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 & 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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Ahluwalia, Sanjam. "Rethinking Boundaries: Feminism and (Inter) Nationalism in Early-Twentieth-Century India." Journal of Women's History 14, no. 4 (2003): 188–95. http://dx.doi.org/10.1353/jowh.2003.0002.
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Hajko, Dalimír, and Ľuboš Török. "The ethical context of social philosophy in contemporary India." Ethics & Bioethics 8, no. 1-2 (June 1, 2018): 121–38. http://dx.doi.org/10.2478/ebce-2018-0009.
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Abstract Public and academic philosophical thinking in contemporary India provides evidence that philosophy and religion have never been truly separated, although there have been attempts to bring philosophy closer to science and, thus, create two autonomous systems. In light of these changes, P. V. Athavale, C. T. K. Chari, N. S. Prasad and some other authors have formed and are developing modern ethical and social theories. Moreover, feminism and gender studies have appeared in the panorama of changing philosophical and sociological thinking in India, embracing gender equality in contemporary Indian society. There has been increasing interest in sociological research and a critical interpretation of Mahatma Gandhi’s spiritual message in the cause of India’s independence, whose thoughts authors engaged in contemporary ethical problems believe to be impractical and useless today. Existentialism as a philosophical stream earned broad public acceptance and played a significant role in the history of modern philosophical thinking in India in the second half of the 20th century.
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Roy, Mallarika Sinha. "Book review: Ania Loomba. 2019. Revolutionary Desires: Women, Communism and Feminism in India." Journal of South Asian Development 15, no. 2 (August 2020): 296–99. http://dx.doi.org/10.1177/0973174120933445.
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VATUK, SYLVIA. "Islamic Feminism in India: Indian Muslim Women Activists and the Reform of Muslim Personal Law." Modern Asian Studies 42, no. 2-3 (March 2008): 489–518. http://dx.doi.org/10.1017/s0026749x07003228.
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AbstractI describe here a nascent ‘Islamic feminist’ movement in India, dedicated to the goal of achieving gender equity under Muslim Personal Law. In justifying their demands, these women activists refer neither to the Indian Constitution nor to the universalistic human rights principles that guide secular feminists campaigning for passage of a gender-neutral uniform civil code of personal law, but rather to the authority of the Qur'an—which, they claim, grants Muslim women numerous rights that in practice are routinely denied them. They accuse the male ‘ulamaof foisting ‘patriarchal’ interpretations of the Qur'an on the unlettered Muslim masses and assert their right to read the Qur'an for themselves and interpret it in a woman-friendly way. Their activities reflect an increasing ‘fragmentation of religious authority’ in the globalizing Muslim world, associated with the spread of mass education, new forms of media and transport and a mobile labour force, in which clerical claims to exclusive authoritative knowledge are being questioned by a wide variety of new voices, women's among them. Whether it can ultimately succeed is an open question but the movement is clearly having an impact, even on the clerical establishment itself, insofar as the legal issues it considers most pressing for women are concerned.
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Ayyathurai, Gajendran. "Colonialism, Caste, and Gender: The Emergence of Critical Caste Feminism in Modern South India." Journal of Women's History 33, no. 3 (2021): 133–56. http://dx.doi.org/10.1353/jowh.2021.0030.
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Elizabeth Tusan, Michelle. "Writingstri dharma: international feminism, nationalist politics, and women's press advocacy in late colonial India." Women's History Review 12, no. 4 (December 2003): 623–49. http://dx.doi.org/10.1080/09612020300200377.
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Sharma, Dr Rajni, and Mrs Poonam Gaur. "Women Predicament in 'A Journey on Bare Feet' by Dalip Kaur Tiwana." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 11, 2020): 14. http://dx.doi.org/10.24113/ijellh.v8i2.10391.
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The autobiographical impulse and act is central to woman's writing in India. The range of Indian women's writing generates an unending discourse on personalities, woman's emotions and ways of life. In a way, it presents the socio-cultural state in India from a woman's stance. It affords a peep into Indian feminism too. Besides giving a historical perspective, it throws ample light on woman's psychic landscape. It takes us to the deepest emotions of a woman's inner being. The varied aspects of woman's personality find expression in the female autobiographical literature. We find that a deeper study of women’s autobiographies unravel the hidden recesses of feminine psyche of Indian society. Whatsoever the position of women maybe, behind every social stigma, there is woman, either in the role of mother-in-law, sister‑in‑law or wife. The women writers with sharp linguistic, cultural and geographical environment represented the problems and painful stories of Indian women from 19th century until date. However, they have not shared the contemporary time of the history, the problems of patriarchal society, treatment women, broken marriages and the identity crises for the women remained similar. Women writers have also been presenting woman as the centre of concern in their novels. Women oppression, exploitation, sob for liberation are the common themes in their fiction.
