Статті в журналах з теми "Feminist anthropology – india"

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.

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.

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.

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.

As their first daily task, women in South India draw geometrical images, kolams, in front of their homes to greet the deities. These images engender and reinforce moods in the community, they construct feminine gender and they define the landscape as social. The paper describes how the employment of an artistic practice—photography—can affect the understanding of the kolam, an artistic practice in itself. Photography has a key role in that it has been used as a tool during field work, as well as in the presentation of research in the form of photographic essays. The expressive aspects in particular of this media are considered as means to address visual and sensory experience and as complementary to analytical texts. It is suggested that the use of artistic practice, in dialogue with texts, productively engages the tension between the sensory and the discursive, between intimacy and distance. The aim is to contribute to anthropological understandings of, and approaches to, images, aesthetics and artistic practice. The aesthetic aspect of the kolam is presented as local social aesthetics; an appreciation founded in local morality, and continuously reproduced as well as contested in a social environment. Keywords: kolam, South India, visual anthropology, photography, art, aesthetics, gender

Abstract In this interview, the publisher and author Ruby Hembrom speaks about being invisibilized and erased as an Adivasi, which led her to set up adivaani (“the first voices”), the first Indigenous-run platform for publishing and documenting Adivasi voices in English in India, in 2012. With a focus on both the ideological and practical aspects of running what Hembrom calls a “dependie” initiative, this interview explores adivaani’s—and Hembrom’s—journey in creating an Indigenous archive; the politics of knowledge production, language, and translation; and the platform’s role in landscapes marked by the cultural and material dispossession of Adivasis in India. Hembrom also provides insight into some of her publishing choices, the global platforms and collaborations she and adivaani have been part of, and her visions for Adivasi feminism and solidarities.

A relação entre mulheres e sexualidade, historicamente, traduz esforços de compreensão e de emancipação de seus corpos, distanciando as práticas sexuais do reducionismo biológico. O objetivo da pesquisa buscou identificar a percepção de prazer atribuída por mulheres em relação a sua sexualidade. Foi realizada uma pesquisa de levantamento com base no questionário adaptado QS-F: Quociente Sexual Feminino. A pesquisa teve caráter descritivo, segundo cálculo de escore total, a resultante relaciona-se ao nível da atividade sexual da mulher. Participaram da pesquisa 310 mulheres, 67,7% jovens adultas entre 21 e 25 anos, cerca de 86% cursam ou já concluíram o ensino superior. Relevância para o aparecimento de 30% de mulheres bissexuais e 6,5% de pansexuais, a maioria situa-se no espectro heterossexual (62,3%). A resultante do coeficiente em escore de 78, indica que as mulheres tendem a vivenciar a sua satisfação e desempenho sexuais de maneira “regular a bom”. Conclui-se que os dados demonstraram maior alcance em torno da mulher jovem na contemporaneidade, recorte que convida a novas reflexões em torno da satisfação sexual feminina nas diferentes gerações.

The index-finger and ring-finger ratio (2D:4D) is a potential biomarker that reflects prenatal hormonal exposure and thus has a long-term impact on reproductive health. The present study aims to determine the relationship between the 2D:4D (representing the prenatal hormonal environment, i.e., early androgen exposure) and early or delayed age at menarche among women in Sikkim, India. A total of one hundred nineteen Sherpa tribal women, ages 18–49, from the Soreng district of Sikkim, India, were included in the study using a stratified random sampling method. To calculate the 2D:4D ratio, the lengths of the index and ring fingers (2D and 4D) were measured using standard procedures. The category-wise mean comparison revealed that women with a more feminine 2D:4D ratio (in both left and right hand) had significantly earlier age at menarche (in years) compared to women with a more masculine 2D:4D ratio. The linear regression analysis revealed that the left 2D:4D was significantly related to menarche age. There is an association between the 2D:4D and menarche age, indicating a link between women’s reproduction patterns and the influence of the prenatal hormonal environment as an important factor in attaining an early or delayed menarcheal age.

The West Indian Gazette, edited by Claudia Jones, and on which Donald Hinds was a writer, was one of the most influential pioneers of a genuinely independent black press in Britain. To say that Claudia herself was a communist, feminist and anti-imperialist does not express the dynamism and humanity of her politics, or their innovative nature — including the introduction of the first black carnival in Britain. She, and the Gazette, were immensely important in the creation of the black community in Britain from the late 1950s onwards, as it was beset by an ongoing and crude racism, including the riots of Notting Hill and Nottingham.

El artículo revisa la Teoría de la Alianza de Levi-Strauss a partir de las críticas feministas de los setenta y los hallazgos arqueológicos actuales. La hipótesis central postula que dicha teoría debe ser comprendida como un producto histórico: vinculada a una forma específica de dominación masculina que se convirtió hegemónica a partir del siglo diecinueve en cuanto discurso científico, colonial y eurocéntrico. Para introducir estos debates, el segundo apartado ofrece un breve glosario de términos sobre parentesco, mientras el tercero indica algunas reservas interpretativas a considerarse para releer a los “clásicos” de este subcampo antropológico. El cuarto profundiza en los subsidios analíticos y postulados centrales de la teorización levistraussiana sobre parentesco. En la quinta sección, se sintetizan los hallazgos actuales arqueológicos sobre los grupos humanos paleolíticos, los que permiten deconstruir varias de las máximas de Levi-Strauss. En las conclusiones, se propone una relectura de la teoría levistraussiana y se discute la definición del patriarcado en cuanto hegemonía.

The 1890s were a period of tremendous social and political upheaval. The intimate nature of boom-bust economies and the end of the Indian wars influenced US–Mexico borderlands social life, forming the basis of this article. A 23 March 1893 murder-suicide attempt by ex-Congressman Hiram Stevens against his wife Petra Santa Cruz in the Arizona territory sets the stage for how larger socioeconomic shifts in racialized capitalist production influenced historical memory. In particular, analyzing Petra Santa Cruz Stevens’ life history in the context of capitalism provides a window for a reassessment of borderlands history as it is currently practiced, the ways in which material objects account for the affective and social labor of producing legible subjects, the ways in which sexual and racial modalities informed property relations of capital, and finally, a feminist critique of social history and national formation by shifting our attention to how borderlands negotiations of violence and history were, and continue to be, central to US history. I argue that the murder-suicide reordered systems of meaning, serving as a microeconomic index of racial capital and nation-state formation.

