Pioneer of Women Studies Vina Mazumdar- A Personal Tribute #Feminist


Vina Mazumdar

Vol – XLVIII No. 25, June 22, 2013 | C P Sujaya , EPW

A recollection of the varied contributions of Vina Mazumdar (1927-2013), one of the pioneers of both the women’s movement as well as women’s studies in India.

C P Sujaya (cpsujaya@gmail.com) is a retired IAS offi cer from the Himachal Pradesh cadre who worked as joint secretary in the Ministry of Women and Children from 1985 to 1989. She is Vice President of the Centre for Women’s Development Studies, Delhi.

My story starts, somewhat incongruously, with the inevitable struggle of an Indian Administrative Service (IAS) officer to get a “good” posting in the Government of India. One needs the pull and push of godfathers and godmothers, especially for postings considered cushy or prestigious (the two words have different connotations).

So, when I decided to opt for the normal five-year tenure in the Government of India, away from my home cadre of Himachal Pradesh, I was aware of these facts of life but did not visualise how difficult it would be. However, I found an unexpected ally in a non-governmental organisation (NGO), who introduced me to Bunker Roy, who in turn became a conduit in my search.

When I was finally informed that I had been posted as joint secretary in the Department of Social Welfare (as it was then called), my heart did sink a bit. “Social Welfare” or “Welfare” postings were not really popular with the bureaucracy, but after sternly telling myself that beggars could not be choosers, I trotted off to Shastri Bhavan in early 1985.

Bunker Roy had apparently done his bit in spreading the word. I came to know this when one day, soon after I joined in Shastri Bhavan, R P Khosla, the secretary of the ministry, called me to his room. There were two women sitting there with him and one of them, who was puffing away on her cigarette, turned around, looked me up and down and said in a very matter-of-fact tone, “Ah, there you are” – as if she knew me (or knew of me) and was expecting me. I was completely mystified. Coming from the boon docks, I had never heard of Vina Mazumdar, or of the Centre for Women’s Development Studies (CWDS). Nor had I heard, except very vaguely, about the women’s movement.

The rest, I would say, is my history. I found a new vocation, a new interest, a new awareness, both of the world around me and of myself. Over the four years I spent in Shastri Bhavan, I discovered “gender”, with all its connotations. Vina-di, as she was widely known, was the guiding light, the reason why I felt myself so involved in this “not so important ministry”, why I began to understood a dictum “the personal is the political”. (All this was in spite of a solicitous junior (male) colleague warning me of the pitfalls of engaging with “women’s groups” – he graphically described how every divorce that took place would be followed by celebrations organised by such groups.)

Towards Equality

But what I started to feel was that I had a whole new world to explore, uncover and understand. I had not heard of the Committee on the Status of Women, or of Towards Equality (TE). It was just a report or a book, left on my table in the office, meant for “reading” because it related to the ministry (there were many of these). But the presence of, and my frequent meetings with Vina-di and her persona made TE come alive. This report became my first and primary textbook in Shastri Bhavan, enriched, with running anecdotes provided by one of my personal assistants in the office, S C Bhattacharya, who, coincidentally, had earlier worked as her stenographer when she was dictating the final report of TE. Bhattacharya remembered, especially, the high speed and the high quality of her dictation, which he said, was the best training-learning experience he had received in his career of stenography. I still have with me this old printed copy of TE (first edition), now dog-eared, torn and frayed. In turn, Bhattacharya told Vina Mazumdar that the new joint secretary seemed to be obsessed with TE and had issued instructions that she should not be disturbed in office with too many sundry visitors since “she had to make up for a lot of lost time”. In turn, Vina-di repeated this quote back to me, with some delight.

Vina Mazumdar took me under her wing. I learnt about the International Women’s Year (1975), the International Women’s Decade (1976-85), went through the reports of the Mexico (1975) and the Copenhagen (1980) Conferences on Women, and prepared the ground in Shastri Bhavan for the next (third) upcoming International Conference on Women scheduled for mid-year 1985 in Nairobi. My advantage was that the presence of Vina Mazumdar and her colleagues from CWDS made each of these earlier events come alive, because they, as the representatives of the women’s movement, were actively in pursuit of the implementation of the recommendations made earlier at these conclaves and they made me feel personally involved as well. This would not have happened if the UN reports of Mexico, Copenhagen, etc, were to just “officially” land on my table for me to read, which is what normally happens within the government departments and ministries. It would then have become a duty, sometimes even a chore, for bureaucrats to plough through these “weighty” tomes. (I would probably have told one of my juniors to prepare a “short” summary.) Personal involvement is rare in such a scenario, just official duty.

