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Women’s Activism in India: Negotiating Secularism and Religion

Ženski aktivizam u Indiji: pregovaranje o sekularizmu i religiji

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2021
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Bakić-Hayden, Milica
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Abstract
In post-independence India secularism was almost taken for granted as a defining feature of the women’s movement with its rejection of the public expression of religious and caste identities. However, already by the 1980s, the assumption that gender could be used as a unifying factor was challenged, revealing that women from different social (class/caste) and religious backgrounds understand and sometime use their identities in ways that are not driven necessarily by some ideology (such as feminism or human rights), but by more immediate concerns and even opportunism. This realization opened up a debate about new strategies to tackle women’s activism, especially in light of aggressive political activism of some women associated with right-wing parties in India, which has clearly shattered the perception, held by some, of women as inherently peace-loving, whose gender identity would override their caste and religious belonging.
Posle sticanja nezavisnosti, sekularizam je u Indiji prihvaćen skoro kao nešto što se podrazumeva, a odbacivanje javnog ispoljavanja religijskog i kastinskog identiteta smatralo se glavnom odlikom ženskog pokreta. Međutim, već 1980-ih godina pretpostavka da se rodna pripadnost može uzeti kao ujedinjujući faktor ženskog pokreta dovedena je u pitanje pokazavši da žene iz različitih socijalnih (klasnih/kastinskih) i religijskih miljea razumeju, a ponekad i koriste, svoje identitete na načine koji se nužno ne rukovode nekom ideologijom (kao femi nizam ili ljudska prava), nego mnogo neposrednijim interesima, pa čak i oportunizmom. Ovaj uvid je pokrenuo raspravu o novim strategijama u okviru ženskog aktivizma, naročito u kontekstu agresivnog političkog delovanja nekih ženskih grupa pri desno orijentisanim političkim partijama. Njihovo delovanje je poljuljalo sliku koju su neki imali o ženama kao suštinski miroljubivim, kao i uverenje da rodni identitet može da prevaziđe kastinsku i r...eligijsku pripadnost žena u Indiji.

Keywords:
women’s movement / India / identity politics / secularism / religious nationalism / communal violence
Source:
Filozofija i društvo/Philosophy and Society, 2021, 32, 3, 407-417
Publisher:
  • Beograd : Institut za filozofiju i društvenu teoriju

