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Literature

By Dr. Elsa Lycias Joel

Kalaignar’s political ambitions have trickled down to the third generation for good.

Tamil Nadu knows of Muthuvel Karunanidhi (popularly referred to as ‘Kalaignar’ – Artist), as a leader who established himself as a screenplay writer, scriptwriter, actor, writer and poet with more than 100 books to his credit, an enormous intellect of our times and above all elected as chief minister for five times. Dr. Karunanidhi, more than most others, knew what it’s like to come up the hard way.

In a sense Karunanidhi’s fame was first cemented with his participation in the anti-hindu agitations at the age of 14 followed by his maiden attempt as founder and editor of ‘Manavar Nesan’ (friend of students), a handwritten newspaper circulated among members. A penchant for classic literature motivated Dr. Karunanidhi,  to write screen plays for five epics marked by a caustic wit and elegant script that demeaned primitive ideas that subjugated women in particular. Through his writings, this stalwart implored a change in public values in favour of supporting everything from arts and literature to better living for the poor, and he compelled the governments at the centre to pay heed. He had the guts to call the mother organization of the ruling party at the centre as a controversial organization based on religion.

Tamil Nadu celebrates this man, as he uniquely focused on the issues of Indian widow and untouchability, considered taboo topics, through his screenplays, thereby ushering in widespread social reforms. Thanks to him, Tamil Nadu does not any longer accept the custom of breaking of bangles by women on the death of their husbands, or dis-figuration and maltreatment of such women and does not accept any abuse of widows by conjoining the cultural, caste and property imperatives that were tolerated in this state of India, for so long. 

Tamilians have reasons to be grateful for his life. DMK Patriarch renounced religion and fought religious patriarchy tooth and nail because it worked as a means to coerce women into accepting gender oppression through religion.Even after being reformed, Hindu personal laws denied women of co-guardianship rights over her children, right to ancestral property and wealth. Movies like ‘Panam’ and ‘Thangarethnam’ conveyed strong ideas of him as a screenwriter. In 1952 through the movie ‘parasakthi’ he vindicated illiteracy, early marriage, social inequality, casteism, social dependency and stigma of widowhood. In Tamil Nadu, Dr. Karunanidhi is still seen as greater than God by many. For countless, the fact that they can boast of a lifestyle that was earlier considered a prerogative of the rich and privileged, is a matter of considerable satisfaction and pride and they owe it to Dr. Karunanidhi.

To appreciate Dr. Karunanidhi’s role as champion of the oppressed, one needs to take a glance at the holy city of Vrindavan near Mathura and Varanasi. The sight of abandoned widows begging, in addition to tolerating the cruel slings of societal indifference is pathetic. Can a widower survive on a dole of a handful of rice and Rs.8/ day by singing bhajans? How widows are treated in our country is an open refutation of the belief that in our culture a mother occupies a higher position than anybody – Matru devo bhava, Guru dev bhava. These ostracized widows are living symbols of the failure of our already inadequate systems.

Not only was a woman’s legal protection within a family made true under the Tamil Nadu Marriages Act in 2009 but bearing the expenses of inter-caste marriages by the DMK was another move to weaken the casteist forces. The first big move that the DMK made under the leadership of Karunanidhi was to pass a law calling for the legalization of self-respect marriages in 1967,  which is also reflective of the man’s premeditated attempt to banish religious hierarchy. This paved the way for Hindu marriages minus the presence of a Brahmin priest. Social reforms in the eyes of DMK chief centered on the secluded downtrodden people and widows. Social equality was DMK’s flagship. The two dozen and odd welfare boards set up during the DMK’s regime aimed at equality. Reservations and quotas created were so sensitive to the plight of the suffering lot who are segregated in other parts of India on the basis of the  Dharmaśāstras of Hinduism. By introducing the Women Entrepreneurs scheme and Women’s Small Trade Loan with saving scheme, he ensured to promote social capital, equality and social justice. 

As first among equals, he secured a precious right for all the Chief Ministers and on August 15, 1974, Mr. Karunanidhi became the first Chief Minister of Tamil Nadu to unfurl the national flag at the historic Fort St. George. The highest point of his “avatar” as a proponent of the Tamil language was marked by the Union government’s declaration of Tamil as a classical language in October 2004. The idea of State autonomy was perceived by him and it still flourishes for the good of all the State governments, and not to any particular party. 

