M Khandelwal
Biographic Data
| ID | 4117 |
|---|---|
| NAME | M Khandelwal |
| GIVEN NAMES | M |
| FAMILY NAME | Khandelwal |
| SIGNATURE | KHANDELWAL M |
| AFFILIATIONS | University of Iowa |
| ORCID | 0000-0002-4552-8592 |
| VERIFIED | Yes |
| TOTAL WORKS | 18 |
| TOTAL CITATIONS | 73 |
| AUTHOR COUNT | 18 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1995 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 4 |
Get out of her kitchen: A feminist critique of voluntary carbon markets for cookstoves in India
How to Keep the Home Fires Burning: A Comparative Study of Cooking Hearths for Ceramic Vessels
A hearth is the location of an intentional fire, commonly fueled with organic matter such as wood, charcoal, crop waste, or dried animal dung (biomass, or biofuel). Hearths also implicate gender, regional ecologies, and complex, symbolically rich technologies. This article is about household cooking hearths—specifically, biomass hearths used with ceramic cooking vessels. Insights are drawn from international development projects, ethnoarchaeology…
The Gender of Fuelwood: Headloads and Truckloads in India
Cookstove improvement projects in India have emerged from the longstanding concerns about the nexus of cooking, fuelwood, gender and the environment. Such work, both academic and interventionist, focuses on rural women hauling headloads of firewood from the forests to their kitchens, where they burn it for daily cooking in a mud cookstove [ chulha]. We argue that this focus on village women’s cooking is too narrow if we are to understand and addr…
Why Have Improved Cook-Stove Initiatives in India Failed
DeNapoli, Antoinette Elizabeth: Real Sadhus Sing to God. Gender, Asceticism, and Vernacular Religion in Rajasthan
Anthropos , Seite 612 - 613
Dance on: Inter-collegiate Indian dance competitions as a new cultural form
Inter-collegiate Indian dance competitions emerged in the late 1990s in the United States and have since become wildly popular. Why dance? Why now? We explore these questions through Nachte Raho, a competition hosted by a University of Iowa student organization. Such events allow participants to publicly embody the contradictions they experience as minoritized children of immigrants on a predominantly White campus. Thus, dance enables community b…
Women in Ochre Robes: Gendering Hindu Renunciation
Research on Hindu Women's Renunciation Today: State of the Field
This essay traces the recent development of field-based research on contemporary women's renunciation and points to fruitful areas for further work. While women renouncers have probably existed in small numbers since the ancient period in South Asia, there is little concrete information about their lives. Given the importance of marriage in the region, a woman's rejection of domestic life is likely to arouse opposition from family and society. Gi…
A Place at the Multicultural Table: The Development of an American Hinduism by Prema A. Kurien
Arranging Love: Interrogating the Vantage Point in Cross-Border Feminism
Foreign Swamis at Home in India: Transmigration to the Birthplace of Spirituality
This essay examines the lives of non-Indians who live as monastics in Rishikesh, India. As transmigrants, they cross national borders and occupy transnational social fields. However, they neither maintain a home outside of India nor use the language of displacement to describe their experience. They speak instead of feeling “at home” in India and of finally finding their place, thus unsettling the emphasis on displacement in models of transmigran…
Introduction: Women on Their Own
The women who are the primary subjects of this book live unusual lives. They have broken away from the social roles and structures expected of them, in each of their various cultures. First and foremost, they are religious practitioners. Their primary social networks and the ways in which they relate to the world around them are charted through the lenses of religious devotion and duty, rather than the template of public expectations about femini…
Do Saints Need Sleep? Baiji’s Renunciation as Service
Baiji is a sannyasini who was initiated into the Saraswati Dashnami order as a young woman.1 She has a large ashram of her own in Haridwar, a smaller one higher in the Himalayas, and many lay devotees. Baiji was reputed to be a strict, rather orthodox guru, but also generous in her interactions with both lay persons and other sadhus. In person, she was soft-spoken and quick to smile; she wore ankle-length robes and covered her short hair only for…