Education as Empowerment

One day she asked me to go with her to the room of the education secretary, Anil Bordia; a new National Policy on Education was on the anvil. One of Vina-di’s highest priorities related to education, to women’s education, and how it was visualised and implemented. She used to repeat to us a Sanskrit sloka, sa vidya ya vimuktaye – education is that which liberates – (this was long before Freire!). Anil Bordia was planning to arrange a workshop on the proposed “New Education Policy” (NEP) and, of course, wanted Vina Mazumdar’s help, especially for drafting the section on women’s education.

Her imprint is still there in this section of the policy document. Part IV of the 1986 policy, enshrined the title “Education for Women’s Equality”, starting with these memorable sentences:

Education will be used as an agent of basic change in the status of women…In order to neutralise the accumulated distortions of the past…the National Education system will play a positive interventionist role in the empowerment of women…foster the development of new values through redesigned curricula, textbooks, the training and orientation of teachers, decision-makers and administrators, and the active involvement of educational institutions. This will be an act of faith and social engineering…The National Education System will play a positive interventionist role in the empowerment of women.

It was the first time that the word “empowerment” entered the vocabulary of a government policy document and it was Vina-di’s achievement. I remember that in the official discussions which I attended many eyebrows were raised. Sadly, it has now been debased and trivialised by overuse in all sorts of other contexts, but the original sheen has still not disappeared from my mind.

When this concept of education as a means of empowering women entered government policy, it did not lie dormant, with no practical expression or manifestation. Vina Mazumdar strongly believed that government policies are to be “implemented” and not to be kept as showpieces. The initiation of the Mahila Samakhya programmes in 1988 for rural, poor women (especially scheduled caste and scheduled tribe women) by the education ministry was a direct result of this theme of women’s empowerment in the NEP. It was an unconventional programme, raised eyebrows for its apparent breaking of protocols and government’s “rules of business”. Mahila Samakhya is not a programme which taught the women only the ABCs; it mobilised and organised the poorest women of the locality and village into groups and taught them, what can be termed, “life-skills” using unorthodox teaching-learning methods, so that they developed the ability to fight their own battles and thus become empowered women.

Women and Children

Notwithstanding her priority to the building of a strong women’s movement in the country, Vina-di did not separate or split issues relating to women and those relating to the child. Many feminists – especially radical feminists from the west – looked at the processes of motherhood as patriarchal ploys of diverting women’s attention from their autonomy and their individuality; child-care and child-rearing was seen as a burden that prevented women from an “outside” life, relegating her to the “inside”. In India, the early women’s movements of the 1970s followed this reasoning, by and large. If women and children were clubbed as a dyad by the State, this was more for administrative and management reasons, whereas the Indian’s women’s movements of that time were largely anchored by women and focused on women. Childcare, maternity and maternal health, the population issue, etc, were extremely important issues for the movement, but they were seen from the point of view of women and not that of the child. Vina Mazumdar, however, showed far-reaching and exceptional sensitivity towards the need to visualise the mother and the child in the same frame, but as independent persona, each having separate identities, both of which had to be cared for.

A decade after TE, in 1985 the book titled, Who Cares? A Study of Child Care Facilities for Low Income Working Women in India, written my Mina Swaminathan and published by the CWDS with the feminist publishing house Kali for Women came out. Vina-di wrote the preface, in which she mentioned the connections between TE and the presence of childcare facilities as an important support service for women. The book was written and published with the approval of the executive committee of CWDS, even while Mina made it abundantly clear that she was doing so from the perspective of child needs, not from that of women. CWDS fully supported her in this. In her preface, Vina-di recalled Mina’s own contribution to the setting up of CWDS in 1980.

There was genuine partnership in such efforts between those who worked for the women’s cause and those who worked for the child’s cause. It was not a bifurcated interest or interests. Vina-di had much to contribute to this broader vision of the existential relationship of the mother and the child through her encouragement of those who were looking at children’s needs. Mina acknowledges that it was Vina Mazumdar who initiated the study and supported its completion with utmost interest. In the first chapter of the book, Mina points to the increasing recognition that women and children need to be seen together and the needs of families to be considered as a whole, that facilities for children of working women can no longer be seen in isolation from the need for child development and education, nor could children’s programmes be seen in isolation from the changing position of women and families. The two, she says, should converge and be placed in the larger framework of social and economic change and development. Both Mina and Vina Mazumdar always prioritised the childcare needs of poor and vulnerable women.

