To see the other types of publications on this topic, follow the link: Indian women Feminism.
Journal articles on the topic 'Indian women Feminism'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Indian women Feminism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Ghai, Anita. "Disabled Women: An Excluded Agenda of Indian Feminism." Hypatia 17, no. 3 (2002): 49–66. http://dx.doi.org/10.1111/j.1527-2001.2002.tb00941.x.
Full textAbstract:
My purpose in this essay is to locate disabled women within the women's movement as well as the disability movement in India. While foregrounding the existential realities for disabled women in the Indian scene, I underscore the reasons for their absence from the agenda of Indian feminism. I conclude by reflecting on the possibilities of inclusion within Indian feminist thought.
2
Tripathi Sharma, Dr Shreeja. "Towards a ‘Vedic Feminine Renaissance’." SMART MOVES JOURNAL IJELLH 8, no. 11 (November 28, 2020): 216–26. http://dx.doi.org/10.24113/ijellh.v8i11.10872.
Full textAbstract:
The sense of justice and equity towards women is considered among the best indicators that reflect the socio-cultural development of a civilisation. The position and status of women, as reflected in literature naturally serves as a test to gauge the sensibilities and cultivation of each associated age. It is matter of general agreement that the feminine ideals of womanhood during the early Vedic age remain exalted and exemplary. The Vedic narratives elevate the ephemeral spirit of womanhood, which progressively lost its sheen in successive stages.
While the contemporary feminine polemics consistently unravel unhackneyed theories, generic in nature, we are lacking in such an orientation which targets specifics of local, regional and traditional culture. Feminists in India are no exception, and have largely adopted the theories of Feminism emanating from the discourse of the West. The Indian Vedic repository contains instances which testify the epitome of womanhood at its best. However, the Indian ethos of feminism imbedded firmly in the Vedic roots remain largely inaccessible in the contemporary feministic theory. The need for adapting ‘global feminism’ to the ‘classical Indian taste’ remains an unobserved concern.
This paper explores the possibilities inherent in the study of classical mythic literature and their potential for stimulating ‘local theories’ of feminism in India through a study of selected feminine ideals present in the early Vedic narratives. Can study of ancient Vedic literature inspire a reawakening in Indian feminism, just as the study of classical Greek literature did for the West during Renaissance in Europe - is a question, this paper seeks to address.
3
Arya, Sunaina. "Dalit or Brahmanical Patriarchy? Rethinking Indian Feminism." CASTE / A Global Journal on Social Exclusion 1, no. 1 (February 14, 2020): 217–28. http://dx.doi.org/10.26812/caste.v1i1.54.
Full textAbstract:
The present paper argues that the conceptualisation of notions like ‘dalit’ or ‘intracaste’ or ‘multiple’ patriarchies results from a misunderstanding of the concept brahmanical patriarchy. The category ‘dalit patriarchy’ is gaining popularity in academic and political discourse of contemporary India. It is introduced by Gopal Guru in his seminal essay ‘Dalit Women Talk Differently’ only to challenge patriarchal practices within ‘lower’ caste groups. But mainstream feminists of India attempted to propagate and proliferate this vague concept. They argue that dalit men, as a part of their exploitation by ‘upper’ caste, also face taunts regarding their masculinity which results in their aggressive behaviour on dalit women; which has been called as ‘dalit patriarchy’. The paper argues that conceptualisation of such notions yields no advancement in our endeavours toward a gender-just society, rather it is misleading. Evaluating articulations in mainstream Indian feminism, we need to think through: what effect does this have on our feminist struggle? what is at stake? what possibly can be a resolution? Thus, by exposing flaws about ‘dalit patriarchy’—including a detailed discussion on the empirical, theoretical, and logical shortcomings—this paper seeks to initiate a theoretical rethinking of feminist as well as dalit scholarship, with employment of analytical, hermeneutical and critical methods.
4
Bhabad, P. R. "Native Feminism in the Globalized Indian English Novel." Feminist Research 1, no. 1 (December 29, 2017): 37–41. http://dx.doi.org/10.21523/gcj2.17010105.
Full textAbstract:
Fictional medium is really very useful to know reality of society. Literature and visual art used realistically to depict several methods in which perfect description of feminism is the aim. The novel is depiction of day to day life, custom and the woman is portrayed as the key figure of Indian families and at the same time, she has been projected as the subject of suffering domestic slavery and suppression. Native feminism in India is not as aggressive as feminism in the West. Patriarchy is another name of native feminism reflected in the novels; through self-realization, it is expected that the woman can emerge as a new woman. The social realist writers have been very much interested in recording social changes and the status of women. Industrialization, urbanization and globalization have brought considerable changes in social life and status of women in India. Position of educated women is quite better than illiterate but gender discrimination still persists. To face all hurdles of their life the next generation women very boldly and intelligently achieve their aims to get their identity.
5
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.
Full textAbstract:
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.
6
Dr. Shriya Goyal, Ms Bharti,. "Women Writers in India: Tracing Feminism." Psychology and Education Journal 58, no. 2 (February 10, 2021): 5493–98. http://dx.doi.org/10.17762/pae.v58i2.2965.
Full textAbstract:
From pre-Independence period to the contemporary times, women’s voice is gradually being heard and gaining momentum. It is hoped as well as expected that women would soon become a prominent voice making a mark in the society. Their point of view along with their decision making authority will have a definite and constructive impact on the society. This can be inferred from the literature by various Indian women writers such as Pandita Ramabai, Ismat Chughtai, Kamala Das and Shashi Deshpande. As we move from one decade to another entering the 21st century, we observe how women have been able to break the cocoon of domesticity, marking their presence in various socio-political spheres which have been usually dominated by men. Women have sought their space for expression and voicing opinion through literature. Depicting the oppression and discrimination faced in the patriarchal setup of Indian society, the women writers have pointed at the need for equality in practice as well as representation. The article will provide a discussion regarding Feminism in India, analysing each period or phase along with a women writer.
7
Atwal, Jyoti. "Embodiment of Untouchability: Cinematic Representations of the “Low” Caste Women in India." Open Cultural Studies 2, no. 1 (December 1, 2018): 735–45. http://dx.doi.org/10.1515/culture-2018-0066.
