Are there any men in home science colleges?
Rumina Sethi

Some Questions on Feminism and its Relevance in South Asia
by Kamla Bhasin and Nighat Said Khan. Kali for Women, New Delhi. Rs 40. Pages 46

Exploring Masculinity
by Kamla Bhasin. Women Unlimited, New Delhi. Rs 70. Pages 68

SOME Questions on Feminism begins with an interesting episode, one which I have experienced myself. Many women, when discussing the underprivileged status of women, distance themselves from "feminism" by strongly asserting: "I am not a feminist." Thus used, "feminist" and the politics of feminism seem to acquire negative associations with bra-burning, much-divorced home wreckers. Bhasin and Khan give us a simple definition that any woman who is conscious of the existence of discrimination on the basis of gender and acts against such bias, regardless of all denials, has to be a feminist.

"Present day feminism," according to the two authors, "is a struggle to achieve equality, dignity and freedom of choice for women, a struggle to control our lives and bodies within and outside the home." This basic book, which has gone into several imprints, is an excellent introduction to the variety of feminisms which exist today: liberal feminism, radical feminism, Marxist feminism, socialist feminism and eco-feminism.

One of the interesting issues raised by the authors is the connection between feminism as a "western" notion and its relevance in South Asia. Although feminism in South Asia has existed for centuries—Gautami, Gautam Buddha’s aunt, and 50 other women were ordained as Bhikkunis after a protracted debate some 2, 500 years ago—yet one would remember the imprecations of some of our notable leaders on the bal kati mahila when she asked for representation in parliament, as if equality or affirmative action was a notion the "traditional" Indian woman could never desire. Those who criticise feminism as a western importation seem to have few worries when negotiating with the very western practices of capitalism, parliament, the functioning of the armed forces or the philosophies of Marxism or Socialism. The authors make an interesting observation in this regard: "If a woman who is a feminist smokes or drinks, feminism is responsible; but Marxism is not blamed if a Marxist smokes."

Another interesting issue which is explored is the link between a housewife and a feminist: can the former claim the politics of the latter? Yes, she can if she "feels her individuality and talents are fully utilised by it." But because many women feel that housework under-utilises their talents and skills, they tend to eschew full-time housework. Yet, feminists can choose to be housewives but this is predicated upon independence and individuality which are difficult in an unwaged work situation.

The book strongly advocates a breakdown of stereotypical categories such as masculine and feminine. "Masculine" qualities like intellect, rationality, logic, strength or competitiveness and "feminine" virtues like emotion, instinct, intuition, obedience and submission are "human" qualities and cannot be ascribed to men or women. Why is it that we never see matrimonial ads for "homely" boys? It would be ideal, indeed, for each one of us to recognise the man and woman within us, both of whose positive qualities can be developed.

This takes me to issues explored in the other book, Exploring Masculinity. If the word "feminine" exists, then surely there must be a parallel but opposite practice or tendency called "masculinity". Bhasin explains how masculinity is linked with hegemonic social pressures to underscore that macho-ism, virility, aggression and power are mandatory qualities for men. Not only does their pursuit produce anxiety and insecurity in men, they also create a sexual difference between male and female which is responsible for women turning into feminists. Bhasin draws our attention to the string of synonyms in Collins’ Thesaurus for the word "masculine": "male, manful, manlike, manly, mannish, virile, bold, brave, gallant, hardy, macho, muscular, powerful, Ramboesque, red-blooded, resolute, robust, stout-hearted, strapping, strong, vigorous, well built."

Clearly, like gender, masculinity is a social construct, a stereotype which is cultural rather than biological. In fact, one may say that there is a "gendering" of men too: at the level of "subjective identity", men understand what they should be like in order to be "men"; at the level of "institutional practice", men will learn maths and the women home science or men will join the military service in order to guard women and children; at the "ideological" level, men will protect borders and territories (and women, in turn, will be the defenders of tradition); and at the "symbolic" level, men will stand for reason and power and women for emotion and powerlessness.

If one were to truly understand the ancient Chinese and Indian philosophies of yin/yang or prakriti/purusha, one would infer that male or female principles must not be equated with male and female energies. Both men and women may possess the yin-yang energies in harmony. The presence of only one is bound to create imbalance. However, socio-cultural norms are extremely prescriptive and tend to control patterns of behaviour of both men and women. Popular entertainment feeds on these stereotypes as in the song:

(Don’t twist my arm, my beloved, don’t be rough with me, my bangles are breaking!!)

The reason why masculinity and femininity continue to flourish is, perhaps, to maintain control over human beings, to "save" society from "disorder" and "anarchy". After all, feminism, which disturbs the "harmonious" social order, is usually taken to be a major cause of marital discord. When feminists are faced with the blame of breaking homes, they may ask with the authors: "Is it wrong for women to break the silence about violence within homes?" Is it right for her to curtail her desire for peace at the expense of disharmony for her partner?

Although in need of the editor’s pencil occasionally, these two excellent basic books which may not be aimed at the academic feminist must be read by all men and women.

HOME