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It is a consequence of deep-rooted socio-cultural norms and entrenched gender inequalities, which end up disproportionately impacting girls. In a patriarchal society such as India, girls are often raised with the ultimate goal of marriage.


We endorse the recommendation of the 2008 Law Commission to make the legal age of marriage for boys and girls uniform at 18 years and not 21. When individuals can vote at 18, they should also be allowed to choose their partners at this age.


There is clear evidence that allowing girls to complete their education delays marriage and provides them with the opportunity of being financially independent. According to the National Family Health Survey-4, the median age of marriage increases from 17.2 years for women with no schooling to 22.7 years for women with 12 or more years of schooling. Education enables them to fulfil their aspirations and live a life of dignity and affords them the agency to uphold their sexual and reproductive rights in their choice to marry.


We need more policies and programmes that connect girls and young women, and their families, especially from marginalised communities, to financial institutions, education, information, health (including sexual, reproductive, and mental health), and nutrition services.


Any approach to end child marriage needs to be geared towards securing the rights of girls, especially those vulnerable to early marriage. We have to think beyond punitive measures and legislations and transform the patriarchal socio-economic system that fosters child marriages.


  • Register for alerts If you have registered for alerts, you should use your registered email address as your username Citation toolsDownload this article to citation manager Nigel Hawkes Hawkes N. Indian girls born in states with sex selection are less malnourished, finds study BMJ 2015; 351 :h4942 doi:10.1136/bmj.h4942 BibTeX (win & mac)Download

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For nearly two hundred years, Indigenous girls and young women were at the heart of Canada's fur trade. As wives to British fur traders and as daughters of these unions, they liaised with traders and tribes. Although wives and daughters were viewed initially from an Indigenous perspective they gradually lost their separate identities as traders increasingly held them up to European ideals. Simultaneously, England's fascination with girls and girlhood fluctuated between seeing girlhood as a gendered life-stage leading to matrimony on the one hand, and girlhood as a rhetorical device unhindered by biology or chronology on the other. In my article I link these two contexts so as to interpret Pauline Johnson's essay, A Strong Race Opinion. Her essay criticizes contemporaneous Anglo-Canadian authors for depicting Indian heroines in an artificial light rather than as flesh-and-blood girls. My interpretation considers girlhood from an Indigenous perspective as a unique, distinct, and natural identity.


I wrote this article on traditional Haudenosaunee territory. (1) As an outsider, I acknowledge traditional territory to uphold an ethics of responsibility (Walia 2014) that begins with understanding myself as benefitting from the illegal settlement of Indigenous peoples' lands and the unjust appropriation of their resources and jurisdiction. Another way I approach this responsibility entails seeking out perspectives on girlhood by and about Indigenous girls and young women. Undoubtedly, I produce yet another non-Indigenous perspective. However, my intention is to respond to the experiences, perspectives, and voices of actual Indigenous people. I define the term Indigenous according to Jose R. Martinez Cobo for whom Indigenous communities, peoples, and nations share certain features such as an historical continuity with pre-invasion and pre-colonial societies; an identity distinct from nation-states; an existence based on their own cultural patterns, social institutions, and legal systems; and a determination to "preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity" (2004: n.p.). I recognize that different conventions exist for identifying the original people of Turtle Island (a term used by some to refer to North America). In this article I use Indigenous to indicate a collective tone and intention, or to address themes that are more or less common to the more than 600 First Nations living in land now called Canada. Depending on the content, I use the terms Aboriginal, Indian, and Native.


My article hangs on one essay, A Strong Race Opinion: On the Indian Girl in Modern Fiction published in 1892 by Emily Pauline Johnson Tekahionwake (2) (1861-1913), the daughter of a hereditary Mohawk chief and an upper class Englishwoman. Tekahionwake witnessed settlers displacing fur trade society and transforming Indigenous society in part by subjugating Indigenous women. Her essay provides a detailed account of the fictional Indian maiden who supplanted these individuals in the public imagination; her creation of this imaginary construct symbolizes, for me, the removal of Native women and girls from white settler society. To contextualize her essay, I associate early modern Britain...


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