Mausam Kumari of Rajauli Block village is one of many women who are busting period taboos and having difficult must-have conversations in villages of Bihar.
In rural Uttar Pradesh children exaggerate ‘femininity’ and ‘masculinity’ when performing gendered actions. But are things as black and white as they seem?
Our nation's flawed understanding of 'migration' and favouritism towards Hindu migrants only causes further discrimination to the Namasudra Bengali community, or to the Muslims of Bengali origin.
In Kantain, women have been relegated to private spaces while men have been allotted public spaces. The segregation of physical spaces combined with gender roles leads to gender norms.
At first glimpse into the marriage preparations of the Rabha tribe, one notices a high level of women’s participation where work/labour is concerned. However, there is a deep-rooted gendering of these roles that have been practised over time.
There is a lot we can learn as financial service providers and development practitioners from these informal mechanisms that rural women from migrant communities employ to meet their financial needs.
Women in development discourses are neglected as the usual development narrative casts its gaze evenly across a range of women, homogenises experiences and contexts, refuses to delve deeper into women’s life experiences, and is content to have counted women as participants, beneficiaries, victims, and case studies.
Women farmers are officially unrecognised even though they do 70% of the work on every acre of land.
Where is the safe space for the rural women of Rajasthan them to express their disappointment and who could they blame for the everyday violence that they face?
55 percent of persons with disabilities in Bihar do not have disability certificates, and the reasons range from tedious processes to stigma and apathy.