Relevant bibliographies by topics / Feminism – India – History

Academic literature on the topic 'Feminism – India – History'

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Published: 10 March 2023

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Journal articles on the topic "Feminism – India – History"

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Pandey, Renu. "Locating Savitribai Phule’s Feminism in the Trajectory of Global Feminist Thought." Indian Historical Review 46, no. 1 (June 2019): 86–105. http://dx.doi.org/10.1177/0376983619856480.

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Initially, the feminist thought was based on Humanist approach, that is, the sameness or essentialist approach of feminism. But recently, gender and feminism have evolved as complicated terms and gender identification as a complicated phenomenon. This is due to the identification of multiple intersectionalities around gender, gender relations and power hierarchies. There are intersections based on age, caste, class, abilities, ethnicity, race, sexuality and other societal divisions. Apart from these societal intersections, intersection can also be sought in the theory of feminism like historical materialist feminisms, postcolonial and anti-racist feminisms, liberal feminism, radical feminisms, sexual difference feminisms, postmodern feminisms, queer feminisms, cyber feminisms, post-human feminisms and most recent choice feminisms and so on. Furthermore, In India, there have been assertions for Dalit/Dalit bahujan/ abrahmini/ Phule-Ambedkarite feminisms. Gender theorists have evolved different approaches to study gender. In addition to the distinction between a biosocial and a strong social constructionist approach, distinctions have been made between essentialist and constructionist approaches. The above theories and approaches present differential understandings of intersections between discourse, embodiment and materiality, and sex and gender. The present article will endeavour to bring out the salient points in the feminist ideology of Savitribai Phule as a crusader for gender justice and will try to locate her feminist ideology in the overall trajectory of global feminist thought. The article suggests that Savitibai’s feminism shows characteristics of all the three waves of feminism.
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Poonacha, Veena. "Scripting Women’s Studies: Neera Desai on Feminism, Feminist Movements and Struggles." Indian Journal of Gender Studies 25, no. 2 (May 20, 2018): 281–306. http://dx.doi.org/10.1177/0971521518765529.

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Neera Desai’s pioneering effort to introduce women’s studies into the university system was born out of her commitment to women’s equality. She visualized women’s studies as a movement within the academia to challenge the theoretical rationale for oppressive socio-economic and political institutions and structures. Seeking to excavate the intellectual and ideological moorings of this remarkable woman, this paper reviews her last major work, titled, Feminism as Experience: Thoughts and Narratives (2006). The exploration reveals not only her academic interest in the study of movements, but also her intimate connect with the groundswells of feminist politics in India for over six decades. Against this rich and varied history of twentieth century Indian women’s movement in Western India, Neera Desai, presents the oral histories of women, who were in the forefront of the struggle. This paper, then examines her earlier work, entitled The Social Construction of Feminist Consciousness: A Study of Ideology and Self Awareness among Women Leader (1992) to uncover the changing frames of her research.
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Tewari, Babita, and Sanjay Tewari. "THE HISTORY OF INDIAN WOMEN: HINDUISM AT CROSSROADS WITH GENDER." RELIGION AND POLITICS IN INDO-PAKISTANI CONTEXT 3, no. 1 (June 1, 2009): 25–47. http://dx.doi.org/10.54561/prj0301025t.

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Feminism in India is not a singular theoretical orientation; it has changed over time in relation to historical and cultural realities, levels of consciousness, perceptions and actions of individual women and women as a group. Historical circumstances and values in India make women’s issues different from the Western feminist rhetoric. In all the three main stages of Indian history, viz. the ancient period, the medieval period and the modern age, we find that Hinduism and the role of women in particular have undergone tremendous changes. Through this paper, I would wish to study the position of Hindu female gods and the male deities and thereupon clarify main concepts as to how this situation has drawn an impact and affected the male dominated system of Indian society. The approach which in particular I seek to adopt is firstly, a comparative study of both the deities, secondly, its impact on status of women in all the three ages, i.e. the ancient, medieval and the modern, and lastly, the position of women in the Indian context.
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Anagol, Padma. "Feminist Inheritances and Foremothers: the beginnings of feminism in modern India." Women's History Review 19, no. 4 (September 2010): 523–46. http://dx.doi.org/10.1080/09612025.2010.502398.

