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This is the memoir of a remarkable woman, Begum Kurshid Mirza, the daughter of Sheikh Abdullah and Waheed Jahan Begu, the founders of Aligarh Women's College. An intimate of an upper class Muslim family in India and Pakistan from until the recent past, this narrative is much more than an account of Kurshid Mirza's personal life. It spans the years from 1857 to 1983 and provides an insight into the the social conditions of Indian Muslims, the state of Muslim women's education, and the transition to Pakistan, while illuminating Kurshid Mirza's rich and tried life as an actor, activist, radio and TV artiste, a writer, a devoted daughter, wife and mother. Kurshid Mirza's vitality and dynamism, her pioneering spirit and unconventionally led her to leave the cloistered world of Aligarh after an early marriage to a police officer and then pursue a career in films in Bombay. She rapidly climbed the ladder to sardom as Renuka Devi and worked alongside well-known actors and directors of the time. Partition cut short her film career and she left for the new country Pakistan, where she remained deeply engaged as ever and contributed to many worthy causes, especially for the benefit of the women. The coming of Pakistan to gave her a fresh opportunity to express her theatrical talents and she soon became one of Pakistan's best known television actors winning many award in 1985. A true Woman of Substance.
From the heart of a well-known family of Hyderabad to life in a single room with the barest of necessities, Shaukat Kaifi's memoir of her life with the renowned poet Kaifi Azmi speaks of love and commitment. A marriage of over a half a century, a life steeped in poetry and progressive politics, continuing involvement with the Indian People's Theatre Association, the Progressive Writers Association, Prithvi Theatre... all of these and more inform this beautifully told tale of love. Shaukat Kaifi's writing details life in a communist commune, a long career in theatre and film and a life spent bringing up her two children, cinematographer Baba Azmi and actor Shabana Azmi. Nasreen Rehman's deft and fluent translation brings this luminous memoir alive with warmth and empathy. "To say that this is a lovely book would be an understatement. It is an enchanting recollection of the life of a hugely talented and sensitive human being, shared with a great poet." -- Amartya Sen.
Narrated in the intimate anger of a young woman's journal-keeping voice, this novel explores the politics of sex and class through the lives of women compelled to live their lives in the seclusion of the inner courtyard or aangan. Set in the thirties India, Inner Courtyard is the story of a dystopic home where the battles of the world are played out. Based on the interiority of women's lives it explores realpolitik through the personal and political affiliations of one family.
Good governance became the mantra in international development debates in the 1990s. The key approaches to bringing about good governance involved reforming the state and 'improving' public administration. Improving and strengthening democratic governance, while acknowledged as important by some international development agencies, was concentrated nevertheless on reforming the institutional design of the state through reforms of th electoral, judicial and legal systems and decentralization and devolution of government. But were these approaches sufficient to make governance participatory, accountable and responsive to citizens and respectful of rights? The action research on which this book is based undertaken in eight country contexts across two regions, Southern Africa and South Asia, by sixteen civil society organisations, looked at governance as political process, rather than solely as a series of technical interventions to improve state functioning. It investigated how women among marginalized groups could be enabled to stake their claim to participation in governance, and ho to create accountability of governance institutions to poor women's interest and rights. The book provides insights into the changing role of civil society organisations representing women's interest in creating 'voice' of the most marginalized women and strategies, methods and tools developed to reach poor women's voices to governance institutions in order to ensure policy responsiveness and implementation.
In the run-up the fourth World Social Forum held in Mumbai, India in January 2004, civil activists and student organised a major series of seminars in Delhi University to discuss the Forum and its politics. The 'Open Space' seminar series, as it came to be called, picked up on the idea of the Forum as a relatively free space, where all kinds of ideas could not meet and be discussed. The book, the first in a series that explore the new ideas generated by the discusssions took place on all these issues, comprises chapters based on the transcripts of presentation made by academics and activists during the seminars, as well as discussions on the questions arising from the presentation. Can the World Social Forum helps us to conceptualise and actualise a new politics? Can this new politics? Can this new politics be free from violence? Can the experience and knowledge of great movements such as the movements for environment, and the women's movement, contribute to the creation of a new politics? How can such a politics be sustained? The essays in this book, written in an easy and accessible style, are informed by these question. they offer the reader different and complex ways of understanding the processes that have helped to shape the world social forum and the new politics that seems to be emerging, and what all this represents, for life, society, and politics more generally.
Hansa Wadkar (born Ratan Bhalchandra) was one of Maharashtra's best known stage and screen personalities. By the time she was married to a much older family friend and impressario when she was just 15 she had already starred in nine or ten movies and was becoming a name in the film world. Supporting her family on her earnings, her brother sick with malaria, and both parents having taken to drink, life was not easy for the young woman. But Hansa was not only beautiful and immensely talented, she was tough, willful, capricious and headstrong.
