Elusive Lives
Gender, Autobiography, and the Self in Muslim South Asia
Published by: Stanford University Press
Series: South Asia in Motion
by Siobhan Lambert-Hurley
Published by: Stanford University Press
Series: South Asia in Motion
Muslim South Asia is widely characterized as a culture that idealizes female anonymity: women's bodies are veiled and their voices silenced. Challenging these perceptions, Siobhan Lambert-Hurley highlights an elusive strand of autobiographical writing dating back several centuries that offers a new lens through which to study notions of selfhood. In Elusive Lives, she locates the voices of Muslim women who rejected taboos against women speaking out, by telling their life stories in written autobiography. To chart patterns across time and space, materials dated from the sixteenth century to the present are drawn from across South Asia – including present-day India, Pakistan and Bangladesh. Lambert-Hurley uses many rare autobiographical texts in a wide array of languages, including Urdu, English, Hindi, Bengali, Gujarati, Marathi, Punjabi and Malayalam to elaborate a theoretical model for gender, autobiography, and the self beyond the usual Euro-American frame. In doing so, she works toward a new, globalized history of the field. Ultimately, Elusive Lives points to the sheer diversity of Muslim women's lives and life stories, offering a unique window into a history of the everyday against a backdrop of imperialism, reformism, nationalism and feminism.
What does it mean to write autobiography in a cultural context, like Muslim South Asia, that idealizes women's anonymity? Framed as "the ultimate form of unveiling," the introduction links the book to a feminist project of decoding a gendered self and a history of the everyday. South Asian Muslim women are defined as a category before their autobiographical writings are introduced as a largely modern phenomenon connected to Muslim reformism. The book's analysis is situated within the context of Muslim autobiography and historical approaches to autobiography. Methods and sources are also considered in terms of the book's move beyond individual authors and texts to a broad base of materials constituting the autobiographical sample. It elucidates the complicated and sometimes haphazard research process by which materials were recovered from smaller libraries and private collections in India, Pakistan, and Bangladesh—with the home, the street, and the market as an archive.
A major concern of theorists has been to define autobiography as a genre apart from other literary forms. Applying these debates to Muslim South Asia, chapter 1 considers how to find and fit "real-life" historical sources into the theoretical boxes dreamt up by academics often limited to European and North American materials. In doing so, it explores the range of possible sources to be included in a "life history archive"—from autobiographical biographies and biographical autobiographies to travelogues, reformist literature, novels, devotionalism, letters, diaries, interviews, speeches, film, and ghosted narratives. Ultimately, it settles on the term autobiographical writing to capture the constructed life in written form while linking to autobiography's global canon. The heterogeneous practices of South Asian Muslim women—not always complete, coherent, linear, self-centered, or driven by personality—are thus opened to analysis.
This study is limited to the autobiographical writings of South Asian Muslim women. The majority of authors from the sixteenth century into the twenty-first century may be characterized as elite: upper- or middle-class or, in the context of Muslim South Asia, sharif to indicate "noble" status. Many were also highly educated—often to the degree level and beyond in the twentieth century. In most cases, this education enabled authors to pursue an occupation when few women and even fewer elite Muslim women did so: as women at court, educationalists, writers, politicians, and performers. The function of autobiography as a vehicle for sharif redefinition above all, but also nationalism, historicism and didacticism, literary creativity, and performance is thus highlighted alongside a more general impulse: to narrate a life momentous for Muslim women living at a particular time and place.
In what ways does an author's physical location, religious affiliation, linguistic choice, and (un)intended readership affect why and how South Asian Muslim women write their lives? In terms of motivation, this chapter demonstrates autobiography's links to sharif redefinition in the reformist and princely locations that act as hubs for women's autobiographical expression. It also points to how socioeconomic, cultural, and historical specificities enabled women's autobiography to flourish within certain Muslim locations in the modern era. Women's associations with urban conurbations underline the city's role in offering cultural leadership to autobiographical expression and a home to religious minorities wanting to "talk back." In terms of autobiographical construction, performative models are employed to argue for the importance of specific audiences in shaping how Muslim women crafted their autobiographical outputs at different historical moments: from the colonial to the postcolonial, the reformist to the nationalist, the regional to the global.
How do different literary milieus—published/unpublished, magazine/book, translated/edited—shape an autobiography's form and content? This chapter underlines how different processes of production introduced new actors—editors, translators, cowriters, and publishers—that could be as complicit as the author in the construction of a gendered Muslim self. A detailed case study of Begam Khurshid Mirza's autobiography—which appeared in four iterations—is employed here to consider "a performer in performance." The analysis shows how the author's identity and assumptions as a Pakistani actress, wife, and mother could be overwritten by a protective family, feminist editors, and an Indian press keen to tailor her interests, perspectives, emotions, and sexuality to their own expectations. The chapter's conclusions, though elaborated with reference to Muslim South Asia, have important implications for how historians and gender scholars interrogate individual texts for women's agency and subjectivity.
