Summary of Chapter 6- Experiencing the Body, Femininity, Disability and Sexuality of Women in India

The author introduces the chapter by discussing about disability studies and its constant emphasis that
people with bodily impairments are oppressed by limiting their activities in general social activities,
which is said to be the result of the twin processes of discrimination and prejudice.

It is pointed out how disability has a profound significance in how one perceives themselves and
influences the complex relationship between one’s own body image and the environment. The author
explains how impairment truly becomes a part of one’s experience as a form of resistance and struggle
for bodily control.

The author brings in a parallel between how impairment and disability is experienced in the life of an
individual. Disability is experienced by a person through means of the body, whereas impairment is
experienced in terms of personal and cultural account that constitutes impairment.

The relationship between how female bodies is restricted to certain standards and gaze to be deemed
desirable, and the difficulty faced by disabled women to attaint these standards is discussed further.
Females are thought from early on to groom themselves in such a way that it produces their bodies to
the idealized version of femininity framed by patriarchal power. Having a body which fulfills these
standards has become essential in order for a female to feel sexually desired.

The focus of the chapter is explained by the author, which is how disabled women are affected by their
inability to meet these idealized versions of femininity and ‘normal’ body framed by the patriarchal
society and its influence on the perception they have upon their own body and their experiences they
face as as a result of it in their daily lives.

This chapter also focuses on how disabled women come to accept and negotiate these idealized
versions of what is considered a ‘normal’ female body through which they redefine the general notions
of femininity, by using primary case studies from India in order to reflect upon the gendered norms that
is used by disabled girls in order to accommodate their disabled bodies to prescribed behavior patterns.

The author introduces the first heading, Contextualizing the experience of femininity, explaining how
certain images of gendered bodies are considered to be ideal and desirable and are put forward in
different sociocultural contexts which are in turn reinforced by various social institutions such as
families, the communities one lives in and through state mechanisms like popular media and education.
This sets a standard of what a desirable body is supposed to look like, towards which multiple
heterogenous bodies of men and women aspire to achieve.

It is explained how a gendered body acts as a medium through which oppressed cultural norms of
femininity are expressed. This is achieved through disciplinary practices, operating in systems of micro-
power which produces socially appropriate ‘docile’ female bodies.

The female body acts as a primary medium through which masculinist power is operated, resulting in
oppression in and through their own bodies. With respect to India, the patriarchal society exert control
over the female body by associating it as a symbol of the community’s expression of class and caste.

The way a woman perceives her own body is dependent on the social and historical setting she happens
to be a part of. From a very young age, girls are made aware of what a socially desirable body is, making
them internalize this notion of what a normal body looks like. Moreover, an ideal female body is linked
to social acceptability, making it essential for a woman to achieve the idealized notion of a female body
in order to feel sexually desired and accepted.

As a result of such internalization of what a normal body is according to the standards of the society,
women tend to discipline and engage in practices which produce their own bodies according to this
idealized construction of femininity.

The author explains how because of this, women become active producers of their bodies via
internalization and the pursuit of attaining the changing notions of what constitutes femininity, that is
propagated by media and cultural images.

Bringing in disabled bodies into this discussion, it is observed how disabled bodies are seen as
inadequate and unproductive because of their inability to meet the changing notions of femininity
framed by the patriarchal society and their incapability to reproduce, what is known as the epitome of
femininity.

The author introduces the next chapter, Being ‘Normal’, by pointing out how the twin ideologies of
normalcy and beauty perceive female and disabled bodies as impressionable bodies that can easily
influenced to conform to a set of standards called normal and beautiful.

As a result of such patriarchal ideologies, disabled women grow up feeling uncomfortable in their own
bodies because of their inability to conform to the standards of what is considered to be normal and
beautiful.

Apart from being what is considered to be normal, one must also be able to fulfill their productive and
reproductive responsibilities within their home. This implication of normalcy is gendered and ability
centered in a sense that one must be able to walk, talk and look normal while presenting a feminine self
along with being able to deal with gendered work responsibilities.

The environment disabled women are surrounded in, the state, the patriarchal medical and social
system all aim at normalizing their disabled bodies. The need for being normal becomes so strong to the
extent where many disabled girls spend months in rehabilitation centers and hospitals undergoing
treatments and surgery with the hope that they will be able to walk and function normally.

The author brings in the example of Seema, who suffers with arthrogryposis which affects the joints via
multiple conditions causing foot deformity and gait abnormalities, explaining how she spent two long
years in the hospital undergoing six surgeries and post-operative treatment in order to straighten her
legs so that she would be able to walk with the help of special shoes and calipers. The author points out
how Seema crawls around the house to complete her chores since its faster, but still prefers to use
calipers when in public showcasing the desperate need for normalcy.

