Soon, a new law is put in place. Home is often the site for the preservation, pedagogy and performance of Indianness. Their inspiring stories have scarcely been documented. The authors they study are just as diverse: a Mughal princess, an eighteenth-century courtesan from Hyderabad, a nineteenth-century Muslim prostitute in Punjab, a housewife in colonial Bengal, a Muslim Gandhian devotee of Krishna, several female Indian and Pakistani novelists, and two male actors who worked as female impersonators. .
In her memoir composed in the 1950s, Ghouse retells her childhood passion for reading as a meticulous, even desperate search for women role models that granted imaginary mobility in a highly circumscribed and conservative household. The focus will be on different experiences of travel, migration and settlement in the high and late colonial period 1858-1947 that anticipated mass migration in the post-war era. They reveal the connections between local political and social action and the growth of democratic processes at state, regional and global levels. Each chapter focuses on a different author or cohort of authors —predominantly women, but also two male actors playing women on stage or, as the author calls them, female impersonators 255 —and their autobiographical narratives. The state of Bhopal, a Muslim principality in central India, was ruled by a succession of female rulers throughout the nineteenth and twentieth centuries, most notably the last Begam of Bhopal, Nawab Sultan Jahan Begam.
A Princess's Pilgrimage Indiana University Press, 2008. Students will thus be enabled to explore connections, comparisons and exchanges across broad geographical and chronological terrain, while also considering relationships between the global, regional and local. This beautifully written book is a pleasure to read. The matter is addressed only in passing, with the editors declaring, The list, however, is naturally selective. Water management is not an engineering matter alone, it involves ecological, socio- political, administrative and legal concerns. Through a historical analysis and visual documentation of these distinctly female spaces, Purnima Bhatt sheds light on the relationship between women, water, architecture and religion.
Part 1 of the book, Negotiating Autobiography: Between Assertion and Subversion, addresses the ways in which women have navigated and disrupted autobiographical practices from the late nineteenth century. Abstract: The contributors to Speaking of the Self interrogate the varied ways in which a diverse group of mostly female writers from South Asia-from a seventeenth-century Mughal princess to twentieth century Pakistani novelists-construct and articulate their subjectivity through their autobiographical memoirs, poetry, novels, and diaries. To chart patterns across time and space, materials dated from the sixteenth century to the present are drawn from across South Asia — including present-day India, Pakistan and Bangladesh. The contributors find that in these autobiographies the authors construct their gendered selves in relational terms. He taught History at Peradeniya University and Anthropology at Adelaide university. Indian women writers have been translated into English in the Indian context as well as into other western languages.
Many would be useable within an undergraduate class on a wide range of related subjects. This book develops an analytical framework and a set of tools which can assist planners, as well as trainers, to ensure that gender is systematically integrated into different aspects of their work. This book is an attempt to understand the causes, nature and consequences of gender-based violence in public spaces. This book is the first to profile women from Bangladesh, India, Nepal, Pakistan and Sri Lanka? The essays in this book, written in an easy and accessible style, are informed by these question. Rather, by drawing attention to sexuality and power, Chandra argues that the English language was produced through conflicts over caste, religion, and class. Excerpts of these narratives are utilised to illustrate the wider trends and patterns of different manifestations of violence against Dalit women. To that end, the numerous ways in which self-representation has been practiced in this region in different forms and time periods have been increasingly explored in scholarship.
Her work has been translated into many languages. From 2009 to 2013, I was Director of International Study, responsible for recruiting, coordinating and assessing students who study abroad. The author's passion and care for the works she wants us to hear are anything but elusive. She is author of Women in Electoral Politics: Lessons from Norway and editor of Women Transforming Politics: Worldwide Strategies for Empowerment. Taking the period from about 1870 to the late 1930s, it provides numerous case studies from Bengali narratives about childhood and medical missionaries learning and teaching about birth control to a Muslim modernist on women's rights and the professionalization of Indian nursing to explore this historical moment when received perspectives on gender roles first began to interplay with colonial and indigenous discourses on the implications of modernity in the Indian context. The collection proceeds into more unconventional and fascinating territory in respect of the autobiographical form and its subversion in Parts 2 and 3, Forms and Modes of Self-Fashioning and Destabilizing the Normative, respectively.
This volume challenges this presumption by examining a wide range of women's autobiographical writing from South Asia. A tour de force, the editors' introduction is a major statement on autobiographical writing, and the essays, like the introduction, are accessible to a wide audience. Its aim is to broaden students´ views of twentieth-century history by highlighting the ways in which barbarism and civilising forces went hand in hand in forging twentieth-century history. Shenkottai Sri Avudai Akkal, a remarkable eighteenth-century woman saint from Tamil Nadu, was a self-realised advaitin who sang passionately about the ecstasy of spiritual union with the Absolute. Expanding the definition of what kinds of writing can be considered autobiographical, the contributors analyze everything from poetry, songs, mystical experiences, and diaries to prose, fiction, architecture, and religious treatises.
What are the linguistic and cultural specificities of these literary productions? Her songs, a radical elision of the metaphysical sublime and personal devotion, are narrated through existential tropes sourced from daily life, and also offer a powerful critique of the oppressive orthodox socio-religious practices of that period. At present, she is leading a three-year project entitled funded by the Leverhulme Trust 2015-18. Though used primarily in higher education, it also enables the general public to explore the lives of men and women in the Muslim world from the sixteenth century to now through their autobiographical writings. The second section has essays by Uma Chakravarti, Shweta Jha, and Afshan Bokhari. Negotiating Autobiography: Between Assertion and Subversion 1.
She delves into the history of schools, the composition of the student bodies, and disagreements about curricula, the way that English-educated subjects wrote about English and debates in English and Marathi popular culture. Public Engagement Public Engagement I have shown my commitment to public engagement with South Asian and Muslim history in a number of ways. Focusing on the years between 1850 and 1930, Chandra scrutinizes the English-education project as Indians gained the power to direct it themselves. In 2015-16, I was also Library Liaison Officer and Equality and Diversity Officer. The book addresses a gap in the literature on land tenure and gender in developing countries.