ACHIEVING TRUE GENDER EQUALITY AND INCLUSION REQUIRES THE ACTIVE INVOLVEMENT AND SUPPORT OF MEN IN THE WORLD.

By Arpita Mishra  

• INTRODUCTION:- 

 “No country can ever truly flourish if it stifles the potential of its women and deprives itself of the contributions of half its citizens.” – Michelle Obama

“Gender equality is not a women’s issue, it is a human issue. It affects us all.” – Emma Watson.”

What does Gender Equality mean?

Gender equality definition is the state in which access to rights or opportunities is unaffected by gender.  It’s not only women who are affected by gender inequality—all genders are impacted, including men, trans and gender-diverse people. This in turn impacts children and families, and people of all ages and backgrounds.

Equality in gender does not mean that women and men will have or need the exact same resources, but that women’s, men’s, trans people’s and gender-diverse people’s rights, responsibilities and opportunities will not depend on their assigned gender at birth.

Now, 

For too long, gender equality has been treated as a battle fought only by women, for women. But in reality, it is a societal concern that determines the health, fairness, and progress of entire communities. Patriarchy harms women through discrimination and limited opportunities, but it also damages men. From a young age, boys are told not to cry, to “act tough,” and to measure their worth only by success, money, or dominance. This toxic masculinity traps men in roles where vulnerability is weakness, emotional needs are silenced, and life choices are dictated by rigid social norms.

When men are excluded from conversations on gender equality, change remains incomplete. But when they participate as allies, challenging stereotypes, supporting women’s leadership, sharing responsibilities at home, and advocating for fairness in workplaces, society as a whole moves forward. True equality is not about women winning against men, but about dismantling systems that hold everyone back. Only with men’s active involvement can inclusion and justice become a lived reality. 

• BACKGROUND / CONTEXT:-

The demand for gender equality is not new, yet it remains one of the world’s most urgent and unfinished agendas. At the global level, the United Nations Sustainable Development Goal 5 (SDG 5) places gender equality at the heart of sustainable development. It recognizes that equal participation of women and men is not just about fairness, but also about creating stronger economies, healthier societies, and more democratic governance. However, progress is uneven. Despite international frameworks, deeply rooted patriarchal structures and gender norms continue to shape how opportunities, resources, and responsibilities are distributed.

In India, this contradiction is especially visible. On one hand, we have inspiring stories of women leading movements, breaking barriers in science, politics, and sports, and claiming spaces once denied to them. On the other hand, structural inequalities remain pervasive. Women’s workforce participation in India is barely 23% according to the International Labour Organization, one of the lowest in the world. Even when women do work, they often face a gender wage gap of over 20%, meaning they earn significantly less than men for the same labor. In rural India, unpaid agricultural and household work done by women is rarely recognized as “productive,” reinforcing their economic invisibility.

Safety and dignity are also pressing issues. NCRB data consistently shows high rates of violence against women — from domestic abuse to sexual harassment, trafficking, and honor killings. These numbers are not just statistics; they reflect a climate where women’s mobility, freedom, and aspirations are constantly under threat.

Yet, many empowerment programs in India focus only on women skill-building workshops for women entrepreneurs, scholarships for girls, awareness campaigns on safety, etc. While such initiatives are valuable, they often miss a critical piece: engaging men and boys. Without addressing the attitudes, privileges, and stereotypes that men carry, gender inequality cannot truly be dismantled. For instance, if a woman is trained for a career but her husband or family refuses to share domestic responsibilities, she remains overburdened with the “double shift” of work and home. Similarly, if young men are not taught to question toxic masculinity, cycles of violence and suppression will persist.

The role of men, therefore, is not limited to “allowing” women’s progress, but actively sharing responsibilities and challenging norms. This includes breaking the stereotype that caregiving is only women’s duty, or that men must always be breadwinners. It means men participating equally in parenting, housework, and emotional care. It also means men speaking up against sexist jokes, workplace harassment, and discriminatory practices instead of staying silent.

True gender equality is not possible if it is seen as a “women’s struggle” alone. It requires society to reimagine masculinity itself, moving away from dominance and control, towards empathy, partnership, and shared humanity. Only then can India bridge its glaring gender gaps and move closer to the vision of SDG 5: a world where both women and men live free of stereotypes, with dignity, safety, and equal opportunity. 

