Relevant bibliographies by topics / Khasi Women

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Academic literature on the topic 'Khasi Women'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Khasi Women"

1

Nongbri, Tiplut. "Khasi Women and Matriliny: Transformations in Gender Relations." Gender, Technology and Development 4, no. 3 (November 2000): 359–95. http://dx.doi.org/10.1177/097185240000400302.

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Nongbri, Tiplut. "Khasi Women and Matriliny: Transformations in Gender Relations." Gender, Technology and Development 4, no. 3 (January 2000): 359–95. http://dx.doi.org/10.1080/09718524.2000.11909976.

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Roy, Animesh. "Discord in Matrilineality: Insight into the Khasi Society in Meghalaya." Society and Culture in South Asia 4, no. 2 (May 11, 2018): 278–97. http://dx.doi.org/10.1177/2393861718767238.

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The matrilineal society of the Khasi tribe in Meghalaya is now undergoing a transitional phase, whereby, on the one hand, the government is attempting to destine its traditional political institutions into more efficient instruments of democratic decentralisation, resulting into contradictions over the ‘manoeuver of village-level governance’ between the government and the Khasi Hills Autonomous District Council (KHADC), and, on the other hand, a section of Khasi men presuming themselves to be deprived of the property rights wanting to be recognised at par with the Khasi women. Given such a situation, this piece of work attempts to analyse the status of both Khasi males and females in terms of their involvement in social, economic and political affairs under matrilineality. It also critically evaluates the fecundity of the Village Administration Bill (VAB) of 2014 keeping a gender perspective in focus. The article, however, argues that despite having claimed to have placed women in higher position than men in the society, the Khasi matrilineality vitriolically relegates the role of women in politics and governance, thus portraying a contradiction. This contradiction even vividly exists in the recent VAB passed by the KHADC. Our primary survey also reflects that the female workforce has mostly established a foothold in the low-profile economic activities while dominance of the male workforce is found in those economic activities that are associated with a higher social status.
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Shangpliang, Rekha M. "Forest Legislations and Livelihood Strategies: Khasi Women in Rural Meghalaya." Sociological Bulletin 61, no. 3 (September 2012): 479–93. http://dx.doi.org/10.1177/0038022920120306.

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5

Keeni, Minakshi, Nina Takashino, A. K. Nongkynrih, and Katsuhito Fuyuki. "WOMEN EMPOWERMENT IN A RURAL MATRILINEAL SOCIETY OF MEGHALAYA, INDIA." Journal of Asian Rural Studies 2, no. 2 (July 10, 2018): 144. http://dx.doi.org/10.20956/jars.v2i2.1417.

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The present study was undertaken to ascertain whether rural women are empowered in a matrilineal society in India. In a state where traditional institutions function on the basis of local customs and conventions that are not codified and yet religiously followed, it is questionable to whether the women are essentially empowered. In such a scenario, one wonders if owning land is enough to empower a woman. The objective of this study is to check if whether land ownership empowers a woman and if it gives her decision-making power in the household. The study was conducted at one village from each of the two districts in Meghalaya- the East Khasi Hills and the West Khasi Hills. Fifty female respondents from each district were made to answer a structured questionnaire, after which four respondents had to be eliminated, as they were unmarried and eighteen respondents had to be dropped as they were either a widow or separated. Probit regression was then used to analyze the data. The results stated that women who inherited land were more likely to have a savings account and be a part of a socio-economic group. From this it can be concluded, that women who owned land through lineage were empowered, however the fact that they still consider their husbands to be the head of the family, makes us consider that there may be a psychological component to it.
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Oosterhoff, Pauline, Badalam Dkhar, and Sandra Albert. "Understanding unmet contraceptive needs among rural Khasi men and women in Meghalaya." Culture, Health & Sexuality 17, no. 9 (June 25, 2015): 1105–18. http://dx.doi.org/10.1080/13691058.2015.1042918.

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7

Mukherjee, Sangeeta, and Sruthi P. "Women, Nature and Culture: An Ecofeminist Reading of the Matrilineal Culture of the Khasis, Jaintia and Garo Tribes of Meghalaya." Cultura de los cuidados, no. 58 (December 2, 2020): 165. http://dx.doi.org/10.14198/cuid.2020.58.15.

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Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the advocates for nature rather than men. The paper, therefore, aims to investigate ecofeministic elements among the Khasi, Jaintia and Garo tribes of Meghalaya and tries to express an ecofeministic view concerning family, marriage, religion, and food culture of the Meghalaya tribes.
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8

Das Gupta, Madhuchhanda, Haimanti Choudhury, and Mayashree B. Das. "Discrimination against Women in a Matrilineal Society: A Reality in the Khasi Tribe of Meghalaya." Arthshastra : Indian Journal of Economics & Research 2, no. 4 (August 20, 2013): 44. http://dx.doi.org/10.17010/aijer/2013/v2i4/36078.

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9

Agrahar-Murugkar, D., and P. P. Pal. "Intake of nutrients and food sources of nutrients among the Khasi tribal women of India." Nutrition 20, no. 3 (March 2004): 268–73. http://dx.doi.org/10.1016/j.nut.2003.11.008.

