Origin Of Feminism In Gakism

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The term Liberation of Women (Feminism) was first used by the French dramatist Alexander Dumas, the younger, in 1872 in a pamphlet ‘L’ ‘Hommefemme’ to designate the then emerging movement of women’s rights. An anti-masculinist movement of the women for the assertion of their individual rights, feminism is also called Aphraism after AphraBehn, a seventeenth century feminist and political activist.
The history of Feminism is the history of the Feminism movement as well as its origins. The Feminist movement emerged in around the late 19th century. According to Maggie Humm and Rebecca Walker, the history of feminism can be divided into three waves. The first feminist wave was in the 19th and early 20th centuries, the second was in the 1960s and
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Raja Rammohan Roy and Pdt. Iswar Chandra Vidyasagar did no less. The ideal of Ardhangini enshrined in Indian culture renders man as the complement of woman, her other half. Together, they make a whole. Prakriti and Purusha are one. Man and woman are one in the concept of Ardhanariswara. Traditionally, India is a male-dominated culture. Indian woman ‘covered with many thick, slack layers of prejudice, convention and ignorance’ has hardly any autonomous existence. “Our country belongs to its men” (143), Observes Aunt Lila in Anita Desai’s Voices in the City. The woman’s voices is an insurgent, subaltern voice. The Indian woman today is no longer a Damayanti. She is Damini or a Nora or a Joan of Arc. Social reformers championing the cause of woman like Raja Rammohan Roy, Pdt. Iswar Chandra Vidyasagar and Mahatma Gandhi gave a new direction to the women’s Lib in India. Thus feminism has now emerged as a new way of like, free of the “dependence syndrome” (Nahal 17). A new perspective has dawned on the Indian social horizon with the feminine psyche trying to redefine woman’s role in the society and re-assert her self-identity (Swain…show more content…
'Quit India' has been followed by partition and independence, and ten years have elapsed since then. The scene is an obscure town, a white-washed house in the suburbs, and a village beyond the river reached by a ferry. Dandekar, a government servant, tortures himself and nearly goes to pieces because his wife, Sarojini, ailing from a tumour, seeks faith-cure from the 'Swamy', sometimes at the white-washed house and sometimes in his village retreat. What sort of man is he, the Swamy? - a saint or merely a charlatan? Is faith-healing possible? Sarojini tells her

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