• CASE STUDIES OTP REAL GROUND STORIES:- 

Case Study 1: He For She Campaign (Global) — 

Launched in 2014 by UN Women, the HeForShe campaign quickly became one of the most influential global movements highlighting the importance of involving men in the fight for gender equality. The campaign called upon men and boys worldwide to stand in solidarity with women and commit to changing discriminatory attitudes and practices. Its message was simple yet powerful: gender equality is not just a “women’s issue” but a human rights issue that affects everyone.

One of the campaign’s iconic moments was British actress Emma Watson’s speech at the UN, where she invited men to become advocates for change. This speech resonated with millions, sparking a wave of commitments from men, ranging from heads of state and CEOs to students and community leaders. Globally, HeForShe inspired men to pledge concrete actions: CEOs promised equal pay policies, universities reformed sexual harassment laws, and communities engaged in discussions on shared domestic responsibilities.

In India, the campaign also found resonance, especially among youth in urban and semi-urban areas. Universities and NGOs partnered with the initiative, organizing debates, street plays, and workshops to break the stigma around feminism. Importantly, the campaign gave legitimacy to the idea that men have a stake in dismantling patriarchy, challenging stereotypes that feminism excludes or attacks men.

The HeForShe campaign showed that large-scale awareness can transform narratives: men can move from passive supporters to active allies. It also demonstrated how global campaigns, when localized, can spark change at multiple levels from boardrooms to classrooms. Though challenges remain in ensuring lasting behavioral change, HeForShe proved that without men’s participation, the dream of gender equality remains incomplete. 

Case Study 2: Beti Bachao, Beti Padhao & Male Community Leaders in India —

Launched in 2015 by the Government of India, Beti Bachao, Beti Padhao (BBBP) is one of the most ambitious national campaigns aimed at addressing the declining child sex ratio and promoting girls’ education. While initially seen as a “women-centric” scheme, its real success stories come from how men — fathers, teachers, sarpanches, and local leaders — actively joined the movement.

In several districts of Haryana, Rajasthan, and Uttar Pradesh states, notorious for skewed sex ratios male sarpanches took an unusual step: they pledged to celebrate the birth of daughters with the same enthusiasm as sons. Some villages introduced public honor ceremonies where fathers of newborn girls were felicitated, breaking the stigma attached to girl children. These symbolic but visible gestures played a huge role in shifting community attitudes.

Teachers and principals also became strong allies. In parts of Madhya Pradesh, male school leaders encouraged girls to stay in school, provided bicycles for safe transport, and worked with parents to reduce dropouts. Fathers who had never considered sending their daughters beyond primary school began enrolling them in higher education after seeing role models from their own community.

One striking example is Bibipur village in Haryana, where the village council (led by men) started celebrating “Beti ki Chaupal”, a community gathering focused on valuing daughters. They promoted slogans like “Daughter is not a burden but our pride.” Over time, such local interventions created a ripple effect, not only improving enrollment of girls in schools but also reducing child marriage in some regions.

The campaign demonstrated that policy-level initiatives succeed only when community leaders, including men, embrace the change. Fathers and sarpanches, once enforcers of patriarchal norms, emerged as powerful advocates for gender equality. By normalizing conversations around girls’ rights, BBBP revealed how men’s involvement at the grassroots can turn government slogans into social transformation. 

Men Engage Alliance, India Chapter:- 

 

The MenEngage Alliance works in several Indian states to bring men and boys into conversations about gender justice. Through workshops and campaigns, they address issues like domestic violence, toxic masculinity, and fatherhood. One powerful intervention has been encouraging men to take part in caregiving and emotional support at home. By reframing masculinity as caring and responsible — not dominant — MenEngage has helped change attitudes at the community level.

Bell Bajao Campaign (Breakthrough India):- 

The Bell Bajao (Ring the Bell) campaign, started in India, asked ordinary men to take a simple action against domestic violence: if they heard violence in a neighbor’s home, they should ring the doorbell to interrupt. This symbolic act shifted responsibility from “it’s a woman’s issue” to “it’s everyone’s issue.” By involving men as active bystanders and allies, the campaign helped reduce silence around domestic violence and showed how even small interventions can have a big social impact.

