CHAPTER THREE MAINSTREAM FEMALE AUTOBIOGRAPHIES Introduction: To counter the Orientals discourse, the native intellectuals reformed Hinduism and had a secular attitude towards women. Their reformists and liberal ideas towards women resulted into mainstream women's autobiographies from the early quarter of 20th century Maharashtra. The early women autobiographies are written by the wives or mother or daughters of public figures. Initially, the upper caste women express their devotion/Bhakti towards their husbands through their autobiographies. Still, they challenge religious dominance, patriarchy and gender discrimination through the victim’s perspective. They compose their ‘self’ in these discourses. Ramabai Ranade, the wife of Justice M. …show more content…
These two autobiographies reflect the ideology of two distinct social slabs of the mainstream society. Laxmibai Tilak, a Brahman woman, recollects the memories of her husband in the pre-independent period. She represents the upper caste women and their understandings of female discourse. Sunitabai Shinde, a Maratha caste woman, represents the Non-Brahmans' social scenario after the independence. Though these women belong to different time span and different slabs, their battlefields are same with little distinctions. Their life spans are different but they uphold the similar argument for the religion, caste and gender disparities. They reject patriarchy along with religious identity. But their gender identity becomes the part of their …show more content…
I Follow After, the English translation of the first three parts was first published in 1950. Born into a strict Brahman family, Lakshmibai is married off at the tender age of eleven and plunged into the tyrannical household of her father-in-law. When Lakshmi’s husband converts to Christianity, she is as if widowed. For five years she lives apart from him with her son Dattu. During this period she receives almost daily letters from a husband alternatively loving and angry, threatening one day to divorce her, the next begging her to join him with their child. Her love for Tilak wins at last, and she rejoins him, eventually converting to Christianity herself. This is a lively, eventful story, peopled with interesting characters, not the least of whom is Lakshmi's husband Narayan Waman Tilak. Whimsical and impulsive, he disappears for months at a time, leaving his wife to fend for herself. He is a gifted poet, and instrumental in Lakshmi's own forays into writing poetry. Generous to a fault, he lives the last years of his life as a Christian ascetic, loved- but often cheated- by all with whom he comes into contact.' (Tilak cover
Further on, when Lakshmi reaches the train station there is an occurrence of public shaming in which a woman tries to run away from her home and the pimp explains to Lakshmi what happens, “‘One look at that head of hers and anyone can tell she’s a disgraced woman.’ He says. ‘Even if she does run off again, no one will help her’” (McCormick 86). This shows how the pimp is again instilling fear into Lakshmi, making sure she does not try to leave his side if she becomes suspicious as she would be shamed and thought of as a disgrace by society if she disobeys her ‘husband’.
Even though in this story we don’t learn about what Lakshmi went through after she was rescued we can assume that it was not all good things. Some women experience Stockholm Syndrome after leaving because they have been doing it for so long and don’t know what kind of reaction they will get from their families and
This dreaming is what pushes her to continue working for Mumtaz in the Happiness House. Lakshmi soon became close friends with a few of the other girls at the Happiness House such as Shahanna and Pushpa. With her actual family being so far away, these girls have become her temporary family while she is at the House. She continues to dream about going back home to her real family, but she is able to get through her experience with Mumtaz by her dreams of her family and her “temporary
Progress Of Women In The 1920 's and 30 's Back in the 1920 's women started becoming extremely significant in the society. Before then, women rarely found jobs that accumulated a high enough income to raise a family. However this act of sexism changed in the early years of the 1920 's, women began to get involved in male dominated jobs. This time it worked, women were finally getting their say in political issues and they eventually got the chance to speak up. The government realized the types of distress and discomfort women went through to keep a healthy lifestyle for their young ones.
From the moment of my birth, I was declared a girl and my parents immediately attempted to raise me to be every aspect of my gender, from behavior to beliefs. In sociology, this is known as gender role socialization, which is the process of socializing boys and girls to conform to their assigned genders’ attitudes, beliefs, behaviors, values, and norms. My parents taught me how think and behave like a girl through the way the way they dressed me, how they did my hair, and the toys they allowed me to play with. However, having been raised with a brother, I also picked up on some of his supposed gender roles. I am exactly who I am due to the way I was socialized by my parents and others around me.
