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The article locates itself in current criticisms of the ‘NGOization’ and professionalization of women’s movements in India. It is concerned with the critique of the instrumentalization of feminism in its ‘9 to 5ization’ together with the rise of a phenomenon that is disparagingly referred to, in generational terms, as the ‘career feminist’. In considering two distinct forms of activism and organizational cultures, the article troubles the dichotomy between ‘passion’ and ‘profession’ in terms of which feminist activism and identities have come to be understood in India today, in an era of neoliberal development. It uncovers points of convergence and hybridity in contemporary feminist practice.

Mourning, especially melancholic mourning, has recently emerged as a significant site of expressing and addressing loss in feminism. While feminism's hard-won successes in achieving institutional power globally have brought exuberance over achievement, they have also come with an acute sense of despondency and loss; one that is not easily mourned or relinquished. The institutionalization of feminism in governmental, non-governmental and academic sites has precipitated this sense of loss in India, wherein the discussion of this article is located. In exploring the politics of loss in contemporary feminist discourse in India, feminist melancholia is seen to condition a fetishized attachment to the past, and to past modes of knowledge, action and consciousness in ways that demand the generational reproduction of feminism rather than its renewal in times of perceived crisis. Present-day anxieties over the 'co-option' and resultant depoliticization of the Indian women's movement constitute a narrative of loss in which a politically more 'authentic' past functions as a normative standard for feminist politics in the present, and as a prescriptive model of feminism's future. Advancements in Women's Studies and activist (now 'NGOized') practice that are seen to be deviating from the redemption of such an idealized past are thus deemed apolitical. In interrogating contemporary anxieties about feminism's present and impending future (that resonate beyond the bounds of India), the article demonstrates how melancholic loss can inform a potentially conservative politics that seeks to contain feminism in a once loved but now lost 'home'. keywords feminist politics, Indian women's movement, loss, melancholia, Women's StudiesLoss seems to inform a greater part of the affective economy of feminism today. For many critical observers, the often expressed lament over feminism's passage or decline -which prompts the inevitable question, 'is feminism dead?' -bears witness to this feeling of loss. Many explicitly mourn the loss of a more radical, activist feminist past while despairing over the present generation's distance and disidentification from

The article documents some of the transformations to the women’s movement in India in the post-independence period. Given the empirical and ideological centrality of nongovernmental organisations (NGOs) in the terrain of Indian feminism, the article focuses on dominant feminist responses to ‘NGOization’ in the form of critiques of the alleged cooption and professionalization of the women’s movement and the loss of political autonomy, a key ideal amongst Indian feminists. As a response to these criticisms, I suggest that there is a need to go beyond the ‘NGOization paradigm’ in evaluating a new feminist landscape, especially after the Delhi rape of 2012. ‘NGOisation’ offers limited conceptual tools to make sense of the present moment if not entirely hiding from view the political possibilities that it offers for feminist reflection and (re)mobilization.

While there is a long tradition of interpellating poor rural women to carry out the state’s development and modernising goals in local communities, neoliberal development has greatly expanded the remit of this subjective call but without accompanying material changes. In this article, I consider the precarious category of female workers produced by an NGO in West Bengal, out of a surplus population of poor, working-class and, generally, Scheduled-Caste rural women who were themselves beneficiaries of feminist-inspired development. Ambivalently positioned within this institutional site—as volunteers and not as employees—these workers had to manage new forms of risk and precarity over existing ones. Such precarity was not only material. It was especially manifest in new sets of aspirations that sustained the unrealisable promises and potentialities of the related processes of the NGOisation of feminist activism and the restructuring of women’s development under neoliberalism.