5. Chhaya Datar’s writings: Contemporarily known as Eco feminist Chaya datar, in her autobiographical story ‘In Search of me’ describes her own feministic experiences as a social worker in the tribal world. While recording, the unionized activities of the farm labors, who are mostly, women and these women are cut off temporarily from her own feminist problems, she was moved by these tribal women community and helped to raise their collective voice for self identity. She has depicted each of experiences with them with tribal points of views too as a result of exploration of tribal women’s feminine and feministic expressions. 6. Bharti Mukherjee’s writings: Bhartee Mukherjee, one of most prominent post- colonial writer in Indian Literature. Her works are based on the migration due to circumstances, the status of new immigrants and feeling of alienation as well as Indian women and their struggle. Her own struggle as an immigrant from India to U.S. and Canada laid her to write up on stories of immigration. Her such of work is The Tiger’s Daughter (1972) is a story of a young girl Tara who ventures back to India after many years of being away to return to poverty and chaos. The second phase of her writing transcend with the works such as Wife (1957) and …show more content…
She moved to Britain after India had got independence and now she is known for her writing about cultural clashes between urban India and Rural Indian Societis. Her first novel Nectar in a Sieve (1955) is a best seller and highly notable book by the American Library Association. This novel is evolved around a strong but suffering soul Rukmani who has lost her sons and her daughter turns into prostitution. The main character Rukmani suffers a lot, facing poverty, famine, and divorce of her barren daughter, death of her sons, her daughter’s prostitution and finally till the death of her
Naeem Murr's novel, The Boy, is a story about a boy that is put into foster homes all of his life. This boy is exposed to all different kinds of influences that affects his life in a negative way. These are the things that cause the argument in the story; is the boy evil or not?
Mohanty, Chandra Talpade, Ann Russo, and Lourdes Torres. Third World Women and the Politics of Feminism. Bloomington: Indiana UP, 1991.
As much as men are working, so are women, but ultimately they do not face the same obstacles. For example, “Even if one subscribes to a solely economic theory of oppression, how can one ignore that over half of the world's workers are female who suffer discrimination not only in the workplace, but also at home and in all the areas sex-related abuse” (Moraga 98). This gives readers a point of view in which women are marginalized in the work place, at home, and other areas alike. Here Moraga gives historical accounts of Chicana feminists and how they used their experiences to give speeches and create theories that would be of relevance. More so, Moraga states how the U.S. passes new bills that secretly oppress the poor and people of color, which their community falls under, and more specifically, women. For instance, “The form their misogyny takes is the dissolution of government-assisted abortions for the poor, bills to limit teenage girls’ right to birth control ... These backward political moves hurt all women, but most especially the poor and "colored." (Moraga 101). This creates women to feel powerless when it comes to control one’s body and leads them to be oppressed politically. This places the government to act as a protagonist, and the style of writing Moraga places them in, shines more light to the bad they can do, especially to women of color. Moraga uses the words, “backward moves”
Be that as it may, Deshpande makes gender central to her writings. Her works deal not only with ordinary women in ordinary, urban situations but stem from a firm belief that our lives are to a great extent governed by gender. Women she feels, have not participated in the process of word-making; the stories myths and legends in our Puranas, epics and kathsa have been written by men. Deshpande feels that women never start with a picture of themselves on a clean slate, their self-image honed by the hegemonic influences of myths, movies and current-day soap operas. She sees herself as a writer whose writing comes Deshpande’s real concern is to explore the root cause of the fragmentation and dichotomy of her characters and to observe what happens
A change in one’s attitude can change one’s life. In the book, Nectar in a Sieve, the author, Kamala Markandaya, depicts one family’s struggle to survive through the never ending changes occurring in their lives. This story takes place in a small village of India during the late 1940’s. At this time in history, Britain has taken control of India. The story’s main character, Rukmani, experiences change in her youth and at the time accepts change as inevitable. Later, Rukmani, experiences change differently. Rukmani comes to realize that change is occurring faster as time goes on, but refuses to accept she has no control.
