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Symbolic Power of Jijabai

Symbolic Power of Jijabai

he folklore surrounding HER STORY has been appropriated by Twomen belonging to the Rashtra Sevika Samiti, one of the women’s wings of Symbolic Power of Jijabai nationalist movement in , to position themselves as subjects in a gendered nationalist history of the Folklore of Hindu Nationalist Women in India Hindu nation. Samiti women deify Jijabai as an “enlightened mother”, Kalyani Menon worthy of emulation, who fought for the Hindu nation through her son , by inculcating in him values, making sense of the world”4 and as are clearly situated within the family ideology, strength and patriotism. such it is “an expression of deep- as the guardians of Hindu nationalist th Shivaji was a 17 century Hindu rooted cultural themes.”5 Nationalist traditions, values, morals and chieftain who has now become an folklore is a powerful means through ideology whose primary icon of . Through which subjectivity is constructed for responsibility is to cultivate these stories about Jijabai, Samiti women those belonging to the nation, both ideas in their children. Sarkar contends propagate a revisionist history of the through the ideals embodied in the that for the Rashtra Sevika Samiti, Hindu state and, more importantly, stories and through the insertion of “motherhood is remarkably emptied establish a role model for women in individuals within larger historical of its customary emotional and the movement today. New recruits are trajectories, or “mythico-histories”, to affective load and is vested with a taught that they must aspire to notion of heroic political become like Jijabai, facilitating a instrumentality”. And there are many cultural and political renaissance in references to mothers who rear their India by moulding the new generation. children to die for their motherland10. While these ideas resonate with the This construction of female ideology of Hindu nationalism, the subjectivity resonates with the image stories about Jijabai can also be read of womanhood generally upheld by as “hidden transcripts”1 that contain the Hindu nationalist movement. In a challenge to the movement’s many a speech, Sadhavi Rithambara, construction of female subjectivity. a female ascetic who is an important Several scholars have suggested spokesperson for , has that the anonymity and ambiguity of claimed that Bhagat Singh’s mother folklore makes it an ideal vehicle for wept at his deathbed not because she voicing resistance to dominant power had lost her only son, but because structures and providing alternative she had no other son who could take visions of the world2. It is worth up his fight. examining not only how female There are also significant subjectivity is imagined in the folklore moments of dissonance that suggest about Jijabai, but also how these Jijabai an alternative subjectivity for Samiti women. Paola Bacchetta explains this stories suggest “alternative self borrow a term from Liisa Malkki*. dissonance by arguing that the perceptions and alternative vantage Malkki defines mythico-history as “a points on their social world”3 that process of world making” concerned ideology of the Rashtriya disrupt the constructions of gender with “the ordering and re-ordering of Swayamsevak Sangh “leaves little propagated by the nationalist social and political categories, with the space for women-actors to exist and movement as a whole. defining of self in distinction to the so the Samiti, in order to craft a Hindu Folklore is a powerful means other, with good and evil”,7 in order nationalism which women can relate through which cultural ideals are to constitute “a moral order of the to, is obliged to exit the realm of the 11 translated and disseminated. Kirin world”8. Sangh’s discourse at some points” . Narayan contends: “A story is a Tanika Sarkar9 has argued that Bacchetta argues that this ‘cognitive instrument,’ a means of women’s roles within the movement dissonance is central to

No.125 25 understanding the expansionary three virtues that the Samiti upholds guided him in his fight for Hindu power of Hindu nationalism. I suggest and impresses upon its members. The sovereignty. that it is also important to see this as first is kartitva, or the ideal of In contrast, the folklore that embodying a potential challenge to responsible administration, shapes Samiti women’s the ideology of the movement that exemplified in the figure of the Queen understanding of history projects has transformative potential. Stuart of , Ahilyabai . The Jijabai as a visionary who played an Hall asserts that “there is no necessary second is netritva, or leadership, integral role in the shaping of the correspondence between encoding exemplified in the legendary figure of Hindu nation. Many women in the and decoding” and “any already the Queen of Jhansi, Rani Lakshmibai. Samiti told me proudly how they had constituted sign is potentially The third is the ideal of matritva, or