Feminist Glossary

FII's Feminist Glossary offers clear and concise definitions of key concepts, historical movements, figures central to feminism and sexual and reproductive health issues. From "intersectionality" to "patriarchy," each entry is framed in simple and accessible language to enhance your understanding of feminist discourse. Ideal for students, activists, civil society organisations, research scholars and anyone keen on exploring gender, sexuality, caste, disability and other such intersections, our glossary serves as an accessible guide to navigating the language of feminism.

The following list of terms covers words and phrases that are essential to building and expanding your knowledge of intersectional feminism. With them, you can confidently navigate your journey toward adopting and implementing feminist terms in your everyday work. Stay informed and inspired as you deepen your knowledge of the terms that shape the fight for gender justice and equity.

Bhanwari Devi, a Dalit social worker from Rajasthan, was brutally gang-raped in 1992 for opposing child marriage. Her fight for justice led to the landmark Vishaka Guidelines, which laid the foundation for India's workplace sexual harassment laws, known as The Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act, 2013. Despite systemic failures in her case, her courage ignited nationwide discourse on gender and caste-based violence. Learn more about the Bhanwari Devi case here.

The Channar Revolt (1813–1859) was a struggle led by Nadar women in Travancore (modern-day Kerala) against caste-based restrictions that barred them from covering their upper bodies. Denied the right to wear upper garments unless they converted to Christianity, these women resisted societal oppression and challenged the caste system. The movement eventually led to reforms, allowing Nadar women to dress as they wished, marking a significant moment in India's fight against caste and gender-based discrimination. Learn more about the Channar Revolt here.

Emotional labour is the often unseen and unpaid effort of managing emotions to meet social or professional expectations, typically performed by women and marginalized groups. It includes tasks like comforting others, suppressing personal feelings, and maintaining harmony in workplaces and relationships. The ability to perform emotional labour is often seen as an inherent quality of women workers, consistent with the gendered notion that women are naturally more nurturing. Learn more about Emotional Labour here.

Endometriosis is a disorder in which the tissue that makes up the uterine lining begins to grow outside of it, in regions such as the ovaries, abdominal cavity, urinary bladder, and pelvis. This extreme discomfort, combined with tissue invasion into the rectum and colon, causes constipation or diarrhoea. Sometimes growth occurs in the ovaries or fallopian tubes, resulting in sterility. Pain during sexual intercourse is caused by growth in the vagina and the uterus's posterior. Endometriosis also causes inflammation, resulting in stomach pain and bloating. Endometriosis is a disorder that frequently goes undiagnosed, subjecting menstruators to physical and mental pain. Learn more about Endometriosis here.

Female Condoms are a non-hormonal contraceptive option that provides protection against both unintended pregnancies and sexually transmitted infections (STIs), offering women greater autonomy over their reproductive health. Despite their benefits, they remain underutilized due to a lack of awareness, limited availability, and misconceptions about their effectiveness. Increasing accessibility and education on female condoms can help empower more women to take control of their contraception choices. Learn more about Female Condoms here.

The term feminist autotheory was brought into critical analysis with Fournier’s work and has been used in literary texts since the 2010s. It was used in conversations about books in which a blend of memoirs and autobiographies with theories and philosophies was touched upon. In this book, Lauren is credited with having moved the term beyond its conventional bounds to other disciplines. She argues that feminists maintained a prolonged segregation between theory and practice, life and art, work and the self. Feminist autotheory is an approach that challenges conventional methods and brings forth alternative approaches to share the experiences and struggles of those who are on the margins. In short, through her work, she repudiates a general definition of the term. Learn more about Feminist Autotheory here.

Gender-based violence is violence that targets an individual or a group of individuals based on their gender, which results in physical, sexual, or psychological harm. It is rooted in gender inequality, the abuse of power, and oppressive gender norms. Gender-based violence is a serious violation of human rights and is an issue that threatens health, life, protection, and socio-political security of individuals. In most cases, gender-based violence disproportionately affects women and other gender minorities. Learn more about Gender-based Violence here.

Gender Dysphoria is a term used to reflect the discomfort and uneasiness that may be felt by an individual due to a persistent realisation that there is a mismatch between their biological sex and their gender identity. Gender dysphoria is not a mental illness, but the discomfort or dissatisfaction caused by it may be so intense that it sometimes leads to anxiety, depression, or harmfully impacts everyday life, thus, causing mental health problems as well as other health concerns. Learn more about Gender Dysphoria here.

