I would say that most of the people in my life would call me a feminist. While that holds several connotations, a feminist is someone who believes in equality between men and women. You may be surprised to know, I think my feminism stems from my Indian heritage and background.
Growing up as Indian girls, most of us are, at some point or another, told to learn to take on the responsibilities of the household. It could be in overt ways, with parents saying, “How will you find a husband if you don’t know how to cook,” or in more subtle ways, “Beta, that dessert you made was so tasty, why don’t you try cooking more food?” Either way, it is instilled in us that it is our job to handle the upkeep of the house. For most of my life, I fought these standards.
Often times, aunties and uncles forget to ask how our studies are going and what our future dreams consist of. These questions are perpetuated by years of economic-constraints, long family traditions and society at large. Because of the strong conservative view our culture has on specific gender roles, I have to constantly counter these beliefs; thus, I go on diatribes about equality, shy away from kitchen duties and make a statement every time I do some sort of household chore. More so, I am usually a pain in the ass to have around the house.
When it comes to relationships and marriages, I strongly believe men and women should have equal roles—be it cooking, cleaning, taking care of the children, etc.
Being a strong independent woman is ingrained in me, but I have a small problem and it may come off as hypocritical. While I have a number of feminist values, I still enjoy chivalry. BLAH!
It is probably one of the most frustrating things, because I feel like I am enjoying something that I shouldn’t be allowed to.
So what if I like to have a man offer to carry my heavy load? Some may argue that men are generally physically stronger so it is more practical for them to carry our bags. I think it is a thoughtful gesture when a guy opens the door for me, which requires no brute strength (unless, it is windy, I guess).
This puts me in an interesting bind, one I am sure many women find themselves in. Don’t act like you didn’t feel relieved when that nice man carried your suitcase up the long staircase at the station while you were traveling in heels on a business trip?
I want to be a feminist and seek equality, but how can I do that if I expect a man to pay for dinner (especially on the first date), open my side of the car door or let me out of the elevator first?
As a friend of mine would say, I feel this way “because I have lady parts.”
I suppose the question is: can I truly be a feminist if I enjoy chivalry and want it to continuously be a part of my life?
Every part of me wants to say, “yes, of course I am a feminist.” I mean, I have been my whole life, even when the term wasn’t as popular as it is today. It’s so popular even Indian-American comedian and actor Aziz Ansari recently spoke about being a feminist on The Late Show with David Letterman.
Ansari said, “You’re a feminist if you go to a Jay-Z and Beyoncé concert and you’re not like, ‘I feel like Beyoncé should get 23 percent less money than Jay-Z.”
I too support the youngest-ever Nobel Peace Prize recipient Malala Yousafzai‘s fight for the right to education and Bollywood actress Deepika Padukone‘s Twitter-battle against the Times of India’s obsession with showing off her cleavage. I also support Parineeti Chopra‘s recent plea to teach men about women’s menstrual health.
Yet, there is this stupid, tiny, righteous part of me that screams hypocrisy in liking chivalry.
At the very core of it, chivalry is placing certain expectations on men that are not applicable to women; thus creating inequality and negating my definition of feminism.
Having said that, I find myself stuck and stubborn, unwilling to let either of them go. Quite frankly, I would like to have my cake and eat it too.
At first, I was fine with my state of hypocrisy. Then after much contemplation, I decided I was ready to stop calling myself a feminist, because I like chivalry too. But when most of my views match those of a feminist, (i.e. equal pay, reproductive rights, disregard for gender-specific roles) I refuse to relinquish the title of a feminist.
I guess the point of writing this piece is not to argue whether or not I am a feminist, but rather to shed light on a society that battles the notion of feminism v. chivalry. I know I fall somewhere on the spectrum of feminism, just not sure exactly where.
Do we surrender our pickets in front of bigots, our right to vote and give-in to every gender specific role to keep chivalry? Or can men continue to do nice things for strong, independent women, who want to have it all; and yes, that means: have our cake and eat it too.
