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narratives of three generations of urban middle-class - eTheses ...

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and reproduce institutionalized heterosexuality at the level <strong>of</strong> practice and imagination<br />

(Hockey et al., 2007). Anandita’s and Suparna’s critique <strong>of</strong> Sunanda’s subversion <strong>of</strong><br />

hetero-normativity is significant here. It illustrates generational amendments but not<br />

outright rejection <strong>of</strong> the hetero-normative codes <strong>of</strong> femininity: conforming to norms ‘to an<br />

extent’, by the ‘newly wed’ who cannot afford to resist ‘all the time’ and needs to do a<br />

‘lot <strong>of</strong> adjusting’. ‘To an extent’ is to what extent, is significant in terms <strong>of</strong> generational<br />

continuities <strong>of</strong> ‘practices <strong>of</strong> intimacy’ and their gendered inderpinnings.<br />

The <strong>narratives</strong> reinstate the cultural prioritization <strong>of</strong> family relations, expectations, and<br />

‘practical duties’ and ‘compromise’ within the family especially within the in-laws’ family<br />

over pr<strong>of</strong>essional commitments such as Sunanda’s commitment to ‘feminist equality’.<br />

Being ‘too obsessed with career’ at the cost <strong>of</strong> one’s duties as a wife and daughter-inlaw<br />

is a pathology even within ‘modern’ pratices <strong>of</strong> coupling. The difficulty in handling<br />

social ‘criticisms’ as a ‘newly wed’, the desire for its recognition in society and the<br />

everyday social accountability <strong>of</strong> a woman to her immediate family and to the broader<br />

society, set limits to the unbounded reflexivity <strong>of</strong> constructing one’s identity and<br />

intimacy. It empirically illustrates an important research question <strong>of</strong> how self and<br />

emotions are shaped by social relationships (Morgan, 2011: 11-20). It also illustrates<br />

that “macro-level social order is dependent on micro-level (inter)action for its<br />

accomplishment and reproduction (Scott, 2009: 16). The <strong>narratives</strong> interactionally<br />

reinforce the ‘traditional’ structured gendered inequalities, behind the maintenance <strong>of</strong> a<br />

heterosexual family and a ‘happy’ conjugality even within ‘modern’ practices <strong>of</strong> coupling.<br />

Narratives which suggest that adjustment/compromise in a marraige is primarily the<br />

‘duty’ <strong>of</strong> the woman, whereas it is ‘greatness’ <strong>of</strong> the man, actually demonstrate the<br />

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