This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.
"Speeches and Writings of Sarojini Naidu" is a 1925 work that includes a wide selection of Sarojini Naidu's speeches and other assorted writings. Contents include: "Nilambuja", "True Brotherhood", "Personal Element in Spiritual Life", "Education of Indian Women", "A Plea for Social Reform", "Hindu and Mussalmans", "Mrs. Ghandi", "In Memoriam: Gokhale", "The Children's Tribute to Gokhale", etc. Sarojini Naidu (1879-1949) was an Indian political activist and poet. She was a staunch proponent of women's emancipation, civil rights, and anti-imperialistic ideas, playing an important role in India's struggle for independence from colonial rule. Her work as a poet includes both children's poems and others with more mature themes including patriotism, romance, and tragedy, earning her the sobriquet "Nightingale of India". Her most famous work is "In the Bazaars of Hyderabad" (1912), which remains widely read to this day. Other notable works by this author include: "The Broken Wing - Songs of Love, Death & Destiny" (1917) and "Muhammad Jinnah: An Ambassador of Unity" (1919). This classic work is being republished now in a new edition complete with an introductory chapter from 'Studies of Contemporary Poets' by Mary C. Sturgeon.
Excerpt from Speeches and Writings of Sarojini Naidu N this volume an attempt is made to present under one cover an exhaustive collection of the Speeches and Writings of Mrs. Sarojini Naidu. This (the third) edition practically brings the collection up-to-date, including as it does her speeches in East and South Africa and in the Congress at Belgaum. The subjects treated cover a wide field - politics, education, socfirieform, hindu-muslim Unity, Satyagraha, N on-cc-operation, the position of Indians abroad-in fact every aspect of India's problems is discussed in these pages with characteristic ardour and eloquence. The biographical sketch of her life and career with which the volume Opens and the index at the end will, it is hoped, be appreciated. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Asha Nadkarni contends that whenever feminists lay claim to citizenship based on women’s biological ability to “reproduce the nation” they are participating in a eugenic project—sanctioning reproduction by some and prohibiting it by others. Employing a wide range of sources from the United States and India, Nadkarni shows how the exclusionary impulse of eugenics is embedded within the terms of nationalist feminism. Nadkarni reveals connections between U.S. and Indian nationalist feminisms from the late nineteenth century through the 1970s, demonstrating that both call for feminist citizenship centered on the reproductive body as the origin of the nation. She juxtaposes U.S. and Indian feminists (and antifeminists) in provocative and productive ways: Charlotte Perkins Gilman’s utopian novels regard eugenic reproduction as a vital form of national production; Sarojini Naidu’s political speeches and poetry posit liberated Indian women as active agents of a nationalist and feminist modernity predating that of the West; and Katherine Mayo’s 1927 Mother India warns white U.S. women that Indian reproduction is a “world menace.” In addition, Nadkarni traces the refashioning of the icon Mother India, first in Mehboob Khan’s 1957 film Mother India and Kamala Markandaya’s 1954 novel Nectar in a Sieve, and later in Indira Gandhi’s self-fashioning as Mother India during the Emergency from 1975 to 1977. By uncovering an understudied history of feminist interactivity between the United States and India, Eugenic Feminism brings new depth both to our understanding of the complicated relationship between the two nations and to contemporary feminism.
It is at my persuasion that these poems are now published. The earliest of them were read to me in London in 1896, when the writer was seventeen; the later ones were sent to me from India in 1904, when she was twenty-five; and they belong, I think, almost wholly to those two periods. As they seemed to me to have an individual beauty of their own, I thought they ought to be published. The writer hesitated. "Your letter made me very proud and very sad," she wrote. "Is it possible that I have written verses that are 'filled with beauty,' and is it possible that you really think them worthy of being given to the world? You know how high my ideal of Art is; and to me my poor casual little poems seem to be less than beautiful—I mean with that final enduring beauty that I desire." And, in another letter, she writes: "I am not a poet really. I have the vision and the desire, but not the voice. If I could write just one poem full of beauty and the spirit of greatness, I should be exultantly silent for ever; but I sing just as the birds do, and my songs are as ephemeral." It is for this bird-like quality of song, it seems to me, that they are to be valued. They hint, in a sort of delicately evasive way, at a rare temperament, the temperament of a woman of the East, finding expression through a Western language and under partly Western influences. They do not express the whole of that temperament; but they express, I think, its essence; and there is an Eastern magic in them. Sarojini Chattopadhyay was born at Hyderabad on February 13, 1879. Her father, Dr. Aghorenath Chattopadhyay, is descended from the ancient family of Chattorajes of Bhramangram, who were noted throughout Eastern Bengal as patrons of Sanskrit learning, and for their practice of Yoga. He took his degree of Doctor of Science at the University of Edinburgh in 1877, and afterwards studied brilliantly at Bonn. On his return to India he founded the Nizam College at Hyderabad, and has since laboured incessantly, and at great personal sacrifice, in the cause of education.
Sarojini Naidu s interests and passions were many: books, poetry, people, conversation, food, gardens, folklore handicrafts and travel. As a poet, she had perhaps the finest ear among Indians for the English language. As a public speaker, she impressed the most sophisticated audiences. As a political worker, her courage and conviction embarassed her detractors. As a proponent of women s rights, she won over numerous chauvanists.
