You are the prospective bride that Indian men are looking for, says a survey. After a . Food photographer gets no likes from men and women. Studies Conducted in India Gupta () is the pioneer to conduct a study to examine the relationship between structure and performance in India. He tested the. For each terrible horrible encounter in India, an equally opposite encounter will follow.” The Law of Physics for the Love Hate Relationship with India.
Men want a partner who can be a good friend and shares the same tastes.
Ideal Wife: Check What Indian Men Want in a Wife
My work takes up most of my time. I leave for office at 8am and return at 9pm. My wife will go mad staying alone for so long. Then, to pass her time, she will go shopping and waste money. If I am thinking of switching companies, then she can help me with the decision. With the IPL season around the corner, men definitely have cricket on their mind and There is more to cricket than just the cute players. My ex-girlfriend used to pray for the rival team to win.
She never supported my favourite team because there was always some cute player in the opposing team. Either have no interest in the game at all or be interested in the game and not in the guy player.
Colleagues cannot be life partners While office romance could have a few advantages, like, getting to spend time together and your lover being right in front of you all the time, it can also have a disadvantage. According to the survey, I will not marry any of my office colleagues. Getting scolded in front of your wife, or getting less increment than her will definitely hurt my ego. I will not see her as a life partner then.
I will not feel like I am away from work. Even if I love my office, I would definitely need a break. That will not be possible if we both work in the same organization. Despite these progressive judgments, controversies around the moral validity of cohabitation continue to polarize Indian society. Marriage continues to be the most important rite of passage and secures the viability of the lineage through procreation.
Generally speaking, hardly any event is more important in South Asia than the wedding and the celebration usually takes on a very public character to announce the new family alliance.
It functions de facto as an initiation into adulthood and actualizes the transition into entirely new social roles. In his work on Hinduism, Michaels states that premarital sexuality, illicit children and the dissolution of a relationship appear even more problematic given the public aspect of marriage and the associated rituals However, acts that occur in an accepted realm of silence are somewhat excluded from this proposition.
Patel started the organization after the devastating earthquake in Gujarat which left—in addition to a total death toll of around 20,—many people widowed and without family; thus the initiative is welcome and increasingly popular.
Moreover, it does include widowed and divorced senior citizens in its matchmaking attempts. The propagation of remarriage, especially for widowed Hindu women, is particularly noteworthy since it breaks traditional taboos and may be read as a signifier of slow social change.
Young people are just beginning to fulfill their expected social roles. The couples were held in police custody for nearly five hours and charged with a fine of Rupees 1, Being a very drastic example, the incident immediately led to outcry in the media and furious debates among citizens and politicians, online and offline.
Individual emotions are said to colonize public space and hurt the sentiments of a moral community ….
Within this interpretation, pleasure becomes lust and obscenity, and lovers in public become public nuisances and an insult to conservative moral values Brosius Against this background and the ever-lurking danger of physical attacks, unmarried couples often lack privacy, acceptance and safety.
We thus observe an obvious contradiction between the liberal legal framework and social reality. Nevertheless, following the legal recognition, a growing visibility of live-in relationships in the media is observable. News media have reported extensively and overall approvingly on legal proceedings regarding the status of live-in relationships since Indian courts ruled them legal in The growing medial visibility creates an impression of growing social acceptance, but discussions and debates taking place in response to media content mirror social anxieties and suggest that something uncomfortable persists.
Commentary functions in online media constitute a very interesting source for a new form of audience or readership studies.
Red Label — Surprise Visit, published on May 21, Links to YouTube videos are Watch the heartwarming film of Red Label tea and find out. About relationships and conflicts.
About tea and togetherness. The first sentence uttered by the mother includes a comment on his pale looks with the promise to get him a wife soon.
She is eventually introduced by Chirag to his parents as Pallavi with whom he is living. The awkward situation is finally dissolved by Pallavi who quickly puts on a dupatta, 12 rushes into the kitchen and prepares tea for the utterly surprised parents.
