South Asian Feminisms by Ania Loomba, Ritty A. Lukose

By Ania Loomba, Ritty A. Lukose

Up to now 40 years, South Asia has been the positioning and the focal point of dynamic, very important feminist scholarship and activism. during this selection of essays, well-liked feminist students and activists construct on that paintings to confront urgent new demanding situations for feminist theorizing and perform. interpreting contemporary feminist interventions in India, Pakistan, Sri Lanka, and Bangladesh, they handle feminist responses to non secular fundamentalism and secularism; globalization, exertions, and migration; militarization and nation repression; public representations of sexuality; and the politics of intercourse paintings. Their essays attest to the range and specificity of South Asian destinations and feminist matters, whereas additionally demonstrating how feminist engagements within the sector can enhance and enhance feminist theorizing globally.
Contributors. Flavia Agnes, Anjali Arondekar, Firdous Azim, Anannya Bhattacharjee, Laura Brueck, Angana P. Chatterji, Malathi de Alwis, Toorjo Ghose, Amina Jamal, Ratna Kapur, Lamia Karim, Ania Loomba, Ritty A. Lukose, Vasuki Nesiah, Sonali Perera, Atreyee Sen, Mrinalini Sinha, Ashwini Sukthankar

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I hid behind a five feet wall, which is the boundary wall of a maidan [open ground] and witnessed what happened to my wife and child. ≥∞ Kausar Bano later became the symbol of the extent of debasement and sexual violence unleashed upon Muslim women during the communal carnage in Gujarat in 2002. This caused a major embarrassment to the ruling party (Bharatiya Janata Party), which tried to deny the incident, with a woman minister, Uma Bharati, commenting: ‘‘Who is she whose stomach was slit and fetus taken out?

The myriad opinions expressed in support of the code are governed by three distinct presuppositions: those of gender equality, national integration, and modernity based on the European norm of Christian monogamy. Those concerned with gender equality project an allencompassing and uniform code as a magic wand that will ameliorate the woes and su√erings of Indian women, especially Muslim women. Such a position places gender as a neutral terrain, distanced from contemporary ∂∂ FLAVIA AGNES political processes.

Pitted against each other are local qazis or maulanas, who may or may not have the authority to give fatwas, and secular/women’s rights activists. In order to make a sensational story, the media projects the most polarized opinions of these two segments. ’’ FROM SHAH BANO TO KAUSAR BANO ∂≥ The excessive publicity given to the victims of antiwomen practices, coupled with the lack of reporting of the gains made by Muslim women under the provisions of the Muslim Women Act, has harmed their cause. Individual stories of resistance and victories in court battles are rendered invisible.

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