Grassroots Example – Odisha Men in Self-Help Groups:- 

In some tribal districts of Odisha, where women’s self-help groups (SHGs) are common, NGOs have begun involving men in parallel groups that discuss gender, shared labor, and alcoholism. Men are encouraged to share housework, support women’s economic activities, and treat daughters and sons equally. Early studies show that these interventions reduce domestic conflict and improve women’s decision-making power in families. This highlights that localized, community-based efforts can shift mindsets over time.

REFLECTION -: 

These examples underline a key lesson: gender equality cannot be achieved by women alone. It requires men to question their privileges, challenge patriarchal norms, and act as partners in the struggle. Whether at the global stage, in urban spaces, or in grassroots villages, the active participation of men has proven to accelerate women’s empowerment and create more inclusive societies.

•  REFLECTION AND ANALYSIS:-  

The journey toward gender equality cannot be framed as a struggle of women against men; it must be a partnership where both genders work together to dismantle inequality. Men, far from being bystanders, are central actors whose choices at home, at work, and in society directly shape women’s opportunities. When men take responsibility for sharing domestic chores, supporting caregiving, and challenging sexist attitudes, they free women to pursue education, careers, and leadership roles. Similarly, in workplaces, male leaders who champion equal pay and inclusive policies help normalize women’s presence in decision-making spaces.

However, gender inequality does not operate in isolation. It is deeply intertwined with caste, class, and community hierarchies. For instance, Dalit, Adivasi, and economically marginalized women often face triple discrimination as women, as members of oppressed castes, and as the poor. Without addressing these intersecting barriers, gender equality risks becoming a privilege of urban, upper-class women. True inclusion requires a commitment to dismantling both patriarchy and structural inequalities of caste and class.

Partnership also means men questioning their own privileges. Patriarchy hurts men too, trapping them in roles of “providers” and discouraging emotional vulnerability. By rejecting these stereotypes, men not only liberate women but also free themselves.

In essence, gender equality is not a concession to women but a collective liberation project. Only when men and women act as allies, caste, class, and community lines can we achieve a society rooted in justice, dignity, and genuine inclusion.

• CONCLUSION:- 

Achieving true gender equality is not about women winning and men losing; it is about humanity thriving together. When men actively participate as allies in families, communities, and workplaces,they help dismantle centuries of stereotypes and structural barriers. Empowering women does not diminish men; instead, it builds a more balanced, compassionate, and just society. But equality must go beyond token gestures; it must challenge patriarchy, caste, and class hierarchies that continue to divide us. Men must recognize that this struggle is as much theirs as it is women’s, for liberation from rigid roles benefits all. The future of inclusion depends not on isolated voices but on shared commitment and solidarity. Only then can we create a world where every individual, regardless of gender, lives with dignity, freedom, and equal opportunity.

  

“True liberation will come not when women rise alone, but when men walk beside them as equals.”

“The fight for gender justice is not about dividing humanity, but about uniting it.”

ROOTS UPROOTED : THE SILENT STRUGGLES OF ODISHA’S TRIBAL COMMUNITIES

By Arpita Mishra

“When the last tree is cut and the last river poisoned, only then will we realize that we cannot eat money”

“Erase a forest, and you erase a people's history, culture, and future.”

   

• INTRODUCTION -:

In the deep forested hills of Odisha, tribal communities have lived for centuries in harmony with nature. But today, many of them face an uncertain future as land conflicts rise and powerful interests seek to extract resources from beneath their feet.

        “The forest is not a resource for us. It is life itself,” say the Dongria Kondhs of Odisha’s Niyamgiri hills. Odisha is home to nearly 62 tribal communities, including the Kondh, Juang, Bonda, and Dongria Kondh, each with distinct traditions deeply rooted in their land and forests. For these communities, land is not merely an economic asset — it is their identity, culture, and spiritual anchor. Yet, their survival is under constant threat. Large-scale mining projects, industrial expansion, and forced displacement have steadily eroded their rights and livelihoods. Despite constitutional and legal safeguards like the Forest Rights Act, violations are frequent, leaving many Adivasis voiceless in the face of powerful interests. Their struggle reflects a larger question: what does development truly mean, and who pays the price for it ?                                        

                          Odisha is home to a rich and diverse tribal population, forming a significant portion of the state's demographics. Among the prominent tribes are the Kondh (including the Dongria Kondh), Juang, and Bonda communities, each with unique cultures, languages, and traditions deeply intertwined with the natural environment.