Abstract From Singapore to New York, via New Delhi, Johannesburg, London, Glasgow and Buenos Aires, “Cities in Flux” registers some of the most profound impacts of the COVID-19 pandemic on cities around the world. Narrated in different styles, the individual pieces draw on theories of global cities in neoliberal times as well as on the phenomenological truths of inhabiting these disparate places bound together by a global crisis. The pieces make use of a plethora of urban signs—flashing images, sounds of silence and emergency vehicles, Whatsapp chatter, billboards, found objects, and media noise—to reflect on experiences that are both deeply personal and embodied as well as reflective of a common urban predicament. Even as the pandemic exacerbated problems of housing, transport, health, schooling, employment, environment, and food supply, it also created feelings of waste, loss, and loneliness. All the pieces draw inspiration from a range of urban projects such as the Hot City Collective in New York, the Workers’ Stories Project in Glasgow, the Black Lives Matter movement in London, the Feminist Assembly in Buenos Aires, the C-19 People's Coalition in Johannesburg, and the anti–citizenship law protests and the farmers’ movement in Indian cities. Against the multiplying crises of cities during the time of the pandemic, the different pieces in this pod come together to hope for an urban commons that is based on justice and freedom.

- Adriaan Bedner, Joachim Sterly, Simbu plant-lore; Plants used by the people in the Central Highlands of New Guinea; Volume 1: The people and their plant-lore; Volume 2: Botanical survey of Simbu plants; Volume 3: Ethnographical key. Berlin: Dietrich Reimer Verlag, 1997, 23 9 + 323 + 275 pp. - H.J.M. Claessen, Jan Rensel, Home in the islands; Housing and social change in the Pacific. Honolulu: University of Hawai’i Press, 1997, vii + 264 pp., Margaret Rodman (eds.) - Peter van Eeuwijk, Norbert Kohnen, Traditionelle Medizin auf den Philippinen; Angstbewältigung und kognition bei Krankheiten. Stuttgart: Steiner, 1992, 396 pp. [Beiträge zur Südasienforschung 154.] - C.D. Grijns, William A. Smalley, Linguistic diversity and national unity; Language ecology in Thailand. Chicago: University of Chicago Press, 1994, xv + 436 pp. - Nico Kaptein, Ulrike Freitag, Hadhrami traders, scholars, and statesmen in the Indian Ocean, 1750s-1960s. Leiden: Brill, 1997, x + 392 pp., William G. Clarence-Smith (eds.) - Elsbeth Locher-Scholten, Raden Ajeng Kartini, On feminism and nationalism; Kartini’s letters to Stella Zeehandelar 1899-1903, translated and with an introduction by Joost Coté. Clayton, Victoria: Monash Asia Instiute, Monash University, xxiii + 129 pp. - Alison Murray, L. Manderson, Sites of desire, economies of pleasure: Sexualities in Asia and the Pacific. Chicago: University of Chicago Press, 1997, xii + 367 pp., M. Jolly (eds.) - Chris Penders, Harry A. Poeze, Politiek-Politioneele Overzichten van Nederlandsch-Indië, Deel IV, 1935-1941. Leiden: KITLV Uitgeverij, 1994, xciv + 485 pp. - Kathryn Robinson, Henk Schulte Nordholt, The spell of power; A history of Balinese politics 1650-1940. Leiden: The KITLV Press, 1996, ix + 389 pp. [VKI 170.] - Eric Tagliacozzo, Carl A. Trocki, Gangsters, democracy, and the state in Southeast Asia. Ithaca, N.Y.: Cornell University Southeast Asia Program, 1998, 94 pp. [Cornell University Southeast Asia Program Publication 17.] - Gerard Termorshuizen, Tom van den Berge, Karel Frederick Holle; Theeplanter in Indië, 1829-1896. Amsterdam: Bert Bakker, 1998, 307 pp. - Lourens de Vries, Tom E. Dutton, Koiari. München: Lincom Europa, 1996, 77 pp. [Languages of the World/Materials 10]. - Lourens de Vries, Bruce M. Knauft, South coast New Guinea cultures; History, comparison, dialectic. Cambridge: Cambridge University Press, 1993, xiii + 298 pp.

RESUMENUna de las manifestaciones más significativas de cada sociedad es el diseño de su ritual funerario, puesto que refleja las bases religiosas e ideológicas en las que se sustenta su organización. Aunque muchos de los procesos implicados en los funerales son efímeros, los cementerios y las sepulturas contienen información material que es estudiada por la arqueología con métodos cada vez más sofisticados, entre los que destacan los análisis isotópicos y genéticos. No menos importantes son los nuevos planteamientos teóricos. Si en la arqueología de la muerte tradicional los enterramientos eran ordenados por riqueza, sexo y cronología, en la actualidad se añaden otras perspectivas de estudio, como el papel asignado al género o la manipulación ideológica del ceremonial fúnebre. Finalmente, las nuevas ideologías del presente plantean retos y cortapisas que estimulan, pero también dificultan, el trabajo arqueológico. Palabras clave: arqueología funeraria, muerte, ideología, ritual, género, excavación de cementerios ABSTRACTOne of the most significant manifestations of every society is the design of its funeral ritual since it reflects the religious and ideological frames on which its organization is based. Although many of the processes involved in funerals are ephemeral, cemeteries and graves contain material information that is studied by archeology with increasingly sophisticated methods, including isotopic and genetic analyses. No less important are the new theoretical approaches. Within the traditional “Archeology of Death”, burials were ordered by wealth, sex, and chronology. Nowadays, other study perspectives are added, such as the role assigned to gender or the ideological manipulation of the funerals. Finally, the new ideologies of the present pose challenges and obstacles that stimulate, but also hinder, archaeological work. 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Historically analysing the presence of reformers and women’s liberators during the era of national struggle, Ambedkar emerges as a strong advocate of women’s rights in his times. This article discusses Dr B. R. Ambedkar’s role in empowering Dalit and caste-Hindu women through his social and legal strategies. The article begins with an analysis of Ambedkar’s sociological essay ‘Castes in India’ and his timeless analysis of ‘women as gateways of the caste system’. Furthermore, the article traces the national discourse on domesticity of Indian womanhood in Colonial India by analysing Ambedkar’s article in Bahishkrut Bharat on Grihalakshmification of the caste-Hindu woman. The article argues that Ambedkar’s advocacy for women’s entry into the public sphere through employment, as opposed to her domestication, redefined gendered labour within a modern caste society. Despite Ambedkar’s contribution to women’s rights in India, his acceptance in the mainstream feminist movement has been slow and reluctant. Ambedkar’s recognition in the mainstream feminist movement, I argue, results from constant effort and critique by Dalit women which has ruptured the elitist discourse of the mainstream feminist movement by pinpointing the prevalent caste-privilege and caste-blindness in these spaces.