Her autobiography, published in 1970, created a sensation for its frankness and directness.
It was later made into a film, Bhumika, by the well-known director Shyam Benegal and starred Smita Patil in the title role
This book makes an important contribution towards an understanding of citizenship as mediated by other collective, historically determined identities: of gender, ethnicity, class and national status. It brings together a group of prominent international scholars from moral philosophy, law, political science and sociology to offer a major re-conceptualization of the idea of citizenship. The contributors demonstrate how the growing ambivalence of State sovereignty in the face of multinational capitalism and the absence of political accountability structures are complicit in the definitions of gendered citizenship. Against these, women’s communal mobilization and political activism are considered in terms of their power effects and political potentialities.
Vibrant, dynamic, spirited and forceful. The contemporary women's movement in India, which began in the late 1970s protested against the dark times, the violence and the misogyny. It also colourfully celebrated liberation, solidarity among women and breaking the shackles of patriarchy. It sang, performed and painted, to draw attention to the burning issues of the time: dowry death, widow immolation, acid throwing and rape.
Over the past three decades, the women's movement has matured and broadened to include a gamut of issues related to women's health, sexuality, the environment, literacy, the impact of religion and communalism on women's lives, political participation, labour rights, disability rights, class and caste issues, and many more. Indeed, feminism meant looking at the world through women's eyes.
This book constructs a pictorial history of the complex and multi-layered women's movement through its visual representation: posters, drawings, pamphlets, reports, brochures, stickers, all writing and photographs. The posters reproduced here are part of Zubaan's Poster Women project, which has attempted to locate and archive as many posters of the movement as possible to be able to visually map the women?s movement and its concerns.
The Poster Women archive can be accessed at www.posterwomen.org.
Part memoir, part oral testimony, part eyewitness account, Binodini's The Maharaja's Household provides a unique and engrossingly intimate view of life in the erstwhile royal household of Manipur in northeast India. It brings to life stories of kingdoms long vanished, and is an important addition to the untold histories of the British Raj.
Maharaj Kumari Binodini Devi, who wrote under the single name of Binodini, published The Maharaja's Household as a series of essays between 2002 and 2007 for an avid newspaper reading public in Manipur. Already celebrated across the state for her award-winning novel, short stories, and film scripts, Binodini entranced her readers anew with her stories of royal life, told from a woman's point of view and informed by a deep empathy for the common people in her father's gilded circle.
Elephan hunts, polo matches and Hindu temple performances form the backdrop for palace intrigues, colonial rule and White Rajahs. With gentle humour, piquant obersavations and heartfelt nostalgia, Binodini evokes a lifestyle and era that is now lost. Her book paints a portrait of the household of a king that only a princess - his daughter - could have written.
With independence, India experienced a dramatic social rupture but also a recuperation of political autonomy and a new sense of optimism that promised opportunities. The country became a crucible for experimentation in modern and utopian architecture with new buildings, cities and museums giving public face to the nation. Indian architects and architectural projects claimed international attention, and a generation of women entered professions such as architecture and design that had previously been closed to them. They emerged as a pronounced political force, and important patrons of art, architecture and public space.
The mid-19th and 20th centuries saw a significant increase in women acting as arbiters of taste and shapers of the built environment. The emerging groups of female designers and female patrons were enabled by new norms for women.
The essays in this volume address these developments, posing the important question : did, and do, women produce art and architecture that reflect a feminine perspective ? How did women, otherwise invisible and denied attention in the public sphere, gain voice? The writers look at these questions through both the political frame of gender as well as through family lineage and dynastic connections, and their importance in women's patronage of the arts.
The Goddess and the Nation charts the pictorial life and career of Bharat Mata, 'Mother India,' the Indian nation imagined as mother/goddess, embodiment of national territory, and unifying symbol for the country's diverse communities. Soon after Mother India's emergence in the late nineteenth century, artists began to incorporate the map of India into her visual persona. The images they produced enabled patriotic men and women in a heterogeneous population to collectively visualize India, affectively identify with it, and even become willing to surrender their lives for it. Combining visual studies, gender studies, and the history of cartography, The Goddess and the Nation offers a rigorous analysis of Mother India's appearance in painting, print, poster art, and pictures from the late nineteenth century to the present. By exploring the entanglement of the scientifically mapped image of India and a (Hindu) mother/goddess, Sumathi Ramaswamy reveals Mother India as a figure who relies on the British colonial mapped image of her dominion to distinguish her from the other goddesses of India, and to guarantee her novel status as embodiment, sign, and symbol of national territory. Providing an exemplary critique of ideologies of gender and the science of cartography, Ramaswamy demonstrates that images do not merely reflect history, they actively make it.