Gender Fluidity describes a person’s experience of gender that is not fixed. A genderfluid person’s sense of their gender identity switches over time. It can be a choice with some people experiencing fluidity between masculine and feminine identities, while others may feel entirely non-binary. It comes under the umbrella term of non-binary, which acknowledges their experience of gender identities that don’t follow the traditional understanding of genders. Learn more about Gender Fluidity here.

Gender lens investing (GLI) is investing done with gender concerns as an important factor in the decision making process. It is done in order to get to better business, social, environmental, and investment outcomes; mitigate risk; and uncover new investment opportunities, among other reasons. GLI as a strategy is increasingly being leveraged by asset managers, large institutional investors, development agencies, family foundations, and retail investors. Learn more about Gender lens Investing here.

Green disability is the emerging idea that ties disability to environmental sustainability. With over one billion people—approximately 15 percent of the global population—living with disabilities, this framework calls for their inclusion in climate action and urban planning. 80 percent of this number live in developing countries like India, where climate impacts like heatwaves and floods are common, disproportionately affecting these vulnerable groups. Learn more about Green Disability here.

The Gulabi Gang, founded by Sampat Pal Devi in 2006, is a women-led vigilante group in Uttar Pradesh, India, fighting gender-based violence, corruption, and social injustices like child marriage. Dressed in pink sarees and wielding lathis (sticks), they have grown into a network of thousands, empowering women to stand against oppression. Their activism extends to legal aid, education, and self-defense training, making them a symbol of grassroots feminist resistance. Learn more about the Gulabi Gang here.

Initially called International Working Women’s Day, it first emerged from the activities of labour movements at the turn of the twentieth century in North America and across Europe. The four United Nations women’s conferences commemorated a rallying point to build support for women’s rights and participation in the political and economic arenas. International Women’s Day then became a method to reflect on progress made, to call for change and to celebrate acts of courage and determination by ordinary women who have played an extraordinary role in the history of their countries and communities. Learn more about the history of International Women's Day here.

Intersectional Feminism as a term, was first coined by American professor Kimberle Crenshaw in the year 1989. It is the study of overlapping or intersecting social identities and related systems of oppression, domination, or discrimination. It means that women experience oppression in varying configurations and in varying degrees of intensity. Patterns of oppression are not just interrelated but are influenced by those interrelations. It challenges the dominant idea of feminism which is overtly white/upper-class/upper-caste/ableist/cis heterosexual and which fails to take into account the marginalised standpoints. Learn more about Intersectional Feminism here.

The Keezhvenmani massacre occurred on December 25, 1968, in the village of Keezhvenmani, Tamil Nadu, where 44 Dalit agricultural labourers, predominantly women and children, were killed. This atrocity was a reaction to the labourers' demands for higher wages and better working conditions from their landlords. The incident highlighted the deep-seated caste tensions in rural India and has been a significant point of discussion in Dalit discourses, though it remains underrepresented in mainstream narratives. Learn more about the Keezhvenmani Massacre here.

The 'male gaze' is a concept that prioritizes male pleasure and spectatorship, often at the expense of women and non-conforming identities. This perspective normalizes the portrayal of women's bodies to fit patriarchal standards of erotic appeal and pleasure, shaping how women are represented in media, art, and society. As a result, women are often depicted as passive objects rather than active agents, reinforcing gender hierarchies and limiting diverse narratives. Learn more about Male Gaze here.

Male Privilege refers to the unearned advantages and rights granted to men solely based on their gender, often at the expense of women and other genders. These privileges are deeply embedded in societal structures, leading to systemic disparities in employment, education, and personal safety. For instance, men may receive higher wages for the same work, face fewer restrictions on personal freedoms, and are less likely to experience gender-based violence. Recognising male privilege is essential for addressing gender inequalities and fostering a more equitable society. Learn more about Male Privilege here.

Mansplaining refers to instances where a man explains something to someone, particularly a woman, in a condescending or patronizing manner, often assuming he possesses more knowledge on the subject than the listener. This behaviour is rooted in societal norms that perpetuate male superiority, leading to the dismissal or undervaluing of women's perspectives. Mansplaining is prevalent in various settings, including workplaces and educational institutions, where it can silence women's voices and undermine their confidence. Learn more about Mansplaining here.

Manusmriti Dahan Divas marks the public burning of the Manusmriti by Dr. B.R. Ambedkar on December 25, 1927, as a rejection of caste and gender oppression encoded in the text. This act, part of the Mahad Satyagraha, symbolised the fight against Brahminical patriarchy and untouchability, advocating for equality and human dignity. The event remains relevant today as a reminder of the ongoing struggle against caste discrimination and the need for social justice. Learn more about Manusmriti Dahan Divas here.

