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Seeing Like a Feminist
Incisive, eclectic and politically engaged, Seeing like a Feminist is a bold and wide-ranging book that reorders contemporary society.
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.
"Wonderfully engaging and perfectly lucid." - Tanika Sarkar
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.
"Wonderfully engaging and perfectly lucid." - Tanika Sarkar
264 pages, Paperback
First published September 30, 2012
340 people are currently reading
3806 people want to read
About the author
Nivedita Menon
19 books99 followersNivedita Menon is a writer and a professor of political thought at Jawaharlal Nehru University, Delhi. She previously taught at Lady Shri Ram College and the Department of Political Science at Delhi University.
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Displaying 1 - 30 of 169 reviews
September 14, 2014
A must read for everyone who
1. Is not entirely sure what Feminism is all about
2. Is interested in the varied issues it seeks to tackle, and the varied position of feminists themselves on such issues
3. Is one of those who (in Nivedita Menon's words) go, " I believe in equal rights for women, but I'm not a (shudder!) feminist." (i.e. those who think Feminism = Anti-men)
So basically, it's for everyone.
As the author says:
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. . . It comes slowly, slowly, feminism does. But it just keeps on coming."
1. Is not entirely sure what Feminism is all about
2. Is interested in the varied issues it seeks to tackle, and the varied position of feminists themselves on such issues
3. Is one of those who (in Nivedita Menon's words) go, " I believe in equal rights for women, but I'm not a (shudder!) feminist." (i.e. those who think Feminism = Anti-men)
So basically, it's for everyone.
As the author says:
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. . . It comes slowly, slowly, feminism does. But it just keeps on coming."
November 25, 2020
This is one of the most well organized books I've read on feminism. Although covering a wide range of opinions on current feminist issues, this book does not purport to be any kind of guide to understanding a singular feminist view, rather, Menon insists that there is no such thing.
Despite its radical, entirely white women focused first wave, global feminism today recognizes the value of intersection and Menon examines what this means within the Indian context where divisions of caste and class serve to further oppress certain women in ways that have nothing to do with their gender.
By seeing like a feminist, we recognize the different layers of social organization that merge and intersect to maintain a dominant social order while also realising that gender is an effective lens through which many systems of injustice can be viewed. It is to realize that men and women live different realities while also understanding that there is no unique, universal female experience - there are just several factors that intermingle in ways that makes female reality very distinct from the male one, but each woman is also subjected to further alterations on her worldview based on her social standing.
Menon criticizes several social structures, most importantly the patriarchal, heterosexual family that sustains social order which is further sustained in an oddly cyclic manner by the repression of marginalized groups (women, lower castes, lower classes, queers, non-Hindu religions.) Indian feminism has also struggled for intersectionality judicially, as several legal codes have tried to establish the north-Indian, upper-caste Hindu practices as the norm. Menon recognizes the violence that is implicit and explicit to patriarchal Indian families and stresses that as feminists, we have to try to establish alternate, non-marriage based communities.
Menon argues that feminism is not just about women but about recognising that 'gender' is further complicated by class, caste and queer politics therefore rendering 'women' an unstable and inhomogeneous category. Feminism is about recognising the dominant social factor at work in a particular situation and examining how it exacerbates gender-based problems.
Menon visualises social order as a body of overlapping structures and insists that feminism must focus on a gradual transformation of this heterogeneous, multilayered assemblage in a way that is beneficial to women everywhere.
Perhaps what I liked the most about this book is the application of Marxist analysis to feminist theory in defining what sex divisions of labour actually mean. I am quite confident I'll be returning to this book again and again.
4.5 stars.
Despite its radical, entirely white women focused first wave, global feminism today recognizes the value of intersection and Menon examines what this means within the Indian context where divisions of caste and class serve to further oppress certain women in ways that have nothing to do with their gender.
By seeing like a feminist, we recognize the different layers of social organization that merge and intersect to maintain a dominant social order while also realising that gender is an effective lens through which many systems of injustice can be viewed. It is to realize that men and women live different realities while also understanding that there is no unique, universal female experience - there are just several factors that intermingle in ways that makes female reality very distinct from the male one, but each woman is also subjected to further alterations on her worldview based on her social standing.
Menon criticizes several social structures, most importantly the patriarchal, heterosexual family that sustains social order which is further sustained in an oddly cyclic manner by the repression of marginalized groups (women, lower castes, lower classes, queers, non-Hindu religions.) Indian feminism has also struggled for intersectionality judicially, as several legal codes have tried to establish the north-Indian, upper-caste Hindu practices as the norm. Menon recognizes the violence that is implicit and explicit to patriarchal Indian families and stresses that as feminists, we have to try to establish alternate, non-marriage based communities.
Menon argues that feminism is not just about women but about recognising that 'gender' is further complicated by class, caste and queer politics therefore rendering 'women' an unstable and inhomogeneous category. Feminism is about recognising the dominant social factor at work in a particular situation and examining how it exacerbates gender-based problems.
Menon visualises social order as a body of overlapping structures and insists that feminism must focus on a gradual transformation of this heterogeneous, multilayered assemblage in a way that is beneficial to women everywhere.
Perhaps what I liked the most about this book is the application of Marxist analysis to feminist theory in defining what sex divisions of labour actually mean. I am quite confident I'll be returning to this book again and again.
4.5 stars.
April 1, 2016
I realized, after reading this book, that there are some things that can only be understood by those who live in the same environment as you. I mean, I can talk about the rights of differently abled people, but the truth is I don't know what it is like to be one of them. There are things in life which we can only understand through experience. Theory is important, but when you live in a country where there are issues of caste, religion and marriage, you need women and men from your own land to tackle the issues. Nivedita Menon touches upon everything that plagues Indian society. She is quite sensitive to the problems of all classes of society and she makes you look at your own hypocrisy.
Nivedita basically takes you out of the narrow world of feminism (yes, feminism can be narrow too) and introduces you to intersectional feminism...in the Indian context. Basically, a woman (or a man) doesn't have a single identity. And in India, there are so many identities that keep overlapping. Nivedita has an interesting insight: she says that the women who are reading her book are privileged in a way. My maid cannot read this, so in a way I have more power than her. I also have more power than the auto rickshaw driver and men from lower income groups. Being a Hindu, I'm certainly more privileged because I belong to the majority. So I am more powerful than a Muslim man or a woman. However, this power fades when I encounter a man who is physically more powerful than me ..if he chooses to abuse this power, all my identities won't matter. This is the crux of intersectional feminism. Feminism can be a prejudiced philosophy if it doesn't take into account these multiple identities that women have. Because at the heart of feminism is a belief in equality. So here I am talking about feminism as my mother switches on the AC. I cannot be a true feminist if I don't see the fact that my maid faces prejudices because she is from a lower income group. I cannot be a true feminist if I ask my neighbor to sit on the chair and then ask my maid to sit down because she is 'inferior' than me/neighbor. I cannot be a true feminist if I think that I'm superior to the waiter or a taxi driver. I cannot be a true feminist if I am homophobic. Because at the end of the day, feminism is about ending this 'superior' and 'inferior' game.
