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She is an 2020 Indian crime drama streaming television series created and written by Imtiaz Ali and Divya Johry.[1] Directed by Arif Ali and Avinash Das under production house Window Seat Films, the series stars Aaditi Pohankar, Vijay Varma and Kishore. It follows the story of a female constable who goes undercover to bust an underworld gang.[2] She premiered on Netflix on 20 March 2020.[3][4]

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According to The New York Times, the number of women in the Indian workforce has nearly doubled between 1996 and 2011 (26 Mar. 2011). Yet sources indicate that women in India earn less money than their male counterparts (UN 2009, 13; PCESCR May 2008, 16; US 8 Apr. 2011, Sec. 6). In a 2008 report submitted to the United Nations (UN), the People's Collective for Economic, Social and Cultural Rights (PCESCR)--an umbrella organization of over 100 non-governmental organizations (NGOs) in India--indicates that women in India earn approximately 38 percent of the "average male wage" despite the existence of a law providing for equal remuneration (PCESCR May 2008, 16, 88-91).

The PCESCR report states that 93 percent of female workers are employed in the unorganized and informal sector (ibid., 17, 58), which is defined by India's National Commission for Enterprises in the Unorganised Sector as ""unincorporated private enterprises'" that are owned by individuals or households, have less than 10 workers and sell or produce goods and services (India Apr. 2009, 3). As a result, the women experience job insecurity and poor work conditions and lack social security (PCESCR May 2008, 17, 58). A report published by the United Nations Development Programme (UNDP), which was authored by the Director of the Centre for Urban and Regional Excellence in New Delhi, similarly states that women in India are "largely employed at the bottom of the livelihood chain, in unprotected conditions of the unorganized sector" (UN 2009, 13).

However, as already mentioned, other sources indicate that women in India have greater employment opportunities than in the past (Ganguly-Scrase and Scrase 2009, 86-89; The Tribune 9 Mar. 2011). According to the Chandigarh-based Tribune, modern Indian women are filling positions in new industries and in some previously male-dominated industries such as banking, human resource management, the computer industry, animation, multimedia, catering, corporate communications, psychology and counselling (ibid.). The Tribune also notes an increasing number of female doctors, scientists and professors in India (ibid.). The article indicates that despite India's traditional background, these new opportunities have allowed some women to live and earn money independently, and to defer marriage (ibid.).

One of the academics, San Diego State University professor Doreen J. Mattingly, notes that the average monthly wage earned by women in call centres is 10 times that of the national minimum wage, and approximately twice as much as other employment options open to college-educated women (ibid.). Similar findings were reported in a study of women working the night shift in Indian call centres, which was written by Reena Patel, a scholar with a PhD from the University of Texas at Austin (Patel 2010, 87-88). According to Patel, even though there is a social stigma associated with call centre work in India, the salary level of some young workers is on par with that of white-collar professionals such as engineers and architects (ibid.). Both academics report cases in which female call centre workers lived independently, able to meet their own expenses and, in some cases, help support other family members (Patel 2010, 87, 89, 101; Mattingly 2005).

There are reportedly 887 working women's hostels throughout India providing accommodation for approximately 65,000 women (ibid.). Women can stay in the hostels for up to three years, with the possibility of an extension in exceptional circumstances (India n.d.b). According to the Ministry, the hostels have day care centres for residents with children (India 2010, 18). The Ministry guidelines state that a working mother's children can reside with her at the hostel until they reach a certain age: female children can stay until the age of eighteen, and male children until the age of five (ibid. n.d.b). In contrast, the professor of women's studies and political science stated that hostels for middle-class working women "generally do not have accommodations for children" (Professor 4 May 2011).

That's lower than Pakistan's female labor rate and roughly in line with Afghanistan's, before the 2021 Taliban takeover. (Even though both Pakistan and Afghanistan are substantially poorer countries, with stricter social norms and less mobility for women.)

"It's the change that's created a puzzle for us. What is happening in the Indian labor market, particularly during a period of strong economic growth?" asks Sher Verick, an economist at the International Labour Organization who did a seminal 2014 study on female labor in India and has continued to track its decline.

Urban infrastructure hasn't kept pace with this inflow of migrants. Startups and the gig economy have filled the gap, but those carry risks for women too, says economist Ritu Dewan, the first female director of the economics department at the University of Mumbai.

"We're not allowed to learn the sex of an unborn baby, because if the child is female, some mothers feel family pressure to abort. In villages, this happens a lot," Agrahari explains. "Some people don't want a girl child."

Tsering Namgyal was born in 1933 in the village of Sangen Longnya, Kham Province. His family members were farmers, but he became a monk at the age of 10 at Tsara Monastery. He excelled in his religious studies in the Kagyu tradition, which he continued until age 19. He studied the nyingthig 'heart essence' practice under a dzogchen 'great perfection' lama and describes the three types of meditation yoga. Tsering Namgyal is now a ngagpa 'tantric practitioner' and explains the sang ngag 'secret mantra' and interaction of the male and female deities in that practice.

One caution Fluekiger offers with regard to new media and Hinduism is that online sites "tend to be extremely gendered," meaning extremely male. "There are not women writing on these websites," she says, adding that "we need to train students to read with a critical eye" for what and who is missing from the conversation.

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