January 16, 2023January 16, 2023 6min readBy Sejal Sehmi
I was a mere 14-year old on the fateful night of 22 April 1993. The night that witnessed black teenager Stephen Lawrence brutally murdered in a racially motivated attack as he waited for a bus. The night that cemented my fear, that the colour of my skin does matter. The same night that confirmed my indifference as a British Asian in the United Kingdom — were we really united? Fast forward to May 25 2020, the murder of African-American George Floyd by a white policeman was the turning point for British Asian author and my lovely friend, Shweta Aggarwal to finally break her silence and narrate her story of colourism, in her new book, “The Black Rose.”
Aggarwal’s gripping memoir emits so many emotions; that of an awakening, a voice that has been suppressed for years, filled with anger, mistrust and guilt. But most importantly, “The Black Rose” successfully disrupts the narrative that consistently allows society to box someone as indifferent based on a visibility factor. For Shweta, this factor was the colour of her skin. The injustices she consistently endured via some family members and fellow South Asian peers throughout her life, was as a result of her skin tone failing to qualify as ‘acceptable’, or as she often quotes in her book, not ranking high enough on the ‘fairometer.’ Whether she was in India, Japan or London, the scale was never too far behind.
Within the first chapter, she recalls as a child in India, the distinct lack of subtlety displayed by certain family members through direct taunts of her duskier appearance in comparison to her parents. She realised that she wasn’t in complete isolation from this prejudice, as her maternal aunt and uncle were also harshly nicknamed on the basis of their skin colour — Kaali (black) and Savla (wheatish). Aggarwal was left mortified by what many South Asians sadly still continue to casually exercise. Echoing similar incidents within my social proximity, it’s infuriating witnessing the recipients of such remarks surrender to laughing at themselves too.
Except it isn’t funny. Born into a culture where conversations on religion, caste and hierarchy in India are still so prominent, the comparison of Aggarwal’s skin colour being as dark as that of the domestic help (often from poorer families), prematurely planted seeds in her mind that she simply didn’t belong with her family, especially when she was sent to boarding school. Her lack of self-worth coupled with these taunts, gave her a whole new vocabulary for the letter B, that grew in parallel with the ongoing prejudice and anxiety. B for blackie, beggar’s child, bedwetter! Not funny, but derogatory. Post her book launch that Brown Girl Magazine attended, she tells me,
I personally feel we are way behind when it comes to understanding the importance of mental health. Name-calling was normalised and if you objected, you were ridiculed further with remarks such as ‘So sensitive! Can’t you take a joke?’ Body and colour shaming can lead to a feeling of inadequacy in the victim, which can further lead to depression and much worse mental illnesses.
During the 1984 Hindu Sikh riots in India, where over 3000 Sikhs lost their lives, Aggarwal recollects the frightening moment when she and her classmates fled into hiding to escape the violence during a school trip. As a means to save all the students from harm, the Sikh boys were forced to remove their turbans and long hair — their visible identities stripped to keep them alive. Yet, ironically, even in this horrifying situation, Aggarwal felt least at risk, attributing this self-assurance to her darker appearance.
The crux of her self-loathe was the love-hate relationship she formed with skin whitening creams. The birth of Fair and Lovely, India’s most renown brand (now known as Glow and Lovely following a backlash) was notorious for selling the damaging message that fairer skin equated to a happier and fulfilling life. For it was fairer skin women that would qualify for marriage — clearly their only sole purpose!
Tactfully using famous fair-skinned Bollywood actresses in television ads and posters, their so-called perfection would scream out to vulnerable young girls. (Men were targeted much later on, but the importance seemed less). Akin to the wretched beach body posters plastered on every corner in January — because apparently bikinis only look good on a certain body type — the damaging message remains the same. Social acceptance comes at a cost, and that cost is to look a certain way.