managed to convince the government transformable into more than one enlightened motherhood, as to put out a postage stamp featuring 12 connotative configuration” . The exemplified in the figure of Jijabai. Jijabai holding a young Shivaji in her symbolic power of Jijabai resides in Jijabai is considered a model mother arms. When I went to meet Payal Gupta her multivocality because even as she because she taught her son Shivaji in the Samiti karyalaya (office) in represents the “space for women- all the proper Hindu values and West Delhi, which was also her home, actors” in her traditional role as a inspired him to fight against the I noticed that on the wall near the mother, she also embodies a challenge oppression of by Muslim entrance there was a shelf with to the constructions of gender by the rulers. pictures of gods and Mausiji movement. There has been very little (Jwakshmibai Kelkar, the founder of I am not arguing that Samiti scholarship on Jijabai and most the Samiti) and also a picture of the women have intentionally coded these references to her are contained within stamp of Jijabai with Shivaji as a child. stories with transgressive messages, larger histories about her son, Shivaji, Aparna Sharma, a woman in her 50s or for that matter that the women did who is projected not only as the first who is one of the leaders of the Delhi in fact read transgressive messages into them. Following Victor Turner, I freedom fighter against Muslim rule, Samiti, told me with pride in her voice suggest that we should think of these but also as the founder of the Hindu that Vajpayee himself had attended the stories as containing within them an nation in India. Hindu nationalist function organised by the Samiti to alternative vision that has the histories tend to focus on the launch the stamp. potential to transform13. As Bachetta accomplishments of Shivaji and This privileging of Jijabai by the has pointed out, the intention may usually simply mention Jijabai as a Samiti must be juxtaposed against the simply have been to create a history woman with a vision who taught supremacy accorded to Shivaji by the that women could use to define their Shivaji the right values that later movement and actually in almost all own roles in the movement. My Hindu nationalist accounts of purpose is to suggest, following history. A story about the birth of Mankekar, that we must not Jijabai’s resolve suggests that, assume that audiences according to the Samiti, she was “unproblematically accept the the leader of both the men and the subject positions created by women of her time: dominant ideologies” but, rather, Jijabai was Chatrapati Maharaj we must pay attention to the Shivaji’s mother. She was born in “fissures intrinsic to hegemonic 1597. Since childhood Jijabai saw discourses”14. As Mankekar the atrocities committed by argues, responses of viewers to Mughals against Hindus, their texts such as television or, in my temples and Hindu women. She case, folklore, “are refracted by saw screaming women being the discursive contexts in which abducted during the day. One day they live” and are thus always during her childhood she was “negotiated readings” shaped by standing on the terrace with a local conditions15. female friend (saheli). She saw a Three Virtues for Women man urinating on the wall of the According to Payal Gupta, a temple. She became very 29-year-old woman who has angry. She complained about this devoted her life to the Hindu Shivaji to her family. But everyone nationalist movement, there are remained silent. An elderly person

26 MANUSHI said: “Daughter, he is a Muslim. larger statement about what she saw Nizam passed by and took a fancy to He is a government worker. We as the humiliation of Hindus at the either of them, they would be whisked cannot say anything to him.” Her hands of Muslims throughout off to the harem where he already had soft heart was filled with distress history—a juxtaposition that makes a hundred other women whom he was seeing all this and she wondered the connection between folklore and now bored with. They immediately whose victory are these Hindus Hindu nationalist versions of history went and hid. Neera added, “When struggling for? Why couldn’t this abundantly clear. An important part Patel chased the Nizam out of event show them the way to of this historical narrative is the there in 1953, they found about 400 independence? Who would projection of Muslims as sexual women in the harem.” Neera motivate them? Nobody was predators, a theme that is recurrent in continued that the Nizam was not the prepared to give her the answers the stories about Jijabai, as well as only one who was like this. She said to her questions.16 other Hindu nationalist folklore about that even , who everyone In this story Jijabai stands alone historical figures such as Akbar, the praises, used to hold a as the visionary who must teach . Neera Gupta (market) for women only and would others to respect themselves and fight also