TAMIL NADU NATIONAL LAW UNIVERSITY, TIRUCHIRAPALLI

Submitted for the internal assessment for the course of

B.A. LL.B (Hons.) – Fifth Semester
Academic Year: 2024-2025

Subject: History-III (Legal History of India)

Feminist Historiography in India: The Contribution of Uma Chakravarti

Submitted to: Submitted by:

Dr. P. Kumar Darshan S.
Assistant Professor BA0220015
Course Teacher – History- III
The Tamil Nadu National Law University, Tiruchirappalli – 620 027.

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Introduction

In this research paper, the researcher analyzed Feminist historiography, an analysis

that developed as a response to the absence or marginalization of women's experiences in
traditional history, plays a crucial role in reviewing and updating our knowledge of the past.
By ignoring or altering the roles and voices of women, the dominant narratives that have
traditionally been created from male-centered views are challenged by this historiographical
approach. In India, where detailed interconnections of caste, class, and gender have
traditionally shaped societal structures and power relations, feminist history has particular
importance. It offers a way to examine how patriarchy, caste, and other power structures have
influenced women's lived experiences as well as the creation of historical knowledge itself,
along with how women have been left out of historical narratives.

Uma Chakravarti is a famous scholar who has had an important influence on feminist
history in India. Chakravarti has been an innovator in the feminist rewriting of Indian history
as an activist, feminist researcher, and historian. Her focus on the interconnections of gender,
caste, and state power sets her work apart. It provides a nuanced understanding of how these
institutions have combined to marginalize women, especially those from lower castes.
Chakravarti has continuously supported a historical narrative that places women's
experiences front and center, recognizing their agency and critically analyzing the societal
systems that have targeted them via her studies. The emergence of feminist historiography in
India, pushed by academics such as Chakravarti, involves a deeper examination of the
approaches and structures that are employed to write and comprehend history, rather than
only a rewriting of it. The extensive and connected patriarchal and caste structures that have
traditionally governed women's roles, work, and bodies must be addressed by feminist
historians, especially in the Indian context. Chakravarti's contributions to this political and
academic process have been crucial in highlighting the ways in which these repressive
systems have influenced not just the lives of women but also the very subject of historical
study.

Uma Chakravarti's academic path is closely linked to the feminist movement in India,
reflecting wider developments in feminist theory and historical research. She was born in
1941 and attended school at a time when feminist concepts were becoming more popular
across the world, but they had not yet completely taken hold in Indian political or
intellectuals areas. Chakravarti's academic background in political history comes from her

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studies at Delhi University, where she subsequently attained to the position of history
professor. Her academic path, however, quickly changed to feminist history as she became
more critical of the ways that conventional historiography had ignored or mistreated the
experiences of women. Her academic research, which relied heavily in feminist theory, aimed
to close the knowledge gap between activism and history. Chakravarti has constantly
examined the ways in which gender, caste, and state power intersect and questioned the ways
in which these systems have cooperated to uphold patriarchal control over the lives of women
in his historical studies. She stands out from many other feminist historians in that she is
particularly interested in exploring the role of caste in feminist history, believing that caste is
an integral aspect of any study of gender relations in India. 1The results made by Chakravarti
go beyond the field of academics. She has participated in a number of campaigns for social
justice and women's rights as an activist. Her history as an activist influences her scholarly
work since she views feminist historiography as an instrument for both challenging the
present and understanding the past. She aims to strengthen those who are disadvantaged via
her work by rewriting history that prevailing narratives have suppressed or ignored. Thus,
Chakravarti's feminist history is an activist project that aims to change our perceptions of a
more equal and just future in addition to our understanding of the past.

In India, feminist historiography has become a vital alternative to conventional

historical writing techniques that have tended to marginalize the experiences of women in
favor of highlighting the lives of influential men, changes in politics, and military conflicts.
Feminist historians have worked to remedy this imbalance by concentrating on the
experiences of women and the ways in which gender relations have affected wider historical
processes. This method has proven especially useful in India, where social structures and
historical events have long been shaped by the intersections of gender, caste, and religion.
This feminist historiographical method appears in Uma Chakravarti's work, but she also adds
a clear focus on the unique aspects of Indian society, especially the ways that caste and
patriarchy have coexisted to control women's lives. In her seminal work Rewriting History:
biography and Times of Pandita Ramabai (1998), Chakravarti explores into the biography of
Pandita Ramabai, an important person in the Indian feminist movement, to investigate the
ways in which caste and gender relates to connected with colonialism, nationalism, and
reform movements. Chakravarti shows via Ramabai's story the detailed manners in which
women have overcome many oppressive institutions, both influencing and being formed by