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G, Jeyachitra. "The symbol of Ramayana in Mu. Mehta’s collection of poems ‘Agaayathukku Aduttha Veedu’." International Research Journal of Tamil 4, S-7 (June 18, 2022): 15–19. http://dx.doi.org/10.34256/irjt22s73.

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Feminist ideas emerged in the late 18th century, and following the feminist movement in India, too, womanist ideas emerged and flourished. Feminist literature also arose in connection with it. In Tamilnadu also, literature related to feminism is emerging and gaining widespread attention. In the history of Tamil literature, Poet Mu. Mehta was one of the most important creators who contributed to the spread of the renewed form of poetry, known as unconventional poetry. Poet Mu. Mehta is also credited with inspiring innumerable young people to innovate. Poet Mu. Mehta's ‘Kanneer Pookkal’ (Tear Flowers) is a book that has been published over 40 editions.
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Mondal, Sharleen. "The Emergence of Feminism in India, 1850–1920." Women's History Review 19, no. 5 (November 2010): 805–7. http://dx.doi.org/10.1080/09612025.2010.531561.

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Dr O. T. Poongodi. "Cultural Ecological Attitudes in Gita Mehta’s A River Sutra." Creative Launcher 6, no. 4 (October 30, 2021): 118–24. http://dx.doi.org/10.53032/tcl.2021.6.4.19.

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One of the sparkling stars in the galaxy of Indian writers, Gita Mehta is the brightest. Her novels are written with Indian perspectives and they are explorations of the tension generated by the east-west encounters. Her novel A River Sutra is a colourful fictional account of India that mirrors Indian history and culture. It connects Indian mythology with various depictions of love in its many aspects. It told through a pen-pusher and his encounter with six pilgrims on the banks of the Narmada. In Western Feminist studies, the woman is always portrayed with a quest for freedom from the urban exploitative society to nature. It is appealing to determine that this concept receives a new dimension in a different cultural context. In this novel, Mehta has shifted her focus from the interactions between India and the west to exploring the diversity of cultures within India. Gita Mehta uses the Narmada as the thread, which holds together the main story and the six sub-stories. The present paper discusses in detail the theory of eco-criticism and it aims at highlighting an understanding of various terms like green studies and nature studies, as well as describes in fair detail, the different subfields of eco-criticism, namely, Cultural ecology, Eco-feminism and Gyno-Ecology.
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Roy, Mallarika Sinha. "“The Call of the World”: Women's Memories of Global Socialist Feminism in India." International Review of Social History 67, S30 (March 10, 2022): 237–62. http://dx.doi.org/10.1017/s0020859021000699.

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AbstractThis article explores the juncture between historical time and space in the context of socialist feminism, primarily through the memoir of an Indian woman activist who spent four years in East Berlin as the Asian Secretary at the Women's International Democratic Federation. This primary source material is drawn from a longer history of Indian leftist women's participation in political mobilizations and organizational work, the literary tradition of travel writing, found especially in Bengal, and academic histories of socialist feminism.
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Malik-Goure, Archana. "Feminist Philosophical Thought in Colonial India." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 3 (October 4, 2016): 579. http://dx.doi.org/10.21013/jmss.v4.n3.p8.

