#Contributions of Indian women

[talkstreetblog]

Celebrating Indian Independence: Stories, Achievements, and Reflections

celebrating-indian-independence-stories_-achievements_-and-reflections On the 15th of August each year, the nation of India comes alive with a spirited celebration that marks its hard-earned freedom from colonial rule. Indian Independence Day is a day of immense pride, unity, and remembrance of the sacrifices made by countless individuals in the pursuit of liberty. This blog delves into the…

[seekingtheosis]

St. Luke the Evangelist - Healer, Historian, Iconographer

This blog post offers a comprehensive exploration of the life and significance of Saint Luke the Evangelist. It delves into his diverse roles as a healer, historian, and iconographer, shedding light on his contributions to early Christian literature and.

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen Dear brothers and sisters in Christ Jesus IntroductionLife and MinistryNew Testament ReferencesGospel of LukeThe Universal SaviorParables of Mercy and ForgivenessThe Good SamaritanThe Ministry of HealingWomen in Luke’s GospelLuke – As a HistorianLuke – As an Artist Introduction On October 18, the…

[hiddenone10]

Google Doodle Honors Dr. Kamala Sohonie: Celebrating a Trailblazing Indian Biochemist

On the occasion of the 112th birthday of Indian biochemist Dr. Kamala Sohonie, Google Doodle commemorates her pioneering contributions. Born on June 3, 1912, Dr. Sohonie was the first woman to obtain a doctorate in science from an Indian university. Her groundbreaking research focused on the metabolism of carbohydrates and the role of insulin in diabetes. Dr. Sohonie's achievements paved the way for women in the field of scientific research and inspired countless others. She also played a significant role in establishing the Indian Women Scientists' Association. Today, we celebrate the remarkable life and legacy of Dr. Kamala Sohonie, a true trailblazer in the world of science.

[metamatar]

Employers desire foreign workers who are accustomed to the hazardous work sites of industrial construction; in particular, they specifically solicit migrants who do not have a history of labor organizing within SWANA. In response, labor brokerage firms brand themselves as offering migrant workers who are deferential. Often, labor brokers conflate the category of South Asian with docility; [...] as inherently passive, disciplined, and, most important, unfettered by volatile working conditions. "We say quality, they [U.S. employers] say seasoned. We both know what it means. Workers who are not going to quit, not going to run away in the foreign country and do as they are told.” [...]

For migrants, the U.S. oil industry presents a rare chance to apply their existing skill set in a country with options for permanent residency and sponsorship of family members. Migrants wish to find an end to their tem­porary worker status; they imagine the United States as a liberal economy in which labor standards are enforced and there are opportunities for citizenship and building a life for their family. [...] What brokers fail to explain is that South Asian migrants are being recruited as guest workers. Migrants will not have access to U.S. citizenship or visas for family members; in fact, their employment status will be quite similar to their SWANA migration.

While nations such as the Philippines have both state-mandated and independent migrant rights agencies, the Indian government has minimal avenues for worker protection. These are limited to hotlines for reporting abusive foreign employers and Indian consulates located in a few select countries of the SWANA region. [... Brokers] emphasize the docility of Indian migrants in comparison to the disruptive tendencies of other Asian migrant workers. [...] “Some of these Filipino men you see make a lot of trouble in the Arab countries. Even their women, who work as maids and such, lash out. The employer says one wrong thing and the workers get the whole country [the Philippines] on the street. [...] But you don’t see our people creating a tamasha [spectacle] overseas.” [...] Just as Filipinx migrants are racialized to be undisciplined labor, Indian brokers construct divisions within the South Asian workforce to promote the primacy of their own firms. In particular, Pakistani workers are racialized as an abrasive population.

[...] While the public image of the South Asian American community remains as model minorities, presumed to be primarily upwardly mobile professionals, the global reality of the population is quite to the contrary. [...] From the historic colonial routes initiated by British occupation of South Asia to the emergence of energy markets within the countries of SWANA, migrants have been recruited to build industries by contributing their labor to construction projects. Within the last decade, these South Asian migrants, with experience in the SWANA oil industry, have been actively solicited as guest workers into the energy sector of the United States. The growth of hydraulic fracturing has opened new territory for oil extraction; capitalizing on the potential market are numerous stakeholders who have invested in industrial construction projects across the southwestern United States. The solicitation of South Asian construction workers is not coincidental. [...] Kartik, a globally competitive firm’s broker, explains the connection of Indian labor to practices of the past. “You know we come from a long history of working in foreign lands. Even the British used to send us to Africa and the Arab regions to work in the mines and oil fields. It’s part of our history.”

Seasoning Labor: Contemporary South Asian Migrations and the Racialization of Immigrant Workers, Saunjuhi Verma in the Journal of Asian American Studies

[extremely-judgemental]

Long Post

Every time I see the ‘let my girl be happy’ tag and the post is about canon Nessian, it infuriates me as much as it breaks my heart. Sometimes I wonder if those who romanticise Cassian’s toxic behaviours are speaking from a place of privilege or ignorance, because admitting that calls for addressing real-life abuse and misogyny they are forced to endure.

I’m an Indian living in a highly patriarchal, misogynistic society where women are still required to marry someone out of convenience for the sake of their families. This is not the cute arranged marriages you read about in books or watch in movies. Most women have to sacrifice everything they stand for to ease their families�� burdens. And let’s not even start with dowry or DV. Sure, our society has progressed in many ways, yet, this is the reality of most women when it comes to marriages. No matter how well-off you are, no matter how successful you are in your career. It’s more nuanced than you imagine; parents meddle with children’s lives at every step, and our lives are more intertwined with our families than in western society. So I simply can’t read Nesta’s story and delude myself into thinking she got a happy ending with Cassian or the Inner Circle. I keep my emotions out of most of the criticisms to help people see the situation objectively. That’s hard to do in this case, but I’ll try.