Nivedita dissects the Indian family structure in an intelligent and compassionate way. She exposes the violence that is inherent in any structure that 'forces' people to behave in a certain way (For example: rigid gender roles). She questions the core assumptions of Indian society. She acknowledges the complexity of some debates like abortion and commercial surrogacy. And the best part is that she doesn't try to fit solutions in neat boxes.
I wish I read this book earlier.
Nivedita basically takes you out of the narrow world of feminism (yes, feminism can be narrow too) and introduces you to intersectional feminism...in the Indian context. Basically, a woman (or a man) doesn't have a single identity. And in India, there are so many identities that keep overlapping. Nivedita has an interesting insight: she says that the women who are reading her book are privileged in a way. My maid cannot read this, so in a way I have more power than her. I also have more power than the auto rickshaw driver and men from lower income groups. Being a Hindu, I'm certainly more privileged because I belong to the majority. So I am more powerful than a Muslim man or a woman. However, this power fades when I encounter a man who is physically more powerful than me ..if he chooses to abuse this power, all my identities won't matter. This is the crux of intersectional feminism. Feminism can be a prejudiced philosophy if it doesn't take into account these multiple identities that women have. Because at the heart of feminism is a belief in equality. So here I am talking about feminism as my mother switches on the AC. I cannot be a true feminist if I don't see the fact that my maid faces prejudices because she is from a lower income group. I cannot be a true feminist if I ask my neighbor to sit on the chair and then ask my maid to sit down because she is 'inferior' than me/neighbor. I cannot be a true feminist if I think that I'm superior to the waiter or a taxi driver. I cannot be a true feminist if I am homophobic. Because at the end of the day, feminism is about ending this 'superior' and 'inferior' game.
Nivedita dissects the Indian family structure in an intelligent and compassionate way. She exposes the violence that is inherent in any structure that 'forces' people to behave in a certain way (For example: rigid gender roles). She questions the core assumptions of Indian society. She acknowledges the complexity of some debates like abortion and commercial surrogacy. And the best part is that she doesn't try to fit solutions in neat boxes.
I wish I read this book earlier.
July 25, 2020
A radically comprehensive primer on Intersectional Feminism in the Indian context
How does a feminist see the world? Menon recognises that this depends on a range of factors—including race, caste, class, and of course, gender—that each determine her position in the world as it is. In Seeing Like a Feminist, Menon attempts to make accessible the nuances of the feminist struggle in India and elsewhere by bringing together foundational feminist thought and global debates on feminism with a study that emphasises intersectionality and a resulting diversity of struggles in the Indian context.
In this comprehensive study, the author explores the struggle for equality against the established social order by showing how discriminatory social norms shape our entire lives: such as our understanding of sex, desire, and the human body, which influences our idea of 'men' and 'women' and their respective roles in society. Drawing on both existing texts and new perspectives, and Seeing Like a Feminist debunks the assumption that these norms are 'natural' or based in biology, showing how they are artificially enforced to preserve an unequal, hierarchical social order which limits the social potential and position of women by instituting a sexual division of labour through family, marriage, 'women's work' and a network of sexism and sexual violence. It also shows how many social structures believed to be inherently Indian are actually products of 19th century colonial projects which imposed a homogenising Victorian sense of morality over diverse Indian cultural practices for administrative ease. Thus, Menon establishes feminism as a force for the gradual destabilisation of the existing social order and its transformation into a more equal, equitable, and just one.
However, as this book reiterates, an important component to this end is the understanding that gender is just one in a host of factors that influence power relations (thus, a woman reading this book may wield more power and privilege in comparison to men and women of a 'lower' caste or class or race, but simultaneously feel powerless as a woman in relation to a man of her own class and caste position, or in certain situations, to any man at all). Thus situating feminist struggles in context of other hierarchies, Seeing Like a Feminist explains the impossibility of a singular feminism applicable to feminist struggles in all contexts and urges for intersectionality; for feminism as a set of diverse, contextual, and decentralised struggles. It thus explores complex internal debates such those around the notion of choice, and approaches 'moral' issues such as sex work, abortion, commercial surrogacy and objectification through various feminist lenses.
From these debates emerges an understanding of the extent to which sexism is rooted in all dominant institutions, including the biomedical sciences (where sexist assumptions model women's 'natural' passivity on the way the sperm swims to and fertilises the egg, multiple studies in the recent past have shown that both the egg and the sperm work mutually with the former also exerting a force upon the sperm which are not, in fact, strong enough to swim all the way up by themselves). Similarly, it also explains the problems with top-down approaches of 'governance feminisms' and 'women empowerment,' which merely use gender as a token to further the State's own developmental agenda without bringing about a change in actual power relations.
In fact, Menon's understanding of feminism within complex power relations plays into the very existence of this book: written in a simple and eloquent style, it frees feminist thought from academic inaccessibility, providing a breakdown of source material,from notoriously dense feminist texts (such as Judith Butler's) to socio-legal documentation, in order to provide the reader with a comprehensive knowledge of feminist reasoning and arguments. Thus, one can pick up this book without having any prior knowledge of feminism and comprehend everything with perfect ease; those with extensive knowledge of feminism will be enriched by the new and varied perspectives this book offers.
I found this book particularly valuable for its elucidation of Flavia Agnes' idea of achieving conditions of 'equal-risk taking' for women, which opposes the narrative of women's victimhood and vulnerability by demanding a leveling of the playing field so that women's actions risking the same vulnerability as men, rather than having these risks being forced on them at every step of the way.
All things considered, Seeing Like a Feminist is essential reading for anyone curious about feminism in India: covering scientific, historical, sociol-legal and theoretical grounds for feminism, this book will enable readers to truly see like a feminist, benefiting even critics of the movement with an accurate understanding of what they would otherwise baselessly disdain.
How does a feminist see the world? Menon recognises that this depends on a range of factors—including race, caste, class, and of course, gender—that each determine her position in the world as it is. In Seeing Like a Feminist, Menon attempts to make accessible the nuances of the feminist struggle in India and elsewhere by bringing together foundational feminist thought and global debates on feminism with a study that emphasises intersectionality and a resulting diversity of struggles in the Indian context.