With such a strong leader as Dr. Karunanidhi, whose focus was also on demolishing the caste hegemony over society, it remains to be seen if other states have understood Tamil Nadu’s political dynamics. In whatever he did, there was a sense of social justice. Kalaignar’s atheism never conflicted with his ideology and he stood by his credo, that,  discriminating against fellow beings in the name of religion and caste is inhuman. There are no questions or doubts as to how he presented himself as the savior of the oppressed and downtrodden and how he set a precedent for the future.

Twelve years after the Tamil Nadu government’s order, a person belonging to the so called non-creamy layer was posted as ‘Archaka’ at the famous Meenakshi Amman temple in Madurai. The war has just begun and Dr. Karunanidh’s legacy will live on. 

“May every sunrise hold more promises “

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Ashmi Sheth

Book Review, International, Arts & Culture, Literature

There would hardly be an art lover across the world who hasn’t heard of the celebrated Dutch painter, Vincent van Gogh. At the same time, not many are aware that Vincent had three younger sisters: Anna (eldest), Elisabeth (Lies) and Willemien (Wil, youngest), who had a great influence on Vincent’s life and career turns. Willem-Jan Verlinden, in his book, The Van Gogh Sisters, makes an attempt to throw light on the Van Gogh sisters and other women who influenced Vincent’s life, career and escalating fame. The book, based on the letters exchanged between the sisters, Vincent, Theo and their parents, paints a vivid picture of the varied lives of Van Gogh sisters, their complex relationship with Vincent and the other family dynamics that were in play throughout the four generations of Van Gogh. 

The book starts with the marriage of Reverend Theodorus (Dorus) van Gogh and Anna Carbentus-van Gogh, parents of Vincent and his five siblings. It then delves into the childhood of Van Gogh children, traveling through their adolescence, shift in roles and residencies, marriage and post-married life. The tragic event of Vincent’s death is described and its influence on the lives of the Van Goghs is elucidated. The book continues well through the death of all the Van Gogh siblings, elaborating on the lives of all three sisters who lived into old age, contrary to their three brothers who died young. 

Verlinden’s book clearly describes the differences in the lives of the three Van Gogh sisters based on their birth order and the changing opportunities for women during the late nineteenth and early twentieth centuries. Wil, the youngest sister had a life vastly different from that of her elder sisters, Anna and Lies. “She never married or had any children, and pursued independence.” Verlinden writes that social work – education, caring and nursing – was the only sector in the Netherlands in the second half of nineteenth century that offered paid work to women from the upper middle class, to which the Van Gogh family belonged, and Wil exploited this opportunity to the fullest. As early as in 1893, Wil qualified as a scripture teacher and took up a position as a substitute Bible teacher in a city to east Netherlands in the same year. Wil would also go on to become one of the most active participants in the first wave of Dutch feminism in the late nineteenth century.  Along with her close friend Margaretha Meijboom, and her neighbour in Prins Hendrikstraat, Margaretha Gallé, Wil joined the organization committee of the National Exhibition of Women’s Labour in 1898, which aimed to readjust the image of women’s ability to contribute to the labour market. Verlinden explains how this was an opportunity for these progressively minded women to put their ideals – advocating for increased accessibility to education, effective social work, and a reform of the role of religion in everyday life – into practice. He notes that coming from a traditional Dutch Reformed household, joining one of the first feminist associations of the Netherlands was not a natural decision for Wil; yet she “took to the cause enthusiastically and with dedication.” Unfortunately, Wil couldn’t continue her struggle for women’s rights in the Netherlands due to the decline in her mental condition. She spent over thirty years, about half of her later life, in the Veldwijk psychiatric hospital in Ermelo, where she would die in 1941 at the age of 79.

Vincent was closest to Wil, with whom he shared a love of religion, art and literature, and they often openly discussed their struggles with mental health. Verlinden explains how Vincent and Wil were both “different” – different from the other siblings in their rejection of society’s prevailing norms. “They were above all willing to fight for ideals that were perhaps a little too far ahead of their time, and refused to conform to the expectations of those around them,” Verlinden writes. He goes on in appreciation, that Vincent and Wil, rather than hiding their differences, became pioneers in their own distinct ways – Vincent with his progressive art and Wil with her social causes. However, it was due to a bitter confrontation with Anna, the eldest of the Van Gogh sisters, after their father’s death, due to which Vincent was forced to leave the family home, for good. Vincent would later move to France, where he would pursue his dream of becoming a painter. 