The author showcases two more examples, Malini who explains how her wish to have a caliper became
stronger when she realized she could walk normally with them, without attracting any attention which
does not happen when she usually walks in public since she needs to rest her hand on her knee in order
to do so, bringing in attention to her disability.

The second example is of Lekha who uses her calipers whenever she goes out as it makes her feel more
dignified and gives her the ability to project herself as a ‘normal’ woman. Modern technology in this
aspect has given disabled women the option of showcasing their femininity through their mobility aids.
Lekha and Seema explain how they have requested for plastic calipers since it can be worn with
different shoes under their clothes, allowing them to express their femininity.

The author explains how disabled girls similar to all the other girls are made aware of the ideals of
physical appearances, what constitutes femininity and the social expectation of their present and future
roles. These idealizations are further reinforced through their interactions within their families and
communities.

Families reinforce these idealizations in a rather subtle manner compared to the larger community who
openly express their disregard, pity and disgust openly. Seema recounts the reactions of people seeing
her in public who see her crawling, asking their families why they had brought her along with so much
trouble.

The author points out how disabled girls are made to acknowledge feminine norms but are conveniently
excluded from gendered notions of sexuality. This in return affects the way in which disabled girls
perceive attractiveness, femininity and desirability.

It is notable how the prominence of gendered identity is felt the most during the adolescent period for
disabled girls. The onset of menstrual cycle for disabled girls is received with a mix of celebration of their
womanhood and the anticipation of all the trouble managing their periods would cause them.

Seema recalls how she was the last to start her menses among her sister and how this caused her
embarrassment as she feared that she would never become a woman. Swati, who suffers from cerebral
palsy recounts how she feared the implications her menses would cause her. She explains how her
mother had to wash more clothes since it was so easy for her clothes to get soiled.

The author explains how thicker pads which are difficult to dislodge are the most convenient for girls
with locomotor impairments.

Socialization with respect to gender impaired identities internalize disabled women to believe that they
are incomplete because of their disabilities, making them unworthy of expressing their femininity
through clothes, ornaments like others.

The author brings in the Malini’s experience to support this as she recalls that boys in her class would
taunt her every time she dressed up. This was to the extent where it made Malini herself believe that
she was not supposed to look feminine nor wear any clothes indicating her growing femininity.

Seema shares similar experience where the people in her village do not prefer her to be dressed up and
scrutinize her expression of femineity despite her disability. Considering such attitude disabled women
receive, they grow up frustrated in their bodies and prefer clothes and expressions that downplay their
femininity.

This becomes one of the main reasons disabled women do not prefer the traditional saree. Not only is it
difficult to manage, but it is a reminder of womanhood that is denied to these women with disabilities.
Sheela and Malini explain how difficult managing saree is for women with disabilities. On the other
hand, for women with mild impairment, saree becomes an effective tool for concealing the extent of
their impairment.
The female body is associated with religio-cultural practices as a part of their roles as future wives and
mothers. For disabled girls, this participation is never a compulsion. Yet, the participation in such rituals
is an important reinforcement of their gender identity.

The manual activities that are done while performing these rituals make it difficult for disabled girls to
participate. Seema recounts how she is forced to do these rituals when her family visits their relatives.
Malini explains how she cannot enter most of the temples because of her disability, since most of them
have long flights of stairs. The author concludes explaining how for many disabled women, their
impairments influence their rites on religious participation and rites.

The next heading, The Laboring Body, deals with how disabled women deal with and overcome their
inability to produce and contribute to their family. Women are designated to take care of the household
as framed by the patriarchal society and often are also expected to contribute to their family's income if
needed especially in low-income families.

The inability of disabled women to contribute with household work becomes a cycle of denial where
they are trained to do chores among the household with the expectation that this would be carried
forward during their adulthood as well.

The author points out how disabled women are always accommodated during their childhood but are
suddenly expected to take responsibility and step up in times of distress. The author brings in the
example of Malini who was expected to take care of the entire household when her father died as she
was seemed unfit for contributing to the household through income.

It is pointed out despite disabled women participate and contribute to their household, their efforts and
contributions are often diminished to mere support rather than primary responsibilities. Sheela recounts
how despite her ability to do any work which involves sitting down, her sister still undermines her
contributions on the fact that she is dependent on others. Similarly, Seema recalls how despite her
contribution of washing the clothes and utensils of all the members of the family, only the fact that she
needs someone to carry the clothes and utensils back and forth is highlighted by the members of the
family.

