Title:TheKitchenasaKnowledgeSystem:Love,LabourandRecognitionThrough DoshiManuVaidya
Author:NaisargiBuch
MasterofArtsinFineArt&Design
Pathway:SituatedDesign
ThesisSupervisors:OlliePalmer,MartónKabai
SubmittedtoMasterFineArt&Design,St.JoostSchoolofArt&Design,AvansUniversityof AppliedSciences,s'-HertogenboschTheNetherlands
InpartialfulfilmentoftherequirementsforthedegreeofMasterofArtinFineArt&Design s'-HertogenboschTheNetherlands
Abstract
Thisthesisexaminesthekitchenasadisputedspace constructedasasiteofwomen’soppression, unpaidlabor,andrisk,whilesimultaneouslyfunctioningasaspaceofcare,knowledge,andembodied practice BeingsituatedwithinthecontextofIndiandomesticlife,thisresearchinvestigateshowthe kitchencanbereinterpretedthroughfeministdesignmethodologieswithouterasingitsstructural integrity
Drawingfromthecolloquialconceptfrommynativetongue,of Doshi Mā nu Vaidya [Doshi= Grandma, Vaidya= Knowledge] atermreferringtointergenerational,woman-ledhealing practices thisessaypositionsdomesticcookingasaformofsituatedknowledge Parallelly,theterm Lakadyu Vaidya [ Lakadyu= Wood],referringtothetraditionalwoodenspiceboxanditsassociated practices,isincludedtoframethematerialexplorationofthissystem.Together,theseconceptsshowa dualframeworkofembodiedknowledgeandmaterialarchivingmethods.Throughacombinationof personalnarrative,participatoryresearch,andmaterialexploration,itinvestigateshowknowledgeis transmittedandrecognizedwithindomesticspaces Itarguesthatdomesticpracticesoperateasforms ofpreventivecareandadaptiveexpertise,whilebeingcriticaloftherisksofbothinstitutionalizing andromanticizingsuchknowledgewithinbordersofcaste,gender,andlaborhierarchies
Byrecontextualizingthelanguageusedtodescribedomesticlabor from“selflessness”and“love”to “skill,”“labor,”and“expertise” thisworkproposesashiftinhowcareisrecognizedandvalued. Theresultingdesignpracticetranslatestheseideasintoaninstallationusingvideowork,printsand woodencuttingboardsassitesofrepeatedmarksandstories,showingthetensionbetweenlabor, memory,andknowledge.
Positioning
WhatitmeanstobeawomanwassomethingIgrewupbeingtaught,notsomethingIdiscoveredfor myself ThewayIdress,act,sit,cookorspendmytimehasalwaysfeltshapedbyexpectationsrather thanchoice.Whenitcomestocookingandfeedingyourself,itisabasiclifeskillthateveryadult shouldhave,butwhilelearningandparticipatinginit,formeitturnedintoyetanotheractI performedwithreluctanceasIdidnotregisteritasanimportantskillbutratheranunwanted expectation.Theactofcookingandexistingasawomanintertwined,andinsteadofbeingableto lookattheactassomethingIneedforselfsustenanceitdevelopedintothisuneaseandhatredaround cooking AmericanauthorandprofessorJackW BehrmhypothesisedatheorycalledtheReactance theory Itsuggeststhatwhenindividualsperceivetheirfreedomofchoiceisbeingrestricted,they experiencepsychologicalreactance.Itisaknee-jerknegativereaction.Andthat’sexactlywheremy resistance,hesitationsandunpleasantassociationswithbeinginakitchenstarted WithmycurrentpositionassomeonewhofunnilyenoughlandedonlyinHoreca(Hotel,Restaurant, andCatering)jobssincemovingalonetotheNetherlands,gettingpaidforbeinginthekitchenand gettinginsituationswhereIhadtotakecareofmyhealth,thekitchenkeptcomingback.Withhaving toselfsustainandcare,IstartedinspectingsomeselfhealingtraditionswhichIembody,inorderto takecareofmyselfthroughsomesmallinjuries
Thisshiftpromptedmetoquestionhowlabourisvalueddifferentlydependingonthecontextof whereitisperformed.Mythesisemergesfromthattension.Itriedtofindsomeanswersandhealing throughtheveryplacethattroubledme Thekitchenandallthatitencompassed
Tounderstandthisgrowingdichotomybetweenthefeelingsofhostilitycomparedwiththegeneral notionofloveandnourishmentaboutthekitchen,Ibeganwithsteppingbackandgatheringallthe thingsthatcouldcontributeinthekitchen;asupposedlynourishingspace;becomingadangerous spaceforwomentoexistin.Whencookingissointertwinedwiththeidentityofbeingawoman,it showsupinseveralformsinanindividual’sexistence,especiallyinIndia’ssocietalstructure.Despite therisk,enteringthekitchenandcookingisunavoidable Itisessentialanditalsohastheabilityto evokethedeepestemotionsandthewarmestfeelings Foodispowerful,andIfoundmostofmy curiositypouredintomethodsofhealingthatbirthedfromthekitchen.Reclaimingthisspaceasa womanandinawaythatfeelsupliftingbecameaneed Igotclosertotheactthroughinspectingthe kitchenandthroughtheconcept-DoshiManuVaidya Isawhopeandaspacetotryrewiring mindsets,reshapeauthorityallocationthroughlanguageandconversationswhileunderstandinghow ourpatriarchalsocietyrunsonthelabourofquiet,forgivingwomen.