Full textAbstract:
Abstract Ironically, feudal relations and embedded caste based gender exploitation remained intact in a free and democratic India in the post-1947 period. I argue that subaltern is not a static category in India. This article takes up three different kinds of genre/representations of “low” caste women in Indian cinema to underline the significance of evolving new methodologies to understand Black (“low” caste) feminism in India. In terms of national significance, Acchyut Kanya represents the ambitious liberal reformist State that saw its culmination in the constitution of India where inclusion and equality were promised to all. The movie Ankur represents the failure of the state to live up to the postcolonial promise of equality and development for all. The third movie, Bandit Queen represents feminine anger of the violated body of a “low” caste woman in rural India. From a dacoit, Phoolan transforms into a constitutionalist to speak about social justice. This indicates faith in Dr. B.R. Ambedkar’s India and in the struggle for legal rights rather than armed insurrection. The main challenge of writing “low” caste women’s histories is that in the Indian feminist circles, the discourse slides into salvaging the pain rather than exploring and studying anger.
8
Koolwal, Priti. "Feminism in Shashi Deshpande's That Long Silence and Anita Desai's Cry, the Peacock: A Comparative Study." SMART MOVES JOURNAL IJELLH 9, no. 5 (May 28, 2021): 154–60. http://dx.doi.org/10.24113/ijellh.v9i5.11055.
Full textAbstract:
Feminism is a rapidly developing critical ideology of great promise. In the words of M.K. Bhatnagar, "Feminism in the Indian context is a by product of western liberalism in general and feminist thoughts in particular". With the social and cultural change in post independence India, women find themselves standing at the cross-roads. On one hand it is the consciousness of a changed time and on the other, the socio-cultural modes and values that have given them defined role towards themselves, have led to the fragmentation of the very psyche of these women. Caught between two worlds, they need to define themselves, their place in society and their relationship with surroundings. Anita Desai and Shashi Deshpande have constantly sought to come to grips with these problems of Indian womanhood and vividly and realistically portrayed the 'women question' and 'feministic traits' in their novels. If comparative study is the study of literature across national, political and linguistic boundaries, feminism is the comparative work across boundaries of gender and culture. The main concern of this paper is to present a comparative study of the note of feminism in the best words of both these feministic writers, i.e. Anita Desai's Cry, The Peacock and Shashi Deshpande's That Long Silence.
9
Nijhawan, Shobna. "At the Margins of Empire: Feminist-Nationalist Configurations of Burmese Society in the Hindi Public (1917–1920)." Journal of Asian Studies 71, no. 4 (September 21, 2012): 1013–33. http://dx.doi.org/10.1017/s0021911812001192.
Full textAbstract:
Embedded in early twentieth-century discourses on modernity, feminism, and nationalism, and written for the newly emerging woman reader, Rameshwari Nehru's Hindi account of Burmese women was an experiment in ethnographic writing. Along with the speeches she delivered in Burma (all reprinted in the Hindi women's periodical Stri Darpan), she also used the ethnography to call for the social and political mobilization of Burmese and Indian women. Nehru revisited the relationship between India and Burma in the gendered and elite terms of Indian (mostly Hindu) nationalism and social feminism. In describing a supposed intact social structure found in Burma, her motive was to portray a woman subject that was not modeled on prevalent conceptions of “the Western woman,” but that originated in the neighborhood of the colonial present. In the process, as this paper argues, Nehru appropriated colonial discourses on Indian and Burmese womanhood, while she also absorbed Burma into her vision of Indian nationhood and imagined sisterhood.
10
Hariharasudan, A., and S. Robert Gnanamony. "Feministic Analysis of Arundhati Roy's Postmodern Indian Fiction: The God of Small Things." GATR Global Journal of Business and Social Science Review (GJBSSR) Vol.5(3) Jul-Sep 2017 5, no. 3 (June 23, 2017): 159–64. http://dx.doi.org/10.35609/gjbssr.2017.5.3(17).
Full textAbstract:
Objective - The aim of the research is to identify the feminist strains in the postmodern Indian Fiction The God of Small Things (TGST). The researcher has planned to investigate the text systematically for seeking feministic values. Methodology/Technique - The study reviews previous literature. Findings - Gender bias and feminism are relevant themes explored by postmodernists. Arundhati Roy portrays the predicament of women through her female characters belonging to three generations in this novel. In the novel, a sense of antagonism and division also infuse the difference senses of identity among the different generation of women. It also generates a line of the clash between the older and the younger generation. Family and political customs play a key role in disadvantaging women. Social constrains are so built up as to sanctify the persecution of women. This is because, in most of the civilizations, social structures are basically patriarchal. Arundhati's novel challenges this position, though her avowed feminist stance. Novelty - Women across the globe worldwide, nationwide, regionally and may be capable of holding the influential note of feminism and being capable of deconstructing a constructive implication of their own femaleness and womanhood after reading this paper. Type of Paper: Review Keywords: Feminism; Gender Bias; Patriarchal; Postmodernism; Downtrodden. JEL Classification: B54, H83.
11
Dutta, Sagnik. "Divorce, kinship, and errant wives: Islamic feminism in India, and the everyday life of divorce and maintenance." Ethnicities 21, no. 3 (March 3, 2021): 454–76. http://dx.doi.org/10.1177/1468796821999904.
Full textAbstract:
This article is an ethnographic exploration of a women’s sharia court in Mumbai, a part of a network of such courts run by women qazi (Islamic judges) established across India by members of an Islamic feminist movement called the Bharatiya Muslim Mahila Andolan (Indian Muslim Women’s Movement). Building upon observations of adjudication, counselling, and mediation offered in cases of divorce and maintenance by the woman qazi (judge), and the claims made by women litigants on the court, this article explores the imaginaries of the heterosexual family and gendered kinship roles that constitute the everyday social life of Islamic feminism. I show how the heterosexual family is conceptualised as a fragile and violent institution, and divorce is considered an escape route from the same. I also trace how gendered kinship roles in the heterosexual conjugal family are overturned as men fail in their conventional roles as providers and women become breadwinners in the family. In tracing the range of negotiations around the gendered family, I argue that the social life of Islamic feminism eludes the discourses and categories of statist legal reform. I contribute to existing scholarship on Islamic feminism by exploring the tension between the institutionalist and everyday aspects of Islamic feminist movements, and by exploring the range of kinship negotiations around the gendered family that take place in the shadow of the rhetoric of ‘law reform’ for Muslim communities in India.
12
Dutta, Minakshi. "A Reading of Bhabendra Nath Saikia's Films from Feminist Lens." CINEJ Cinema Journal 8, no. 2 (December 3, 2020): 247–74. http://dx.doi.org/10.5195/cinej.2020.261.
