autobiography

Avabai Wadia

About:

Of an elite Parsee background, Avabai Wadia arrived in Britain aged 14, accompanied by her mother and to join her brother. She attended Brondesbury and Kilburn High School in London where she was the only South Asian pupil. She excelled at school and went on to train as a barrister at Lincoln’s Inn, becoming the first Ceylonese woman to pass the Bar exams. As a direct consequence of her success, the Law College in Colombo opened its doors to women. She was called to the Bar in 1934 and eventually found a chambers willing to take on a South Asian woman. Committed to women’s rights, Wadia was an active member of a number of women’s organizations in Britain. She was also involved with the Labour Party and the Indian nationalist movement in Britain. On her return to India, she pioneered the family planning movement.

Published works:

The Light is Ours: Memoirs and Movements (International Planned Parenthood Federation, 2001)

Example:

Wadia, Avabai, The Light is Ours: Memoirs and Movements (International Planned Parenthood Federation, 2001), pp. 31, 34-5

Date of birth:

18 Sep 1913

Content:

In The Light is Ours, Wadia documents her stay in Britain in the 1920s and 1930s. Her account includes description of her experience of being the only South Asian pupil at a London school, her life as a law student, and her involvement in a number of women’s and Indian nationalist organizations where she encountered a wide range of socially and politically active men and women, both South Asian and Britain.

Connections:

Annie Besant, Spitam Cama, Charlotte Despard, Pearl Fernando, M. K. Gandhi, Agatha Harrison, Elizabeth Knight, J. Krishnamurthi, Emily Lutyens, K. P. Mehta, Krishna Menon, Herbert Morrison, Sarojini Naidu, Rameshwari Nehru, H. S. L. Polak, Dhanvanthi Rama Rau, Devika Rani, Uday Shankar, George Bernard Shaw, Dorab Tata, Meherbai Tata, Florence Underwood, Monica Whately.

Extract:

Indians in England in the 1920s and 1930s lived in a totally different milieu from that of today. They were a tiny minority, and were in England as professional or business people, with or without families, or as students, and all faced overt and covert discrimination. We were singular, and singled out – favourably occasionally, but usually as the inferior subjects of a grand empire. This did not mean that we could not lead good lives and have friends for, in spite of an imperial consciousness and ineradicable colour bar, on a personal basis people were friendly and helpful. They were seldom rough, but a barrier between white and brown skins was maintained and caused harm at times. The discrimination was a given, not to be questioned.

...

My mother, as a good psychologist, decided I would wear sarees to school. This gave me an advantage as my difference from the other girls was then not merely in skin colour but in totality, and to be an individual won a kind of respect…Comments such as “How is it your finger nails are pink just like ours?” showed racial ignorance or prejudice, but there was never unkindness. I was the only Indian among hundreds of girls, although there was one other whose father was Indian, but she had been born and bred in London and counted as English. I had a small distinction all my own, for I spoke and wrote English like the best of the others, and my French teacher said I had the best French accent!

Secondary works:

Fisher, Michael H., Lahiri, Shompa and Thandi, Shinder S., A South-Asian History of Britain: Four Centuries of Peoples from the Indian Sub-Continent (Oxford and Westport, Connecticut: Greenwood World Publishing, 2007)

Relevance:

Wadia’s memoirs are of interest for the account they give of the reception and treatment of South Asians in Britain in the 1920s and 1930s. It is important, however, to bear in mind that she is of an elite background and was probably treated comparatively well by the British as a consequence. The second extract gives evidence of an interesting assertion of cultural difference on the part of Wadia’s mother, as well as of a migrant attempting to compensate for their minority status through academic achievement in this early period.

Involved in events:

All-India Women’s Conference

British Commonwealth League conferences

Celebration of Gandhi’s 62nd birthday (Women’s Indian Association)

Concerts at the Albert Hall, the Queen’s Hall and the Covent Garden Opera House

Dinner held at the Minerva Club to celebrate 89th birthday of Charlotte Despard, 1933

League of Nations, 1935

Meetings and festivities at Zoroastrian House, Kensington

Performances by the dancer Uday Shankar at the Arts Theatre Club

City of birth:

Colombo

Country of birth:

Ceylon

Current name country of birth:

Sri Lanka

Date of 1st arrival in Britain:

05 May 1928

Dates of time spent in Britain:

1928-38

Tags for Making Britain:

women's organizations

Dhanvanthi Rama Rau

About:

Dhanvanthi Rama Rau was born into a Kashmiri Brahmin family in the south-west of India. She attended Presidency College in Madras, graduating in 1917 with an honours degree and the Griggs Gold Medal in English, and progressing to an Assistant Professorship at Queen Mary’s College, Madras. She first arrived in England in 1929, when her husband Benegal Rama Rau, Financial Advisor to the Simon Commission, was asked to travel to England with the other members of the Commission for the writing of their report. Their daughters, Premila and Santha, then aged 9 and 6, travelled with them and became the first Indians to attend the Hall School in Weybridge. Initially the family lived at Oatlands Park Hotel in Weybridge, before moving to a flat in London when their daughters started to board at school. In her memoirs, Rama Rau describes the racism she experienced in 1930s England, and their struggles to secure a flat for this reason. The family were, however, in part protected by their social status and wealth which allowed them to travel throughout Europe when based in Britain.