It’s an extension of the dated methods imposed on women from the womb, where mothers are lectured on drinking milk with saffron to ensure the baby is fair, traditional matrimonial sites asking women to specify skin colour, and women being told to stay out of the sun. These socially ingrained views are eventually developed into modern day methods in the form of cleverly marketed consumables. Aggarwal admits,
Most people only use the cream on their face just as I did. At that time, I didn’t even think about the rest of the body. I felt that if the face becomes fairer, that will be enough for acceptance. My mum noticed the difference for sure and I was lighter by the time I met my husband, Amit. I must admit the addiction is a combination of three factors: the justification in your own head, the strong marketing message that ONLY fair is beautiful, and the ‘compliments’ from those around you.
I admired Shweta’s honesty on admitting what essentially was a dangerous obsession that she remained faithful to throughout her teenage and adult life. A ritual that, whilst prompted gradual results in her appearance, was never going to eliminate the insecurities she felt within herself. Moments of joy with her husband and children on holidays abroad, would be broken up by the need to ‘fix’ any damage the sun may have inflicted i.e. reverse her tan. The booming tanning industry in U.K., her now home, and admiration of her ‘sun-kissed’ look by Brits initially surprised Aggarwal — as if her colour had now gained acceptance.
But who are we seeking acceptance from? A society that is still deep rooted in patriarchy forcing women even now to adhere to dated rites of passage that holds no relevance? Or a society that seeks to point out one’s indifference because of how they look — their skin, their religious attire, their weight? Or a society that passes judgement on a woman’s self-worth, and continues to abuse that same woman behind closed doors under the eyes of Goddess Kali? Aggarwarl goes on to explain,
The more damaging perceptions of colourism, are that ‘fair is rich’, ‘fair is successful’ and ‘fair is better educated’. Essentially, ‘fair is supreme’ in every sense. And if that’s the case, where does that leave dark-skinned people? In Ukraine, for example black and brown people were discriminated against and not given a fair chance to save their lives. Is it fair to be denied a basic human right — survival — based on your colour?
I personally was curious to know from my family what the definition of prejudice in the Hindi vocabulary is and how it is/was applied to in India. “Pakshappat” (taking sides) or “poorva dhaarna”, were the closest pure Hindi definitions known to my cousin, yet rarely used. However, my dad stated that “hum bedh bhau nahin hai” was the common term used to state amongst family and friends when someone was not biased and believed in equality. Somehow, colourism never really came under that category. A sentiment echoed by some of my Chinese and black friends . Even in parts of China and Africa, the belief that darker skin is perceived as inferior, is accredited to stereotyping certain groups of people as manual labourers working under the sun, and therefore of a lower class or caste. Does Shweta believe we can change this attitude?
A couple of my aunts are still reluctant to help me with my mission. One even said ‘it’s pointless fighting it’, while one said, ‘everyone has the right to define beauty for themselves and being fairer is what beauty is for some.’ The problem with this is that people then start to look down on people who aren’t. Colourism, casteism and classism divide people, creating more unrest in society. If we continue to aspire to be fairer, we’re still encouraging white skin privilege, and encouraging colonial values. The more we allow ourselves to succumb to these social constructs, the more enslaved we feel internally. Melanin is crucial for protecting our skin against the harmful radiation of the sun. Feel blessed that you have it and wear it with pride!
I wonder how we can dare to walk shoulder to shoulder with our black friends in the Black Lives Matter movement, if we refuse to face up to our own biases against colour? We seek equality in the U.K., but deny our deep-rooted prejudice, whilst a white privileged man lectures the world on the difference between racism and unconscious bias (yes Prince Harry, I’m looking at you!). “The Black Rose” has paved a way for many more voices to speak out against the damaging impact of colourism, and in my view, rightly belongs under the definition of prejudice in the collective South Asian vocabulary.
“The Black Rose” is available to purchase on Amazon.
“What you do is not who you are. Our capitalist society spends a lot of time trying to convince us that we are our work, but we don’t have to fall for it.”
