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Добірка наукової літератури з теми "Feminist anthropology – india"

Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 28 липня 2024

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Статті в журналах з теми "Feminist anthropology – india"

Uberoi, Patricia. "Doing Kinship and Gender in a Comparative Context." Indian Journal of Gender Studies 24, no. 3 (October 2017): 396–421. http://dx.doi.org/10.1177/0971521517716822.

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Leela Dube (1923-2012) was an Indian social anthropologist / sociologist whose primary interest was in the field of family and kinship studies. This essay traces the zig-zag process of her intellectual evolution over five decades into one of the leading feminist anthropologists of her day – in India, in the Asian region, and indeed globally. Crucial turning points in this evolution were: (i) her self-initiated field study of the accommodation of the matrilineal kinship system of the Lakshadweep islanders with the androcentric legal apparatus of Islam; (ii) her role as the ‘sociologist’ member of the famous Committee on the Status of Women in India, an experience that convinced her that the best contribution she could make to the emerging women’s studies discourse was through the conceptual and methodological resources of her own discipline, anthropology; and (iii) her self-conscious deployment of the so-called ‘comparative method’ of anthropology to explore the contrasting patterns of gender relations in strongly ‘patrilineal’ South Asia versus ‘bilateral’ Southeast Asia. She saw this ambitious comparative exercise, largely ignored by both her admirers and her critics, as enabling an emancipatory rethinking of some of the dominant paradigms of Western feminism. It was also, incidentally, a bold step in the disciplinary evolution of Indian social anthropology.

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Wagh, Anurekha Chari. "Bringing Back the ‘Classroom’: Feminist Pedagogy in a Sociology Classroom." Society and Culture in South Asia 8, no. 1 (October 31, 2021): 7–29. http://dx.doi.org/10.1177/23938617211047630.

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The article interlinks sociology and classrooms through the lens of teaching gender studies. It argues that to address the challenges of teaching gender studies to students of sociology at a university department, of a state university, it has to be placed within the complex terrain of classrooms. It states that while there is a discussion on the challenges of framing feminist pedagogy and teaching gender studies in India, there is inadequate engagement with the issue of; one, the changing nature of the classroom and its relevance and impact in the structuring of the disciplinary theories, methodologies and pedagogy and two, the challenges of operationalising feminist pedagogy within classrooms.

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Parameswaran, Radhika. "Feminist Media Ethnography in India: Exploring Power, Gender, and Culture in the Field." Qualitative Inquiry 7, no. 1 (February 2001): 69–103. http://dx.doi.org/10.1177/107780040100700104.

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N, Parvathy, and Priyanka Tripathi. "Female Fandom and the Anxieties of Agency: A Feminist Reading of the Indian Female Fan in <i>Guddi</i> (1971)." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 8, no. 1 (March 1, 2024): 23. http://dx.doi.org/10.20897/femenc/14234.

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Academic research on fandom has sometimes stereotyped female fans, potentially influenced by the gendered dichotomy in fan studies. In the context of Indian fan discourses, there has been insufficient academic engagement with gender which poses a significant gap that requires attention. This article explores the intersection of gender, specifically focusing on women, in Indian fan studies. Through a feminist lens, the article undertakes a textual analysis of Hrishikesh Mukherjee’s <i>Guddi</i> (‘The Doll’, 1971), possibly the first Hindi film to diegetically represent a female fan. The study examines how the film portrays female fandom and yet acknowledges that it falls short in successfully dismantling the pathologising stereotypes associated with femininity. Nevertheless, the film successfully initiates a dialogue on the presence and importance of female fan practices in India. It explores how the film acts as a catalyst for a narrative that highlights the agentic potential of fandom. Additionally, the article delves into the broader implications of the film within Indian fan studies, including its capacity to challenge gender norms and inspire further research on female fan practices in the context of Indian cinema.

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Donner, Henrike. "‘The Girls are Alright’: Beauty work and neoliberal regimes of responsibility among young women in Urban India." Critique of Anthropology 43, no. 4 (December 2023): 399–421. http://dx.doi.org/10.1177/0308275x231216255.

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This article addresses the complex ways in which poor urban women’s educational and training needs are embedded in official discourses of capacity creation and are constructed in opposition to their community and kinship networks, an aspect that is very often overlooked when such programmes are designed. It argues that this oversight is not a coincidence, as neoliberal policies and discourses of empowerment construct young women as ‘subjects of capacity’. Where they are addressed directly, young women are framed as the single, autonomous subjects of liberalism who, once enabled, overcome ‘traditional’ kin and community attachments. Based on the ethnographic study of vocational training for beauticians provided by an Indian NGO, the article argues that such interventions are geared towards ‘community development’ and therefore reference broader social landscapes, but that the participants in training see themselves and the process as part of, rather than as opposed to, kin and community obligations. While education and training are more often than not conceived as stand-alone projects offering young women a way into employment and the labour market, the article foregrounds the class-based limits of such workist approaches and the entanglements between body work, caste/class, and histories of feminized poverty. It demonstrates how young women from lower-caste and lower-class backgrounds see opportunities in the beauty industry mainly as supporting their roles as responsible daughters, future wives and daughters-in-law realized within the complex economies of marginal urban communities. They are also acutely aware that while the actual work of the beautician allows some access to the world of ‘professional’ modern and classed notions of femininity and, arguably, a more dignified workplace than in domestic service, the pitfalls of an industry built on gendered, racialized and classist inclusions and hierarchies are noted too. Critiquing the mainstream feminist focus on access to the labour market, the article argues that young women are fully aware of their own precarious relationship with ideals of neoliberal constructs of autonomous subjectivities promoted by the state and its agents.