Nesta is the eldest child who ‘fails’ her sisters, though it is her father’s responsibility to care for three young girls. Having been groomed to be a housewife all her life, she contributes in the only way she knows—by doing the chores and nurturing her family. She seeks help from relatives and friends, while the ones in position to do so ignore her. And when the time comes, she finds a way to be of use to her family by marrying Tomas. Despite all this, Nesta is considered a failure of a sister, simply because Feyre made a choice. Most of these only come to light in Silver Flames, and even the few instances where Feyre realises this, there’s no real appreciation for Nesta’s efforts. Instead, they are dismissed or only mentioned to highlight Feyre’s empathic tendencies and her awareness of her sisters’ plights, rather than uplifting Nesta’s character. None of these are acknowledged as they don’t fit the typical masculine ideals glorified throughout the series.

As Nesta navigates her life as a newly transformed fae, she partakes in a war in which she has no part in. She has no obligation or need to risk her life for the Night Court, or any other court, or even the mortals. These are the same acts that made Feyre a hero in the first book. But when it comes to Nesta, and she rises to the occasion, her actions are downplayed as she grapples with PTSD from her death, the Cauldron, the toll of war, and her father’s death. None of her sacrifices or her attempts to protect her sisters are given an ounce of importance or respect they deserve. Instead, it’s framed as Nesta’s duty as the eldest sister or the sister of the Night Court’s High Lady.

When she deals with her trauma, everyone takes great pleasure in controlling how the situation unfolds. She goes as far as living alone to spare her sisters. Yet Feyre and Elain, who have the choice of when and how to regulate their emotions, fail to grasp the concept of personal space. Her actions are self-sabotaging at best and have no real consequences on any of the other characters. Still, they are amplified to an extent that it’s turned into a court affair. The reason for this is Nesta isn’t coping in the right way. Gambling, drinking and sex—common activities for the Inner Circle—become a question of their reputation the moment she engages in them in her pain, emphasising that these are only acceptable when done with them. Spending Feyre’s money on gambling may seem like a reasonable cause for Rhysand to interfere, but if we factor in how Nesta’s rightful wealth from Tamlin or her father was lost as a direct consequence of Inner Circle’s actions, along with the fact that she is still owed money for her contribution in the war, Nesta is deliberately stripped of any monetary agency to trap her.

If this isn’t punishment enough, she is locked in an inescapable tower with a man she wants no part of. When she objects to this, she is lied to about their laws and threatened being thrown among people who will consider her a threat. She has no interest in training to fight or working for the Night Court, but she’s forced to. She’s not compensated for any of this labour either. Nesta is known to starve herself after the war to the point that she’s nothing but ‘skin and bones’. Cassian, an established gym bro in the series, weaponises food against her when she refuses to eat what is offered or when. The moment she shows any interest in eating, he judges her for being picky and brings up her latent guilt that led her down that path in the first place. Later on, knowing she’s not fit enough, the Inner Circle insists on training her right away, in freezing conditions, without proper clothing. Nesta soon learns that she has no choice but to comply. She goes on to train with Cassian, work in the library, and accept the food the house gives her. This is the first step in breaking her.

Nesta has no one to rely on or talk to in the house except for Cassian. The relationship that develops between them is not circumstantial but a well-orchestrated one. Even for small talk, Cassian is her only choice. After learning Nesta was SA’d by the kelpie and on the verge of death, no one (including her sisters) cares for her as much as they should. The only person who checks on her is Cassian, and even he is so overcome with desire and lust that he has sex with her instead of comforting her. It is common knowledge that sex is a coping mechanism for her and that she has been SA’d twice—something only Cassian knows. This perpetuates the idea that even when a woman is hurting and in pain, she must be appealing, and her trauma should be sexually gratifying and desirable for the man. A woman can walk back from the doors of death, but she must look pretty while doing it. There is nothing empowering about that.

Then, there is Eris’s seduction. Feyre looks down on Nesta for contemplating selling her body to take care of her sisters. But the same is expected of her when she serves the Night Court. It is almost glorified and revered by Cassian himself. During their conversation in River House, he lets her believe that she has to earn both his love and her sisters’. Not once does he contradict any of her fears or insecurities. For the first time, Nesta has sex with him without it being an escape, and the next morning, Cassian abandons her, reinforcing the idea that she indeed earned the sex and love for what she did in Court of Nightmares.

When Nesta reveals the truth about Feyre’s pregnancy, her true feelings are swept under the rug by how she ‘failed’ her sister again. She has the right to expose Rhysand and his plans. Even if the situation isn’t the most ideal, she is locked in a tower and only talks to anyone when the IC choose, which limits her options. Besides, when will the timing ever be perfect for such a conversation? She is again vilified for being the only one honest with her sister. Her intentions are twisted to cover up others’ mistakes. Cassian, once again, is the one who punishes her for it.

At this point, Nesta is suicidal, and Cassian recognises the signs. He still insists on taking the hike, also using the silent treatment to enforce the idea that she is in the wrong. His interactions with Feyre prove none of them dwell on Nesta’s actions as much as she believes. While she is having a guilt trip, edging her closer to suicide, Cassian laughs behind her back with Feyre, almost enjoying her fears. At the end of this trip, Nesta finally opens up about her trauma for the first time, and Cassian swoops in with his own sorrows and how he overcame them. Instead of making her feel seen and heard, she is once again lectured on what she should do and how.

Lastly, Cassian and Morrigan have a mildly, if not completely, inappropriate relationship that Nesta is expected to accept. If she expresses jealousy or anger, it’s not because of the bond or their relationship, but will be seen as her inherent quality. She can’t fight it as everyone else has accepted it as a normal relationship. If she shows any displeasure, her past of sleeping with other men will be brought into the conversation, and she will be scrutinised. This is very similar to the ‘men will be men’ narrative—the man can flirt with whoever he wants, and it’s harmless, but the woman has to behave.

