Feminism in Contemporary Kerala
"Women have been a significant factor to represent Kerala as the 'Utopia' of social development" runs a quote from 'Making space for the Feminist critique of Contemporary Kerala', authored by J.Devika and Mini Sukumaran.
Her choice of words strike me as deliberate. Very well, women in Kerala enjoyed property rights and were accorded high degrees of education. But these are the only good facets of being a woman in contemporary Kerala. Identifying as a Feminist is still taboo, and women of opinion are often looked down upon by large sections of society. It wouldn't be wrong to say that empowerment of Malayalee women came as a sort of bargain struck with patriarchy, wherein the notion of the ideal Malayalee woman is as the one who prioritise others over herself, willing to limit individual freedom, as a reward for which she is allowed to pursue her education and granted property rights.
The gender ideals that one conform to are often perpetrated by the "protector", and one is labelled as a transgressor and 'black sheep' once they step out of the protector's gender ideals.
A good example of this notion can be traced in Shri. Shanku Pillai , a yesteryear legislator's remarks, " Women were the 'Empress of the Homes' with property rights and hence don't desire more" (there is no reference as to who conformed him with the authority to dictate what is good for the half of the populace,without them asking for his guidance); describing Lakshmykutty Amma, a noted politician, as "headstrong and Mannish" and similar reference of Anna Chandy, Kerala's first woman advocate and munsiff all hint at the uncomfort that jiggled the minds of the patriarchs.
J. Devika writes in her article 'Class Feminism v/s Classy Feminism, or Everyone loves the Governable Woman', "Postmodern feminists forget that their cries are either incomprehensible to or ignored by the "ordinary women". These ideas enforce a soft of passive victimhood on the 'Ordinary Woman' ". And it is these Ordinary Women that the protectors champion, forgetting the whole hypocrisy in this ostensible chivalry,
because, on the one side, there is Protecting the ordinary woman from " Feminazis" and other "men", and on the other it is targeting these Feminazis who don't conform to their ideals and shunning them as " You know who", essentially becoming what they guarded others against. Real life examples can be drawn from any social networking sites, wherein online bullying is almost a trend.
Problems that every Ordinary Women face and some Extraordinarily Ordinary women champion include that womens' income is still seen as supplementary to the household, that which can be cut off at one hint of prosperity and can be revoked when need be; Widespread early marriages (some as early as 18) specially in relatively socially backward areas of Kerala; Online Bullying and Abuse; Lack of Swift action on transgression; Patronising and Entitled behaviour of fellow compatriots and the list goes on.
Any discussion on Feminism in Kerala is incomplete without recounting the lore of Nangeli. Her struggle against the oppressive feudalism which was later reduced to 'a hapless woman's plight to protect her chastity' narrative is an excellent example of how things are taken and twisted to suit the wishes of the Winners of History.
Quoting Manu.S.Pillai from his article 'The Woman who cut off her breasts' in the Hindu, "Nangeli was the heroine of all those who were poor and weak, not the archetype of middle class womanly honour she is presented as".
Furthering his argument, the historian says that the story of her rebellion against oppressive feudalism has been hijacked and repurposed by patriarchy by shaping her gesture of cutting off her breasts to mock the perversion of tax collectors and protect her honour. He argues that the current narrative is flawed, because, essentially Keralites of the past never cared to cover their upper bodies, hence it was hardly a question of honour and that the current narrative has been spread recently, complying to the post colonial sensibilities.
Above references further my argument that Utopia is still a relevant term to address the Social Situation in Kerala. This does not serve to discredit the great degree of progress, relative to the rest of India, but only to make the point that though a lot has been done, it has not been enough and we are not deserving to be hailed as 'the Ideal'.
References:
1. researchgate.net - Making Space for the Feminist Social Critique in Contemporary Kerala - J. Devika, Mini Sukumaran.