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<div><p><em>Savitribai Phule and Pandita Ramabai, Tarabai Shinde, Dr Anandibai Joshi, Ramabai Ranade, the greatest women produced by modern India &amp; one of the greatest Indians in all history, the one who lay the foundation for a movement for women’s liberation in India. Their goal was freedom from Indian tradition, freedom from religious practices and rituals. Despite coming from diver’s social background they talk about individual development. They wanted to introduce practical philosophy of human being. In their philosophy they are talking about individual growth, care and humanism as virtue, they emphasis on self-reliance and wants to interpret Indian tradition in their own way. They fought against the tradition and fought for human rights, rights of education and rights of human development. They took a very revolutionary stand in their life in the history of India. Like Pandita Ramabai rejected Hinduism on gendered ground. She rejected traditional practice forced by so called traditions. </em></p><p><strong><em>On the other hand Savitribai was the teacher who educates all females and all underprivileged peoples of India.</em></strong><em> The truly liberating moments for Indian women happened in and through the life of Savitribai, who chose to walk tall, in step with her husband ahead of her time by centuries. The historic disadvantages of caste and gender filed to keep her down in the 19<sup>th</sup> century. In her writings she constantly emphasizes the importance of education and physical work for knowledge and prosperity. She felt that women must receive an education as they were in no way inferior to men; they were not the slaves of men.</em></p><p><em>This paper is an attempt to discuss Savitribai Phule as feminist philosopher in colonial India. She raised the problem of women’s oppression and her thoughts on resolving women’s domination through their own efforts and autonomy makes her join the company of other nineteenth century male feminist Philosophers. In this small work I would like to focus on feminist philosophical aspect of her thought through her writings with special reference to Kavya Phule, moral values given by Savitri will compare with Aristotle’s moral theory/virtue ethics and will conclude with remark on contemporary relevance of her philosophy of feminism.</em></p></div>
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Ramusack, Barbara N., and Antoinette Burton. "Feminism, imperialism and race: a dialogue between India and Britain." Women's History Review 3, no. 4 (December 1994): 469–81. http://dx.doi.org/10.1080/09612029400200065.

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Dissertations / Theses on the topic "Feminism – India – History"

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Ahluwalia, Sanjam. "CONTROLLING BIRTHS, POLICING SEXUALITIES: A HISTORY OF BIRTH CONTROL IN COLONIAL INDIA, 1877-1946." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin980270900.

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Donovan, Kathleen McNerney. "Coming to voice: Native American literature and feminist theory." Diss., The University of Arizona, 1994. http://hdl.handle.net/10150/186769.

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This dissertation argues that numerous parallels exist between Native American literature, especially that by women, and contemporary feminist literary and cultural theories, as both seek to undermine the hierarchy of voice: who can speak? what can be said? when? how? under what conditions? After the ideas find voice, what action is permitted to women? All of these factors influence what African American cultural theorist bell hooks terms the revolutionary gesture of "coming to voice." These essays explore the ways Native American women have voiced their lives through the oral tradition and through writing. For Native American women of mixed blood, the crucial search for identity and voice must frequently be conducted in the language of the colonizer, English, and in concert with a concern for community and landscape. Among the topics addressed in the study are (1) the negotiation of identity of those who must act in more than one culture; (2) ethnocentrism in ethnographic reports of tribal women's lives; (3) misogyny in a "canonical" Native American text; (4) the ethics of intercultural literary collaboration; (5) commonality in inter-cultural texts; and (6) transformation through rejection of Western privileging of opposition, polarity, and hierarchy.
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Narain, Vrinda. "Anxiety and amnesia : Muslim women's equality in postcolonial India." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102240.

