Despite the multiple steps taken by governments to bridge the gap between them in achieving gender equality, research from various research studies shows that gender inequalities in multiple communities still exist. For instance, Hossain (2017) represents a paradox of recognition of twelve (12) Hijra people in Bangladesh who were dropped after an interview for the appointment of low-ranking clerks based on their gender after being medically examined (Hossain, 2017). This reflects the hefty blow to the Hijra people, which led to various protests while demanding their rights to hold civil positions. Alternatively, In America, a similar situation exists, with 77% of American residents saying that sexual harassment has greatly contributed to the violation of equality rights between men and women. Similarly, 67% of Americans hold diverse societal expectations of gender equality, while 64% believe political power positions belong to the male gender (Hollimon & Murley., 2016). All these reveal the warfare between the strive for equality while, at the periphery, social expectations and innate beliefs tend to pull communities to veer off. The diverse perspectives indicate intrinsic factors that sponsor gender inequality, and this paper will explain the various factors that sponsor inequality while drawing insights from multiple scholars like Hossain and Gregershen.
Ideological belief is one of the major factors that promote gender inequality in various communities contrasted with others, as seen in the Hijra people in Bangladesh. This community of Hijra in Bangladesh has internal and external challenges regarding gender identity and social status. As for the internal conflict, it is difficult for the hijras as some of them have genitalia, while others do not. These fights are about the authenticity criteria that differ within a community and where conducting “hijragiri” has higher priority than the genital status (Hossain, 2017). The mainstream opinion associates the Hijras with impotence, asexuality, and sexual deviations of the male gender, further reinforcing their marginalization. The idea of emasculation as a necessary part of genuine Hijra status also aggravates societal discrimination, especially among the working-class members of the community. Here lies the fact that ideological beliefs rooted in societal norms and perceptions continue to sustain gender inequality by pushing aside and excluding some groups based on their devotion to gender norms and expectations, like that of the Hijra group.
On the contrary, the ideologies of other communities act as a strong drive for gender equality within communities. Societies with cultural frameworks prioritizing gender equity and inclusiveness provide individuals with the necessary environment to challenge traditional gender norms and advocate for equal rights and opportunities. These ideologies create spaces that promote discussions, education, and awareness about gender-related issues, ultimately contributing to increased support for diversity. Moreover, ideological beliefs that hold everyone as having an inherent value and dignity regardless of gender are often the driving forces of movements and reforms that break the system barriers to equality. Ultimately, through the influence of societal values and attitudes, ideological beliefs become an important factor in promoting environments that are friendly to gender equality and women’s empowerment.
Additionally, Hossain (2017) says that the economic factor is another factor that determines the extent of gender equality among communities compared to others. One community experiencing this gender inequality is the Hijra community (Hossain, 2017). Predominantly originating from working-class backgrounds, Hijras face social exclusion from middle and upper-class circles. They often live in working-class neighborhoods, where they find relative acceptance and support from their immediate neighbors. However, interactions with the middle and upper classes are limited and marked by hostility and discrimination. Middle-class perceptions portray Hijras as biologically anomalous and associate them with negative stereotypes such as foul smell and aggressiveness, reinforcing their marginalization. This class-specific construction further perpetuates gender inequality by stigmatizing certain gender expressions associated with lower socioeconomic status.
Moreover, historical factors like colonialism explain why inequality in some communities keeps thriving while, in others, it does not. As for the case of Alta and Baja California, the colonial contacts have indelibly marked their indigenous peoples (Hollimon and Murley., 2016). The chapter shows how studying cultural contact and colonialism in California brings diverse aspects of historical inequalities to light. Through the implementation of archaeology studies and the evaluation of material innovations, the chapter justifies the cultural diversity prevailing in pre-contact polities and its role in shaping numerous neophyte communities located at Mission Santa Catalina. This also makes clear communities that succeed in preserving cultural and linguistic diversity despite challenges from colonization, and others see those historical injustices continue to cause them various forms of inequality.
