Female Infanticide In India: A Feminist Cultural History by Rashmi Dube Bhatnagar

By Rashmi Dube Bhatnagar

Lady Infanticide in India is a theoretical and discursive intervention within the box of postcolonial feminist idea. It makes a speciality of the devaluation of girls via an exam of the perform of woman infanticide in colonial India and the reemergence of this tradition within the kind of femicide (selective killing of lady fetuses) in postcolonial India. The authors argue that femicide is obvious as a part of the continuum of violence on, and devaluation of, the postcolonial girl-child and lady. as a way to totally comprehend the fabric and discursive practices in which the restricted and localized crime of girl infanticide in colonial India grew to become a generalized perform of femicide in postcolonial India, the authors heavily study the progressivist British-colonial background of the invention, reform, and eradication of the perform of girl infanticide. modern strategies of resistance are provided within the ultimate chapters.

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20 Thus, male perpetrators argue that female fetus killing is a form of population control when it is actually gender discrimination. The film uses montage to intercut Gopal’s statements with the filmmaker’s interviews with the medical establishment. Dutta’s montage shocks the viewer into realizing that the educated medical establishment echoes, endorses, and completely concurs with Gopal in rationalizing femicide through population theory. The cinematic text presents us with three characters who analyze the Lalli case through their professional vocabulary.

The destructive logic of modern femicide can be opposed and resisted by radically rethinking our basic assumptions about the relations between development and the environment viz-à-viz women. We have to make the choice between development and subsistence: in the development paradigm Third World poverty is often defined as the absence of consumer goods. In our view poverty has to be redefined in culture-specific terms. Further, in the context of Third World, poverty has to be rethought in terms of the absence of a life-sustaining and healthy mode of existence, not the absence of high levels of consumption and ownership.

We name this death tableau Lalli’s suicide note, not because we condone her act of taking life, but because we read Lalli’s suicide note as writing-in-death that the living must decipher. As feminists we read in Lalli’s suicide note the impulse to succumb and the equally strong and contradictory impulse to resist. The elements of Lalli’s resistance in her suicide note are not easy to read. Women’s lives are lived under erasure, therefore the suicide note functions to register the fact that Lalli suffers unbearable psychological abuse from her married family.

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