Dalip Kaur Tiwana is one of the most distinguished Punjabi novelists, who writes about rural and innocent women’s physical, psychological and emotional sufferings in a patriarchal society. As a woman, she feels women’s sufferings, problems, barricades in the path of progress as well as the unrecognized capabilities in her. Dalip Kaur Tiwana has observed Indian male dominated society very closely and has much understanding of social and ugly marginalization of women. She can be considered a social reformer as she is concerned with human conditions and devises for the betterment of women's condition in Indian Punjabi families. This paper focuses on the theme of feminist landscape. It presents the miserable plight of women characters. She has come across since her childhood. Women, who felt marginalized, alienated, isolated and detached in their lives, but were helpless as no law was there in her time to punish the outlaws. Dalip Kaur Tiwana beautifully portrays the landscape of her mind. The paper shows how Dalip Kaur Tiwana presents the unfortunate image of her mother, grandmother aunts and some other obscure women who were unable to mete out justice during their life time.
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Elizabeth Tusan, Michelle. "Writing stri dharma: international feminism, nationalist politics, and women's press advocacy in late colonial India." Women's History Review 12, no. 4 (December 1, 2003): 623–50. http://dx.doi.org/10.1080/09612020300200738.
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Momen Sarker, Md Abdul, and Md Mominur Rahman. "Intermingling of History and Politics in The God of Small Things." Advances in Language and Literary Studies 9, no. 4 (August 31, 2018): 138. http://dx.doi.org/10.7575/aiac.alls.v.9n.4p.138.
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Suzanna Arundhati Roy is a post-modern sub-continental writer famous for her first novel The God of Small Things. This novel tells us the story of Ammu who is the mother of Rahel and Estha. Through the story of Ammu, the novel depicts the socio-political condition of Kerala from the late 1960s and early 1990s. The novel is about Indian culture and Hinduism is the main religion of India. One of the protagonists of this novel, Velutha, is from a low-caste community representing the dalit caste. Apart from those, between the late 1960s and early 1990s, a lot of movements took place in the history of Kerala. The Naxalites Movement is imperative amid them. Kerala is the place where communism was established for the first time in the history of the world through democratic election. Some vital issues of feminism have been brought into focus through the portrayal of the character, Ammu. In a word, this paper tends to show how Arundhati Roy has successfully manifested the multifarious as well as simultaneous influences of politics in the context of history and how those affected the lives of the marginalized. Overall, it would minutely show how historical incidents and political ups and downs go hand in hand during the political upheavals of a state.
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Pande, Rekha. "Some issues and challenges to women’s development and empowerment in India." Feminist Research 1, no. 1 (August 25, 2017): 23–30. http://dx.doi.org/10.21523/gcj2.17010103.
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The present paper looks at the history of development and empowerment and discusses the impediments to development and empowerment in India. It focuses on the three major issues in India today, namely, the attitude towards, Girl child, Gender violence and Globalization, which have to be dealt with as a priority in bringing out the development and empowerment of women in the present era. If we look back into the history about the discussions and debates related to the issue of development and empowerment, we can see some broad trends. The whole debate on development states that there were number of women who organized and mobilizing around the globe for their rights. The development planners and policy makers did not have any interaction with these groups and they considered feminism as irrelevant to development and it was viewed as a luxury for the better of women in the industrialized countries. Hence, the first stage, main stream development models gave rise to jargons like, “basic human needs”, “meeting the needs of the poorest of poor”, “growth with equity”. This phase viewed development as an administrative problem whose solution lay in transferring vast amount of resources and technological innovations from rich to poor countries. As compensation to this followed, integrating women into the development process. Education and employment as a means of income generation became indicators of women’s involvement in the development process, but again under this phase a large chunk of rural women were left behind. Today women have addressed the question of development from a feminist perspective. They have raised important questions on issues of child care, reproductive rights, violence against women, family planning, transfer of technology and rural development and given the concept of development a new meaning. If development leads only to an increase in production, then it tends to reinforce and exaggerate the imbalances and inequalities within and in between societies. Development has to be an integral process with economic, social and cultural aspects leading to the control of one’s life situation.
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Hills, Carol, and Daniel C. Silverman. "Nationalism and Feminism in Late Colonial India: The Rani of Jhansi Regiment, 1943–1945." Modern Asian Studies 27, no. 4 (October 1993): 741–60. http://dx.doi.org/10.1017/s0026749x00001281.
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Between 1943 and 1945, 1,500 Indian women in Burma, Malaya and Singapore exchanged their colorful saris for the khakis, breeches, half caps and boots of the Rani of Jhansi Regiment, the all-female brigade of the Indian National Army (INA). Under the leadership of Subhas Chandra Bose, Hindus, Muslims, and Sikhs, members of the moneyed elite and the daughters of rubber plantation laborers shared the same food and fate to fight a jungle war for India's freedom.
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Schlund-Vials, Cathy J. "Eugenic Feminism: Reproductive Nationalism in the United States and India; Life Support: Biocapital and the New History of Outsourced Labor." Journal of Human Rights 17, no. 3 (January 26, 2018): 392–95. http://dx.doi.org/10.1080/14754835.2017.1422706.
