Motherhood in the East–West Encounter: Pandita Ramabai's Negotiation of ‘Daughterhood’ and Motherhood

The female East–West encounter often pivoted upon the motherhood role played by the representatives of the empire. This article aims to explore the complexities of the construction and enactment of this role. The analysis focuses on a cameo of triangular interpersonal relationships formed by Pandita Ramabai, an Indian Brahmin scholar who converted to Christianity in 1883 during her stay in England for higher studies, her little daughter Manorama who was baptized at the same time and Ramabai's spiritual mother, the Anglican Sister Geraldine who was deeply and possessively attached to Manorama. After situating motherhood in its international discursive context, the article examines the two tension-filled sets of motherhood and daughterhood inherent in this triad, with the help of Ramabai's published letters and correspondence which were compiled and edited by Geraldine (who made Ramabai's maternal inadequacies her dominant subtext) and of Manorama's unpublished letters to Geraldine, her ‘grandmother’. The article argues that a British missionary nun's successful exercise of the motherhood role which she spon taneously assumed towards an Indian convert was contingent upon the convert's adherence to the racially and culturally inferior stereotype and unquestioning submission to the new faith as well as to colonial authority. Such conformity and acceptance alone allowed deep ‘maternal’ bonding (overlooking racial differences) which was too fragile to withstand any contestation or exercise of agency by the convert. The overarching patriarchal ethos of the Church, internalized by the missionary nun, was also a significant determinant of her treatment of the women converts in various ways.     

Bacterial Cross‐contamination Potential Associated with Contaminated Currency

Previous studies have shown a significant amount of contaminants on paper currencies. It is important to study the transfer of microorganisms between paper currencies to determine whether it meets the level of a human health threat. This cross‐contamination potential was analyzed by seeding new US 1‐dollar bills with Bacillus thuringiensis, and pressing or rubbing them against clean currency to determine the amount of bacteria transfer to the unseeded currency. The transferred amount of bacteria was recovered, plated, incubated, and the colony‐forming units were quantified. Among the recovery methods tested, the most efficient method, vortexing for 10 min with a recovery efficiency of 40 ± 8.1%, was used in this analysis. The resulting transfer rates were 4.8%, 8.6%, and 14.3% when pressed for 24 h, 72 h, and rubbed together, respectively. These transferred amounts of bacteria are significant and have the potential to spread infectious diseases.     

We are all hybrids now: The dangerous epistemology of post‐colonial populism

This review article considers the political effects of the construction by postcolonial/postmodern theory of an emancipatory project embodying an alternative modernity. It is argued that, in the case of the north Indian peasantry, what is perceived as a subaltern hybridity entails a paradoxical combination: namely, science‐driven technology with an irrational, pre‐scientific worldview. The latter elements, according to postcolonial theory, correspond not just to an authentically indigenous knowledge emanating from an undifferentiated ‘people’ but also to the way in which in non‐Western societies resist the continuing dominance exercised by erstwhile colonial masters through a system of Enlightenment/Western values. Epistemologically, however, such a backwards‐looking critique of science, technology and development has much in common with the discourse of the political right.

Postcolonial Developments: Agriculture in the Making of Modern India, by Akhil Gupta. Durham, NC: Duke University Press, 1998. Pp.xv + 407. £14.95 (paperback). ISBN 0 8223 2243 7

Rivalry and Brotherhood: Politics in the Life of Farmers in Northern India, by Dipankar Gupta. Delhi: Oxford University Press, 1997. Pp.230. £12.99 (hardback). ISBN 019564 1019

Peasants, Populism and Postmodernism: The Return of the Agrarian Myth, by Tom Brass. London and Portland, OR: Frank Cass Publishers, 2000. Pp.xii + 380. £18.50 (paperback). ISBN 0 71468000 1     

linking radical traditions and the contemporary Dalit women’s movement: an intergenerational lens

Anti-caste movements in India have a long history. Cultural heritage became and remains a site of political contestation by excluded communities searching for identity and equality, and gender remains at the core of their engagements. The meanings underlying the more homogenous term of ‘Dalit’ used today are part of a historical process of self-definition. Moreover, diverse Dalit countercultures suggest varied social domains in which Dalit communities are located. South Asian historiographies have been critiqued as denying histories and historical agency to Dalits. Yet Dalit studies have developed epistemologies, bringing articulations and ideas from the margins to the centre of writings on history, leading to debates around caste that have transformed notions of politics. This paper draws from one such trajectory through a nonlinear narrative, juxtaposing the intergenerational contexts of engagements: my mother Dakshayani’s political and life experiences, as narrated in her autobiography (1912–1978), and my own experience in the Dalit women’s and other movements in the 1980s and 1990s. While my experience saw the onset of liberalisation and the emergence and growth of ‘new social movements’, the context of Dakshayani’s narrations is the Pulaya (agrestic slave caste) community in the early 1900s in Cochin, a community in the process of transforming itself. Both narratives highlight how radical traditions within the Dalit women’s movement over time have consciously and critically addressed anti-caste movements, social reform, the state, peoples’ movements and the nation within a conceptual framework of equality, liberty and non-discrimination.     