In this comprehensive study, the author explores the struggle for equality against the established social order by showing how discriminatory social norms shape our entire lives: such as our understanding of sex, desire, and the human body, which influences our idea of 'men' and 'women' and their respective roles in society. Drawing on both existing texts and new perspectives, and Seeing Like a Feminist debunks the assumption that these norms are 'natural' or based in biology, showing how they are artificially enforced to preserve an unequal, hierarchical social order which limits the social potential and position of women by instituting a sexual division of labour through family, marriage, 'women's work' and a network of sexism and sexual violence. It also shows how many social structures believed to be inherently Indian are actually products of 19th century colonial projects which imposed a homogenising Victorian sense of morality over diverse Indian cultural practices for administrative ease. Thus, Menon establishes feminism as a force for the gradual destabilisation of the existing social order and its transformation into a more equal, equitable, and just one.
However, as this book reiterates, an important component to this end is the understanding that gender is just one in a host of factors that influence power relations (thus, a woman reading this book may wield more power and privilege in comparison to men and women of a 'lower' caste or class or race, but simultaneously feel powerless as a woman in relation to a man of her own class and caste position, or in certain situations, to any man at all). Thus situating feminist struggles in context of other hierarchies, Seeing Like a Feminist explains the impossibility of a singular feminism applicable to feminist struggles in all contexts and urges for intersectionality; for feminism as a set of diverse, contextual, and decentralised struggles. It thus explores complex internal debates such those around the notion of choice, and approaches 'moral' issues such as sex work, abortion, commercial surrogacy and objectification through various feminist lenses.
From these debates emerges an understanding of the extent to which sexism is rooted in all dominant institutions, including the biomedical sciences (where sexist assumptions model women's 'natural' passivity on the way the sperm swims to and fertilises the egg, multiple studies in the recent past have shown that both the egg and the sperm work mutually with the former also exerting a force upon the sperm which are not, in fact, strong enough to swim all the way up by themselves). Similarly, it also explains the problems with top-down approaches of 'governance feminisms' and 'women empowerment,' which merely use gender as a token to further the State's own developmental agenda without bringing about a change in actual power relations.
In fact, Menon's understanding of feminism within complex power relations plays into the very existence of this book: written in a simple and eloquent style, it frees feminist thought from academic inaccessibility, providing a breakdown of source material,from notoriously dense feminist texts (such as Judith Butler's) to socio-legal documentation, in order to provide the reader with a comprehensive knowledge of feminist reasoning and arguments. Thus, one can pick up this book without having any prior knowledge of feminism and comprehend everything with perfect ease; those with extensive knowledge of feminism will be enriched by the new and varied perspectives this book offers.
I found this book particularly valuable for its elucidation of Flavia Agnes' idea of achieving conditions of 'equal-risk taking' for women, which opposes the narrative of women's victimhood and vulnerability by demanding a leveling of the playing field so that women's actions risking the same vulnerability as men, rather than having these risks being forced on them at every step of the way.
All things considered, Seeing Like a Feminist is essential reading for anyone curious about feminism in India: covering scientific, historical, sociol-legal and theoretical grounds for feminism, this book will enable readers to truly see like a feminist, benefiting even critics of the movement with an accurate understanding of what they would otherwise baselessly disdain.
July 1, 2017
Naarivad behna, dheere dheere aayi!
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. This shift is what "enables" many young women today to say, "I believe in equal rights for women, but I'm not a (shudder) feminist.""
For the longest time, I had hesitated to call myself a "feminist". Because when you own this tag, you immediately are assumed to be a "man-hater", "a feminazi", "a pretender" etc. Not to mention labels like "slut", "whore", "kulta", "chinaal" etc.
Then one day I realized I do not really have to give a damn to what people think. I wear my lipstick and yet I am a feminist. I have some dear darling male friends whom I adore, so obviously I am not a man-hater and yet I am feminist. I do not even have to start about "feminazi" because for whoever coined that word must have been a major misogynist, else who thinks that standing up for equal rights is equal to gassing millions of Jews. The word in itself is sick and terrible.
Anyway, the point of discussion in this book is exactly this.
I cannot boast to have read tonnes of feminist texts so far (though all of them are on my list and I do not cease educating myself), but from whatever I have read, I think Nivedita Menon's "Seeing Like a Feminist" is the most comprehensive, lucid and exhaustive book which deals with Feminism in India specifically with utmost justice.
The book discusses some consequential real life cases to elucidate on the hows and whys of feminism. The topics range from division of labor within sexes, marriage, issues of the LGBTQ community, ethical issues revolving around pornography, sex work and abortion, rape - marital and otherwise, Armed Forces (Special) Protection Act [AFSPA], domestic violence, the notions of physical labor in view of capitalism and feudalism, the impact of caste based discrimination, the nuances of the words like "choice", "freedom", "agency", "body", "objectification", "commodification" etc.
The notes have been painstakingly made from various court-cases, thesis material and newspaper articles and the stories have been narrated with utmost sincerity. It speaks good deal in depth about how "feminism" as a concept and as a movement has to keep evolving with its times and how important it is to ensure that it doesn't ever stop. The class dominance and its vital role in forming the choices of individuals is also argued upon.
Some passages are enlightening to someone who has just ventured into the arena. Some passages gross you out because the condition of women since ages is cringe-worthy. Although things have changed now, it doesn't mean the movement needs to stop. The times are still raw and women have to still call their basic rights, their "privileges". This needs to be addressed. But there is no one way to be a feminist. There are several and it all boils down to one thing - choice. We, as feminists, can perhaps try and work around the conditions in which these choices are made, to make the system more liberating but there will never be a defined way to do it.
I would earnestly recommend this book to anyone who needs to understand what "feminism" really stands for. Which means I basically recommend it to everyone. Because we should all be feminists.
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. This shift is what "enables" many young women today to say, "I believe in equal rights for women, but I'm not a (shudder) feminist.""
For the longest time, I had hesitated to call myself a "feminist". Because when you own this tag, you immediately are assumed to be a "man-hater", "a feminazi", "a pretender" etc. Not to mention labels like "slut", "whore", "kulta", "chinaal" etc.
Then one day I realized I do not really have to give a damn to what people think. I wear my lipstick and yet I am a feminist. I have some dear darling male friends whom I adore, so obviously I am not a man-hater and yet I am feminist. I do not even have to start about "feminazi" because for whoever coined that word must have been a major misogynist, else who thinks that standing up for equal rights is equal to gassing millions of Jews. The word in itself is sick and terrible.
Anyway, the point of discussion in this book is exactly this.
