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University of Georgia. Woman, Body, Desire in Post-colonial India: Narratives of Gender and Sexuality. By Jyoti Puri. New York: Routledge, , pp., $.
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User Tools. Sign In. Close mobile search navigation. Jyoti Puri Jyoti Puri. This Site. Duke University Press. This content is made freely available by the publisher. It may not be redistributed or altered. All rights reserved. Publication date:. Book Chapter. In fact, they often deployed their position as state officials and representatives to engineer communal violence and displace people from the other community.
What do the Gandhi caps in Delhi know about the Punjab? What is happening on the other side in Pakistan does not matter to them. On the other hand then, this scene also makes visible the distance and dissonance between elite, secular nationalist politics, and the alienated, resentful actors in the state apparatus entrusted to translate that secular national vision into reality — actors voicing popular communalist rhetoric and for whom local, ethnic, class, and caste affiliations were often more compelling than the imagined nation.
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Our Hindu women […]: so pure that they would rather commit suicide than let a stranger touch them. In contrast, both the Muslim women—Nooran and Haseena Begum, who have sexual relations with non-Muslim men-Juggut Singh and Chand—do not die, but migrate to Pakistan — their troubling bodies banished beyond the Indian national border. In addition, Nooran, the new Muslim citizen of the incipient nation Pakistan is pregnant with a child fathered by a Sikh. He rationalizes away his misgivings about her age, because she has been procured for him at his own behest.
He reminisces that she reminds him of his daughter, and then deliberately dismisses those thoughts to proceed to have sexual relations with her. To get emotionally involved with a girl young enough to be his daughter and a Muslim prostitute at that! He must be losing his grip on things. He was getting senile and stupid. Why had he let the girl go back to Chundunnugger? He asked himself, hitting his forehead with his fist.
If only she were here in the rest house with him, he would not bother if the rest of the world went to hell. But she was not here; she was in the train. He could hear its rumble. Hukum Chand slid off his chair, covered his face with his arms and started to cry.
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Then he raised his face to the sky and began to pray. In other words, his sentimentality about the Muslim sex-worker and refugee mitigates his communalist sentiments. In doing so, the novel criticizes communalist ideology, but fails to challenge the production of women as sexual objects and cultural symbols that grounds ethnic sexual violence.
Jugga is seen to be ethical in that he does not commit crimes against his fellow Mano Majrans, and ultimately, a hero because he sacrifices his life for true love. It is on his crushed, rural, masculine body that the triumph of secularism—figured as heterosexual inter-faith love—is inscribed. Nowhere is the Muslim man a figure of embodied masculinity and heroism, involved with a non-Muslim woman.
The Muslim woman here is represented through the paradigmatic opposition of either girl-whore Haseena Begum or mother Nooran. Simultaneously however, this embodiment of true India becomes a victim of nationalist politics and its failures. Thus, in the epic romance of this novel, it is the sincere, secular, male peasant who is both victim and authentic representative of true India. In other words, through the performativity of sexed masculine identities, reinforcing codes of chivalrous masculinity, the novel produces Jugga as both secular hero and victim of the nation.
The only heroic femininity in this discourse is that of the Sikh women who commit suicide to stave off potential rape and are dead. In other words, the imminent temporality of the Indian nation can exist only through the traumatizing banishment of inter-ethnic love, and of impure, unintelligible, inter-ethnic identities whose future possibility is embodied by a pregnant Nooran. That such narrations of inter-ethnic love usually ends in tragic ways suggests that the problem of imagining a way of living with ethnic difference in the intimacy of domesticity, thus destabilizing the family purity upon which ethnic communities are built , perhaps foreclosed the realization of this love.
The man, Buta Singh, after several futile efforts to be reunited with her across the border, died pining for her love. The literature of this crisis, and this novel in particular, shows how communality and nationality do not always coincide or work in tandem. It is this very anxious and ambivalent space between the communal and the national that the state seeks to fill through the figure of the ethnicized woman.
Train to Pakistan, in placing Nooran squarely within the territorial limits of Pakistan, re-inscribes this patriarchal social and ideological discourse about gendered ethnic belonging. The official estimate of the number of abducted women during Partition was placed at 33, non-Muslim Hindu or Sikh, predominantly women in Pakistan, and 50, Muslim women in India.
Many men killed their own wives. I think that is truly great, because I know that such things make India brave … [T]hey [the women] have gone with courage. They have not sold away their honour. Not that their life was not dear to them, but they felt it was better to die than to be forcibly converted to Islam by the Muslims and allow them to assault their bodies.
Simultaneously, it is a suffering, secular, peasant masculinity that symbolizes the violence of elite nationalism and communalism in the early national period. In problematizing these new violent masculinities then, Rushdie critiques the violent and powerful Hindu nationalist movement in contemporary India. Yet, in this transition, the journalistic account of the Sikh men killed and families destroyed in rural Kashmir that we began with insistently historicizes that injustice and ethnic violence, and instigates us to the democratic interrogation of the continual costs of nations, nationalisms and inter-national politics.
However, what I am arguing is that it is important to explore the situated, intertwined emergence of both masculinity and femininity, their deployment in conjunction with other discourses about class, ethnicity, secularism and normative heterosexuality, to expose the pressures of nationalism on the lived experience of gendered embodiments.
Questions about justice and democracy, about the narratives of history and memory are now strongly in play not only in India, but also in global geographies including North America, such that literary and cultural histories are themselves part of a political struggle over the meaning of violence, secularism and national belonging. The formation of ordinariness and of hegemony in the public sphere in the face of violence requires tracking the articulation of that violence in different registers and in a transnational form; this is imperative, in order to raise questions about what the terms of national life should be, especially in the context of internal and international migration, and in order to create new spaces for the ethical and political re-articulation of the human and humane.
My special thanks also to Homi Bhabha, Dipesh Chakrabarty and Lauren Berlant, who offered invaluable conversations and suggestions on the early inception of this argument. Genders Main menu Home. Search Enter the terms you wish to search for. Other ways to search: Events Calendar Campus Map.
Published: Feb. Suffering Masculinities The task of a critique of violence may be summarized as that of expounding its relation to law and justice. Benjamin, The common assumption for all of us who begin, in the study of colonial and postcolonial culture, with the intolerable facts of global suffering and injustice, ought surely to be…that progress is an absolute necessity. Robbins, [4] On 21 March in the war torn state of Kashmir, Islamic militants massacred 35 Sikh men from the village of Chitti Singhpora. As Saleem says early on in the novel: Please believe that I am falling apart.
Secular Peasants, Subaltern Citizenships [13] If, in contemporary postcolonial literature, suffering secular masculinities that represent the nation are often urban and middle-class, the mass media representation of the Sikh male villagers shot in Kashmir evoked earlier popular cultural accounts of the Partition. Conclusion [24] Elsewhere, I have also written about how South Asian writers like Saadat Hasan Manto, Bapsi Sidhwa and others have taken up the history of the dehumanizing sexual violence suffered by women during Partition Daiya, Works Cited Appadurai, Arjun.
Women's and Gender Studies or Women's and Gender Studies , entry points to the major, are topical introductions to the field. Women's and Gender Studies and provide the theoretical and methodological tools for advanced work on women and gender. The capstone course offers students the opportunity to study a topic in depth and to produce a substantial research paper.
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The major culminates in a senior comprehensive project, directed by advisers from two disciplines, that builds on the skills and interests developed in previous coursework in Women's and Gender Studies. Each student devises an appropriate program of courses in consultation with the major adviser. Students will plan these courses in consultation with the Program Director or a designated faculty adviser when they declare their major, and review their plan each term.
The major they design should provide both breadth of exposure to Women's and Gender Studies across fields and depth of study in one discipline normally at least two courses in one area or from one department. The Women's and Gender Studies minor offers students the opportunity to complement their major field with an interdisciplinary focus on women and gender. Six courses will be required from the following three groups.
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The range of courses must include at least two disciplines. WGST Introduction to Women's and Gender Studies This course is an introduction to the ways in which gender structures our world, and to the ways feminists challenge established intellectual frameworks. However, because gender is not a homogeneous category but is differentiated by class, race, sexualities, ethnicity, and culture, we also consider the ways differences in social location intersect with gender. The course will look specifically at how these identities interact with other phenomena such as government, family, and popular culture.
In exploring sexual diversity, we will highlight the complexity and variability of sexualities, both across different historical periods, and in relation to identities of race, class, and ethnicity. To say that sex is political is to imply that sex intersects with other interests--nation and market building, globalization, and so forth. In this course, we will explore various "sex panics," as they ask us to revisit the boundaries of the "normative" in relation to sex and its intersections with race, class, gender, sexuality, nation, and ability.
Sex panics--and, as we'll also explore, "sex scandals" occasion not only the revision of discourses on sex but on identity, politics, and cultures more broadly. We will pay particular attention to the social construction, medicalization and politicization of physiological processes such as menstruation, sexual activity, reproduction and menopause.
How do different communities of women mobilize for reproductive justice? Why and how is violence against women a mental and physical health issue? Exploring notions of femininity and masculinity, as well as attitudes towards homosexuality and transgendered populations, we witness their implications in case studies and stories, from a divorce court in Iran to a vampiric dystopia.
Some questions that will occupy us are: How do we know what we know? Who does research? Does it matter who the researcher is? How does the social location race, class, gender, sexuality of the researcher affect research?