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    We Are Heroines
    We Are Heroines
    We Are Heroines
    Ebook110 pages1 hour

    We Are Heroines

    By Sejuti Mansur

    ()

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    About this ebook

    We Are Heroines pays tribute to the rich history of the Bangladeshi women's movement from the 1970s to the present day. It explores and analyses the rise and fall of the women's movement, thus showing us the truth of gender inequality in Bangladesh. For too long, women have been dehumanised and rejected by their communities if they defy social norms. As a consequence, women's experiences have been flatlined under the male gaze. We Are Heroines is a comprehensive study where there is no stone left unturned. The writer empowers the reader to take positive action for social change. The book allows us to feel hopeful but pushes us to recognise our community's future is in our hands, as we have an ethical duty to do so.

     

    Do we march forward, or do we stay stagnant?

     

    We Are Heroines has the answer.

     

    LanguageEnglish
    PublisherSejuti Mansur
    Release dateApr 8, 2021
    ISBN9781393156932
    We Are Heroines
    Author

    Sejuti Mansur

    Sejuti Mansur is an author and journalist specialising in women’s, refugees and children’s rights. In addition, you may have seen as her as the host of the Unfinished Memoirs. A program where she hosts young talents in thought-provoking conversations about the content in a creative space. A platform where young talents are not only elevated, but celebrated. As her family heritage is held in Bangladesh, she focus upon issues within Bangladeshi societies. She aims to be honest and progressive in her writing. As a young British-Bangladeshi, she grew up in a predominantly white community. Therefore, she understood the power in being different and embracing the “otherness” in her identity. She hopes her books inspire you to question society. She hopes it inspires you to not be a bystander, but an active ally for humanity.

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      Book preview

      We Are Heroines - Sejuti Mansur

      I don’t give a damn what you were wearing

      I don’t give a damn how much you drank

      I don’t give a damn if you danced with him earlier in the evening

      If you texted him first or were the one to go back to his place.

      People may continue to come up with reasons why it happened

      But the truth is, I don’t give a damn.

      But I do give a damn how you’re doing

      I give a damn about you being okay

      I give a damn if you’re being blamed for the hurt you were handed

      If you're being made to believe you’re deserving of pain.

      The only reason I am standing here is because people gave a damn about my well-being

      Even when I did not.

      They reminded me that I carry light and I deserve to be loved. Even when I forgot.

      They gave a damn.  That’s why I am who I am today.

      So here’s the takeaway. When we step up for survivors when we stop sealing them off in shame

      When we quit interrogating them with stupid questions

      Look what happens.

      Books are written, laws are changed, We remember we were born to create

      To not only survive, but look hot and celebrate.

      Tonight you must come away knowing

      That I will always, always give a damn about you

      The way you gave a damn about me.

      -  Chanel Miller

      FEMINISM: A CONCEPT deeply ingrained in history—so simple, yet so controversial. It has broken structural barriers within society, empowered young women to stand up to their abusers and shaken patriarchal systems deep in their cores. Nonetheless, feminist rhetoric continues to incite rage and offend; South Asia is not immune to this.

      Despite the taboo nature of feminism in South-Asian culture, the time has come for its society to understand that women are not merely our future wives, child-bearers or support systems.

      Women are our future CEOs, presidents and leaders.

      Feminism may appear more prominent in Western culture; however, it has been the scarlet heart of Bangladeshi history. The desire for radical freedom was ignited in the aftermath of the 1971 Liberation War, accompanied by a rising tide of women’s empowerment. There was a real dedication to political commitment enacting societal change, and the taste for revolution zealously became infectious. More than ever, there was a loud battle cry for feminism.

      The beauty of feminism is the absolute simplicity of its ambition. It is the fight for equal rights between genders, harmonising women earning the deserved opportunity to construct personal identity. Consequently, it combines both the theory of freedom and the art of exercising that freedom: an ideal setting in reality. Regardless, there is a clear division in differing cultural, economic, and political spheres on women's value.

      It is not a myth that South-Asian culture has many obstacles to aspiring to the feminist ideal. The scope of the women's movement is more extensive in this context than any other theoretical framework. The ideal woman archetype constructed in cultural ideologies has manifested into women's obedience. It is a woman who submits to all manners of misfortune in silence. The values of innocence and modesty uphold. The archetype has determined people's way of thinking and shapes society.

      It brings forth socio-economic policies based on formal aspects of living, including food, security and housing, which should be normalised across all genders. Several South-Asian countries share the same conflicts, such as the collective experience of patriarchies overshadowing the women's rights movement's progressive efforts.

      As a result, many disregard the blatant issues in gender equality because the state plays a crucial role in addressing gender issues. However, the stubbornness of patriarchal views has hindered real liberal success. 

      The patriarchy's obstinacy may emotionally burden the women's movement, but the ferocity of Bangladeshi women should not be underestimated. We have a long history of women becoming the masters of their fields and smashing through hurdles implemented by patriarchal ideals. Our country was founded on euphoric independence, with the first Prime Minister, Sheikh Mujibur Rahman declaring the four pillars of Bangladeshi: nationalism, secularism, socialism and democracy. Such supreme ambition has rippled through generations of women; from Begum Rokeya to Zaiba Tahyya, it is no wonder that young women are pursuing an independent life—there is a strong heritage to inherit.

      This book is a tribute and celebration of everything these brave Bangladeshi women have done for us, their daughters.

      A tribute and celebration which is long overdue.

      THE BIRTH OF INDEPENDENCE

      Bangladeshi society can be easily categorised as the 'classic patriarchy' whereby expectations of life patterns have resulted from a strong male lineage. In classic patriarchy, the social structures are personified by restrictive behavioural codes for women and are institutionalised in every measure that affects society. As a result, it is common for institutions to have rigid gender separation with specific familiar structures.

      Sylvia Walby describes the central element of the patriarchy as systematically structured gender inequality[1]. Furthermore, one only needs to turn to the household structure to see such attitudes executed. Women have familiarised and conditioned themselves into the caretakers of the household. These roles facilitate control and discipline the women into adhering to specific modesty customs. The dominant ideology limits family honour to feminine virtue. The men are entrusted with safeguarding this honour, through control of the household and its members.

      Traditionally, household resources were pooled with the masculine figures having a monopoly over the women's labour, sexuality and mobility outside the home. Only a tiny percentage of households can be described as female-led households. Often, these circumstances occur through widowhood, divorce or desertion by husbands, long-term migration of male members and men's loss of employment capacity. [2]

      Nevertheless, this does not guarantee independence or protection. If we continue to abide by traditional customs, certain women will always be vulnerable to no protection. For instance, infertile women, unmarried mothers or divorcees are not protected by societal structures because there is no dependence on men. Therefore, feminist scholars have argued that this is not necessarily a sign of voluntary independence, but it is seen as a continued social abandonment of women.[3]

      In Bangladesh, it is common for men to dominate women through private and public spheres of patriarchy; with the former based on men controlling women individually within the household, whereas the latter is the expropriation of women collectively. In both spheres, men have deemed themselves responsible for overseeing women's behaviour to uphold community honour. If women deviate from appropriate roles, it is believed punishment is deserved. Hence, violence against women. Socially gendered norms uphold the entrenched perceptions of masculinity.

      Unfortunately, the system caters patriarchal interests. A historical preference for men within the family has led to detrimental effects. In society, there are visible manifestations of this preference as financial resources are passed down to sons. In consequence, these dominant patriarchal attitudes can be strategically used by men to secure power and authority. [4] Therefore, it is common for female-led households to have less control over resources, thus leading to a greater dependence on wage incomes and often with the

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