Indian Women Activists and Transnational Feminism over the Twentieth Century

2012 ◽  
Vol 24 (4) ◽  
pp. 149-174 ◽  
Author(s):  
Nandini Deo
Keyword(s):  
Twentieth Century ◽  
Women Activists ◽  
Transnational Feminism ◽  
Indian Women

Book Reviews

2001 ◽  
Vol 10 (3) ◽  
pp. 421-430
Keyword(s):  
Twentieth Century ◽  
Social Theory ◽  
Nuclear State ◽  
Risk Society ◽  
Indian Women ◽  
Critical Issues ◽  
Anglo American ◽  
Victor Tadros ◽  
At Home

Book reviews: Adam, Barbara, Ulrich Beck and Joost van Loon (eds), The Risk Society and Beyond: Critical Issues for Social Theory (reviewed by Charlotte Augst); Mansell, Wade, Belinda Meteyard and Alan Thompson, A Critical Introduction to Law (reviewed by Ralph Sandland); Rowe, Michael, The Racialisation of Disorder in Twentieth Century Britain (reviewed by Preet Nijhar); Boland, Faye, Anglo-American Insanity Defence Reform: The War Between Law and Medicine (reviewed by Victor Tadros); Kauzlarich, David and Ronald C Kramer, Crimes of the American Nuclear State at Home and Abroad (reviewed by Roger S. Clark); Lippens, Ronnie, Chaohybrids: Five Uneasy Peaces (reviewed by Bruce A. Arrigo); Basu, Srimati, She Comes to Take Her Rights: Indian Women, Property and Propriety (reviewed by Saira Rahman)

scholarly journals Sati: a review article

1998 ◽  
Vol 61 (1) ◽  
pp. 74-81 ◽  
Author(s):  
Werner Menskt
Keyword(s):  
Women Activists ◽  
Women's Movement ◽  
Local Level ◽  
Review Article ◽  
Gender Violence ◽  
Indian Women ◽  
Male Domination

The last recorded case of sati in India, the murder (for such it undoubtedly was) of Roop Kanwar, which took place in the large Rajasthani village of Deorala in 1987, has had many reverberations. In particular, it has served as a focus for international and Indian women activists' opposition to continuing gender violence and to male domination in general. Not surprisingly, the responses have been wide-ranging, from individual and collective acts of feminist solidarity to various attempts at local level, mainly by men and political agencies, to discredit this particular women's movement.

scholarly journals Gender, Religion and Nationalism: Locating Muslim women in Indian Nationalist Discourse in Momtaz Shah Nawaz’s The Heart Divided

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Suma Chisti ◽  
Keyword(s):  
Twentieth Century ◽  
Muslim Women ◽  
Woman Writer ◽  
Indian Women ◽  
Colonial India ◽  
Nationalist Discourse ◽  
New Women ◽  
Early Twentieth Century ◽  
Indian Nationalism ◽  
Late Nineteenth

In the late nineteenth and early twentieth century colonial India, with the dramatic changes in socio-political scenario the nationalist discourse in India was significantly reshaped. And with the rise of a new nationalist discourse in India, the position and representation of women in Indian nationalist discourse was rethought and redefined – first, because of the rise of Goddess-centric nationalist rhetoric and secondly, the nationalist leaders’ promotion of and call for women participation in the freedom movement. Historian, critics and social scientists find women liberation movement, social reform and cultivation of feminist discourse in India intertwined with the rise of nationalism or national movement in the country. In the late nineteenth and early twentieth century India witnessed the emergence of nationalist concepts of “New Women”, “Modern Indian Women” or “Mother India”. And the rise of these ideas substantiates both the subjective and objective position of women in Indian nationalist discourse. But so far as the position or representation of Indian Muslim women in Indian nationalist discourse is concerned, it has always been difficult to address the issue. While addressing this problem of the position of Indian Muslim women in Indian nationalist discourse some more points and facts need to be taken into account– first, the rise of Two Nation Theory which demanded a separate country for the Muslims of undivided India; secondly, the emergence of the secularist trend of Indian nationalism; thirdly, the significant rise of Hindu nationalism and fourthly, Muslims’ exceptional adherence to the practice of women seclusion due to their religious sentiment. In her novel The Heart Divided (1957) Momtaz Shah Nawaz, a Muslim woman writer of the undivided India, addresses all these concerns. In the novel she tries to figure out a definite role and position of Indian Muslim women in the nationalist discourse of colonial India during anti-colonial movement. My paper tries to explore the position of Muslim women in Indian nationalist discourse through a critical reading of the said novel. It attempts to find out how Muslim women had both the subjective and objective position in Indian nationalism during the freedom struggle. It also tries to address whether the nationalist terms like “New Women”, “Mother India” or “Modern Indian Women” are applicable for the Indian Muslim women.

