Armed masculinity,Hindu nationalism and female political participation in India

Male and female bodies as well as societal ideas defining cultural interpretations of masculinities and femininities are potent metaphors for expressing nation. This article examines two cultural expressions of nation and manliness – the Hindu soldier and warrior monk – disseminated by Hindu nationalist organizations in India. These images, among others, emerged from India's experience of British imperialism and are defined by values of martial prowess, muscular strength, a readiness to go to battle and moral fortitude. Men and women both respond to the call of a nationalism glorifying muscular warriors radiating an uncompromising moral resolve to defend their nation (us) against an easily recognizable enemy (them).

This article argues that this masculinized vision of nation carries important implications for women. Women enter this masculine environment through roles such as heroic mother, chaste wife and celibate warrior. Although divergent in their articulation at the grassroots, all three models of female behavior articulate two social themes. One, women's bodies represent national honor and two, this embodiment only works if women are chaste and virtuous. Indian feminists view such feminine activism with suspicion because the considerable empowerment women may derive from Hindu nationalist politics ultimately does not challenge the gendered power imbalances within the patriarchal Hindu family.     

Bengaliness,Hindu nationalism and Bangladeshi migrants in West Bengal,India

Hindu nationalists made migration from Bangladesh an election campaign in West Bengal during the 1990s. Although there were various allegations against Bangladeshi migration, it never became a mainstream political issue in the state, like in neighbouring Assam. West Bengal shares the longest border with Bangladesh, compared to any other Indian state, and hosts a large number of Bangladeshi migrants, according to the Census reports in India. West Bengal and Bangladesh share a common ethnicity, both are predominantly Bengali. Can this shared Bengaliness explain why Bangladeshi migration did not become a divisive political issue in the state? If this sameness is a bonding factor, what about the Ghoti-Bangal differences? Drawn from in-depth interviews with the representatives of West Bengal’s key civil society organisations and political parties, I argue that a particular historical and cultural process, unique to West Bengal and Bangladesh, has shaped the current attitude towards Bangladeshi migrants in the state.     

Gender relations,development practice and "culture"

Most development practitioners have the following preconceived notions about gender and culture: 1) that gender relations are equated with the most intimate aspects of society; 2) that culture and tradition are immutable; 3) that there is no independent resistance to subordination within the culture; and 4) that religion is culture. These notions interfere with work on developing equitable gender relations and complicate efforts to allocate resources in ways that redress the imbalance of power between men and women. The validity of these notions can be tested by analyzing an experience the author had in 1984 when she published a book on women and development in India. On a publicity tour in Liverpool, England, she addressed an audience composed largely of men from India, Pakistan, and Bangladesh. This audience attacked her book and defended an idealized version of the position of women in the culture of South Asia. They accused the author of being a traitor to her own culture and of being Westernized. A Pakistani woman member of the audience, however, thanked the author for her presentation and reported that she was working with Asian women facing domestic violence. The men understood the cultural identity of South Asia as being composed of identical families dedicated to mutual interest, love, and cooperation. However, this family unit requires the subsuming of women's interests. This myth of the family ignores real life experiences of women who suffer abuse and ignores the fact that the notion of "family" is constantly undergoing change. Development practitioners should use culture as a way of opening up intractable areas of gender relations rather than regarding it as a dead-end which prevents work towards equitable gender relations. A new definition of "cultural sensitivity" would be to acknowledge that contests surround the significance attached by a society to different aspects of social constraints and that these contests often represent challenges to hierarchical social relations.     

Encountering Hindutva,interrogating religious nationalism and (En)gendering a Hindu patriarchy in India's nuclear policies

This article explores the consequences of a gendered nationalism under India's recent Bharatiya Janata Party (BJP) government that has relied on the discourses of Hindu women's violence and protection as elements of its discursive arsenal to pursue nuclearization as an aggressive policy of the Indian state. To this extent, the article interrogates a discursive relationship between a cultural patriarchy, its quest for Hindu nationalism and gender and the ways in which this patriarchy has both used and (ab)used the images of Hindu women to establish Islam/Pakistan as a threat to the supposedly Hindu India, and justify a nuclear policy for India. The article's contribution to international feminist politics lies in its attempts to stitch the localized politics of Hindu nationalism with its broader geo-political aspirations and implications, namely the role of the Indian state, under the BJP, in maintaining a communalized, militarized and a Hindu patriarchal violence at three inter-connected levels – between gender, communities and nations.     