Marital Rape refers to non-consensual sexual intercourse by a husband with his wife. In India, marital rape is not recognized as a criminal offence due to Exception 2 to Section 375 of the Indian Penal Code, which exempts sexual acts by a husband with his wife over fifteen years of age from the definition of rape. This legal stance is rooted in the notion of implied consent within marriage, implying that a wife is perpetually consenting to sexual relations with her husband. Consequently, women in abusive marriages have limited legal recourse against non-consensual sexual acts by their spouses. Advocates argue that this exception perpetuates gender-based violence and undermines women's autonomy and rights within marriage. Learn more about Marital Rape here.

Medical Abortion is a non-invasive method of terminating an early pregnancy using medications, typically a combination of mifepristone and misoprostol. This approach allows individuals to manage the process privately, often in their own homes, without the need for surgical intervention. According to the World Health Organization, medical abortion can be performed from the early stages of pregnancy up to 24 weeks, with the specific medication regimen varying depending on the gestational age. It's important to consult with a healthcare provider to ensure the procedure is appropriate and to receive guidance on its safe administration. Learn more about Medical Abortion here.

Menstrual Equity ensures that all individuals have access to affordable menstrual products, education, and facilities, enabling them to manage menstruation with dignity and without economic hardship. This concept addresses period poverty, which refers to the inability to afford menstrual products, sanitation facilities, and education about menstrual health, placing a significant burden on women and girls. Menstrual equity advocates for systemic changes to eliminate these barriers, promoting health, equality, and social justice. Learn more about Menstrual Equity here.

Misogynoir is a term coined by African-American feminist scholar Moya Bailey to describe the unique intersection of misogyny and anti-Black racism experienced by Black women. It highlights how societal biases against Black women are shaped by both their gender and race, leading to distinct forms of discrimination and prejudice. Understanding misogynoir is crucial for addressing the compounded challenges Black women face, as it underscores the need for intersectional approaches in combating both sexism and racism. Learn more about Misogynoir here.

Mother's Guilt, or "guilty mother syndrome," involves feelings of inadequacy and self-blame that mothers experience when they perceive themselves as not meeting societal expectations of motherhood. This guilt often arises from the pressure to be the primary caregiver and to prioritise their child's needs above all else. The societal expectation for mothers to embody selflessness and perfection can lead to significant emotional distress. Recognising and addressing these feelings is essential for mental well-being and for fostering a healthier parent-child relationship. Learn more about Mother's Guilt here.

The concept of the "patriarchal bargain," introduced by Turkish feminist economist Deniz Kandiyoti, explains how women conform to patriarchal structures to gain individual benefits while reinforcing systemic oppression for other women. It explains why some women, especially in familial relationships, uphold patriarchal traditions that limit their rights, as they find security or status within existing structures, often acting against other women due to societal conditioning rather than inherent hostility. This concept challenges the idea that women are naturally each other's enemies, showing instead how social conditioning shapes their actions. Learn more about Patriarchal Bargain here.

Penis envy is a theory formulated by Sigmund Freud, who proposed that young girls experience displeasure in noting they are not endowed with a penis. Freud suggested that this penis envy takes its form in a daughter’s love for her father, and her desire to give birth to a son, for those, are the closest ways for a woman to possess a penis. This theory has metabolised much controversy and critique most importantly in what it conveys about female psychology and the gender difference. Learn more about Penis Envy here.

'The personal is political' is a feminist slogan that emerged during the second wave of feminism in the late 1960s. It emphasises that personal experiences, especially those of women, are deeply influenced by political structures and societal norms. This perspective challenges the traditional separation between private and public spheres, asserting that personal issues like domestic labor, reproductive rights, and gender roles are inherently political. Learn more about 'The Personal is Political' here.

The Pink Chaddi Campaign was a 2009 protest against the right-wing extremist group Sri Ram Sena, which had attacked women in a Mangalore pub for allegedly violating Indian culture. Led by journalist Nisha Susan, the campaign used humor and non-violence by encouraging people to send pink underwear to the group’s office. This act of defiance challenged the patriarchal policing of women's behavior and highlighted the need for women's rights in public spaces. Learn more about the Pink Chaddi Campaign here.

The "pink tax" refers to the phenomenon where products and services marketed towards women are priced higher than those targeted at men, despite being essentially the same. This gender-based price discrimination results in women paying more for items such as personal care products, clothing, and even car services. This pricing disparity not only reflects societal gender biases but also contributes to the economic burden on women. Addressing the pink tax involves raising awareness and advocating for fair pricing practices across all genders. Learn more about Pink Tax here.