Full textAbstract:
Feminist movement deconstructs the constructed images of women on the screen as well. The gap between real and reel woman is a vibrant topic of discussion for the feminist scholars. As a regional genre of Indian film industry Assamese film flourished during the third decades of twentieth century. Like the films of other parts of the world, Assamese films also constructing the image of woman, particularly Assamese women, in its own way of projection. Hence, this article is an attempt to explore the questions related to women’s representation by taking the films of Assamese director Dr. Bhabendra Nath Saikia as reference. Moreover, as per the demand of the article it will cover a historical overview of the representation of women in Indian cinema and Assamese cinema. Different theories from psychoanalysis and feminism will be applied to analyze the select movies.
13
Mangal, Astha. "Feminism in the Novels of Shobha De." NOTIONS 9, no. 2 (2018): 13–17. http://dx.doi.org/10.31995/notions.2018v09n2.03.
Full textAbstract:
Feminism, Self-realization, Indian Women, New Women, Indian literature in English has journeyed a long way to achieve its present glory and grandeur present a good number of women writers offering through their writings the penetrative insight into the complex issues of life. The novels of these women writers analyze the world of women, their sufferings as victims of male hegemony, they also express social, economic and political upheavals in Indian society.
14
Dr. Mudasir Ahmad Gori. "An Overview of the Complexities in Indian Feminism." Creative Launcher 6, no. 3 (August 30, 2021): 92–98. http://dx.doi.org/10.53032/tcl.2021.6.3.19.
Full textAbstract:
The paper aims to highlight the complexities that are dominant in Indian society. The variety of issues that makes Indian feminism different from western feminism is also explored. The present paper presents a brief overview of western feminism, however, a large portion discuss the Indian feministic concerns and issue. The paper is not limited to any particular writer or writing of an author but it is an eclectic approach to present the subtle difficulties of Indian feminism in the best possible way. The focus is largely on the third and fourth wave of feminism. Giving the increasing insecurities of women even in this digital era, the paper therefore is a humble effort in that direction to bring some of the merging issues and concerns of women in general and Indian women in particular to the forefront. An eclectic approach has been used for the evaluation of the issues and concerns therefore the paper highlights various feministic issues like cultural social, economic individual, Islamic etc. associated with different branches of feminism.
15
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.
Full textAbstract:
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.
16
Boisvert, Jennifer A. "Native American Indian Women, Fat Studies and Feminism." Somatechnics 2, no. 1 (March 2012): 84–92. http://dx.doi.org/10.3366/soma.2012.0042.
Full textAbstract:
This paper examines the experience of fat oppression in Native American Indian women from a feminist-multicultural perspective, thereby increasing our understanding of the multiple intersecting oppressions in these women's lives. This examination uncovers the unique realities of Native American Indian women and bridges fat studies and feminist bodies of literature. Recommendations are made that can further research, practice and activism agendas for women of colour.
17
Ghai, Anita. "Disabled Women: An Excluded Agenda of Indian Feminism." Hypatia: A Journal of Feminist Philosophy 17, no. 3 (July 2002): 49–66. http://dx.doi.org/10.2979/hyp.2002.17.3.49.
Full text
18
Ghai, Anita. "Disabled Women: An Excluded Agenda of Indian Feminism." Hypatia 17, no. 3 (2002): 49–66. http://dx.doi.org/10.1353/hyp.2002.0052.
Full text
19
Sarangi, Jaydeep. "Metaphors of Conquest: Towards the Aesthetics of Dalit Feminism through Select Texts and Contexts." Contemporary Voice of Dalit 10, no. 1 (January 17, 2018): 77–83. http://dx.doi.org/10.1177/2455328x17745173.
Full textAbstract:
One of the aims of writing dalit literature in India has been to reveal to the readers the injustice, oppression, helplessness and struggles of many of the disadvantaged populations under the social machine of stratification in India. Caste politics in India is unique and culture specific. Dalit feminism is unique in Indian context. The stratified Indian society beguiles the dalit women to the whirlpool of social oppression and exploitation. It is against any sort of class distinction. Conceiving the ideology of Dr B. R. Ambedkar: ‘Educate, agitate, organize’ dalit women write back.
20
Raju, S. "The Issues at Stake: An Overview of Gender Concerns in Post-Independence India." Environment and Planning A: Economy and Space 29, no. 12 (December 1997): 2191–206. http://dx.doi.org/10.1068/a292191.
Full textAbstract:
This paper covers several key issues relating to women and gender in post-1947 India. A detailed discussion on the construction of ‘women’ by colonial and anticolonial forces prior to Independence helps place the post-Independence period in context. Because the issues are complex and intertwined, it is argued that in the Indian context the definition of conventional feminism needs to be substantially enlarged to incorporate the vast canvass covered and the role played by women in realising the aspirations of the common people including women. Thus, the author provides some representative case-study materials on Indian women in struggle (Shahada, anti-arrack, and Chipko, etc) while taking care to point out the too common assumption that these, particularly the last one, are or were women's movements. This is followed by an account of how women have been defined as a problem by various Indian plans and how women's issues are so often written around (or under) the state's desire to control female bodies in the name of national population planning. The discussion here maintains a critical edge in bringing together a narrative of Indian planning around ‘women’ with several remarks on (and drawn from) Western and non-Western feminisms.
21
Bo, Ting. "An Eco-feminist Reading of Love Medicine." Journal of Language Teaching and Research 7, no. 3 (May 1, 2016): 505. http://dx.doi.org/10.17507/jltr.0703.10.
Full textAbstract:
Louise Erdrich is one of the most prolific, important and successful contemporary native American writers. Love Medicine is her representative work. And it represents the lives of Chippewa Indians in reservation. This paper aims to analyze traditional Indian women’s relationship with nature from the perspective of eco-feminism. Both the Indian women and the living environment in reservation are persecuted by the patriarchy and they are deprived of voice. In men’s eyes, women and the nature are just something inferior and attached to them. However, the Indian women don’t yield. They unite together and make the best use of their close relationship with nature, rebuilding the harmony between men and women, man and nature, thus gaining more freedom and power and elevating their social status.
22
Allen, Robin, and Jayashree Nimmagadda. "Asian Indian Women and Feminism: A Double-edged Sword?" Asia Pacific Journal of Social Work and Development 9, no. 1 (March 1999): 26–41. http://dx.doi.org/10.1080/21650993.1999.9755805.
Full text
23
Ranaware, Ravindra. "Feministic Analysis of Shauna Singh Baldwin’s selected stories in English Lessons and Other Stories." Feminist Research 4, no. 1 (May 11, 2020): 1–5. http://dx.doi.org/10.21523/gcj2.19010102.