I cannot boast to have read tonnes of feminist texts so far (though all of them are on my list and I do not cease educating myself), but from whatever I have read, I think Nivedita Menon's "Seeing Like a Feminist" is the most comprehensive, lucid and exhaustive book which deals with Feminism in India specifically with utmost justice.
The book discusses some consequential real life cases to elucidate on the hows and whys of feminism. The topics range from division of labor within sexes, marriage, issues of the LGBTQ community, ethical issues revolving around pornography, sex work and abortion, rape - marital and otherwise, Armed Forces (Special) Protection Act [AFSPA], domestic violence, the notions of physical labor in view of capitalism and feudalism, the impact of caste based discrimination, the nuances of the words like "choice", "freedom", "agency", "body", "objectification", "commodification" etc.
The notes have been painstakingly made from various court-cases, thesis material and newspaper articles and the stories have been narrated with utmost sincerity. It speaks good deal in depth about how "feminism" as a concept and as a movement has to keep evolving with its times and how important it is to ensure that it doesn't ever stop. The class dominance and its vital role in forming the choices of individuals is also argued upon.
Some passages are enlightening to someone who has just ventured into the arena. Some passages gross you out because the condition of women since ages is cringe-worthy. Although things have changed now, it doesn't mean the movement needs to stop. The times are still raw and women have to still call their basic rights, their "privileges". This needs to be addressed. But there is no one way to be a feminist. There are several and it all boils down to one thing - choice. We, as feminists, can perhaps try and work around the conditions in which these choices are made, to make the system more liberating but there will never be a defined way to do it.
I would earnestly recommend this book to anyone who needs to understand what "feminism" really stands for. Which means I basically recommend it to everyone. Because we should all be feminists.
October 12, 2016
The most topical issue in our times is that of feminism. But what is feminism? Is there a precise belief as such? To answer my questions, I started reading ‘Seeing like a Feminist’ by Nivedita Menon in the hope that I would have a clear picture of what this is all about.
It covers a spectrum of seemingly obvious topics. But what I got to know is how far from obvious they actually are. I found that abstract notions like that of family, body, desire, sexual violence etc. are much more complex than my limitations would have me believe.
The book studies marriage, family, sexual division of labour, increasing incidents of sexism and violence in workplace, in courts, in politics. The book explains our anxieties behind prostitution, abortion, commercial surrogacy etc. while trying to convince us to look beyond them. What I found most central to the book was a realization that accepted prejudiced practices of society classify something or someone without objective understanding, in order to trap us into its narrative.
It questions the very nature of society – its assumptions, its institutions, its objectives, its claims – to the point that your basic understanding of the obvious is shaken. The book argues that distinction between identities is not a natural certainty but a product of ‘men’ and ’women’ being inserted into social constructs designed to preserve its patriarchal hierarchy. Any view that seek quality essentially threatens to unsettle this spectrum. It inevitably inserts a disrupting narrative into a complex matrix of established norms.
Feminism, I ultimately realize, is not a fossilized concept but an evolving theme that is inconsequential without the contextual basis of time, location and individual experiences. Any discussion on feminism that sidelines the contexts of caste, class, race, religion, region etc. is a practice in futility.
The book enumerates a spectrum of ideas that might constitute feminism. It explains how feminism complicates the social field by questioning assumed gender moralities. It tries to show us a path of thinking in order for us to find answers and then questions them too. It recognizes that gender may not be the defining factor in a situation.
While the basic idea of destabilizing societal norms to form a more equal ones runs into the veins of the book, it leaves itself open to contextual realities so that individuality of a situation is not lost in precision of a few lines. That is where I think the book signifies feminism at its best – confident and risk-taking.
It covers a spectrum of seemingly obvious topics. But what I got to know is how far from obvious they actually are. I found that abstract notions like that of family, body, desire, sexual violence etc. are much more complex than my limitations would have me believe.
The book studies marriage, family, sexual division of labour, increasing incidents of sexism and violence in workplace, in courts, in politics. The book explains our anxieties behind prostitution, abortion, commercial surrogacy etc. while trying to convince us to look beyond them. What I found most central to the book was a realization that accepted prejudiced practices of society classify something or someone without objective understanding, in order to trap us into its narrative.
It questions the very nature of society – its assumptions, its institutions, its objectives, its claims – to the point that your basic understanding of the obvious is shaken. The book argues that distinction between identities is not a natural certainty but a product of ‘men’ and ’women’ being inserted into social constructs designed to preserve its patriarchal hierarchy. Any view that seek quality essentially threatens to unsettle this spectrum. It inevitably inserts a disrupting narrative into a complex matrix of established norms.
Feminism, I ultimately realize, is not a fossilized concept but an evolving theme that is inconsequential without the contextual basis of time, location and individual experiences. Any discussion on feminism that sidelines the contexts of caste, class, race, religion, region etc. is a practice in futility.
The book enumerates a spectrum of ideas that might constitute feminism. It explains how feminism complicates the social field by questioning assumed gender moralities. It tries to show us a path of thinking in order for us to find answers and then questions them too. It recognizes that gender may not be the defining factor in a situation.
While the basic idea of destabilizing societal norms to form a more equal ones runs into the veins of the book, it leaves itself open to contextual realities so that individuality of a situation is not lost in precision of a few lines. That is where I think the book signifies feminism at its best – confident and risk-taking.
December 1, 2018
"Assume that the person you are listening to might know something you don't"
This was the mindset with which I started reading this book.While I was reading I thought 'I dont belong in the target audience of the book'. The writer seemed to get subjective observations right- there are rapes, Indian Family structure encourages male dominance, Transgender and intersex individuals face problems in their lives.
But why do we have this problems? Our author repeatedly flourishes the male patriarchy theory.And every problem seemed to be as a result of Patriarchal society and its outlook.Not good enough.
Why?
How do you fix it? by placarding "Smash patriarchy?" What does that phrase even mean?
I was infuriated when She throws biology out the window and replaces them with unscientific evidences. Here are a few.
the rapid improvements in women's athletic records over the past two decades is an indication that social norms have shaped the capacities of their bodies."
Pure unadulterated insanity. Physical limitations have nothing to do with subjective concepts. Also,Bad science.
Feminist anthropologists have pointed out that in some ethnic groups there is little physical differentiation between men and women.
No.Humans are a sexually dimorphic species. Men and women are extremely different and this has always been the case.
The list goes on.
This book could be possibly used to light the fire of insanity in a generation of readers who are unaware of biological differences between the genders and the disparity that ensues as a consequence.
So this is how a feminist sees the world...
This was the mindset with which I started reading this book.While I was reading I thought 'I dont belong in the target audience of the book'. The writer seemed to get subjective observations right- there are rapes, Indian Family structure encourages male dominance, Transgender and intersex individuals face problems in their lives.