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Gilbertson, Amanda. "Of Mindsets and Men: Tackling Masculinity, Patriarchy, and Privilege in Delhi." Men and Masculinities 23, no. 2 (February 1, 2018): 266–87. http://dx.doi.org/10.1177/1097184x18755493.
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As efforts to engage men and boys in gender justice work have proliferated across the globe, so too has evidence of the potential for this work to reinforce rather than deconstruct gender inequalities, resulting in calls to assess the assumptions that underpin this work. Although a significant amount of male-based gender justice work is based in the Global South, analytical literature on efforts to engage men and boys and on pro-feminist men has been largely confined to the Global North. This article responds to the need for a better understanding of how the tensions and risks of involving men in gender justice work are dealt with in the Global South, with an exploration of the narratives of fifteen male and one assigned male at birth (AMAB) middle-class young people working to promote gender equality in New Delhi, India. I demonstrate that there is great diversity in perspectives and approach among male and AMAB gender justice workers in Delhi. While many identified as feminists, felt the need to be accountable to women’s organizations and critiqued the idea of men as victims of patriarchy, others distanced themselves from the “radical” and “political” nature of feminism, expressed concerns about the centrality of women in gender justice work and framed men as equal victims of patriarchy. I argue that the latter approach is underpinned by a focus on “mind sets” and individuals as the locus of change. In the absence of discussion of power, the structural and the political, a focus on the personal risks creating room to question the extent of female oppression and male privilege, undermining feminist goals in the interests of a more “inclusive” approach to gender justice.
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Wilson, Amrit. "Book reviews : The History of Doing - an illustrated account of movements for women's rights and feminism in India, 1800-1990 By RADHA KUMAR (London, Verso, 1993). 220pp. £12.95." Race & Class 36, no. 3 (January 1995): 93–95. http://dx.doi.org/10.1177/030639689503600309.
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AHMAD, IRFAN. "Cracks in the ‘Mightiest Fortress’: Jamaat-e-Islami's Changing Discourse on Women." Modern Asian Studies 42, no. 2-3 (March 2008): 549–75. http://dx.doi.org/10.1017/s0026749x07003101.
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AbstractIslamists' ideas about the position of women are readily invoked to portray them as ‘anti-modern’. The operating assumption is that Islamism (mutatis mutandis Islam) sanctions gender hierarchy. In this paper, drawing on ethnographic research and written sources of the Jamaat-e-Islami of India, founded in 1941, I question such assumptions. While defending Islam against the ‘epidemic’ of westernization, Maududi (b. 1903), the Jamaat's founder, called women ‘the mightiest fortress of Islamic culture’. Invoking the Quran and Prophetic traditions, he argued that women should not step outside of the home, and must veil themselves from head to toe. He stood against any political role for women. For decades, Maududi's interpretation went uncontested. However, from the 1970s onwards many members of the Jamaat began to critique Maududi and offered an alternative reading of Islam. They argued that women could indeed leave the home, assume key economic and political roles, unveil their faces, as well as act in films. By highlighting such voices and analysing the sociological coordinates of the contestations within the Jamaat, I underscore the transformation in the Jamaat's discourse. I conclude by discussing whether the critiques of Maududi by his own followers inaugurate an alternative discourse of Islamic feminism.
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G, Dr Jeyashree. "A GLIMPSE ON FEMININE WRITING." Journal of English Language and Literature 09, no. 01 (2022): 87–91. http://dx.doi.org/10.54513/joell.2022.9110.
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The paper attempts to explore the nuances and the influence of socio cultural environment on feminine writing. The paper refers to the select literary works unearthing feminine consciousness. The paper also vividly expounds the theory of Masculine and feminine language in Indian and English literature. Women writers are placed in the peripheral position and the feminist critics like Helen Cixous attempts to deconstruct the male centric discourse by motivating women writers to write more of them. Women no more engage in subservient role and the present scenario witness a considerable rise in their status at the professional level. While perusing the history of women literature the theories on feminist writings are discussed. The language flow in women writings is gauged to affirm the power of women in the realm of language and literature amidst social and cultural pressure. Feminine language reflecting the socio cultural situation and the feminist theories that emerged to propel and motivate feminine writings are explored in the paper. Changes are ineluctable that affects the society and the writings of women mirror the culture of the contemporary society. The mind set and language behavior of the people are interrelated that have a major impact on the society. Hence the paper registers the perceptions of male critics on women literature.
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Basu, Aparna. "Book Reviews : Radha Kumar, The History of Doing: An Illustrated Account of Movements for Women's Rights and Feminism in India, 1800-1900. New Delhi: Kali for Women, 1993. 203 pages. Rs. 350." Indian Journal of Gender Studies 1, no. 1 (March 1994): 139–41. http://dx.doi.org/10.1177/097152159400100112.