Full textAbstract:
The present paper aims at exploration of Shauna Singh Baldwin’s specific technique implemented to present women predicament in selected stories from feministic point of view. The feministic point of view has developed out of a movement for equal rights and chances for women society. The present search is based on analytical and interpretative methods. Shauna Singh Baldwin is a writer of short fiction, poetry, novels and essays. Her ‘English Lessons and Other Stories’ explores the predicament of earlier neglected women of Sikh community by putting them in the context of globalization, immigration to West and consumerism at Indian modern society. “Montreal 1962” presents a Sikh wife’s attachment, love, determination, struggles and readiness to do anything for survival in Canada where her husband is threatened to remove his turban and cut his hair short to get the job. “Simran” presents the story of sacrifice of individual desire by a young Sikh girl because of her mother’s fundamentalist attitude. The title of story “English Lessons” presents injustice to an Indian woman who has married to an American, who compels her to become a prostitute and a source of his earnings in the States. The fourth selected story “Jassie” tells us about the timely need of religious tolerance in the file of an Indian immigrant old woman. Being a feminist writer, though Baldwin has never claimed directly to be, she has very skillfully presented the issues of feminism through her own technique of presentation. She has used technique of presenting absence or opposite to highlight it indirectly. Thus, true to her technique, though not explicitly declared, Baldwin is one of the feminist writers who skillfully deals with feminine concerns.
24
Katuwal, Saraswati. "Subjugation of Women in Anita Nair’s Mistress: A Study on Eco-Feminism." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 110–21. http://dx.doi.org/10.3126/rnjds.v4i1.38042.
Full textAbstract:
The condition of Nepalese or Indian women still in the primitive stage from a modern eco-feminism perspective. The socio-cultural status of a woman of developing economies like Nepal and India, Anita Nair’s Mistress provides a clear spectrum. The pain, suffocation, suppression, passion, love, and hate are beautifully analyzed in the Novel. To find out its relevancy in the present context of ecofeminism the study has adopted the textual analysis method with selected literature presented in reference. The researcher tried to find the Subjugation, through Anita Nair’s Mistress focuses on the Subjugation of females, and how they face extremity in a male-dominated society. The study explores the resistance, struggle of women in this context of what women are for the male and hence how they are treated as per the Novel – Mistress by Anita Nair.
25
Pan, Anandita. "Dalit Women in Mutation: The Birth of a New Social Organism." Contemporary Voice of Dalit 10, no. 1 (January 17, 2018): 67–76. http://dx.doi.org/10.1177/2455328x17745171.
Full textAbstract:
This essay is concerned with ‘Dalit woman’ as a category constructed through the intersection of caste and gender. It contends that in their effort to present ‘woman’ and ‘Dalit’ as two distinct and unitary groups, mainstream Indian feminism and Dalit politics treat caste and gender as mutually exclusive. As a result, Dalit women and their issues are either ignored, or they are assimilated separately within ‘women’ or ‘Dalits’. This article proposes that mutation, as an interventionist theoretical tool, can become useful in posing ‘Dalit woman’ as a new social organism. Taking P. Sivakami’s autobiography, The Grip of Change (2006), as a case study, this article investigates the contours of ‘Dalit woman’ as a mutable category built in contradistinction to ‘woman’ in mainstream Indian feminism (wherein gender becomes the exclusive analytical structure) and ‘Dalit’ in Dalit politics (which sees caste system at the core of their oppression). Since this study investigates identity construction of ‘Dalit woman’, the exploration of the homogeneous representations of ‘woman’ and ‘Dalit’ primarily draws from autobiographical narratives.
26
N.K, Amaljith. "FEMINISM AND REPRESENTATION OF WOMEN IDENTITIES IN INDIAN CINEMA: A CASE STUDY." Brazilian Journal of Policy and Development 3, no. 1 (April 8, 2021): 10. http://dx.doi.org/10.52367/brjpd.2675-102x.2021.3.1.10.
Full textAbstract:
The film is one of the most popular sources of entertainment worldwide. Plentiful films are produced each year and the amount of spectators is also huge. Films are to be called as the mirror of society. Because they portray the actual reality of the society through the cinematography. Thus, cinema plays an essential role in shaping views about, caste, creed and gender. There are many pieces of research made on the representation of women or gender in films. But, through this research, the researcher wants to analyse in-depth about the character representation of women in the Malayalam film industry how strong the so-called Mollywood constructs the strongest and stoutest women characters in Malayalam cinema in the 21st-century cinema. The study titled “Feminism and Representation of Women Identities in Indian Cinema. A Case Study” confers how women are portrayed in the Malayalam cinema in the 21st century and how bold and beautiful are the women characters in Malayalam film industry are and how they act and survive the social stigma and stereotypes in their daily life. All sample films discuss the plights and problems facing women in contemporary society and pointing fingers towards the representation of women in society. The case study method is used as the sole Methodology for research. And Feminist Film theory and theory of patriarchy applied in the theoretical framework.
27
Basu, Srimati. "The Bleeding Edge: Resistance as Strength and Paralysis." Indian Journal of Gender Studies 7, no. 2 (September 2000): 185–202. http://dx.doi.org/10.1177/097152150000700203.
Full textAbstract:
The study of feminism as a mark of feminist agency is examined across a range of feminist schol arship, followed by reflections on the concluding scene of Ashapurna Devi's novel in Bangla, Pratham Pratisruti, and ends with some conclusions based upon ethnographic work on Indian women and inheritance. The explorations of different sites of fiction and ethnography indicate that individual acts of women's resistance should be kept separate from the systemic changes that organised movements seek to effect.
28
Burton, Antoinette, and Azra Asghar Ali. "The Emergence of Feminism among Indian Muslim Women 1920-1947." American Historical Review 106, no. 3 (June 2001): 965. http://dx.doi.org/10.2307/2692376.
Full text
29
Deo, Nandini. "Indian Women Activists and Transnational Feminism over the Twentieth Century." Journal of Women's History 24, no. 4 (2012): 149–74. http://dx.doi.org/10.1353/jowh.2012.0037.
Full text
30
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.
Full textAbstract:
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.
31
Suresh, Midhuna M., and Sreejitha P S. "Green Shades of Feminity: An Ecofeministic Study of Selected Poems of Sugathakumari and Kamala Das." SMART MOVES JOURNAL IJELLH 9, no. 1 (January 28, 2021): 206–22. http://dx.doi.org/10.24113/ijellh.v9i1.10892.
Full textAbstract:
The discourse on feminism and ecology is familiar in literary studies as well as in socio-cultural scenario. But it seldom merged with each other-it has probably only been five decades since Indian literature has started discussing Eco feminism. Eco feminism, in short, blends the theories of feminism and ecology. This research paper critically analyses poems of the prolific Indian writers Sugathakumari and Kamala Das who always fought for upholding the women’s issues and conserving the nature. The paper aims to study their writings through the lenses of Ecofeminism, to treat them as their unabashed political commentaries on women and nature.