Similarly, when Razia Ismail, after retirement from UNICEF, put all her energies into the formation and running of the Indian Alliance for Child Rights, Vina Mazumdar presented the first annual lecture on the girl child in 2001.

Academic Activist

Academia and action came together for Vina-di. She did not see any fault line or divergence between them. She was the architect of the Indian Council for Social Science Research (ICSSR) programme of women’s studies, under which for the first time the focus was shifted from middle-class preoccupations to those of the socially and economically deprived. ICSSR commissioned studies on unorganised women workers in the coir, cashew and other industries. She was instrumental in pushing the idea of creating the Indian Association for Women’s Studies (IAWS), which she presented during a conference at the SNDT University under the then Vice Chancellor Madhuri Shah. After the memorandum of association was finalised and passed, elections were held to pick the executive committee to conduct the IAWS conferences.

From its inception, the IAWS has been an organisation for both scholars and activists, and as Maithreyi Krishnaraj points out, it has rejected the separate categorisation of these two conventional groups. Devaki Jain says that it has redefined the scholar as an activist and the activist as an intellectual. When the Mahila Samakhya programme was started, the women of the sanghas (i e, the village women) said that “they wanted time to think” according to Srilatha Batliwala, who started the programme in Karnataka. In each of the IAWS conferences, both scholars and activists participated and still do. As Maithreyi Krishnaraj points out, this was a special feature of the IAWS unlike other discipline-based bodies.

Over 600 women attended the first conference and Vina-di’s efforts to get the presence of the members of the women’s wing of political parties brought in Mrinal Gore, Ahalya Rangnekar, Manju Gandhi, Sarojini Varadappan, Sister Mary Braganza, Pramila Dandavate, etc. Vina-di’s attempt was to build a federation across all parties. Though this idea failed, the women’s movement always had the presence of women members of political parties and this was largely due to Vina Mazumdar’s vision. She had created a forum of “seven sisters” which is still remembered with nostalgia.

The Responsibility of Democracy

Vina-di’s insistence on conducting formal, planned elections for selection of office-bearers of women’s organisations is another unique aspect of her faith in democratic values. It is also a tribute to her insistence on formal procedures being consistently followed, perhaps due to her own collegiate experiences. Besides the IAWS (which came into being later), the CWDS, started in 1980, has regularly conducted formal elections for their office-bearers. This formal electoral procedure is not followed by most NGOs and other social organisations where informal procedures such as election by consensus, show of hands or voice vote are the usual modes.

Vina-di has an anecdote that related to one of her many trips to Bankura (West Bengal) where CWDS was working with tribal women. She used to tell us this incident quite often; it had obviously made a deep impression on her. Lotika Sarkar was with her on this trip to Bankura. Lotikadi had just finished speaking to the tribal women of the area (unlettered and poor) telling them and making them understand – as she was asked to – about their rights relating to all aspects of their lives. Her intention was to make the women acquainted with the issue of women’s rights, how they are not powerless creatures but strong beings because they had rights as per the Constitution of India. The women heard her talk with rapt attention. After the talk was over, one of the tribal women (I forget her name) put up her hand and put a question to Lotika Sarkar,

It is wonderful that you have come here from Delhi and told us, unlettered women, about all our rights, about what we can do with these rights. It has made us feel strong; our shoulders are now straight and broad after listening to your talk. Now, tell us what our responsibilities are.

I think Vina-di remembered this small incident all her life because it reinforced her belief in the strength of women, especially of poor women. The women’s movements have always fought against the “welfare” approach to women, against the tendency to see women as powerless, needing protection rather than empowerment.

Vina-di led a multidimensional life, with multifarious interests, as her biography Memories of a Rolling Stone has depicted. To those of us who knew her closely, she will always remain a lasting influence, because she has touched our lives with such strength. It would not be an exaggeration for me to say that my life as an IAS officer took a complete U-turn after knowing her, working with and listening to her, interacting to her and most of all, learning from her.

