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Discusses the contents of the books with a critical analysis
Typology: Summaries
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“A political struggle that does not have women at the heart of it, above it, below it, and within it is no struggle at all^1 .” - Arundhati Roy Women’s movements have sparked global and national action towards attaining gender equality, howbeit; women as a social group continue to be disproportionately impacted by all sorts of violence and discrimination in various facets of life. The emergence of women’s movements in India can be retraced to the 19th^ century social reform movement. It stands in stark contrast with that of the West as it was started by men and subsequently joined by women. ‘The History of Doing: An Illustrated Account of Movements for Women's Rights and Feminism in India, 1800-1990’ by Radha Kumar (Indian feminist, author and academic) compiles the extensive volume of research on Women’s movement in India from the nineteenth century until the present day in an extremely comprehensive, analytical and engaging fashion. Given time and space constraints, Kumar offers a selective account of major campaigns, organizations and salient figures in her book which is one of the first few attempts at examining the social status and position of women during almost two hundred years of Indian history. Distributed into 11 chapters, the book touches upon a plethora of events from women's participation in the pre-independence reform movements to the emergence of contemporary feminism in India. “ The nineteenth century could well be called an age of women, for all over the world their rights and wrongs, their 'nature', capacities and potential were the subjects of heated discussion^2 .” The social reformers shared a common belief that no society could progress if its women continued to remain backward. The reformers believed that the status of Indian women in the 19th century was extremely poor, thus they worked to improve the situation generally via legislation, political activity, and the promotion of education. The first few chapters illustrate the nuanced interactions between the social reform agenda and the independence struggle. They focus on the woman’s role as that of a wife or a mother. Together with the socio-political contexts, the reader gets a general understanding of the interplay between numerous forces during the nationalist struggle. For example, traditionalists have long used religion as a means of restraining women, but during the nationalist movement, goddess-centered rhetoric became increasingly prominent and the image of the mother goddess began to be associated with that of Mother India. According to Kumar, the nationalist leaders accepted this as they felt that the movement needed to have a wider base which could be successfully achieved by granting religious sanction to women for engaging in popular movements. (^1) Arundhati Roy (2006). “Ordinary Person's Guide To Empire”, p. (^2) Radha Kumar (1993). “ The History of Doing: An Illustrated Account of Movements for Women’s Rights and Feminism in India, 1800-1990” New Delhi: Kali for Women, p.
She goes on to discuss the pivotal role played by Raja Ram Mohan Roy in standing up against the injustices perpetrated on women under the garb of religion. Apart from talking about the heinous practice of Sati at length, she also sheds light on other pertinent issues raised by social reformers of the 19th century, among them child marriage, education, widow remarriage and domestic violence. She points out that religious fundamentalism both justifies and mobilizes women to defend their own suppression, which in turn is corroborated by women who took part in the pro-sati movement. Kumar maintains that the prevalent patriarchal structure of society was not directly challenged by the social reform movement; rather only those issues were picked which the British identified as causing degeneration in the Indian society. One also comes across the fact that women's contributions to the anti-colonialist movement were only an extension of their domestic labor as very few women were permitted to fight with males in the front lines, and those who did complained of the loneliness they occasionally experienced. The chapters chart out debates of rights and wrongs of social reform and draw links between feminism and Marxism. Significant cases like that of Rakhmabai's child marriage are discussed, wherein she chose to pay the hefty fine rather than obey the decision of the appeal court against her in 1884. By the late 19th century, many women belonging to the middle class began to enter the public sphere with Gandhi’s emergence. Political advancements coincided with women’s participation in the National movement, as underlined in the chapter titled Organization and struggle; it was the best opportunity for women to take on the role of leaders. The Swadeshi period saw the formation of many women’s organisations which ultimately resulted in the civil disobedience movement. Kumar further demonstrates the role of Annie Besant in leading the national movement as the first woman president of Indian National Congress and sheds light on prostitution as being one of the primary issues to be addressed. In the following chapters dealing with contemporary feminist movements, Kumar points out how things changed during the post-independence period. Women became increasingly aware that their needs and wants were not being taken into cognizance and the 1970’s saw various uprisings, for instance movements against the sale of alcohol by village women and larger movements against sati, dowry deaths, land rights, safe environment, political participation of women and rape. Furthermore, some organisations like Shramik Mahila Sangathana raised the issue of rising prices of essential goods and adulteration and other notable organisations like Purogami Stree Sangathana and Stree Mukti Sangathana were formed in various states. The discussion also demonstrates how with democracy came groups led by women that reject the sexual division of labor because they are founded on egalitarian values. These movements make use of imagery of the working woman and the daughter. The working woman is used as a symbol in these movements to emphasize both the economic independence of women and the participation of women in workplace politics. However, the author tells us that by and large these groups have been urban-based, brought together by women who broke away from leftist political parties.