NGO Networks,the Diffusion and Adaptation of NGO Managerialism,and NGO Legitimacy in Latin America

Nongovernmental organization (NGO) networks have become key instruments used by NGOs in Latin America. Because these networks have important roles to play in advocating for the sector, earning public support, and improving the provision of public goods and services, understanding these networks is important to understanding the NGO sector more broadly. The article examines how NGO networks use collective texts to diffuse and adapt managerial practices. NGO networks use elements of managerialism and their adaptations to signal quality, secure recognition in social development, identify strengths and weaknesses of the sector, and define civil society in order to garner sector legitimacy. While looking at managerialism from a critical perspective, the article finds that understanding NGOs networks and the diffusion and adaption of NGO practices can further pinpoint effective sources of sector legitimacy and help to strengthen the sector’s role in social development.     

The NGO sector in India: historical context and current discourse

The last two decades have witnessed a veritable mushrooming of NGOs in India. What, however, is inadequately appreciated is that the conversion of voluntarism into primarily a favoured instrumentality for developmental intervention has changed what was once an organic part of civil society into merely a sector — an appendage of the developmental apparatus of the state. Further, this process of instrumental appropriation has resulted in these agencies of self-activity losing both their autonomy and political-transformative edge. What is required, therefore, is to reorientate voluntarism from a framework of subserving the needs of delivery to one promoting self-governance in the widest sense.This paper is an abbreviated version of a longer monograph prepared for the Indian Council of Social Science Research for inclusion in the forthcoming Survey of Research in Public Administration, ICSSR, Delhi, 1991.     

NGO Behavior and Development Discourse: Cases From Western India

This paper examines the effects of shifts in development discourse on the behavior of nongovernmental organizations (NGOs). Drawing upon detailed case histories of two well-established NGOs in western India, it is demonstrated that (1) the case NGOs have been profoundly influenced by discourses prevailing during their initial, formative stages; (2) NGO behavior is subject to changes in global development discourses that are transmitted to them via a range of mechanisms including consultants, conditions of funding, and reporting requirements; and (3) these NGOs have been able to challenge and adapt certain discourses to suit their own needs and circumstances, sometimes even sparking wider structural change.     

Gender relations,transnational ties and rituals among Bosnian refugees

In this article I show how Bosniak (Bosnian Muslim) refugees reproduce, contest and construct their ethnic and religious identities. Using ‘ritual’ in a broad sense to refer to everyday routinized activities and practices that characterize family hierarchies and gender relations, as well as more easily identifiable religious rituals, I show that rituals assert belonging to a community and an identity, but are also, in the process of construction and contestation, selectively evoked and ignored. ‘The Other’ constructed through certain rituals is not merely the non–Muslim Bosnian (Serbs and Croats), but also, for refugees, other Bosnian Muslims who stayed behind. Moreover, engagement in secular and religious rituals, and the wider issue of identity constructions cannot be understood fully without exploring the dynamics between refugees and people who have remained in Bosnia. Competing constituencies claiming ‘Bosnianness’ and ‘Muslimness’ can be found across national boundaries and complicate the attempt to construct a community of believers or nationals, or both.     

Control and subversion: Gender relations in Tajikistan

Tajikistan stands out among the republics of Central Asia fortwo important reasons. First, as the republic where the sovieticizationprocess was least successful, it managed to retain its Islamicidentity and culture. In Tajikistan today, unlike in the otherrepublics, the tenets of Islam stand solidly behind social normsand community standards. Secondly, its independence from theformer Soviet Union was followed by a devastating civil war.This has left a legacy common to any post-conflict society:the possibility of a return to violence as a way of resolvingdisputes. In most other respect, Tajikistan shares a significantamount with its geographical neighbours. This was a region ofpre-modern societies on which was imposed, first, Russian imperialismand, subsequently,     

Negotiating the NGO/Social Movement Dichotomy: Evidence from Punjab,India

Non-Government Organisations (NGOs) and social movements are often juxtaposed as two distinct modes of action within civil society. While NGOs are seen as being linked to the interests of donors and being composed primarily of middle-class professionals, social movements are presented as a more authentic expression of grassroots perspectives. While academic literature compares and contrasts these two forms of organisation in the abstract, there has been comparatively little research exploring how civil society actors themselves conceptualise the NGO/social movement dichotomy and how this influences their strategic decision making. The Kheti Virasat Mission (KVM), working in the North Indian state of Punjab, is a useful case for exploring this issue. KVM is one of a growing number of groups working in the field of sustainable agriculture that has chosen to adopt a social movement model of organisation and distance itself from NGOs. The case helps illuminate how and why social movements differentiate themselves from NGOs and the challenges they face in doing so.     