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In this thesis, I focus on the relationship between gender and nation in post-colonial India, through the lens of Muslim women, who are located on the margins of both religious community and nation. The contradictory embrace of a composite national identity with an ascriptive religious identity, has had critical consequences for Muslim women, to whom the state has simultaneously granted and denied equal citizenship. The impact is felt primarily in the continuing disadvantage of women through the denial of gender equality within the family. The state's regulation of gender roles and family relationships in the 'private sphere', inevitably has determined women's status as citizens in the public sphere.
In this context, the notion of citizenship becomes a focus of any exploration of the legal status of Muslim women. I explore the idea of citizenship as a space of subaltern secularism that opens up the possibility for Indian women of all faiths, to reclaim a selfhood, free from essentialist definitions of gender interests and prescripted identities. I evaluate the realm of constitutional law as a counter-hegemonic discourse that can challenge existing power structures. Finally, I argue for the need to acknowledge the hybridity of culture and the modernity of tradition, to emphasise the integration of the colonial past with the postcolonial present. Such an understanding is critical to the feminist emancipatory project as it reveals the manner in which oppositional categories of public/private, true Muslim woman/feminist, Muslim/Other, Western/Indian, and modern/traditional, have been used to deny women equal rights.
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Zannia, Imelda Romero Wismann. "Entre heroínas y vampiresas : la representación del empoderamiento de los personajes femeninos en Bollywood a través de The Dirty Picture (2011), Queen (2014) y Pink (2016)." Bachelor's thesis, Pontificia Universidad Católica del Perú, 2019. http://hdl.handle.net/20.500.12404/14877.

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Ramnarayan, Akhila. "Kalki’s Avatars: writing nation, history, region, and culture in the Tamil Public Sphere." The Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=osu1150484295.

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Campbell, Maria E. "Inking Over the Glass Ceiling: The Marginalization of Female Creators and Consumers in Comics." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1437938036.

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Oliveira, Rozely Menezes Vigas. "No Vale dos Lírios: Convento de Santa Mônica de Goa e o modelo feminino de virtude para o Oriente (1606-1636)." Universidade do Estado do Rio de Janeiro, 2012. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=8328.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
No ano de 1606 era fundado na cidade Goa o primeiro mosteiro feminino no Impérioportuguês do Oriente. O Convento de Santa Mônica de Goa foi instituído pelo então arcebispode Goa e governador da Índia, D. Frei Aleixo de Menezes sob a proteção da Ordem de SantoAgostinho. Criado com o intuito de proteger a honra das mulheres no Estado da Índia e de seruma alternativa de vida para as filhas da nobreza e fidalguia local que não conseguiam casar,o convento foi a principal fundação feminina de frei Aleixo, por ser território perfeito para ocultivo de modelos de santidade e virtudes. Juntamente com os recolhimentos de NossaSenhora da Serra e de Santa Maria Madalena, o convento formava uma tríade de instituiçõescaracterizadas pela assistência e pela caridade à mulher - grande incentivo do Concílio deTrento e da Reforma católica. A presente dissertação procura discutir como os discursos dosfreis agostinianos de exaltação das virtudes e perfeição religiosa das mônicas refletiram noprocesso de fundação e reconhecimento régio e papal do convento.
The was the first nunnery in the East PortugueseConvento de Santa Mônica de GoaEmpire. It was founded in the year of 1606 by , archbishop of GoaD. Frei Aleixo de Menezesand governor of India, and under the protection of the Augustinians. The nunnery was createdwith the purpose of to protect the honor of women and to be an alternativeEstado da Índialive for the daugthers of the local nobility that couldn?t marry. It was also the brotherAleixo?s principal female foundation, because was perfect place to create models of holinessand virtues and to provide the religious perfection. With the Recolhimentos de Nossa Senhora e de , the nunnery formed a triad of institutions characterizedda SerraSanta Maria Madalenaby the charity and assistance to women - big incentive of Council of Trent and the CatholicReformation. The objective of this dissertation is to analyze how Augustinians? discoursereflected in the process of the foundation.
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BORGHI, Elena. "Feminism in modern India : the experience of the Nehru women (1900-1930)." Doctoral thesis, 2015. http://hdl.handle.net/1814/40945.