But why do we have this problems? Our author repeatedly flourishes the male patriarchy theory.And every problem seemed to be as a result of Patriarchal society and its outlook.Not good enough.
Why?
How do you fix it? by placarding "Smash patriarchy?" What does that phrase even mean?
I was infuriated when She throws biology out the window and replaces them with unscientific evidences. Here are a few.
the rapid improvements in women's athletic records over the past two decades is an indication that social norms have shaped the capacities of their bodies."
Pure unadulterated insanity. Physical limitations have nothing to do with subjective concepts. Also,Bad science.
Feminist anthropologists have pointed out that in some ethnic groups there is little physical differentiation between men and women.
No.Humans are a sexually dimorphic species. Men and women are extremely different and this has always been the case.
The list goes on.
This book could be possibly used to light the fire of insanity in a generation of readers who are unaware of biological differences between the genders and the disparity that ensues as a consequence.
So this is how a feminist sees the world...
April 15, 2017
Definitely a book that everyone should read, even and especially feminists! Though I have read a lot of books by feminist authors or that are about feminism, this book gives a unique perspective on feminism. It also raises cultural awareness not just of different Indian cultures, but it gives the reader a framework to understand the far-reaching effects of colonialism. I highly recommend this book to all who wish to read it (and even a few who don't).
May 22, 2017
A simple read, which brilliantly captures the history, complexities and debates of feminism. It is the most complete account of feminism I have read; well researched and covering issues of caste and religion in the context of India today. It raises questions that sometimes don’t have an answer, it encourages doubts but still manages to be unwavering in its stand.
June 6, 2019
Typical men hating rant in the name of feminism. Nothing new.
September 1, 2017
I'd give this higher than 5/5 if I could! I mistakenly thought that this was a beginners' book that may not hold new information or introduce unfamiliar debates for those who have formally studied gender theory and feminism. I was VERY pleasantly surprised as this is a wonderful book that strips Indian society down to the basics and offers a fresh look at our society while tackling multiple relevant themes, forcing us to rethink our own assumptions and perspectives. The writing is extremely lucid and full of clarity. I would say this is a must-read for every person in order to understand their own selves and their own community better.
May 26, 2023
It’s mostly a 4.5.
I bought this book because my dear friend Prachi loved it and while it’s taken me a while to read it, it’s really an eye opening book.
I think the main reason I wanted to pick this up is because I’ve only gotten to know about feminist movements after I moved to America and as such have hardly any knowledge about the movements that have come before in India, the diverse scholarship on the issues, as well as how the law works with respect to women’s issues in the country and it’s evolution over the decades. So, this was a very interesting and enlightening read for me where the author broadly discusses various issues that are intrinsically considered part of women’s rights like the right to dignity, the right to work, the right to bodily autonomy, right to make choices in a system that is entrenched in patriarchy and heteronormativity - while also ensuring to elaborate that women’s rights movements can’t be separated from other movements happening in the country like those about caste discrimination or equality for LGBTQI+ people, nor is it possible to have uniform law across the board when we have multiple personal laws based on religions and no single one among them is completely on board with women’s rights across every provision. The author stresses the importance of nuance in understanding these issues and intersectionality when we are trying to make changes to existing laws (even if she doesn’t use that term) because the issues that we are fighting for are diverse and there is no one solution for them all.
Even though this book is about a decade old, I really appreciated the inclusivity in it and also how the author expounds on feminist scholarship from across the globe while also differentiating between the needs of the movement in western countries vs those like India which were colonized and western norms of patriarchy and family forced upon us, making us lose the various other forms of familial structures or local indigenous traditions we had. I really liked this book and will definitely want to go back to it again and again, and also try to read more about the feminist movements in India.
I bought this book because my dear friend Prachi loved it and while it’s taken me a while to read it, it’s really an eye opening book.
I think the main reason I wanted to pick this up is because I’ve only gotten to know about feminist movements after I moved to America and as such have hardly any knowledge about the movements that have come before in India, the diverse scholarship on the issues, as well as how the law works with respect to women’s issues in the country and it’s evolution over the decades. So, this was a very interesting and enlightening read for me where the author broadly discusses various issues that are intrinsically considered part of women’s rights like the right to dignity, the right to work, the right to bodily autonomy, right to make choices in a system that is entrenched in patriarchy and heteronormativity - while also ensuring to elaborate that women’s rights movements can’t be separated from other movements happening in the country like those about caste discrimination or equality for LGBTQI+ people, nor is it possible to have uniform law across the board when we have multiple personal laws based on religions and no single one among them is completely on board with women’s rights across every provision. The author stresses the importance of nuance in understanding these issues and intersectionality when we are trying to make changes to existing laws (even if she doesn’t use that term) because the issues that we are fighting for are diverse and there is no one solution for them all.
Even though this book is about a decade old, I really appreciated the inclusivity in it and also how the author expounds on feminist scholarship from across the globe while also differentiating between the needs of the movement in western countries vs those like India which were colonized and western norms of patriarchy and family forced upon us, making us lose the various other forms of familial structures or local indigenous traditions we had. I really liked this book and will definitely want to go back to it again and again, and also try to read more about the feminist movements in India.
March 3, 2024
To be a feminist is to imagine occupying the marginal, relatively powerless position with reference to every dominant framework that swallows up the space at the centre. This book contemplates about the challenges faced by women and other marginalised communities in different spheres. Rather than trying to prescribe solutions, the author discusses the complexities which are furthered by culture, identity, history, religion, nation, economy, politics and many more factors.
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. To see like a feminist is not to stabilize, it is to destabilize."
"Feminism is not about that moment of final triumph, but about the gradual transformation of the social field so decisively that old markers shift forever. To see like a feminist is not to stabilize, it is to destabilize."
December 15, 2020
THE. BEST.
June 4, 2023
The quest for ending my ingrained patriarchy has brought to me this book, suggested to me by the former HOD of Women's studies Department, Deepa Srinivas, from HCU. The book is a kick in the stomach and opens your eyes to the pool of privilege men are in. My doubts on intersex and trans folx have been well answered. Am I feminist or an ally of feminism ?. Will love to read more books which exposes patriarchy and brings in more clarity to me in regard to the various ideas of feminism.
March 10, 2025
Oh my god. Never did I think an essay could move me so much and would bring up so so so many questions and so much reflection. Wow. I actually feel like I need to dive into it again right away.
It's definitely not an easy read, it made me depressed quite often because how is our world so fucked up?
Read it. Talk about it. Share it. Read it again.