 

They don’t make them like her anymore: A tribute to Vina Mazumdar #poem


June 12, 2013 Obituary
vina mazumdar vina mazumdarPoem recited at the memorial meeting for Vina Mazumdar, on 11th June, 2013 in New Delhi, organised by Centre for Women’s Development Studies

By Urvashi Butalia

They don’t make them like her any more
It’s a very particular kind of recipe
You’d need an enlightened father
You’d need a visionary mother
It would help if you had an educated book loving driver
You’d need friends scattered all over the world
They’d have to be doctors and feminists and academics and activists
You’d need a good dose of children
You’d have to have politics in the blood
A firm belief in democracy
You’d need universities that believe in teachers and teaching
A rare thing these days
You’d need international recognition
That women deserve to be counted
You’d need mentors at home
And well wishers abroad
You’d need a spirit of questioning
A liberal dose of rebellion
A belief in support
A commitment to institutions
You’d need to be curious and interested
Awesome and inspiring
You’d have to help new groups
Give support to new enterprises
You’d need to support the feminist endeavour
To provide space and step in to sort out their battles
You’d need friends who connived
And plotted and succeeded
You’d need to march in demonstrations
Learn you lessons from the poor
Focus on the town and the city
You’d need liberal doses of Old Monk
A loud voice to shout for Nandan
An ability to give dictation till 4 in the morning
Spiced by Old Monk and hot tea
To your poor long suffering fifth child (aka Nandan)
You’d need to fight for women’s studies
Begin the battle long before other had even begun to think of it
You’d need to produce a report that was just more than a report
You’d need to find a good name for it
Perhaps call it Towards Equality
And then work hard to do what most reports don’t do
Turn it into action, use it to further research
You’d need to keep the focus on the activist
And equally on the researcher
You’d need to extend your attention to the village
To learn from your sisters out there
You’d need grit, determination, braggadaccio, a loud voice
You’d need a friend called lotika di
Another called Neeraben
You’d need a clutch of feminists of all ages
your biological and political jamaat
Who were willing to be your students
Even though you’d never been their teacher
An endless supply of cigarettes
A battle with your publisher for delaying your memoirs
You’d need liberal doses of argument
A vast collection of saris
Some kaftans to be in with your grandchildren
Comrades in the movement
Whom you could rap on the knuckles from time to time
You’d need the honesty to say
Arre, you must stop me, I tend to meander
I’m getting old you know
Put all of this together
And you’d have a very potent brew
By another name it would be called Vinadi
Glasses on nose, cigarette in hand, tea on table, dictation at the ready
Come on, Vinadi, own up, we know you’re up there watching us
And we’ll raise a glass of Old Monk to you tonight
For we know
They don’t make them like you anymore.

With inputs from many feminists across India

 

My Tribute to Grand old Lady of Feminist Movement – Ace Kractivist #Womerights #Sundayreading


 I pay tribute to Vina Mazumdar, the Grand old lady of the Feminist Movement and the Grandmother of women’s studies in South Asia

Photo credit: CWDS and the Mazumdar family

For me, the inseparable Vina Mazumdar and Lotika Sarkar are the founding gardeners who nurtured the garden of feminism in India , with their rich contributions to the women’s movement, especially sowing the seed of women political empowerment with the of ‘Note of dissent’, demanding women’s reservation in the path-breaking report, ‘Towards Equality’.

The Garden of feminism bloomed under their guardianship with twin movements — the women studies movement and women’s movement. According to Vina Di the ‘traditional approaches’ to women questions ,always have top down approaches , looking at them as a social and cultural one and not political. In Asia, women constitute the largest group engaged in agriculture and production of food and as such any concept of development of women should adopt ‘bottom up approach’, one that recognizes women’s claims to own agricultural land in their own right when they are tillers.

Vina Mazumdar, lovingly and famously known as Vinda Di for all, will always remain the Grand old lady of the Feminist Movement and the Grandmother of women’s studies in South Asia. Born into a middle class Bengali family in 1927, she studied at a Diocesan Girls School run by the British Protestant Mission, graduating from the Benaras Hindu University. She went to Oxford in the 1960s and, later, in the 1970s to complete her Bachelors and Doctorate. Her first job was in Patna University, where she worked between 1951 to 1960, and got involved in the teacher’s union. She energized the curriculum and the examination system, especially during her tenure as first secretary of the Patna University Teachers Association. Her resolute interest in educational reform prompted her move to the University Grants Commission, the apex body for the national university system.