• BACKGROUND :-

Odisha’s mineral-rich landscape has become both a blessing and a curse for its tribal communities. The state holds vast reserves of coal, iron ore, and especially bauxite, which has drawn major corporations and state-led industrial projects into its forested regions. One of the most well-known cases is the proposed bauxite mining in the Niyamgiri hills by Vedanta Resources. The Dongria Kondhs, who consider these hills sacred, launched a historic resistance movement in the early 2000s. Their struggle gained international attention, and in 2013, the Supreme Court upheld their right to decide, marking a rare victory for indigenous self-determination.

However, Niyamgiri is not an isolated case. Across Odisha, thousands of Adivasis have been displaced for steel plants, dams, and mining projects. Compensation packages, when provided, are often inadequate or delayed, leaving families landless and stripped of livelihoods. According to the Odisha Tribal Empowerment and Livelihoods Programme, more than 1.5 million people have been displaced in the state since independence, and over 40% of them are from tribal communities. 

 

A different but equally significant struggle unfolded in Jagatsinghpur district, where the proposed POSCO steel plant threatened to displace thousands of villagers. Dependent on betel cultivation and fishing, these communities feared the loss of not only their land but also their way of life. The POSCO Pratirodh Sangram Samiti led a decade-long resistance, despite facing arrests, police violence, and state repression. Eventually, POSCO withdrew in 2017, underlining how grassroots determination can halt even the most powerful corporations.

But not all stories ended with victory. The construction of the Hirakud Dam in the 1950s submerged more than 360 villages, displacing over 1.5 lakh people, many of them tribals and farmers. Promises of rehabilitation and compensation were either inadequate or never fulfilled. Generations later, descendants of the displaced still live in poverty, making Hirakud a haunting reminder of how development projects can permanently fracture communities.

 To protect these communities, the Forest Rights Act (FRA), 2006 was enacted, recognizing the rights of forest dwellers over land and minor forest produce. In theory, it empowers Gram Sabhas (village councils) to decide on land use. In practice, however, these provisions are frequently ignored or bypassed in the name of “national development.” This creates a tension between state interests in resource extraction and tribal communities’ demands for justice and survival. The conflicts of Niyamgiri, POSCO, and Hirakud illustrate a recurring pattern in Odisha: while the state views land as an economic resource, tribal communities see it as life itself. 

                                                 The story of land conflicts in Odisha is thus not just about economics, but about identity, culture, and dignity — where the cost of development is borne disproportionately by those who can least afford it. 

• CASE STUDY OR REAL STORY:- 

Case Study 1 -: The Niyamgiri Movement and the Dongria Kondh Resistance

High in the Niyamgiri hills of Odisha lives the Dongria Kondh, a Particularly Vulnerable Tribal Group (PVTG) known for their unique culture, deep ecological knowledge, and sacred bond with nature. To the Dongria Kondhs, Niyam Raja — the spirit of the hills — is a deity. The forests provide fruits, tubers, and medicinal plants; the streams nourish their fields; and the hills themselves form the basis of their spiritual and cultural life. For them, to lose the hills would be to lose everything.

In the early 2000s, the Odisha government signed agreements with Vedanta Resources to mine bauxite from the Niyamgiri hills. The project promised industrial growth and revenue for the state but threatened to destroy forests, pollute rivers, and displace the Dongria Kondhs. For the community, the mine was not simply an economic threat but an assault on their identity and survival.

What followed was an extraordinary resistance movement. The Dongria Kondhs, supported by local activists and national environmental groups, organized village meetings, human chains, and marches. Women, men, and even children participated, holding placards that read: “Save Niyamgiri, Save Life.” Their voices reached international platforms, drawing global attention to the plight of an indigenous group standing up to a multinational giant.

The turning point came in 2013, when the Supreme Court of India directed that the decision to allow or deny mining should rest with the local Gram Sabhas (village assemblies). In a historic show of unity, all 12 Gram Sabhas unanimously rejected Vedanta’s proposal. This was the first time in India that a community had exercised its legal right to decide the fate of its land under the Forest Rights Act, 2006.