32
Nirmalawati, Widya. "A Dillema of a Post-Feminist Woman: A Study Case of One Indian Girl." Academic Journal Perspective : Education, Language, and Literature 6, no. 1 (May 30, 2018): 10. http://dx.doi.org/10.33603/perspective.v6i1.1063.
Full textAbstract:
After post-feminism period, women still have to struggle to be “perfect human being”as her own ideal. It is not only the case for women having no power, intellectualism, and money, but also for ladies with authority and prosperity enabling her own to be an single individual with financial and time freedom. This can be seen in a contemporary literary work, One Indian Girl (Bhagat: 2016), in which an Indian girl having a prestigious position in an American investment bank could not achieve her ideal life. This paper is aimed to reveal the dilemma of a feminist woman in her relation to men and to her family norms and her defeat to the true reality she failed to mediate. Using post-feminist approach, this paper investigated the fictional facts to prove that source of the problems is actually her female being. It is indicated that the problems she had in her life coming from her female feminist. From the very first, it was depicted that she was viewed negatively by her own mother for being a female baby. Her intellectual is not worthy for boys and her mother. In her study, she was blamed for having her master, rather than early marriage. Finally, she was being accused of earning a lot of money, which normally becomes a prestigious achievement for men, by her boyfriend and her mother. She was in dilemma to choose between her dreamed profession or her marriage. The girl is a character who highly likely to represent other girls or women who are still defeated by the inequities of positioning a man-woman parallelism. Key words: One Indian Girl, post-feminist, dilemma
33
Chakraborty, Sanchayita Paul, and Dhritiman Chakraborty. "Bengali Women’s Writings in the Colonial Period: Critique of Nation, Narration, and Patriarchy." Zeitschrift für Anglistik und Amerikanistik 66, no. 1 (March 28, 2018): 19–34. http://dx.doi.org/10.1515/zaa-2018-0004.
Full textAbstract:
Abstract Critical engagements like the first autobiography written by a Bengali woman, Rasasundari Devi, and the non-fictions by Kailashbasini Devi, Krishnabhabini Das, and other women writers in the second half of the nineteenth century contested the imagined idealization of the Hindu domesticity and conjugality as spaces of loveableness and spiritual commitment. They criticized coercion in child-marriages and the forceful injunctions of the Hindu scriptures on both married and widowed women. Such rhetoric of quasi empowerment needs to be disaggregated to perpetuate issues of ‘double colonization,’ ‘dual-hold’ in feminism in India. The question is whether there can be any grounds of women’s agency in the Indian tradition. Eurocentric critiques are ill-equipped to politicize all modalities of a culture of social exclusion in Hindu imaginaries. Henceforth, as questions of equality, emancipation, and empowerment are fiercely debated in the public domain in contemporary India, we need to argue how immanent dissenting woman subjectivity can originate to counteract multiple patriarchies formed in Indian immediacies.
34
Antoinette Shalini, Lourdes, and Alamelu C. "A JOURNEY FROM STRUGGLE TO PROMINENCE IN THE INDIAN FILM PINK." Humanities & Social Sciences Reviews 7, no. 5 (October 26, 2019): 823–26. http://dx.doi.org/10.18510/hssr.2019.75105.
Full textAbstract:
Purpose of the study: This work explores feminism as a conceptual framework for viewing society and its impact on women by analyzing the changes in women’s life and attitude through the film Pink.
Methodology: The study is descriptive research and is analyzed through the content and follows interpretive methods for critical analysis.
Main Findings: An amazing, valiant movie that spotlights on real young women who live genuine lives and manage thorny routine issues, which every young woman faces all over the world and relates with.
Applications of this study: The present work is interpreted in the light of feminist theory and criticism which has paved path for many solutions all over the world through not only writings but also by various means, in which films play a vital role where the struggles have been brought out in the screen so that women could relate themselves with the characters portrayed in the films which are not only imaginative; but the real face of many unknown women in the society.
Novelty/Originality of this study: The present work differs and deals with the co-existence that this society should abide by, be it a man or women both have equal roles in the society and through the lead actor this bold issue has been dealt in the film Pink.
35
Mukherjee, Sayan. "Dark Portrayal of Gender: A Post-colonial Feminist Reflection of Bapsi Sidhwa’s The Pakistani Bride and The Ice-candy Man." History Research Journal 5, no. 5 (September 26, 2019): 81–88. http://dx.doi.org/10.26643/hrj.v5i5.7919.
Full textAbstract:
The portrayals of women by fiction writers of Indian sub-continent can be seen in the context of postcolonial feminism. Sidhwa’s novels may be a part of postcolonial fiction, which is fiction produced mostly in the former British colonies. As Bill Ashcroft suggests in The Empire Writes Back, the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the colonizers. About the role of postcolonial literature with respect to feminism, Ashcroft writes, “Literature offers one of the most important ways in which these new perceptions are expressed and it is in their writings and through other arts such as paintings sculpture, music, and dance that today realities experienced by the colonized peoples have been most powerfully encoded and so profoundly influential.” Indian sub-continent fiction is the continuation and extension of the fiction produced under the colonial rulers in undivided India. As such it has inherited all the pros and cons of the fiction in India before the end of colonial rule in Indo-Pak. Feminism has been one part of this larger body of literature. Sidhwa has portrayed the lives of Pakistani women in dark shades under the imposing role of religious, social, and economic parameters. These roles presented in The Pakistani Bride and The Ice-Candy Man are partly traditional and partly modern – the realities women face.
36
Khan, Amara. "Metamorphosis of a Despondent Indian Woman: A Feminist Evaluation of Girish Karnad's Naga-Mandala." Global Regional Review V, no. II (June 30, 2020): 102–8. http://dx.doi.org/10.31703/grr.2020(v-ii).11.
Full textAbstract:
The article engages with the feminist approach in Girish Karnad's Naga-Mandala (1988) in the framework of postcolonial gender analysis. Naga-Mandala (1988) addresses the continued uneven power relations between female and male gender. Karnad's female character, Rani, in Naga-Mandala, is primarily pitiable, downgraded and most importantly an object of patriarchal social and political dominance and authority. The paper postulates Rani as a site of theoretical transformations, engaging with issues of gender subjectivity, sexuality, and power positionality in relation to the patriarchal Indian state. It further argues that Rani situates a performative self in the text through an interrogatory narrative voice that succeeds in participating in the critique of patriarchal subjectivity and hegemonic feminist positioning while inserting a resistant feminist ideology into gender discourse to re-envision the role of Indian women in India's development. Naga-Mandala echoes a substantial constituent of feminism. The drama enquires the patriarchal ethical enigma which burdens women with fidelity to their husbands but not the loyalty of men to their wives.
