Logics of Empowerment: Development, Gender, and Governance by Aradhana Sharma

By Aradhana Sharma

Celebratory information positive factors approximately India’s thriving heart category inform simply a part of the tale of the country’s fresh financial upward push, often glossing over the three hundred million Indians who live to tell the tale the margins and fight to outlive lower than financial liberalization. How do these solid out in their country’s successes understand and reply to their place and mobilize opposed to disempowerment? In Logics of Empowerment, Aradhana Sharma takes up those questions, targeting the paintings of an cutting edge women’s application referred to as Mahila Samakhya that's half governmental and half nongovernmental and strives to empower these rural Indian girls who've been disregarded. She information the awkward ideological articulations and paradoxical results of this specific activist-cum-government organizational constitution and utilization of empowerment. Bringing much-needed specificity to the research of neoliberalism, Logics of Empowerment fosters a deeper figuring out of improvement and politics in modern India.

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Extra resources for Logics of Empowerment: Development, Gender, and Governance in Neoliberal India

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This hegemonic ideology in turn jostles with regionally and historically disparate understandings of empowerment to produce complex and uneven results. Here the meaning of empowerment is as open-ended and unpredictable as the on-the-ground effects of empowerment strategies in particular places. Not only the spatiality, but indeed the very “temporality of an assemblage is emergent. It does not always involve new forms but forms that are shifting, in formation, or at stake” (Collier and Ong 2005, 12).

They help collectivize village women and assist them in mobilizing around local problems. Each sahyogini is responsible for ten program villages and periodically meets with village sanghas separately in addition to conducting monthly meetings attended by representatives from all her program villages. The work of sahyoginis in every block is coordinated by an MS block unit or office. This office is managed by a block incharge, who arranges training sessions and block-level meetings for MS participants.

In scripting this development event as a drama, I unmask development’s positivist and mimetic logic, highlighting ethnographically its disciplinary under- and overtones. I also, however, revisit questions of subaltern agency. Unlike antidevelopment critics who assume that the real agency of marginalized people lies in rejecting development, I argue that subaltern struggles are not antidevelopment or antimodern per se; rather they repudiate dominant meanings of development and enunciate discrepant modernities.

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