told me the following tales in the pick anyone he wanted. He, too, had against the Mughals. The Hindus in context of a conversation about why several women in his harem. This the story are presented as weak and cowardly because of their silence, while Jijabai is constructed as the self- conscious agent who must take matters into her own hands, a theme that is critical to the Samiti’s own interpretation of self. Several members of the Samiti asserted that the existence of violence against women today testifies to the fact that men cannot defend women effectively and that women must learn to defend themselves, by increasing their physical strength and also by ensuring that they help promote the right values in their families and purdah (veiling) is more common for story was elaborated in much greater change the nature of society. As an women in North India than in the detail by a Sadhavi during a boudhik elderly pracharika of the Samiti called South. She said that the reason for session at a three day Samiti training Taiji by other members told me, the this among both Hindus and Muslims camp for girls between the ages of change must start at home, with what is that North India was always at battle about 12 to 18 years that I attended in a mother teaches her child. against the Muslims. She said that New Delhi at the end of December Projection of Muslims because Muslim men would just take 1999. The Sadhavi said: In this tale, the alleged barbarity off with “whatever pretty woman they “The Meena Bazaar was only of Muslims is codified in the act of saw wandering around”, purdah had for women. A rule made by Akbar. urinating on the wall of a temple, and to be strictly maintained. She narrated He used to dress himself and his in the claim that they committed how once, when she was a young girl, courtiers as women and go and atrocities not only against Hindus in she had gone with her mother to visit then try to trick the women into general, but against women in Hyderabad, before Partition in the going with him. Once while this particular. This image articulates early 1940s. They had gone to the was going on, Rana Pratap’s niece widespread Hindu nationalist market when suddenly they noticed was there and Akbar managed to constructions of the relationship that people had begun rushing get her to follow him. However, she between Hindus and Muslims around and closing shop windows. was too clever for him. Kiranmayi throughout history17. They asked someone why this was attacked him with a dagger like Neera Gupta, an elderly woman happening and he said, “the Nizam is with one foot on his chest. who is one of the leaders of the Samiti, coming.” Then someone told them to Akbar begged for forgiveness told me this story in the context of a get off the streets saying that if the calling her ‘Ma’. She forgave him,

No.125 27 but made him promise to stop the governor. Then they came to Dilli. to free mothers and sisters from Meena Bazaar” (interview Appealed to . He these atrocities and take 26.12.99) refused. So the small child of revenge19. Versions of this story were also hardly ten or eleven years was In this story, the horrors of related by two men of the Vishwa executed openly, publicly. No one Muslim rule are constructed upon the Hindu Parishad. Aditya Sharma, a was better in that regard. territory of the female body, senior member of the Delhi VHP who Everybody was bad. Both these signalling a trend seen in India20 and is in charge of overseeing the religions— and other parts of the world,21 wherein activities of , informed Christianity—are basically nationalist discourses are articulated me that all the Muslim kings engaged political religions. Hindus have through gendered imagery in which in forcible conversions and committed never gone with the Veda in one women become the pre-eminent atrocities on Hindu women. He said hand and sword in the other. By symbols of nationalist identity and that even Akbar, who is and large they have not fought honour. As several scholars have considered “broadminded”, organised any wars outside their own argued,22 it is through gendered a monthly Meena Bazaar. When I region, (interview 30.11.99). imagery that both the violations of asked him what this was he said: On the Bodies of Women national honour, as well as the need Meena Bazaar is a sort of to avenge that honour, are articulated. monthly haat (market). So every I quote at length from my interview In this tale, Shivaji is presented as month, all beautiful Hindu ladies with Aditya Sharma because his words lacking the courage to even listen to were made to visit that haat. Akbar provide an insight into Hindu these stories about the plight of Hindu used to choose out of them. And nationalist understandings of history women. Again it is Jijabai, through her those most beautiful ladies were as told in a series of vignettes about ability to bear the pain and burden of forced to become part of the various . These stories are these stories, who must guide