Historical religious texts like the Manusmriti have reinforced gender-based structural violence in India by prescribing subservient roles for women and restricting their independence in education, marriage, and inheritance . The concept of kanyadaan, treating women as property to be transferred from father to husband, and practices like sati and the devadasi system, which exploit women's bodies, reflect deeply ingrained patriarchal norms . Such texts have institutionalized the idea of women's subservience to men throughout their lives, legitimizing broader social norms of inequality .

Social movements have been pivotal in addressing structural violence in India by challenging entrenched social hierarchies and advocating legal and social reforms. Dalit movements, led by leaders like B.R. Ambedkar, have significantly opposed caste-based oppression, aiming to secure equal rights and societal recognition . Women's rights movements have fought against gender-based oppression through campaigns for education, employment, and protection from violence . These movements, combining advocacy with legal strategies, have succeeded in generating awareness and prompting changes in legislative and societal attitudes towards structural violence .

Judicial interventions have significant implications for combating structural violence in India by interpreting and upholding constitutional guarantees like equality and non-discrimination. Landmark cases such as Vishaka v. State of Rajasthan (1997) set precedence for addressing workplace harassment, exemplifying the judiciary's proactive role in enforcing legal reforms . However, the effectiveness of judicial interventions is often limited by implementation challenges and societal resistance to change. While providing frameworks for justice, these interventions require complementary societal reforms to dismantle entrenched discriminatory practices fully .

Religiously sanctioned practices like sati and the devadasi system have severely impacted women's rights in India by legitimizing gender-based oppression and control over women's bodies and autonomy. Sati, where widows immolate themselves, and the devadasi system, where girls are dedicated to temples and later coerced into sex work, illustrate extreme forms of structural violence supported by religious traditions . Despite legal prohibitions, these practices have left long-lasting effects on societal attitudes towards women, reinforcing their subjugation and justifying broader gender inequality, thereby impeding progress toward gender equality .

Effectively dismantling structural violence in India requires a multifaceted approach involving legal, societal, and educational reforms. Strengthening enforcement of existing laws, like the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act and Protection of Women from Domestic Violence Act, is crucial . Additionally, societal attitudes must shift through education and awareness programs that challenge discriminatory beliefs and promote equality. Dismantling religious and cultural justifications for oppression is essential, necessitating critical reinterpretation of traditional texts and practices. Comprehensive social movements advocating for marginalized groups' rights are essential to sustain momentum for change .

Structural violence, as defined by Johan Galtung, manifests in the caste system in India through mechanisms like social exclusion, economic exploitation, and legal sanction. Social exclusion is evident as Dalits are deprived of access to education, property, and public spaces, perpetuating poverty over generations . Economic exploitation is reflected in the relegation of lower castes to menial jobs with unfair wages, while legal codification during colonial times legitimized caste-based discrimination despite constitutional safeguards like Article 17 that abolished untouchability .

Religious interpretations have played a significant role in perpetuating caste-based and gender-based structural violence in India. Practices like untouchability and caste hierarchy have been justified through selective interpretations of scriptures like the Purusha Sukta in the Rigveda and the Manusmriti, which institutionalize roles and behaviors based on caste and gender . Such religious sanction makes resistance to these practices a challenging endeavor due to their spiritual legitimization. While many reformers have challenged these religiously backed practices, their historical endorsement leaves a lasting imprint on societal norms, contributing to the continuation of systemic inequality .

Legal measures have played a crucial role in addressing caste-based structural violence in India through enactments like the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, which criminalizes caste-based violence . Despite these legal provisions, practices such as manual scavenging persist, indicating that legal measures alone are insufficient . The ongoing discrimination in employment and education despite constitutional safeguards highlights the gap between legal frameworks and enforcement, emphasizing the need for comprehensive societal and institutional reforms .

Contemporary challenges reflect the legacy of gender-based structural violence in India through persistent high rates of crimes against women, such as sexual harassment, dowry deaths, and acid attacks, showcasing systemic inequality . Women's low labor force participation due to cultural and structural barriers signifies ongoing social disempowerment . Despite legal reforms like the Protection of Women from Domestic Violence Act, 2005, the entrenchment of patriarchal traditions continues to undermine gender equality . These challenges represent the deep-rooted nature of gender-based oppression driven by historical and social norms .

Historical examples illustrating resistance against caste-based structural violence in India include the Temple Entry Movements led by figures like B.R. Ambedkar and Narayan Guru, which campaigned for Dalits' right to access temples, often met with violent backlash from upper-caste communities . Additionally, events like the Karamchedu massacre (1985) and the Khairlanji killings (2006) show the violent opposition faced by Dalit communities asserting their rights . These movements and incidents underscore the deep-seated resistance to caste-based oppression and the ongoing struggle for equity and justice .