Another woman who played a crucial role in bringing Vincent’s work into limelight was his sister-in-law (younger brother Theo’s wife), Johanna Gesina Bonger, called Jo. After Vincent and Theo’s death (Theo died just six months after Vincent), Jo devoted herself to promoting her brother-in-law’s oeuvre, which led to Vincent’s first exhibition in The Hague, in 1892. A number of exhibitions then followed, and much began to be published about Vincent’s drawings and life in local newspapers. Vincent’s reputation gradually attained new heights as Emile Knappert, a friend of Wil, organized exhibitions of Vincent’s drawings in Leiden in 1904, 1909, 1910, and 1913 with the help of Jo. Jo looked after and preserved the vast body of Vincent’s letters, drawings and paintings after Vincent and Theo’s death. Verlinden states that it was Jo who became the greatest advocate of Vincent’s work, rather than his own sisters, Anna, Lies and Wil. This is clearly defended and articulated throughout the book. In 1914, Jo published Vincent’s letters to Theo, along with a short biography on Vincent’s life, Brieven aan zijn broeder (Letters to his brother). It was due to the perseverance and insight of Jo, and later her son with Theo, Vincent Willem, that Vincent van Gogh’s reputation was lifted to great heights. 

Much later in her life course, Lies fulfilled her ambition to become a published writer. While her fame was initially dependent on the growing admiration for Vincent, she was later recognized “as a talent in her own right,” and was included in a selection of most important Dutch poets by the Society of Dutch Literature around 1935. From the book, we also learn about the many poetry collections published by Lies from 1907 to 1932. One of her collections called War Poems was distributed among the front line soldiers during the First World War to “support and motivate them.” She continued writing until her death in 1936; she was working on her seventh poetry collection and wrote a poem for Baarn’s local Sunday newspaper De Baarnsche Courant every month. While Lies had not been interested in Vincent for most of her adult life, she became increasingly interested in Vincent’s life and work as he rose to fame. She began to introduce herself as the sister of the famous Vincent van Gogh, gave interviews and wrote articles about her brother, and attended the unveiling of commemorative plaques in the village of Wasmes, Vincent’s workshop in Nuenen, and then at Nuenen market square, often giving lectures and speeches about her brother’s work. In 1910, Lies published her book, Vincent van Gogh: Personal memories regarding an artist, which was extended and revised later in 1923. However, Verlinden notes that Lies’ recollections were often inaccurate (she mixed up dates, occasions and locations) and the content was based on personal judgement. However, the book was a commercial success and was translated in German, English and French soon after it was released in 1910. Nevertheless, Lies achieved considerable success as a writer – she published at least six poetry collections, wrote regularly for newspapers, received considerable press attention, read her poems on the national radio, and also received funding for Support of Dutch Literature and its Writers. Although her writing did not offer her much financial support, it was definitely a feat for a woman to pursue a career in writing and get herself published during the early twentieth century.

We also learn from the book that Dorus and Anna were keen on providing their children with good education and wanted to ensure their daughter’s financial independence to prepare them for life with or without a suitable husband. Accordingly, the importance of achieving independence was impressed upon the girls from a young age. They were also given opportunities to develop their skills and broaden their prospects by their parents – Wil worked for short periods as a nurse, governess and a teacher; while Lies would go on to become a writer and publish numerous books during her later life. 

This book would be a sure recommendation for all those who want to learn more about Vincent’s complex, yet emotional relationship with family as also for those who would like to know about the changing status of women during the late nineteenth and early twentieth centuries in the Netherlands. The vast and varied lives and different temperaments and dispositions of each of the Van Gogh sisters would be difficult to summarize here. Verlinden provides a detailed, descriptive (and at times, visual) account of the fascinating and varied lives of the Van Goghs, carefully unfolding the character and persona of each. The book being a poignant blend of drama, tragedy, inspiration and family love across generations, Verlinden sure paints a picture worth a curious gaze. 

The Van Gogh Sisters (Verlinden, 2021), published by Thames & Hudson, is available online.