When Revathi’s powerful memoir, The Truth About Me, first appeared in 2011, it caused a sensation. Readers learned of Revathi’s childhood unease with her male body; her escape from her birth family to a house of hijras (the South Asian generic term for transgender people), and her eventual transition to being the woman she always she knew was. This new book charts her remarkable journey from relative obscurity to becoming India’s leading spokesperson for transgender rights and an inspiration to thousands.
Revathi describes her life, her work in the NGO Sangama, which works with people across a spectrum of gender identities and sexual orientations, and how she rose from office assistant to director in the organization. Today she is an independent activist, theatre person, actor and writer, and works for the rights of transgender persons.
In the second part of the book, Revathi offers the reader insight into one of the least talked about experiences on the gender trajectory, that of being trans men. Calling several female-to-male trans persons her sons, Revathi puts before us their moving, passionate and sometimes tragic stories of marginalisation, courage, resistance and triumph.
An unforgettable book, A Life in Trans Activism will leave the reader questioning the ‘safe’ and ‘comfortable’ binaries of male/female that so many of us take for granted.
Priya Sarukkai Chabria and Ravi Shankar’s elegant new translations of eighth-century Tamil poet and founding saint Andal, cements her status as the South Indian corollary to Mirabai.
In this one volume is her entire corpus, composed before she apocryphally merged with the idol of her chosen god as a young teenager, leaving behind the still popular song of congregational worship, the Thiruppavai, a collection of thirty pasuram (stanzas) sung for Lord Tirumal (Vishnu) and the much less frequently translated and rapturously erotic Nacchiyar Thirumoli.
Chabria and Shankar employ a radical new method of revitalizing classical verse by shifting it into a contemporary poetic idiom in another language. Some of the hymns are translated collaboratively, others by one or another of the translators, and others separately by each. This kaleidoscopic approach allows the reader multiple perspectives on the rich sonic and philosophical complexity of Andal’s classical Tamil.
Incisive, eclectic and politically engaged, Seeing like a Feminist is a bold and wide-ranging book that reorders contemporary society.
For Nivedita Menon, feminism is not about a moment of final triumph over patriarchy but about the gradual transformation of the social field so decisively that old markers shift forever. From sexual harassment charges against international figures to the challenge that caste politics poses to feminism, from the ban on the veil in France to the attempt to impose skirts on international women badminton players, from queer politics to domestic servants' unions to the Pink Chaddi campaign, Menon deftly illustrates how feminism complicates the field irrevocably.
"Wonderfully engaging and perfectly lucid."" - Tanika Sarkar
Globalization and the failure of development have led to the feminization of poverty, environmental degradation, and an uncertain future for global peace and security. Development studies has reached an impasse, both in its theoretical paradigms and its practical prescriptions. Too economistic, too little focused on the daily lives of women, and devoid of vision, the field needs a radical imaginative overhaul. The contributors to this book, who work at the intersection of cultural studies, feminist studies, and critical development studies, articulate a new theoretical framework that they call Women, Culture and Development. They apply it to a range of issues and, through a series of shorter think pieces, present their ideas for the future.
One of Hindi's best known writers, Prabha Khaitan spent much of her life as the 'second' woman in a long-term relationship with a married man. Born in a conservative Marwari family, she defied tradition and family expectations, insisting on living life as a single woman, setting up her own business and earning the respect of her peers and colleagues in the corporate world. Despite her yearning to be loved and cherished by the man to whom she gave her life, Prabha Khaitan lived life on her own terms.
With a frankness that is rare in the world of Hindi autobiographical writing by women, Prabha Khaitan here speaks of her feelings, her sense of discomfort and unease at not being the 'legitimate' woman, about what she gained and lost from a relationship that was generally frowned upon by society and how she fought to become her own woman. In doing so, she reflects on marriage, relationships, intimacy and distance, the professional and the personal, and the ways in which women are caught within these often conflicting forces.
"Prabha Khaitan's story of her life and times is possibly one of the most honest books I have ever read. Sometimes it cuts too close to the bone for middle class comfort, unsettling the safety net and entitlements of complacency and convenience. All her life, she swam upstream, defying convention, defying prejudice, questioning choices." -- Namita Gokhale
"One of the most arresting things about feminist writer and poet Prabha Khaitan's autobiography is its naked narrative and almost poetic vulnerability. Simply written, the narrative flows languorously."-- Prerna Kalbag, The Hindustan Times
"Feminist Post-Development Thought addresses the crucial question of what development means for women. Is it still their best hope of social progress and equality, or does it simply raise false expectations for the future? In this groundbreaking collection with its diverse perspectives, feminist thinkers explore whether Third World women ought to continue along the path of development or abandon full-scale modernization and seek post-development alternatives instead. It represents the first attempt to ascertain the possibilities, and limitations, of the post-development path for women.