Indicated by the music getting louder and more cheerful, the audience thus witnesses a nearly scandalous situation dissolving into intergenerational harmony and the hope of mutual acceptance through a cup of good tea.
Red Label is not the only Indian brand to cash in on the representation of live-in relationships. The fashion brand Anouk 15 as well as the real estate website 99acres 16 have increased the visibility of cohabitation by presenting it as part of daily life.
The Anouk advertisement is particularly notable because it features a lesbian couple getting ready to be introduced to the visiting parents. It thereby additionally breaks the taboo on homosexuality. Referring to the 99acres advertisement, a blogpost on swener. Capturing the growing trend of live-in in the urban areas, 99acres. As the room-mate announces his girlfriend would be moving in with him, the guy is left clueless for finding an apartment.
Friends form a major part of our social circle, and the way the guy accepts the girl moving-in with his friend, shows the changing perception of the society as well. Singhal and Rogers Beniger ; Webster Following his argument, the audience is both source and receiver of the encoded message. But just as significantly, the companies promote themselves as agents of social change, a stance which resembles the traditional post-independence Indian governmental attitude towards media production.
The emphasis on this interpretation lies in the psychological aspect of capitalism, which advertising may trigger. Television commercials such as the ones discussed above actualize affective reactions, a phenomenon which in turn generates clicks, likes, or higher ratings, translating into capital profit. Thereby, advertising companies simply employ the postindustrial logic of information capitalism, where the creation, distribution, use, and manipulation of information is a significant economic, political, and cultural activity.
To encode an aspect of social transformation that still does not create a major friction with existing social practices, yields good commercial success for the product that is being marketed.
Hence, the advertisement itself does not challenge the idea of the Indian family, although it is perceived this way by many viewers. The idea remains that the daughter eventually has to have a heterosexual monogamous marriage.
Both protagonists manage to balance their modernity with a simultaneous Indianness.Relationships and Fuckboys : Stand-up by Prashasti Singh #Comicstaan
In summary, the advertisement is open to multiple interpretations. The progressiveness of taking up a counter-normative constellation with the depiction of a live-in relationship cannot be denied, while the didactic of social advertising is reminiscent of pre-liberalization developmental television.
On the other hand, advertising is essentially embedded in consumer capitalism. Viewer Interpretation 24 For a more detailed methodological discussion on social media analysis see Jayachandran and The analyzed sample included all posts made until October 30,which amounts to 65 analyzed comments including replies to comments. On April 7, the video hadviews, likes, and 29 dislikes. However, user names are chosen freely and might not reflect the actual gender of the person.
Among the defining characteristics of social media platforms like YouTube are interactivity and non-verifiable authors. Both pose challenges to existing textual-analysis approaches. Interactive functions can be taken into account via the traceability of discussion threats rendering possible an exploration of dialogical discussions emerging between two or several users. The findings generated through this method can be grouped into two thematic clusters: Comments were more or less unanimous in the observation that Pallavi perfectly fulfills her prescribed gendered role.
As mentioned above, by serving tea she adheres to principles like servitude, demureness and hospitality that are conventionally expected from a daughter-in-law. While some commenters are confused about the implied message, others identify the dupatta as the crucial turning point of the narrative: The above-discussed, highly-gendered, visual symbol and behavioral pattern are apparently decoded by most viewers in line with a dominant cultural discourse of Indianness, similar to my interpretation in Part II.
The perceived simultaneous modernity of the relationship together with the strongly gendered performance is a starting point to criticize differing expectations towards men and women: From a feminist point of view, the stereotypical depiction of the entire social scenario is to be criticized for its representation of women as obedient and homely. A considerable part of the thread of posts consists of a paradigmatic discussion between three users raina, Agratha Dinakaran, Sectum Sempra who fight over ideas of gender equality and their interpretation of the commercial.
Their conversation unfolds mostly dialogically via the reply function. It starts with Agratha Dinakaran, whom I have identified as female according to her user name, and who is insulted after criticizing the advertisement as stereotypical because of the strongly gendered roles: From that point onwards, the discussion increasingly escalates: Something as simple as raising a point of not showing enough men helping out in household chores is a rant now.