her son harem. Once Akbar tried to molest part of the broader context in which to rightful action. Also key is the idea a Rajputani. He, in some veiled the stories about Jijabai must be that these women were family. It is way, took her into a corner. And situated. In these stories, Muslims are Shivaji’s father’s sister who is carried when she came to know that it was both unjust and cruel rulers as well as off by the Muslims. Akbar, she attacked him, pinned sexual predators who lust after and The horror of the event is him down, took her kataar wrong Hindu women. Many of these personal, not simply part of a more (dagger) out and was going to kill stories locate the conflict between anonymous historical record. This him when he begged her mercy Hindus and Musluns on the bodies personalisation of history is and told her, ‘you are my mother’. of Hindu women and suggest, as does something I heard time and again in That is the story. A well known the following tale about Jijabai and different contexts from different one. Kavi (poet) Dinkar has drafted Shivaji, that, to quote another tale, “A people when I asked them what it into a long poem. So none of woman is like a mother; to dishonour motivated either them, or others, to 18 them was at all tolerant. It was only her is to dishonour the nation.” join this movement. Urvashi Gupta, a a difference of degree. One day a singer was telling woman in her 50s who is a member of Aurangazeb was a bigot of the the story of the brave Rani Matri and Durga Vahini23, highest degree, but others were Padmini through his songs. In the told me in a passionate tone: also not much better. Some middle of the story Shivaji got up During the partition of India, difference of degree was definitely to leave, so his mother asked him the atrocities committed against there. In Shah Jahan’s time, there the reason why he was leaving. Hindus were terrible. Husbands is this episode of Haqikat. He was Shivaji said that he found himself and fathers were forced to watch a small child. He was asked incapable of listening to the as their wives, daughters and to.become a Muslim, and when he horror of the event. His mother mothers were raped in front of refused, he was executed in replied that the Muslims carried them and the pretty ones were just Lahore. I am fortunate enough to away his own aunt (bua) and that carried off. Women were maimed be an original resident of his in this country mothers and and their breasts were cut off in locality. He belonged to Sialkot sisters are constantly bearing front of their husbands, brothers, and his home is still there. Was these atrocities, whereas “you fathers and sons. It is people who there, now I don’t know. His can’t even listen to them?” In this remember this history that have parents appealed to the provincial way, his mother inspired Shivaji become members of the VHP.

28 MANUSHI There are many people who have between Jijabai and her father, Sardar was voicing her defiance joined the VHP because their- Lakhuji Jadhavrao: (hunkar) she looked like a vision families were directly affected by Lakhuji Jahdavrao Sardar was of Durga mata. Jadhavrao saw no this history (interview 22.11.99). the first army commander to reason to remain there and moved Personalised History receive a post in the Nizam’s away.25 empire. Jijabai was married to This story powerfully evokes the The personalisation of historical Shahji, the son of Maaloji. Shahji patrilineal ideology that is central to narrative becomes a powerful tool and Jadhavrao did not get along. Hindu nationalist constructions of the through which folklore is both 26 legitimised as well as shrouded in an Jadhavrao was aligned with the national community in which a aura of factuality. The stories are Mughals while Shahji was aligned woman’s connection to her natal 27 powerful because they reinterpret with the Marathas. One day Jijabai home is severed upon marriage . events, experiences, and figures that was captured by the Mughals. Sarah Lamb argues that while this already lurk in the pools of collective Now she was in her father’s severance may be ideologically memory, as part of Hindu nationalist captivity. Jijabai was about to critical to patrilineal discourses, in “mythico-histories”24. These are an become a mother. Upon seeing his practice people do indeed maintain 28 intricate tapestry of common daughter’s condition, Jadhavrao these ties with their natal homes. In knowledge with Hindu nationalist said: “Daughter, why are you this story, calling on patrilineal elaborations. The stories about Jijabai discourses of kinship, Jijabai’s may have been conceived by Hindu rejection of Muslim rule is nationalist ideologues, but they build metaphorically conveyed through her on an already existing rejection of all the values, arid ties to idealisation of motherhood through her natal home. She asserts that all the figure of Jijabai. It is common ties with her father’s house, and the knowledge that Shivaji fought the values therein, were