AbstractThis paper analyzes the work of two Indian sociologists who defined the contours of sociology in India in the immediate post-independence decades, M. N. Srinivas and A. R. Desai. It argues that their scholarship can be linked to sociology’s legacy as anthropology in India and its embeddedness in the episteme of colonial modernity. It contends that Srinivas’s methodology, the field view, attempted to make a break with earlier methods, such as book view. However, his three concepts, that of dominant caste, Sanskritization and Westernization were perceived as civilizational attributes and which had organized social change in India. A. R. Desai, a Marxist historical sociologist, made an incisive critique of capitalist exploitation and elaborated the material conditions that led to peasant and working-class revolts. However, his sociology could not unravel the caste-class linkages that organized the Indian ‘social’ which was embedded in Indian nationalism. This paper suggests that a definitive understanding of modernity emerges in Indian sociology in the late 70s when the feminist, dalit and tribal movements interrogated the material basis of contemporary India’s developmentalism and its capitalist and exploitative character.

This paper examines the resilience of feudal customary councils and their links with modern local state agencies in perpetuating crimes of “honor” in the State of Haryana, India. This peculiar dynamic has been approached by tapping the experiences and direct involvement of women activists and third sector organizations. The paper asks questions that help move beyond popular polarizations constructed between the Indian State and customary caste councils by revealing their complex interface. These women’s organizations interviewed, engage in an “anthropology of state,” dissociating the state as a formal technical entity from its actual functioning. Their feminist paradigms encourage new conceptualizations of a “weak patriarchal” state. This notion draws attention to the subversion of state rules by patriarchal cultural inclinations of state agents who together join forces in complex ways with community/caste councils or Khap Panchayats in exacerbating violence against women.

Shashank Sinha, in his research on the practice of witch-hunting in the Adivasi (Indigenous or tribal) community of Chhotanagpur, Bengal, India, infers that witch-hunting as a practice was infused with gender and anti-colonial tensions. Relying on his data and findings about the unexpected surge of witch-hunting among the Indigenous people of Chhotanagpur, this research conducts a discourse analysis of the film text of Anvita Dutt’s film Bulbbul (Nightingale) (2020). Bulbbul explores the clash between the conventional gender roles assigned to Indian women and evolving socio-cultural standards around the equality of rights for women in the late 19th century. The film is a feminist stance on the politics of labelling rebellious women as witches and removing them through motivated witch-hunting. Through a close reading of Bulbbul, this article concludes that witch-hunting is a conscious Indigenous resistance and cultural politics in response to colonial civilizing missions in India by the British.

The identity of women cannot be seen in isolation but as one that exists along with other constituents that intersect with class, race, sexuality and caste. Being a woman, a person is already at periphery and adding caste to it makes her more vulnerable. Thus, Dalit women are more subjugated in Indian society whether it is about leading a normal life or availing reproductive health services. This study primarily draws from a Dalit feminist perspective to understand the subjectivity and nuisances of the Dalit women who avail reproductive health services. While availing reproductive health services, the sort of discrimination the Dalit women face are denial in providing reproductive health services, creation and observation of distance from the Dalit women by the health practitioners and promotion of privatization of healthcare services. The study is based on qualitative research design which includes participant observation, in which a total of 27 married women were selected for the in-depth interview; among them, 16 women were from the Dalit community and 9 women were from the so-called upper caste community. This study was conducted in 2015 between February and April in Mau district of Eastern Uttar Pradesh, India.

The identity of women cannot be seen in isolation but one that exists along with other constituents that intersects with class, race, sexuality and caste also. Being a woman, a person is already at periphery, adding caste to it makes more vulnerable. Thus, Dalit women are more subjugated in Indian society whether it is about leading a normal life or availing reproductive health services. This study primarily draws from a Dalit feminist perspective to understand the subjectivity and nuisances of the Dalit women who avail reproductive health services. While availing reproductive health services, the sort of discrimination the Dalit women face are denial in providing reproductive health services, creating and observing distance with the Dalit women by the health practitioners, and also promotion of privatization of healthcare services. The study is based on qualitative research design basically, participant observation, in which the total 27 married women were selected for the in-depth interview, among them 16 women were from the Dalit community and 9 women were from the so-called upper caste community. This research was conducted from February to April 2015 in Mau district of Eastern Uttar Pradesh, India.

