The sangha had ten landless women members and four from households with marginal dry land holdings. Twelve were illiterate, and all were primarily dependent upon agricultural labor when the sangha had been formed. Periods of reduced consumption, primarily during the summer months, were widespread, and most children were dropping out of school at an early age to work alongside their parents. By the time of fieldwork in 2007, most of the sangha’s members had risen above the poverty line, all had seen a marked increase in their incomes, and almost all of their children were advancing to secondary school. This marked shift will be attributed to a significant increase in levels of economic independence from the dominant class, and a pronounced process of conscientization.
This shows that women ...
... middle of paper ...
...storical literature, virtually all the major innovations, musical theory, and technical virtuosity are attributed to men .Many would not accept women into the guru-shishya that was the essential music training method. Things were not much different in the Carnatic tradition where an 18th-century male “saint-composers” were flattered to the exclusion of most others. If women were not allowed to become under their Guru, Carnatic music may not be as successful as it is today. Some of the most famous and well known Carnatic performers are women.
Despite the ongoing effort to stop women suffrage world round, Carnatic Music is seen as a glimmer of hope for women in South India offering them opportunities for a successful career. Carnatic music is also used by women in South India for a sense of independence for women in their communities, despite the constant fight back.
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