The Library Of The Sabarmati Ashram

Women are like roses. Roses may seem delicate and fragile, but they’ll surprise you with their sharp thorns, similar to women. When you judge a women, you’ll be surprise by her reaction. The author, Mona Gardner, of The Dinner Party writes about an event that takes place in India at a dinner party in the 1940’s. At the party there is a spirited discussion about women and their self-control in a crisis. A young girl believes that women has as much as self-control as men. Unlike the girl, the colonel says, “A woman’s unfailing reaction in any crisis, the colonel says, is to scream”(paragraph 3). This spirited discussion between these characters reveal the thesis and the author’s point. Self-control is not determined by gender.

Mango Street has built a definition of how women should be like. In the vignette Linoleum Roses, Sally is living the way her husband wants her to live. “Sally says she likes being married because now she gets to buy her own things when her husband gives her money.” Here we see how Sally depends on her husband’s money. “She sits at home because she is afraid to go outside without his permission.” Sally is a prisoner who lies to herself saying she’s okay when in reality she is not. She has so many limits that she’s afraid to break the rules. We see how men insert fear in women’s

Upper caste women may undergo dramatically different experiences than lower caste women. For example, lower caste women do not practice sati, because it is mostly prevalent among upper caste women. Thus, they may not comprehend how sati may function as a tool of control of female sexuality. On the other hand, upper caste women may not comprehend the experiences of widow-remarriage as practiced by lower caste women. Granted that, Mohanty makes a great point by asserting that it is impossible to analyze and treat Indian women as an ahistorical and monolithic group of people. Indian women are heterogeneous, and significant attention must be given to the components of race, class, imperialism. Furthermore, given their background, many of Western feminists in India were supporters of the colonial government and saw themselves as agents of the civilizing mission. They believed that Indian women were incapable of speaking for themselves, and thus were also incapable of liberating themselves. They disregarded that Indian women were victims of both British imperialism and the patriarchal Indian society, and thus the oppression they faced greatly differed from that of Western women. If anything, western women participated in their

In the short story The Shame, author Yusuf Idris illustrates diverse female personalities in a realistic manner. To begin, the majority of the women on the farm are ignorant and oblivious to the gender inequalities and discriminative standards in their culture. They loved Fatma, but when she is accused of committing The Shame, the women do not believe in Fatma and force themselves on her. Although this characterization of the population is necessary for plot development, it further reinforces the stereotype that farmers and workers in the agricultural sector are less-educated than those from cities and villages. In addition, while Om George, the bailiff’s wife, is characterized as a literate, devoted, and trustworthy lady, Sabha is notorious for her “shady character” (Idris 64) and rumours of her tolerance and facilitation for affairs. This reveals the difference in status, education, and religious beliefs between female characters and contributes to the overall diversity of the work. On the other hand, Fatma is a beautiful young women because of her intense femininity - “[a] gushing, throbbing, devastating force which it was hard to trace to any definite force” (Idris 59). Such description of women is rather rare, especially in literature, because they are traditionally perceived as the weaker vessel dependent on men. By expressing femininity as a powerful force, Idris contrasts the conventional stereotypes of women being powerless and insignificant.

There is an absurdly vast amount of pressure imposed on young girls today to look a certain way in society’s eyes. They are taught, since their young and innocuous days, that they must take certain actions as well as behave certain ways to conform to society’s ideals. Most girls accept these ideals and live the rest of their lives submitting to them; however, some oppose the idea and completely refrain from this way of living. A young girl in Jamaica Kincaid’s “Girl” is being told what is expected of her as a woman. Her mother figure engraves instructions on how to tackle household chores while instructing her daughter how to behave around specific people especially men, The idea of having a man look at her daughter as upright is honorable to her. The young girl in the story hardly ever has an opportunity to explain herself or oppose what is being forced upon her because her mother strictly and continuously says imperatives such as, “This is how to behave in the presence of men who don’t know you very well, and this way they won’t recognize immediately the slut I have worked you against becoming.”(320)

”xiii Indian society is no different when it came to what they expected of their women. In a song composed by a Buddhist nun Sumangalamata, the composer exclaims of her new freedom. She defines herself as “a woman well set free!” and explains that she is free “from kitchen drudgery” and free “from the harsh grip of hunger, from empty cooking pots, (and most importantly) free too of that unscrupulous man.