The Niyamgiri victory is more than a local triumph; it is a symbol of ecological democracy. It showed that even the most marginalized voices, when united, can challenge powerful corporations and state-backed projects. For the Dongria Kondhs, it was not just a win for their land but for their very existence. For the rest of India, it was a reminder that true development must include not erasing indigenous identities.

Case Study 2 : The POSCO Struggle in Jagatsinghpur, Odisha

In 2005, the Odisha government signed a memorandum of understanding with South Korean steel giant POSCO to set up a massive steel plant in Jagatsinghpur district, valued at over ₹52,000 crore. It was hailed as India’s largest-ever foreign direct investment (FDI) project at the time. But for the people of the region, especially in villages like Dhinkia, Nuagaon, and Govindpur, it was the beginning of a nightmare.

The project required nearly 4,000 acres of land, much of it belonging to farmers and tribals who cultivated betel vines, cashew, and paddy. The lush green betel farms were not just a source of income but the foundation of local livelihoods, with Odisha supplying over 90% of India’s betel leaves. To the villagers, giving up their land meant not only economic insecurity but also the collapse of a centuries-old social fabric.

As the state machinery moved to acquire land, the villagers organized themselves under the banner of the POSCO Pratirodh Sangram Samiti (PPSS). The resistance was remarkable — men, women, and even children built barricades, sat in protest camps, and formed human chains to prevent officials from entering their villages. Women, in particular, took a leading role, guarding their fields day and night. The protest became one of the longest anti-displacement struggles in India’s history.

The villagers faced severe state repression. There were police crackdowns, lathi charges, arrests, and hundreds of false cases filed against activists. Yet the movement endured, powered by the determination of ordinary people who refused to become refugees in their own land.

After a decade of conflict, POSCO finally withdrew from Odisha in 2017, unable to overcome the local resistance and environmental hurdles. The movement was a significant victory for grassroots democracy. It showed that development imposed from above, without the consent of affected communities, cannot succeed in the long run. For the people of Jagatsinghpur, it was proof that collective courage could defeat even the most powerful forces of globalization.

• REFLECTION AND ANALYSIS :- 

The land conflicts in Odisha are not just disputes over resources; they are struggles for justice and ecological democracy. For tribal communities, land and forests are more than material assets; they are the foundation of identity, spirituality, and survival. When these lands are taken away in the name of progress, it is not only an economic displacement but also a cultural erasure. True justice, therefore, demands recognizing that development must be inclusive, respecting the rights of those who live closest to nature.

Yet, tribal voices are routinely sidelined in policy-making. Despite laws like the Forest Rights Act (2006), decisions about mining, dams, and industrial projects are often made in boardrooms and government offices, far removed from the villages they affect. Gram Sabhas, when consulted, are frequently manipulated or bypassed. The experience of the Dongria Kondhs in Niyamgiri was exceptional precisely because their voices were finally heard — but such cases remain rare.

Equally troubling is the silence of mainstream media. Stories of displacement and resistance seldom make national headlines, overshadowed by urban-centric debates or political controversies. When covered at all, tribal struggles are often framed as anti-development or anti-national, rather than as legitimate demands for justice and dignity. This erasure reinforces their invisibility, leaving them to fight battles in isolation.

Land conflicts in Odisha thus expose a deeper democratic deficit — where the most marginalized are excluded from decisions that determine their future. Unless the media, policymakers, and society at large begin to listen, India’s promise of equality and justice will remain incomplete.

• CONCLUSION :-

The stories of Niyamgiri and Jagatsinghpur remind us that development is not simply about industries, investments, or GDP figures, it is about people, their rights, and their dignity. For Odisha’s tribal and rural communities, land is life itself, inseparable from culture, memory, and spirituality. When this bond is broken, the loss cannot be measured in compensation or statistics. These struggles show that real progress lies not in silencing marginalized voices, but in listening to them and respecting their choices. Justice and ecological democracy demand that those who live closest to the land should have the greatest say in its future. As India moves forward, the question remains: will development continue to be imposed from above, or can we imagine a path where the voices of the most vulnerable guide us toward a more just and sustainable future?  

                                 “The forests may not speak our language, but those who live closest to them — Odisha’s Adivasis — are trying to tell us something. It is time we listened.”