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Uberoi, Patricia. "“Indigenizing” Feminist Theory in Indian Anthropology." COMMENTAIRES/COMMENTS 13, no. 1 (September 20, 2021): 69–73. http://dx.doi.org/10.7202/1081393ar.

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Fayiza, Ummul. "From Shah Bano to Shayara Bano (1985–2017): Changing Feminist Positions on the Politics of Muslim Personal Law, Women’s Rights and Minority Rights in India." Journal of Muslim Minority Affairs 41, no. 1 (January 2, 2021): 122–40. http://dx.doi.org/10.1080/13602004.2021.1903164.

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Forster, Imogen. "Book reviews : The Queen's Daughters: an anthology of Victorian feminist writings on India, 1857-1900 Edited by PENELOPE TUSON (Reading, Ithaca Press, 1995). 341 pp. £20." Race & Class 38, no. 2 (October 1996): 101–3. http://dx.doi.org/10.1177/030639689603800215.

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Niranjana, Tejaswini. "Feminism and Translation in India: Contexts, Politics, Futures." Cultural Dynamics 10, no. 2 (July 1998): 133–46. http://dx.doi.org/10.1177/092137409801000204.

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Marrow, Jocelyn. "Feminine power or feminine weakness? North Indian girls’ struggles with aspirations, agency, and psychosomatic illness." American Ethnologist 40, no. 2 (May 2013): 347–61. http://dx.doi.org/10.1111/amet.12026.

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Дисертації з теми "Feminist anthropology – india"

Michon, Caroline. "Faire corps des affrontements : le Mouvement Indien des Femmes dans la ville de New Delhi, un réseau militant polymorphe." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0160.

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L’étude en anthropologie politique du Mouvement Indien des Femmes dans la ville de New Delhi a permis d’explorer les réalités tangibles du phénomène d’ONGéisation et des résistances à son encontre. À partir d’observations participantes et d’entretiens avec ses militant∙e∙s, salarié∙e∙s, je me propose d’analyser la structure du MIFD et de mettre à jour les représentations collectives qui lui confèrent un statut de communauté sociale et politique. En partant du concept « d’antagonisme équilibré », j’élabore une lecture critique des dissensions politiques qui l’animent. Ces dernières paraissent être une source notable de pluralité identitaire tout en soulignant le maintien du caractère politique du Mouvement. En mobilisant le concept de globalisation du genre et l’approche subalterne, mon travail montre que le MIFD est une communauté où les rapports sociaux sont rejoués et contestés à la lumière des paradigmes d’égalité. Dans ce réseau militant de femmes, les problématiques singulières à l’Inde se mêlent aux injonctions internationales et transnationales. Ensemble, elles forment un espace où la cause des femmes est source de conflit, de domination et de contestation de la part de femmes subalternisées, bien souvent dépossédées de leur droit de parole et de représentation. Le MIFD est ainsi en proie à un double phénomène, entre homogénéisation sociale et structurelle et tentative d’inclusion des identités plurielles des femmes. Dans cette perspective, ma thèse contribue à l’élaboration des savoirs sur les mobilisations émanant de femmes des Suds et sur le genre en anthropologie politique urbaine
This political anthropology study of the Indian Women's Movement in New Delhi explores the tangible realities of the NGO phenomenon and the resistance against it. Based on participating observations and interviews with its activists, I propose to analyze the structure of the MIFD and update the collective representations that give it the status of a social and political community. Starting from the concept of "balanced antagonism", I develop a critical reading of the political dissensions that drive it. The latter seem to be a significant source of identity plurality while emphasizing the maintenance of the political character of the Movement. By mobilizing the concept of gender globalization and the subordinate (??subaltern??) approach, this thesis demonstrates that the MIFD is a community where social relationships are replayed and challenged in the light of equality paradigms. In this militant network of women, the unique problems of India are mixed with international and transnational injunctions. Together, they form a space where women's causes are a source of conflict, domination and contestation by subordinate women, who are often deprived of their right to speak and represent. The MIFD is thus in the grip of a double phenomenon, between social and structural homogenization and an attempt to include women's plural identities. In this perspective, my thesis contributes to the development of knowledge on mobilizations by southern women and on gender in urban political anthropology

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Lilliott, Elizabeth Ann. "Intercultural Indians, multicultural Mestizas developing gender and identity in neoliberal Ecuador /." 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3116376.