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Ashmi Sheth

Arts& Culture, International

“Bringing people together, inspiring, soothing and sharing: these are the powers of art, the importance of which has been made emphatically obvious during the coronavirus disease (COVID-19) pandemic. With hundreds of thousands of people directly affected by the virus and billions more either in lockdown or battling the pandemic on the front lines, this World Art Day is a timely reminder that art has the power to unite and connect in times of crisis.”

— Audrey Azoulay, Director General of UNESCO

Every year, April 15, World Art Day is celebrated across the globe to promote the development, diffusion and enjoyment of art. This day was declared by the International Association of Art (IAA/AIAP), a partner of UNESCO to promote awareness of creative activity worldwide. Each year, World Art Day celebrations help strengthen the links between artistic creations and society, enhance awareness of the diversity in artistic expressions and highlight the contribution of artists toward sustainable development.

UNESCO encourages everyone to participate in the celebration through various activities such as debates, conferences, workshops, cultural events and presentations or exhibits. This year, the over 70 creatives and cultural professionals came together in the spirit to further Tanzania’s cultural and creative industries at an event organized by UNESCO, British Council and Make it Matter. The event aimed at celebrating the contribution of women in the creative sector. The panel discussion focused on how women as a collective play a catalytic role in transforming the creative sector and highlighted some of the achievements and challenges faced by women leading creative economy initiatives. Some of the challenges they mentioned include lack of management skills to run their enterprises sustainably, lack of adequate role models, lack of parental support compared to male counterparts, income and tax conditions and transition to digital technology. “Let us join hands in empowering women in the creative sector…” said Hon. Innocent Bashungwa, Minister for Information, Culture, Arts and Sports (UNESCO).

UNESCO underlined the need to promote gender equality in the culture and creative sector. UNESCO had published a special edition report on the state of gender equality in the cultural and creative sectors on International Women’s Day this year, in order to highlight the consequences of gender inequalities for the promotion of the diversity of cultural expressions. The year 2021 was declared the International Year of Creative Economy for Sustainable Development at the 74th United Nations General Assembly and The African Union declared the year 2021 as “The AU Year of Arts, Culture And Heritage: Levers for Building Africa We Want.” 

The UNESCO New Delhi Office for Bangladesh, Bhutan, India, Maldives, Nepal and Sri Lanka also offered a special webinar to celebrate World Art Day on 15 April. The webinar featured a special discussion on the localisation of the 1980 UNESCO Recommendation Concerning the Status of the Artist and launched the UNESCO New Delhi Culture Sector campaign #UNESCOsupportsartists, designed within the framework of the UNESCO ResiliArt campaign. A number of Indian artists featured in the special campaign including Nandita Das, Indian actor and director and Geeta Chandra, Padma Shri awardee Indian classical dancer. 

April 15 also marks the Old Master, Leonardo da Vinci’s birthday, who was chosen as a symbol of world peace, freedom of expression, tolerance and brotherhood by the IAA. This year’s theme for World Art Day, “You’re Not Alone,” stresses the importance of promoting gender equality in the creative sector for a truly inclusive and prosperous economy to take shape. 

Know more about World Art Day and ResiliArt campaign at www.en.unesco.org.

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A look at the biased representation of gender and gender roles in children’s books in India 

Ashmi Sheth for YAS! (Young Adult Space)

Literature, Culture

“Everything we read, […] constructs us, makes us who we are, by presenting our image of ourselves as girls and women, as boys and men.”

This observation made by teacher and writer Mem Fox back in 1993 explains how the characters portrayed in children’s literature mould a child’s conception of socially accepted roles and values, and indicate how males and females are supposed to act. Children, right from preschool, start developing a sense of gender identity by processing and making sense of what they see in the world. Preschoolers develop a ‘story schema’ by reading their illustrated storybooks again and again. By the age of five, children have a fairly developed sense of gender identity and begin to understand what it means to be male or female. The “nurturing” female and “protecting” male characters in books naturally facilitate the socially conforming gender roles that children are attempted to be boxed in, right from their first cry. 