DOI: 10.2298/FID2103407B

ISSN: 0353-5738

[ Google Scholar ]
URI
http://rifdt.instifdt.bg.ac.rs/123456789/2276
Collections
  • Filozofija i društvo [Philosophy and Society]
Institution/Community
IFDT
TY  - JOUR
AU  - Bakić-Hayden, Milica
PY  - 2021
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/2276
AB  - In post-independence India secularism was almost taken for granted as a defining feature of the women’s movement with its rejection of the public expression of religious and caste identities. However, already by the 1980s, the assumption that gender could be used as a unifying factor was challenged, revealing that women from different social (class/caste) and religious backgrounds understand and sometime use their identities in ways that are not driven necessarily by some ideology (such as feminism or human rights), but by more immediate concerns and even opportunism. This realization opened up a debate about new strategies to tackle women’s activism, especially in light of aggressive political activism of some women associated with right-wing parties in India, which has clearly shattered the perception, held by some, of women as inherently peace-loving, whose gender identity would override their caste and religious belonging.
AB  - Posle sticanja nezavisnosti, sekularizam je u Indiji prihvaćen skoro kao nešto što se podrazumeva, a odbacivanje javnog ispoljavanja religijskog i kastinskog identiteta smatralo se glavnom odlikom ženskog pokreta. Međutim, već 1980-ih godina pretpostavka da se rodna pripadnost može uzeti kao ujedinjujući faktor ženskog pokreta dovedena je u pitanje pokazavši 
da žene iz različitih socijalnih (klasnih/kastinskih) i religijskih miljea razumeju, a ponekad i 
koriste, svoje identitete na načine koji se nužno ne rukovode nekom ideologijom (kao femi nizam ili ljudska prava), nego mnogo neposrednijim interesima, pa čak i oportunizmom. Ovaj 
uvid je pokrenuo raspravu o novim strategijama u okviru ženskog aktivizma, naročito u kontekstu agresivnog političkog delovanja nekih ženskih grupa pri desno orijentisanim političkim 
partijama. Njihovo delovanje je poljuljalo sliku koju su neki imali o ženama kao suštinski miroljubivim, kao i uverenje da rodni identitet može da prevaziđe kastinsku i religijsku pripadnost žena u Indiji.
PB  - Beograd : Institut za filozofiju i društvenu teoriju
T2  - Filozofija i društvo/Philosophy and Society
T1  - Women’s Activism in India: Negotiating Secularism and Religion
T1  - Ženski aktivizam u Indiji: pregovaranje o sekularizmu i religiji
IS  - 3
VL  - 32
SP  - 407
EP  - 417
DO  - 10.2298/FID2103407B
ER  - 
@article{
author = "Bakić-Hayden, Milica",
year = "2021",
abstract = "In post-independence India secularism was almost taken for granted as a defining feature of the women’s movement with its rejection of the public expression of religious and caste identities. However, already by the 1980s, the assumption that gender could be used as a unifying factor was challenged, revealing that women from different social (class/caste) and religious backgrounds understand and sometime use their identities in ways that are not driven necessarily by some ideology (such as feminism or human rights), but by more immediate concerns and even opportunism. This realization opened up a debate about new strategies to tackle women’s activism, especially in light of aggressive political activism of some women associated with right-wing parties in India, which has clearly shattered the perception, held by some, of women as inherently peace-loving, whose gender identity would override their caste and religious belonging., Posle sticanja nezavisnosti, sekularizam je u Indiji prihvaćen skoro kao nešto što se podrazumeva, a odbacivanje javnog ispoljavanja religijskog i kastinskog identiteta smatralo se glavnom odlikom ženskog pokreta. Međutim, već 1980-ih godina pretpostavka da se rodna pripadnost može uzeti kao ujedinjujući faktor ženskog pokreta dovedena je u pitanje pokazavši 
da žene iz različitih socijalnih (klasnih/kastinskih) i religijskih miljea razumeju, a ponekad i 
koriste, svoje identitete na načine koji se nužno ne rukovode nekom ideologijom (kao femi nizam ili ljudska prava), nego mnogo neposrednijim interesima, pa čak i oportunizmom. Ovaj 
uvid je pokrenuo raspravu o novim strategijama u okviru ženskog aktivizma, naročito u kontekstu agresivnog političkog delovanja nekih ženskih grupa pri desno orijentisanim političkim 
partijama. Njihovo delovanje je poljuljalo sliku koju su neki imali o ženama kao suštinski miroljubivim, kao i uverenje da rodni identitet može da prevaziđe kastinsku i religijsku pripadnost žena u Indiji.",
publisher = "Beograd : Institut za filozofiju i društvenu teoriju",
journal = "Filozofija i društvo/Philosophy and Society",
title = "Women’s Activism in India: Negotiating Secularism and Religion, Ženski aktivizam u Indiji: pregovaranje o sekularizmu i religiji",
number = "3",
volume = "32",
pages = "407-417",
doi = "10.2298/FID2103407B"
}
Bakić-Hayden, M.. (2021). Women’s Activism in India: Negotiating Secularism and Religion. in Filozofija i društvo/Philosophy and Society
Beograd : Institut za filozofiju i društvenu teoriju., 32(3), 407-417.
https://doi.org/10.2298/FID2103407B
Bakić-Hayden M. Women’s Activism in India: Negotiating Secularism and Religion. in Filozofija i društvo/Philosophy and Society. 2021;32(3):407-417.
doi:10.2298/FID2103407B .
Bakić-Hayden, Milica, "Women’s Activism in India: Negotiating Secularism and Religion" in Filozofija i društvo/Philosophy and Society, 32, no. 3 (2021):407-417,
https://doi.org/10.2298/FID2103407B . .

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