近代的自己を定義するに際して、インド人男性の手による自伝は、公的な自己を特権化するのみならず、合理的で啓蒙されたものとしてマスキュリンな自己を分節化することによって公的・政治的なるものの境界を画定してきた。マスキュリンな自己とは、欲望、情愛、身体の偶発性を超越するものである。一方、女性の自己は、モダニティの文脈においては特に、私的・ドメスティックな情感的領域に属する、身体化され非-近代的他者とされてきた。
他方、女たちの自伝はオルターナティブな近代的自己を想像することによって、対抗的な公的言説を提示する。同言説は、女たちの主体性を、近代的な公共領域における政治的主体として再構成することによって、マスキュリニティとモダニティを同視することに挑戦する。モダニティのジェンダー化された経験を叙述するに際して、女たちの自伝は、「自伝的マニフェスト」として知られる形式を採用してきた。マニフェストという形式は、女たちが抑圧と公共領域からの排除という自らの経験を叙述することを可能とし、新たな政治的集団性への呼びかけを行い、近代的自己への未来の可能性を想像した。
本論考は、イギリス植民地期タミルナードゥ（南インド）に生まれたミドル・クラス出身のフェミニスト、Ｓ．ムットゥラクシュミ・レッディ（1886-1968）による自伝的マニフェストの分析を試みるものである。ムットゥラクシュミ・レッディは、マドラス管区では女性としては最初の医大卒業生（1912年）であり、英領インドの立法議会における初めての女性議員（1926年）となり、女性運動の活動家・指導者として活躍した。また彼女は、熱心なガンディー主義者でもあり、デーヴァダーシー制度と幼児婚に対して精力的に反対運動を推進し、女性たちに対する多岐にわたる福祉政策を実現させた。
本論考は自伝的マニフェストという形式と、ラディカルな政治においてモダニティが内包する限界を批判的に論ずる。

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It was customary in Japan from the Heian period on to use names for children that expressed the birth order of the siblings. Thus male children were called Taro (for the eldest) and Jiro (for a second son), and daughters were given names like Ohime (for the eldest daughter) and Otohime (for the second daughter). This essay will consider the significance of using such birth-order names for daughters, in spite of the fact that in principle inheritance went only to sons. This examination will clarify the roles of daughters in the medieval family, and changes that occurred over time. Finally I will consider the images that are attached to these names—Taro, Jiro, Ohime and Otohime.
In the Heian and the Kamakura periods, Ohime was used for a legitimate daughter who was expected to live to serve her father's family, and sometimes this would in fact involve great sacrifice. This is the picture of "Ohime's" life as described by Baba Akiko. On the other hand, this daughter also exercised authority in the family, and as the beloved daughter of the father she would receive property as inheritance. In this kind of family, the younger daughter Otohime was simply seen as "a spare" in case something happened to her elder sister.
This practice of using birth-order names disappeared toward the end of the Kamakura period. Along with the disappearance of the name, the authority that the elder sister had exercised was taken over by the eldest son. This was the beginning of an era in which "legitimate daughters" were no longer present.
The "Oto" character, which has been used for a name for a younger sister, came to be applied to young women regardless of birth order. However, in the stories from this period, the "Otohime" have no obligations to their father's families. In the latter part of the medieval period, women who were driven out of their own families at the time of marriage, were all a kind of "younger daughter."
In stories from this period, the love object of Otohime is Taro, the eldest son. However, it is important to note that this "Otohime" does not refer to a younger daughter.
This essay thus looks at the shift from the "Age of Ohime" to the age of "Otohime"—or to the age in which Taro, the eldest son, becomes more powerful.

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This paper explores the various aspects of employment of jochu (maids) by Taisho feminists. Studies on the modern family have suggested that one of the characteristics of modern families is the exclusion of unrelated persons. However, the urban middle class in the Taisho era, which first formed modern families in Japan, often hired maids in their homes. This paper explores the impacts of experience in employing maids, especially in the 1910s and the 1920s, on the lives of the feminists' family members, their family relationships and their ideas, mainly focusing on three members of Seito: Iwano Kiyo, Hiratsuka Raicho and Yosano Akiko. It also examines the nature of their relationships with the maids.

The urban middle class, which aspired to high-standards in household affairs, inevitably incorporated labor of lower-class women and women without family bonds. Employment of maids was also essential for feminists who wished to engage in social activities. Although the feminists who desired family intimacy felt uncomfortable living with their acquaintances and relatives, they easily accepted living with maids, whom they regarded as insignificant beings who were less educated and of the lower class.

While maids inevitably existed in the feminists' lives, they seldom appeared in the feminists' arguments. The feminists, in general, did not deeply reflect on problems related to maids such as labor conditions. Nonetheless, as the public concern over labor problems was growing, the conditions surrounding maids began to be questioned. Yosano, in particular, suggested that it was necessary to raise their status, and to regard the work as a full-fledged career. The solutions provided by the feminists, however, seem to be merely emotional ones such as treating maids compassionately. This is because there were conflicts of interest between the feminists and maids, and also because the feminists shared with the general public a gender ideology that viewed work as a maid as a temporary job.

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This essay investigates the identity of Byzantine princess Anna Komnene through a consideration of two conspiracies in which she was involved.
Before and after the accession of the Alexios I Komnenos, who was the founder of the Komnenos Dynasty, there were three women, who played roles on the political stage. Each of them participated in politics as mothers and wives of emperors on behalf of their children.
However, there was a princess who had ambitions for herself, not her own children. This princess is Anna Komnene, who was the first-child of Alexios I. She is famous as the author of "Alexias" and the only female historian in the society of medieval Christianity. But she has another identity, as a chief conspiratress. She attempted plots in order to gain for herself a government post during Alexios I's reign, claiming her right of place as the emperor's first-child.
Some scholars have analyzed these two plots by Anna as part of the long history of political struggles and intrigues that characterized the political history in the Komnenian era. On the other hand, other scholars have used the incidents as a way to focus on the role of imperial women who participated in these events; they have investigated the political role of imperial women through a close examination of their participation in these plots.
In this essay I focus not only on the patterns of action by the women, but also on the incidents as an important part of the way in which Anna forged her own identity. I believe this approach will allow us to see more clearly how Anna used the incidents to strengthen her own position.
In this paper, the hypothesis is demonstrated that the two plots in 1118 and 1119 were Anna's attempts to recover her right to the throne. Firstly, I describe Anna's role in these affairs as revealed through consideration of the process of development of the two conspiracies. Next, I examine the ways in which imperial women in general were able to participate in politics and compare these with Anna's actions in these two incidents. Finally, I look into Anna's identity, as the first-child of the emperor and the empress.

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