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Roy, Dibyadyuti. "Illicit Motherhood: Recrafting Postcolonial Feminist Resistance in Edna O’Brien’s The Love Object and Jhumpa Lahiri’s Hell-Heaven." Humanities 8, no. 1 (February 14, 2019): 29. http://dx.doi.org/10.3390/h8010029.
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Cultural constructions of passive motherhood, especially within domestic spaces, gained currency in India and Ireland due to their shared colonial history, as well as the influence of anti-colonial masculinist nationalism on the social imaginary of these two nations. However, beginning from the latter half of the nineteenth century, postcolonial literary voices have not only challenged the traditional gendering of public and private spaces but also interrogated docile constructions of womanhood, particularly essentialized representations of maternity. Domestic spaces have been critical narrative motifs in these postcolonial texts through simultaneously embodying patriarchal domination but also as sites where feminist resistance can be actualized by “transgress(ing) traditional views of … the home, as a static immobile place of oppression”. This paper, through a comparative analysis of maternal characters in Edna O’Brien’s The Love Object and Jhumpa Lahiri’s Hell-Heaven, argues that socially disapproved/illicit relationships in these two representative postcolonial Irish and Indian narratives function as matricentric feminist tactics that subvert limiting notions of both domestic spaces and gendered liminal postcolonial subjectivities. I highlight that within the context of male-centered colonial and nationalist literature, the trope of maternity configures the domestic-space as the “rightful place” for the existence of the feminine entity. Thus, when postcolonial feminist fiction reverses this tradition through constructing the “home and the female-body” as sites of possible resistance, it is a counter against dual oppression: both colonialism and patriarchy. My intervention further underscores the need for sustained conversations between the literary output of India and Ireland, within Postcolonial Literary Studies, with a particular acknowledgement for space and gender as pivotal categories in the “cultural analysis of empire”.
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Majumdar, Rochona. "Arguments within Indian feminism." Social History 32, no. 4 (November 2007): 434–45. http://dx.doi.org/10.1080/03071020701616803.
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Agarwal, Sugandha. "Re-writing history." Stream: Interdisciplinary Journal of Communication 12, no. 1 (December 14, 2020): 6–30. http://dx.doi.org/10.21810/strm.v12i1.279.
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Feminist historians (Kelly, 1984; Scott, 1998) have argued that documented History is inherently ‘masculine’ and marginalizes women’s life experiences. In order to bridge this gap in History, feminist oral historians in the 1970s began collecting women’s oral testimonies to highlight their subjective experiences (Patai and Gluck, 1990). Building on existing scholarship, this paper argues that oral history as a methodology is indispensable in a feminist re-writing of history. It analyzes oral histories conducted by Indian feminist historians with women survivors of India’s Partition. The first section uses a gendered historical lens to argue that feminist oral history is crucial to writing a women’s history. The second section outlines what constitutes as a feminist methodology to envision what women’s history should look like. The final section examines the difficulties of working with oral testimonies. The objective of this study is two-fold: examining non-hierarchical ways of researching through feminist oral history and drawing attention to oral narratives in the global south.
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Castaing, Anne. "“Gender Trouble” in the New Hindi Novel." Archiv orientální 81, no. 1 (May 12, 2013): 67–88. http://dx.doi.org/10.47979/aror.j.81.1.67-88.
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Some recent studies aim at highlighting the way post-independence Indian literature can reveal the ambiguities linked to the representation of the “self,” whose “Indianness” rested on both indigenous and exogenous sources, in a continuous dialogue with Western form of discourses (Marxism, psychoanalysis, and existentialism, for example). The gender issue remained nevertheless relatively excluded from these debates. It is undeniable that the development of Western feminist discourses and Gender Studies since the 1960s, from Simone de Beauvoir to Judith Butler, significantly modified the representation of woman and womanhood. Indeed, in the field of social science, many studies aim at deconstructing the mythic model of the docile and silent “Oriental” woman, represented by the figure of Sītā, and at underlining, even stimulating her empowerment, thus radically opposing the passivity of Indian traditional women with a militant feminism nurtured by the ideal of gender equality and even gender indetermination.
Nevertheless, cultural forms, performances or productions can reveal porosities between these two opposed representations. By exploring two recent Hindi novels (K. B. Vaid’s Līlā, 1990, and Mridula Garg’s Kaṭ hgulāb, 1996), whose polyphonic structure allows the empowerment of women within the narrative space, this paper aims at underlining the way literary feminism can also rest on a composite and complex representation of womanhood which constantly re-negotiates its models and can also be nourished by traditional sources. The gender question and the fluidity of this notion are not only echoed, but also find their roots in an indigenous mythical ethos, whose paradigms cannot be reduced to an essential manhood and womanhood. This paper thus interrogates the cultural specificities of this “gender trouble” in the Indian context, showing that feminism in this particular background can lay on a re-interpretation of traditions rather than on a radical break with them.
