Madhu Kishwar has taken up a number of social justice fights in India. (Jennifer Whalen/Neon Tommy)

Madhu Kishwar, a renowned Indian feminist and social activist, was holding court at the Centre for the Study of Developing Societies. “I usually try to avoid writing for only academics,” she said. “Their ears are not usually on the ground.” 

Kishwar, 57, is a senior fellow at the CSDS, based in Delhi. She’s also the director of its Indic Studies Project and convener of a series of International Conferences on “Religions and Cultures in the Indic Civilization.”

The activist said over the last 10 years, her focus has been on a “bottom-up agenda of reforms” for India’s female population while researching “laws, liberty and livelihoods” for economic reform. 

Kishwar is currently involved in two research projects. One supports policy reformation to help Muslim women while the other looks at the livelihoods of two of the largest groups of the urban self-employed poor—street vendors and cycle rickshaw pullers. 

Kishwar said she believes she can make a difference, but the controversial nature of her work stirs up almost equal measures of support and opposition.  

Satyendra Ranjan, 49, a senior associate fellow at the CSDS, has worked with Kishwar for three decades.  He said her work has become controversial among her colleagues.  

“Her views on important issues in India have shifted in a way that upset many people,” Ranjan said. “I am not sure where this shift came from but they completely contradict the issues she used to support.”

Ranjan said Kishwar used to be concerned with the plight of the woman and the poor and working class Indian people. Now, he said, she’s moved away from those particular demographics.

Kishwar is best known for a journal titled Manushi Sangathan or Manushi, which means, woman or “a non-male person” in Hindi. Kishwar started Manushi in 1979—a “labor of love,” she said. 

The publication discusses solutions for India’s economic, political and social problems, and advocates for democratic reforms that promote social justice and strengthen human rights, especially for women. Manushi is widely read by social activists, academics, and concerned citizens, including nonresident Indians. 

“I have one foot in academia, another foot in journalism, and another in activism,” Kishwar said. “We [Manushi] do a lot of legal work including public interest litigation.  This is where we challenge outdated or idiotic laws. We are pushing for more citizen friendly, pro-poor legislation.”

Kishwar said she’s a sort of “pioneer in the industry and the mother of Indian issues.” Her work consists of building bridges by starting a dialogue between Indian government and the country’s women and poor.

Nidheesh Tyagi, digital editor of Hindi-language daily newspaper Dainik Bhaskar, said Kishwar has been successful in closing a gap between the local female population in India and the government. Tyagi said he regularly writes and edits stories about Kishwar’s work with Manushi.

“Madhu is at the forefront of women’s issues and gender politics in India,” he said.  She is one of the leading opinion makers in the area,” Tyagi said.  “People read Manushi and come to understand her point of view.”

According to Tyagi, many single women in India are migrating to urban areas to find work. He said Kishwar has helped them by articulating their plight.  

“She has made significant steps for closing cultural gaps in society. There are so many, many gaps here,” Tyagi said. “She has been very, very effective in getting groups of people talking among themselves about issues to hopefully come to an agreement.”

But not everyone agrees that Kishwar’s work is effective.  

Ranjan has a very different picture of Kishwar than the one portrayed in the media. Ranjan said although the activist was once highly regarded in the feminist and social justice communities, he questions her current status.        

“Sometime around 1990 I noticed a change in her political activities,” Ranjan said. “She started to support the rich farmers’ movement, and opposes the anti-dowry law.”
           

The bestowing of a dowry gift, often financial, was prohibited in 1961 under Indian civil law. The law makes it easier for the wife to seek redress from potential harassment by the husband's family. 

Kishwar has also been accused of fighting for the rich farmers and leaving the poor to fend for themselves when it comes to land distribution.

Ranjan said Kishwar might not agree with him, but that he’s certain others feel similarly about his colleague’s change of heart.  

For example, some have criticized Kishwar for allegedly supporting the caste system. In her defense, she said her opinions are quite nuanced.

“The real divide is between the English-speaking elite and all those who do not get access to English education,” Kishwar said. “Caste is a far less important divide, far less. It just doesn’t have any real meaning. Nobody asks me what caste I am because I speak English.”  

Ranjan said Kishwar used to be a real feminist, but is now against the ideas and values that help women. Kishwar countered that on many important issues, she has found herself differing with current feminist opinion. 

“I do not call myself a feminist,” she said, “though I am committed to the struggle for women’s rights.” 

Kishwar said the use of the term “feminist” does not tell enough about those who use it to describe themselves. It suggests support for women’s equality, but many non-”feminists” support equal rights too. In her experience, identifying as a feminist does not automatically unite those fighting for varied social justice causes.

“It is possible to be a Gandhian, a liberal, a Marxist,” she said, “and believe in women’s equality with men.”

Reach Contributor Jennifer Whalen here.