Castes of Mind: Colonialism and the Making of Modern India (review)
Sex, Sexuality, and the Anthropologist
Sex, Sexuality, and the Anthropologist. Fran Markowitz and Michael Ashkenazi. eds. Chicago: University of Illinois Press, 1999.230 pp
Ungendered atma, masculine virility and feminine compassion: Ambiguities in renunciant discourses on gender
Sannyasa generally represents itself and is represented by scholars as either ungendered or unambiguously masculine. Indeed, advaitic philosophy expects renouncers to transcend the body and ignore all social distinctions, while Brahmanic orthodoxy reveals its misogynous tendencies by restricting renunciation to elite men. What both perspectives share is an assumption that women must give up their femininity in order to renounce. I argue that the …
Walking a Tightrope: Saintliness, Gender, and Power in an Ethnographic Encounter
This is an account of my stay with a female renunciant. In spite of her contemplative lifestyle, I suggest that Anand Mata sought to teach me about the meaning of renunciation by instructing me to negotiate social interaction with the male head of her ashram (hermitage) in such a way as to balance contradictory goals. These include treating others with compassion while remaining detached and avoiding exploitation. This narrative describes the pro…
Listen to the Heron's Words: Reimagining Gender and Kinship in North India. Gloria Goodwin Raheja and Ann Grodzins Gold
Why Have Improved Cook-Stove Initiatives in India Failed
Arranging Love: Interrogating the Vantage Point in Cross-Border Feminism
Ungendered atma, masculine virility and feminine compassion: Ambiguities in renunciant discourses on gender
Sannyasa generally represents itself and is represented by scholars as either ungendered or unambiguously masculine. Indeed, advaitic philosophy expects renouncers to transcend the body and ignore all social distinctions, while Brahmanic orthodoxy reveals its misogynous tendencies by restricting renunciation to elite men. What both perspectives share is an assumption that women must give up their femininity in order to renounce. I argue that the …
Sex, Sexuality, and the Anthropologist
Sex, Sexuality, and the Anthropologist. Fran Markowitz and Michael Ashkenazi. eds. Chicago: University of Illinois Press, 1999.230 pp
Research on Hindu Women's Renunciation Today: State of the Field
This essay traces the recent development of field-based research on contemporary women's renunciation and points to fruitful areas for further work. While women renouncers have probably existed in small numbers since the ancient period in South Asia, there is little concrete information about their lives. Given the importance of marriage in the region, a woman's rejection of domestic life is likely to arouse opposition from family and society. Gi…
The Gender of Fuelwood: Headloads and Truckloads in India
Cookstove improvement projects in India have emerged from the longstanding concerns about the nexus of cooking, fuelwood, gender and the environment. Such work, both academic and interventionist, focuses on rural women hauling headloads of firewood from the forests to their kitchens, where they burn it for daily cooking in a mud cookstove [ chulha]. We argue that this focus on village women’s cooking is too narrow if we are to understand and addr…
Listen to the Heron's Words: Reimagining Gender and Kinship in North India. Gloria Goodwin Raheja and Ann Grodzins Gold
Walking a Tightrope: Saintliness, Gender, and Power in an Ethnographic Encounter
This is an account of my stay with a female renunciant. In spite of her contemplative lifestyle, I suggest that Anand Mata sought to teach me about the meaning of renunciation by instructing me to negotiate social interaction with the male head of her ashram (hermitage) in such a way as to balance contradictory goals. These include treating others with compassion while remaining detached and avoiding exploitation. This narrative describes the pro…
Ungendered atma, masculine virility and feminine compassion: Ambiguities in renunciant discourses on gender
Sannyasa generally represents itself and is represented by scholars as either ungendered or unambiguously masculine. Indeed, advaitic philosophy expects renouncers to transcend the body and ignore all social distinctions, while Brahmanic orthodoxy reveals its misogynous tendencies by restricting renunciation to elite men. What both perspectives share is an assumption that women must give up their femininity in order to renounce. I argue that the …
Sex, Sexuality, and the Anthropologist