Chingis Khan’s name is widely regarded to be synonymous with bloodshed and conquest. His legacy is widely regarded as one of barbarism and cruelty, with little in the way of redeeming qualities. While there is no doubt that the great khan was often brutal, that is not the sum total of the man in any way. Since history gets most of its information from those he conquered, the true story of the man is much more nuanced and complex then what is generally known. We will endeavor to explore the totality of the man to determine his true character. Not only did the laws he established (called the Yassa) mandate absolute freedom of religion and religious tolerance, but also equality of women. Something that was widely unknown in his time. It is for these reason that I have chosen to write about him. Next, we will study a person who is widely considered to be the greatest modern leader of the Indian people, Mohandas Karamchand Gandhi, know more commonly as Mahatma Gandhi. Gandhi conceived and led a campaign of civil disobedience expressed in nonviolent resistance to what he regarded as unjust laws, that eventually led to the end of the British colonial

Using the elements of fiction and truth a mass amount can be gained from understanding how women fit in with the government/patriarchy. From novels comparably, A Passage to India and A Handmaid’s Tale, these two reflect different times: a realistic time of Indian Imperialism and a Utopian fantasy that could indubitably become the future of tomorrow. How do they correspond with the role of women? Both either represent or differ from the true, unseen representation of women amongst the power of the elite, against the suppressors of the minority, and the

sexually exploiting his grandnieces and many other teenaged girls under the guise of performing 'celibacy' acts." This type of self trial in order to prove his unconditional love for his wife is often seen as unethical and often times oppressive of objective to the woman's movements under a feminist perspective.  This article mentions two other writings on the topic of Ghandi's objectification of woman in comparison to woman of today who face similar situations in the sexual exploitation of woman. The article connects these other writings to the narrative we give images and reference to ideas and symbols which often time represent greater responses then often generally told about people in power the truth or inaccurate depiction of what is true and what is

Throughout the times of the late 1600’s all the way up to the 1900’s, we have seen many ways how genders have been viewed towards the eyes of society. From taking care of their families to actually working, males and females had different gender statuses in the things they did and participated in. The different roles, perceptions and misperceptions that each gender role-played had a big influence in structuring a particular society and managing how things were being run. In the short play Tartuffe, by Jean-Baptiste Moliere and “Punishment”, by Rabindranath Tagore, we really see how males and females were distinguished; and how each of them were viewed, treated and played into a particular society. Orgon and Mariane from Jean-Baptiste Moliere and Dukhiram and Radha from Punishment are characters that played tremendous roles in their parts, which really showed the perception of the power of the man and the lack of respect a female had during those times.

Since the beginning of the world woman has been considered or viewed as objects of man. Our place has always been at home cleaning, cooking, taking care of the children, and as sexual slaves of man. Comparing the situation of woman in the Ancient India with the one in the Inkan society, it is notable that even though years passed or culture changed women’s role was always the same, one more male chauvinist than the other but still the same repression with us. In the Ancient India, as in many traditional civilizations, males had superiority about females. According to the men of that society and many others, women were considered an economic burden, since women were viewed as being unable to do work outside the home.

George Orwell acknowledges Gandhi’s elevated status by conceding a few of Gandhi’s beliefs concerning the negative effects of loyalty. Orwell “unquestionably” agrees that dedication to a friend over dedication to humanity is damaging (Line 2). By appearing to be in agreement with Gandhi on some matters, Orwell increases his reliability in the eyes of his audience. Instead of outright contradicting Gandhi, Orwell accepts the truth in some of

‘At the present time, when women are beginning to take part in the affairs of the world, it is still a world that belongs to men – they have no doubt of it and women have scarcely any. To decline to be the Other, to refuse to be a party to the deal – this would be for women to renounce all the advantages conferred upon them by their alliance with the superior caste.’

The researcher understood the specific theme chosen and was a bit au-fait with the topic, because she had a keen interest in Gandhi and all his work. In an age where violence is on the increase Gandhi’s message of non-violence is needed. It is the researchers hope that this IA will reach a wide cross section of people and will effect a change. Gandhi’s views on issues like untouchability are deeply dealt with. Never anywhere Gandhi’s views about untouchability were effectively heard. But, in this book they were dealt in detail with lots of arguments and convincing proofs of why untouchability is sin. Even his co-living with the untouchables and the resistance he faced for that is discussed. His views on religion, nationality, his movements like civil-disobedience, are also clearly shown. Even his opinions on many religions were discussed in deep; a striking

Feminism in India is a set of movements which defining, establishing and defending equal political, economic and social rights and equal opportunities for Indian women. Feminist criticism was not inaugurated until late in the 1960s.Behind it, however lie two centuries of struggle for the recognition of women’s cultural roles and achievements and for women’s social and political rights marked by such books as Mary Wollstone Craft’s A Vindication Of The Rights Of Women (1792), John Stuart Mill’s The Subjection Of Women (1869), and the American Margaret Fuller’s Women in The Nineteenth Century