Childhood sexual abuse and multiple dimensions of self-concept

The purpose of this investigation was to examine the relationship between child sexual abuse (CSA) and self-concept in a nonclinical sample of female college students. Participants with a history of CSA had lower scores than participants without a history of CSA on four domains of self-concept: familial, affect, competence, and physical. History of CSA was not associated with lower self-concept in the social and academic domains. The primary conclusions to be drawn from this study are that CSA may be differentially associated with various domains of self-concept, and thus multidimensional assessment of self-concept can yield useful information that cannot be gathered from global measures which yield a single composite score.     

Tracing the voice: Pandita Ramabai's life through her landmark texts

‘The silence of a thousand years is broken’ exulted Rachel Bodley's introduction to Pandita Ramabai's feminist manifesto The High‐caste Hindu Woman, which was published in 1887 and sold 9,000 copies internationally within a year.1 Rachel L. Bodley, ‘Introduction’ in Pandita Ramabai, The High‐caste Hindu Woman (Maharahstra State Board of Literature and Culture) Bombay, 1887, reprinted 1977, pp. i–xix (reference p. i). The 1888 reprint of the book in the United States mentions that it is the ‘tenth thousand’. View all notes Its author was instantly made into an icon in Western countries from the United States to Australia, to linger on in their collective memories, even as she was relegated to ‘silence’ in the social histories and discourses of India. This conundrum, pivotal to an understanding of her life and, I submit, rooted in her feminism, is still to be addressed. The numerous and informative biographies of Ramabai (23 April 1858–5 April 1922) have been located within two distinct paradigms: one projects her life, sometimes almost hagiographically, as a triumphant expression of the Christian impulse;2 Ramabai's Christian biographies in English include S.M. Adhav, Pandita Ramabai (The Christian Literature Society) Madras, 1979; Bodley, ‘Introduction’; Rajas K. Dongre and Josephine F. Patterson, Pandita Ramabai: a Life of Faith and Prayer (The Christian Literature Society) Madras, 1963; Nicol McNicol, Pandita Ramabai (Association Press) Calcutta, 1926; and Padmini Sengupta, Pandita Ramabai Saraswati: Her Life and Work (Asia Publishing House) Bombay, 1970. Her best‐known Marathi Christian biography is Devadatta Tilak, Maharashtrachi Tejaswini Pandita Ramabai (Nagarik Prakashan) Nashik, 1960. View all notes and the other valorises her advocacy of women's education while sidestepping the issue of religion.3 Ramabai's Hindu (or non‐Christian) biographies include Tarabai Sathe, Aparajita Rama (D.P. Nagarkar) Pune, 1975, and K.S. Thackeray, Pandita Ramabai (V.R. Baum) Mumbai, 1905 (both in Marathi); and A.B. Shah, ‘Introduction’ in A.B. Shah (ed.), The Letters and Correspondence of Pandita Ramabai (Maharashtra State Board of Literature and Culture) Bombay, 1977, pp. xi–xxxvi (in English). View all notes Both elide her feminism. Recent feminist scholarship on Ramabai has impressively interwoven multiple disciplinary and ideological strands, but tended to focus either on her passage to Christianity,4 Susan Glover, ‘Of Water and of the Holy Spirit’, unpublished PhD thesis, University of Sydney, 1995; Gauri Viswanathan, ‘Silencing Heresy’ in Outside the Fold: Conversion, Modernity and Belief (Oxford University Press) Delhi, 1998, pp. 118–52. View all notes or her reverse gaze at the West during international travels.5 Antoinette Burton, ‘Restless Desire’ in A. Burton, At the Heart of the Empire: Indians and the Colonial Encounter in Late‐Victorian Britain (University of California Press) Berkeley, 1998, pp. 72–109; Inderpal Grewal, ‘Pandita Ramabai and Parvati Athavale’ in I. Grewal, Home and Harem: Nation, Gender, Empire, and the Cultures of Travel (Duke University Press) Durham, NC and London, 1996, pp. 179–229. Kumari Jayawardena, ‘Going for the Jugular of Hindu Patriarchy’ in Vicki L. Ruiz and Ellen Carol DuBois (eds), Unequal Sisters, 3rd edition (Routledge) New York and London, offers a variation on Ramabai's interaction with American women, in terms of American aid to her educational project in India and its inherent tensions. View all notes The parameters of her life and of her feminism have rarely been clearly outlined.6 I have tried to do this in Meera Kosambi, ‘Introduction’ in M. Kosambi (ed.), Pandita Ramabai through Her Own Words: Selected Works (Oxford University Press) Delhi, 2000, pp. 1–32; and Meera Kosambi, ‘Returning the American Gaze: Situating Pandita Ramabai’s American Encounter' in M. Kosambi (ed.), Pandita Ramabai's American Encounter: ‘The Peoples of the United States’, 1889, M. Kosambi (trans.) (Indiana University Press) Bloomington, 2003, pp. 1–46. View all notes In this article I propose to analyse her feminism by tracing her multiple ideological trajectories mainly through a discussion of some of her landmark writings, and then indicate the problematic of her representation of the highly troped ‘oppressed Indian woman’.     