Sex, Sexuality, and the Anthropologist. Fran Markowitz and Michael Ashkenazi. eds. Chicago: University of Illinois Press, 1999.230 pp
Castes of Mind: Colonialism and the Making of Modern India (review)
Introduction: Women on Their Own
The women who are the primary subjects of this book live unusual lives. They have broken away from the social roles and structures expected of them, in each of their various cultures. First and foremost, they are religious practitioners. Their primary social networks and the ways in which they relate to the world around them are charted through the lenses of religious devotion and duty, rather than the template of public expectations about femini…
Do Saints Need Sleep? Baiji’s Renunciation as Service
Baiji is a sannyasini who was initiated into the Saraswati Dashnami order as a young woman.1 She has a large ashram of her own in Haridwar, a smaller one higher in the Himalayas, and many lay devotees. Baiji was reputed to be a strict, rather orthodox guru, but also generous in her interactions with both lay persons and other sadhus. In person, she was soft-spoken and quick to smile; she wore ankle-length robes and covered her short hair only for…
Foreign Swamis at Home in India: Transmigration to the Birthplace of Spirituality
This essay examines the lives of non-Indians who live as monastics in Rishikesh, India. As transmigrants, they cross national borders and occupy transnational social fields. However, they neither maintain a home outside of India nor use the language of displacement to describe their experience. They speak instead of feeling “at home” in India and of finally finding their place, thus unsettling the emphasis on displacement in models of transmigran…
Research on Hindu Women's Renunciation Today: State of the Field
This essay traces the recent development of field-based research on contemporary women's renunciation and points to fruitful areas for further work. While women renouncers have probably existed in small numbers since the ancient period in South Asia, there is little concrete information about their lives. Given the importance of marriage in the region, a woman's rejection of domestic life is likely to arouse opposition from family and society. Gi…
A Place at the Multicultural Table: The Development of an American Hinduism by Prema A. Kurien
Arranging Love: Interrogating the Vantage Point in Cross-Border Feminism
Women in Ochre Robes: Gendering Hindu Renunciation
Dance on: Inter-collegiate Indian dance competitions as a new cultural form
Inter-collegiate Indian dance competitions emerged in the late 1990s in the United States and have since become wildly popular. Why dance? Why now? We explore these questions through Nachte Raho, a competition hosted by a University of Iowa student organization. Such events allow participants to publicly embody the contradictions they experience as minoritized children of immigrants on a predominantly White campus. Thus, dance enables community b…
DeNapoli, Antoinette Elizabeth: Real Sadhus Sing to God. Gender, Asceticism, and Vernacular Religion in Rajasthan
Anthropos , Seite 612 - 613
Why Have Improved Cook-Stove Initiatives in India Failed
How to Keep the Home Fires Burning: A Comparative Study of Cooking Hearths for Ceramic Vessels
A hearth is the location of an intentional fire, commonly fueled with organic matter such as wood, charcoal, crop waste, or dried animal dung (biomass, or biofuel). Hearths also implicate gender, regional ecologies, and complex, symbolically rich technologies. This article is about household cooking hearths—specifically, biomass hearths used with ceramic cooking vessels. Insights are drawn from international development projects, ethnoarchaeology…
The Gender of Fuelwood: Headloads and Truckloads in India
Cookstove improvement projects in India have emerged from the longstanding concerns about the nexus of cooking, fuelwood, gender and the environment. Such work, both academic and interventionist, focuses on rural women hauling headloads of firewood from the forests to their kitchens, where they burn it for daily cooking in a mud cookstove [ chulha]. We argue that this focus on village women’s cooking is too narrow if we are to understand and addr…
Get out of her kitchen: A feminist critique of voluntary carbon markets for cookstoves in India
Sociology (11 works) · Philosophy (10 works) · Gender Studies (8 works) · Art (6 works) · History (6 works) · Law (6 works) · Political science (6 works) · Religious studies (6 works) · Theology (6 works) · Anthropological Studies and Insights (4 works)