Gender, caste and Indian feminism

Marwah, Vrinda

doi:10.4324/9780429025167-12

Cited by 3 publications

(2 citation statements)

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“…This has helped overcome selection bias against the lower castes in the public sector to some extent. However, reservations for women have been limited to the lowest tier of government despite the longstanding proposal to bring in 33% reservations at all tiers of government and in other areas of employment (Marwah, 2019). The presence of women in government has had positive outcomes in local assets and employment creation (Deininger et al, 2020).…”

Section: Discussionmentioning

confidence: 99%

How Much do Education, Experience, and Social Networks Impact Earnings in India? A Panel Data Analysis Disaggregated by Class, Gender, Caste and Religion

Hussain,

Mukhopadhyay

2023

Sage Open

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We estimate the returns (measured by hourly earnings) to education, experience, and social networking in India using individual-level panel data from the India Human Development Surveys. We combined the two latest waves of this survey using individual-level identifiers to generate a balanced panel and merged it with various household characteristics. We provide estimates of private returns for an additional year of education and experience by consumption quintiles, gender, caste, and religion in a fixed-effects Heckman model that controls for selection bias. This methodology improves upon estimates of all earlier studies on earnings in India, as most of the literature has relied on cross-section data or pseudo-panel data. We also examine the impact of social networking on earnings, which is under-explored in nationwide studies in India. We find that education significantly and positively affects earnings for all consumption quintiles, gender, caste (except schedule castes), and religious groups. Among economic groups, the highest returns are observed for the third quintile above the poverty line. Returns to females for an additional year of education are nearly double that of males but the difference in starting earnings keeps earnings of males higher for long periods. Among the castes, scheduled castes have the highest returns to education and other minorities among religious groups. Social networking positively impacts males, Hindus, and the quintile just above the poverty line. Experience positively impacts women’s earnings, general caste and scheduled caste, Hindus and Other minorities and two consumption quintiles (two and five) above the poverty line.

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Section: Discussionmentioning

confidence: 99%

How Much do Education, Experience, and Social Networks Impact Earnings in India? A Panel Data Analysis Disaggregated by Class, Gender, Caste and Religion

Hussain,

Mukhopadhyay

2023

Sage Open

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“…Similar to Dalit women, African-American women too faced twofold discrimination based on their race and gender, and are equally under-represented. Comparison of similar conditions of African-American women and Dalit women has been done by many scholars and an appeal for the solidarity between these two groups of women has been done by many scholars like Kalpana Kannabiran and Sharmila Rege (Rao, 2005;Yuval-Davis et al, 2006).…”

Section: Contemporary Voice Of Dalit 15(1s)mentioning

confidence: 99%

Dalit Women and the Question of Representation: Issues of Caste and Gender

Gohel

2022

Contemporary Voice of Dalit

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Gupta (2016) in The gender of caste: Representing Dalits in print points out that media and print are responsible for creating the stereotypical images of Dalit women. They are always represented by their caste identities and not as individuals. Female bodies are represented as closely knit to their caste identities; the characteristic of the caste becomes the representation of the bodies of Dalit women. On the one hand, Dalit women are represented by the upper caste as wicked, cunning, house breakers, immoral, ugly and polluted, and on the other hand, they are represented as weak and passive victims who need care and help to come out of their misery. But it is not the case when the Dalit women represent themselves. So, the question here arises: How are caste and gender related? What is the role of caste in the manipulation of the identity of Dalit women? How is caste identity related to the question of gender and the creation of stereotypes in the context of Dalit women? What are the structures which are working in the formation of stereotypes which are directly or indirectly related to such representations? This paper explores the complex relationship between representation, caste and gender concerning the representation of Dalit women through the analysis of Joseph Macwan’s The Stepchild.

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Oh! Guileless Passion! Understanding Indian women’s ambivalent sexuality and gender performances post Feminism in India

Mukherjee

Mohanty

2022

TCL

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Cinema is a powerful archive; an extension of the human perspective, where the nuanced human existence is dissected and laid bare for the spectators to find their realities. Lipstick Under My Burkha (2016) does that. The four women characters coming from lower-middle-class families of Bhopal, India, are shown to be trying to live their lives on their own terms; but the fetters of norms, gender regulations and patriarchy binds their wings. Foucault further claims that “a norm belongs to the arts of judgment and that although a norm is related to power, it is characterized less by the use of force or violence than by, as Ewald puts it, “an implicit logic that allows power to reflect upon its strategies and clearly define its objects. This logic is at once the force that enables us to imagine life and the living as objects of power, and the power that can take 'life' in hand, creating the sphere of the bio-political”. A melody as honest as this one requires a leitmotif - Passion. As the movie unfolds on screen that makes the viewer recall a vague sense of doomsday, the lyrics in the background confess, “Passion, you ruined my life without ever asking me first.” Deep in the confines of a beauty parlour, one woman tells another, “You know what our problem is? We dream too much.” The film closes with four women marvelling at erotica, where the oldest tells the youngest to have the courage to dream, even as her demeanour sits heavy, recovering from shame. Female Passion (sexual, emotional, career-driven etc.) in a patriarchal, small-town circumstance gives each woman the courage to come alive - and yet, each time they do, Reality shakes the dreams out of their eyes, making them die a little more inside. As with Robert Louis Stevenson’s Dr Jekyll and Mr Hyde, the confines of a woman’s identity allow her acceptance in society, where she navigates her secret desires in utter isolation (i.e. turning into a symbolic Mr. Hyde) now and then, but always returning to her “respectable face” (i.e. the symbolic Dr Jekyll) until it becomes impossible to separate the two, leading to her downfall. This ambivalence in female identity then seems deeply rooted in a culture of shame, where more “feminist” desires may only be pursued by being “shameless” - she steps forwards in the community to enact the performance of a lifetime (her oppression is, literally, a life-sentence) as she slips from one persona (an actor’s mask) to the next, finding and losing herself in the stolen moments between them. The film then appears as a commentary on sustenance - the Female, in less-privileged societies, helpless in their despair, may only come alive in split persona. Their stories are all the same. Their lipstick (self-expression, autonomy) is hidden away under their (both symbolic and literal) burkas.

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Gender, caste and Indian feminism

Cited by 3 publications

References 0 publications

How Much do Education, Experience, and Social Networks Impact Earnings in India? A Panel Data Analysis Disaggregated by Class, Gender, Caste and Religion

How Much do Education, Experience, and Social Networks Impact Earnings in India? A Panel Data Analysis Disaggregated by Class, Gender, Caste and Religion

Dalit Women and the Question of Representation: Issues of Caste and Gender

Oh! Guileless Passion! Understanding Indian women’s ambivalent sexuality and gender performances post Feminism in India

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