Feminism, imperialism and orientalism: the challenge of the ‘Indian woman’

Abstract

This article examines the content and process of imperialist discourse on the 'Indian woman' in the writings of two North American women, one writing at the time of 'first wave' feminism, the other a key exponent of the 'second wave' of the movement. By analysing these writings, it demonstrates how the content of the discourse was reproduced over time with different but parallel effects in the changed political circumstances, in the first case producing the Western imperial powers as superior on the scale of civilisation, and in the second case producing Western women as the leaders of global feminism. It also identifies how the process of creating written images occurred within the context of each author's social relations with the subject, the reader and the other authors, showing how an orientalist discourse can be produced through the author's representation of the human subjects of whom she writes; how this discourse can be reproduced through the author's uncritical use of earlier writers; and how the discourse can be activated in the audience through the author's failure to challenge established cognitive structures in the reader.

Ouch!

“…In contrast to British women, the condition of 'Indian women' in general was seen as one of helpless subjection to barbaric traditionalism (Liddle and Rai, 1998). In the implicit equation set up by feminist abolitionists, the 'suffering body' of the Indian prostitute became that of all Indian women and stood for the condition of India as a whole (Burton, 1994;Liddle and Rai, 1998). In the implicit equation set up by feminist abolitionists, the 'suffering body' of the Indian prostitute became that of all Indian women and stood for the condition of India as a whole (Burton, 1994;Liddle and Rai, 1998).…”

“…In these orientalist discourses, the position of women became a key marker of 'civilization' (Midgley, 1998). The 'child bride', the 'burnt widow', the 'captive of the zenana' and the prostitute all served as signi ers for Indian womanhood in its entirety (Liddle and Rai, 1998). The 'child bride', the 'burnt widow', the 'captive of the zenana' and the prostitute all served as signi ers for Indian womanhood in its entirety (Liddle and Rai, 1998).…”

“…Feminist scholars of empire argue that contemporary feminist discourses cannot be considered out of their historical context (Burton, 1992;Liddle and Rai, 1998;Midgley, 1998). The campaign against traf cking must be seen in the light of the history of imperialism, colonialism and decolonization: campaigning efforts by feminists in the rst, the third and the former communist worlds are shaped by this history.…”

“…Liddle and Rai's (1998) recent article on orientalism in feminist discourse is a useful place to begin exploring this question. Liddle and Rai's (1998) recent article on orientalism in feminist discourse is a useful place to begin exploring this question.…”

Agency, Injury, and Transgressive Politics in Neoliberal Times

“…This enthusiasm over microenterprises and credit schemes sees market-friendly replacements to the inefficient and costly state welfare provisioning as justified in terms of their empowering individual women through releasing their "entrepreneurial spirit" (Wilson 2008, 85). 8 Here, we are not discounting the importance of challenging oppressive 7 See Ong (1988), Mohanty, Russo, and Torres (1991), Apffel-Marglin and Simon (1994), Escobar (1995), and Liddle and Rai (1998). 8 See Cruikshank (1999), Rankin (2001), andLaraip-Fonderson (2002).…”