Throughout the series, everyone is against Nesta. Her family is her responsibility. She has a duty to protect and serve them, no matter the circumstances, no matter how much it costs her or how much pain she is in. Her own sisters side with her in-laws, saying it’s how things are and she ‘doesn’t have to be so miserable’. Her life is forever bound to a man she initially wanted nothing to do with and her everyday existence is dependent on him. She is trapped with him until she learns to accept her fate. He doesn’t lay a hand on her, but he psychologically and emotionally abuses her until she complies with his family and behaves to fit their image. He even gives her the silent treatment, withdraws sex/intimacy from her, leaves her alone in the tower, cuts her off from everyone she loves and cares about if she misbehaves. She has no financial independence, leaving her at the mercy of her sister and her family. Even when she’s hurting, she has no choice but to risk her life for them or go to war when they demand. She goes as far as changing her body for her future child. Her life is threatened by her in-laws, but no one bats an eye at that, forever leaving her fearing for her safety.

If you believe it’s just fiction and that all this is exaggeration of something in a fantasy book, you really need to look around you. This is a real nightmare for most women around the world. Your girl, Nesta, isn’t happy. She settled. She has accepted a life in which she is treated less than a dog and used as a weapon. She’s been beaten down until she learnt not to step out of line if she wants to live. She is still with Cassian because she doesn’t see a life other than that as an option and has come to accept whatever scraps her sister and her family have decided to throw her way. And I sincerely hope that if you ever come across a real-life Rhysand or Cassian, you have the wits to protect yourself and run the other way.

[jackoshadows]

It's so confusing and weird that Bridgerton introduced in world racism both with Lady D and Simon in season one of the show and in Queen Charlotte and at the same time they also want the audience to accept that somehow Marina Thompson or the dark skinned Indian Kate Sharma has more privilege and power than Penelope Featherington?

Kate Sharma was also poor, so much more than the Featheringtons. She depended on Lady D to host them. The Sharmas were looked down on by the ton because Mary Sheffield married an Indian. The Sharmas were disowned and ostracized by the Sheffields.

Kate was also an unmarried spinster. No one was asking Kate to dance. As much as Kate wanted love and romance and to dance at a ball wearing pretty dresses, she got none of that. She was also the woman on the sidelines watching as others danced and fell in love.

Racism and colorism is also very much a thing in eurocentric notions of beauty considering the setting and characters of Bridgerton is 99% white.

We got so little of Kate's backstory, of who her parents where - we didn't even get their names!! - of the trauma (explained for both Simon and Anthony using flashbacks) that had Kate overlooking her own happiness for that of her sister.

Despite bragging nonstop about the diversity of Bridgerton the showrunners thought that the white Featheringtons needed more screentime in season 2 rather than the South Asian family.

And Kate was planning on going back to India and work as a governess to pay for her livelihood. Because, you know, there's more honest ways of being a 'working woman' than running the equivalent of the regency 'Daily Mail' dragging other women down. The modiste Madame Delacroix, Kate planning to teach and Sienna in season one are all working to pay a living. Black, brown and lower class women looking to alleviate poverty.

And considering how much harder Kate already had it as an outsider in the ton, it wouldn't have been easy with Penelope using her gossip rag to describe the unmarried Indian woman as ' a Spinster of a beast'. What did Kate do to Penelope to warrant this? Nothing. Just a way for Penelope to make money at Kate's expense.

That's the thing I dislike the most about the way the character of Penelope is written on the show - her victims don't deserve her vitriol and are often in much worse circumstances than her. From Kate Sharma to the unnamed seamstress who apparently lost all her customers because Penelope wrote falsely about their work in the her tabloid as a bribe for Madam Delacroix.

And I think that's what I find problematic about the writing of the show and even the discourse surrounding it - when characters like Marina Thompson (the poor black cousin who would have ended up destitute on the streets because of Penelope) and Kate Sharma arguably have it far worse than Penelope Featherington as per the show's writing and yet we are supposed to have the most sympathy for Penelope because her crush Colin didn't love her back and she's a curvy white woman?

I guess that's the difference between how I perceive this world and these characters as a woc and the majority white female audience for this show and it's such a huge disconnect for me. I guess this is also partly because the show has this badly written and 'strangely toothless racism' as Ash Sarkar beautifully put it. As in the racism is treated in this world as a little problem solved by handing out a few titles to black people instead of being a white supremacist ideology which treated black and brown people as inferior, serfs and slaves.

From what little we got from season 2, Kate Sharma definitely did not have it easy navigating the ton as a poor outsider and that certainly contributed to her poor choices. She is also put through the wringer, treated like the other woman, is miserable for several episodes, had to apologize again and again and nearly die before Edwina forgives her!

In contrast Penelope's actions have hurt so many and yet she gets a pass by both the show and a fandom that wants Colin to grovel before her because of a single offhand remark and because he didn't return her affections.

Also making it clear here that I am not comparing Penelope to the male characters who always get the better writing, flaws and all. I am comparing Penelope to the female characters of colour - Kate Sharma and Marina Thompson.

I mean, Marina Thompson gets so much vitriolic and sexist hatred for not having told Colin Bridgerton the truth of her pregnancy. How dare Marina hurt this privileged white man Colin Bridgerton. When she was desperate to not end up destitute on the streets or get raped by old white men. And yet Penelope gets a pass for hurting women like Marina and Kate.

It continues a trend of white female characters never being held to the same standard as female characters of colour. Daphne sexually assaults Simon in season one and that was not even addressed on the show. Male rape is apparently no big deal because Daphne wanting children is what's important. It's Simon who has to apologize and within one episode resolve his trauma and accept being a father. This is despite both Daphne and Penelope having more screentime and more writing that builds their character unlike the stick thin writing given to Kate Sharma in season 2.