In her memoirs, Rama Rau describes her work for organizations campaigning for Indian independence, which took her throughout Britain, as well as for a variety of women’s organizations. In 1932, with a group of Indian women based in London at the time, including Sarojini Naidu, she attended the International Alliance of Women for Suffrage and Equal Citizenship in Berlin, leading the Indian delegation at the behest of Naidu. She continued to work for the Alliance and writes in her memoirs that the meetings gave her her ‘first experience of dealing with international work for women’s rights’ (p. 180). She also founded the Women’s Indian Association, an organization that aimed to provide links between Indian women in Britain and British women interested in India with Indian women in India. She was awarded the Kaisir-i-Hind gold medal by the British Government for her work with women’s associations.

In 1938, Rama Rau’s husband, by then Deputy High Commissioner for India, was called to South Africa by the High Commission. She followed him there, leaving her daughters in the care of a Jewish lodger, Lilian Ulanowsky. War broke out while all of the family were in South Africa the following year, and it was this that triggered their return to India.

Finally settled in Bombay in 1941, Rama Rau immersed herself again in social welfare activities, joining several women’s organizations, including the All-India Women’s Conference of which she was elected President in 1946. The squalid conditions of the Bombay slums led Rama Rau to establish the Family Planning Association of India of which she became President. She also served as President of the International Planned Parenthood Federation.

Published works:

An Inheritance: The Memoirs of Dhanvanthi Rama Rau (London: Heinemann, 1977)

Example:

An Inheritance: The Memoirs of Dhanvanthi Rama Rau (London: Heinemann, 1977), pp. 170-1

Date of birth:

01 Jan 1893

Content:

This is Dhanvanthi Rama Rau’s autobiography in which she describes her stay in England.

Connections:

Annie Besant, Sarojini Naidu, Motilal Nehru, Sylvia Pankhurst, Mrs Pethick-Lawrence, Santha Rama Rau, Eleanor Rathbone.

All-India Women’s Conference, British Commonwealth League, Family Planning Association of India, International Alliance of Women for Suffrage and Equal Citizenship, International Planned Parenthood Federation, Townswomen’s Guilds, Women Citizens Associations, Women’s Indian Association.

Precise DOB unknown:

Extract:

I was comparatively young, excitable when slighted, somewhat rash and certainly courageous enough to face so important a person as Eleanor Rathbone in the chair, and women in the audience like Sylvia Pankhurst and Mrs Pethick-Lawrence, stalwarts of the exceedingly controversial suffragette movement. I asked for permission to speak, and was graciously allowed five minutes. I did not speak on any of the subjects on the agenda, but merely disputed the right of British women to arrange a conference on Indian social evils in London, when all the speakers were British and many of them had never even visited India. Not one of them had even asked if there were any Indian women’s organizations that were dealing with the problems on the spot, the same problems that British women were exploring from the great and deceptive distance of fifteen thousand miles. I added that, even though we had offered to help with the conference when arrangements were being made, our offer had been ignored. I told them that educated Indian women were working in every province of their country to eradicate social evils and outmoded customs and prejudices, and we refused to accept the assertion that the removal of social evils in Indian society was the responsibility of the British. We were already assuming the responsibility ourselves, and we were sure we could be more successful than outsiders, especially those who were ignorant of the cultural patterns of our social groups and therefore could not be as effective as our own social reformers.

Secondary works:

Burton, Antoinette, The Postcolonial Careers of Santha Rama Rau (Durham and London: Duke University Press, 2007)

Relevance:

Here, Dhanvanthi Rama Rau describes her uninvited participation in a ‘Conference on Indian Social Evils’ called by the MP Eleanor Rathbone. The passage provides a fascinating historical example of western ‘feminist’ constructions of South Asian women as passive and in need of ‘saving’ from cultural and patriarchal constraints. Rama Rau’s intervention here can be read as an act of political resistance against colonialist forms of feminism. Her assertive behaviour offers a glimpse of the ways in which female South Asian subjects might have impacted on British cultural and political life in this early period of migration.

Involved in events:

Simon Commission, 1930
Round Table Conferences, 1930-2

City of birth:

Hubli

Country of birth:

India