In the story, the women are oppressed by the society. This is narrated through the delivery of the main antagonist’s id, the gender inequality in enforcing laws and the marginalization of women. As a result of Rasheed’s id, Mariam and Laila are consistently physically and emotionally
And I think he spent the rest of his life regretting it deeply.’”. This quote illustrates an upbringing of Patricia McCormick and allows us to percept a type of personality of her. In the book Sold I think that Patricia McCormick’s personality is most expressed through the personality of Lakshmi. Both the author and main character are woman of fortitude. Lakshmi is a woman of fortitude due to the fact that she’s prospered through the halfway house, and to our knowledge will go on to proceed with a much better life.
Government Arts College for Women, Thanjavur. Abstract: Identity crisis or search of identity has received an impetus in the Post-Colonial literature. Man is known as a social animal which needs some home, love of parents and friends and relatives. But when he is unhoused, he loses the sense of belongingness and thus suffers from a sense of insecurity or identity crisis. In the field of Indian English Literature, feminist or woman centered approach is the major development that deals with the experience and situation of women from the feminist consciousness.
Portrayed as the strong, dedicated, stereotypical, maternal type, Ama attempts to protect her little girl at all costs. Whenever Lakshmi wants go to the city to work, Ama refuses by saying, “‘Lakshmi, my child,’ she says. ‘You must stay in schools, no matter what your stepfather says.’” (McCormick, 1). She breaks the gender boundaries early on the first page of the book by defying the man of the households wishes and undermining his needs.
This highlights the importance of how these acts of cruelty Mariam and Laila faced; ‘fear of the goat, released in the tiger’s cage’ is what ultimately defines their inner feminist strength, ‘over the years/learned to harden’ which shows that Mariam and Laila’s past indirectly prepares them for The Taliban’s arrival. The Taliban take away the basic rights of Mariam and Laila ‘jewellery is forbidden’, but they fail to do so. Ironically, it is the society itself that gives them the strength and platform to strike back against Rasheed, who is a cruel, male-dominating character who symbolised and reinforced everything the term ‘anti-feminist’ stands
Women in Mahabharata and Today’s Society Literature reflects the norms, condition, and culture of a society, and when it comes to “The Mahabharata”, an epic which is said to be a collection of stories taken over a certain period, certainly reflects the then society to a great extent. Generally, the authorship of “The Mahabharata (The Stories of the Descendants of Bharata)” is attributed to sage Vyasa. However, it was composed over many years and today’s Mahabharata is an edition of many a men. According to Monier Williams, “it is not one poem, but a compilation of many poems, not a Kavya by one author, but an Itihasa by many authors (Draupadi of Mahabharat: History of Women Empowerment, 230).” Many attempts has been taken till date to reveal the composition period of this epic and history behind it as it is granted as one of the most important scriptures from the view of World History which can give us more clear ideas of ancient Indian society.
Career Autobiography There are many things that I feel have led me to year number two of graduate school pursuing a career as a school counselor. For I while I tried to convince myself that a career in school counseling was not for me and ultimately everything led me here. My mother has been a school counselor for the last 25 years and I grew up watching her do something she loved. I went to school everyday and watched my mother make a positive impact on many of my classmates and this left a very lasting impression on me.
The God of Small Things by Arundhati Roy depicts the inner lives and hardships women in a patriarchal society face. Roy provides a reflection of the social injustice in India in the form of abusive and tyrannical males who abuse women - both physically and psychologically. The novel is a vehicle for the author to express her disillusionment with the postcolonial social conditions. This response will critically analyse the lives of the female characters in Roy’s novel, specifically Mammachi and Ammu and explore the ways they have been marginalised.
Introduction In India, discriminatory attitude towards men and women have existed for generations and thus it affect the lives of both genders. Although the constitution of India has granted men and women equal rights, but gender gap still remains. Female discrimination violates human rights. These are mostly seen in family land sharing among sisters and brothers.
This thesis consists of Hanif’s portrait of women and their marginalized positions in the society and economic, social and religious pride and prejudices towards women in Pakistani society which is an important theme of his novels. He belongs to those who are proof of that some people can tell the truth more comprehensively and authentically with fiction than facts. In his second novel Our Lady of Alice Bhatti (2012), he discusses the battle and determination of a woman fitting in with minority goes out in a patriarchal society and endures accordingly. In a male dominated society women in Pakistan are in lower position than men , they are always on the periphery, and are subordinated to men and are in debased positions both within the house and outside the house. Alam (2011) shows by her study that women’s unequal positions contrasted with men make them weaker both out in the open and private circles.