So yeah, I will be checking into season 3 to watch the ten minutes we get with Kate Sharma since we got so little of her in her own season and it's so singular to get dark skinned south Indian characters in a period drama romance like this. It's just the way the writing on the show, the production and even the fandom treats it's characters, especially characters of colour has been disappointing to say the least.

[she-is-ovarit]

Data spanning from 1995 to 2021 in India revealed a striking gender imbalance in organ transplants, with four men getting organ transplants for every woman. A total of 36,640 transplants took place in this period, out of which 29,000 were for men and 6,945 for women.

This substantial difference is attributed to a complex interplay of economic responsibilities, societal pressures, and deeply ingrained preferences. 

Dr Anil Kumar, director of the government-run National Organ & Tissue Transplant Organisation (NOTTO) highlighted this significant aspect of the organ donation landscape.

While more men contribute as cadaver donors, a staggering 93 per cent of total organ donations in the country come from living donors, he told the Times of India newspaper. This hints at a trend: a majority of living organ donors are women.  Socio-economic factors a driving force for women donors? A study published in the Experimental and Clinical Transplantation Journal in 2021 delved into the intricacies of living organ transplantation in India. The findings showed that 80 per cent of living organ donors are women, predominantly wives or mothers. The socio-economic pressure on women to assume caregiving roles within the family emerges as a primary factor, compelling them to step forward as donors. Men's reluctance in surgery In many cases, men, often the primary breadwinners, hesitate to undergo surgery, contributing to the gender gap in organ recipients. The study highlights that when the recipient is a male breadwinner, family members, especially wives or parents, feel a heightened responsibility to donate organs. Emotional dynamics The emotional dynamics surrounding organ donation are intricate. Women recipients, in particular, may experience guilt when their family members, especially wives or mothers, become donors. This reluctance leads to a scenario where women recipients may find themselves on waiting lists.  Notably, Karnataka has topped the charts in organ donation in the past decade. The number of donations have risen from 102 in 2013 to 765 in the first 10 months of 2023. 

A user on Ovarit added this helpful context:

"Just a little more context to this: men produce male-specific proteins (on the Y chromosome) which often get rejected by women's bodies. Since males have an X chromosome, their bodies recognize proteins from female donors. This makes it more difficult for women to receive male tissue/organs, while still being acceptable candidates for donating to men. Even still, these ratios are very disproportionate".

"As women we absolutely need to be aware of our vulnerability of being used as spare parts in a man's world. Especially when we are being socialized into believing that we need to sacrifice our bodies and lives for others- and society has developed a sense of entitlement to this sacrifice, while downplaying the suffering of women."

[overtaken-stream]

hello!! are the requests still open? may i have some headcanons about rukawa dating sakuragi's sister? maybe sakuragi would act overprotective of her?? thank you so much!!

This is such a silly idea and I love it.

``Out of everybody, why him?!```

The very first words he said to you after you casually let it slip that you are going on a date with Rukawa.

Hanamichi is overprotective of your feelings, he always has been involved in your business, even before adopting the delinquent lifestyle. After that, he had to enforce some rules around a few territories with his physic. this action did gain him a few grudges, none of the opponents planned on getting their teeth shattered again. It's safe to say he was more than interested in the events happening in your life, including your love life, which was especially annoying. Hanamichi doesn't feel a twisted jealousy like depicted in some animes, nor does he think you're his innocent, adorable sister who is helpless. Quite the opposite—he has seen you throw some mean "playful" punches and Indian/Chinese burns, which by the way left his skin more vibrant red than a tomato. It's impressive, considering that not many of his enemies' hits manage to last as long as injuries caused by you do.

He tries to not meddle in your taste in men or what you're up too when you're alone. Hanamichi doesn't care as long as whoever the person will be is treating you right.

The root of his interest is curiosity,, he doesn’t know when to keep his nose out of your business, which causes a few quarrels between the two of you.

The problem arises when Rukawa involves himself with you. Hanamichi has seen how Rukawa treats women, especially those who are interested in him, which is why he might seem overprotective when all three of you are in the same room. In reality, he's just worried about your heart getting broken.

Rukawa, on the other hand, quietly celebrates his victory over Sakuragi, aware that Sakuragi can't interfere with his relationship with you. He finds it odd that Sakuragi is your brother, not because you share similar features, but in a way that is indescribable.

It also helps that your relationship changes the dynamic between the two boys. It’s not a noticeable change in their behavior toward each other, because you’re still forced into the role of a mediator when Kaede visits, however they do try to not physically fight and compete in front of you.

When Hanamichi realizes that Rukawa is serious about your relationship, his mind will be put at ease. Perhaps he’ll see both of you taking naps together, and it will all click into place, or he will witness Rukawa's efforts to contribute to the relationship, like sneakily trying to deceive Sakuragi into sharing facts about you that only he knows (aside from your friends), like what are your favorite foods and sweets?

Hanamichi doesn't care to give an approval because he believes that it is not needed and you can make your own decisions without his intervention and Rukawa tries extra hard to embarrass Hanamichi in front of you if you happen to be in the gym when they're practicing.

On the surface, nothing changes between them, except maybe they try to avoid throwing punches at each other's face. Only the face is prohibited... They don't want you to notice bruises and be mad at them...

[haggishlyhagging]

The cis theory of gender also fails to take on the psychology of oppression. It erroneously assumes that any person who does not want to transition is perfectly happy with their assigned gender at birth. Those humans who fail to stage a very specific kind of public performance - the act of transitioning - are assumed to affirmatively embrace the gender assigned to them at birth.

