Condition: New. Contents: Preface. Introduction: 1. Indian population milieu. India: 1. People and India.
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Her father was a doctor in Rajasthan. This experience would be instrumental in her life and future career. She later said that she found the experience uninspiring and graduated with second division. She has later recounted that her husband was an incredibly feminist man and espoused progressive ideas. However things turned sour after incidents of domestic abuse and infidelity by him. She has a son who became disabled after a vaccine reacted badly.
Hence, she started working for Seva Mandir , which works primarily in natural resource sustainability. There she learnt about how caste is endemic in Indian society, and how discrimination manifests itself even in governance.
This was when she realized that caste and feminism were intersectional. She thus, moved to Bangladesh in and worked with Gonoshashtya Kendra, a rural public health organization.
She has, since, in association with Sangat, organized workshops on understanding feminist theory and develop a feminist awakening. The organization has organized the "Sangat Month Long Course" since , helping more than women in South Asia develop a better understanding of gender, poverty, social justice, sustainable development, peace, democracy and human rights. For one month, the participants try and understand what patriarchy is. These are now used by many NGOs to help people understand gender issues.
In her writings and politics, she envisions a feminist movement that transcends class, borders and other binary social divisions. She recently went to Nepal to flag off the edition of the movement in Kathmandu , Nepal. However her revulsion of capitalism emerges from a much deeper political stand. She argues that the nature of the modern family is based in the concept of ownership.
People wanted to pass on their legacy, but men did not know who their children were, only women were known as mothers because there were no families. That is when patriarchy came. Moreover, these industries promote a form of dehumanization of women, that contributes to a culture of violence and abuse. And when this is done, it means logic has ended, belief has come in. Views on feminist theory[ edit ] Bhasin rejects the notion that feminism is a western concept.
She stresses that Indian feminism has its roots in its own struggles and tribulations. She says that it is the story of many others. Her workshops routinely consult with and work with social scientists, feminists and academics. They can be described as a marriage between action and theory. She says it is a fight between two ideologies.
One that elevates men and gives them power, and the other, that advocates for equality.
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