Abstract
This article examines some aspects of the fraught relationship between the reform/defence of Hinduism and the activities in India’s heterogeneous public domain by studying a connected set of texts/issues from three distinct historical conjunctures: (i) the Malayalee poet Kumaran Asan’s celebrated poem Chintaavishtayaaya Sita [Sita Immersed in Reflection] (1919) in the context of backward caste demands for inclusion and equivalence under colonial rule; (ii) the Dravidian leader E.V. Ramasamy Periyar’s polemical interpretations of Hindu epics and patriarchal theism between the 1950s and 1970s in the context of Dravidian counter-nationalism as well as the juridical provisions restricting the freedom of expression in order to protect religious sensitivities; and (iii) the American artist Nina Paley’s feminist animation film Sita Sings the Blues (2008) which was sought to be suppressed by Hindu activists but has been acclaimed widely and distributed for free by the film-maker over the internet. Each of these initiatives involves a “new” interpretation—or what Derek Attridge terms “act of reading”—of the epic Ramayana from a gendered perspective; and this article examines how each of them signals transformations in public life and political subjectivities as a consequence of these re-articulations.
I thank Indrani Mukherjee and Saugata Bhaduri for inviting me to the conference on “Gender Studies and Expanding Horizons of Inter/Trans-Culturality” at Jawaharlal Nehru University in March, 2013, where this paper was first presented. Discussions at that conference as well as conversations with Susie Tharu, Madhumeeta Sinha, Madhava Prasad, K. Satyanarayana, Uma Bhrugubanda, M. Parthasarathi, Colin MacCabe, Dirk Wiemann, and Lars Eckstein helped me fine-tune some of the points, and publish a preliminary version of the same in Critical Quarterly (Vol. 56, No. 3, October 2014). This article is a thoroughly revised and updated version of the original paper.
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Notes
- 1.
Notably, the eighteenth century Malayalam folksong ‘Sitadukham’ (Sita’s Sorrow), and Michael Madhusudhan Datta’s Meghnad-Badh-Kavya (1861), available in English as The Slaying of Meghanada: A Ramayana from Colonial Bengal (Seely 2004).
- 2.
Several legal controversies (including this one involving Periyar) and the relevant penal provisions are cited in Kapur (2006).
- 3.
The quotes in this paragraph are from the Madras High Court ruling in S. Veerabadran Chettiar versus E.V. Ramaswami Naicker and Others on 13 October, 1954; and the Supreme Court ruling in S. Veerabadran Chettiar versus E.V. Ramaswami Naicker and Others on 25 August, 1958, respectively. The details pertaining to this case are taken from http://indiankanoon.org/doc/165707/ (Accessed on 3 Oct 2013).
- 4.
This phrase acknowledges that certain themes animating Jacques Derrida’s well-known books on literature and religion echo through this essay. The polysemy inherent in the notion of an “Act” points to (i) a set of legal rules and regulations that are in force within a society; (ii) political actions (or activisms) that have the power to precipitate events leading to social transformation, or changes in the existing actuality; and (iii) a staged performance, or the work done by actors and artists to compel attention to new ideas and pleasures, to create the ground for the emergence of new subjectivities. It is to this complex set of transactions that Derek Attridge (2004) draws attention in his definition of a literary work as an act of writing that calls forth an act of reading.
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Poduval, S. (2016). Not By Faith Alone: Religion, Gender and The Public Domain in India. In: Bhaduri, S., Mukherjee, I. (eds) Transcultural Negotiations of Gender. Springer, New Delhi. https://doi.org/10.1007/978-81-322-2437-2_3
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