Yet gender's imprint on the identities of female humans cannot be measured by their apparent assimilation to being "girls" and "women." Women's internalization of gender identity and gender roles has been analyzed endlessly by feminist and political theorists of all kinds. Over a century and a half ago John Stuart Mill (in collaboration with his wife Harriet Taylor Mill, whose intellectual contributions were subsumed under her husband's name precisely because of gender roles) put it plainly in "The Subjection of Women":

All causes, social and natural, combine to make it unlikely that women should be collectively rebellious to the power of men. . . . All men, except the most brutish, desire to have, in the woman most nearly connected with them, not a forced slave but a willing one, not a slave merely, but a favorite. They have therefore put everything in practice to enslave their minds.

This passage highlights the importance of psychological control as a tool of domination. It is undeniable that some women are willing to participate in the structures of our own oppres-sion. Radical feminist Andrea Dworkin's Right-Wing Women is all about this." Liberal feminist Betty Friedan's The Feminine Mystique describes the quiet desperation of women suffering under the crushing weight their own conformity to women's sex-specific social positions as wives and mothers. These very different but very classic feminist texts, along with many oth-mers, have helped women understand how identification with gender is externally constructed; how we relate to the sex-based social roles expected of us; and why we might come to embrace practices or behaviors that ultimately serve to harm us.

Adopting the values of the oppressor is a well-documented coping skill of people who are debased and essentialized. Feminists know that women are not unique in internalizing their own subjugation:

Coerced assimilation is in fact one of the policies available to an oppressing group in its effort to reduce and/or annihilate another group. This tactic is used by the U.S. government, for instance, on the American Indians.

Similarly, women have been subtly and not-so-subtly groomed to take joy or pride in the superficial social rewards of gender conformity. The target characteristics of the female gender role—to be passive, people pleasing, and self-blaming—increase the likelihood of eventual assimilation. Women who did not internally identify with femininity but who were willing to do whatever it took to fit in, to suffer in silence, to pretend forever; of women who grudgingly resigned themselves to their social role under threat of violence or social ostracization; these women are not part of the cis/trans theory of gender identification.

-Elizabeth Hungerford, “Female Erasure, Reverse Sexism, and the Cisgender Theory of Privilege” in Female Erasure

[aahanna]

The world of Premchand's female characters..

This is the strong aspect of Premchand literature.

To understand Premchand's creative vision, it is necessary to look deeply at his philosophy of women. Of his approximately 300 stories, a hundred are on women's life, while not more than 50 are on the rural environment. The role of female characters in his novels is also not less. There are strong female characters in every novel. Among his female characters, Suman, Sukhda, Nirmala, Jalpa, Dhaniya, Malti etc. cannot be forgotten.

Premchand's women society is Shatarupa. It contains heart-touching stories of human relationships. In his profuse female characters, glimpses of relationships like girl, young woman, girlfriend, wife, mother, sister, friend, daughter-in-law, widow, sister-in-law, prostitute etc. will be found, in which their independent personality has been lost and women have become the embodiment of exploitation, slavery and submission. Yes, but this is one aspect of his women's philosophy. Nirmala in his literature

('Nirmala' novel)

Live and die the most painful life, but all the female characters are not destitute and slaves of men, rather these women challenge male authority, refuse to accept their husband as God and are active participants in procreation and Swaraj movement. Women will be found.

Premchand depicts the traditional form of woman in his literature. It reveals the poignant nature of her being a woman and her compulsion to live with the problems and tortures of family life and creates a modern sense of self-consciousness in her. It is written about Malti of 'Godaan' that she was a butterfly from outside and a bee from inside. There is a collection of modern woman's values in her butterfly and traditional feminine values in her bee.

To understand their women's issues, it is important to know and understand Dhaniya and Malti.

Is. This modernity in Premchand's women's thinking is not from the Western women's movement, but is the contribution of Arya Samaj. He was a member of Arya Samaj and was associated with its reform movement. Along with this, they consider protection of sexual purity and chastity of women as paramount. Premchand creates high level human ideals (sexual purity and chastity along with service-sacrifice, motherly love, sacrifice, motherhood, creation of family, active for national goals) and consciousness of self-realization in the female characters. These women have the ability to take a man to divinity ('mystery' story). In 'Godaan', Mehta says, 'Woman is as superior to man as light is to darkness. Forgiveness, sacrifice and non-violence are the highest ideals of life for humans. Woman has achieved this ideal.

Premchand does not want to break the family. Although his story 'Bade Ghar Ki Beti' is famous, he also gives it a modern form. They talk about the use of artificial methods for family planning and limiting the family to two children and its rights, monogamy, man's right over property, divorce and woman's right to half the property.

In his writings, Premchand brings the Indian woman equal to the man and writes that the man should give up the madness of ruling over the woman, otherwise they will remain in their own rights. They should have equal rights and the decision should be left to them only.

In this way Premchand establishes the condition and direction of Indian women and becomes the father of women's discussion. Her women's thinking becomes the foundation of independent India and women get many rights.

Source - kkgoyanka

[whencyclopedia]

Origin Tales of the Penobscot Nation

The Penobscot are a Native American nation of the modern-day State of Maine, also recognized as a First Nation of Canada. Along with the Abenaki, Mi'kmaq, Passamaquoddy, and Wolastoqiyik, they form the Wabanaki Confederacy. Their origin tales, like those of all Native peoples of North America, feature animals, natural phenomena, and spirit beings including the supernatural entity Glooscap.

The Penobscot call themselves Penawahpkekeyak ("the people of the place of the white rocks"), a reference to their ancestral homeland along the Penobscot River. Early French explorers, misunderstanding the name or simply unable to pronounce it, referred to them as Penobscot, which the people then began to use to reference themselves.