When I first met Joy Batra, she wasn’t an author. She was a multi-hyphenated individual who floored me with her charm and her aura. Joy not only had gone to business school and law school at one of the most prestigious universities in America, but she also valued her hobbies and her passions that were completely extraneous to her working persona. Her nontraditional career path was one that, at first glance, confused me. “I’m a dancer and freelancer,” she had said, and I batted my eyes as if she was talking in a foreign language. What’s a freelancer? Why and how did she come to identify herself as a dancer, when her degrees all point to business and law?
Joy Batra’s therapeutic and timely book “Freelance Mindset” provides relevant stories, guidelines, and motivation to take ownership of your career and financial well-being. Particularly, the book is centered around the pros and cons of life as a freelancer and practical advice for how to get started as one. At its core, the “Freelance Mindset” encourages diving deep into the relationship between career and identity, and how the balance of both relate back to your life view.
In the words of Batra:
“Freelancing is a way to scratch a creative itch that is completely unrelated to their day jobs…Freelancing harnesses that independent streak and turns it into a long- term advantage.”
Batra’s older sister’s advice is written with forthright humbleness and glaring humility. Batra leads us through the fear of facing our existential fears about careers, productivity, and creativity. She leans into the psychological aspects of how we develop our careers, and reminds us to approach work not just with serious compassion but also with childhood play:
“You are naturally curious and passionate. As a child, before you needed to think deeply about money, you probably played games, had imaginary friends, and competed in sports. Those instincts might get buried as we grow up, but they don’t disappear altogether.”
Batra also provides us with a diverse cast of inspirational freelancers who provide their honest perspectives across a wide range of domains from being a professional clown to actors to writers. Especially noticeable is the attention paid to South Asian women through notable interviews with Vyjayanthi Vadrevu, Saumya Dave, and more. On social media, it’s easy to find these women and immediately applaud their success, but behind the scenes, it takes a lot of grit, persistence, and determination to reach the successful level of freelancing that you see. Batra encourages a spiritual way of thinking that is marked by rational needs (ex. Maslow’s hierarchy): not to seek immediate gratification and corporate climbing, but rather to view life as a “jungle gym” as coined by Patricia Sellers. Taking risks is part of life, and just like entrepreneurship, freelancing is just as ambitious and off-the-beaten path, despite stigmatization.
“One of the strange paradoxes of the working world is that entrepreneurship is fetishized and freelancing is stigmatized.”
I recommend the “Freelance Mindset” to anyone who is starting out their career in these economically uncertain times, as well as seasoned workers who are looking for inspiration or a shift in their career life. Whether or not you are considering becoming a freelancer in a certain domain, this book is the practical wake-up call that workers and employees need in order to reorient their purpose and poise themselves for a mindset of success. I view this book as a “lifer,” one to read every few years to ground myself and think critically about the choices I make and where I devote my time.
I leave you with this quote:
“We can adopt the new belief that no single job will meet all our financial, social, emotional, spiritual, and physical needs…We have one self, and we must figure out how to integrate it into the various situations we find ourselves in.“
You can purchase a copy of the Freelance Mindset here. Follow Joy Batra on Twitter and Instagram for more content!
I organize play dates for my children. They’re friendships remind me of when I was younger when Fridays were consistently set aside for my friends. Now, it seems play is indeed meant for childhood and work is for aging adults. We often can’t find time for ourselves, let alone our friends, who are busy working mothers like ourselves. Or we moved into unreachable corners of this globe, far away from any means of physical communication. It’s fair to say, it’s hard to stay close to friends like when we were in college. Nowadays, it’s easier to travel, but more difficult to bond with others. “My Friend” asserts that we should not end let our friendships fall by the wayside. Even with physical distance and conflicting schedules, we keep our friendships close with kind words on phone calls, regular FaceTime calls, or even encouraging social media comments. Friendship doesn’t end once we become adults.
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