This article presents a theory of marriage formation in India and grounds it with primary qualitative data. India presents a unique case for interrogating the institution of marriage because here, violent kinship-based patriarchy and the neoliberal promises of individual freedom and choice coexist. This article draws on literatures from Marxist, Feminist political economy, economic anthropology, and the political economy of caste to contend that a synthesis of Social Reproduction Theory and Ambedkarite theory of caste and Brahminical Patriarchy presents a better theoretical framework to critically examine the relationship between market and nonmarket social relations in India. We argue that in India, marriage is an institution that provides the essential legitimizing framework for the reproduction of social order, as well as the social relations of class, caste, and gender. Empirical analysis shows that Brahminical Patriarchy amalgamates with social relations of neoliberal capital within the institution of marriage to create new forms of regressive social norms and oppressions. This study also complicates the neat distinction between market and nonmarket relations and, in extension, between economic and social realms of life. JEL Classification: B54, B14, Z13, J12

In Jasmine, the conceptual understanding of Bharati Mukherjee’s protagonist Jyoti is often caught between two worlds and cultures. This is the story of a simple Indian village girl Jyoti’s journey from India to America. During her journey, her transformation and feminist role are significant to understand the cultural changes in her life. This article analyses Mukherjee’s Jasmine with the diasporic postcolonial theoretical framework. This article explores Jyoti’s struggles, assimilation and accommodation in the Third Space with scholars like Bhabha, Lin and Schwartz et al. The postcolonial concepts like a Third Space, identity transformation and acculturation process create a space to explore Jasmine’s journey. To conclude, her efforts to assimilate and identity construction attracts us to explore diasporic space in women’s life. This research finds a potential scope to explore the cross-cultural psychology of the female character in the novel to (re)present the diasporic journey from India to America. This research finds that Jasmine’s role as a diasporic figure creates a Third Space and acculturation.

Toni Morrison’s The Bluest Eye helped me to understand what it meant to be born black, poor woman in the USA. Her work gave me an ideal platform to explore what it means to be born a poor Dalit woman in contemporary India. In order to understand the layered connotation of the lives of Dalit women, I deliberated upon the selected poetry by Dalit and tribal women poets and came to the conclusion that apparent similarity between the two contexts comes under scanner and ends abruptly with the following comment by Bell Hook in her book Feminist Theory: From Margin to Centre. She writes, ‘when the child of two black parents is coming out of the womb the factor that is considered first is skin colour, then gender, because race and gender will determine that child’s fate’. On the contrary, a child of two parents from a lower caste will remain a low caste because caste is infallible and independent of the truce of fate-determining the skin colour that may redefine the gender experience. As a Telugu Dalit poet, Chillappa Swaroopa Rani laments, ‘Stamped with a low caste, I was born/that day it-self branded slut.’ Thus, the thrust of this article is not to bring forth the comparative study between the two contexts but to crystallize the issues of Dalit women as enunciated in their poetry and to engage with the nuances of gender and caste that punctuate their day-to-day lives. This article encompasses the post-colonial feminism theoretical framework that resists the universalization of feminist issues seen and perceived only from the ‘Euro-American feminists’ point of view and ignores the differences in race, ethnicity, regional diversity, etc., through which a woman experiences her gender biases. The selected Dalit poets are Rajni Tilak, Poonam Tushamed, Rajni Anuragi, Sushila Takbhure, Kunti and Nirmal Putul. The main issues expressed in a tribal poet’s works remain Jal-Jungle-Zameen, human trafficking, a lack of legal documentation, witch hunting, etc., while Dalit poets stress on police atrocities, a lack of basic amenities, a lack of quality schools for their children, a lack of access to health care, the domineering influence of patriarchy that punctures their private and public domain, etc.

AbstractEfforts to decentre/decolonize our understanding of capitalist development in the Global South call for more complex and differentiated categories of work that acknowledge the significance of both non‐waged and reproductive labour. These categories would allow us to more clearly ‘see’ the varying intersections of gender, class and caste within this world of work. Even as the literature on work in the Global South acknowledges the importance of forms of non‐waged work, there is still more work to be done to sufficiently incorporate the labour of social reproduction. In this paper, which emerges from an effort to apply a feminist social reproduction lens in the field, we propose understanding work through four conceptual dyads: waged productive labour, non‐waged productive labour, waged reproductive labour and non‐waged reproductive labour. Through an in‐depth description of three specific cases from a time‐use survey we conducted in rural Punjab, India, we argue not only that all four dyads are required to encompass the world of work but also that this more expansive conceptualization can help us produce richer analyses of the intersections of class, caste and gender.

This article traces the way the intersection between gender, class and family values is reorganised in relation to state policies that enable propertied citizenship through home-ownership. Focusing on ethnographic data from Kolkata, India, it discusses how women realise propertied citizenship in exchange for care work rather than through employment as developmentalist and liberal feminist discourses suggest. Here the way women’s lives are envisaged and represented through investment in high levels of educational attainment is in contrast to low levels of employment, symptomatic of what I call ‘liminal states’ – a gendered state of immaturity and dependence on kin. Home-ownership as a means of ‘empowerment’ configures the home as the economic and affective focus of gendered care work, which reproduces Berlant’s ‘cruel optimism’, whereby the desire to own a home and the practices of homemaking hamper autonomy and restrict the efficacy of agency.

With a postmodern shift and with the emergence of Dalit women’s standpoint, the feminist discourse itself has witnessed significant changes. The ‘double marginalization’ which Dalit women have been subjected to because of their caste location has graded down the monolith of gender identity. The emergence of Dalit women’s standpoint has also reworked how aesthetics and politics on Dalit women’s writings have been taken up within the Indian pedagogic practices. These new pedagogic engagements include processes such as the inclusion of newer curriculum and courses on Dalit writings, translation work of Dalit writings and the inclusion of theoretical works on Dalit women writings within the curriculum. This paper aims to understand the aesthetics and politics of Dalit women’s writings, particularly in the Hindi-speaking belt of India, and the interaction of such writings within the select Indian pedagogic practices. Through the select pedagogic practices the paper will explore the new kinds of discursive engagements that are done with these Dalit women’s writings per se. The paper will explore the absence/presence of Dalit women’s writings and also explore how the ‘representation’ of these writings is taken up within the mainstream Indian pedagogic practices. The paper further explores the popular spaces in which Dalit women’s writings have flourished and the tensions that exist, between what gets included and what remains excluded from the pedagogic practices, when it comes to Dalit women’s writings. The paper also explores the new aesthetic sensibility and the politics that have played a dynamic role in the emergence of Dalit women writings, and how the existing pedagogic practices have perceived them.