37
Eggers, Tuane Maitê. "Descolonizando narrativas sobre mulheres: a fotografia como potência." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 470–503. http://dx.doi.org/10.22456/2596-0911.104554.
Full textAbstract:
As narrativas sobre mulheres, mesmo dentro dos estudos feministas, podem ser entendidas como normativas e colonizadoras, especialmente quando se dão a partir de um olhar ocidental sobre as mulheres do terceiro mundo. A partir da análise do pensamento da autora indiana Chandra Talpade Mohanty, este artigo busca relacionar seu discurso com exemplos de mulheres fotógrafas que buscaram desconstruir essa estrutura hierárquica do olhar, como Claudia Andujar, Graciela Iturbide, Nair Benedicto e Susan Meiselas, além das reflexões da artista interdisciplinar Grada Kilomba, em diálogo com outros autores do campo da imagem. A fotografia pode ser considerada, assim, uma ferramenta de escrita de novas narrativas de resistência.Palavras-chave: Feminismo. Fotografia. Mulheres fotógrafas. AbstractNarratives about women, even within feminist studies, can be understood as normative and colonizing, especially when they are done from a western perspective on third world women. Based on the analysis of the thought of Indian author Chandra Talpade Mohanty, this article seeks to relate her discourse to examples of female photographers who sought to deconstruct this hierarchical structure of the gaze, such as Claudia Andujar, Graciela Iturbide, Nair Benedicto and Susan Meiselas, in addition to the reflections of the interdisciplinary artist Grada Kilomba, in dialogue with other authors in the field of image. Photography can thus be considered a tool for writing new narratives of resistance.Keywords: Feminism. Photography. Women photographers.
38
Hubel, Teresa. "Tracking obscenities: Dalit women, devadasis, and the linguistically sexual." Journal of Commonwealth Literature 54, no. 1 (July 12, 2017): 52–69. http://dx.doi.org/10.1177/0021989417717578.
Full textAbstract:
In his 1993 Dalit Panpaadu, Raj Gauthaman declares that Dalit writing should “outrage and even repel the guardians of caste and class” (qtd. in Holmström, 2008: xii). Writing by Dalit women has been exceptionally successful in achieving this goal, particularly in its representation of the sexuality and sexually-charged language of Dalit women. For instance, in Sangati, Tamil author Bama describes the difficult and deeply moving lives of Dalit women in south India. Although multiply subversive, Sangati is the most outrageous in its exposure of the sexual violence that often underpins the language of her female characters. Similarly, in her oral autobiography Viramma: Life of an Untouchable, Viramma repeatedly speaks in ways that suggest her embrace of that which, from an upper-caste and middle-class perspective, might seem vulgar, especially since it issues from the mouth of a woman. The present article theorizes this use of sexual language, arguing that it can be read as a powerful disruption of the feminine in that it refuses to play to patriarchal expectations about feminine decorum, and, as such, it models a defiance that mainstream feminism, rooted as it has been in predominantly middle-class values, might very well copy. To understand the contours of this defiance, I compare Dalit women’s bodily language, including that found in Sukirtharani’s poetry, to other expressions of Indian feminine sexuality: in Kamala Das’s biography and poems, and in the lyrics to devadasi songs.
39
Singh, Dr Jayshree, and Dr Chhavi Goswami. "Relocating Heteronormativity and Questioning Feminism: A Study in the Fiction of Chitra Banerjee Divakaruni." SMART MOVES JOURNAL IJELLH 7, no. 2 (February 28, 2019): 23. http://dx.doi.org/10.24113/ijellh.v7i2.7075.
Full textAbstract:
A Critical Study of the Selected Novels of Chitra Banerjee Divakaruni deals significantly with the post-feminist literature written by women novelists belonging to the Indian origin. She has delineated upon the thinking women of the Indian diaspora, whose mental faculty compels them to introspect their so long stereotypical status quo in the prevailing customs, traditions, myths, patriarchy, motherhood and marital life, that they have inherited or imbibed genetically to the alien lands far from their imaginary homelands. Due to literacy, technology, science, employment, migration, and the equal opportunities, economic independence, their sense of metaphysics has set equilibrium with their non-conventional discomfort zones and they have attempted to cross customized thresholds of comfort zones. They have advanced further from the set paradigms of women’s image which have been popularly prevalent from the historical perspective. the selected writings of the Indian – American diaspora woman author indicates that the dimensions of contextualizing in-betweenness, hybridity of thought in women’s personality and psyche have although been issues of conflicts and contradictions both in private and public space; however, they are more thoughtful to revamp and retrace their old-patterned trajectories for breaking the track of ice-ceiling. They have challenged fragile zones of both expectations and realities. Women characters in the novels of Chitra Banerjee Divakaruni (Contemporary Indian-American Diaspora Woman Novelist) have been projected with the capacities of self-emancipation in their own negative and positive perspective; they represent the modus operandi of self-sufficient, self-independent and self-exploratory to emancipate their lives, although, in their quest of being free, they deviate. They acknowledge the fact of mutual understanding and acceptance of differences which are the metaphorical ways of resistance. They attempt to oscillate their self-disintegration and self-denigration. The selected novels discuss the double standards of society/community in terms of the expected standards and reality standards and that’s what makes sense in the author’s creative-writing scholarship that analytically, dexterously, meaningfully and emotionally brings out a contemporary critique on the choices, changes and commonalities confronted by women, against women, and for women. The author explores uncommon reoccurrences of gender existential needs, responsibilities and roles in order to demystify the stereotypical, sociological and psychological myths with regard to women’s thoughts and actions.
40
Shrivastava, Dr Ku Richa. "Environmental, Eco - Criticism and Eco - Feminist Perspectives in Rohinton Mistry’s A Fine Balance & Gloria Naylor’s Linden Hills." SMART MOVES JOURNAL IJELLH 7, no. 8 (August 28, 2019): 16. http://dx.doi.org/10.24113/ijellh.v7i8.9610.
Full textAbstract:
This paper attempts a reading of Rohinton Mistry’s novel A Fine Balance (1997) and Gloria Naylor’s Linden Hills (1985) envision insights from recent developments in eco-criticism and eco-feminism. Through Gender theory eco-feminism substantiates the silence of women in Linden Hills.
