March 21, at 2:
A Life of Peace and Dignity Written by Farida Abdulla, this essay is a personal account of her experience in Kashmir—before, during and after the enforcement of centralized government rule over the area.
Born and brought up in Kashmir, she reflects on the seething resentment of people treated like more border territory than citizens of the country. By narrating two incidents strongly embedded in her mind, she attempts to show the complexity of the situation, and the pain and confusion of the people living there.
Trapped between the government- sanctioned armed forces and the ideological militant resistors, Kashmiri people are often unable to distinguish between the two groups, and are in constant fear for their lives. She raises questions about security and autonomy, especially in the case of women.
While the struggle of women in India has been a long and arduous one, their status becomes even more unstable in a region fraught with suppression and violence.
Female voices are either lost in the larger masculine struggle, or are subsumed in the singular narrative of rape and sexual abuse.
Abdulla hopes for a safe space for people divided by religion and gender to resolve their conflicts and live in peace and dignity. The India Papers 2 uses a brief history of protest in the north-eastern states of India to illustrate the contract between the state, the army and the rule of law.
The author identifies that this literature has a dual parentage that manifests in its narratives, where characters with fragmented identities negotiate to make India their home.
She focuses on the treatment of history within these narratives, and the struggle of characters to reconcile their personal or national history with the post-colonial present.
Women in particular seem to have tenuous relationships with the house, often being marginalized in the idea of the nation. But their relationships with each other seem to transcend national and ethnic identities, and help them navigate through the nation.
Chanda focuses on these relationships in particular, associating the motherland with the biological mother. Unlike in the legal world, in these accounts lines between methods of assault and degrees of injury emerge blurred, and many of them remain unreported or have otherwise not been disclosed by the survivors.
Exposing the vulnerability of Dalit women to both gender-based exploitation and caste-based violence, the essay investigates the threats that follow the women into their homes, their workplace, and the streets. Covering the many different structures that enable and even perpetuate such violence, the essay focuses in particular on the jogini system that legitimises prostitution even as it creates a circle of exploitation and social discrimination.
This leads to an analysis not only of the incidents and functions of sexual violence, but also of the consequences that have to be borne by the survivors alone. It is the study of the contributing factors to this discourse, coupled with the functions and social effects of this particular kind of sexual violence, that the essay concerns itself with.
By placing itself as an invitation into a private space that is rarely, if ever, breached by dominant media discourses, this photo-essay highlights the absences in the pictures of carnage that are used to fuel propaganda on both sides of the conflict.
The piece — comprising of a critical essay and a series of personal testimonies which are interspersed with photographs — seeks to bring human figures back into the landscape and give voice to those whose lives have been obscured in the din of a prolonged war.
It makes space for the individual in a history of representation that is populated with recurring tropes and warring stereotypes which, Chhachhi argues, depersonalise the Valley and its conflicts. In her work, women are no longer silent victims, they emerge as textured human beings, not only with voices with which to speak, but also with eyes that are wide open.
The testimonies have been taken over a period of six years and reflect varying positions, and the interviewees are students and professionals, Muslims and Pandits, teenagers and the aged.
The photographs are extracted from a larger work which was initially presented as a photo-installation by Sheba Chhachhi and Sonia Jabbar.
The photo-essay as a whole captures the life and times of women during conflict, including during the attempted implementation of the burqa diktat in the Valley. These individuated women stand out in the frames as they look back at the viewer in more ways than one.The purpose of this movement was to help mankind progress into a more functional society.
The idea that progress in technology, science and social organization can produce an improvement in . In Scotland at this time Alexander Pope’s line “The proper study of mankind is man” (An Essay on Man The importance of education in individual and societal progress was illustrated well and had the Scottish Enlightenment gave rise to a new set of ideas about property that were influenced greatly by the English utilitarian.
Siddhartha, by Herman Hesse, is the story of a young man searching for enlightenment. Through his journey, Siddhartha follows several Buddhist and Hindu paths to achieve his ultimate goal of enlightenment. Siddhartha follows the path of the Brahmin, the Samana, the materialistic gambler, and eventually the Buddhist middle path.
Oct 11, · The Enlightenment period, also known as The Age of Reason, was a period of social, religious, and political revolution throughout the 18th century which changed the thoughts of man during this “awakening” time. This essay is a historical overview of Dalit literature, focusing on the contribution of women writers.
The authors Urmila Pawar and Meenakshi Moon show how the Dalit movement gained momentum with the rise of Dalit centric newspapers and literary societies, which gave a voice to the Dalit people.
The Enlightenment (The Age of Reason) What was the Enlightenment?! What does Europe following the rise The Enlightenment thinkers stood for a number of ideals: 1. Reason = logical thinking 2. Progress = faith in science 3. Liberty = individual freedoms 4. Goodness = Man .