Penobscot River

Centpacrr (CC BY-SA)

According to Penobscot oral history and archaeological evidence, the people inhabited the land from at least 12,000 BCE. They first came into contact with Europeans in 1524, with the arrival of Giovanni da Verrazano (l. 1485-1528) and, between 1604-1607, encountered French and English traders, become involved in the fur trade, and at least five Penobscot helped establish the Popham Colony (1607-1608), the first English colony in the North American region that would become New England. The first Penobscot chief documented by Europeans was Bessabez (d. c. 1616), who assisted Samuel de Champlain (l. 1567-1635) in his exploration of the Penobscot River.

Between 1616 and 1619, at least 75% of the Penobscot nation died from European diseases, and more fell in the Beaver Wars (1638-1655) fought over territory in the fur trade. They sided with the French during the French and Indian War (1754-1763) and with the Continentals during the American Revolutionary War (1775-1783), after which, despite their contributions, the colonists took their land, consigning them to the reservation on Indian Island in the Penobscot River, where they still live, primarily, today.

Culture & Origin Tales

The Penobscot historically spoke the Algonquian language in the Eastern Abenaki dialect, and they were initially a hunter-gatherer society before establishing semi-permanent and then permanent settlements along the Penobscot River. Men hunted bears, beavers, caribou, deer, and moose, and harvested the river for fish and other marine creatures. They were also responsible for the protection of the village and wider Penobscot community and for making war on other nations.

The women built the homes, raised the children (the boys only up to a certain age, when they became their fathers' responsibilities), harvested herbs, roots, and vegetables, and tended to the crops. Even after permanent settlements were established, the Penobscot still roamed freely following game. All life was (and is) considered sacred by the Penobscot, and even those animals and water creatures killed for food were understood to be their relatives, as illustrated in the legend The Water Famine below.

Among the great legendary heroes of the Penobscot (as well as the others of the Wabanaki Confederacy and still others not affiliated) is Glooscap (also given as Glooskap, Kluscap, and other variations), a supernatural entity usually depicted as a force of good (as opposed to his brother Malsumsis, the Wolf) but sometimes as a trickster figure, who might be a hero, villain, fool, or wise man. The Glooscap tales, like the other Penobscot legends, serve to entertain while also relaying some important cultural value. The Water Famine, for example, is not only an origin tale but also emphasizes the value the Penobscot place on generosity, hospitality, and sharing.

The entire world is alive with spirits in Penobscot cosmology, and so the winds, the grasses, trees, rocks, and rivers have their own unique personalities, likes, and dislikes that must be respected, as do all the animals, plants, and other creatures. As with many other Native American nations, the Penobscot believe they came from the earth of their ancestral lands and are spiritually bound to it; and so one is never home unless one is home on one's own lands, a belief shared by all Native American nations.

Penobscot Indian Island Reservation, 1919

Clifton Johnson (Public Domain)

After the Euro-American colonists forcibly relocated the Penobscot from their lands, they preserved their culture as best as they could and largely succeeded, though there are no more Penobscot fluent in Eastern Abenaki. A large part of their cultural heritage is their stories, however, which have been preserved and which, today, the Penobscot work to translate back into their native tongue or highlight those already known in Eastern Abenaki.

The tales below include Of Glooscap's Birth, The Water Famine, The Origin of Indian Summer, and The Giant and The Four Wind Brothers. The first three are origin tales explaining how the world or people or seasons came to be as they are, and the last illustrates the Penobscot's close relationship with the natural world, in this case in the form of the four winds.

Continue reading...

[scotianostra]

On 26th November 1917 Elsie Inglis, the Scottish doctor, nursing pioneer and suffragette, died.

Every Scot out there should read this with pride, Elsie Inglis and the other Scottish doctors and nurses faced prejudice and the horrors of war, but they did not flinch in what they saw as their duty.

Born in India in 1864, she was the daughter of John Inglis, a chief commissioner in the Indian civil service. She studied medicine at Dr Sophia Jex-Blake’s newly opened Edinburgh School of Medicine for Women and was one of the first women in Scotland to finish higher education, although she was not allowed to graduate. She went on to complete her training under Sir William Macewen at the Glasgow Royal Infirmary.

On the outbreak of WWI Elsie approached the War Office with the idea of either women-doctors co-operating with the Royal Army Medical Corps, or women's medical units being allowed to serve on the Western Front. The authorities were less than helpful and it is reported that an official said to her "My good lady, go home and sit still".

Despite attempts to repress her efforts—and those of many other women—to contribute, Elsie did not “sit still”. Instead, she persevered, setting up the Scottish women’s hospitals, which were all-female units that played a vital role with Britain’s allies, including the French, the Belgians and, particularly, the Serbs.

Elsie was 50 when war broke out and she defied British Government advice by setting up field hospitals close to the frontlines. She travelled to France within three months of the outbreak of war, and the all female staffed, Abbaye de Royaumont hospital, containing some 200 beds, was in place by the end of 1914. That was followed by a second hospital, at Villers Cotterets, in 1917. Tens of thousands were helped by the hospitals she set up in France, Serbia, Ukraine and Romania, acting with the support of the French and Serbian Governments.

Prior to that, Elsie was a strong advocate of women’s rights and a leading member of the suffragette movement in Scotland, playing a notable role in the establishment of the Scottish women’s suffrage federation in 1906. She fought energetically against prejudice and for the social and political emancipation of women, and had already made a huge impact in Edinburgh by working in some of the poorest parts of the city with women and babies who were in desperate need of help. Selflessly, she often waived the fees of patients who could not afford to pay.