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Defence date: 16 October 2015
Examining Board: Professor Dirk Moses, European University Institute (Supervisor); Professor Laura Lee Downs, European University Institute (Second reader); Professor Padma Anagol, Cardiff University (External Advisor); Professor Margrit Pernau, Max Planck Institute for Human Development.
The dissertation focuses on a group of women married into the Nehru family who, from the very first years of the 1900s, engaged in public social and political work for the cause of their sex, becoming important figures within the North Indian female movement. History has not granted much room to the feminist work they undertook in these decades, preferring to concentrate on their engagement in Gandhian nationalist mobilisations, from the late 1920s. This research instead concentrates on the previous years. It investigates, on the one hand, the means Nehru women utilised to enter the public sphere (writing, publishing a Hindi women's journal, starting local female organisations, joining all-India ones), and the networks within which they situated themselves, on the national and international level. On the other hand, this work analyses the complex relations between the feminist and nationalist movements at whose intersection the Nehru women found themselves. The vicissitudes of the Nehru family and of its female members in particular work as a lens through which a different light is shed on the political and social realms of early-twentieth century India. As the story unfolds, it becomes clear that its protagonists were all but the passive recipients of others' choices and priorities: their stances resulting from time to time in resistance, negotiation, acquiescence, or critique were actually dictated by strategic considerations of political or social expediency, and bespoke an emerging feminist agency.
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Pillay, Thavamani. "The artistic practices of contemporary South African Indian women artists : how race, class and gender affect the making of visual art." Diss., 2014. http://hdl.handle.net/10500/18736.

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In view of the scarcity of Indian women in the South African art field, this study investigates how issues of race, class and gender can affect the decision to become and sustain a career as a professional artist. By exploring the historical background of the Indian community and their patriarchal mind set it becomes clear that women's roles in this community have always been prescribed by tradition and cultural values, despite western influence. Moreover the legacy of apartheid created a situation in which black artists, especially women. have not always benefitted in terms of career opportunities. The research is based on case studies of five Indian women who have received due recognition as artists: Lalitha Jawahirilal, Usha Seejarim, Sharlene Khan, Simmi Dullay and Reshma Chhiba. These artists' lives, careers and artistic output are closely studied, documented and critically interpreted using key concepts such as orientalism, black feminism and post colonialism.
Art History, Visual Arts & Musicology
M.A. (Art History)
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Books on the topic "Feminism – India – History"

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Maitrayee, Chaudhuri, ed. Feminism in India. London: Zed, 2005.

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The gendered India: Feminism and the Indian gender reality. Kolkata: Books Way, 2012.

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Mukhārji, Kanaka. Women's emancipation movement in India: A Marxist view. New Delhi: National Book Centre, 1989.

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Kumar, Radha. History of doing: Women's movement in India. London: Verso, 1993.

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Renu, Dube, and Dube Reena, eds. Female infanticide in India: A feminist cultural history. Albany: State University of New York Press, 2005.

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Burdens of history: British feminists, Indian women, and imperial culture, 1865-1915. Chapel Hill: University of North Carolina Press, 1994.

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Making a difference: Memoirs from the women's movement in India. New Delhi: Published by Women Unlimited in collaboration with Women's World (India), 2011.

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Dietrich, Gabriele. Women's movement in India: Conceptual and religious reflections. Bangalore: Breakthrough Publications, 1988.

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The power of gender & the gender of power: Explorations in early Indian history. New Delhi: Oxford University Press, 2010.

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India), Asiatic Society (Calcutta, ed. Women's studies, and women's movement in India since the 1970s: An overview. Kolkata: Asiatic Society, 2007.

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Book chapters on the topic "Feminism – India – History"

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Midgley, Clare. "Indian feminist Pandita Ramabai and transnational liberal religious networks in the nneteenth-century world." In Women in Transnational History, 13–32. edited by Clare Midgley, Alison Twells and Julie Carlier. Description: Abingdon, Oxon ; New York, NY : Routledge, 2016. |: Routledge, 2016. http://dx.doi.org/10.4324/9781315626802-2.

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Fuechtner, Veronika. "Agnes Smedley between Berlin, Bombay, and Beijing." In Global History of Sexual Science, 1880-1960. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293373.003.0018.