It's definitely not an easy read, it made me depressed quite often because how is our world so fucked up?
Read it. Talk about it. Share it. Read it again.
December 31, 2018
A brilliant overview of the nuances and multiplicities of feminism focusing on the Indian context.
Highly recommended.
Highly recommended.
December 11, 2025
Every time you discard someone’s opinion because you think they are “being feminist,” do you really know what the term means? If not, please read this book.
A wonderful read for anyone who wants to understand the term, its varied contexts, and its journey in India. Does women’s empowerment mean feminism, or does wearing skirts mean the same?
This book opens the gates for you to truly understand it and how patriarchy in every institution shapes it, moulds it, and converts it into something far removed from real feminism. It also shows how caste, class and sexuality intersect with gender in India, and how our ideas of public and private spaces are themselves shaped by patriarchy.
Read it to start questioning your opinions and the environment around you.
A wonderful read for anyone who wants to understand the term, its varied contexts, and its journey in India. Does women’s empowerment mean feminism, or does wearing skirts mean the same?
This book opens the gates for you to truly understand it and how patriarchy in every institution shapes it, moulds it, and converts it into something far removed from real feminism. It also shows how caste, class and sexuality intersect with gender in India, and how our ideas of public and private spaces are themselves shaped by patriarchy.
Read it to start questioning your opinions and the environment around you.
July 25, 2020
Powerful, to say the least!
Full review to come.
Full review to come.
April 25, 2021
A great introduction to feminism in the Indian context - certain arguments were really persuasive and provided an interesting perspective.
February 15, 2021
Seeing Like a Feminist is not a book that answers all your questions, but rather makes you think and question your existing stand. Nivedita Menon, through this book has tried her best to cover most of the arenas in which feminism exists, mostly covering topics around: Family, Body, Desire, Sexual Violence, Feminism and 'Women', Victims or Agents?
The book is definitely one of the very good reads on feminism which does not try to offer you answers, but provides you with food for thought! It is only with reading that we learn to grow and challenge our ideas.
Where the book really put forward many engaging arguments, I would have really loved to learn more of Menon's stand on sex work and bar dancers. The chapter felt to be a little lost to me, nonetheless providing the readers with much needed information. The language was little too academic for my taste which in my thinking would definitely exclude a certain section of people and limit its audience.
The book is definitely one of the very good reads on feminism which does not try to offer you answers, but provides you with food for thought! It is only with reading that we learn to grow and challenge our ideas.
Where the book really put forward many engaging arguments, I would have really loved to learn more of Menon's stand on sex work and bar dancers. The chapter felt to be a little lost to me, nonetheless providing the readers with much needed information. The language was little too academic for my taste which in my thinking would definitely exclude a certain section of people and limit its audience.
August 4, 2020
I picked this book because the word feminism always baffles me. Its immense purview and numerous notions make it even more enigmatic. So it's relieving when the author points out that the emergence of the term is plural-'feminisms'. There is no such thing as 'the feminist position' on anything. There are disagreements among the feminists, but everyone sees one thing in common that gendered power relations oppress women and prevent them from attaining their full potential.
The author deals with many societal issues, brutalities and societal indignities faced by women, mostly in the Indian context. First, I thought there would be an abstract notion dictated in the book, wholly academic, but I realised that it couldn't be discussed overlooking the real issues and societal practices in place.
I would say this is an illuminating piece of work.
The author deals with many societal issues, brutalities and societal indignities faced by women, mostly in the Indian context. First, I thought there would be an abstract notion dictated in the book, wholly academic, but I realised that it couldn't be discussed overlooking the real issues and societal practices in place.
I would say this is an illuminating piece of work.
February 27, 2021
A thought provoking book with interesting anecdotes and enriching perspective. As a feminist, my expectation was to simply nod along with most of what was written, as is often the case with such books. But, this book challenged few of my notions and I reflected and re-aligned on things that I had never stopped to think twice about. Highly recommended.
One topic I wish had been covered was women who do not wish to procreate. The fact that it was not goes to show how alien this concept is still today in India. In fact, the author didn't mention it even as a possible reason while talking about abortions. (The closest reason was about not wanting it at that stage of life) That was a small let down.
One topic I wish had been covered was women who do not wish to procreate. The fact that it was not goes to show how alien this concept is still today in India. In fact, the author didn't mention it even as a possible reason while talking about abortions. (The closest reason was about not wanting it at that stage of life) That was a small let down.
July 3, 2020
“If one thinks of social order as a series of overlapping structures, then one can see that these structures have to be assembled through a variety of interventions. Even those upon whom the order is the harshest need to put in the daily hard work involved in keeping it all together. The assembling is thus continuous and works simultaneously on different parts of an already existing field; so, the assembled field is heterogeneous and layered. As every one of us participates in this assembling, either consciously building or refusing to build our parts of different structures; or simply living in certain ways that permit or do not permit structures to come together-what happens is that structures never really get to close their gates with a satisfactory click. Their borders are porous, the social order fragile, and every structure is constantly destabilized by another outside it. Like any other structure of power then, patriarchy too has an outside, which is what makes possible the different kinds of recalcitrance that constantly undermine it.”
This, for me, summarizes the essence of the book. Nivedita Menon acknowledges that feminism is not just a women’s issue and that there can’t be a singular, rigid framework to define feminism. She helps you recognize the hierarchical organizing of the world (which is key to maintaining social order) around gender, class, caste, or a mix of these; but simultaneously gives you a perspective of what it could be like to be in the most marginalized, powerless position (this is what she calls a feminist perspective).
In my opinion, she does a great job of a) providing a summary of different discourses on this topic around the world b) giving real examples of legal positions taken in India on the cases around sexuality, violence, marriage, etc.
As someone with a limited vocabulary, it took some effort for me to comprehend the book properly as the writing is academic, but overall I enjoyed reading it.
Lastly, the book made me realize my own entitlements, some of which have come because of the different people who have continuously fought to shift the needle bit by bit. As a woman, I feel gratitude towards them, realizing that it’s still a work in progress.
Narivad, behna, dheere dheere aayi! (Feminism, sister, comes slowly, slowly)
This, for me, summarizes the essence of the book. Nivedita Menon acknowledges that feminism is not just a women’s issue and that there can’t be a singular, rigid framework to define feminism. She helps you recognize the hierarchical organizing of the world (which is key to maintaining social order) around gender, class, caste, or a mix of these; but simultaneously gives you a perspective of what it could be like to be in the most marginalized, powerless position (this is what she calls a feminist perspective).
In my opinion, she does a great job of a) providing a summary of different discourses on this topic around the world b) giving real examples of legal positions taken in India on the cases around sexuality, violence, marriage, etc.
