Nivedita Menon Seeing Like A Feminist Pdf Download
the second chapter addresses the issue of the construction of femininity, and discusses how the process of identity construction and the very notion of a subjectivity are fraught with the complications of certain historical conditions. in this context, menon makes a point that most western feminist theories assume that patriarchy is universal and that women’s position in the social order is not only morally deprecable but also an irrevocable fact (p. 65). menon then explains the concept of feminist theory which she thinks has been neglected in western academia. in this context she discusses feminist theory and feminist theory which is relevant to the topic she addresses in the book. she then discusses feminist theory as it can be understood as a singular, coherent and a unified way of thinking about gender and gender hierarchy. this notion of feminist theory, she argues, has been a product of western academic scholarship, which is based on the idea of humanism and produces knowledge that is restricted to the western context and does not extend beyond western thought.
in the final chapter, which provides a compelling overview of the essential conditions and issues that feminist politics should address in the context of south asia, menon looks at the issue of caste, which is a persistent feature of the politics of caste and gender in india.
like the titles of the chapters in this book, the essays in seeing like a feminist are not all meant to be read as stand-alone units. rather they are intended to be viewed together in the context of a dialectical relationship between the essays. the first essay provides a historical background to the growth of feminism in south asia. in the second, salma zulfiqar looks at the process of secularization in modern and post-colonial pakistan. in the third, aysha hameed and afiya shehrbano zia examine the issues of religious identity and politics in pakistan and india respectively. in the fourth, nivedita menon discusses how feminism is incorporated into the discourse of nationalism. in the fifth, ruth vanita looks at the situation of lesbians in india. in the sixth, manisha desai provides a critical reflection on the role of the state in the regulation of sexual politics. in the final essay, nivedita menon concludes with a consideration of the modern and post-modern dimensions of the critique of modernity. each of these essays is represented by a quotation from an essay written by the author in the mid-1980s. as such, the project continues to have some relevance even after a decade and provides a case study of the kind of analyses feminist and post-colonial critics are capable of.
in recovering subversion, nivedita menon examines the relationship between radical feminist politics and the use of law for social change. the text focuses on issues central to the contemporary indian women’s movement and provides detailed analysis of politics, practices and law reform since the 1980s. menon’s comprehensive exploration describes significant limitations for the women’s movement engagement with law in order to advance feminist politics. menon examines the efficacy of utilizing the language of rights for social change and ultimately argues against law as having potential to enact comprehensive transformation for the ethical and emancipatory impulses of feminist politics.
for nivedita menon, feminism is not about a moment of final triumph over patriarchy but about the gradual transformation of the social field so decisively that old markers shift forever. from sexual harassment charges against international figures to the challenge that caste politics poses to feminism, from the ban on the veil in france to the attempt to impose skirts on international women badminton players, from queer politics to domestic servants unions to the pink chaddi campaign, menon deftly illustrates how feminism complicates the field irrevocably.
in the political theory classes that nivedita teaches, the significance of slogans like vande mataram and bharat mata ki jai are often brought up in the context of the ongoing debate on nationalism. to common people, they seem like simple unmasked statements without any context. to muslims, who do not believe in idol worship, the image of bharat mata becomes more problematic. but to students who want everyone to uniformly believe in this image, i ask only one thing: would they also chant allah hu akbar since it literally means god is the greatest
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