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This chapter examines how the global circulation of sexology intertwined with communism and national independence by focusing on the writings of American journalist Agnes Smedley as well as the letters written to her by the Indian revolutionary Bakar Ali Mirza. More specifically, it considers sexual science's connections to leftist psychoanalysis and to the Indian independence movement during the 1920s. It discusses Smedley's self-conscious mobilization of the language of sexual science as a path toward revolution and modern selfhood, doing so by shuttling between India, Germany, China, and the United States. The Berlin–India nexus and Mirza's correspondence with Smedley highlight the intrinsic interrelationships among the liberational rhetoric of leftist politics, feminism, sexual rights, national independence, and psychoanalytic introspection. The chapter also considers how Smedley and her Indian revolutionary interlocutors negotiated new definitions of femininity, masculinity, and sexuality emerging from the global movements of sexual science, radical politics, and psychoanalysis.
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Ballakrishnen, Swethaa S. "The Accidental Emergence of India’s Elite Women Lawyers." In Accidental Feminism, 1–22. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691182537.003.0001.

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This introductory chapter provides an overview of the emergence of India's elite women lawyers. Despite being agnostic to the cause of feminism, and using the governance language of meritocracy and modernity, many elite law firms in India have managed to produce the kinds of environments that more agentic organizations with committed interests in diversity have failed to produce in other sites. Not only are women well represented at entry and more senior levels in these law firms, they also experience their environments rather differently from their peers in similar kinds of organizations globally and locally. In doing so, these firms have not only managed to create historically unimaginable spaces of possibility for women, they have also managed to set path dependencies for organizations to have more (possible intentionally) feminist futures. These can be considered as accidentally feminist organizations. The chapter explains that the book reveals a set of structural conditions that fortuitously have come together to create environments of emancipation for these women lawyers: including organizational novelty and the imagined forces of globalization, a particularly receptive interactional audience, and the specific contingencies of a particular cultural moment in India's neoliberal history.
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White, Patricia. "Killer Feminism." In Indie Reframed. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474403924.003.0003.

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Celebrated in accounts of the American indie heyday of the 1990s through the 2000s, Killer Films is headed by the equally feted partnership of producers Christine Vachon and Pam Koffler. Drawing on interviews and other primary source material, White seeks integrates the story of Killer as a butch-lesbian woman’s company into the history of feminist filmmaking. This history includes not only the New Queer Cinema but trailblazing lesbian and transgender features such as Go Fish (1994), High Art (1998) and Boys Don’t Cry (1999) and ‘women’s films’ made by women (Mary Harron) and queer men (Todd Haynes).
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Tambe, Ashwini. "Curtailing Parents?" In Defining Girlhood in India, 142–50. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042720.003.0008.

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The book’s final chapter accounts for a 2006 Indian law banning child marriage as well as contemporary feminist dilemmas about lowering the age of sexual consent. This chapter tracks the efforts to reform the law on child marriage to make it easier to enforce. The context of legal changes following the 2012 gang rape of Jyoti Pandey is also explained. The chapter shows how feminists are calling for lowering, rather than raising, the age of consent, out of a recognition that the higher age of consent facilitates social control. The chapter uses the history offered in previous chapters to dissect the complexities of recent laws prohibiting child marriage and altering the age of consent. Ultimately, chapter 7 exposes how presumptions about the vulnerability of the adolescent girl can backfire when too much power is vested in parental hands.
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Tambe, Ashwini. "Introduction." In Defining Girlhood in India, 1–16. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042720.003.0001.

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This introduction opens with a discussion of why age is a worthwhile category of analysis, why sexual age standards are complex matters, and why sexual maturity laws for girls are politically freighted. It then introduces the central question of sexual maturity laws in India, explaining the importance of India as a context, along with a review of how childhood and girlhood have been studied in South Asian history. The introduction also explains the transnational feminist approach adopted and engages current scholarship in girlhood studies to situate the contributions of the book.
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Khatun, Samia. "The Book of Marriage." In Australianama, 141–68. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190922603.003.0007.