Eco-criticism is a form of literary criticism based on ecological perspectives. It investigates the relation between human and the natural world in literature, such as the way in which environmental issues, cultural issues concerning the environment and attitudes towards nature are presented and analyzed. One of the main goals of eco-criticism concerns the environment and attitudes towards nature and ecological aspects. This form of criticism has gained a lot of attention during recent years (approximately since 2000) due to greater social emphasis on environmental destruction as a result of increased technology. It is hence a way of analyzing and interpreting literary texts. Eco critics investigate such things as the underlying ecological values, what, precisely, is meant by the word nature, and whether the examination of “Place” should be a distinctive category, gender or race. By examining the eco critical discourse in A Fine Balance, the paper posits that Mistry’s vision of development in India is predicated on the conditions of sustainability.
The Ecological Feminism is an interdisciplinary movement which interrogates the new ways of thought process concerning natural world, diplomacy, and mysticism. Eco-feminist speculation has exacting and important association between females and natural world. Eco-feminism understands the suppression of women and their mistreatment in phrases of the subjugation and operation of the environment. Naylor discusses gender conditioned with eco-feminism perspectives. She scrutinizes United States as a “Place”, in relation to race of Linden Hills.
The postcolonial feminist theory contends that through novel, A Fine Balance comparing with Linden Hills, Mistry interrogate the difficulties of maintaining natural and human diversity in the contemporary economic and social development in the Indian subcontinent. The aspects of paper are tailoring sustainability, ecology, eco - feminism and environment, urbanization and modernization, creation of ecological imbalance and the use of nature ‘as an end to all means’.
41
Skorokhodova, Tatiana. "The Origins of Emancipation and Feminism in 19th Century India: Bengalese Experience." Sociological Journal 27, no. 1 (March 26, 2021): 139–56. http://dx.doi.org/10.19181/socjour.2021.27.1.7848.
Full textAbstract:
The development of feminism and women’s emancipation in colonial India shows various trajectories and inner sources of the process within the regions occupied by a ‘larger society’ going through modernization. The first variant appeared in colonial Bengal — a peripheral region relative to the center of Brahminical order and a place where Indian and Western culture conjoined back in the 18–19th centuries. A system of rigid constraints of women’s freedom and rights emerged within the local patriarchal society, especially in the high strata, coming from a perspective of ritual purity and men’s ‘safety’. Women themselves were bearers of traditional consciousness with stereotypes and prejudices, and they were deprived the possibility to take part in their destinies as well as social life outside of a family. Based on the works of social reformers and intellectuals, the author describes the Bengalese variant of the origins of feminism and emancipation. The primary social actor of the process was the male feminist, who publicly proclaimed ideas of women’s rights and tried to improve the lives of women through reforms. The reformatory movements led by leaders from Rammohun Roy to Keshubchandra Sen turned out to be the first wave of the emancipation process; their activity promoted the circumstances for family and social emancipatory practices. The second wave was associated with women finally becoming active and starting to speak for themselves. The main factors that stimulated their activeness were literacy and education, along with support of their aspirations of behalf of men.
42
Jose, Jasmine, and V. Rajasekaran. "Universal Experience of Female Tribulations in an Indian Milieu: A Study on Deshpande's Novels Small Remedies and Roots and Shadows." Studies in Linguistics and Literature 1, no. 1 (June 7, 2017): 5. http://dx.doi.org/10.22158/sll.v1n1p5.
Full textAbstract:
<p><em>Though sexual politics is not something new but a universal experience of women, third wave feminism has acknowledged the differences like colours, ethnicities, regions, etc. and has started analysing how the experience of women is something that cannot be universalised but is different for women depending on their cultural background. This paper analyses the experience of middle class women in Indian scenario and how the gap between traditionalists and the educated middle class women in India leads to chaos and confusions in the society and how it imposes great pressure on the women to act according to the rules of the patriarchal community in the society using the selected novels of Sashi</em><em> </em><em>Deshpande. It also examines different forms of gender-specific discrimination targeted against women in Indian society.</em><em></em></p>
43
Singh, Poonam. "The Advent of Ambedkar in the Sphere of Indian Women Question." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 17–30. http://dx.doi.org/10.26812/caste.v1i2.182.
Full textAbstract:
The paper attempts to project Bhim Rao Ambedkar as one of the foremost liberal feminists who advocated for Hindu women’s legal rights through the constitutional provisions listed in the Hindu Code Bill. He proposed four major stipulations, “one change is that, the widow, the daughter, the widow of predeceased-son. All are given the same rank as the son in the matter of inheritance. In addition to that, the daughter is also given a share in her father’s property: her share is prescribed as half of that of the son.”[1] To contemplate the predicament and marginalized position of Indian women, Ambedkar posited that caste and gender are intertwined. The imposition of endogamy was made compulsory by Brahaminical hierarchy which eulogized by Hindu religious scriptures to ensure sustained subjectivity of women, which eventually depreciated the egalitarian position of women. The focal point of the research paper remains a close textual analysis of Ambedkarite canon with archival study and genealogical examination contouring the discourse. The paper also encompasses potent reasons to establish the differences between the marginalization of upper-caste women and Dalit women. Difference between them is maintained by the ‘graded inequality.’ After having observed such differences, the paper intends to extend the idea that Ambedkar worked as a socio-political champion for Dalit women and Indian women concomitantly. To guarantee the freedom, equality, and individuality of Indian women, Ambedkar resorted to legalized mechanism and constitutional provisions.
Key Words: Ambedkar, Hindu Code Bill, Manusmriti, Indian Women, Dalit Women, Indian Feminism, Caste, Patriarchy
44
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.
Full textAbstract:
<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>
45
Shobana, S. "A Quest for Identity - A Feminist Approach in Manju Kapur’s Home." SMART MOVES JOURNAL IJELLH 7, no. 8 (August 28, 2019): 10. http://dx.doi.org/10.24113/ijellh.v7i8.9608.
Full textAbstract:
The paper aims to research the search for self-identity and feminism in Manju Kapur's Home. Home is a masterful novel of the acts of kindness, compromise, and secrecy that lies at the center of each family. The novel, narrate of Indian family life spans three generations whose destiny and dreams are pasted to the Banwarilal cloth shop. Nisha the protagonist has got to struggle for establishing her identity and to survive during this male-dominated world. In Indian society, women have never been acknowledged as a person outside their pre-destined roles of a woman, daughter, and mother. The female hero of Home tries to free herself of ‘dependence syndrome' thrust upon her by the agents of social organization. The paper focuses on the journey of the feminine protagonist, Nisha towards individuality and self-identity and don't wish to be seen as a self-sacrificing rubber-doll. She had to struggle for her existence as, like different heroines of Manju Kapur, she is within the transformation to innovate the search of autonomy and feminine identity.