2. feminismininida.in - Feminism: Beyond the Man v/s Women Debate - Andrea. W
3. thewire.in - Discovering the first Generation of Feminists in Kerala - J.Devika
4. thehindu.com - The Woman Who Cut off her Breasts - Manu. S. Pillai
Her choice of words strike me as deliberate. Very well, women in Kerala enjoyed property rights and were accorded high degrees of education. But these are the only good facets of being a woman in contemporary Kerala. Identifying as a Feminist is still taboo, and women of opinion are often looked down upon by large sections of society. It wouldn't be wrong to say that empowerment of Malayalee women came as a sort of bargain struck with patriarchy, wherein the notion of the ideal Malayalee woman is as the one who prioritise others over herself, willing to limit individual freedom, as a reward for which she is allowed to pursue her education and granted property rights.
The gender ideals that one conform to are often perpetrated by the "protector", and one is labelled as a transgressor and 'black sheep' once they step out of the protector's gender ideals.
A good example of this notion can be traced in Shri. Shanku Pillai , a yesteryear legislator's remarks, " Women were the 'Empress of the Homes' with property rights and hence don't desire more" (there is no reference as to who conformed him with the authority to dictate what is good for the half of the populace,without them asking for his guidance); describing Lakshmykutty Amma, a noted politician, as "headstrong and Mannish" and similar reference of Anna Chandy, Kerala's first woman advocate and munsiff all hint at the uncomfort that jiggled the minds of the patriarchs.
J. Devika writes in her article 'Class Feminism v/s Classy Feminism, or Everyone loves the Governable Woman', "Postmodern feminists forget that their cries are either incomprehensible to or ignored by the "ordinary women". These ideas enforce a soft of passive victimhood on the 'Ordinary Woman' ". And it is these Ordinary Women that the protectors champion, forgetting the whole hypocrisy in this ostensible chivalry,
because, on the one side, there is Protecting the ordinary woman from " Feminazis" and other "men", and on the other it is targeting these Feminazis who don't conform to their ideals and shunning them as " You know who", essentially becoming what they guarded others against. Real life examples can be drawn from any social networking sites, wherein online bullying is almost a trend.
Problems that every Ordinary Women face and some Extraordinarily Ordinary women champion include that womens' income is still seen as supplementary to the household, that which can be cut off at one hint of prosperity and can be revoked when need be; Widespread early marriages (some as early as 18) specially in relatively socially backward areas of Kerala; Online Bullying and Abuse; Lack of Swift action on transgression; Patronising and Entitled behaviour of fellow compatriots and the list goes on.
Any discussion on Feminism in Kerala is incomplete without recounting the lore of Nangeli. Her struggle against the oppressive feudalism which was later reduced to 'a hapless woman's plight to protect her chastity' narrative is an excellent example of how things are taken and twisted to suit the wishes of the Winners of History.
Quoting Manu.S.Pillai from his article 'The Woman who cut off her breasts' in the Hindu, "Nangeli was the heroine of all those who were poor and weak, not the archetype of middle class womanly honour she is presented as".
Furthering his argument, the historian says that the story of her rebellion against oppressive feudalism has been hijacked and repurposed by patriarchy by shaping her gesture of cutting off her breasts to mock the perversion of tax collectors and protect her honour. He argues that the current narrative is flawed, because, essentially Keralites of the past never cared to cover their upper bodies, hence it was hardly a question of honour and that the current narrative has been spread recently, complying to the post colonial sensibilities.
Above references further my argument that Utopia is still a relevant term to address the Social Situation in Kerala. This does not serve to discredit the great degree of progress, relative to the rest of India, but only to make the point that though a lot has been done, it has not been enough and we are not deserving to be hailed as 'the Ideal'.
References:
1. researchgate.net - Making Space for the Feminist Social Critique in Contemporary Kerala - J. Devika, Mini Sukumaran.
2. feminismininida.in - Feminism: Beyond the Man v/s Women Debate - Andrea. W
3. thewire.in - Discovering the first Generation of Feminists in Kerala - J.Devika
4. thehindu.com - The Woman Who Cut off her Breasts - Manu. S. Pillai
😽🙈 thank you!
ReplyDelete