A radical shift in her life and work came with her appointment in the Committee on the Status of Women in India. The committee, appointed by the Government of India in 1971, was reconstituted in 1973 with Vina Di, as member secretary. The committee was given an extended term of one year to finalize its report, to enable the government to face the first UN-sponsored World Conference on Women at Mexico in 1975, after debating the Report in Parliament. The resurgent women’s movement of the 1970s acknowledged the Report, Towards Equality, as its “Founding Text”. The concern and challenges thrown up by Towards Equality became a lifelong passionate commitment.

Vina Di establiished Centre for Women’s Development Studies (CWDS) in the middle of the International Women’s Decade, as a sustained campaign to extend the understanding of women’s studies beyond academy. Armed with ‘Action Research’ then began the Journey of Vina Di’s transformation from an activist academic to a grassroots intervention worker began with the ‘Bankura project’ that took her across the country . She was very distraught about the conditions of women migrant laborers, and the immense concern made her take upon the challenge of an experiment on use of wastelands to provide sustenance for explored the travails of poor migrant women workers who travel from place to place, especially on foot every year for about nine months in search of wage labor.

She organized a rural women’s camp which revealed that the annual migratory process meant high infant mortality, indebtedness, and violent sexual exploitation. In 1981, she organized a group of asset less women from Bankura district, West Bengal; they managed to obtain eight acres of wasteland, which was registered in the name of the organization. It was the first time that these women owned an asset. It took three years of backbreaking labor by the group to demonstrate that wasteland can be regenerated to provide sustenance to women.

A major lesson that Vina Di always referred through the Bankura experience was to ‘listen and learn’ through collaboration with poor (rural) women while developing any research priorities and strategies. The impact was for all to see, the Indian Ministry of Environment and Forests made an explicit policy pronouncement to involve poor women in wasteland development and joint forest management.

I still vividly remember watching , Paromita Vohra’s, Documentary ‘Unlimited Girls (2002) ‘, where Vina Di said that the government always uses the word “empowerment of women”, she would ask back ‘who is empowering whom?’. In the film she also stated that she did not believe that donning traditional role of wife, mother, were subordinating women. ‘One should not accept subordination position’, wherever women are.

The Women’s Studies movement under the leadership of Vina Di scored another goal in getting Education for Women’s Equality incorporated in to the new National Policy on Education (1986). The government was also forced to mention minorities, scheduled castes and scheduled tribes having made space for women’s equality as part of a new thrust in the NPE.

I had the great opportunity to meet Vina Di at a conference to strategize our campaign on sex selection In 2005, I vividly remember she warned all of us involved in the campaign that historically it will be wrong to connect sex selection and female infanticide, as the present trend in sex selection is directly linked to the arrival and availability of technology. She also emphasized that it’s high time the social scientists and economists also took responsibility of the campaign, that putting it solely on women’s movement, as it’s a burning issue for all to address. In fact, ‘Towards Equality’ was also the first report to mention about the dwindling sex ratios. They looked at the 100 years of census data and it was first time when declining sex ratio was identified as a serious problem in the country.

In her Memoirs the Rolling Stones, published in 2010 by Zubaan Book in her own words, “My earlier struggles represented an individual woman’s efforts to balance the demands of professional and familial responsibilities. The new struggle was increasingly a collective, ideological one — to rediscover the Indian nation, the world, the past, the present and the future — from the perspective of India’s hidden and unacknowledged majority: poor working women in rural and urban areas.

Vina Di’s indisputable combination of canny academic entrepreneurship with activism provided opportunities to tribal and dalit women in non-threatening ways, and helping them break their shackles of poverty and deprivation. She has been a catalyst to crack the culture of silence that kept tribal and dalit women in segregation and deprivation and for centuries. Vina Di was an ace Kractivist, to bridge the Gap between Academics and Activism. And bring the Change.

Vina Mazumdar’s Rolling Story


vina
Pamela Philipose

Many known and unknown women have helped build up that seeming inchoate, open-ended, work-in-progress that is the Indian women’s movement. Among this remarkable sorority is Vina Mazumdar, known widely as ‘Vina-di’, who being endowed with tremendous energy, intelligence and an interest in ideas, has contributed immensely to the intellectual growth of this movement.

