minakshi rajdev | Jawaharlal Nehru University (original) (raw)

Papers by minakshi rajdev

Research paper thumbnail of Coping practices and gender relations: Rohingya refugee forced migrations from Myanmar to India

Gender, Place & Culture

Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based vio... more Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based violence have been used as weapons against Rohingya women, men, girls and boys in Myanmar for decades. Trafficking and exploitation are rife on the flight out of the country, and host states such as India present their own gendered challenges to family survival and individual coping. In this paper, we examine how some of those violent and disruptive experiences have affected gender roles for individuals and families as they have fled Myanmar (often more than once) and sought refuge in India via Bangladesh. We present new insight into the dynamic subjectivity of Rohingya women as we show how, contrary to dominant depictions of passive victimhood, many have lead family migration across borders, taken up NGO/community leadership roles, or made the best 'home' possible within the limitations of the host context. This is because personal and family agency is sensitive to transitional opportunities and threats-i.e., gender norms of home and host contexts, interactions with host communities, and trust relations with NGOs, to name a few. Crucially, these social practices and experiences are not static or linear; they span generations and sprawling geographies.

Research paper thumbnail of Janata, Lohiytoday

Janata, Lohiyatoday, 2019

Who is Firoz Khan? What is his identity in Indian society? How did he develop an interest in lear... more Who is Firoz Khan? What is his identity in Indian society? How did he develop an interest in learning the Sanskrit language? Is it because of something beyond the narrow peripheries of religion but a reason which is deeply rooted in the culture of India?

Firoz Khan, the newly appointed assistant professor in the Banaras Hindu University belongs to the Dhadhi, Hindu-Islamic community of Rajasthan. Dhadhis are traditional bards, musicians and genealogists living in northern parts of India like Punjab, Haryana, Rajasthan and Gujarat. Agricultural Hindus and tribes like Jasts, Rayaka-Rabari, Bishnoi, Khatri and Chhippas are their traditional patrons.

Research paper thumbnail of Rebel Daughters: Women and the French Revolution

Eighteenth-Century Studies, 1994

Research paper thumbnail of 'Sacred' Grounds and 'Profane' Performances: Understanding Interaction between Hindu Islamic Identities through Bhavai Plays

The Text, 2020

Splits, ruptures and reverses are the threads with which the canvas of Bhavai performative tradit... more Splits, ruptures and reverses are the threads with which the canvas of Bhavai performative tradition of Gujarat is woven and fashioned. The narrative of the play surprises spectators with its way of unfolding certain social categories in a very peculiar and dramatic manner. Performers couch meanings pertaining to social context of the spectators and even configure new dimensions with which their society is struggling. The paper tries to understand interactions between Hindu and Islamic religious identities at popular performative space which are often represented as hostile to each other in political space. It is an attempt to unfold popular understanding of cultural coexistence and religious syncretism through three Bhavai plays: Juthan no Vesh, Zhanda Zhulan no Vesh, and Chhel Batau no Vesh.

Research paper thumbnail of The Light and Shadow on Dr. Krishnakant Kadakia's Scholarship on Bhavai Performative Tradition of Gujarat

Journal of the Gujarat Research Society, 2018

Published Journal Articles / Book Chapters by minakshi rajdev

Research paper thumbnail of Coping practices and gender relations: Rohingya refugee forced migrations from Myanmar to India

Gender, Place & Culture, 2021

Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based vio... more Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based violence have been used as weapons against Rohingya women, men, girls and boys in Myanmar for decades. Trafficking and exploitation are rife on the flight out of the country, and host states such as India present their own gendered challenges to family survival and individual coping. In this paper, we examine how some of those violent and disruptive experiences have affected gender roles for individuals and families as they have fled Myanmar (often more than once) and sought refuge in India via Bangladesh. We present new insight into the dynamic subjectivity of Rohingya women as we show how, contrary to dominant depictions of passive victimhood, many have lead family migration across borders, taken up NGO/community leadership roles, or made the best 'home' possible within the limitations of the host context. This is because personal and family agency is sensitive to transitional opportunities and threats-i.e., gender norms of home and host contexts, interactions with host communities, and trust relations with NGOs, to name a few. Crucially, these social practices and experiences are not static or linear; they span generations and sprawling geographies.