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Pretty Terangpi. "Subverting Androcentrism and Voicing the Silenced in Kavita Kane's The Lanka's Princess." Creative Launcher 5, no. 6 (February 28, 2021): 86–92. http://dx.doi.org/10.53032/tcl.2021.5.6.12.
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The retelecast of Ramayana is presumed to have garnered the record as one of the most viewed television series with about 7.7 million viewers worldwide. Mythologies in India are closely intertwined with the socio-cultural aspects of the people, dictating the way the society functions. Such a massive reception of the mythsafter years of their origin only reiteratesthe significance and influence of mythologies even today. The retelling of mythologies is not a current phenomenon, as evident in the presence of the different versionsof Ramayana and Mahabharata.From films, dramas to television series, the two narratives have provided the blueprint for artists from all fields to explore and re-imagine them.The most significant change, however, occurred in recent times with the emergence of the often marginalized section revisiting the two grand narratives, the most prominent being Feminists and Dalits, and give space tothe often marginalized characters that are assigned the role of the 'other.' Writing and Reading are often considered political. The meaning-making process and what is being told or what is omitted is governed by the hegemonic control of the one in power. Mythology is typically considered as the avenuefor Men. Women represented in the epics hardly play a significant role. The omission of the voice of the women like Supernekha, Draupadi, Mandodari, Sita, Urmillafrom the grand narratives becomes all the more vivid as they representthe voice of the sidelined or marginalized. The right to form history belongs to the one ruling. In this case, it is the patriarchal setup that allows only for the androcentric viewpoint in the process relegating all the other possible views. In this vein, using an overarching lens of Feminism, the paperattempts to see Kavita Kane's The Lanka's Princess, from the viewpoint of the often voicelesscharacters to dismantle the binary structureand subvert Androcentrism.
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Ray, Raka. "Feminism and the History of the Indian Nation." Contemporary Sociology: A Journal of Reviews 33, no. 6 (November 2004): 640–42. http://dx.doi.org/10.1177/009430610403300604.
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Budin, Stephanie Lynn. "Sex and Gender and Sex." Mare Nostrum 11, no. 1 (September 28, 2020): 1–59. http://dx.doi.org/10.11606/issn.2177-4218.v11i1p1-59.
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This article challenges some of the prevailing notions pertaining to non-binary sex and fluid gender in modern academia. Beginning with a look at the history of the sex vs. gender debate, it turns to the study of genetics to determine how binary sex is, overturning many current beliefs about the biological bases of multiple sexes. It then considers four case studies of so-called fluid gender in world history—Mesopotamian women as men, Albanian virgjinéshē, and Indian devadāsīs and sādhini—which show that these apparently “male women” never lose their feminine gender in spite of provisional male prerogatives. In all cases, it is their sexuality that ties them to their gender. The article ends with a consideration of how unreflective adoption of non-binary sex and fluid gender undermines the goals of feminism.
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Maulika Dilipbhai, Shah. "A STUDY OF THE FEMINIST STYLE AND TECHNIQUE INSHASHI DESHPANDE’S WORK." EPH - International Journal of Humanities and Social Science 4, no. 1 (February 10, 2019): 54–59. http://dx.doi.org/10.53555/eijhss.v4i1.75.
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Women’s writing in English began to appear soon after the poems, stories and novels all came together, although sporadic and hesitant.The larger changes in intellectual, socio-cultural reconstruction, and multi-dimensional of Women’s image, role and status that were part of the widespread social movements of the entire 19thcentury gave Women’s writing clear focus and purpose. Indian English literature has been making great strides during the last few decades thereby attracting the international attention. In fact, the post-independence period in the history of Indian English writing is generally equated with the modern period. It must be said in the light of all considerations that the post-independence Indo-English prose and poetry has characteristics which make it distinctive and different from the writing of the earlier period.The post-1947 era, that is the period after India gained independence, is marked by the country‘s search for her own identity as a new-born nation in the modern world.
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Menskt, Werner. "Sati: a review article." Bulletin of the School of Oriental and African Studies 61, no. 1 (February 1998): 74–81. http://dx.doi.org/10.1017/s0041977x00015767.
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The last recorded case of sati in India, the murder (for such it undoubtedly was) of Roop Kanwar, which took place in the large Rajasthani village of Deorala in 1987, has had many reverberations. In particular, it has served as a focus for international and Indian women activists' opposition to continuing gender violence and to male domination in general. Not surprisingly, the responses have been wide-ranging, from individual and collective acts of feminist solidarity to various attempts at local level, mainly by men and political agencies, to discredit this particular women's movement.
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Padmanabhan, Lakshmi. "A Feminist Still." Camera Obscura: Feminism, Culture, and Media Studies 35, no. 3 (December 1, 2020): iv—29. http://dx.doi.org/10.1215/02705346-8631535.