Marriage forces a woman to step into the realm of adulthood and all of her responsibilities, disabled
women here have to learn to cope up with this by learning to cook and take care of all the members of
their affinal family members. The author brings in the example of Amita to support this stance who
explains how she has to undertake all of the housework in order to support her family. Marries disabled
women often receive little to no help from their husbands since helping with household chores is
considered ‘’womanly’’ according to the patriarchal society.

Earning a living and sustaining on their own is important for disabled women, but most of the women
look for employment in order to keep themselves engaged and prove their capabilities to the people
around them. Especially disabled women from poor economic background are often expected to engage
in different kinds of work even those which are of hard labor, despite the implication of inability
associated with disability.

The author brings in the example of Anita to support this as she recounts how she worked as a helper in
a hotel where she helped with cutting vegetables, cleaning the utensils and tables where she was seen
as no less because of her disability.
The author concludes this heading by stating how engaging in productive work help disabled women
challenge their ideologies and to prove their worth as productive members of the family.

The next heading, The Desired/Desiring Body, deals with how disabled women are made to feel
incomplete, flawed and undesirable in terms of feminine quality. This often is to such an extent where
disabled women go through de-sexing in an insidious process.

The author brings in the example of Sheela who recounts how no one ever spoke about her marriage
despite all of her sisters seeking marriage alliances.

Disabled women are made aware of their limitations and how they are undesirable according to the
standards of the society through socialization during their adolescence and adulthood. The
accommodations made by the families of disabled women as a result of their inabilities during their
childhood is once again a subtle message that her capacity to labor was limited.

The notion that the ideal type of woman is a woman who is physically unharmed, beautiful and is also
capable of physical labor plays a crucial role in how disabled women are perceived as unmarriageable.
Impaired bodies are not only perceived as undesirable but are also doubted upon their capabilities to
perform labor and take care of their household.

Seema’s mother points out how Seema would never be able to work like a normal woman and take care
of the household, convinced that her impairments will interfere with her role as the lady of the family,
making functional capacity one of the primary reasons disabled girls are considered unmarriable.

The author points out the role of idealized version of femininity and the imperfection of their impaired
bodies playing a crucial role in perceiving disabled women as undesirable and not suitable for
relationships where the women is required to play the role of a mother or a wife.

Mita recounts how she never received any proposals from boys because of her disability. Being brought
up in patriarchal societies which frame the desirability of women, disabled women are made to believe
that men experience shame and a feeling of rejection when having a disabled partner.

The author brings in the example of Sheela who explains how she feels that her husband would be
embarrassed to accompany her in public places. She questions how any man would like her when she
wouldn’t be able to completely fulfill any of the notions of femininity put forth by the society.

Growing up in patriarchal societies, disabled girls are also made to doubt their abilities in bearing and
bringing up children.

It is pointed out how the dominant ideologies of the acceptable roles of women make disabled women
to be dependent and weak. This is to the extent where the venturing of disabled women into public
places is seen as unacceptable according to the norms of acceptability.

Norms of what is considered to be a ‘good’ girl is used to curb the freedom of disabled girls where loss
of their reputation as a ‘good’ girl is seen as a threat. Disabled women are already restricted in terms of
sexual relations, are further restrained in order to protect their reputation as a morally uptight woman.

Seema recounts how her mother warned her that any boy showing interest in her would be blamed on
her fault for not controlling herself by everyone. This fear of being labeled as morally ‘loose’ disabled
woman keeps any of the girls from interacting with the person of the opposite gender.
This heading is concluded by reinforcing how despite the fact that disabled women are denied of their
sexuality, they still fear consequences over any sexual attention they might receive, which leads to
withdrawal of disabled women from the arena of sexuality.

Concluding the chapter, the author summarizes how sociocultural ideologies revolving around gendered
disabled bodies influences the perception and experiences of their bodies in different domains in
everyday life.

Disabled femininity is framed around the sociocultural valuation of bodies and practices in which such
bodies are implicated. In the process of practicing normative femininity within the demands made by an
impaired body, disabled women redefine the ideals of what becomes an acceptable body and
performance in various sectors of their life.

Hence, disability frames the life experiences of disabled women with respect to fulfilling the expectation
from a normal female body, in terms of beauty and appearance, and reproductive and productive
responsibilities. This devaluation of disabled female bodies in almost every aspect of life pushes these
women further into the margins of the society.