Gender relations,demographic change and the prospects for sustainable development in Africa

The author explores the interrelationships between gender relations, demographic change, and Africa's prospects for sustainable development in the larger context of the ecological, economic, and sociopolitical forces which shape living conditions in the region. To make the analysis manageable, the author adopts the concept of sustainable development as the organizing and selecting principle in the exploration of issues central to the development of his argument. Rapid and uneven population growth is just one of many factors implicated in Africa's econo-environmental crisis. However, its strong synergism with gender relations and the limited scope for overcoming the externally derived problems suggests that a transition to lower fertility and higher women's status may be Africa's most realistic road to sustainable development. Discussion is presented under the following headings: concept of sustainable development as an analytical framework, salient aspects of Africa's demography, environmental degradation in Africa, economic stagnation and decline, gender considerations common to the key aspects of Africa's development crisis, and movement toward an enhanced prospect for sustainable development in Africa.     

Gender relations and the family farm in Western Europe

The paper focuses upon the impact of changing relations between farmers and spouses in the context of the restructuring of the rural economy and increasing female participation in labour markets. It is based upon a study of the connections between the succession process in agriculture and family relationships [Blanc, M. and Perrier-Cornet, P. (1989) Renouvellement des forces de travail et formes de production familiales en agriculture (les installations d'agriculteurs au cours de la decennie soixante-dix). Montpellier, INRA, Departement d'Economie et de Sociologie Rurales, Montpellier]. It argues that for farmer's wives, off-farm work, participation in other farm-based enterprises and occupational status result from a negotiation of power relations within the farm operating couple. Such changes are bringing about a distinct form of pluriactivity among farm families, with an emerging trend towards husbands being occupied full-time on-farm and wives off-farm.The paper deals with the future of family farming in connection with these changes. The role played by the ideology of family farming in sustaining these emerging forms of production is examined. The individuation of aspirations, especially for women, is considered an important factor in terms of labour market involvement. However, it is argued that the resolution of the impact of such changes on the domestic sphere and the farm is dependent upon a process of negotiation between the farmer and spouse.     

Gender, Class Aspirations, and Emerging Fields of Body Work in Urban India

If some research indicates that bodies are becoming central to the life projects of “new liberal Indian” women, public debates simultaneously reveal that their bodies are entangled in satisfying traditional and modern ideals of womanhood. There are few studies, though, that have looked into how women reconcile and make use of contradictory cultural signals surrounding their bodies that arise out of a rapidly changing gender and class structure. We draw upon both followers and critics of Bourdieu to show that bodily concerns and undertakings of 48 urban Indian women, and the ways in which they resist and embrace cultural demands on their bodies, vary by social class locations. The women in the study who were most keenly aware of “options” embedded in thin or fit bodies were the ones who could take advantage of new careers and styles of living that the global economy was bringing to their doorsteps. In contrast, women who saw limited prospects for social mobility were unconvinced of the symbolic value of a thin body and rejected appearance concerns on the ground that it interfered with their mothering responsibilities. We conclude that while the fit body has indeed emerged as an important site of self-making for the modern Indian woman, the degree to which she sees costs and benefits involved in the bodywork of losing weight depends on her class location.     

Gender in Social Work Education and Practice in India

Social work as a profession is committed to the creation of an equal and just society. Social work pedagogy combines an analysis of psychosocial, economic and political contexts and methods of active intervention and administration of social welfare. Gender sensitization and awareness is an integral component of social work education and training in India. Through conscious efforts students are enabled to imbibe the concept of gender, to look at women not only as individual entities but also in relation to men, and the way relations between the two are socially constructed. This paper examines the integration of a gender perspective in social work education and practice and explores how this may play a part in enabling students to ‘unlearn’ their gender stereotypes imbibed during socialization. The paper draws on case study examples of some projects in India.     

Mobile Persons: Cell phones,Gender and the Self in North India

In this article I analyse the varied ways mobile phones are integrated into the daily lives of low-income people and the implications for courtship practices, marriage relations and kinship ties. Rather than offer a celebratory analysis of the mobile phone's empowering effects, my ethnographic research reveals a more complex story, one that shows how the presence of the mobile both reinforces and undermines gender roles and institutions of authority. Conceptually, I argue that mobile communication provides insights into north Indian personhood as ‘nodal’, while also stimulating new practices and ideologies that render this technology central to the struggle for (and over) power and domination.