SECTION - D PRAVIR MALHOTRA 20171436

REFLECTION PAPER

WOMEN’S RIGHT’S MOVEMENT

In the past century, interventions of feminist movements around the world have
redefined the concept of human rights hence undergoing a radical change, while, also arguing
that human rights are determined by historic struggles and movements and are not static. In the
article ‘Three Waves of Feminism,’ the authors draw a historic contrast between the
fundamental and explanatory reasoning while tracing the evolution of feminism from the 19th
century feminist activists to the present day struggles. Owing to cultural and social differences
around the world, the reading also talks about the varying degrees of uncalled male dominance
and patriarchal oppression and how it means different things to women from different
geographical locations. The author then talks about the first wave of feminism while explaining
the concept of ‘Equity Feminism’ along with dismissing the idea of biological differences
between genders as a contributory factor for inequity but ironically accepts the same reasoning
for formation of gender roles in the society hence eventually promoting and sustaining the
patriarchy and male dominance as a result. The second wave as explained in the article
primarily talks about the radical feminism of the women’s liberation movement in the late
1960s and 1970s. The author then talks about how the second wave explains the patriarchal
oppression as an altered extension of the first wave wherein women being allowed to behave
like men referred to gender equality. It also lays special emphasis on a case in point i.e. the
protests associated with the Miss America Pageants in 1968 and 1969 wherein female specific
articles like bras and eyelashes were criticized as oppressive. Even though this wave
successfully advocated freedom of sexual choices for women, it however, failed to tackle the
primary issue or patriarchy and male domination and absence of equal opportunities for
women. Furthermore, this movement was relatively insignificant in LEDC countries since
feminism had failed to counter even the most basic level of oppression there. The third wave
of feminism as per the article however did not primarily aim to establish gender equity by doing
things that men did as was the case in the previous generation of waves but instead criticized
the idea of stereotyping and presenting a universal definition of being a woman and hence was
more rational. The author talks about how it recognised the complexities of social constraints
and conditions in terms of class, race and sexuality in varying geographical locations thereby
understanding that a universal solution was inapplicable and a more circumstantial solution
must be devised to tackle the widespread disparities of oppression. It is fundamental to note
however, that none of the three waves as per the article tackled religion as a primary concern
and a significant disparity plaguing gender equity.

Mangala Subramaniam in her article ‘The Indian Women’s Movement’ talks about the
struggles of tackling oppression and patriarchy the women of India had to face in pertinence to
religion with relevance to the border political scenario as well as the religious and political
impact the same has on it. The author then talks about the ‘National Federation of Indian
Women’ and it’s lineage beginning in 1947 with reference to the All India Women’s
Conference. Furthermore, the reading talks about the functioning of these organisations
elaborating on the multi-organisational model and as well as issues they have to tackle such as
organising funding agencies, pushing for supportive policies in NGOs. It is elemental to
understand that considering the political scenario and societal influence that hinders the
functioning of these organisations, financial and societal aid is generally manipulated and
meddled with on a foundational level in order to suppress them which eventually results in
disintegration of the ideals and motives behind the same and hence disbandment of these
organisations. The author then talks about how the 1980s were considered as a phase these
movements were apprehended as manifestations of uproar and rebellion organised by the
middle class as a response to challenging institutional disparities. The author further talks about
how due to heavy political influence from right wing forces post 1980, movements criticizing
development strategies and state policies affecting women which were oppressive and unjust
in nature. As a result of this, in pertinence to intersectionality, in an attempt to bring
downtrodden caste based elements being affected by the same issues, the Dalit women were
brought in the loop.

It is essential to note that the international human rights movement until quite recently,
has been defined in interests of those of who first promoted it. Sharmila Rege, in her reading
‘Dalit Women Talk Differently’ argues on similar lines. She talks about how the feminist
movement too in India was ‘brahamanised’ and hence plagued with notions of caste and class
domination. The author also talks about how the ‘non-brahman’ contributions to the feminist
movement were overlooked and how nationalism refused to make condition of women, an
issue of political negotiation. Jyotibha Phule’s contributions towards the liberation of shudras,
anti-shudras and women from Brahmanism were also recognised. The author also talks about
the Ambedkarite movement wherein the ‘different voices’ of Dalit Women critiqued and tried
to reformulate Brahmanical oppressive ways such as child marriage. Furthermore, the reading
talks about two important movements i.e. Dalit Panther and the women’s movement which
talked about work-related oppression and violence against women. It is elemental to understand
that even though all women were considered to be victims of these struggles, Dalit women
were more likely to face the same. As a result of all of this, a lot of Dalit women’s movements
and organisations such as the NFDW were formulated which promoted non-brahmanical
ideologies thus promoting a stronger structure for Dalit women. The reading further talks about
how the issues prioritised by Dalit women called for a revolutionary shift in the Dalit Feminist
standpoint which was seen essential for their liberation from the daily struggles of life. The
author concluding in the article finally talks about how it should be a collective work for the
motive of building a structure of feminist standpoint which was proved by the Dalit Feminists
of 1980s.

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