broken on the day Muslim rulers, though the elaboration that she was married. Now she of that “fact” into a specifically Hindu belongs to her husband’s family and nationalist construction of Shivaji as has adopted their values, particularly a “freedom fighter” struggling to free their vision of Maratha sovereignty the Hindu “nation” from Muslim that, as a good wife and virtuous “despots” may not be factually daughter-in-law, she too must share. correct. Additionally, discursive Significantly, in this version of the putting yourself through so much devices like the provision of exact story, Jijabai’s heroism is conveyed suffering? Let us immediately go dates, the year of Jijabai’s birth, or through her staunch defence of her to my house in Sindhkhed and I events like the Partition, or commonly husband’s family and her rejection of will make arrangements for a known historical figures such as the comforts of her father’s home for nursemaid.” Akbar or Shivaji, also contribute to the austerities required by her Jijabai was a brave wife. How the aura of factuality that is conveyed commitment to the values and could she accept such a solution? through these stories. Particularly for struggles of her husband’s home. Her She fearlessly replied to her father: those who may not have an alternative father’s immorality is conveyed “You want to take revenge on the perspective on history, these stories through his own commitment to the family. I am standing here become a convincing vision of the Muslim rulers that enables him to walk before you; why don’t you take past and the relationship between away from his daughter and allow her revenge on me? Since the day of Hindus and Muslims through history. to experience the hardships of prison my marriage, when I became a part despite the fact that she is pregnant. The Fiercely Loyal Wife of the Bhonsle family, my ties with Of great significance is Jijabai’s The stories powerfully articulate your family have ended. I am a transformation into a vision of the the Samiti’s constructions of women’s brave wife of the Bhonsle family. I Goddess Durga, the embodiment of roles within the family. Jijabai love the bread (roti) that I receive shakti, or female power. represents the model wife whose at my husband’s house, more than loyalty is to her husband’s patrilineage those cooked in your house as Women as Goddesses and the values it upholds. This is well as more than all the diamonds This again resonates with the eloquently conveyed in the following and pearls at your house. I will not Hindu nationalist ideal expressed by story describing an encounter go to your house.” When Jijabai both men and women that virtuous

No.125 29 Hindu women are like goddesses. , with his permission, she The one in question celebrating According to Sadhavi Rithambara, moved to and lived under the the legacy of Shivaji is Hindu “God has given a mother such an guardianship of Dadaji Khond Dev Samrajaya Dinotsav, or the festival elevated position. When people say, because she felt that the luxurious celebrating the establishment of the Sadhaviji do something for women so lifestyle in Bangalore would not be Hindu empire. that they can even get ahead of men, conducive to building Shivaji’s moral The section begins by describing I say, you are fools for putting women and physical strength. Jijabai’s the socio-political context in which on the same plane as men when they shaping of Shivaji’s character began Shivaji rose to power, detailing the various atrocities of Muslim rule that have been given a place that is even when he was still in her womb, as are the cornerstones of Hindutva higher than that of gods.”29 suggested in the following histories. It discusses how people had In a recent paper, Susan Wadley description of Shivaji’s birth: given up practicing their religion and provides an interesting discussion The pregnant Jijabai prayed to culture and had forgotten their gods about the qualitative differences the eternal Ma to give her and had accepted foreign rule. Then between the shakti of Durga and , a good (suputra) son. On April it makes a comparison between that which suggests that while Durga 10, 1627, in fort, the historical period and the current state often represents heroic, virtuous (pratipalak) protector of cows of affairs in India saying: “Even today power that is restrained, Kali often and , the founder of the we are in the same state”, and then represents uncontrolled and often Hindu (rajya) nation, the great bemoans the fact that “Hindus have destructive power.30 The fact that the king Shivaji was born. Even when begun sending out new year’s cards Samiti has equated Jijabai with the he was in her womb, Jijamata in January, and that on a child’s more domesticated version of shakti taught Shivaji. Her objective was birthday even Hindus cut a cake and exemplified by Durga is perhaps that this boy must become the the inivitation cards are now printed significant given the context of Hindu protector of