In the course of discussions before the seminar The Issues of Activism: the Artist and the Historian (2003)’ at the Faculty of Fine Arts, Baroda, Nilima Sheikh commented on the close relationship that the body of her work has with the concerns of the women movement in India.
In his ‘re-examination’ of inequality, Sen (1992) argues that the space of outcomes is a more appropriate space for examining inequalities rather than the space of commodities or entitlements.
The turn of the century in India saw the emergence of a newly configured public sphere dotted with the presence of women. Bombay Lahore, Calcutta and Madras at this time were spaces consciously invested in a process of modernisation.
The women movement in India since the 1980s has made for the emergence of a decisive feminist perspective in the social sciences, primarily from women scholars;
Years ago, when I was a child, my grandmother told me the story of the Queen of Jhansi. Heard in her gentle voice, by the dim light of a lantern, it did indeed seem like the most amazing fairy tale.
In the Mizol tradition orality has been a way of life since hundreds of centuries. Folktales, folksongs, nature poems, fairy tales, legends, love lores were transmitted from one generation to another verbally long before the invention of the system of writing.
In the study by Singh (2007), on women issues, he says that the political philosopher Aristotle claimed that the public and the private spheres were to be separated.