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  1. Badaruddoza & M. Afzal (1995). Effects of Inbreeding on Marriage Payment in North India. Journal of Biosocial Science 27 (3):333-337.
  2. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.
  3. Swasti Bhattacharyya (2002). Infertility and Assisted Reproductive Technology in a Pluralistic World: A Development and Application of a Hindu Ethic. Dissertation, University of Southern California
    Reproductive technology is in the forefront of medical research and contemporary bioethical debates. In the United States, ethical issues involved are often framed by conflicts among legal, scientific, and religious perspectives. The primary religious voices influencing these North American discussions are those grounded in various Jewish and Christian traditions. However, this country is known for its religious and cultural diversity. This diversity of worldviews presents challenges that the field of bioethics needs to address. My goal is to inform and contribute (...)
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  4. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
  5. Vrinda Dalmiya (2000). Loving Paradoxes: A Feminist Reclamation of the Goddess Kali. Hypatia 15 (1):125-150.
    : The feminist significance of the Goddess Kali lies in an indigenous worshipful attitude of "Kali-bhakti" rather than in the mere image of the Goddess. The peculiar mother-child motif at the core of the poet Ramprasad Sen's Kali-bhakti represents, I argue, not only a dramatic reconstruction of femininity but of selfhood in general. The spiritual goal of a devotee here involves a deconstruction of "master identity" necessary also for ethico-political struggles for justice.
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  6. Lina Fruzzetti & Sirpa Tenhunen (eds.) (2006). Culture, Power, and Agency: Gender in Indian Ethnography. Stree.
  7. Irene Gedalof, Against Purity : Identity, Western Feminisms and Indian Complications.
    This thesis argues that Western feminist theoretical models of identity can be productively complicated by the insights of postcolonial feminisms. In particular, it explores ways that Western feminist theory might more adequately sustain a focus on 'women' while keeping open a space for differences such as race and nation. Part One identifies a number of themes that emerge from recent Indian feminist scholarship on the intersections of sex, gender, race, nation and community identities. Part Two uses these insights to look (...)
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  8. Anita Ghai (2002). Disabled Women: An Excluded Agenda of Indian Feminism. Hypatia 17 (3):49-66.
    : My purpose in this essay is to locate disabled women within the women's movement as well as the disability movement in India. While foregrounding the existential realities for disabled women in the Indian scene, I underscore the reasons for their absence from the agenda of Indian feminism. I conclude by reflecting on the possibilities of inclusion within Indian feminist thought.
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  9. Gurleen Grewal (2001). Dislocating Cultures: Identities, Traditions, and Third-World Feminism (Review). Hypatia 16 (1):102-106.
  10. Gurleen Grewal (2001). Book Review: Uma Narayan. Dislocating Cultures: Identities, Traditions, and Third-World Feminism. New York: Routledge, 1997. [REVIEW] Hypatia 16 (1):102-106.
  11. Kristen Intemann, L. E. E. S., Kristin Mccartney, Shireen Roshanravan & Alexa Schriempf (2010). What Lies Ahead: Envisioning New Futures for Feminist Philosophy. Hypatia 25 (4):927-934.
    Thanks in large part to the record of scholarship fostered by Hypatia, feminist philosophers are now positioned not just as critics of the canon, but as innovators advancing uniquely feminist perspectives for theorizing about the world. As relatively junior feminist scholars, the five of us were called upon to provide some reflections on emerging trends in feminist philosophy and to comment on its future. Despite the fact that we come from diverse subfields and philosophical traditions, four common aims emerged in (...)
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  12. Ratna Kapur (2010). Emancipatory Feminist Theory in Postcolonial India: Unmasking the Ruse of Liberal Internationalism. In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge
  13. Rashida A. Khanum (2012). Contemporary Gender Issues. Distributor in India, Paragon Enterprise.
  14. Deepti Priya Mehrotra (1998). Western Philosophy and Indian Feminism: From Plato's Academy to the Streets of Delhi. Aravali Books International.
  15. Lisa M. Poupart (2003). The Familiar Face of Genocide: Internalized Oppression Among American Indians. Hypatia 18 (2):86-100.
    : Virtually nonexistent in traditional American Indian communities, today American Indian women and children experience family violence at rates similar to those of the dominant culture. This article explores violence within American Indian communities as an expression of internalized oppression and as an extension of Euro-American violence against American Indian nations.
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  16. Liz Wilson (1997). Who is Authorized to Speak? Katherine Mayo and the Politics of Imperial Feminism in British India. Journal of Indian Philosophy 25 (2):139-151.