In her eighties now, Mazumdar has recently written a memoir, entitled ‘Memories of a Rolling Stone’, brought out by Zubaan. To have a woman who was a notable educationist, who anchored the 1974 Report of the Committee on the Status of Women, who is widely seen as the “grandmother of women’s studies in South Asia”, and who remains a feminist/activist/”trouble maker” to this day, set down her recollections of a lifetime spanning eight decades is in itself cause for celebration. So many of her contemporaries have, sadly, passed on leaving their footprints behind, but not their words. In her acknowledgements, Vina-di indicates one of the factors that motivated the work: “I view this book as part of my tribute to the Indian women’s movement to assert the rights they had earned through participating in India’s freedom struggle.”

The freedom struggle certainly helped to shape this young life. When Mazumdar joined the Delhi University, she could sense the political turmoil in the air. The Constituent Assembly was in session, and she would occasionally make her way to the visitors’ gallery to listen to a galaxy of leaders hold forth on their idea of India. One abiding memory was that of witnessing the Union Jack coming down and the Tricolour going up at Delhi’s India Gate, the other was of a caption-less David Low cartoon she saw in a British newspaper as a student at Hugh’s College, Oxford, which appeared soon after Gandhi’s assassination, depicting Socrates with the bowl of hemlock, Christ on the cross, and Gandhi with his ‘dandi’ (stick).

Here then was a women shaped by pre-Independent India, who would go on to try and shape, in her own way, post-Independent India. The challenges Mazumdar faced were many, and they included domestic upheavals caused by professional choices. There was also the backlash from entrenched hierarchies – notably during her courageous attempt to breathe fresh life into the stagnant academic scenario of the University of Berhampur in Orissa.

Relatedmore news tagged with “Feminist movement” ]

Meanwhile, the world began to focus more on women. The United Nations marked 1975 as the Year of Women, and went on to declare 1975-1985 as the decade of women. This meant that UN member-states had to submit Country Reports on the status of women in their respective countries. That was how fate and a visionary bureaucrat called J.B. Naik, conspired to introduce Mazumdar to the subject of gender. She was taken on as Member-Secretary of the committee that was drafting India’s report on the status of its women. The whole experience was to prove a life-changer. As Mazumdar puts it in her memoirs, “My earlier struggles represented an individual woman’s efforts to balance the demands of professional and familial responsibilities. The new struggle was increasingly a collective, ideological one – to rediscover the Indian nation, the world, the past, the present and the future – from the perspective of India’s hidden and unacknowledged majority: poor working women in rural and urban areas.”

The exercise meant, first of all, evolving a framework with which to regard the position of women in the country cutting across castes, classes, economic strata and religion and reorganising existing demographic data to yield its evidence of the large scale “marginalisation, poverty and invisibility” of Indian women caught in a “dual economy” (traditional and modern) – a concept borrowed from Gunnar Myrdal‘s ‘Asian Drama’. It was what Mazumdar describes as a “fantastic experience of the evolution and growth of collective thinking”. Despite occasional personal differences within the Committee, the process was driven by a “collective conscience”, as Mazumdar puts it.

There were major silences in the Report and Mazumdar recognises that the Committee did not pay sufficient attention to the issues of rape and dowry. Yet, it is no exaggeration to say the Committee on the Status of Women in India Report, which came out in 1974, changed the way the country regarded its women. It countered assumptions of the millennia, undermined government mindsets, helped unleash innumerable mutinies, and changed policies and laws. In fact, it was revolutionary in its impact, all the more remarkable for having emerged just before one of the darkest periods of recent Indian history – the Emergency. If the Committee, and its Member-Secretary, did not have friends and supporters in the establishment, it may have never seen the light of day. Today, decades later, Mazumdar, recalls with what one would imagine an impish smile, “Before the rest of the government could realise what the Report contained it was placed before Parliament, a report very critical of the Government of India.”

The realisation of the centrality of gender in society led to another significant process in which Mazumdar again played an important role, and that was the emergence of women’s studies as an academic discipline. Mazumdar sees the women’s movement and the women’s studies movement as “twin movements”, each influencing and furthering the other. The logical outcome of this process was the setting up of the Centre for Women’s Development Studies (CWDS) in May 1980, with Mazumdar as its founder-director. It was at this point that her concerned elder sister, observing Mazumdar’s penchant for embracing ever new challenges despite the fact that her daughters still needed her attention, termed her a “rolling stone” – the title of the book.