While contemplating on Dalit girls’ education, a large body of research and policy drafts generally draws from the integration of enrolment and appropriation politics (around being a ‘Dalit’ and ‘women’) to explore the educational experiences and challenges of Dalit girls in the Indian education system. However, less attention is given to what lies beyond the enrolment and appropriation politics in Dalit girls’ education. This article is based on an empirical study conducted among households associated with ‘Unclean’ occupations from two urban cities of Haryana. In order to position Dalit girls’ education beyond enrolment and appropriation politics, the article attempts to unmask the ‘multiple patriarchies’ embedded in the socio-economic barriers often pervading Dalit girls in the Indian education system. While doing so, the article demonstrates the inseparable intersectionality of caste and gender, through the workings of external Brahmanical as well as internal Dalit patriarchy simultaneously functioning against Dalit girls’ education. Eventually, the article calls for a need to position Dalit girls’ education in a Dalit feminist standpoint framework.

Abstract Recently, a renewed history of foreign immigration in Italy, focusing on the very first migration flows after the Second World War, has offered a more appropriate periodisation of the phenomenon. Women have been at the forefront of these flows, which were initially determined by the new postcolonial setting of the former Italian colonies (Eritrea, Somalia and Ethiopia). Subsequently, the immigrants came from various other countries (Spain, Cape Verde, Portugal, El Salvador, Peru, Philippines, Sri Lanka, Ceylon, India, Bangladesh, Pakistan). At the same time, the majority of them were employed in a specific sector of the labour market: domestic work. This article focuses on female immigrants who were employed as domestic workers, their presence in public discourse in Italy in the 1960s and 1970s, and government policies in this area. Drawing on statistical data and surveys, press and audiovisual materials, and feminist theory and practices, it aims to analyse the construction of paradigms – visibility, invisibility, subalternity, rights and racialisation – associated with female immigration and domestic work as a specific sector of employment.

Dalit women face endemic gender and caste discrimination and violence as a result of extreme unequal social, economic, and political power equations because of their vulnerability at the bottom of India’s caste, class, and gender hierarchies. Their socio-economic weakness and lack of political power, combined with the main risk factors of being Dalit and female, heighten their exposure to potentially violent Circumstances, hindering their rights to live with dignity and reach their full potential. The poems of three contemporary Dalit feminist writers, namely, Meena Kandasamy (1984–), Aruna Gogulamanda (1970–) and Sukirtharani (1973–) appear to be an encyclopaedia of painful catalogues, some heard and some experienced. Their witty arguments and unbashful and uncompromising writing style not only unleash the power/caste/sexual politics at hand but also suggest ways of emancipation for women and an era of liberation for them. The article aims to uncover the intersectionality of caste and gender—through a reading of select poets’ works—exposing the exploitation, oppression, violence and marginalization that reflects on the Dalit female body inhibiting from and affecting the physical, psychological, economic and social dimensions. It will do so by employing various post-modern critical scholarships on caste/gender politics, politics of the body, identity, self, subjectivity, agency, and its attendant issues. Thus, by using the female body as an ingress the article through critical analysis of the select poems will showcase a paradigm shift in understanding the self via body hence suggesting ways for Dalit women’s agency/emancipation. By highlighting the experiences of marginalized female voices, this research contributes to a deeper understanding of gender dynamics, caste politics within Indian society, ultimately prompting discussions on the need for caste and gender equity and inclusivity in contemporary India.

Ethnographic analysis of the two main exorcistic practices in which married women are involved in Garhwal (India) shows that the theme of domestic conflict is central to both rituals. Addressing classical debates in anthropology about possession, this text raises two main questions: are these practices forms of feminine resistance to patriarchal social rules? And what is the notion of the person and her or his action in the world underlying these practices? Although these rituals may sometimes bring benefits to the women participating in them, women do not seem to perceive themselves nor to act as individuals who are resisting social structures, but more as part of collective networks of human and spiritual persons. As for the effects of these rituals, they are geared towards the preservation of family unity. This is achieved by the fact that, while evoking human conflict, these ritual devices subordinate it to the problem of divine conflict. Yet these practices do not only have an integrative function vis-à-vis conflicts that potentially endanger the family unit, but they also firmly establish the position of married women and their irreplaceability in the fabric of social life. Being close to the deities of their natal villages and easily affected by spirits of the dead, married women have an essential role in mediating with them and therefore in building and preserving the network of human and non-human beings on which the well-being of the family depends.

The present article deals with the ecology and social aspects of famine of 1896–1897 in north Bengal. Ecological issues were no less important to convert the drought or scarcities into famines, even though the human agencies played a crucial role towards the intensification of the famines in colonial India. Famines had provided a major blow to the social ecology of dependency and survival, which were critically manifested through the transformation of existing social norms and cultural values, especially for the women. The responses of women towards the emerging social crises and to the government relief operations were mixed with hesitancy and desperateness, which was further influenced by changing norms of feminine ‘modesty’ and ‘values’. Thus the gendering of famine is deeply rooted in the cultural response of women to the natural disasters, and north Bengal remained as a principal site of gendered response where the women attitude towards the 1896–1897 famine can be best understood.

While caste has been invisibilized in the Indian curriculum, it is practised strongly in a pedagogical sense which maintains hierarchy in higher education. There exists a mutually reinforced relationship of absence (of caste in curriculum) and presence (of caste in pedagogy). The current study aims at assessing inclusivity in academic curriculum and pedagogy with regards to the question of caste in papers related to gender/women’s rights/feminism at the University of Delhi. The curriculum of gender-related papers provided by six departments at the University of Delhi for undergraduate students is assessed. Along with textual analysis, in depth phenomenological interviews were conducted with 20 respondents coming from diverse caste backgrounds. Professors and students who either taught or studied any paper related to gender/women’s rights at undergraduate level of the University of Delhi were interviewed. The results of the study highlight several mutually reinforcing relations between ‘caste-less curriculum’, ‘sacred teacher’ and methods of evaluation, which can be seen as an explanation of how invisibilization of caste in curriculum aids caste as a pedagogical practice.