The level of education gender gap essentially decides the pace of progress in equality and inequality in every society. Research has shown that educating female gender yields numerous advantages such as better female health, lower rates of child death, and more cases of aids prevention. Educated mothers, in addition, comprehend the significance of immunization and are more likely to practice healthier upbringing methods, which contribute to health outcomes. On the other hand, the impact of an additional year of schooling for girls on economic opportunities and productivity means the reduction of poverty and vulnerability at the household level. Consequently, esteeming girls’ and women’s education is the core impetus for pursuing gender equality and sustainable development.
On the other hand, profound gender gaps still exist in the areas of opportunity and access. Disadvantages are greater for the female gender, where they are more likely to be out of school, particularly at the secondary level, than for the male gender. The issue of gender-based violence in schools is still entrenched and thus lowers girls’ retention and enrollment. For instance, traditional views and negative behavioral norms like early marriage limit girls’ chances of going to school. Discriminatory education laws and policies, like those that exclude gender from receiving secondary education, enforce gender-specific curriculum tracks, or impose barriers to enrollment based on gender inclusion or expression, contribute to these inequalities further. They sustain cycles of poverty and marginalization among girls and women. As a result, education, though crucial for realizing gender equality, still confronts many societal and systemic problems in many places.
Furthermore, the media has created social perspectives on gender equality through their depiction of gender roles and stereotypes in media and popular culture. The study of media portrayals and gender equality shows that the media can constructively transform public opinions (Clemsens et al., 2007). Media can, with the use of multiple and inclusive portrayals, challenge the old gender norms and do the job of promoting a more equal society. Media demonstrates various viewpoints and erases stereotypes. Consequently, individuals will be persuaded to accept diversity and promote more comprehension and tolerance. On top of that, the media platforms create the possibility for the previously unheard voices to be heard, enlightening the discourse about gender equity and helping communities to advocate for change.
On the contrary, the media backs up the badge of the very same stereotypes of gender inequality. The picture of gender mediated by media could be narrow and unrealistic as it can violate certain groups’ representation, therefore reinforcing society’s harmful dignifying status and attitudes (Gregershen, 2022). Additionally, the trafficking and sexualization of individuals in media could pose greater consequences on gender perceptions, thereby, higher rates of sexism, harassment, and violence. In addition, the scarcity of representatives of diverse viewpoints in the media worsens the imbalance, which is detrimental for marginalized groups because they need the opportunity to see themselves as valued individuals in society. Accordingly, media may contribute to an equal portrait of gender, but it often fails to accomplish it, and it reinforces stereotypes and wrong notions in society.
In summary, gender inequality is perpetuated in a majority of the population, as demonstrated in the lives of disadvantaged groups like the Hijra community in Bangladesh and the wider areas of discrimination in America. Ideological differences, economic inequalities, historical factors, educational opportunities, and media portrayals, among others, are determining factors in gender inequality. However, ways exist that can help us to cross this gap. Primarily, it is necessary to craft ideological foundations that place gender equity and inclusivity at their core, which involve fostering dialogue, education, and awareness of this issue. Secondly, economic contractions and the demolishing of class clustering, which supports the social marginalization of some gender expressions, should be the key issues that we tackle.
Additionally, recognizing and correcting previous wrongs, especially those arising from colonialism, empowers us to topple structural inequalities. Coherently, giving girls and women education priority and reforming unjust education laws and policies is also paramount. Next, media plays a crucial role in forming social attitudes and should be taken advantage of to fight stereotypes and promote a mixed representation of diverse and inclusive people. Forging a harmonious process of dealing with all the above-listed factors stands as an excellent opportunity for societies to make a great leap forward both toward the reduction of the gender gap and also building a more stable society with equal opportunity provision for all people.
References
Clemens Tesch-Romer, Andreas Motel Klingebiel, Martin J. Tomasik (2007) Sex differences in societies with respected gender. Social Indicators Research Volume 85 329-248.
Gregershen, E. (2022). Human Sexuality In Cross-cultural Perspective. In alternative approaches to the study of sexual behavior (pp.87-102). Psychology Press.
Hollimon, S.E & Murley, D.F(2016). A land of many genders. Contemporary issues in California, 295-302.
Hossain, A. (2017). The paradox of recognition, Hijra, third gender and sexual rights in Bangladesh. Cukture, Health & Sexuality. 19(12), 1418–1431.
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