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Papers presented at Seminar on "Single Women in Indian Perspective", organized by Women's Studies Research Centre, Kurukshetra University during 15-16 Feb. 1992.
Today, the majority of the world's population lives in a country with falling marriage rates, a phenomenon with profound impacts on women, gender, and sexuality. In this exceptionally crafted ethnography, Sarah Lamb probes the gendered trend of single women in India, examining what makes living outside of marriage for women increasingly possible and yet incredibly challenging. Featuring the stories of never-married women as young as 35 and as old as 92, this book offers a remarkable portrait of a way of life experienced by women across class and caste divides. For women in India, complex social-cultural and political-economic contexts are foundational to their lives and decisions, and remaining unmarried is often an unintended consequence of other pressing life priorities. Arguing that never-married women are able to illuminate their society's broader social-cultural values, Lamb offers a new and startling look at prevailing systems in India today. "This pathbreaking book offers a vital analysis of the rising but unrecognized category of single women in a marriage-minded society such as India. Through beautifully rendered and diverse stories, Sarah Lamb challenges conventional wisdom." -MARCIA C. INHORN, William K. Lanman, Jr. Professor of Anthropology and International Affairs, Yale University "For fans of Lamb's evocative narratives on Bengali widows, her new book provides another rich look at the negative space of marriage: the rare demographic of single women in Bengal across class and caste." -SRIMATI BASU, author of The Trouble with Marriage: Feminists Confront Law and Violence in India "This lively ethnographic account makes several key contributions to feminist anthropological appraisals of marriage as an institution. Lamb renders a compelling, detailed, and sensitive portrait of compulsory heterosexuality and patriliny as seen from the margins." -LUCINDA RAMBERG, Associate Professor of Anthropology and Feminist, Gender, and Sexuality Studies, Cornell University.
Preface “A feminist is anyone who recognizes the equality and full humanity of women and men.” Gloria Steinem We all know about gender justice is not new conceptions it was find view of western thinkers Plato, Aristotle, and John Stuart Mill. Principle of gender justice is parameter of the good governance and ideal society. The utilitarian thinker John Stuart Mill described in his book The Subjection of Women, women could not vote. A married woman was not a separate legal entity from her husband, and any property or money she owned came under his governance.A common justification for women’s inferior legal status was that they were morally superior to men, and therefore better restricted to the home, where they would be protected from the polluting influence of public life and could shape the morals of the future generation. Mill argues that this is illogical and against gender justice. The book analyse problem’s regarding women that barrier of gender justice in society like family law, criminal law, and maintains law also, which achieved and protected the conception of gender justice. Achieve justice is fundamental principles of every legal system gender justice is prominent objects of our Indian constitution. For human growth and the attainment of peaceful, just, and inclusive societies, gender justice is essential. It involves putting an end to disparities in the law and in practise between men and women, as well as offering compensation for those disparities. The UNDP adopts a comprehensive strategy to advance gender justice by assisting our national partners in advancing women's rights through legislative and policy changes that address harmful gender stereotypes, prejudices, and practises; disseminating knowledge and information that encourages behaviour change; promoting access to justice for women and enhancing their security; and empowering women as active participants in the process of transforming gender and society. Principles of Sustainable Development goals also estimated gender justice in goal no 4, will be fulfilling by all member state of UNO till 2030. Our Indian constitution incorporated Gender Justice Principles in Article 14, 21, and preamble. Indian judiciary also propounds milestone judgment to implementation of gender justice in country. The book collaborates in many aspect of the gender justice achieved through constitutional law as well as criminal law & personal law.
