An exploration of recurrent themes within the literature discerned a multifarious view of the NATURE of socio-economic development in India. Four popular themes emerged: patriarchy, labor, education, and government initiatives. This does not imply that additional themes do not exist, but merely, that these four themes were the prominent recurring topics of discussion in the area of socio-economic development of poor women in India. Individuals construct societies that in turn, construct individuals. This implies that a dysfunctioning society can be consciously reshaped into an egalitarian society. At least, it can be altered to include equal opportunities for all women in India. This paper considers males as equal partners as a lens to view women’s economic development in India. Patriarchy A common perception about women in India is that their status has always been low compared with women in advanced countries. Contemporary Indian culture reflects a strong connection to its ancient history. India’s past provides insights to the current status of Indian women in society (Masani, 1973). An ancient text from approximately 1,500-1,000 B.C. called the Rigveda, imparted written evidence of the status of Indian women (Khanna & Varghese, 1978; Masani, 1973; Seth, 2001; United Nations, 1997). In addition, archaeological, sculptural, and artistic findings revealed the nature of Indian women’s lives in ancient India (Seth, 2001). The Vedic culture believed that men and women were created as equals. The word ‘Hindu’ evolves from the name ‘Indus Valley’ in India (Medhi, 2000, p. 31) Hindu means people of the Indus, which indicates Hinduism is a way of life as well as a religion. It is thought that Hinduism originated during the fifth and sixth centuries B.C. (Jayawardena, 1986). Although Hindus worship more than one deity, there are two MAIN beliefs: karma and dharma, which affect the status of many women in India. Karma means that an individual’s actions in their past life affect future lives, while dharma means practice of laws (Jayawardena). The two combine to mean that if one practices good dharma in this life, their karma improves in the next life. This may explain the tendency of poor women to accept their lot in life rather than fight for justice. Vedic men and women were regarded as equals. Women studied the Vedas, astrology, GEOGRAPHY, veterinary science, and martial arts. Women scholars such as Ramsha composed SEVEN mantras (hymns) and debated the elevation of women’s buddhi (intelligence) (Seth, 2001). They practiced the right to choose their own husbands, religion, remarry if they became widows, fight in wars, and freedom of movement (Masani, 1973; Medhi, 2000; United Nations, 1997). Women such as Mudgalani who fought in wars indicates that educated women possessed assets, freedom, and talent (Seth, 2001). The Veda describes at least twenty accomplished women (Masani, 1973). Vedic writings do not state preference of boy children nor refer to any sexual differences in rituals (Seth, 2001). However, social and religious taboos affect more women than men in India. Because Hinduism is practiced by the majority (82%) of the population in India (Census of India, 1991), it influences other religions so that customs and practices become commonly shared. Medhi (2000) proclaimed, “India is a sex-segregated traditional society whose deeply entrenched customs and practices are sanctioned by almost all religions” (p. 31). A significant turning point changed the course of history to subjugate women in India. Another scripture called “Manusmriti” (Laws of Manu) written in Sanskrit between 1500 B.C. and 200 A.D. proved to be a major antecedent (Khanna & Varghese, 1978; Manu, 1967; Medhi, 2000; Seth, 2001). Manu was the author and lawgiver of sacred, societal laws. The Brahmin (highest caste) priests held the Manusmriti in high regard and preached its twelve chapters and 2,684 versus to the general public. Chapter IX clearly discriminates against women in several ways. There wereseparate laws for husband and wife where the role of the husband was to “carefully guard his wife, in order to keep his offspring pure” (Manu, p.329). An interesting shift from Vedic times was that “a husband must constantly be worshiped as a god by a faithful wife” (p. 196). Equality for women was no longer in vogue. Patriarchy became so pervasive it suppressed women’s physical and psychological freedoms. Every aspect of a woman’s life was controlled, monitored, and guided. She could not possess any assets of her own, NEVER displease her husband, must be responsible for the housework and children, perform religious duties, prepare all the food, provide male children, subdue her needs, thoughts, and actions, be loyal and obedient, and never remarry if she becomes a widow (Manu).