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Lilliott, Elizabeth Ann 1968. "Intercultural Indians, multicultural Mestizas : developing gender and identity in neoliberal Ecuador." 2003. http://hdl.handle.net/2152/12287.

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Книги з теми "Feminist anthropology – india"

Bannerji, Himani. Inventing subjects: Studies in hegemony, patriarchy, and colonialism. New Delhi: Tulika, 2001.

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Asian Studies Association of Australia., ed. Mukkuvar women: Gender, hegemony and capitalist transformation in a South Indian fishing community. North Sydney, NSW: Allen & Unwin, 1991.

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Chadha, Gita, and M. T. Joseph. Re-Imagining Sociology in India: Feminist Perspectives. Taylor & Francis Group, 2018.

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Re-Imagining Sociology in India: Feminist Perspectives. Taylor & Francis Group, 2018.

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Chadha, Gita, and M. T. Joseph. Re-Imagining Sociology in India: Feminist Perspectives. Taylor & Francis Group, 2018.

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Chadha, Gita, and M. T. Joseph. Re-Imagining Sociology in India: Feminist Perspectives. Taylor & Francis Group, 2018.

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Fictions of Feminist Ethnography. University of Minnesota Press, 1994.

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Fictions of feminist ethnography. Minneapolis: University of Minnesota Press, 1994.

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Queer Politics in India: Towards Sexual Subaltern Subjects. Routledge, 2018.

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Chatterjee, Shraddha. Queer Politics in India: Towards Sexual Subaltern Subjects. Taylor & Francis Group, 2018.

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Частини книг з теми "Feminist anthropology – india"

Kamthan, Manika, Shashikala Gurpur, and Sujata Arya. "Tracing Footprints of Eco-feminism in the Development of Environmental Jurisprudence in India." In Proceedings of the NDIEAS-2024 International Symposium on New Dimensions and Ideas in Environmental Anthropology-2024 (NDIEAS 2024), 373–82. Paris: Atlantis Press SARL, 2024. http://dx.doi.org/10.2991/978-2-38476-255-2_32.

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Kumar, Pushpesh. "Caste and Gender." In The Oxford Handbook of Caste, 609–22. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198896715.013.42.

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Abstract Much before academic concerns, caste and women’s position in it emerged in India in the second half of the nineteenth century in anti-caste struggles. Phule, Periyar, Iyothee Thass, and Ambedkar, in their scathing attack on the privileged social order, imagined caste and gender discriminations as closely related phenomena. Until the 1980s, however, the feminist movements and kinship and gender literature in social anthropology failed to incorporate and foreground dalit women’s experiences in their concerns and analysis. The articulations of the complex and multiple marginalities of dalit women within Brahminical and dalit patriarchies and exploitative capitalist structures were made possible through the formation of dalit women’s organizations in the 1990s. The assertions of dalit women during the 1990s surfaced through their writings, including autobiographies, fictions, historical accounts, and poetry. Filled with the memorialization of the “untouchable” past, stigma, dispossession, back-breaking work, and violence, these literary sensibilities expose, satirize and critically reflect on upper caste customs as well as domination by their own (dalit) men. The concluding part of the chapter reflects on the issue of caste within sexuality movements in contemporary India.

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Pinney, Christopher. "Moral Topophilia: The Significations of Landscape in Indian Oleographs." In The Anthropology of Landscape, 78–113. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198278801.003.0005.

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Abstract This chapter is concerned with the depiction oflandscape in a genre of popular Indian art. These landscapes are represented through a stylized aesthetic which expresses a historical and moral topophilia.1 They frequently give visible form to the intersection and conflict of, on the one hand, a folk model of historical decay and, on the other, a nationalist political language of modernity. I refer to these mass-produced depictions as ‘oleographs’2 while others refer to them as ‘calendar art’ or ‘bazaar art’. Although this artform is ‘now sedimented as an authentic Indian “kitsch’” (P. Uberoi 1990: 43), it is a product of a colonial hybridity in which Indian and European styles were mixed. Patricia Uberoi has argued that the Indianization of this hybrid form of representation should be understood within the context of a rising cultural nationalism which sought to construct an appropriate past through a new traditionalizing Hinduism. This was recognized by nationalists of the time: the printing press established in Bombay in 1892 by Ravi Varma (who ‘perfected’ the style and ensured its mass reproduction and India-wide penetration)3 was patronized by moderate nationalists such as Gokhale, Ranade, and Dadabhai Naoroji (Guha-Thakurta 1986: 188), and Surendranath Banerjea claimed that these images ‘were working towards a re-instatement of national culture in the same way as their nationalist speeches were’ (ibid.). Uberoi is particularly concerned with the articulation of feminine identity with this new ‘national ethos’; here I will argue that the limited appearance of’landscape’ can be read for similar clues. It has often been noted that within Indian art there has been remarkably little that could properly be described as ‘landscape’ as understood in the Western tradition. However, both the presence and absence of’landscape’ in oleographs and the relationship between ‘place’ and ‘space’ reveal much about the construction of this new national Hinduized identity (inflected through landscape as ‘the land’ or ‘the nation’) and its continuing negotiation.

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