Critical Concepts and Theories: Intimacy, Rights, and Desires - Assignment Example

Critical Concepts and Theories: Intimacy, Rights, and Desires According to Gupta (2014), the major reason Dalit people converted to Christianity was to free themselves from bondage and as signs of protests against the social rejections and boundaries. Hence, the author has used the case of Dalit women to bring out the intimacy, rights and desires. The researcher notes that the resistance of desire brought about numerous emancipatory likelihoods of intimate rights and desires. Hence, it is discerned that intimate as per the researchers perspective is supposed to mean close, something that the converts held dear to them. Rights mean the things that they duly saw as theirs, not to plead or beg for, but as a must have without being at the mercy of those above them in the social hierarchy. The desires were the things, in this case, rights, that they looked forward to as they sought conversion in the hope that they would be attained. Masculinity as the Site and Object of Transformation Masculinity has always been associated with males. Indeed, the author brings the aspect of masculinity as the site and object of transformation by saying that violence is associated with masculinity. Thus, in one form, it gets to a point where it powers one into thinking in many more ways, which concern the outcome and the source. Consequently, it leads to transformation of the individual after that moment of intense thinking. The author talks of Manto, who he says, on assessing the outcomes, he realizes that they have the capability to transform, not only man, but also society [Gop01]. Islamization as a State Project When Islamization as a state project is considered, no other better words to coin the concept other than using the words of Shaheed (2010) who talks of the fusion of politics and religion. The example given by the researcher is that of Pakistan, where he notes that religion was always adjoined to politics in defining the state of Pakistan. Hence, the development of Islam into a point of referenced rights for the Pakistan country is a sign of Islamization as a state project. Jamal (2005) expounds on this concept by noting that Islamization has been used by the state as a means of oppression of the Pakistani people. Which has in turn been fuelled by Westernization. Thus, it is evident that, when Islamization as a state project is talked about, it implies the actions taken by the state under the guise of Islam to control, manipulate, and govern its people, as is the case in Pakistan. Masculinization of Dalithood/Savarnization of Womanhood The idea behind masculinization of Daltihood/Sarvanization of womanhood is simple. It revolved around the liberation of women against violence. The Dalits were taken to be men and Savarna women. Hence, when it came to violence against women, the victims, who were in most cases women, were termed as Sarvana. Thus, there existed a struggle and fight between men and women, which was spearheaded by women groups that were against the violence, be it physical or sexual, directed towards women. Over time, the result was the masculinization and Savarnization of Dalithood and womanhood respectfully [Reg98]. Gender in Maoist Resistance The gender dynamics that existed in the Maoist resistance are unique. As usual, women had a minimized role to play as compared to men. Moreover, the men took up leadership positions and they were oblivious to the threat posed by a large group of united women. Nevertheless, so many women joined the Maoist resistance contrary to expectations. To explain why this was so, it could have been that by joining the Maoist resistance, women stood to gain much more than men. Hence, women were involved in all ranks of the revolution[Man04]. However, their involvement was not that conspicuous or distinct in such a manner that they formed a strong recognizable force in the resistance. However, their participation was stimulated and not an active part of women at that time. However, the women lacked a united movement in the resistance, which had an impact on the post-resistance era[Tam091]. Armed Masculinity Armed masculinity is an intriguing concept that captures the woman as a virtual man. In short, it tries to express an aggressive nature of women that is normally evident in men. As indicated by Banerjee (2006), that women attain the masculinity aspect by undertaking roles like those of a celibate warrior. Hence, when the term armed is added, the author makes use of the Indian context to denote that the armed masculinity is entrenched inside the political dogma, which sees the world as other or self, creates an association with the culture of the bodies of the women of honor, who are thought to need the security of warriors, and are masculine in nature as a sign of national honor. Thus, armed masculinity revolves around women; however, these women do not represent a feminist notion, but are part of the national project at hand. One-Third World/Two-Thirds World One-third world/two-thirds world is a term used to describe the disparities that exist, more so, when the quality of life is evaluated. Life quality gives a distinction between the majority and minority in the social class. As such, one-third/two-thirds world has been described as concept that brings to light the links and the breaks that exist between those who have and those who do not have in countries and beyond the borders of countries to include one and the other nation. Furthermore, it has been utilized to show the existence of the connection and forces in the world that set groups of people as minorities or majorities in discrete nature. The term does not consider the past or the history. It dwells on the present, illustrating the association between agencies and power[Moh03]. Thus, it is not a term that differentiates on the basis of geography, it is a term that goes beyond the person or the association between the same territory. It describes the state of people using the economic levels of the country, region, and the world. References Gop01: , (Gopal, 2001), Reg98: , (Rege, 1998), Man04: , (Manchanda, 2004), Tam091: , (Tamang, 2009), Moh03: , (Mohanty, 2003), Read More