Indulekha

na Nanda 's Neither Man Nor Woman is an ethnographic study about the lives of Indian men known as the hijras. Through interaction with the hijras and her study of Indian culture, Nanda provides a glimpse into a unique society and lifestyle. The author goes into detail about the lives of hijras, their treatment by Indian society, the economic and sexual implications of their existence and status within Indian culture. Nanda defines the hijras as “...the name given to a full-time female impersonator who is a member of a traditional social organization, part cult and part caste, of hijras, who worship the goddess Bahuchara Mata. Hijras may be eunuchs with partial surgical sex reassignment; their sexuoerotic role is as women with men.” (Nanda)

The Tchambuli personalities ideally “oppose and complement” the Arapesh and the Mundugumor (265). The Tchambuli women were unadorned, brisk and efficient, whether in childrearing, fishing, or marketing, while the men were decorated and vain, interested in art, theater, and gossip. Mead is speaking about the personalities, or the temperamental differences between these selected societies. She realizes that in most cultures male and female behavior does conform to their traditional expectations she had experienced in her upbringing.

Mahasweta Devi’s short story, “Giribala,” is about the life of Giribala, a girl of Talsana village located in India. Born into a caste in a time when it was still customary to pay a bride-price, Giri is sold to Aulchand by her father. From this point on, we see a series of unfortunate, tragic events that take place in Giri’s life as a result of the circumstances surrounding Giri’s life. There are many issues in Giri’s life in India that Devi highlights to readers. First, the economic instability of the village leads to an extremely poor quality of life for the lower, working classes. Next, the cruel role of women determined by men in society is to either satisfy the sexual desires of men or to reproduce offspring who can work or be sold off to marriages. There are also other social norms and beliefs which discriminate against women that will be discussed.

Indian men celebrated women’s roles in food providing and child bearing in religious ceremonies (64). Indian women unlike the English women of the seventeenth century had a voice. She was treated more as an equal. Even though there was still gender separation between Indian men and Indian women, in the responsibilities they share, the women were more respected. Indian women still didn’t have easy lives.

In the typical Indian family, gender construction manifests itself especially in the roles of men and women in the household. As Judith Lorber so aptly put, “gender is a process of creating distinguishable social statuses for the assignment of rights and responsibilities” which in turn, creates the social differences that define a “man” and “woman” (Lorber). It is these differences that are used to construct and maintain an established gender order within the family. In the conventional Indian family, the order is such that the roles of the women in the household revolve around the roles of the men. This structure was something that I saw from an early age in my parents’ marriage. Though my parents defied the Indian norm of the arranged marriage, they still represented the quintessential model of an Indian couple in many other ways. My mother left her job to become a stay-at-home mom when I was about six years old. However, even before she left her job, she was implicitly expected by my father to shoulder most of the housework including cooking, cleaning, and caring for my older brother

There are also themes of immigration and culture. It is interesting that cultural responsibilities to her husband is what really separates Nea and Sourdi. Coming of age and the role men is also something. Yet again, it is the cultural instance of the man Mr. Chhay that takes Sourdi away; despite any protestations of his uncouthness Duke actually may have made for something more inclusive for Nea as he is delayed in development like Nea; symbolized by the fact Duke and Nea even held hands while present with Nea in the car. With Mr. Chhay in the life of Sourdi, there is very little role for Nea; perhaps this is why Nea hates so much that fact that he calls her ‘little sister’ (Chai, 2001). Overall Sourdi represents a choice to become that her mother became, a wife and mother.

People often said that daughters were “someone else’s treasure” and that the sooner you parted ways with them the “better off” everyone was (Sheth 9). As a result of this male dominated mindset and society, women were caught in a cycle of misery and restraint that was seemed impossible to abandon (Indian Women). Unfortunately, it gave rise to some of the most evil practices in the Indian culture, such as Sati, child marriage and the limitations on female education.