The global financial crisis and self-help groups in rural India: are there lessons from their micro savings model?

The global financial crisis is envisaged to have impacted some Southern countries, including India, less severely than most countries in the North. India's expected economic growth of over nine per cent was brought down to just over five per cent. In the aftermath of the crisis, a positive growth figure itself sent optimistic signals. But in a country where nearly 80 per cent of the population – mostly in rural areas – lives on under US$2 a day with a high level of social and economic vulnerability, the effects of the crisis threaten to push many into deprivation. Yet, scattered evidence suggests the emergence of savings-led self-help groups for women amongst the poorest and socially excluded communities to overcome financial vulnerabilities. Grounded in participatory methods, the focal point this is the individual rural woman driving the well-being and the poverty agenda. The paper considers if there are lessons that can be drawn from this micro-level shift for the larger global crisis.

La crise financière mondiale et les groupes d'entraide en Inde rurale : y a-t-il des enseignements à tirer de leurs modèles de micro-épargne ?

On estime que la crise financière mondiale a eu un impact sur certains pays du Sud, y compris l'Inde, moins important que sur les pays de l'hémisphère Nord. La croissance économique prévue de l'Inde de plus de neuf pour cent a été réduite par la crise à juste un peu plus de cinq pour cent. Au lendemain de la crise, un chiffre de croissance positif a lui-même transmis des signaux optimistes. Mais dans un pays où presque 80 pour cent de la population – principalement en milieu rural – vit avec moins de 2 $ US par jour, avec un important degré de vulnérabilités sociales et économiques, les effets de la crise menacent de faire sombrer de nombreuses personnes dans l'indigence. Or, des données éparpillées suggèrent l'apparition de groupes d'entraide axés sur l'épargne pour les femmes parmi les communautés les plus pauvres et les plus socialement exclues pour leur permettre de surmonter leurs vulnérabilités financières. Avec comme socle les méthodes participatives, ces groupes ont comme axe le fait que ce sont les femmes rurales individuelles qui impulsent l'ordre du jour de la qualité de vie et de la pauvreté. Cet article demande s'il y a des enseignements à tirer de cette évolution au niveau micro pour la crise mondiale dans son ensemble.

La crisis financiera mundial y los grupos de autoayuda en la India rural: ¿existen aprendizajes de su modelo de microahorros?

Es comúnmente aceptado que la crisis financiera mundial ha tenido un impacto menos fuerte en algunos de los países del Sur como India que en la mayoría de los países del Norte. El crecimiento económico de más de 9% previsto para India se redujo a un poco más de 5%. El hecho de que tras la crisis la tasa de crecimiento haya sido positiva generó señales optimistas. Aún así, en un país donde casi 80% de la población – la mayoría residente en áreas rurales – vive con menos de usd 2 diarios y con un elevado nivel de vulnerabilidades socioeconómicas, los efectos de la crisis amenazaron con dejar a muchas personas en la penuria. Sin embargo, algunas investigaciones indican el surgimiento de grupos de autoayuda encabezados por mujeres y centrados en el ahorro, cuyo objetivo es enfrentar la vulnerabilidad financiera en las comunidades más pobres y socialmente marginadas. Utilizando métodos participativos, el centro de atención de este estudio es la mujer campesina que está impulsando los esfuerzos para lograr el bienestar y superar la pobreza. El artículo analiza la existencia de aprendizajes derivados de este cambio a nivel micro que pudieran ser aplicados a la crisis mundial más amplia.

A crise financeira global e grupos de auto-ajuda na Índia rural: há lições a serem tiradas de seu modelo de micropoupança?

Considera-se que a crise financeira global tenha tido impacto menos severo em alguns países do hemisfério sul, inclusive a Índia, do que na maioria dos países do hemisfério norte. A previsão de crescimento econômico da Índia de mais de nove por cento foi reduzida para apenas um pouco acima de cinco por cento. Na sequência da crise, um próprio dado positivo de crescimento enviou sinais otimistas. Mas em um país em que quase 80 por cento da população – a maioria em áreas rurais – vivem com menos de US$2 por dia, com um alto nível de vulnerabilidade social e econômica, os efeitos da crise ameaçam deixar muitos em situação de privação. Porém, evidências dispersas sugerem a emergência de grupos de auto-ajuda que visam poupar para que as mulheres que estão entre as comunidades mais pobres e socialmente excluídas superem as vulnerabilidades financeiras. Baseado em métodos participativos, o ponto de enfoque são as mulheres rurais individuais dirigindo a agenda sobre bem-estar e pobreza. O artigo avalia se existem lições que podem ser extraídas desta mudança de nível micro para a crise global mais geral.