1
Chakravarti, Uma, Rewriting History: The Life and Times of Pandita Ramabai, Zubaan, 2014.

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caste and patriarchy. Chakravarti focuses on examining the interconnections of different
power structures in her feminist historiography. Her research provides light on the ways in
which caste hierarchies and patriarchal norms have collaborated to restrict women's agency,
sexuality, and labor, providing a more complex understanding of the structure of gendered
power in Indian culture. Chakravarti has contributed to a reworking of feminist
historiography by concentrating on the particular conditions of Indian society, which better
accounts for the unique socioeconomic factors that have impacted women's lives in India.

Uma Chakravarti’s work is part of a wider text of feminist study in India, which has
been expanded by the contributions of various other historians. With each of these academics
contributing their own viewpoints and areas of interest, feminist history has gained variety
and depth.2 Famous historian Tanika Sarkar's research examines the relationship between
colonialism, nationalism, and gender in Bengal. Her ground-breaking book Hindu woman,
Hindu Nation (2001) examines how nationalist narratives, which connect gendered
expectations and cultural purity, created the ideal of the Hindu woman. Like Chakravarti,
Sarkar explores the complicated interplay between gender and national identity by looking at
how women were both oppressed by and resistant to these patriarchal and nationalistic
structures. 3Sociologist and historian Meera Kosambi focuses on women's roles in colonial
India, especially with social reform movements. Her research often combines with
Chakravarti's, particularly when it comes to their mutual study of individuals such as Pandita
Ramabai. In spite of supporting Chakravarti's feminist historiographical method, Kosambi's
research on women's engagement with social reforms provide a more comprehensive
understanding of women's agency within colonial and patriarchal structures. 4Gail Omvedt
also makes a contribution to feminist historiography by examining the ways in which
patriarchy and caste reinforce one another. Her studies on B.R. Ambedkar's contributions to
the anti-caste movement are in line with Chakravarti's emphasis on the crucial intersection of
gender and caste in Indian culture.

Chakravarti's study of ancient texts like as the Manusmriti, a Hindu legal and
religious document that has long been used to explain caste and gender inequality, is one of
her most important contributions to feminist historiography. By analyzing how the

2
Sarkar, Tanika, Hindu Wife, Hindu Nation: Nationalism and Feminism in India, Permanent Black, 2001.
3
Kosambi, Meera, ‘The Role of Women in the National Movement’, Social Scientist, Vol. 21, No. 9/10, 1993, pp.
37-50.
4
Omvedt, Gail, Understanding Caste: From Brahmanism to Buddhism, Navayana Publishing, 2008.

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Manusmriti upholds a profoundly patriarchal and casteist social system, Chakravarti's
feminist view of the book exposes the ways in which legal and theological frameworks have
been used to justify the subordination of women and members of lower castes.5
Understanding the ways in which patriarchal beliefs survived and continue to influence
modern social practices requires a critical historical study of this kind. She noticed that
accounts of history mainly neglected the experiences of women, and she set out to change
this via her study.

Chakravarti’s personal experiences grown up as a woman in a patriarchal culture also

influenced her awareness of feminism.6 Chakravarti has talked about how she became aware
of the ways that gender norms were forced on women when she was a young girl in a
middle-class home in post-independence India. Her knowledge of this and her academic
interests prompted her to investigate the historical effects of patriarchy on Indian society. The
feminist movement in India in the 1970s and 1980s had a major impact as well. Chakravarti
was introduced to discussions about social justice, gender equality, and women's rights as an
active member of this movement.

Review of Literature

Chakravarti, Uma, Rewriting History: The Life and Times of Pandita Ramabai, Zubaan,
2014.

Chakravarti’s feminist approach is clear as she shows how Ramabai worked

hard for women's education and social change during a time of colonial rule and male
dominance. The book tells Ramabai's story while also pointing out the challenges she
faced. By connecting Ramabai’s life to issues of caste, gender, and colonialism,
Chakravarti helps us better understand women's roles in history. This makes her work
important for feminist studies in India.

Sarkar, Tanika, ‘Gendering the Historical Narrative: The Problematic of Women’s

History in India’, Indian Historical Review, Vol. 28, No. 1, 2001, pp. 1-20.

5
Nair, Janaki, ‘On the Question of Agency in Indian Feminist Historiography’, Gender & History, Vol. 6, No. 1,
1994, pp. 82-100.