Often referred to as the fourth trimester – six to eight weeks after delivery, the body goes through a profound physical, emotional and social transformation, also known as the postpartum period. Despite its critical importance, this period remains grossly under-discussed, poorly supported, and widely misunderstood, even in conversations around maternal health. Bringing visibility to the postpartum period is not just a matter of better health outcomes—it is a feminist imperative. Learn more about the Postpartum Period here.

The first Pride Parade in India, the Kolkata Rainbow Pride Walk, was held on July 2, 1999, making it the oldest in South Asia. Though it initially had only around 15 participants, it marked a significant step in India's LGBTQIA+ rights movement. Over the years, Pride Parades have expanded across multiple Indian cities, growing in participation and visibility. These parades continue to be spaces for celebration, protest, and solidarity for the queer community. Learn more about the history of Pride Parades in India here.

The Revolt of 1857 saw active participation from marginalised women, whose contributions have often been overlooked in historical narratives. While elite women from ruling backgrounds are acknowledged, ordinary and middle-class women also played a crucial role, driven by resistance against colonial oppression. Many joined the movement despite societal constraints, fighting alongside men to challenge British rule. Their participation was guided by a broader consciousness rather than personal political motives, making them integral to the rebellion. Learn more about the Revolt of 1857 here.

The Self-Respect Movement, led by Periyar in Tamil Nadu, was an anti-caste, feminist movement advocating for gender and social equality. Women played a key role, protesting against Brahminical patriarchy, asserting bodily autonomy, and demanding rights like birth control and divorce. Dalit women like Annai Meenambal and Veeramal significantly shaped the movement, pushing Periyar to acknowledge caste and gender intersections. Their activism challenged oppressive structures, moving a cornerstone of intersectional feminism in India. Learn more about Self-managed Abortions here.

SEWA (Self-Employed Women’s Association) is a trade union founded by Ela Bhatt in 1972 in Ahmedabad, Gujarat, to empower women in the unorganised sector through self-reliance and full employment. With over 2 million members, SEWA supports women in small businesses, home-based industries, and manual labor, offering economic and social empowerment. It follows Gandhian principles and promotes inclusivity across caste and religion. SEWA integrates labour rights with the women’s movement, ensuring better recognition and protection for informal workers. Learn more about SEWA here.

The Strikers in Saris Grunwick dispute began on August 20, 1976, when Devshi Bhudia was dismissed from the Grunwick mail-order company in London for allegedly working too slowly. This incident prompted a walkout by several employees, including Jayaben Desai, who led a picket line three days later. The protest evolved into a two-year strike, notable for its leadership by South Asian women, challenging both labor practices and racial discrimination in Britain. Learn more about the Strikers in Saris protest here.

The Telangana People's Struggle (1946-1951) was an anti-feudal and anti-caste movement against the oppressive rule of the Nizam of Hyderabad. Women played a crucial role, challenging both caste and gender hierarchies as militant revolutionaries. They were among the first feminist labour agitators in India, advocating for socio-political reform, caste justice, and women’s freedom. The movement highlighted the agency of lower-caste and Dalit-Bahujan women in armed resistance. Learn more about the Telangana People's Struggle here.

The Vaikom Satyagraha (1924) was one of Kerala’s first organised movements against caste discrimination, challenging restrictions on marginalised communities' access to public roads near the Vaikom temple. Initiated by Dalit activist T.K. Madhavan and supported by leaders like Mahatma Gandhi, it marked a crucial step in India’s anti-untouchability movement, influencing later temple entry movements. The protest highlighted the resilience of oppressed communities in demanding equal rights. Learn more about Vaikom Satyagraha here.

The Women's Royal Indian Naval Service (WRINS) was established in January 1944 as part of the Women's Auxiliary Corps (India) during WWII to fill shore jobs. Though they were not allowed at sea, WRINS played a crucial role in clerical, technical, and military tasks, contributing significantly to India's wartime efforts. Their service highlighted gender, caste, and class inequalities while paving the way for women’s participation in post-independence India's societal roles. Learn more about the Women's Royal Indian Naval Service here.

The evolution of women’s studies in India traces its origins to the 1974 Towards Equality report, which highlighted women's distress in health, employment, and political participation. This report prompted universities to fund gender-focused research, marking the beginning of academic feminism in India, particularly through SNDT Women's University. While the term 'feminism' was initially avoided due to its Western association, the feminist ideology soon influenced academic and social discourse. Learn more about Women's Studies in India here.

FII's Feminist Glossary

Ableism

AIDS Bhedbhav Virodhi Andolan

Amenorrhoea

Anti-Arrack Movement

Aromanticism

Asexuality