 India is often called as the “cradle of children’s literature.” Children’s literature in India has a rich heritage of ancient oral narratives such as myths, legends, fables and folktales, which has continued to influence the contemporary books for children. One of the prominent scholars in the field of children’s literature in India, Navin Menon, points out that material from Indian epics, ancient lore, classical tales and folk tales, the Panchatantra forms the majority of contemporary children’s literature in India. Children across different cultures are united by several pan-Indian narratives such as the Ramayana, the Mahabharata and the Panchatantra, which are written mainly by men, primarily from a men’s point of view. It has been noted by several scholars that women have hardly been represented in these tales, and if they are, they are often represented in a negative light. For example, Anuradha Sharma points out that in the Panchatantra, “women are depicted as ignorant, speechless, dumb as well as conspirators and seductresses who do not follow ethics of life.” A similar representation is shown in fairy tales, wherein females are either ‘mothers’ who are caring, nurturing, naïve and dependent or are witches, seductresses, or duplicitous. On the other hand, males are depicted as powerful, rescuers, protectors, adventurers and decision-makers. Such stereotyped portrayals of the sexes and misrepresentation of the underrepresented female contribute negatively to children’s development, limit their career choices, and frame their attitudes about their future roles as parents. 

In a study of Newberry and Caldecott award-winning books, male protagonists outnumbered female ones three to one, and 21 out of 25 books contained images of women wearing aprons. Moreover, a UNESCO study in the year 2016 has pointed out the strong gender bias found in teaching materials in countries worldwide. In India, only 6% of the illustrations in primary English, Hindi, Math, Science and social studies textbooks showed only females, while more than half showed only males. What’s more appalling is that not a single woman was shown as an executive, engineer, shopkeeper or merchant in mathematics textbooks. In most of the children’s storybooks, the main characters are male and the female characters often do not do anything but instead, have things done to them. Such portrayal of women as “passive receivers” clearly suggests the sexism largely prevalent and comfortably ignored in children’s literature. Moreover, a study found that on a website that suggests “50 Indian books that every parents must read to their child,” only 10 books have women protagonists. “This lack of female characters in children’s literature curtails the opportunity for the children to identify themselves with their gender and understand their position in the society,” the study says. 

“Content analyses of children’s literature research are often based on an understanding of how texts are nested in the social, cultural and political context in which they are both created and read,” note literary critics, Galda, Ash and Cullinan. At the very basis of the popular children’s genre of ‘fairy tales’ lies the sexist assumption that princesses need to be ‘saved’ by either a nurturing fairy or a protective, bold and handsome prince; and yes, what more do women want except for beauty, wealth and a handsome prince? Parsons remarks, “a primary goal of gender construction in patriarchal culture is to prepare young girls for romantic love and heterosexual practices, girls come to know that their value lies in men’s desire for them and the characteristics and qualities that will assure their desirability are revealed in cultural storylines.” Seen from a Freudian and Jungian lens, a number of fairy tales “are brimming with misogyny, sexual desire and repressed carnal instinct,” yet we relish these stories and pass them on from generation to generation, without giving them a critical thought. Now, it is time, we critically analyse these narratives through a feminist lens.

Several research studies suggest that gender atypical storybooks increase child’s play with gender-atypical toys, challenge children’s stereotypes about gender-appropriate behaviour, occupations and activities as well as influence their future aspirations and career goals. Consequently, several attempts have been made to change the quantity and content of representation of women in children’s literature. Sowmya Rajendran’s The Weightlifting Princess, Anushka Ravishankar’s Excuse Me? Is this India? Ashutosh Pathak’s Friends Under the Summer Sun, Pratham Books’ How do airplane fly? and Tine and the Faraway Mountain are few examples of children’s books that have tried to challenge the conventional portrayals of women and have displayed the women characters in a different light. 

Thus the issue of women’s representation in children’s books is threefold: sexism, misrepresentation and underrepresentation. Publishing houses should encourage content having a more realistic portrayal of twenty-first century women and thereby, prepare and condition the future generations to be critical, egalitarian and responsible citizens. Can we, as parents, be critical and aware of what are we reading out to our kids? Charity begins at home. 

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By Prakhar Tripathi

Literature has always been one of the driving forces behind a nation’s cultural development. With the advent of high speed internet and bunch of social media apps, literature has taken a back seat in the pop culture today, although the new generation English literature has created a niche for itself in the market. I am afraid that is not the situation with Hindi literature. If I were to draw an analogy then you could think of Hindi literature as ORKUT, it’s just the older generation which knows about it.