Politically, Elsie was a staunch campaigner for votes for women, and her involvement in the suffragette movement prompted her to raise money to send out to female doctors, nurses, orderlies and drivers on the frontline. She recorded many great achievements, including setting up 14 hospitals during the war—staffed by 1,500 Scottish women, all volunteers. Most notably, Elsie raised the equivalent of £53 million in today’s money to fund greatly needed medical care for those on the frontline. Her efforts reached across the waters on another level, attracting volunteers from New Zealand, Australia and Canada. As I am sure everyone would agree, that showed fierce independence and capability from women who were well ahead of their time.

By 1917 Inglis knew she had cancer, and by the end of September was unable to work as a surgeon she sent a telegraph home saying, ‘Everything satisfactory and all well except me.’ Inglis and her unit landed in Newcastle and the following day, 26 November 1917, in the presence of her sisters, Inglis died.

In Edinburgh the response was huge and the streets were lined with people as her body was returned to the city. While there was no Victoria Cross for her at home, in Serbia she was the only woman to receive the Order of the White Eagle and is remembered by the nation every year in a ceremony at the memorial fountain built in her honour.

Before her body was interned in Dean Cemetery, Inglis’s body lay in state in St Giles’ Cathedral. The SWH continued its work for the duration of the war, sending out more units and raising money for the work. Remaining funds were used to establish the Elsie Inglis Memorial Maternity Hospital in Edinburgh in July 1925.

Pics are of Elsie, the "Hospice" on the Royal Mile, not a hospice in today's sense of the word, it was a maternity hospital set up in 1904 run exclusively by women, The Elsie Inglis Maternity hospital at Abbey Hill replaced this in 1925, the third pic is an engraving at Walker Street Edinburgh, where she had a surgery.

There has been talk of erecting a statue of Elsie, in my opinion she certainly deserves, there are too few statues honouring strong women like her, you can find details on the link below.

[mariacallous]

JD Vance agreed with the notion that raising grandchildren was “the whole purpose of the postmenopausal female,” an unearthed 2020 podcast shows.

Vance also seemed to concur when the host suggested that having grandparents help raise children was a “weird, unadvertised feature of marrying an Indian woman.”

It's the latest in comments from the Republican nominee for vice presdident about women and "traditional" roles that have drawn ire. Vance has faced intense criticism in recent weeks for previous sexist comments, including his remarks about "cat ladies."

Now, his appearance on ThePortal podcast with host Eric Weinstein in April 2020 has been thrust back into the limelight Vance spoke about his wife’s Indian family, noting that they emigrated to the US about a year before his wife, Usha Vance, was born. He said at the time, her parents were “devoted” to Usha and their grandchild as well as to “future grandchildren.”

The couple has three children, born in 2017, 2020 and in 2021.

“You can sort of see the effect it has on him to be around them like they spoil him,” he said of his first child. “There's sort of all the classic stuff that grandparents do to grandchildren, but it makes him a much better human being to have exposure to his grandparents.”

He added: “And the evidence on this is like super clear.”

“That’s the whole purpose of the postmenopausal female in theory,” Weinstein said at the time.

“Yes,” Vance agreed.

“When your child was born, did your in-laws, and particularly your mother-in-law, show up in some huge way?” Weinstein asked Vance.

“She lived with us for a year,” former President Donald Trump’s running mate noted.

“I didn't know the answer to that. So that's a weird, unadvertised feature of marrying an Indian woman,” Weinstein responded.

“It’s in some ways, the most transgressive thing I've ever done against sort of the hyper-neo-liberal approach to work and family,” Vance said. “My wife had this baby seven weeks before she started the clerkship, [she’s] still not sleeping any more than an hour and a half in a given interval. And her mom just took a sabbatical. She's a biology professor in California, just took a sabbatical for a year and came and lived with us and took care of our kid for a year.”

He added that it was “painfully economically inefficient.”

“Why didn't she just keep her job, give us part of the wages to pay somebody else to do it?” he asked. “That is the thing that the hyper-liberalized economics wants you to do. The economic logic of always prioritizing paid wage labor over other forms of contributing to a society is to me ... a consequence of a sort of fundamental liberalism that is ultimately gonna unwind and collapse upon itself.”

“It's the abandonment of a sort of Aristotelian virtue politics for a hyper-market-oriented way of thinking about what's good and what's desirable,” he added. “If people are paying for it and it contributes to GDP and it makes the economic consumption numbers rise, then it's good, and if it doesn't, it's bad ... that's sort of the root of our political problem.”

The Director of Rapid Response for Kamala Harris, Ammar Moussa, wrote on X: “I’m sorry - who is out here just out here talking about the ‘postmenopausal female’ and their role in society?”

Democratic Illinois Congressman Sean Casten added: “Are you a post-menopausal woman? Did you quit your job to look after your grandkids? Because if you didn’t, you are not meeting your ‘whole purpose’ according to JD Vance.”

Vance has faced criticism for a number of unearthed comments from his past, most notably telling Fox News host Tucker Carlson in 2021 that the US was being run by “a bunch of childless cat ladies who are miserable at their own lives and the choices that they’ve made, and so they want to make the rest of the country miserable, too.”

“It’s just a basic fact — you look at Kamala Harris, Pete Buttigieg, AOC [Alexandria Ocasio Cortez] — the entire future of the Democrats is controlled by people without children,” he said. “And how does it make any sense that we’ve turned our country over to people who don’t really have a direct stake in it?”

Harris has two stepchildren and Buttigieg, the transportation secretary, adopted twins in August 2021.

idk, pretty sure the intent is fairly clear *and* we can put election-swaying weight to it!

Also, it's fucking weird to talk like this about people!