cows and Brahmins in English and not in our mother nationalist discourse where women’s and the motivating force of the tongue.”33 Then it points out how “in energies, anger, power and sexuality Hindu rashtra. For this reason she just such terribly hopeless are always harnessed for the made sure that there was a proper circumstances”, Shivaji established 34 production and reproduction of the (sanskarprad) cultural his strong and independent nation. nation. environment in the house, The next sentence directs us to spend some time thinking about how Enlightened Motherhood conducive to the young Shivaji’s character formation even while he Shivaji’s success was possible. After this the vignettes start. The Jijabai is a model of enlightened was still in her womb.31 motherhood—a virtue that the Samiti very first story contrasts with the would like all its members to aspire to. Men’s vs Women’s Version Samiti version of the same event. In Neera Gupta explained this to me Jijabai’s legacy was not simply to the RSS account, Shivaji, realising the saying that the Samiti’s goal was to teach her son the Hindu values that gravity of the social situation when organise Hindu women and teach would inspire him to become a great he is only 11 years old, organises his them the values of their own culture leader and king. Most Hindu friends for the cause of Hindutva. In so that they could pass these on to nationalist versions of history the Samiti version of this event, it is construct Shivaji as the paradigmatic their children. As several women told Jijabai who realises that this battle for national hero, radiating courage, Hindutva cannot be fought alone and me, women must model their lives on strength and righteous commitment therefore trains not only the young Jijabai and just as Jijabai taught her to the Hindu nation. If any mention of Shivaji, but also his young friends in son the values and courage to fight Jijabai is made, it is simply to say that the values of Hindu sovereignty and for Hindu sovereignty, they too must she was a good mother who taught in the arts of war. Below I quote at teach their children these values. As him the right values. length from the RSS shakha guide to one story explicitly states, these are The story presented in the RSS illustrate the qualitative difference values embodied in the great Hindu guide about Shivaji is quite different between the Samiti’s and the RSS epics, the and the from the image portrayed in the Samiti versions of the same event—the . Jijabai went to great accounts and in fact does not even killing of by Shivaji. lengths to ensure that Shivaji grew mention Jijabai. The various vignettes All of trembled up in an environment conducive to about Shivaji are found in a pamphlet with fear because of Afzal Khan’s building his character. Although called Sangh Utsav,32or festivals record of atrocities and the Shahji, her husband, lived in celebrated by the Sangh. strength of his army. Having taken

30 MANUSHI the vow to capture Shivaji alive, Afzal Khan left with a great army. The temples that fell along his path were being destroyed. Even the god of Shivaji’s lineage, Tulja Bhavani’s temple was demolished by Afzal Khan. There was lamentation from all directions. In that terrible situation Shivaji’s far-sightedness came to use. He took his small army and made his base in the impenetrable and impassable fort at Pratapgarh. There he waited for his enemy to come to him because he did not want to fight his enemy’s grand army on the battleground with his own small army. Shivaji waited for the appropriate time with great calm and strength. Afzal Khan saw that Shivaji was not coming out of the fort. Was it possible that he was afraid? Afzal Khan brought his great army through the impassable mountainous jungle with a view to surrounding the fort. Shivaji wanted just this, that Afzal Khan should leave the battleground and enter the mountainous jungle. According to his plan Shivaji baited Khan by talking about reconciliation. He suggested, “I want to come to some compromise with you. I am willing to come with you to your king. I will even be willing to serve your king”. With the help of these lures Shivaji was able to get Afzal The story goes on to describe how Once Shivaji and Jijamata were Khan to agree to a place and time this incident gave Shivaji international playing chausar (chess). Shivaji for a meeting. Afzal Khan was fame and how people began to consider asked, “What are the terms for very strong and very proud. He him even greater than Napoleon, Julius victory?” Through the window thought that he was catching Caesar and Hannibal.36 Samiti Jijamata pointed to the green flag Shivaji in his net. That is why he accounts differ radically from this view fluttering atop the fort at Kondana agreed to all the conditions and because they suggest that it was Jijabai and said, “On my victory the came to meet Shivaji. Even then and not Shivaji who was responsible colour of that flag should change”. And Shivaji