The unique feature of the Indian patriarchal social structure is the existence of caste hierarchy in it, which is an alien concept for Western feminist theorists. Arundhati Roy and Meena Kandasamy in their novels ‘The God of Small Things and The Gypsy Goddess’ portray the caste and gender pyramid vividly, and their protagonists pose threat to this structure and show the way out. Caste classification utterly refutes the subjectivity of a person. His rank and his professions are decided by his birth, not by his skills. The article traces the origin of caste hierarchy established in the society and its functioning. It presents the idea that gender and caste hierarchies are interlinked, and in both these structures, the concept of purity is a pertinent theme. Myths, religious scriptures, laws of the society, and value systems function together to assert caste and sexual dominion. The research article raises the issue that a girl’s education and her aspiration to pursue an academic career have no significance to the male chauvinistic society. Education is also controlled by the larger institution of patriarchy. Like other institutions, it frames the psyche of women in favour of patriarchy. In our society, the way marriage has been glorified, with the same stature divorce has been scandalized. The work presents gender discrimination in the workspace and inheritance policy. In the end, the article proposes the way out of the patriarchy and casteism, which is ‘denial’. If women and lower caste men refuse to be part of this power structure, the whole system would collapse like a castle of cards.

As the name suggests, the humanities is largely a study of the human condition, in which history sits as a discipline concerned with the past. Environmental history is a new field that brings together scholars from a range of disciplines to consider the changing relationships between humans and the environment over time. Critiques of anthropocentrism that place humans at the centre of the universe or make assessments through an exclusive human perspective provide a challenge to scholars to rethink our traditional biases against the nonhuman world. The movement towards nonhumanism or posthumanism, however, does not seem to have had much of an impression on history as a discipline. What would a nonhumanist history look like if we re-centred the historical narrative around pigs? There are histories of pigs as food (see for example, The Cambridge History of Food which has a chapter on “Hogs”). There are food histories that feature pork in terms of its relationship to multiethnic identity (such as Donna Gabaccia’s We Are What We Eat) and examples made of pigs to promote ethical eating (Singer). Pigs are central to arguments about dietary rules and what motivates them (Soler; Dolander). Ancient pig DNA has also been employed in studies on human migration and colonisation (Larson et al.; Durham University). Pigs are also widely used in a range of products that would surprise many of us. In 2008, Christien Meindertsma spent three years researching the products made from a single pig. Among some of the more unexpected results were: ammunition, medicine, photographic paper, heart valves, brakes, chewing gum, porcelain, cosmetics, cigarettes, hair conditioner and even bio diesel. Likewise, Fergus Henderson, who coined the term ‘nose to tail eating’, uses a pig on the front cover of the book of that name to suggest the extraordinary and numerous potential of pigs’ bodies. However, my intention here is not to pursue a discussion of how parts of their bodies are used, rather to consider a reorientation of the historical narrative to place pigs at the centre of stories of our co-evolution, in order to see what their history might say about humans and our relationships with them. This is underpinned by recognition of the inter-relationality of humans and animals. The relationships between wild boar and pigs with humans has been long and diverse. In a book exploring 10,000 years of interaction, Anton Ervynck and Peter Rowley-Conwy argue that pigs have been central to complex cultural developments in human societies and they played an important role in human migration patterns. The book is firmly grounded within the disciplines of zoology, anthropology and archaeology and contributes to an understanding of the complex and changing relationship humans have historically shared with wild boar and domestic pigs. Naturalist Lyall Watson also explores human/pig relationships in The Whole Hog. The insights these approaches offer for the discipline of history are valuable (although overlooked) but, more importantly, such scholarship also challenges a humanist perspective that credits humans exclusively with historical change and suggests, moreover, that we did it alone. Pigs occupy a special place in this history because of their likeness to humans, revealed in their use in transplant technology, as well as because of the iconic and paradoxical status they occupy in our lives. As Ervynck and Rowley-Conwy explain, “On the one hand, they are praised for their fecundity, their intelligence, and their ability to eat almost anything, but on the other hand, they are unfairly derided for their apparent slovenliness, unclean ways, and gluttonous behaviour” (1). Scientist Niamh O’Connell was struck by the human parallels in the complex social structures which rule the lives of pigs and people when she began a research project on pig behaviour at the Agricultural Research Institute at Hillsborough in County Down (Cassidy). According to O’Connell, pigs adopt different philosophies and lifestyle strategies to get the most out of their life. “What is interesting from a human perspective is that low-ranking animals tend to adopt one of two strategies,” she says. “You have got the animals who accept their station in life and then you have got the other ones that are continually trying to climb, and as a consequence, their life is very stressed” (qtd. in Cassidy). The closeness of pigs to humans is the justification for their use in numerous experiments. In the so-called ‘pig test’, code named ‘Priscilla’, for instance, over 700 pigs dressed in military uniforms were used to study the effects of nuclear testing at the Nevada (USA) test site in the 1950s. In When Species Meet, Donna Haraway draws attention to the ambiguities and contradictions promoted by the divide between animals and humans, and between nature and culture. There is an ethical and critical dimension to this critique of human exceptionalism—the view that “humanity alone is not [connected to the] spatial and temporal web of interspecies dependencies” (11). There is also that danger that any examination of our interdependencies may just satisfy a humanist preoccupation with self-reflection and self-reproduction. Given that pigs cannot speak, will they just become the raw material to reproduce the world in human’s own image? As Haraway explains: “Productionism is about man the tool-maker and -user, whose highest technical production is himself […] Blinded by the sun, in thrall to the father, reproduced in the sacred image of the same, his rewards is that he is self-born, an