[jojobeejpg]

indian and pakistani yuri 💜

there's been a trend on twitter, where asian women have been so dissatisfied and disgusted by asian men and their actions, that they've resorted to drawing yuri amongst the women of their countries. it started with cool korean woman and cute japanese women, and it's spread to GL artists all over Asia drawing the cutest sapphic art! here's me contributing to it by drawing south asian sapphics. <3

(I've forgotten how to write neatly in hindi orz it's been so long since I've had to handwrite in hindi at all ueueueueue)

[ssruis]

love seeing you hate on the showtime ruler set . keep up the good work

I appreciate it! but I don’t think it’s something praise worthy. I think speaking up about the issues with RMD should be the norm and it’s disappointing that it isn’t. You would think that “I don’t think the cultures of historically marginalized and oppressed groups should be used as costumes” wouldn’t be a hot take. but apparently it is.

On the subject of that: I’ve heard a lot of people say “it’s not really based on native Americans” and “they didn’t know any better.”

To the first point: that is probably correct. It most likely draws inspiration from the colonist idea of indigenous people in general, but more specifically the Ainu (indigenous people to Japan).

Which brings me to the second point - they absolutely should have known better (and saying otherwise warrants a discussion on the infantilization of East Asians as well as Japan apologism in general. but that’s off topic).

The Ainu have historically been subjected to absolutely horrific violence and oppression by the Japanese government, on par with how the US has treated Native Americans. They were viewed as primitive and barbaric. Their land was taken, Ainu women were sexually assaulted, they were forbidden from practicing their religion, they were put into Japanese speaking schools and forbidden to speak their own language. They were forced to assimilate by law. In 2008 there were ~100 native Ainu speakers. The Ainu weren’t recognized as an ethnically distinct group by the Japanese government until 2019, but they are still continually erased by the push for a homogenous national identity.

Portraying the colonization of indigenous people as a simple “well both sides were prejudiced against each other they just needed to hold hands and get along :)” erases the very real history of oppression against indigenous groups. It allows people to ignore the atrocities committed and their lasting impact. Native Americans and the Ainu (as well as other indigenous people) are still feeling the effects of colonization. It’s not an issue that can or should be viewed as a thing of the past.

Portraying indigenous people as a vague fantasy race/group or as a costume contributes to their continued erasure. It leads to people believing indigenous people and their culture no longer exist. The reality is replaced by the fictional representation.

Phrased more eloquently by Gerald Vizenor (and the person he is quoting) in Mannifest Manners:

“… other masters of manifest manners in the nineteenth century, and earlier, represented tribal cultures as the other; to them ‘language did the capturing, binding Indian society to a future of certain extinction,’ wrote Larzer Ziff in Writing in the New Nation. ‘Treating living Indians as sources for a literary construction of a vanished way of life rather than as members of a vital continuing culture, such writers used words to replace rather than to represent Indian reality.’

[…]

“Those who ‘memorialized rather than perpetuated’ a tribal presence and wrote ‘Indian history as obituary’ were unconsciously collaborating ‘with those bent on physical extermination’ argued Ziff.”

(P.8, emphasis mine)

Vizenor is speaking about Native Americans here, but I think it’s applicable to this situation as well.

This post goes into it a bit more, in terms of harmful tropes present in the RMD story itself.

There’s definitely character related reasons to dislike the RMD story, but I think it cheapens the discussion to center it around “why rui wouldn’t write that” because that is not the important issue and defending a fictional character from the colonization apologist allegations is like. A non issue. Considering everything else.

[dertaglichedan]

Pentagon agency pauses celebrations for MLK Jr. Day, Black History Month, Pride Month, and more

WASHINGTON (AP) — The Defense Department’s intelligence agency has paused observances of Martin Luther King Jr. Day, Pride Month, Holocaust Days of Remembrance and other cultural or historical annual events in response to President Donald Trump’s ban on diversity, equity and inclusion programs in the federal workplace.

The instructions were published Tuesday in a Defense Intelligence Agency memo obtained by The Associated Press and affect 11 annual events, including Black History Month, which begins Saturday.

Here is a list of the events that the agency is pausing celebrations for:

Martin Luther King Jr. Day

Black History Month

Women’s History Month

Holocaust Remembrance Day

Asian American Pacific Islander Heritage Month

LGBTQ Pride Month

Juneteenth

Women’s Equality Day

National Hispanic Heritage Month

National Disability Employment Awareness Month

National American Indian Heritage Month

The memo’s authenticity was confirmed by a U.S. official who said the pause was initiated by the DIA and appears not to be policy across the Defense Department. The official spoke on the condition of anonymity to discuss sensitive matters.

“We are receiving questions across the workforce on the way forward,” the memo said. “DIA will pause all activities and events related to Agency Special Emphasis Programs effective immediately and until further notice.”

It also noted a pause on “special observances” hosted throughout the year. While Martin Luther King Jr. Day and Juneteenth were included, the memo said the change would not affect those national holidays.

The contents of the memo were first reported by independent journalist Ken Klippenstein and posted to X.

Federal agencies have struggled to interpret Trump’s Jan. 20 executive order ending DEI programs across the government and have taken a broad approach due to lack of clearer guidance from the White House on how to comply.

On Wednesday, Defense Secretary Pete Hegseth directed staff to create a DEI task force to ensure no DEI programs remain in the Pentagon.

“We’re not joking around,” Hegseth said in an interview Wednesday with Fox News. “There’s no changing of names or softly manipulating something. DEI is gone.”

In response to a query from the AP about the memo, the DIA said late Wednesday it “is working with the Department of Defense to fully implement all executive orders and administration guidance in a timely manner. As we receive additional guidance, we will continue to update our internal guidance.”

The other annual events listed in the DIA memo are Asian American Pacific Islander Heritage Month, National American Indian Heritage Month, National Disability Employment Awareness Month, Women’s Equality Day and Women’s History Month.

White House press secretary Karoline Leavitt was asked at a briefing Tuesday whether Black History Month would cease to be celebrated.

“As far as I know, this White House certainly still intends to celebrate, and we will continue to celebrate American history and the contributions that all Americans, regardless of race, religion or creed, have made to our great country,” she said.