As someone with a limited vocabulary, it took some effort for me to comprehend the book properly as the writing is academic, but overall I enjoyed reading it.
Lastly, the book made me realize my own entitlements, some of which have come because of the different people who have continuously fought to shift the needle bit by bit. As a woman, I feel gratitude towards them, realizing that it’s still a work in progress.
Narivad, behna, dheere dheere aayi! (Feminism, sister, comes slowly, slowly)
November 17, 2020
5/5 easily. If you want to challenge your conditioning, bust some myths, read a primer on feminism (with a lot of Indian context), then there couldn't be a better book. The author goes into depth to cover the several axes that should shape and direct a feminist perspective - family, marriage, body, sex, gender, sex work, abortion, caste, law, labor, desire, surrogacy, menstruation, sexual violence - giving you views and insights into each of these. In the process, the author, invariably, gives meaning to feminism - one beyond gender and one beyond a homogeneous makeup - complicated or even ranked lower than axes of caste, class, and queer politics. What will stay with me more among other things from this book is how female sexuality sits at the helm of wanting to be controlled to ease patriarchal anxiety - as a breach of heterosexual, "within the norms" female sexuality will breach the social order of caste, gender, religion, marriage etc.
The writing is extremely lucid and clear, filled with a lot of purpose and call to actions. Read read read! Please.
"The question of gender appropriate behavior is inextricably linked to legitimate procreative sexuality. That is, sexuality strictly policed to ensure the purity and continuation of crucial identities such as caste, race, and religion."
"The porus borders evident here between the categories of 'unmarried woman', 'widow', 'prostitute' - each of them a woman unbound by marriage - reflects the intense patriarchal anxiety about controlling female sexuality."
The writing is extremely lucid and clear, filled with a lot of purpose and call to actions. Read read read! Please.
"The question of gender appropriate behavior is inextricably linked to legitimate procreative sexuality. That is, sexuality strictly policed to ensure the purity and continuation of crucial identities such as caste, race, and religion."
"The porus borders evident here between the categories of 'unmarried woman', 'widow', 'prostitute' - each of them a woman unbound by marriage - reflects the intense patriarchal anxiety about controlling female sexuality."
May 29, 2025
nothing for me had unified all that i learned about feminist theory in fragmented passages in infographics, college notes and unfinished essays on patriarchy by authors i forsook after losing energy like this book had. from outlining the caste-religious background of patriarchy, giving her argument a class perspective and even describing desire in a queer lens and consistently questioning the dominant hierarchical narrative of state-sponsored patriarchy, "seeing like a feminist" connects a myriad of political issues that i'd only viewed in isolation so far—a fault in my own perspective i'd say. brilliant book, made me rethink my stance as radical feminist a couple of times. can't believe i've started this book more than a year ago, but i'm happy about all it had taught me.
June 3, 2024
this should me a must read for everyone, especially Indians! good food for thought and lots of new perspectives learnt, my feminism is at its highest! :)
Read
April 10, 2023"What would happen, for instance, if suddenly, magically, men could menstruate and women could not?
The answer is clear—menstruation would become an enviable, boast-worthy, masculine event:
Men would brag about how long and how much.
Boys would mark the onset of menses, that longed-for proof of manhood, with religious ritual and stag parties.
Congress would fund a National Institute of Dysmenorrhea to help stamp out monthly discomforts.
Sanitary supplies would be federally funded and free. (Of course, some men would still pay for the prestige of commercial brands such as John Wayne Tampons, Muhammad Ali’s Rope-a-dope Pads, Joe Namath Jock Shields—“For Those Light Bachelor Days,” and Robert “Baretta” Blake Maxi-Pads.)
Military men, right-wing politicians, and religious fundamentalists would cite menstruation (“menstruation”) as proof that only men could serve in the Army (“you have to give blood to take blood”), occupy political office (“can women be aggressive without that steadfast cycle governed by the planet Mars?”), be priests and ministers (“how could a woman give her blood for our sins?”) or rabbis (“without the monthly loss of impurities, women remain unclean”).
Male radicals, left-wing politicians, and mystics, however, would insist that women are equal, just different, and that any woman could enter their ranks if she were willing to self-inflict a major wound every month (“you MUST give blood for the revolution”), recognize the preeminence of menstrual issues, or subordinate her selfness to all men in their Cycle of Enlightenment. Street guys would brag (“I’m a three pad man”) or answer praise from a buddy (“Man, you lookin’ good!”) by giving fives and saying, “Yeah, man, I’m on the rag!” TV shows would treat the subject at length. (“Happy Days”: Richie and Potsie try to convince Fonzie that he is still “The Fonz,” though he has missed two periods in a row.) So would newspapers. (SHARK SCARE THREATENS MENSTRUATING MEN. JUDGE CITES MONTHLY STRESS IN PARDONING RAPIST.) And movies. (Newman and Redford in “Blood Brothers”!) Men would convince women that intercourse was more pleasurable at “that time of the month.” Lesbians would be said to fear blood and therefore life itself—though probably only because they needed a good menstruating man.
Of course, male intellectuals would offer the most moral and logical arguments. How could a woman master any discipline that demanded a sense of time, space, mathematics, or measurement, for instance, without that in-built gift for measuring the cycles of the moon and planets—and thus for measuring anything at all? In the rarefied fields of philosophy and religion, could women compensate for missing the rhythm of the universe? Or for their lack of symbolic death-and-resurrection every month?
Liberal males in every field would try to be kind: the fact that “these people” have no gift for measuring life or connecting to the universe, the liberals would explain, should be punishment enough.
And how would women be trained to react? One can imagine traditional women agreeing to all arguments with a staunch and smiling masochism. (“The ERA would force housewives to wound themselves every month”: Phyllis Schlafly. “Your husband’s blood is as sacred as that of Jesus—and so sexy, too!” Marabel Morgan.) Reformers and Queen Bees would try to imitate men, and pretend to have a monthly cycle. All feminists would explain endlessly that men, too, needed to be liberated from the false idea of Martian aggressiveness, just as women needed to escape the bonds of menses envy. Radical feminists would add that the oppression of the nonmenstrual was the pattern for all other oppressions (“Vampires were our first freedom fighters!”) Cultural feminists would develop a bloodless imagery in art and literature. Socialist feminists would insist that only under capitalism would men be able to monopolize menstrual blood…
In fact, if men could menstruate, the power justifications could probably go on forever.
If we let them."
The answer is clear—menstruation would become an enviable, boast-worthy, masculine event:
Men would brag about how long and how much.
Boys would mark the onset of menses, that longed-for proof of manhood, with religious ritual and stag parties.