auto telic copy. That is the mythos of enlightenment and transcendence” (67). Jared Diamond acknowledges the mutualistic relationship between pigs and humans in Guns, Germs and Steel and the complex co-evolutionary path between humans and domesticated animals but his account is human-centric. Human’s relationships with pigs helped to shape human history and power relations and they spread across the world with human expansion. But questioning their utility as food and their enslavement to this cause was not part of the account. Pigs have no voice in the histories we write of them and so they can appear as passive objects in their own pasts. Traces of their pasts are available in humanity’s use of them in, for example, the sties built for them and the cooking implements used to prepare meals from them. Relics include bones and viruses, DNA sequences and land use patterns. Historians are used to dealing with subjects that cannot speak back, but they have usually left ample evidence of what they have said. In the process of writing, historians attempt to perform the miracle, as Curthoys and Docker have suggested, of restoration; bringing the people and places that existed in the past back to life (7). Writing about pigs should also attempt to bring the animal to life, to understand not just their past but also our own culture. In putting forward the idea of an alternative history that starts with pigs, I am aware of both the limits to such a proposal, and that most people’s only contact with pigs is through the meat they buy at the supermarket. Calls for a ban on intensive pig farming (RSPCA, ABC, AACT) might indeed have shocked people who imagine their dinner comes from the type of family farm featured in the movie Babe. Baby pigs in factory farms would have been killed a long time before the film’s sheep dog show (usually at 3 to 4 months of age). In fact, because baby pigs do grow so fast, 48 different pigs were used to film the role of the central character in Babe. While Babe himself may not have been aware of the relationship pigs generally have to humans, the other animals were very cognisant of their function. People eat pigs, even if they change the name of the form it takes in order to do so:Cat: You know, I probably shouldn’t say this, but I’m not sure if you realize how much the other animals are laughing at you for this sheep dog business. Babe: Why would they do that? Cat: Well, they say that you’ve forgotten that you’re a pig. Isn't that silly? Babe: What do you mean? Cat: You know, why pigs are here. Babe: Why are any of us here? Cat: Well, the cow’s here to be milked, the dogs are here to help the Boss's husband with the sheep, and I’m here to be beautiful and affectionate to the boss. Babe: Yes? Cat: [sighs softly] The fact is that pigs don’t have a purpose, just like ducks don’t have a purpose. Babe: [confused] Uh, I—I don’t, uh ... Cat: Alright, for your own sake, I’ll be blunt. Why do the Bosses keep ducks? To eat them. So why do the Bosses keep a pig? The fact is that animals don’t seem to have a purpose really do have a purpose. The Bosses have to eat. It’s probably the most noble purpose of all, when you come to think about it. Babe: They eat pigs? Cat: Pork, they call it—or bacon. They only call them pigs when they’re alive (Noonan). Babe’s transformation into a working pig to round up the sheep makes him more useful. Ferdinand the duck tried to do the same thing by crowing but was replaced by an alarm clock. This is a common theme in children’s stories, recalling Charlotte’s campaign to praise Wilbur the pig in order to persuade the farmer to let him live in E. B. White’s much loved children’s novel, Charlotte’s Web. Wilbur is “some pig”, “terrific”, “radiant” and “humble”. In 1948, four years before Charlotte’s Web, White had published an essay “Death of a Pig”, in which he fails to save a sick pig that he had bought in order to fatten up and butcher. Babe tried to present an alternative reality from a pig’s perspective, but the little pig was only spared because he was more useful alive than dead. We could all ask the question why are any of us here, but humans do not have to contemplate being eaten to justify their existence. The reputation pigs have for being filthy animals encourages distaste. In another movie, Pulp Fiction, Vincent opts for flavour, but Jules’ denial of pig’s personalities condemns them to insignificance:Vincent: Want some bacon? Jules: No man, I don’t eat pork. Vincent: Are you Jewish? Jules: Nah, I ain’t Jewish, I just don’t dig on swine, that’s all. Vincent: Why not? Jules: Pigs are filthy animals. I don’t eat filthy animals. Vincent: Bacon tastes gooood. Pork chops taste gooood. Jules: Hey, sewer rat may taste like pumpkin pie, but I’d never know ’cause I wouldn’t eat the filthy motherfucker. Pigs sleep and root in shit. That’s a filthy animal. I ain’t eat nothin’ that ain’t got sense enough to disregard its own feces [sic]. Vincent: How about a dog? Dogs eats its own feces. Jules: I don’t eat dog either. Vincent: Yeah, but do you consider a dog to be a filthy animal? Jules: I wouldn’t go so far as to call a dog filthy but they’re definitely dirty. But, a dog’s got personality. Personality goes a long way. Vincent: Ah, so by that rationale, if a pig had a better personality, he would cease to be a filthy animal. Is that true? Jules: Well we’d have to be talkin’ about one charming motherfuckin’ pig. I mean he’d have to be ten times more charmin’ than that Arnold on Green Acres, you know what I’m sayin’? In the 1960s television show Green Acres, Arnold was an exceptional pig who was allowed to do whatever he wanted. He was talented enough to write his own name and play the piano and his attempts at painting earned him the nickname “Porky Picasso”. These talents reflected values that are appreciated, and so he was. The term “pig” is, however, chiefly used a term of abuse, however, embodying traits we abhor—gluttony, obstinence, squealing, foraging, rooting, wallowing. Making a pig of yourself is rarely honoured. Making a pig of the humanities, however, could be a different story. As a historian I love to forage, although I use white gloves rather than a snout. I have rubbed my face and body on tree trunks in the service of forestry history and when the temperature rises I also enjoy wallowing, rolling from side to side rather than drawing a conclusion. More than this, however, pigs provide a valid means of understanding key historical transitions that define modern society. Significant themes in modern history—production, religion, the body, science, power, the national state, colonialism, gender, consumption, migration, memory—can all be understood through a history of our relationships with pigs. Pigs play an important role in everyday life, but their relationship to the economic, social, political and cultural matters discussed in general history texts—industrialisation, the growth of nation states, colonialism, feminism and so on—are generally ignored. However “natural” this place of pigs may seem, culture and tradition profoundly shape their history and their own contribution to those forces has been largely absent