The women's movement in India has a long and rich history in which millions of women live, work and struggle to survive in order to remake their family, home and social lives. Whether fighting for safe contraception, literacy, water and electricity or resisting sexual harassment, they are participating in vibrant and active women's movements that are thriving in many parts of India today. Fields of Protest explores the political and cultural circumstances under which groups of women organize to fight for their rights and self-worth. Starting with Bombay and Calcutta, Raka Ray discusses the creation of "political fields"- structured, unequal and socially constructed political environments within which organisations exist, flourish or fail. Women's organisations are not anonymous or free agents; rather, they inherit a "field" and its accompanying social relations, and when they act, they act in response to it and within it. Drawing on the literature of both social movements and feminism, Ray analyses the striking differences between the movements in these two cities.
Raka Ray is an Assistant Professor in the department of Sociology at the University of California, Berkeley. Her areas of specialization are gender and feminist theory, social movements, and relations between dominant and subaltern groups in India. She is editor of Feminist Studies.
In Queer Activism in India, Naisargi N. Dave examines the formation of lesbian communities in India from the 1980s to the early 2000s. Based on ethnographic research conducted with activist organizations in Delhi, a body of letters written by lesbian women, and research with lesbian communities and queer activist groups across the country, Dave studies the everyday practices that constitute queer activism in India.
Dave argues that activism is an ethical practice comprising critique, inven- tion, and relational practice. She investigates the relationship between the ethics of activism and the existing social norms and conditions from which activism emerges. Through her analysis of different networks and institutions, Dave documents how activism oscillates between the potential for new social arrangements and the questions that arise once the activists’ goals have been achieved. Queer Activism in India addresses a relevant and timely phenomenon and makes an important contribution to the anthropology of queer communi- ties, social movements, affect, and ethics.
“The exciting aspect of this book is how Dave draws on the everyday practices of queer activism, in particular lesbian activism in India, to expose the deeply considered and ethical positions that they take. . . . Dave’s book marks a significant contribution to the archive of queer scholarship generally, but more importantly to making visible a postcolonial perspective in this scholarship.” — Ratna Kapur, Journal of Anthropological Research
“A beautifully written ethnography, offering a passionately detailed ethnographic perspective on queer politics, feminism, and social movements in India.” — Kamala Visweswaran, author of Un/common Cultures: Racism and the Rearticulation of Cultural Difference
“Dave’s book, with its anecdotes, observations, and rich endnotes, will no doubt add to our understanding of urban lesbian activism while compelling us to reflect about methods and ethics in the age of “affect.”” — Shohini Ghosh, Journal of Asian Studies
This endearing, witty, self-deprecating memoir documents the life of one of the leading feminists of the contemporary Indian women's movement. Vina Mazumdar, one of the key researchers and writers of the landmark report of the Committee on the Status of Women in India, Towards Equality, here documents her early life, her gradual politicization in a household of liberal, educated Bengalis, and her involvement in women's issues and the women's movement.
Brought up to be outspoken and frank, Vinadi, as she is affectionately known, began by becoming involved in university-led politics in Bihar. Marriage and a young family did not prevent her from pursuing her studies and her career, in the teeth of considerable opposition from relatives but with constant support from her mother. On her return to India, Vinadi first moved into the field of education, and then, with her involvement in the research and writing of Towards Equality, was catapulted into the women's movement. An activist and institution builder, Vinadi set up the Centre for Women's Development Studies in Delhi, one of the leading research and outreach institutions for women in the country. In this rare memoir, Vinadi provides a rich history of the contemporary women's movement in India.
On September 1, 1995, Tibetan nationalism and international feminism cam together in front of a global audience when nine exiled Tibetan women staged a demonstration at the United Nations Fourth World Conference on Women in Beijing. From a Tibetan perspective, the women created history by becoming the first Tibetans ever to hold a protest on Chinese soil. This book traces the history of organized political resistance by Tibetan women over the 40-year period leading up of the Beijing Conference. It describes and analyses the development of the Tibetan Women's Association, the mass women's organization of the Tibetan Exile Community and in particular the impact of feminism on it. It looks at at the overlaps and tensions between nationalism and feminism, and examines how both can be constructed in exile. In doing so, the book raises questions of belonging and representation, of change and permanence, of political expediency and idealism. Overall, it provides a unique insight into the nature of Tibetan Nationalism and its interaction with international forces and movements.
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