Congress would fund a National Institute of Dysmenorrhea to help stamp out monthly discomforts.
Sanitary supplies would be federally funded and free. (Of course, some men would still pay for the prestige of commercial brands such as John Wayne Tampons, Muhammad Ali’s Rope-a-dope Pads, Joe Namath Jock Shields—“For Those Light Bachelor Days,” and Robert “Baretta” Blake Maxi-Pads.)
Military men, right-wing politicians, and religious fundamentalists would cite menstruation (“menstruation”) as proof that only men could serve in the Army (“you have to give blood to take blood”), occupy political office (“can women be aggressive without that steadfast cycle governed by the planet Mars?”), be priests and ministers (“how could a woman give her blood for our sins?”) or rabbis (“without the monthly loss of impurities, women remain unclean”).
Male radicals, left-wing politicians, and mystics, however, would insist that women are equal, just different, and that any woman could enter their ranks if she were willing to self-inflict a major wound every month (“you MUST give blood for the revolution”), recognize the preeminence of menstrual issues, or subordinate her selfness to all men in their Cycle of Enlightenment. Street guys would brag (“I’m a three pad man”) or answer praise from a buddy (“Man, you lookin’ good!”) by giving fives and saying, “Yeah, man, I’m on the rag!” TV shows would treat the subject at length. (“Happy Days”: Richie and Potsie try to convince Fonzie that he is still “The Fonz,” though he has missed two periods in a row.) So would newspapers. (SHARK SCARE THREATENS MENSTRUATING MEN. JUDGE CITES MONTHLY STRESS IN PARDONING RAPIST.) And movies. (Newman and Redford in “Blood Brothers”!) Men would convince women that intercourse was more pleasurable at “that time of the month.” Lesbians would be said to fear blood and therefore life itself—though probably only because they needed a good menstruating man.
Of course, male intellectuals would offer the most moral and logical arguments. How could a woman master any discipline that demanded a sense of time, space, mathematics, or measurement, for instance, without that in-built gift for measuring the cycles of the moon and planets—and thus for measuring anything at all? In the rarefied fields of philosophy and religion, could women compensate for missing the rhythm of the universe? Or for their lack of symbolic death-and-resurrection every month?
Liberal males in every field would try to be kind: the fact that “these people” have no gift for measuring life or connecting to the universe, the liberals would explain, should be punishment enough.
And how would women be trained to react? One can imagine traditional women agreeing to all arguments with a staunch and smiling masochism. (“The ERA would force housewives to wound themselves every month”: Phyllis Schlafly. “Your husband’s blood is as sacred as that of Jesus—and so sexy, too!” Marabel Morgan.) Reformers and Queen Bees would try to imitate men, and pretend to have a monthly cycle. All feminists would explain endlessly that men, too, needed to be liberated from the false idea of Martian aggressiveness, just as women needed to escape the bonds of menses envy. Radical feminists would add that the oppression of the nonmenstrual was the pattern for all other oppressions (“Vampires were our first freedom fighters!”) Cultural feminists would develop a bloodless imagery in art and literature. Socialist feminists would insist that only under capitalism would men be able to monopolize menstrual blood…
In fact, if men could menstruate, the power justifications could probably go on forever.
If we let them."
September 4, 2017
This book is a feast for the mind.
The point repeatedly proved by the author is that what the society considers as normal like gender norms,heterosexual marriage, sexual division of labor etc is actually resting on very slippery ground. It can be destabilized and dismantled as soon as we see a man wearing a skirt, or when a married woman falls in love with another woman. A heck lot of work is done to keep things normal like indoctrinating kids with gender norms, punishing people who have different sexuality, victim blaming and moral policing of girls etc.
There are number of issues dealt in this book. I will point out to few of them. The oft neglected unpaid domestic work if not performed by women, will bring a halt to the economy. Even a working women has the responsibility of looking after the home.So, they hire a female servant. The condition of female servant is very exploitative, doing unrelenting toil,getting low wages, sexual and physical abuse.In most of the cases, they voluntarily opt to do sex work.
The question of desire is considered by focusing attention on section 377 which bans non heterosexual sexual relationships. She questions the notion of normality again by saying that why do we need a law to regulate sexual activities of people?,why is there a use of torture to force them. This law was born out of colonial modernity, not created by Indians.
On sexual violence, the writer clearly distinguished two perspectives. For eg, rape is considered brutal by the conservatives and feminist. The conservative consider it as a sin, dishonor to family. So, their solutions are to protect women, in some cases also marrying her to the rapist. While, the feminist consider it to violate her body. It is not a sin. No need to blame the victim. Their solution is to punish the culprit and put an end to sexism.
These issues did help me see feminism as a new lens to understand the troubles in the world. It helps me to combat the sexism within me as well.
The point repeatedly proved by the author is that what the society considers as normal like gender norms,heterosexual marriage, sexual division of labor etc is actually resting on very slippery ground. It can be destabilized and dismantled as soon as we see a man wearing a skirt, or when a married woman falls in love with another woman. A heck lot of work is done to keep things normal like indoctrinating kids with gender norms, punishing people who have different sexuality, victim blaming and moral policing of girls etc.
There are number of issues dealt in this book. I will point out to few of them. The oft neglected unpaid domestic work if not performed by women, will bring a halt to the economy. Even a working women has the responsibility of looking after the home.So, they hire a female servant. The condition of female servant is very exploitative, doing unrelenting toil,getting low wages, sexual and physical abuse.In most of the cases, they voluntarily opt to do sex work.
The question of desire is considered by focusing attention on section 377 which bans non heterosexual sexual relationships. She questions the notion of normality again by saying that why do we need a law to regulate sexual activities of people?,why is there a use of torture to force them. This law was born out of colonial modernity, not created by Indians.
On sexual violence, the writer clearly distinguished two perspectives. For eg, rape is considered brutal by the conservatives and feminist. The conservative consider it as a sin, dishonor to family. So, their solutions are to protect women, in some cases also marrying her to the rapist. While, the feminist consider it to violate her body. It is not a sin. No need to blame the victim. Their solution is to punish the culprit and put an end to sexism.
These issues did help me see feminism as a new lens to understand the troubles in the world. It helps me to combat the sexism within me as well.
April 25, 2021
Me encantó la mirada de Nivedita, y cómo aborda los dilemas más contemporáneos del feminismo sin permanecer neutral y defendiendo su postura. Temas como el aborto selectivo de niñas, el feminismo de gobernanza, el movimiento queer. y el feminismo radical... todo escrito con una prosa sencilla, amable y fuera de tedios académicos.
Hermoso.
Hermoso.
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