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What can photographic form teach us about feminist historiography? Through close readings of photographs by visual artist and documentary photographer Sheba Chhachhi, who documented the struggle for women’s rights in India from the 1980s onward, this article outlines the political stakes of documentary photography’s formal conventions. First, it analyzes candid snapshots of recent protests for women’s rights in India, focusing on an iconic photograph by Chhachhi of Satyarani Chadha, a community organizer and women’s rights activist, at a rally in New Delhi in 1980. It attends to the way in which such photographs turn personal scenes of mourning into collective memorials to militancy, even as they embalm their subjects in a state of temporal paralysis and strip them of their individual history. It contrasts these snapshots to Chhachhi’s collaborative portrait of Chadha from 1990, a “feminist still” that deploys formal conventions of stillness to stage temporal encounters between potential histories and unrealized futures. Throughout, the article returns to the untimeliness of Chhachhi’s photography, both in the multiple temporalities opened up within the image and in its avant-garde critique of feminist politics through experiments with photographic form.
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Chandra, Shefali. "Mimicry, Masculinity, and the Mystique of Indian English: Western India, 1870–1900." Journal of Asian Studies 68, no. 1 (January 27, 2009): 199–225. http://dx.doi.org/10.1017/s0021911809000023.
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This article describes the manner in which the English language took root in modern India. It does so by using gender as the unit of analysis. Building a feminist analysis on the symbolic role of culture, the author traces the history of English education in Bombay and Poona. The rise of English as the language of power in the nineteenth century was actively enabled—and further legitimated—by the patriarchal interests of Indian class and caste formation. The author analyzes English- and Marathi-language memoirs, school reports, debates in the “native” press on the content of the English education curriculum, and other cultural productions by men and women detailing their experiences and opinions of English education. Based on those sources, the author demonstrates that upper-caste masculine authority came to be yoked to the charisma of colonial English and, with that, subtly coded the English language as masculine. Consequently, the power of Indian English emerged from its ability to evade charges of cultural mimicry for certain classes, to organize native gender difference, and to express and orient (hetero)sexual desire.
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Rajagopalan, Mrinalini. "Cosmopolitan Crossings:." Journal of the Society of Architectural Historians 77, no. 2 (June 1, 2018): 168–85. http://dx.doi.org/10.1525/jsah.2018.77.2.168.
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Between 1805 and 1836, the wealthy dowager ruler Begum Samrū built two large mansions and a Catholic church in North India. In both the makeup of her court and the character of her architecture, the begum's choices reflected her cosmopolitanism. The bishop of her church was from Rome, her closest political allies were English, and her main advisers were Indian. Her architecture, similarly, combined neoclassical façades and Italianate porticoes with Islamic detailing such as muqarnas and Mughal pietra dura; Indian elements such as hammams (bathhouses) sat alongside European-style salons. In Cosmopolitan Crossings: The Architecture of Begum Samrū, Mrinalini Rajagopalan analyzes the begum's architecture as a form of strategic cosmopolitanism—a kind of sociopolitical cunning that allowed Begum Samrū to reimagine the dichotomies between masculine and feminine spaces, domestic and political realms, and European and Indian decor while combining local religiosity with global networks of piety. Indeed, architecture was a key mechanism through which the begum consolidated power in the fraught political climate of nineteenth-century India.
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Dr. Ramesh Kumar and Rohit Kumar Verma. "Meninism and Preconceived Ideology with specific Indian Dimension of Human Rights in Today’s Changing Globalized Scenario: A Critical Appraisal." legal researchd development an international refereed e Journal 7, no. I (September 30, 2022): 27–29. http://dx.doi.org/10.53724/lrd/v7n1.10.
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Men and Women both are an integral part of nature and integrant with each and another for wholeness to ensure the existence and survival of this human life in contrary time also for revitalization and revival in this mortal world. When time is changed then human conduct also changes consequently some women are abusing the law against men resultantly human rights of men are being violated very seriously in the gravest manner which is the contravention of life, personal liberty and security of men. The deprivation and endanger of life, personal liberty and security of men is in very plight conditions under exceptions in India. To prevent the abuses of law, preconceived ideology, predefined consequences against men in the protection of human rights to secure ends of justice for men is now need of hour and necessity. This research paper deals with human rights of men in today’s changing scenario. It has specially been emphasized on the preconceived ideology of people against men on this basis the discrimination and decision are taken prejudicially. Some laws also are in existence due to this preconceived ideology which is not justified in today’s changing globalized world under rule of law and democratic society, subjecting to exceptions. This preconceived ideology and its predefined consequences against men are inconsistent with and in derogation of human rights, abridging and taking away the rights of men. It reveals the Quantum of doctrine of protective discrimination for women against men, bearing in mind the principle of reasonable classification. When any person says or justifies that the particular thing is right or wrong, the same is stated on the basis of foundation root or quantum of knowledge of that person thereby the person has the understanding and sensibility accordingly and consequently, the person acts. But this research article does not include misogyny. It is not against the feminism. The history gives the evidences about the untold sorrow of women for the contravention of their human rights. This research article also is in favour of women empowerment and women human rights but no innocent men be sentenced. Everyone has inherent human rights by birth including human rights of men. Human rights for men are also available as per laws in today’s changing globalized world.