In The village Nujood was born, women are not taught to make any choices. They are taught to say yes to everything and obey their husbands rules without objection. Nujood, at 10 years old was forced to get married by her family with a guy three times her age. She faces struggles throughout the book that could be very

This joint family, like any social organization, must face problems such as acceptable division of work, relationships and specific family roles. These familial relationships are managed on the basis of a secular hierarchical principle. In fact, all Indians owe respect and obedience to the head of the family, who usually is the father or the oldest man of the family community. In The Gift of a Bride: A Tale of Anthropology, Matrimony and Murder by Nanda and Gregg, it is explained that, “females [are] placed under the perpetual guardianship of first their fathers and elder brothers, then their husbands.” (Nanda & Gregg 22) Thus, all the spending decisions, studies and profession, or marriage, are exclusively the responsibility of the father after the possible discussions with the other men of the family. Age and sex are the basic principles of this hierarchical system. The eldest sons enjoy greater unchallenged authority than their cadets. Of course men have more authority than women, but older married women have an important role within the family. In fact, the authority of a woman depends on the rank of her husband inside the group. Traditionally, the wife of the patriarch rules over domestic affairs and has considerable power over the other women in the community, especially her daughters- in-law.

In contrast, Nair challenges the dominant caste system by showing the romance between PK Dubey and Alice,

Readers also develop an emotional attachment to a character, such as the main character in Chitra Divakaruni’s “Mrs. Dutta Writes a Letter”. From the direct perspective of the character, the reader looks through the eyes of an elderly widow from India who struggles to find balance between her

It is when Ammu has an affair with Velutha that he breaks an ancient taboo and suffers the fury from Ammu’s family and even the police. Due to him breaking the social rules associated with the caste system, it is only protocol that the authorities punish him for his wrongdoings. The author portrays the policemen’s vicious actions as actions being performed out of fear, “…. civilization’s fear of nature, men’s fear of women, power’s fear of powerlessness” (Roy, 1997, p.308). Customarily, if a woman decides to have sex with a man who belongs in a lower caste, she would automatically be expelled from her caste, and he die. This further demonstrates the unfairness and unruly manners concerning race and ethnicity.

     This patriarchal role of males in the Indian family allows for all the power to be placed on the father of the household. This power can be abused which I would assume happens with the children in these families. The oldest male child has the authority to boss around his other siblings, and in the death of his father he then becomes the leader of the household. This could lead to many harsh or unfair ruling by older siblings or by other members of society. This would lead for the younger sibling to have to adjust greatly as they grow into adulthood. These rules that govern Indian household are often strict and are always final. This is accepted by all.

In the novel The God of Small Things by Arundhati Roy, the reader notices the differences between the modern American view of politics and society between the politics and society in the novel. This novel takes place in the southwestern part of India in a town called Kerala and is focused on the wealthy family of the Syrian Christian Ipe family of Ayemenem. Within this family, many of them have problems in their lives and as a result, go to the house once their problems have taken a turn for the worse. A major theme of this story is the society of India and the caste system that is in place. Some characters that were majorly affected by the caste system are a woman named Ammu and her two children, Estha and Rahel along with an Untouchable named Velutha. Besides the caste system Ammu and her children must worry about the social system and the outcomes of actions that are not socially acceptable. Another recurring theme of this novel is the change in political stances in the country of India and how it affects the characters. Since the Ipe family is wealthy, they own a factory called “Paradise Pickles and Preserves” and some character struggles revolves around the fact that there is a motion for a change in politics. Although the novel can be understood on its own, it makes it more understandable if the reader learns about the political history of India and an understanding of the caste system. Besides the political history and caste system the view on gender in the country of

Mahābhārata has always been the dominant cultural text of Ancient Bhāratavarṣa to stir the imagination of different ages. In this article, I venture to study the interpretation of Mahābhārata and the Woman of Mahābhārata during Colonial Rule, with the intention to understand the dialogic process between a colonized culture and colonizer culture.