46
Sarkar, Sreyoshi. "Engendering Protest and Rethinking “Azadi” in Kashmir in Vishal Bhardwaj’s Haider." Meridians 20, no. 1 (April 1, 2021): 90–126. http://dx.doi.org/10.1215/15366936-8913129.
Full textAbstract:
Abstract Women living in the South Asian conflict zone of Kashmir have been represented by mainstream media and film as mainly victims of the Indian state power’s political and sexual violence, as protestors who are supporting their men’s insurgency in Kashmir, or as aligned with local Islamic militant groups. This obscures their nuanced testimonies, political objectives, and multivalent agencies within the conflict zone. The author shows how Vishal Bharadwaj’s 2014 film Haider, an adaptation of Shakespeare’s Hamlet, disrupts such erasures to highlight Kashmiri women’s lived experiences in the conflict zone at intersections of everyday and extraordinary violence. By close reading scenes from the film via cinematic structure, dialogue, acting, camerawork, and mise-en-scène, the author shows how Haider not only mounts a scathing critique of the Indian occupation of Kashmir but also underscores the need for more capacious considerations of postcolonial feminisms as emergent from lived experiences versus adhering to established checklists approved by Euro-American feminism. The film’s investments in its female protagonists—Ghazala and Arshia—more than the men also uncovers the former’s redefinitions of azadi (freedom) as not just about Kashmiri political autonomy from India and Pakistan but also about nonviolence, equality, and justice for women and by extension all marginalized populations in Kashmir.
47
Narayanan, Yamini. "“Cow Is a Mother, Mothers Can Do Anything for Their Children!” Gaushalas as Landscapes of Anthropatriarchy and Hindu Patriarchy." Hypatia 34, no. 2 (2019): 195–221. http://dx.doi.org/10.1111/hypa.12460.
Full textAbstract:
This article argues that gaushalas, or cow shelters, in India are mobilized as sites of Hindutva or Hindu ultranationalism, where it is a “vulnerable” Hindu Indian nation—or the “Hindu mother cow” as Mother India—who needs “sanctuary” from predatory Muslim males. Gaushalas are rendered spaces of (re)production of cows as political, religious, and economic capital, and sustained by the combined and compatible narratives of “anthropatriarchy” and Hindu patriarchy. Anthropatriarchy is framed as the human enactment of gendered oppressions upon animal bodies, and is crucial to sustaining all animal agriculture. Hindu patriarchy refers to the instrumentalization of female and feminized bodies (women, cows, “Mother India”) as “mothers” and cultural guardians of a “pure” Hindu civilization. Both patriarchies commodify bovine motherhood and breastmilk. which this article frames as a feminist issue. Through empirical research, this article demonstrates that gaushalas generally function as spaces of exploitation, incarceration, and gendered violence for the animals. The article broadens posthumanist feminist theory to illustrate how bovine bodies, akin to women's bodies, are mobilized as productive, reproductive, and symbolic capital to advance Hindu extremism and ultranationalism. It subjectifies animal bodies as landscapes of nation‐making using ecofeminism and its subfield of vegan feminism.
48
Singh, Sugandha S., and Abha Shukla Kaushik. "Chick Lit in India: A Step Towards Power Feminism." Indian Journal of Gender Studies 28, no. 3 (September 26, 2021): 369–84. http://dx.doi.org/10.1177/09715215211030405.
Full textAbstract:
Chick lit which is generally described as the modern-day fairy tale focuses upon the lives of young urban educated working women in search of a life partner. These books labelled as popular literature were summarily dismissed by the critics as frivolous and insignificant. A deeper study focusing upon transformed symbols and motifs with respect to the lives of women, offers an important insight into how 21st-century feminism is moving beyond a ‘victim feminism’ mindset to that of ‘power feminism’. This study is a semiotic study of Indian chick lit with a special focus upon four novels: Piece of Cake (2004) by Swati Kaushal, Girl Alone (2005) by Rupa Gulab, Almost Single (2009) by Advaita Kala and Losing My Virginity and Other Dumb Ideas (2011) by Madhuri Banerjee.
49
Et. al., Swapna Emmadi ,. "Dileanation And A Role Of Mainstream To Dalit Feminism." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (April 10, 2021): 1619–27. http://dx.doi.org/10.17762/turcomat.v12i2.1445.
Full textAbstract:
Dalit women have long occupied marginal positions and been excluded from two major Indian social movements: The Feminist Movement and the Dalit Movement. The researcher examines how Dalit women have made creative use of their marginality—their ‘outsider-within' status—and have represented their lived experiences. The study scrutinizes select life narratives of Dalit women writers: Bama's Sangati: Events (2005), Urmila Pawar’s The Weave of My Life (2015), and Baby Kamble’s The Prisons We Broke (2008) to discuss and explore the sociological significance of three characteristic themes in these narratives: (1) the interlocking nature of Dalitwomen’s oppression, (2) endurance and resilience, (3) their role in the transformation of the Dalit community. Thus, the perspectives of Dalit women writers create new knowledge about their lives, families, and communities. Their perspectives may well provide a preparatory point for the development of the Dalit Feminist Standpoint.
50
Tavassoli, Sarah, and Narges Mirzapour. "Postcolonial-Feminist elements in E. M. Forster's A Passage to India." Khazar Journal of Humanities and Social Sciences 17, no. 3 (October 2014): 68–76. http://dx.doi.org/10.5782/2223-2621.2014.17.3.68.
Full textAbstract:
Postcolonial feminism, also labeled third-world feminism, is an innovative approach, depicting the way women of colonized countries suffer from double colonization: native patriarchies and imperial ideology. While Western feminism focuses on gender discrimination, postcolonial feminism tries to broaden the analysis of the intersection of gender and multicultural identity formation. Postcolonial feminists believe that Western feminism is inattentive to the differences pertaining to class, race, feelings, and settings of women of colonized territories; therefore, postcolonial feminism warns the third-world woman not to copy nor imitate the Western woman's style, and tries to demonstrate what feminism means to woman in a non-western culture. The present article is based on the conviction that E. M Forster's A Passage to India (1924) possesses the characteristics to be interpreted from the postcolonial feminism vantage point. This novel is the account of two British women who question the standard behaviors of the English toward the Indians and suffer permanently from an unsettling experience in India. The female victim in this novel is not a third-world black woman as typically portrayed in such novels, but a white British woman who fails in her quest to see the real India. By depicting the limited worldview of the two British women this article concludes that the privilege attributed to them is indeed a one- dimensional view and Western feminist prejudice.