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10

Makdoh, Ksanbok, Marvellous B. Lynser, and Kevin Howard M. Pala. "Marketing of Indigenous Fruits: A Source of Income among Khasi Women of Meghalaya, North East India." Journal of Agricultural Sciences 5, no. 1-2 (July 2014): 1–9. http://dx.doi.org/10.1080/09766898.2014.11884707.

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Books on the topic "Khasi Women"

1

Occupational inclinations of tribal women in Meghalaya. New Delhi: Concept Pub. Co., 2012.

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2

Nongbri, Tiplut. Gender, matriliny, and entrepreneurship: The Khasis of North-East India. New Delhi: Zubaan, an imprint of Kali for Women, 2008.

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3

Terry, Roy. Women in khaki: The story of the British woman soldier. London: Columbus Books, 1988.

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Women in Khaki: The story of the British women soldiers. London: Columbus, 1988.

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Mba, Nina Emma. Kaba and khaki: Women and the militarized state in Nigeria. East Lansing, MI (202 International Center, Michigan State University, East Lansing 48824-1035): Office of Women in International Development, Michigan State University, 1988.

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Women khadi workers: A study of economic conditions and status of women spinners in Uttar Pradesh. Lucknow: Giri Institute of Development Studies, 1985.

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Wheelwright, Julie. Mata Khari: Rokovai︠a︡ li︠u︡bovnit︠s︡a, ili istorii︠a︡ zhenskogo shpionazha. Smolensk: "Rusich", 1996.

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8

Hegarty, Marilyn E. Victory girls, khaki-wackies, and patriotutes: The regulation of female sexuality during World War II. New York, NY: New York University Press, 2007.

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Hegarty, Marilyn E. Victory girls, khaki-wackies, and patriotutes: The regulation of female sexuality during World War II. New York: New York University Press, 2008.

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Hegarty, Marilyn E. Victory girls, khaki-wackies, and patriotutes: The regulation of female sexuality during World War II. New York: New York University Press, 2008.

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Book chapters on the topic "Khasi Women"

1

Ahmmed, Faisal. "Gender Dimensions of Aging Among Indigenous People." In Handbook of Research on Multicultural Perspectives on Gender and Aging, 142–58. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4772-3.ch011.

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Researchers view older people as a homogenous group where age is a leveler of characteristics. But factors such as gender, socio-economic background, family relationships and support, living situation, physical condition, cultural practices, etc. severely influence how a person will enjoy their later life. In Khasi Indigenous community women enjoy higher status than their counterparts. Due to a strong matriarchical family system, women become the owner of property inherently and husbands stay in wives' houses. This empowers women economically and family members show their loyalty to the head of the family who is a woman. During old age, women are well cared for by family members, and elderly males are sometimes neglected, which is totally opposite to the majority people of Bangladesh. Based on an ethnographic study, this chapter explains how customs work in the creation of a special later life experience among elderly women. It also explains the challenges faced by Khasi elderly people in getting access to modern medical facilities and other government supports as citizen of Bangladesh.
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Mody, Sujata S. "Alternate Realms of Authority." In The Making of Modern Hindi, 214–60. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489091.003.0006.

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Chapter 5 examines two landmark Hindi short stories that contested aspects of Dwivedi’s literary agenda. In ‘Dulāīvālī’ (quilt-woman), Banga Mahila used regional and domestic women’s speech in addition to Dwivedi’s preferred standard, Khari Boli prose. Her fictional exploration of the impact of nationalist ideals on middle-class Bengali women in the Hindi-belt further challenged the patriarchal authority with which Dwivedi and other nationalists sought to shape an emergent nation. Chandradhar Sharma ‘Guleri’, in ‘Usne kahā thā’ (she had said), employed regional/ethnic speech that was also gendered, as masculine and vulgar, once again flouting Dwivedi’s preferences for an upright, Khari Boli standard. His story, featuring a Sikh soldier fighting in Europe during World War I, upheld some nationalist ideals, but also defied conventional mores. Both stories underwent extensive editorial revisions, yet there remains a record in their final published versions of their authors’ defiance, and of Dwivedi’s strategic responses to such challenges.
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"‘Eve in Khaki’: The Women’s Army Auxiliary Corps." In Women in the British Army, 73–93. Routledge, 2006. http://dx.doi.org/10.4324/9780203088326-11.

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Lucy, Noakes. "Eve in Khaki: Women Working with the British Military, 1915–18." In Women and Work Culture, 213–28. Routledge, 2017. http://dx.doi.org/10.4324/9781315233789-17.

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Robert, Krisztina. "The unsung heroines of radical wartime activism: gender, militarism and collective action in the British Women’s Corps." In Labour, British radicalism and the First World War. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526109293.003.0009.

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Drawing on wartime press articles and photographs, post-war memoirs and oral history interviews, Krisztina Robert identifies two main strategies, both actual and discursive, through which the women constructed the meaning of their work in the British Women’s Corps. The first one, militarisation, entailed working under martial discipline at military sites, wearing service uniforms of khaki (controversial for some) and performing duties previously done by soldiers, sailors and airmen. The second strategy included a strong emphasis on occupational training and/or previous experience as an entry condition into the Corps, with emphasis on the mental and physical difficulty of the jobs and the use of modern technology in the work processes
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