did fulfil these Afzal Khan had some doubts in for the birth of the Hindu nation. Jijabai his mind, but Shivaji had complete inspiring terms for victory.37 not only inspired Shivaji in his faith in his own victory. Afzal This story was told during a shakha struggle, she guided him every step of Khan was killed and his grand (branch meeting) in Sultanpuri, one of the way to victory through her brilliant army was also destroyed. Shivaji the new resettlement colonies on the gained an unprecedented victory strategising and unfailing commitment. outskirts of North-West Delhi. The and at the same time attained great This sentiment is powerfully conveyed colony is mainly occupied by people respect.35 in the following story: of the formally untouchable Balmiki

No.125 31 caste who had been resettled from cultural icon in contrast to the Hindu slums in central Delhi in one of the nationalist construction of Shivaji as Reference various attempts to “clean-up” the our archetypal cultural hero. Samiti city during the Asian Games in the folklore portrays Shivaji almost as a 1 Scott, James. 1990. Domination and early eighties. This shakha was the pawn in Jijabai’s strategic victory over the Arts of Resistance: Hidden first attempt of the Samiti to assert a the Muslims. Men in general are Transcripts. New Haven: Yale presence in this colony. portrayed as weak, immoral or fickle. University Press. The fact that communities are While Jijabai’s father is clearly both coded by colour rather than religious 2 See Susan Wadley. 1994. Struggling with weak and immoral, Shivaji is affiliation, (saffron for Hindu and Destiny in Karimpur, 1925-1984. represented as vacillating in his green for Muslim) is particularly Ber-keley: University of California commitment to the fight for the Hindu Press; Gloria Goodwin Raheja and Ann significant because this is a new audience with uncertain political nation. And in the many “moments of Grodzins Gold. 1994. Listen to the affiliation. In the printed version, this trial” it is Jijabai, not Shivaji, who Heron’s Words: Reimagining Gender story is part of a much larger story preserves those vulnerable incipient and Kinship in North India. Berkeley: where the protagonists are named. It “coals of self rule” through her University of California Press; and Ann is significant that Aparna Sharma, who cunning strategy and exemplary Grodzins Gold and Bhoju Ram Gujar. Forthcoming. In the Time of Trees and told this story to the women of commitment. Sorrows: Nature, Power and Memory Sultanpuri, chose this story rather Resisting Within Tradition in Rajasthan. Durham: Duke University than any other, perhaps more Gloria Goodwin Raheja asserts Press. powerful, story about Jijabai’s role in that “resistance and tradition may not Shivaji’s life. Aparna’s version of the 3 Gloria Goodwin Raheja. 1994. 39 story is as follows: be at odds with each other”. In the “Intro-duction: Gender Representation One day when Shivaji was a Samiti, stories about Jijabai are used and the Problem of Language and boy, he was sitting with his mother. to convey constructions of women’s Resistance in India.” Raheja and Gold From where they were sitting they subjectivity that restrict their agency Editors. Listen to the Heron’s Words. could see a hill upon which was to their roles as mothers and suggest Page 2. flying a green flag. His mother said that it is through their sons that their 4 Kirin Narayan. 1989. Storytellers, Saints, to Shivaji that when he grew up aspirations are most fully realised and and Scoundrels: Folk Narrative in Hindu he would have to fight so that the their contribution becomes most Religious Teaching. Philadelphia: flag on top of the hill would be meaningful. This construction of Uni-versity of Pennsylvania Press. Page our saffron flag and not the green female subjectivity resonates with 100. flag of the foreigner’s raj. widespread Hindu nationalist 5 Ibid. Page 99. Now to get back to the printed constructions of women’s 6 Liisa Malkki. 1995. Purity and Exile: version, the story continues: subjectivity. However, even as it Violence, Memory, and National Jijabai not only inspired reinstates these “traditional” Cosmol-ogy Among Hutu Refugees in Shivaji but she also gave him constructions of womanhood, the Tanzania. Chicago and London: lessons about strategy. When folklore about Jijabai also provides an University of Chi-cago Press. Afzal Khan attacked Shivaji with alternative vision of gender. In this 7 Ibid. Page 55. a large army, then Jijabai advised representation men are portrayed as him that Afzal Khan would not 8 Ibid. Pages 55-6 original emphasis. weak and lacking commitment, while fight by the rules because Jijabai 9 Tanika Sarkar. 1995. “Heroic Women, could not forget that Afzal Khan women, as in the case of Jijabai, are Mother Goddesses: Family and had killed by fraud. It is depicted as the true agents of history. Organisation in Hindutva Politics.” by following the advice of mother Thus, even as it endorses the Sarkar, T. and Butalia, U. Eds. Women Jija that Shivaji killed a powerful revisionist history of the Hindu and the Hindu Right. New Delhi: Kali enemy like Afzal Khan. In this way nationalist movement and appears to for Women; and Tanika Sarkar. 