In her article titled “Imagining a New Ethic of Sociality: The Non-Brahmin Educated Woman in 19th-Century Western India,” Anagha Ingole explores the writings of three non-Brahmin educated women. The article sheds light on how these women’s literary works challenged the prevailing narrative of womanhood in historiographies during that time, offering a unique perspective distinct from the writings of upper-caste women.
Ingole emphasizes that the writings of these non-Brahmin women differed significantly from those of upper-caste women in terms of style and content. By breaking away from established concepts of tradition, nationality, culture, liberalism, and modernity, these women forged a path to imagine a new version of history and sociality.
During the 19th century in Western India, Brahmin writings held a dominant position in historiographies. They often perpetuated the conventional understanding of womanhood, which confined women to traditional roles and limited their agency. However, the non-Brahmin educated women discussed by Ingole challenged this narrative through their writings.
Through their distinct writing style, these women offered an alternative perspective on various aspects of society. They questioned the prevailing norms and expectations placed upon women, rejecting the idea that their identity and worth were solely defined by traditional roles such as motherhood and domesticity. By doing so, they defied societal boundaries and contributed to the development of a more inclusive and diverse understanding of womanhood.
Moreover, the non-Brahmin educated women’s writings also challenged the notions of tradition, nationality, and culture. They resisted the idea that these concepts should be preserved in a static and unchanging manner. Instead, they advocated for a dynamic understanding of tradition, one that accommodates evolving social realities and acknowledges the agency and aspirations of women.
At the same time, these women also questioned the limitations of liberalism and modernity. While liberalism offered a framework for individual rights and freedoms, it often excluded marginalized groups, including women. The non-Brahmin women highlighted the need for a more inclusive and intersectional approach to social progress that acknowledges the diverse experiences and struggles of different groups within society.
In reimagining a new ethic of sociality, these non-Brahmin educated women paved the way for a more comprehensive understanding of history and womanhood. They challenged the dominant narrative of their time and offered a counter-discourse that celebrated the agency, aspirations, and contributions of women from all backgrounds.
Overall, Anagha Ingole’s article highlights the significant contributions of these non-Brahmin educated women in shaping a more inclusive and diverse understanding of history and society. By challenging conventional narratives and breaking away from established concepts, these women opened up new avenues for imagining a new ethic of sociality, one that recognizes the importance of diverse voices and experiences in shaping our collective history.