Kind of explains why Indian men actually do the least amount of household work in the world. Agratha Dinakaran to Sectum Sempra. Even with all this feminazi bullshit going on these days, I have rarely seen any couple in which the woman is earning more than the man.
The commercials which shows a woman bringing a cup of tea, also shows she is a housewife, which is equality Sectum Sempra to Agratha Dinakaran. The viewer does not want to stand out as a misogynist but simultaneously exposes a deep-rooted aversion to feminism. You are looking only at the bad apples, and I this is really harming everyone. This video had nothing to do with feminism, but you made it that way. Stop poisoning everything Sectum Sempra to Agratha Dinakaran. Shilpa Phadke argues that it is important to note the difference between feminism and gender equality: The discourse of equality is the easiest one for the state, for instance, to support, propagate, and attempt to institutionalize.
Feminism showever, while they would include the idea of equality, are also a political critique of patriarchal power relations, and focus on the transformation of structures and institutions Phadke The majority agree that the commercial does not reflect a realistic intergenerational relationship and that the easy acceptance of the live-in scenario is rather wishful thinking.
Given the social power structure, parents need to change in order to render social change possible. Viewers decode this effort as the inherent social message of the advertisement: Others go even further by accusing Red Label of threatening the traditional value system: Despite the general acceptance of the symbolic importance of the Indian joint family, the definition, composition, functions, history, and future of the concept remain unclear. Although its decline has been predicted since the colonial era with much pessimism Uberoi Another political aspect is the equation of the Indian family with the nation.
Following this logic, the nation is conceived as a family and the family is conceived as the core cultural principal of Indian society. The book cover reads: Arranged marriage exemplifies the problem of exaggerated cultural difference.
It is constituted by both material needs and popular discourses of love, marriage, and family. She further argues that this logic clearly shows orientalist streaks. In orientalist discourses the distribution of attributes is usually the reverse Khandelwal The juxtaposition of free romantic love with arranged marriages proves untenable.
Dating, argues Khandelwal, does equally maintain socio-economic stratification. Most marriages in the USA and European societies are contracted within socio-economic classes and not across. Despite a rhetorical shift from material concerns to love, social reproduction remains the pivotal function of marriage within nearly all social and cultural contexts Khandelwal In regards to the Indian context, Mody rejects the distinction between love and arranged marriage in favor of a classification that distinguishes between personal and social choice Self-proclaimed experts like the viewer Ayla Balaga clearly demarcate what is morally and socially of higher value from their point of view: Just keeps getting worse n out of control… now hookups n even online prostitution Ayla Balaga.
While looking closer at the discourses taking place around live-in relationships in the wider online sphere, the accusation of delaying commitment by not wanting to marry is a recurrent theme.
A blogger by the name Samiksha Wadhwani writes: If an analysis is made of need of such relationships, avoiding responsibility would emerge as the prime reason. Similar accusations are not unfamiliar in a global popular discourse: Too much choice results in having difficulties committing oneself because of the ever lurking thought that something better could come up.
Hence, it comes as no surprise that most of the pro-cohabitation groups and posts contain references to liberalism, choice, freedom, and individualism. As indicated in her comment, sexuality is closely related to the issue of culture and western influence. In this line of argument, live-in relationships refer to illicit sexuality and threaten the priority of controlled female sexuality. The holy bond of heterosexual matrimony forms the basic module within the above-discussed family conceptualization.
Unconfined sexuality, consequently, undermines the moral superiority of the entire construction.
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Recent incidents of moral policing indicate an overall hostile attitude towards relationships outside marriage. Her own reading is situated within the normative discourse on the Indian family system and its entanglement with nationalism and morality. Mankekar links female sexuality also to middleclassness: Similarly to Balaga, another viewer paints a scenario of ever-increasing moral deterioration if commercial advertisements continue to feature norm-breaking social settings: Parents visiting during a gang bang and enjoying a cup of tea made by a stripper in a dupatta?
I think they are promoting acceptance of love, in whatever form it may be.