Research paper thumbnail of Coping practices and gender relations: Rohingya refugee forced migrations from Myanmar to India

Gender, Place & Culture

Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based vio... more Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based violence have been used as weapons against Rohingya women, men, girls and boys in Myanmar for decades. Trafficking and exploitation are rife on the flight out of the country, and host states such as India present their own gendered challenges to family survival and individual coping. In this paper, we examine how some of those violent and disruptive experiences have affected gender roles for individuals and families as they have fled Myanmar (often more than once) and sought refuge in India via Bangladesh. We present new insight into the dynamic subjectivity of Rohingya women as we show how, contrary to dominant depictions of passive victimhood, many have lead family migration across borders, taken up NGO/community leadership roles, or made the best 'home' possible within the limitations of the host context. This is because personal and family agency is sensitive to transitional opportunities and threats-i.e., gender norms of home and host contexts, interactions with host communities, and trust relations with NGOs, to name a few. Crucially, these social practices and experiences are not static or linear; they span generations and sprawling geographies.

Research paper thumbnail of Janata, Lohiytoday

Janata, Lohiyatoday, 2019

Who is Firoz Khan? What is his identity in Indian society? How did he develop an interest in lear... more Who is Firoz Khan? What is his identity in Indian society? How did he develop an interest in learning the Sanskrit language? Is it because of something beyond the narrow peripheries of religion but a reason which is deeply rooted in the culture of India?

Firoz Khan, the newly appointed assistant professor in the Banaras Hindu University belongs to the Dhadhi, Hindu-Islamic community of Rajasthan. Dhadhis are traditional bards, musicians and genealogists living in northern parts of India like Punjab, Haryana, Rajasthan and Gujarat. Agricultural Hindus and tribes like Jasts, Rayaka-Rabari, Bishnoi, Khatri and Chhippas are their traditional patrons.

Research paper thumbnail of Rebel Daughters: Women and the French Revolution

Eighteenth-Century Studies, 1994

Research paper thumbnail of 'Sacred' Grounds and 'Profane' Performances: Understanding Interaction between Hindu Islamic Identities through Bhavai Plays

The Text, 2020

Splits, ruptures and reverses are the threads with which the canvas of Bhavai performative tradit... more Splits, ruptures and reverses are the threads with which the canvas of Bhavai performative tradition of Gujarat is woven and fashioned. The narrative of the play surprises spectators with its way of unfolding certain social categories in a very peculiar and dramatic manner. Performers couch meanings pertaining to social context of the spectators and even configure new dimensions with which their society is struggling. The paper tries to understand interactions between Hindu and Islamic religious identities at popular performative space which are often represented as hostile to each other in political space. It is an attempt to unfold popular understanding of cultural coexistence and religious syncretism through three Bhavai plays: Juthan no Vesh, Zhanda Zhulan no Vesh, and Chhel Batau no Vesh.

Research paper thumbnail of The Light and Shadow on Dr. Krishnakant Kadakia's Scholarship on Bhavai Performative Tradition of Gujarat

Journal of the Gujarat Research Society, 2018

Research paper thumbnail of Coping practices and gender relations: Rohingya refugee forced migrations from Myanmar to India

Gender, Place & Culture, 2021

Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based vio... more Rohingya experiences of displacement and refuge are heavily gendered. Sexual and gender-based violence have been used as weapons against Rohingya women, men, girls and boys in Myanmar for decades. Trafficking and exploitation are rife on the flight out of the country, and host states such as India present their own gendered challenges to family survival and individual coping. In this paper, we examine how some of those violent and disruptive experiences have affected gender roles for individuals and families as they have fled Myanmar (often more than once) and sought refuge in India via Bangladesh. We present new insight into the dynamic subjectivity of Rohingya women as we show how, contrary to dominant depictions of passive victimhood, many have lead family migration across borders, taken up NGO/community leadership roles, or made the best 'home' possible within the limitations of the host context. This is because personal and family agency is sensitive to transitional opportunities and threats-i.e., gender norms of home and host contexts, interactions with host communities, and trust relations with NGOs, to name a few. Crucially, these social practices and experiences are not static or linear; they span generations and sprawling geographies.