By Geetanjali Gangoli
Contributing to fresh debates on feminism, and Indian feminism particularly, this e-book assesses how feminists in India have impacted felony and social debates on women's rights, violence opposed to ladies and sexuality from the Seventies. the writer examines and analyses feminist campaigns on problems with violence and women's rights and debates on ways that feminist criminal debates can be proscribing for ladies and in accordance with exclusionary innovations similar to citizenship. Campaigns starting from household violence, rape, pornography and son choice are addressed and set inside a much broader research of the placement of ladies in the Indian nation and sexuality normally. The strengths and boundaries of legislations reform for girls are addressed in addition to no matter if criminal feminisms in relation to legislations and women's criminal rights are potent within the Indian context. the writer examines no matter if felony campaigns have resulted in or can result in confident alterations in women's lives or whether or not they extra legitimize oppressive kingdom patriarchies. The recasting of caste and neighborhood identities also are assessed, in addition to the increase of Hindu fundamentalism and the ways that feminists in India have combated and faced those demanding situations. The ebook can be of curiosity to researchers and scholars within the components of feminism, legislation, women's events and social hobbies in India and South Asia extra ordinarily.
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Extra resources for Indian Feminisms: Law Patriarchies and Feminism in India
This had meant that Hindu men would lose their right to ancestral property. 8 For more details on Brahmanical notions of Hindu marriage, see Fruzzetti (1993). 38 Indian Feminisms When an Islamic marriage takes place, (the) woman’s consent is necessary. But, please remember, at the time of divorce, the divorced woman’s consent is not at all necessary (Lok Sabha Debates 1986a, 424). He is communalising the whole issue (Shri Saifuddin Chaudhry, Lok Sabha Debates 1986a, 364). The Muslim Women’s Bill The Muslim Women’s Bill was introduced in the wake of nationwide movements by different interest groups following the controversial ‘Shah Bano’ judgement.
On the other hand, if an alternative space was provided for women that were geographically located at a distance away from their own context, it could provide anonymity to women using it. The Women’s Centre has used non-legal and legal methods of resolving domestic violence. Non-legal methods include public demonstrations outside the home of domestic violence perpetrators, therefore shaming perpetrators and creating social pressure on the families. Women approaching the Centre are supported, whether or not they choose to go down the legal route, and the normative nature of marriage 5 Based on verbal presentation by Ammu Abraham, activist, Women’s Centre in Seminar, Women, Politics and Religion (Baroda, 1996).
Unlike rich women, they are more understanding of the pressures that their husbands undergo as a result of the oppressive system. 10 Within this understanding, working class men are constructed as victims of an oppressive system. The powers that patriarchies extend to men are ignored. The sexual division of labour and prescribed gender roles that allow men this ‘outlet’ for their frustrations, but not so women is not questioned. The implicit suggestion is that working class men work harder than their wives hence they deserve these concessions.
Indian Feminisms: Law Patriarchies and Feminism in India by Geetanjali Gangoli