Marriage. It’s the obvious path for every girl in India. It’s supposed to define us, shape us and give meaning to our life. But does it, really? Figures show that nearly 74.1 million women in India are either divorced, separated, widowed or have never been married. And the number is on the rise. In what promises to be a path-breaking work on female identity, Sreemoyee Piu Kundu, a proud-to-be-single woman herself, spills the beans on what it is like being over 30 and unattached in India, through her own compelling story and the chequered lives and journeys of nearly 3,000 urban single Indian women from all walks of life. Women, whether single by choice or circumstance, are under scathing societal pressure, invasive scrutiny and pervasive criticism. Be it the difficulty in renting an apartment, being character-assassinated by your gynaecologist, or being slut- shamed as having slept your way to the top, even when you’re successful professionally, a single woman’s life choices are the easiest to dissect. From one of the most powerful voices in contemporary Indian writing, comes a passionate narrative of grit and gumption, anger and loneliness and the daily struggle of being single in a country where the highest validation of your gender remains marriage and motherhood. Fiercely honest and painfully vulnerable, Status Single is a book that every woman and man—single or otherwise—must read.
A free open access ebook is available upon publication. Learn more at www.luminosoa.org. Today, the majority of the world's population lives in a country with falling marriage rates, a phenomenon with profound impacts on women, gender, and sexuality. In this exceptionally crafted ethnography, Sarah Lamb probes the gendered trend of single women living in India, examining what makes living outside marriage for women increasingly possible and yet incredibly challenging. Featuring the stories of never-married women as young as 35 and as old as 92, the book offers a remarkable portrait of a way of life experienced by women across class and caste divides, from urban professionals and rural day laborers, to those who identify as heterosexual and lesbian, to others who evaded marriage both by choice and by circumstance. For women in India, complex social-cultural and political-economic contexts are foundational to their lives and decisions, and evading marriage is often an unintended consequence of other pressing life priorities. Arguing that never-married women are able to illuminate their society's broader social-cultural values, Lamb offers a new and startling look at prevailing systems of gender, sexuality, kinship, freedom, and social belonging in India today.
This Collection Of Articles On Gender Issues And Their Direct Bearing On National Life Covers Topics Such As Marriage, Family, Politics, Religion.
How can women live fully? If autonomy is critical for humans, why do women have little or no choice vis-à-vis motherhood? Do women know they have a choice, if they do? How 'free' are these choices in a context where the self is socially mired and deeply enmeshed into the familial? What are implications of motherhood on how human relatedness and belonging are defined? These questions underlie Amrita Nandy's remarkable research on motherhood as an institution, one that conflates 'woman' with 'mother' and 'personal' with 'political'. As the bedrock of human survival and an unchallenged norm of 'normal' female lives, motherhood expects and even compels women to be mothers—symbolic and corporeal. Even though the ideology of pronatalism and motherhood reinforce reproductive technology and vice versa, the care work of mothering suffers political neglect and economic devaluation. However, motherhood (and non-motherhood) is not just physiological. As the pivot to a web of heteronormative institutions (such as marriage and the family), motherhood bears an overwhelming and decisive influence on women's lives. Against the weight of traditional and contemporary histories, socio-political discourse and policies, this study explores how women, as embodiments of multiple identities, could live stigma-free, 'authentic' lives without having to abandon reproductive 'self'-determination. Published by Zubaan.
"During the colonial period, Indian intellectuals--philologists, lawyers, scientists and literary figures--all sought to hold a mirror to their country. Whether they wrote novels, polemics, or scientific treatises, all sought a better understanding of society in general and their society in particular. Curiously, female sexuality and sexual behavior play an outside role in their writing. The figure of the prostitute is ubiquitous in everything from medical texts and treatises on racial evolution to anti-Muslim polemic and studies of ancient India. In this book, Durba Mitra argues that between the 1840s and the 1940s, the new science of sexuality became foundational to the scientific study of Indian social progress. The colonial state and an emerging set of Bengali male intellectuals extended the regulation of sexuality to far-reaching projects that sought to define what society should look like and how modern citizens should behave. An exploration of this history of social scientific thought offers new perspectives to understand the power of paternalistic and deeply violent claims about sexual norms in the postcolonial world today. These histories reveal the enduring authority of scientific claims to a tradition that equates social good with the control of women's free will and desire. Thus, they managed to dramatically reorganize their society around upper-caste Hindu ideals of strict monogamy"--