Since people are not paying much attention to Hindi literature now a days, it’s difficult to imagine that they would remember its history and how beautifully it has represented the contemporary Indian society. Women have always been a big part of the Hindi literature writers club. Men may have sometimes failed to depict the stark reality of society in their work but women have never failed to bring down the society as it is and question it in their work.

Chronologically, Hindi literature in independent India can be divided in three parts, first is the period of 1947 to 1968 in which literature was influenced by the partition, communal riots etc. The second period is the period of 1968 to 1990 which was influenced by the various caste based discrimination in the country prevalent at that time and the third period is after 1990 which can be called as new generation period after which it has been on a decline. All these three periods have given great Hindi female writers who have in their own way questioned the predominant social norms through their work.

The first period gives us writers like Krishna Sobti, Mahadevi Verma and Shivani. In their own ways they depicted the culture of India prevalent at that time. Krishna Sobti wrote ‘Mitro Marjani ‘ in 1967 which is considered a book way before its time. This book very well depicts how a woman who is bound by the shackles of patriarchy explores her sexuality. In fact there is a scene in Mitro Marjni in which Mitro, the daughter-in-law of the house is sitting on the door of the house and is laughing loudly. Suddenly her mother in law comes and rebukes her for laughing so loudly since she is the daughter-in-law, so she has to maintain the maryada of the house. With this book Krishna Sobti asks that if marriage is a bond between two people , then why is it only the woman who has to strictly abide by these bonds, why do men have all the freedom, why is it the woman who has to carry the burden of maryada of her house.

Then comes the very famous Mahadevi Verma, who had been active way before independence and who was bestowed with several of the prizes by the Indian government. She had her own share of struggle. She was subjected to child marriage and later her husband refused to live with her because he deemed her too ugly for him. Now all of these evils which women have to go through are very much depicted in her work. Her poem Mai Neer Bhare Dukh Ki Badali depicts the inner emotion of a woman who is made to live in a patriarchal society and all doors for her freedom are closed. She even went on to say Vivah Hamare Samaj Ki Sabhayata aur Asabhyata ka Pratik hai. (Marriage is the most civilized and uncivilized thing in our society) and that the institution needed major reforms.

Contemporary of Mahadevi Verma was Gaura Pant a.k.a Shivani, who again through her stories depicted how difficult the lives of women were. Born in a Kumaoni family, her story mostly revolved around Himalayas. Her book CHAUDH PHERE depicts how men try to assert their rights over women and take all the decisions for them. Laal Haveli is another of Shivani’s creation which through various short stories depict how it is always the women who has to sacrifice her wishes for men. Even before modern feminism touched India, she was already propagating the idea of it through her work.

Manu Bhandari a writer of later years wrote famous books like Aapka Bunty and Mahabhoj . Aapka Bunty (1971) tells the story of a separated couple. In one particular scene, when the husband comes to meet his son and sees him playing ludo and carrom board games, he asks him to stop playing these feminine games and play games which are more masculine. This is how she addressed the prevalent sexism in the society at that point of time. She also was prominent supporter of Indian independence movement and wrote many books supporting the same.
Apart from them no one can forget the very famous Amrita Pritam who established milestones both in Hindi and Punjabi.

The period of 1968 to 1990 saw writers like Mrinal Pande and few others who thrived to keep the burning fire of female Hindi writers alive. This period also saw lots of dalit female writers taking up writing in their own regional languages, to voice their opinion. Later their work was also translated in in Hindi and other languages. Writers like Shantabai Kamble (Majhya Jalmachi/The Kaleidoscopic Story of my life), Urmila Pawar (Aaidan/Weave of my Life) and Babytai Kamble (Jina Amuche/Prisons we broke) are some of them.

The period post 1990 was the globalization period, people drifted towards the west, and in a way Hindi literature was lost somewhere. Still some writers have made their mark in this period also like Baby Haldar and Indira Dangi. Baby Haldar’s story is extremely inspiring. She was a house help, after which she got her hands on a book in one of the houses she worked in and eventually she started reading. In 2006 she wrote the masterpiece Aalo Aandhari which has been translated into 21 languages.

We need to acknowledge the work of these and many more female writers, who have always stood up against the preconceived ideas of society, the patriarchal system and produced some of the finest works of Indian literature. If we start doing it, then I think it would pave the way for more such female writers to come up and bring out the evils of social system (which still do exist) and help our society grow as a whole.

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