But the stone, despite such apprehensions, rolled on nevertheless and invariably into fresh fields. This included a project that came to define Mazumdar’s contribution as a social analyst-activist. To put it in Mazumdar’s own words, “Our (CWDS’s) real journey of discovery began at the ‘Reorientation Camp for Seasonally Migrant Women Labourers’, organised by the Department of Land Reforms, Government of West Bengal, in Jhilmili village in Banjura district.” That encounter with tribal peasant women proved to be an “unusual alliance of a social science research institution and groups of the poorest, migrant rural women”, and to Mazumdar it showed the possibility of arriving at development with a human face.

The CWDS had its plate full. There were a plethora of concerns that needed scholarly scrutiny, ranging from the resurgence of the practice of ‘sati’ in some pockets to one of the most serious demographic challenges facing India today: the skewed sex ratio.

When ‘Memories of a Rolling Stone’ was released in Delhi, Brinda Karat, senior Communist Party of India (Marxist) leader and general secretary of the All India Democratic Women’s  Association, spoke for many when she observed how Mazumdar helped bring women together. Said Karat, “This was because she was convinced that if things have to be changed on the ground, it has to be a joint effort… Vina-di put things in a wider perspective, which could draw the Indian women’s movement forward. This helped it to retain a dynamism that has petered out in many movements in the West.”

By arrangement with WFS   

 

 

#RIP- The Grand Old Lady of Indian Womens Movement, Vina Mazumdar – No More #Womenrights


vina

 

Noted academic and a leading figure of India’s women’s movement, Dr Vina Mazumdar, died early today after a brief illness.

86-year old Mazumdar was suffering from a tumour in her lungs, her family said. She is survived by three daughters and a son. A strong votary of increased women’s representation in Parliament and legislature, Mazumdar was the secretary of the Committee on the Status of Women in India that brought out the first report on the condition of women in the country, ‘Towards Equality’, in 1974. The report became a turning point both for women’s studies and the women’s movement in India.

She was the founding Director of the Centre for Women’s Development Studies (CWDS), an autonomous organisation under the Indian Council of Social Science Research (ICSSR), where she remained a National Research Professor till the end. Born in 1927 in a middle-class Bengali household in Kolkata, she did her schooling in the city and studied in Banaras Hindu University and Calcutta University, before going to Oxford in 1947, soon after independence. She went back to Oxford University later and received her D.Phil in 1962. She taught in Patna and Berhampur Universities, joined the University Grants Commission Secretariat and also remained a Fellow of the Indian Institute of Advanced Studies, Shimla.

Later she became Director, Programme of Women’s Studies, Indian Council of Social Science Research from 1975 to 1980.

Her memoir, Memories of a Rolling Stone, speaks of her liberal upbringing, Kolkata of 1940s, activism and policy making of 60s and 70s, her rebellious daughters and singer- husband Shankar.

Among her known students in Patna University are BJP leader Yashwant Sinha and former Foreign Secretary Muchkund Dubey, while CPI(M) leaders, Prakash Karat, Brinda Karat and Sitaram Yechury were very close to her.

 

In Memoriam: Prof. Leela Dube (1923-2012)


Leela Dube

Renowned anthropologist and feminist scholar Leela Dube passed away at her residence in Delhi on 20 th May. She was 89. Fondly called Leeladee, Prof. Dube was one of the pioneers of feminist scholarship in India

By Vibhuti Patel

With the passing away of Professor Leela Dube, we have lost a stalwart who broadened the discipline of anthropology by introducing the insights of women’s studies and enriched women’s studies as a discipline by bringing in the technical expertise of an anthropologist.

A well known figure in Indian Sociological Society in the 70s, Leeladee was responsible for introducing women’s studies concerns in mainstream sociology. She played a crucial role in the 1984 World Sociological Congress in which women activists and women’s studies scholars played a dominant role through the Research Committee Women in Society (RC 32). Leeladee chaired a panel on “Declining Sex Ratio in India”, in which Dr. Ilina Sen gave a historical overview of deficit of women in India throughout history of Census of India. Prof. Vina Mazumdar passionately spoke on the finding of towards Equality Report and I spoke on “Sex Selective Abortions-An Abuse of Scientific Techniques of Amniocentesis”.

Leeladee summed up the session with her insightful comments on the tradition of son preference in India. Her greatness lay in synthesizing complex concerns and providing an analytical framework in a lucid and convincing way. In a debate on sex selective abortions carried out in EPW during 1982-1986, her contribution was immense and her predictions about direct relationship of deficit of women and increased violence against women has proved to be true in the subsequent years.