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Gangoli, Geetanjali. "Book reviews and notices : RADHA KUMAR, The history of doing: An illustrated account of movements for women's rights and feminism in India, 1800-1990. New Delhi: Kali for Women, 1993. vi + 204 pp. Plates, tables, text, notes, appendices, index. Rs. 350." Contributions to Indian Sociology 30, no. 2 (November 1996): 331–32. http://dx.doi.org/10.1177/006996679603000230.
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Krasheninnikova, Nina A., and Elena N. Trikoz. "Criminal protection of women’s rights in India: History and modernity." Vestnik of Saint Petersburg University. Law 13, no. 1 (2022): 230–45. http://dx.doi.org/10.21638/spbu14.2022.113.
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In the unique criminal law model of India, a hybrid combination of principles and institutions of the three legal systems, one of the most odious crimes involves encroaching on the honor, dignity, and sexual integrity of a woman. The authors aim to analyze the criminological principles of the scale and simultaneous latency of violent sexual crimes in India. Cultural and civilizational incentives for the prevalence of rape have been identified, including the historical practice of male polygamy, early child marriage, subordination of a woman in the family, her domestic retreat and “eternal widowhood”, as well as a “gender imbalance” and girls’ infanticide in traditional Hindu families. From the point of view of the systematics of crimes, Indian criminologists distinguish more than ten different categories of “feminine torts”, including sexual assault, are classified as a group of “crimes of passion” (Articles 354, 375–376, 509 of the Indian Penal Code 1860). From the point of view of elemental composition of rape, the objective test is dominant (peno-vaginal penetration) and consists of six alternative conditions of a constitutive element “women’s consent”. The recent innovations in the IPC 1860, which expanded the definition of rape and legalized the concept of “custodial rape” from the judicial practice (Tukaram v. State of Muharashtra 1978), as a special composition of sexual violence using official position. There is a significant expansion of the legislative definition of “violence against women” in the family and at office, as well as the toughening of punishments for violent acts against women, up to the expansion of the grounds for the use of the death penalty.
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Hubel, Teresa. "In Search of the British Indian in British India: White Orphans, Kipling's Kim, and Class in Colonial India." Modern Asian Studies 38, no. 1 (February 2004): 227–51. http://dx.doi.org/10.1017/s0026749x04001064.
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Contemporary scholars struggling to keep their work politically meaningful and efficacious often, with the best of intentions, invoke the triad of race, gender and class. But though this three-part mantra is persistently and even passionately recited, usually in the introductory paragraphs of a scholarly piece, ‘attentive listening,’ as historian Douglas M. Peers asserts, ‘reveals that class is sounded with little more than a whisper’ (825). Unlike the other two, class largely remains an under-explored and, consequently, little understood category of experience and inquiry. I can say with certainty that this is true in my own field of postcolonial studies, with its sub-discipline of colonial discourse analysis. In part because of the politically justifiable emphasis on race in postcolonial research and theory (and only later, through feminist insistence, was that emphasis broadened to include gender), we have yet to develop as sustained, various, and subtle a critique of class as that which now exists for race and gender.
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Gopinath, Swapna. "Negotiating spaces and voicing resistance: Nireeksha and women’s theatre in India." Indian Theatre Journal 2, no. 1-2 (December 1, 2018): 19–31. http://dx.doi.org/10.1386/itj.2.1-2.19_1.
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Indian theatre has a long and rich tradition of adapting theory and practice from a variety of representational modes from western theatre that subsequently played key roles in major political and cultural upheavals and provided fodder for social changes and progress in Indian social and cultural life. Feminist theatre practice in India clearly demonstrates this cross-cultural interaction, and Nireeksha from the southern state of Kerala is one among them. As a women’s theatre, Nireeksha has a unique history of survival not only through its theatre productions but also through its committed social work in bringing women and children together as part of its community projects. This article focuses on Nireeksha’s incessant struggle to build resistance and find a creative space within the main stream theatre and patriarchal society of Kerala. I do a close analysis of Nireeksha’s performances and its methodology of practice to understand and explain how aesthetics and ideology inform the practice and processes of the leading women’s theatre groups in Kerala.
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Madhavan, Arya. "Redefining the Feminine in Kathakali." New Theatre Quarterly 35, no. 02 (April 15, 2019): 169–86. http://dx.doi.org/10.1017/s0266464x19000071.