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From 1860 to the 1920s, Muslim merchants and workers from across British India and Afghanistan travelled to Australian shores to work in the extensive camel transportation network that underpinned the growth of capitalism in the Australian interior. Through marriage, South Asian women in addition to white women and Aboriginal women became part of families spanning the Indian Ocean. Challenging the racist accounts of gender relations that currently structure histories of Muslims in Australia, I turn to the intellectual traditions of colonised peoples in search of alternatives to orientalist narratives. Redeploying the Muslim narrative tradition of Kitab al‐Nikah (Book of Marriage) to write feminist history, this chapter proposes a new framework to house histories of Muslim women.
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Verma, Vidhu. "Gender and Anti-Discrimination Laws in India." In The Empire of Disgust, 104–26. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199487837.003.0006.

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The Constitution of India guarantees not only formal equality but also promises that entrenched power structures will gradually dissolve. However, forms of discrimination faced by women are not just a feature of our social fabric but are supported by the ambiguities of the legal-juridical framework that reinforce unjust gender norms. The persistence of gender discrimination as it exists in the wider societal sphere is expressed by the unevenness that marks women’s access to the legal system. The chapter reviews the contestations, the changing categories, and terms of feminist analysis in law. It turns to address the problem of equal rights in understanding the protection against vulnerability, and various forms the loss of liberty takes in different contexts of marginality about gender discrimination. In what follows, I begin by presenting some methodological concerns. Then I discuss the Indian jurisprudence on sexual harassment and assault. I then focus briefly on the right to temple entry and ‘honour’ crimes in recent years and the legal responses to them. In the last section, I address three strong challenges to my account of gender discrimination. My main argument is that the doctrinal history of harassment and rape in the Indian context points to the power and limitations of legal rights as a strategy for social change. Establishing a basis for legal liability can reshape consciousness about working environments, but this has not deterred those who harass, from using less formal means of attacking women rights. For legal feminists, the law remains a site of discursive struggle where dominant meanings come to inform not only juridical categories but also the social world that define our concepts and practices. The dilemma of preserving difference in law and yet not having disadvantageous effects to unequal parties remain.
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9

Leese, Peter. "Mobilizing Life Stories." In Migrant Representations, 63–78. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781802070156.003.0005.

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Considers the origins, circumstances, and story-telling strategies of two life-story accounts at a peak moment of population movement in the twentieth century: the wake of the Second World War. This chapter gives a reading of An Irish Navvy: The Diary of an Exile (1964) by the labourer, journalist and short story writer Donall MacAmhlaigh, who as part of the Irish diaspora travelled to the English midlands from County Donegal. MacAmhlaigh’s account parallels an oral history interview with Bibi Inder Kaur (c. 2000) which recalls her experiences of forced migration during the Indian partition and the development of her own distinctive Indian feminism. One significant connection between these accounts is their form: both revolve around boat stories. Different in origin and execution, yet connected by their common moment, these two life stories highlight distinct modes of adaptation, traumatic memory, culture and gender difference as well as shared political rights activism.
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Whittington, Ian. "Calling the West Indies: Una Marson’s Wireless Black Atlantic." In Writing the Radio War. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474413596.003.0006.

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As a colonial subject and woman of colour, Una Marson occupies a unique place in the history of wartime broadcasting in Britain. Her weekly programCalling the West Indies began as a “message home” program for Caribbean soldiers stationed in the UK but grew, as the war progressed, into a literary and cultural forum for writers from across the Black Atlantic. Though barred from advocating openly for independence, Marson used her program to promote West Indian cultural autonomy by spotlighting emerging Caribbean literary figures and forging connections with activists and intellectuals from the U.S., Britain, Africa, and elsewhere. Beyond building such transatlantic networks, Calling the West Indies afforded listeners in the Caribbean the first opportunities to hear literature spoken in the West Indian forms of English which Edward Kamau Brathwaite would go on to call “nation language.” By focusing on Marson’s wartime work, this chapter rectifies a persistent tendency, in histories of Caribbean literature and broadcasting, to omit not only the central role played by this progressive feminist intellectual, but also the role of the war itself as catalyst to the postwar literary renaissance in the West Indies.
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