Due to team efforts of women’s studies scholars like Prof. Leela Dube, RC 32 got institutionalized in World Sociological Congress. She invited many activists for the 12thInternational Congress of Anthropological and Ethnological SciencesZagreberstwhile Yugoslavia, in 1988 to present paper on “Codification of Customary Laws into Family Laws in Asia”. In the Congress, Leedadee’s speech on feminist anthropologist Eleanor Leacock provided new insights into departure of the feminist anthropologists from its colonial legacy of “Big brother watching you”. The power relations between the North and the South in construction of knowledge and the hegemonic presence of ETICapproach in academics were questioned by Leacock as well as Leeladee who propagated “dialogical approach” in anthropological and ethnographic research.

I respected her from a distance. I was too awe-struck to go close to her but always appreciated her sharp, witty comments during academic sessions and tea and lunch breaks at innumerable seminars, workshops and at Indian Association of Women’s Studies Conferences held every two years. She was appreciative of our campaign against sex selection. During 1981 and 1991, I got to listen to her speeches, deliberations and arguments as I used to be one of the rapporteurs in most of the programmes in women’s studies held in Mumbai and Delhi.

leela dube, Indian feminism, feminist scholars

Clockwise: Vina Mazumdar, Hanna Papanek, Gail Omvedt, Neera Desai and Leela Dube in Segovia, Spain, July 1990. Photo Courtesy: Vibhuti Patel

Each time I heard her, I got more motivated to read her papers and later on her books. Her work on Lakshadweep island’s matrilineal Muslim community-Matriliny and Islam: Religion and society in the Laccadives (1969)- was an eye-opener so was her deconstruction of polyandry in Himalayan tribes in the context of women’s workload of collection of fuel, fodder, water, looking after livestock and kitchen gardening in mountainous terrain, resulting into high maternal mortality and adverse sex ratio. She showed interconnections between factors responsible for social construction of women’s sexuality, fertility and labour, rooted in the political economy.

Her highly celebrated book Anthropological Explorations in Gender: Intersecting Fields(2001) is a landmark contribution in feminist anthropology in India. It examines gender, kinship and culture by sourcing a variety of distinct and unconventional materials such as folk tales, folk songs, proverbs, legends, myths to construct ethnographic profile of feminist thoughts. She provides a nuanced understanding on socialization of girl child in a patriarchal family, “seed and soil” theory propagated by Hindu scriptures and epics symbolizing domination-subordination power relationship between men and women.

Her meticulously researched piece ‘On the Construction of Gender: Hindu Girls in Patrilineal India‘ in the Economic and Political Weekly (1988), was used by women’s groups for study circles and training programmes. The volume Women, Work, and Family (1990) in the series on Women and Households, Structures and Strategies, co-edited by Leela Dube and Rajni Palriwala was extremely useful in teaching women’s studies in Economics, Sociology, Geography, Social Work and Governance courses. Her book, Women and Kinship: Comparative Perspectives on Gender in South and South-East Asia (1997) argued that kinship systems provide an important context in which gender relations are located in personal and public arena.

The co-edited volume Visibility and Power: Essays on Women in Society and Development by Leela Dube, Eleanor Leacock and Shirley Ardener (OUP 1986) provided international perspective on the anthropology of women in the context of socio-political setting of India, Iran, Malaysia, Brazil, and Yugoslavia.

After Prof. Iravati Karve, Prof. Leela Dube was the only scholar who made a path-breaking contribution in anthropology with gender sensitivity in India. Leeladee made a mammoth contribution in bringing academic credibility to women’s studies through her scholarly endeavours.

Vibhuti Patel is active in the women’s movement in India since 1972 and currently teaching at SNDT women’s University, Mumbai.

Featured Photo by: Mukul Dube

Archives

Kractivism-Gonaimate Videos

Protest to Arrest

Faking Democracy- Free Irom Sharmila Now

Faking Democracy- Repression Anti- Nuke activists

JAPA- MUSICAL ACTIVISM

Kamayaninumerouno – Youtube Channel

UID-UNIQUE ?

Enter your email address to follow this blog and receive notifications of new posts by email.

Join 6,233 other followers

Top Rated

Blog Stats

  • 1,762,909 hits

Archives

October 2019
M T W T F S S
« Jun    
 123456
78910111213
14151617181920
21222324252627
28293031  
%d bloggers like this: