This diversity has, on scrutiny, been found to be neither exhaustive nor exclusive. Typeset by Nikita Overseas, New Delhi 110 019 Printed at Pauls Press, New Delhi 110 020 Centre for Studies in Civilizations Governing Board Professor D. The court held that in a marriage between a Parsi woman and a non-Parsi man, there is a presumption that the wife will have to accept the religious faith of her husband. For Hindu women the Hindu Marriage Act of 1955, and the Hindu Adoption and Maintenance Act of 1956 and the Hindu Succession Act of 1956 were passed. Although tribal women in the Koli Hills, like most other tribal women, are freer in movements and social interactions than their urban middle class counterparts, their position is no better in the structures of power. Again during the thirties, the community introduced further reforms in their personal laws. Two such words which in the context of this Project under discussion deserve special mention are dharma and itihasa.
Assessment of body composition in Indian adults: comparison between dual-energy X-ray absorptiometry and isotope dilution technique. Most of the volume-editors and at their instance the concerned contributors have followed a middle path between the extremes of narrativism and theoreticism. However, in this volume, in this limited place, we have chosen to pick out only three areas: literature, theatre and visual arts and, among these three genres, only a few selected themes are under our spotlight. These are in anthropological terms : opposite sex lineal ascendants or descendants in three generations; 38 Patricia Uberoi the spouses of same sex lineal ascendants and descendants; siblings; nephews and nieces; aunts and uncles; and matrilateral and patrilateral parallel- and cross-cousins. They adopted the local language and customs while maintaining a distinct and separate identity. If the inconstant political geography is not a reliable help to the understanding of the layered structure and spread of culture, a somewhat comparable problem is encountered in the area of historical periodization.
The trauma of Partition had brought in its wake an insecure and defensive Muslim minority who had to be reassured of their right to religious and cultural freedom within the new democracy. Historically the period coincides with the end of one era and the beginning of another, with two hundred years of British colonial rule and, following that, fifty years of an independent India. Guided by this assurance, the accepted Article 44 of the Constitution is worded as follows: The State shall endeavour to secure for the citizens a Uniform Civil Code throughout the territory of India. The substantial case law on this issue made it impossible to retreat from this position. It is necessary to stress the caste factor because it is crucial to the debate. But the issue which was foregrounded during litigation was that of conversion. This is confirmed by Anil Gupta and R.
Prayoga or application is both the test and base of knowledge. To understand women, we have to understand men; to comprehend the meaning and the implications, visible and invisible, of femininity, we have to comprehend those of masculinity and to historicize women we have to explore the fluxes in the relationship between the sexes. The Indian Contract Act of 1860 along with the Specific Relief Act of 1877, the Negotiable Instruments Act of 1881 and the Transfer of Property Act of 1882 laid down uniform laws to facilitate smooth economic transaction for the capitalist economy of the corporate world. However, the two twentieth century autobiographies — VyazJiavatta Smaranakal, by B. Sir Cowasjijehangir, who moved the bill, explained that an overwhelming majority of the Parsi community held progressive views and were anxious to modify the provisions of their archaic laws to suit the modern conditions. Hence public policy would dictate the adoption of the wiser rule laid down by the Koran by which daughters are awarded a fixed share.
Within the historiography on Victorian life there was a growing body of opinion, reflected in the writing of people such as J. They tend to underplay what they call the noisy local events of the external world and peculiarities of different languages, literatures and histories. See Meredith Borthwick, The Changing Role of Women in Bengal, 1849-1905 , Princeton: Princeton University Press, 1984, pp. Its comprehensive General Introduction xxi scope, continuous character and accent on culture distinguish it from the works of such Indian authors as P. Within a complex social, political and economic structure, the issue of gender equality cannot be resolved by a simple, linear system of uniform rights to all women of all communities.
The aim of the Indian Divorce Act of 1869 was to extend the progressive provisions for European Christians and British subjects residing in India. An image of the cruel and superstitious natives who needed Christian salvation, was deliberately constructed by the Evangelists. The closeness of the relation between arts and sciences, technology and other forms of knowledge are evident from these examples and was known to the ancient people. The sex ratio is adverse against women, dowry is rampant and wife-beating is common. Suhas Paranjape, a chemical engineer, worked as a full time activist for the Shramik Sanghatana. At this point the right of the widow to gift her property was not a disputed issue before the court. Rani Lakshmi Bai 19 November 1828 — 17 June 1858 © readersmail.
He has written on the history of music and early recording in India, and has co-translated with Urmila Bhirdikar My Life: Khansahab Alladiya Khan. She challenged the Muslim system of patriarchy directed against the Muslim but basically applicable to Hindu or any other system of patriarchy and demanded gender equality in an unqualified form. In fact, a majority of the litigation in connection with the property of widows was by and on account of the reversioners. The next period with which this Project is concerned spans from the twelfth century to the early part of the eighteenth century. For recent feminist analysis, see Patricia Uberoi ed.
She is currently working on popular culture and cultural practices in north India. But the Act did not have any retrospective effect and marriages contracted prior to the enactment could not be governed by the penal provisions. Married with three children Bharati Ray is fond of reading, writing, listening to music, watching plays, cooking and travelling. The inclusions of indigenous Christians were only incidental. Literally, dharma stands for that which is established or that which holds people steadfastly together.
Beginning with the debate on widow remarriage in Bengal and Haryana, the book moves on to examine how the new attire of the Bengali gentlewoman in the nineteenth century was tailored according to the values and anxieties o The ten essays which make up the body of this book are drawn from a wide variety of disciplines and weave a complex pattern of the experiences of women. Kalpana Chawla March 17, 1962 — February 1, 2003 © artcreationforever. For pressing practical reasons, however, we did not aim at presenting the prehistorical, proto- historical and historical past of India in a continuous or chronological manner. We should have a law which will bind all people. Kalyani Amma and Ivan enttepriya C. Despite the fact that males both adult and juvenile died in slightly higher numbers than did women in this holocaust, literary depictions, journalistic accounts and newspaper photographs in the Statesman return repeatedly to certain stock images: the mother unable to breast-feed her child, the infant suckling at the breast of its dead mother, a woman selling, abandoning or destroying her child, the young rural woman enticed into prostitution in order to stave off the pangs of famine. The real search should be for: what women did to the movement.