1999. many moments of trial occurred, propagate the ideals of subjectivity “Woman, Community, and Nation: A but Jijamata did not allow any of upheld by the movement at large, the Historical Trajectory for Hindu Identity these moments to put out the folklore on Jijabai contains within it a Politics.” Jeffery, P. and Basu, A. Eds. coals of self-rule.38 challenge to the movement’s Resisting the Sacred and the Secular: In these stories it is Jijabai, not construction of both male and female Women’s Activism and Politicised Shivaji, who is constructed as the self view. Reli-gion in South Asia. New Delhi: Kali

32 MANUSHI for Women. MacMillan. Umad Padti Hain.” Hindu Chetna, 10 Sarkar. 1995. “Heroic Women and Mother 22 See Agarwal, Ibid, and Mazumdar, Ibid. Sep-tember 1-15, 1999. Page 52. Goddesses”. Ibid. Page 188. 23 Both Matri Shakti and Durga Vahini are 30 Susan Wadley. 2001. “Women Magicians, 11 Paola Bacchetta. 1996. “Hindu women’s wings of the Hindu nationalist Powerful Goddesses, and Nath in the Nation-alist Women as Ideologues: The movement which are affiliated with the North Indian Oral Epic Dhola.” Sangh, the Samiti and Differential Concepts Vishwa Hindyu Parishad. Matri Shakti is Un-published paper presented at the School of the Hindu Nation.” Jayawardena, K. for older married women while Durga for Oriental and African Studies, Lon-don. and de Alwis, M. Eds. Embodied Violence: Vahini is for younger women and girls. February 2001. Communalising Women’s Sexuality in 24 Malkki. Ibid. Page 55. 31 Rashtra Sevika Samiti 1999a. Ibid. Page South Asia. New Delhi: Kali for Women. 7. 25 Rashtra Sevika Samiti 1999b. Jijabai - Page 127. Ek Vir Patni. Boudhik Pustak. Rashtra 32 Rashtriya Swayamsevak Sangh. 1999. 12 Stuart Hall. 1980. “Encoding/decoding.” Sevika Samiti, Uttaranchal. Pages 13- Sangh Utsav. New Delhi: Suruchi Hall et al Editors. Culture, Media, 14. Prakashan. Lan-guage: Working Papers in Cultural 26 See Amrita Basu. 1995. “Feminism 33 Ibid. Page 32. Stud-ies, 1972-79. London: Hutchinson. in-verted: The Gendered Imagery and Real 34 Ibid. Pages 135, 134. Women of Hindu Nationalism”. Sarkar, 35 Ibid. Pages 33-34. 13 Victor Turner. 1969. The Ritual Process. T. And Butalia, U. Eds. Women and the 36 Ibid. Page 35. New York: Aldine. Hindu Right: Collection of Essays. New 14 Purnima Mankekar. 1999. Screening Delhi: Kali for Women; and Tanika 37 Rashtra Sevika Samiti 1999a. Ibid. Page Culture, Viewing Politics: An Ethnogra- Sarkar. 1995. Ibid. 8. phy of Television, Womanhood and 27 See Sarah Lamb. 2000. White Saris and 38 Rashtra Sevika Samiti 1999a. Ibid. Pages Na-tion in Postcolonial India. Durham: Sweet Mangoes: Gender, Ageing and the 8-9. Duke University Press. Page 255. Body in North India. Berkeley: Univer-sity 39 Gloria Goodwin Raheja. 1994. 15 Ibid. Pages 253, 254. of California Press. “Intro-duction: Gender Representation and 16 Rashtra Sevika Samiti 1999a. Matritva 28 Ibid. Pages 209-210. the Problem of Language and Resistance in India.” Raheja and Gold Editors. Listen ka Aadarsh Jijamata. Boudhik Pustak 29 Sadhavi Rithambara. 1999. “‘Ma’ Shabd to the Heron’s Words. Ibid. Page 25. (January, February, March 1999). Rashtra ka Ucharan se hi Hriday Main Vatsalya Sevika Samiti, Uttaranchal. Page 7. 17 See Purshottam Agarwal. 1995. “, An Appeal To Our Subscribers Sarvarkar and Draupadi: Legitimizing Rape as a Political Weapon”. Sarkar, T. A lot of copies of MANUSHI get lost or stolen in the mail. We appeal And Butalia, U. Eds. Women and the to you to let us know if your copy of MANUSHI is not reaching you. A Hindu Right: ACollection of Essays. New Delhi: Kali for Women. sure sign that you didn’t receive an issue due to you is when your 18 Rashtra Sevika Samiti 1999a. Ibid. Page subscription skips one or more numbers - for example, if you get 8. MANUSHI 123 and 125 but not MANUSHI 124. 19 Ibid. 20 See Partha Chatterjee 1989. It is very important to us that you stay closely connected with “Colonial-ism, nationalism, and colonized MANUSHI and do not miss any issue. Therefore, we make it a point women: the contest in India”. American Eth-nologist Vol. 16 (4); and Sucheta to send duplicate copies when a subscriber writes to let us know Mazumdar 1994. “Moving away from a about copies not received. However, we can send duplicate copies secular vision? Women, nation and the construction of Hindu India”. Identity only if you let us know within one month of the succeeding issue Politics and Women: Cultural Reassertions number. and Feminisms in Interna-tional Perspective, ed. Valentine Mogadham. Please help us to reach you with every University of Minnesota Press. 21 Yuval Davis, N. and Anthias, F. 1989. issue. Woman-Nation-State. New York:

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