In “My Two Lives” Jhumpa Lahiri talks about her hardship growing up in America coming from two different cultures. At home she spoke Bengali with her parents, ate with her hands. According to Jhumpa’s parents she was not American and would never be. This led her to become ashamed of her background. She felt like she did not have to hide her culture anymore. When Jhumpa got married in Calcutta she invited her American friends that never visited India. Jhumpa thought her friends would judge from being part of the Indian culture and isolate her.However her friends were intrigued by her culture and fascinated. She felt like her culture should not be hidden from her friends anymore, and that coming from an Indian-American culture is unique. Jhumpa believes that her upbringing is the reason why she is still involved with her Bengali culture. Jhumpa says“While I am American by virtue of the fact that I was raised in this country, I am Indian thanks to the efforts of two individuals.” Jhumpa means that she is Indian, because she lived most of her life and was raised here. In the story Lahiri explains that her parents shaped her into the person she is. Growing up coming from two different cultures can be difficult, but it can also be beneficial.
...tern Eyes: Feminist Scholarship and Colonial Discourses”, in Mohanty, Chandra, Russo, Ann and Torres, Lourdes (eds) Third World women and the Politics of Feminism, Indianapolis: Indiana UP: 53-80.
Anita Desai was in a family where the father was Indian and her mom was German and with this strange and unusual heritage had an effect on the way that Anita understood different cultures. Desai was born in northern Indian town located at the foot hills of the Himalaya Mountains. She grew up in an old part of the capital called Delhi. Her family spoke 3 languages and those were Hindi, English and German but Desai learned English at school first. Desai wrote her first English story when she was 7 years old and published it when she was 9 years old. Anita Desai is also the author of “A Devoted Son” that shows 2 messages on how an India are like and one message on what it is like when you get old and your kids start to take care of you.
“By contrasting the representation of women in the Third World with– Western feminisms’ self-presentation in the same context, we see how Western feminisms alone become the true “subjects” of this counter history. Third World women, in contrasts, never rise above the debilitating generality of their “object” status. …The application of the notion of women as a homogenous categ...
In her writing female identity is a product of the ideological history that surrounds it, she describes female subjectivity in terms of fragmentation, displacement,...
Ramamoorthy, P. “My Life is My Own: A Study of Shashi Deshpande’s Women” Feminism and Recent Fiction in English Ed. Sushila Singh. New Delhi: Prestige, 1991.
Exemplifying an institution like SEWA, Chanda argues that since women provide basic necessities in many households, therefore “hardest hit when development destroys or uses up scarce resources” (495), feminist needs are life-or-death. This possibility of life threatening scarcities consequently force women to collectivize in grass roots efforts to influence policy. These grass roots movements are based on the material realities of these women, a singular reality, a need for survival that unites women from different religions, tribes, castes, and socioeconomic classes (494). The fact that collective action is both a necessity of survival, and based on individual material realities, is something that development-strategists need take into account when attempting to empower women. Since trickle-down wealth failed (494), just as modernizing third world economy in reflection to how the west industrialized ignored the contesting realities of the third world infrastructure, attempting to empower women in the third-world identically to those in the west is equally irrational. As Chanda explains, third-world women can be empowered to collectivize and contest the patriarchal structural systems that suppress them, but not by trumpeting a humanist “human essence” (492) or
Mahasweta Devi, always writes for deprived section of people. She is a loving daughter, a clerk, a lecturer, a journalist, an editor, a novelist, a dramatist and above all an ardent social activist. Her stories bring to the surface not only the misery of the completely ignored tribal people, but also articulate the oppression of w...
...n are, because they are the first to suffer. Ecofeminism could represent an answer to the women’s problem in India concerning the legal framework such as legislation, lack of implementation and enforcement of laws, ecofeminism could represent a challenge to the Government. This grassroots movement was a sign of the strength of women, and showed how starting from the base a protest could get millions of supporters, and move entire villages. The analysis of the women and of the different groups of ecofeminist theorists and activists in India, such as the Chipko movements and the Adivasi-Dali movement, deduce that women have always represented the ecology’s active actors in India. In the next chapter I am going to discuss the challenges that ecofeminism could represent in the legal framework and how could lead to the request of more protection towards women’s rights.
Throughout her book, she has written about women as nurtures and sharing special bond with ‘prakriti’ and doubtlessly supportive. She describes a deeper meaning of feminity with the nature but her equating every woman with nurturing, life-sustaining feminine principles is a bit exaggerated. She assumes that nature and women share a lot in common, therefore women understands nature best and always work in a way which is supportive to nature. Also, she believes that it has always been men indulged in science, development and exploitation. If women are given opportunity, they are also achieve success in the ‘male dominated’ world of machines and