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In this article Arya Madhavan examines the significance of the female protagonist Asti from the new Kathakali play, A Tale from Magadha (2015), in the four-hundred-year-old patriarchal history of Kathakali. The play is authored by Sadanam Harikumar, a Kathakali playwright and actor, whose contemporary retelling of Hindu myths and epics afford substantial agency to the female characters, compelling radical reimagining of Kathakali’s gender norms and a reconsideration of the significance of female characters, both on the stage and in the text. Asti unsettles the conventional norms of womanhood that have defined and structured the ‘Kathakali woman’ over the last five centuries. Although several new Kathakali plays have been created in recent decades, they seldom include strong female roles, so Harikumar’s plays, and his female characters in particular, deserve a historic place in the Kathakali tradition, whose slowly changing gender norms are here analyzed for the first time. Arya Madhavan is a senior lecturer in the University of Lincoln. She has been developing the research area of women in Asian performance since 2013 and edited Women in Asian Performance: Aesthetics and Politics (Routledge, 2017). She is a performer of Kutiyattam, the oldest Sanskrit theatre form from India, and serves as associate editor for the Indian Theatre Journal.
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Dr. Mohosin Mandal. "Feminist Movements through the Ages in India: An Empowering Voyage from Prehistoric Age to the Period of Nationalism." Creative Launcher 5, no. 5 (December 30, 2020): 169–79. http://dx.doi.org/10.53032/tcl.2020.5.5.22.
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The paper makes an effort to trace the status of women from the prehistoric period to the contemporary period to explore how the status of women changed in Indian society over the ages and patriarchy evolved to assume a complex structure. Indian women experienced a severe form of subordination as religious tradition and caste hierarchy shaped social practices. It not only unearths the history but also makes textual analysis of the prominent feminist texts and theories to show how women writers penned down their experiences and resisted the ideology and structure of patriarchal society. The period of the colonial period has been dealt with extra emphasis as in that phase history witnessed the rise of women’s movement and nationalism, and these two movements somehow expressed contradictory core values. In order to comprehend the struggle of women to liberate themselves from the bondage of patriarchy, the pieces of literary works written by female writers are indispensable. It is often blamed that in the Indian feminist movement there is a theoretical paucity. The attempt has been initiated to present the principal ideas of Indian feminist scholars and connect the missing links.
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Armianu, Irina. "KENIZÉ MOURAD AND EARLY MIDDLE EASTERN FEMINISM." Levantine Review 1, no. 2 (December 12, 2012): 205. http://dx.doi.org/10.6017/lev.v1i2.3052.
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This article explores the waning days of the Ottoman Empire and emergence of the modern state system in the early twentieth century Levant from the purview of Kenizé Mourad's self-narrative Regards from the Dead Princess: Novel of a Life. A work of history and literary fiction, Mourad's novel is an account of the last remnants of a secular Levantine culture, the story of a crumbling empire, and the personal tale of a young woman and her exiled imperial family strewn about the continents, torn between Lebanon, Europe, and the Indian subcontinent.
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Madhavan, Anugraha, and Sharmila Narayana. "Violation of Land as Violation of Feminine Space: An Ecofeminist Reading of Mother Forest and Mayilamma." Tattva Journal of Philosophy 12, no. 2 (January 27, 2021): 13–32. http://dx.doi.org/10.12726/tjp.24.2.
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Ceciu, Ramona L. "Durgā: de la timpul mitologic la contemporaneitatea indiană / Durgā: From Mythological Time to the Contemporary India." Hiperboreea A2, no. 3-6 (January 1, 2013): 88–96. http://dx.doi.org/10.5325/hiperboreea.2.3-6.0088.
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Abstract This paper presents the evolution of the myth of Durga, the famous Indian goddess, outlining a circular trajectory: it begins with the present-day festival organized to venerate the Goddess, then it undertakes a short journey into the past to unravel some mysteries of history and the legend of Durga in the cultural context, and lastly it revisits the tumultuous contemporary India bringing the gift of the old Sanskrit ślokas that live in splendid glory even today. Durga embodies the feminine energy of the universe and, as this article purports to emphasize, she has appeared over the years in various figures (murti) entailing different meanings, symbols and aesthetic values determined by the social change and the historical events; also, the festival has become a sort of modern tradition. This essay foregrounds just a few, and the most important, of the innumerable forms and manifestations the Goddess has in Indian culture.
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Gupta, Pallavi. "Feminist Jurisprudence in India with Reference to Individual Freedom of Women vis-a-vis State's Duty to Protect Them." International Journal of Civic Engagement and Social Change 1, no. 2 (April 2014): 54–67. http://dx.doi.org/10.4018/ijcesc.2014040104.
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In the history of mankind ‘equality' and ‘freedom' evaded women in comparison to men. Women always suffered subordinate status and were assigned a purely functional role in every society or civilisation of the world. Over the period this unequal status of women being offensive to human dignity and human rights steered to develop feminist jurisprudence. This research paper reflects the perspective of feminist jurisprudence with reference to individual freedom of women, its expansion under other various issues and State's / employer's duty to protect women's individual freedom and to empower them. This research paper exclusively deals with that feminist jurisprudence which has been developed by judicial decisions in India.