The Indian Girl-Wife: Not Even a Woman, But Already a Wife

2021 ◽  
Author(s):  
Prishni Seyone
Keyword(s):  
Twentieth Century ◽  
Child Marriage ◽  
Female Agency ◽  
Female Doctor ◽  
Indian Women ◽  
Age Of Consent ◽  
Indian Girl ◽  
Important Relationship ◽  
Female Adolescence ◽  
The Way

The institution of child marriage throughout the nineteenth and early twentieth century not only stripped Indian girls of their agency, but also frequently denied them their education. In 1884, Rukhmabai, a young Indian girl of just eleven-years-old, was married to Dadaji Bhikaji, a man eight years older. Although Rukhmabai was able to resist the forced marriage and eventually went on to become India’s first female doctor, Rukhmabai’s victory was generally an anomaly of the time and reflected a tenacity to attain greater education. Throughout her writings, Rukhmabai expresses deep sadness from being denied the opportunity for an adequate education, and identifies female education as one of the chief disproportionate impacts of child marriage for girls. This project will trace the evolution of child marriage negotiations from the 1891 Age of Consent Act to the 1929 Child Marriage Restraint Act, specifically addressing the way that related discussions allowed Indian women to establish the importance of their adolescent years in their educational pursuit. By uncovering the voices of both child marriage victims and female reformers, we are able to garner an understanding of the changing Indian social landscape at the time and the way that Indian women negotiated their agency against the backdrop of globalization, the nationalist agenda, and caste, religious, and regional differences. This project will stress female adolescence as an evolving concept throughout twentieth century India, and will draw on the important relationship between education and female agency.

A Feminist Awakening? Evangelical Women and the Arab Renaissance

2019 ◽  
pp. 143-212
Author(s):  
Deanna Ferree Womack
Keyword(s):  
Twentieth Century ◽  
Women Activists ◽  
Spiritual Leadership ◽  
Child Rearing ◽  
Female Education ◽  
Jewish Women ◽  
Early Twentieth Century ◽  
Evangelical Women ◽  
American Mission

Syrian Protestant women did not join in the published theological debates of the Christian presses in Beirut, but chapter 3 reveals that in the 1880s they began publishing sermons and articles on female education and child-rearing (tarbiya) for the mission periodical al-Nashra al-Usbu’iyya (The Weekly Bulletin). Along with the books and novels that women published at the American Mission Press, these largely neglected articles put Syrian Protestant women at the forefront of the Arab women’s awakening that gained momentum in the early twentieth century and united Christian, Muslim, and Jewish women activists. These proto-feminist authors occupied the traditionally masculine sphere of Arabic production and carved out a space for women’s intellectual and spiritual leadership in the Protestant community. Among these women were the acclaimed journalists Farida ’Atiya, Hanna Kurani, and Julia Tu’ma al-Dimashqiyya.

‘I have only One Country, it is the World’: Madame Cama, Anticolonialism, and Indian-Russian Revolutionary Networks in Paris, 1907–17

2020 ◽  
Author(s):  
Ole Birk Laursen
Keyword(s):  
Twentieth Century ◽  
Russian Revolution ◽  
Indian Women ◽  
Freedom Struggle ◽  
Early Twentieth Century ◽  
The World ◽  
Russian Author ◽  
Revolutionary Movements ◽  
Maxim Gorky

Abstract In September 1912, the Russian author Maxim Gorky wrote to the Paris-based Indian revolutionary Madame Cama and asked her to write an article on Indian women and their role in the Indian freedom struggle. Their correspondence highlights several issues: Cama’s central role among Indian and anticolonial nationalists from across the world in early twentieth-century Paris; the inspiration from the 1905 Russian Revolution and alliances between exiled Indian and Russian revolutionaries; the role of women in revolutionary movements. Focusing on Indian-Russian networks in early twentieth century Paris, this article examines Cama’s thoughts on feminism and socialism, and the inspiration from Russian revolutionaries in Cama’s anticolonial activities.

scholarly journals Pride and Prejudice: West Indian Men in Mid-Twentieth-Century Britain

2001 ◽  
Vol 40 (3) ◽  
pp. 391-418 ◽  
Author(s):  
Marcus Collins
Keyword(s):  
Twentieth Century ◽  
South Asians ◽  
West Indian ◽  
Black Population ◽  
Second World War ◽  
Indian Women ◽  
Large Numbers ◽  
Indian Men ◽  
Black Immigration ◽  
Second World

Of all the immigrants arriving in Britain in the middle of the twentieth century, none attracted as much attention from whites as West Indian men. This was initially explicable by their being the first nonwhites to settle in large numbers. Around ten thousand arrived during the Second World War (more than Britain's entire prewar black population) and, although some two-thirds of them were hurriedly repatriated after 1945, returning ex-servicemen formed the majority of passengers disembarking from the Empire Windrush on 21 June 1948: year zero for mass black immigration. For the following decade, most of the Commonwealth immigrants coming to Britain each year were West Indian, and, of these, men outnumbered women by a ratio of roughly two to one.In the late 1950s and 1960s, as their womenfolk joined them and as South Asians formed an ever-increasing proportion of new arrivals, it became clear that the prominence of West Indian men was more than merely numerical. It was cultural, stemming from the fascination-cum-revulsion of whites who customarily regarded them as vicious, indolent, violent, licentious, and antifamilial. These qualities were thought to differentiate them from their South Asian counterparts, who overcame an unsavory reputation acquired in the fifties to be viewed as the new Jews, placid and hard-working family men whose strict endogamy nullified their sexual charge. Much the same could be said for West Indian women, who posed less of a threat to white sensibilities on account of being considered less intemperate and sexually predatory than men.

scholarly journals At the Margins of Empire: Feminist-Nationalist Configurations of Burmese Society in the Hindi Public (1917–1920)

2012 ◽  
Vol 71 (4) ◽  
pp. 1013-1033 ◽  
Author(s):  
Shobna Nijhawan
Keyword(s):  
Twentieth Century ◽  
Political Mobilization ◽  
Hindu Nationalism ◽  
Indian Women ◽  
Ethnographic Writing ◽  
The Social ◽  
Social Feminism ◽  
Woman Reader ◽  
The Relationship ◽  
Western Woman

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.

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