6
Chakravarti, Uma, ‘Scholarship, Democratic Movements, and Activism’, in Kumud Sharma (ed.), Dalit
Women, 2008, p. 335.

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Sarkar argues for a new way of writing history that includes looking at gender. She highlights
the importance of understanding how women have dealt with social, political, and cultural
challenges. By breaking down traditional male-focused stories, she shows women's
complicated roles in history. Her work places women's experiences at the center of historical
research and is a key text for feminist history in India, shaping future studies and activism in
the field.

Devrani, Shivangi Naithani, ‘Rethinking Women’s History: The Advent of History of

Women in India’.

She argues for a major change in how history is written, stressing the
importance of including women’s stories in the main historical discussions. Devrani
points out significant work done by feminist historians, like Uma Chakravarti, who
question the traditional views that often focus only on men. The article shows why it's
essential to place women's experiences within the larger social and political context,
promoting a more inclusive history that acknowledges the various roles women have
had throughout Indian history.

Chakravarti, Uma, ‘Scholarship, Democratic Movements and Activism’, in R. B. K. L.

(ed.), Dalit Women, 2001, pp. 335-348.

Chakravarti points out that historians should connect with the real-life
experiences of marginalized groups. She believes academic work should not be
separate from real-world issues but should help and support democratic movements.
She points out that activism plays an important role in shaping history and argues for
an approach that includes the voices of those who have been silenced in the past. This
work is important for understanding how feminist historiography can empower
marginalized communities by linking academic research with activism.

Research Objectives

1. To analyze the impact of Uma Chakravarti’s feminist historiography on the academic

discourse around caste and gender in Indian historical studies
2. To examine the role of Uma Chakravarti’s historiographical approach in shaping
feminist activism in India
3. To assess the representation of marginalized women’s voices in historical narratives
before and after Uma Chakravarti’s contributions

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Research Questions

1. How has Uma Chakravarti’s work been cited or referenced in academic publications
related to caste and gender in Indian historical studies since the 1990s?
2. How have feminist activist organizations in India adopted or referenced Uma
Chakravarti’s feminist historiographical framework in their advocacy strategies or
campaigns?
3. How did Chakravarti's work change marginalized women's representation in history?

Research Methodology

This study utilizes qualitative content analysis of scholarly texts published between 1980 and
2020, focusing on gender representation, to evaluate the impact of Uma Chakravarti's
contributions to feminist historiography in India.

Chapterization

Chapter 1: Impact of Uma Chakravarti’s Work on Academic Discourse

Chapter 2: Adoption of Chakravarti’s Framework by Feminist Activist Organizations

Chapter 3: Comparative Analysis of Pre- and Post-Chakravarti Historical Narratives

Chapter 4: Conclusion

Bibliography

1. Anagol, Padma, The Emergence of Feminism in India, 1850-1920, Routledge, 2017.

2. Chakravarthy, Anindita, ‘Gender Debate in India’, Gender and Society, Vol. 26, No.
3, 2012, pp. 345-349.
3. Chakravarti, Uma, ‘Bringing Gender into History: Women, Property and
Reproduction’, 2011, pp. 39-41.
4. Chakravarti, Uma, ‘Re-Thinking the Goals of Education: Some Thoughts on
Women’s Education and Women’s Development’, Contemporary Education
Dialogue, Vol. 9, No. 2, 2012, pp. 223-243.
5. Chakravarti, Uma, ‘Scholarship, Democratic Movements and Activism’, in R. B. K.
L. (ed.), Dalit Women, 2001, pp. 335-348.
6. Chakravarti, Uma, Of Meta-narratives and "Master" Paradigms: Sexuality and the
Reification of Women in Early India, Centre for Women's Development Studies, 2009.

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 7. Chakravarti, Uma, Rewriting History: The Life and Times of Pandita Ramabai,
Zubaan, 2014.
8. Devrani, Shivangi Naithani, ‘Rethinking Women’s History: The Advent of History of
Women in India’.
9. Geetha, V., and Uma Chakravarti, ‘Dalit Counter-publics and the Classroom’, in
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10. Gomes, Mekhola, ‘In the Historical Present’, in The Routledge Handbook of Classics,
Colonialism, and Postcolonial Theory, 2024, pp. 133.
11. Henry, Dr., ‘Rethinking Women’s History: The Advent of History of Women in
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& History, Vol. 6, No. 1, 1994, pp. 82-100.
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