in history. What, then, would the contours of such a history that considered the intermeshing of humans and pigs look like? The intermeshing of pigs in early human history Agricultural economies based on domestic animals began independently in different parts of the world, facilitating increases in population and migration. Evidence for long-term genetic continuity between modern and ancient Chinese domestic pigs has been established by DNA sequences. Larson et al. have made an argument for five additional independent domestications of indigenous wild boar populations: in India, South East Asia and Taiwan, which they use to develop a picture of both pig evolution and the development and spread of early farmers in the Far East. Domestication itself involves transformation into something useful to animals. In the process, humans became transformed. The importance of the Fertile Crescent in human history has been well established. The area is attributed as the site for a series of developments that have defined human history—urbanisation, writing, empires, and civilisation. Those developments have been supported by innovations in food production and animal husbandry. Pig, goats, sheep and cows were all domesticated very early in the Fertile Crescent and remain four of the world’s most important domesticated mammals (Diamond 141). Another study of ancient pig DNA has concluded that the earliest domesticated pigs in Europe, believed to be descended from European wild boar, were introduced from the Middle East. The research, by archaeologists at Durham University, sheds new light on the colonisation of Europe by early farmers, who brought their animals with them. Keith Dobney explains:Many archaeologists believe that farming spread through the diffusion of ideas and cultural exchange, not with the direct migration of people. However, the discovery and analysis of ancient Middle Eastern pig remains across Europe reveals that although cultural exchange did happen, Europe was definitely colonised by Middle Eastern farmers. A combination of rising population and possible climate change in the ‘fertile crescent’, which put pressure on land and resources, made them look for new places to settle, plant their crops and breed their animals and so they rapidly spread west into Europe (ctd in ScienceDaily). Middle Eastern farmers colonised Europe with pigs and in the process transformed human history. Identity as a porcine theme Religious restrictions on the consumption of pigs come from the same area. Such restrictions exist in Jewish dietary laws (Kashrut) and in Muslim dietary laws (Halal). The basis of dietary laws has been the subject of much scholarship (Soler). Economic and health and hygiene factors have been used to explain the development of dietary laws historically. The significance of dietary laws, however, and the importance attached to them can be related to other purposes in defining and expressing religious and cultural identity. Dietary laws and their observance may have been an important factor in sustaining Jewish identity despite the dispersal of Jews in foreign lands since biblical times. In those situations, where a person eats in the home of someone who does not keep kosher, the lack of knowledge about your host’s ingredients and the food preparation techniques make it very difficult to keep kosher. Dietary laws require a certain amount of discipline and self-control, and the ability to make distinctions between right and wrong, good and evil, pure and defiled, the sacred and the profane, in everyday life, thus elevating eating into a religious act. Alternatively, people who eat anything are often subject to moral judgments that may also lead to social stigmatisation and discrimination. One of the most powerful and persuasive discourses influencing current thinking about health and bodies is the construction of an ‘obesity epidemic’, critiqued by a range of authors (see for example, Wright & Harwood). As omnivores who appear indiscriminate when it comes to food, pigs provide an image of uncontrolled eating, made visible by the body as a “virtual confessor”, to use Elizabeth Grosz’s term. In Fat Pig, a production by the Sydney Theatre Company in 2006, women are reduced to being either fat pigs or shrieking shallow women. Fatuosity, a blog by PhD student Jackie Wykes drawing on her research on fat and sexual subjectivity, provides a review of the play to describe the misogyny involved: “It leaves no options for women—you can either be a lovely person but a fat pig who will end up alone; or you can be a shrill bitch but beautiful, and end up with an equally obnoxious and shallow male counterpart”. The elision of the divide between women and pigs enacted by such imagery also creates openings for new modes of analysis and new practices of intervention that further challenge humanist histories. Such interventions need to make visible other power relations embedded in assumptions about identity politics. Following the lead of feminists and postcolonial theorists who have challenged the binary oppositions central to western ideology and hierarchical power relations, critical animal theorists have also called into question the essentialist and dualist assumptions underpinning our views of animals (Best). A pig history of the humanities might restore the central role that pigs have played in human history and evolution, beyond their exploitation as food. Humans have constructed their story of the nature of pigs to suit themselves in terms that are specieist, racist, patriarchal and colonialist, and failed to grasp the connections between the oppression of humans and other animals. The past and the ways it is constructed through history reflect and shape contemporary conditions. In this sense, the past has a powerful impact on the present, and the way this is re-told, therefore, also needs to be situated, historicised and problematicised. The examination of history and society from the standpoint of (nonhuman) animals offers new insights on our relationships in the past, but it might also provide an alternative history that restores their agency and contributes to a different kind of future. As the editor of Critical Animals Studies, Steve Best describes it: “This approach, as I define it, considers the interaction between human and nonhuman animals—past, present, and future—and the need for profound changes in the way humans define themselves and relate to other sentient species and to the natural world as a whole.” References ABC. “Changes to Pig Farming Proposed.” ABC News Online 22 May 2010. 10 Aug. 2010 http://www.abc.net.au/news/stories/2010/05/22/2906519.htm Against Animal Cruelty Tasmania. “Australia’s Intensive Pig Industry: The Intensive Pig Industry in Australia Has Much to Hide.” 10 Sep. 2010 http://www.aact.org.au/pig_industry.htm Babe. Dir. Chris Noonan. Universal Pictures, 1995. Best, Steven. “The Rise of Critical Animal Studies: Putting Theory into Action and Animal Liberation into Higher Education.” Journal for Critical Animal Studies 7.1 (2009): 9-53. Cassidy, Martin. “How Close are Pushy Pigs to Humans?”. 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