wie auch gesellschaftskonforme Aspekte auf. Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-60938 Dissertation Published Version Originally published at: Peyer Strauss, Nathalie. Tamilische Frauen in Ehekrisen: Handlungsvermögen zwischen Widerstand und Anpassung: ein Beitrag zur Gender- und Rechtspluralismusforschung in Südasien. 2013, University of Zurich, Faculty of Arts. 2 Tamilische Frauen in Ehekrisen Handlungsvermögen zwischen Widerstand und Anpassung Ein Beitrag zur Gender- und Rechtspluralismusforschung in Südasien Abhandlung zur Erlangung der Doktorwürde der Philosophischen Fakultät der Universität Zürich Vorgelegt von Nathalie Peyer Strauss von Schleitheim SH Angenommen im Herbstsemester 2011 auf Antrag von Frau Prof. Dr. Shalini Randeria und Herr Prof. Dr. Heinzpeter Znoj Burgdorf, 2013 2 3 Inhalt Dank ....................................................................................................................................... 7 Zur Transliteration .................................................................................................................. 9 1. Einleitung: Die (öffentliche) Abwesenheit von Scheidungen .......................................... 11 Gender- und Familienforschung in Südasien ................................................................... 14 Gender und Rechtspluralismus ......................................................................................... 17 Forschungsfrage und theoretische Grundlage .................................................................. 21 Zusammenfassung ............................................................................................................ 26 2. Feldforschung: Methoden, Material und Reflexion ......................................................... 29 „Grounded Theory“ .......................................................................................................... 29 Madurai, die „rurbane“ Stadt ........................................................................................... 31 Multiperspektivisches Vorgehen ...................................................................................... 33 Sprechen über Ehekonflikte und Scheidungen ................................................................. 37 Die eigene Positionierung im Feld ................................................................................... 39 Forschungszusammenarbeit ............................................................................................. 40 Darstellung des Materials: Gemeinsame Themen und einmalige Geschichten ............... 43 A. Pushba ............................................................................................................................. 47 3. Die „gute Ehefrau“: Dominante Geschlechternormen ..................................................... 53 „Sich anpassen“ und „ihn ändern“ ..................................................................................
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