Gender theorists have long articulated a "difference" model applicable to women's autobiography—but do women actually write their lives differently than men? This chapter interrogates this theoretical frame by using a closed case study of one extended family in which the cultural milieu was largely shared to examine how autobiography's form, style, and content were contingent on gender and time. Chosen for analysis is Bombay's Tyabji clan on account of its many and varied contributions to the autobiographical genre, including family diaries, travelogues, speeches, memoirs, autobiographies, and articles that date from the mid-nineteenth century to the near present. Ultimately, the model for theorizing women's autobiography in terms of gender difference is shown to fall short when applied to the Tyabji case. By essentializing women and men across cultures and time, it fails to recover the specific subjectivities associated with different global locations at particular historical moments.
The coda returns to the metaphor of unveiling to explicate the gendered historical phenomenon of autobiographical writing in Muslim South Asia. It argues that to write autobiography—to narrate childhood, marriage, domestic life, everyday rituals, trials and tribulations, perhaps even one's thoughts and feelings—is to transcend the most severe limits on women's bodies and voices alike. At the same time, it uses the ambiguity of unveiling in real-life situations to point to how the unveiling in autobiography may not be total or straightforward. It may be symbolic, convoluted, partial, or paradoxical. It may be undertaken only by particular individuals or groups for particular purposes at particular moments. Moreover, the historical parameters—when and where, but also how and why—are crucial to understanding how this bold act was constructed and construed.
Siobhan Lambert-Hurley is Professor of Global History at the University of Sheffield. She is author of Elusive Lives: Gender, Autobiography, and the Self in Muslim South Asia; (with Sunil Sharma) Atiya's Journeys: A Muslim Woman from Colonial Bombay to Edwardian Britain; and Muslim Women, Reform and Princely Patronage: Nawab Sultan Jahan Begam of Bhopal. She is editor (with Anshu Malhotra) of Speaking of the Self: Gender, Performance, and Autobiography in South Asia and of A Princess's Pilgrimage: Nawab Sikandar Begum's A Pilgrimage to Mecca.
Daniel Majchrowicz is Assistant Professor of South Asian Literature and Culture at Northwestern University. His work appears in South Asia: Journal of South Asian Studies and Journal of Urdu Studies, as well as several edited volumes. He is author of a forthcoming book on the history of travel writing in South Asia.
Sunil Sharma is Professor of Persianate and Comparative Literature at Boston University. He is author of Mughal Arcadia: Persian Literature in an Indian Court; Amir Khusraw: The Poet of Sultans and Sufis; Persian Poetry at the Indian Frontier: Mas'ud Sa'd Salman of Lahore, and (with Siobhan Lambert-Hurley) Atiya's Journeys: A Muslim Woman from Colonial Bombay to Edwardian Britain. He is editor (with Roberta Micallef) of On the Wonders of Land and Sea: Persianate Travel Writing.
"Journeying into the autobiographies of South Asian Muslim women, Lambert-Hurley does more than 'unveil' forgotten, sometimes secluded, lives. Rich in personal reflection and historical nuance. This is a wonderfully sensitive account of the gendered self and the subtle interleaving of individual identity and collective presence. Elusive Lives is a remarkable, original, agenda-setting book." ~David Arnold, University of Warwick
"Elusive Lives lucidly brings to life a panoramic range of autobiographical writings and the South Asian women who have penned them, never losing sight of the momentous and the eloquent in the everyday. This compelling study treats us to the detective work of excavating these texts, while keeping central the ongoing question of what 'autobiography' is. This beautifully written book is a pleasure to read. The author's passion and care for the works she wants us to hear are anything but elusive." ~Marilyn Booth, University of Oxford
"Elusive Lives: Gender, Autobiography, and the Self in Muslim South Asia is a extremely readable, brilliantly structured and well researched scholarly contribution written with great commitment, and of great importance to all who study autobiography, especially women's autobiography, in South Asia." ~Maria Puri, Cracow Indological Studies
"Elusive Lives is an excellent, wonderfully written, and spectacularly researched trendsetting book. Lambert-Hurley has produced a thought-provoking, historically important, and genuinely interesting work that will stand as a firm foundation for future work."––Jack A. W. Bowman, H-Socialisms
"Siobhan Lambert-Hurley's Elusive Lives: Gender, Autobiography, and the Self in Muslim South Asia is a deeply researched, sophisticated, and beautifully written study of South Asian Muslim women's autobiographical life writing from the earliest known examples to the late twentieth century. Lambert-Hurley brings rich perspective to her study." ~Barbara Metcalf, Pacific Affairs
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