Myresearchisheldsothatwomen'sknowledgeofthekitchenanditstoolsarenotextractivefor institutionalvalidation,butinsteadItrytoworkinthesamemannerastohowtheknowledge continuestosurvive-withconversation,memoryandlivedexperiences.Iembracesituateddialogues sothatwomen'sdomesticexpertisedoesnotgetoverlooked Imustacknowledgethatmyworkstillremainssituatedtomyexperiencesbeinganuppercastehindu womanandwritethiswithkeepinginmindIamdealingwithkitchenasaspacewhereIamallowed tohaveopinionsaboutitwhereasmanywithoutsuchprivileges,survivebybeingshunnedoutofsuch spacesandfacedifferentandevenmoretroublingrealitiesduetotheoppressivesystemofcaste I mayriskromanticisingthisdisputedspace,butwithrecognitionthatthisisnottheintention.
Thekitchenasagenderedsiteofrisk
Thekitchenwithinthehomeisoftenimaginedasaspaceofnourishmentandcare However,itis criticaltounderstanditisnotjustabenignspace Formanywomen,movementisrestrictedbetween domesticspaces firstwithinthenatalhomeandlaterwithinthemaritalhousehold.Withinthese spaces,thekitchenoftenbecomestheprimarysiteofoccupationandresponsibility Fromayoung age,girlsareconditionedtoprepareforroleswithinanotherhousehold,wherecookingbecomesboth adutyandameasureoftheirworth.Culturalexpectationsaroundwomanhoodreinforcethis positioning.Asreflectedinpopularmediasuchas Indian Cabaret byMiraNair,theidealwomanis oftendefinedthroughherabilitytoperformdomesticlaborefficiently,withoutresistanceorvisible dissatisfaction Shealsohighlightsthislackofexposuretotheworldwhicharisesfromlackoffree movementforwomenwhichleadstolimitingpersonalwantsanddesires.
Theseexpectationslinkdomesticlabordirectlytosocialacceptance,reinforcingtheideathata woman’svalueliesinhercapacitytoserveandsustainothers
Thisexpectationisreflectedinlivedreality.AgovernmentsurveyrevealsthatIndianwomenspend oversevenhoursadayonunpaiddomesticandcaregivingwork-morethantwicethetimemendo Datashowsthatwomenspend289minutesonunpaiddomesticworkand137minutesonunpaid caregiving,whereasmenspend88minutesonchoresand75minutesoncarework.Igrewupina householdwithsimilarstatistics.Seeingmymotherinthekitchenanditbeingherprimaryspaceshe occupied,alongwithbeingraisedwiththeideathatImustlearntodothesame,reinforcingits associationwithfemininityandduty
Beyondsymbolicexpectations,thekitchenalsopresentsmaterialrisks AuthorBhate-Deosthali,P,& Lingam,L intheirreportGenderedPatternofBurnInjuriesinIndia:ANeglectedHealthIssue ReproductiveHealthMatters(2016)mentionsthat“Burn-relatedinjuriesanddeathsamongstwomen inIndiaarelikelytobecausedby:kitchenaccidentsrelatedtouseofkeroseneandflammabilityof garments;self-immolationorsuicides;andhomicidesrelatedtodomesticviolence Amongmales, burninjuriesarerelatedtoexposuretohazardoussituationslargelyoutsidehome Forwomen, however,burninjuriesarefoundtooccurathome.Deathsduetoburnsarefourtimeshigheramongst womenaged18-35yearsandreportsfromacrossthecountry(suchasDelhi,Mumbai,Kanpur, Haryana,Manipal,NorthWestandrecentlyJammu)indicatethatthesedeathsoccurduetoaccidents suchasburstingofkerosenestovesorkerosenespillingandclothescatchingfire 12–24Thisis furtherexplainedbythenatureofclothingwornbywomeninIndiasuchassareeanddupatta. Evidencepointstowardsburnsbeingoneofthemaincausesofdeathamongstwomenintheage group15-44years”
ItremindedmeofanaccidentthatoccurredathomewhereapressurecookerburstandIsawthe khichdi(adishinSouthAsiancuisinemadeofriceandlentilswithnumerousvariationsand consideredoneofthefirstsolidfoodsthatbabieseat)thatmymomwascookingsplattered everywhere.Luckilymymotherwasstandingalittlefurtherawayfromthestoveandgotawaywith someveryminorburns Ittookus2daystocleanthericestainedyellowfromtheturmericandchili, stucktoeverywall,ceilingandfurnitureinthekitchen Iwasscaredtousethepressurecooker2 yearsafterthat.EvennowIchoosetoboilmyriceinsteadofusingthepressurecookerthatIlugged aroundhereintheNetherlandswhereIcurrentlyreside,fromIndia,evenifI'mnotasscaredofit anymoreandevenifusingitismoreconvenient
Atthesametime,thekitchenbecomesasitewherewomencompensateforsystemicgapsinformal healthcare.Withlimitedattentiongiventowomen’shealthininstitutionalmedicine,domestic
practicesofcare oftenconductedthroughfoodandhomeremedies emergeasessential,yet unrecognized,formsofknowledgeandlabor.It’sstrangethatonepartofthepopulationgets dismissedeveniftheyareintheforefrontofsomanymedicalpracticeswheretheymakeuseofthe indigenousknowledgesthattheycarry,practicingmidwifery,andfoodsciences Thereisaclear medicalabsenceinprofessionalspheresandweseeagenderedgapofknowledgewhenitcomesto research.Whenwomen'sbodiesareunderresearchedandcaredfor,informalpracticescanexisttofill thatgap Whenworkinginthekitchenbecomesyourjob,weneedtoacknowledgehowpeopleexist withouttherequiredsafetyprecautionsatalltimes Domesticcareisconductedbywomennot becausewomenarenaturalcaregivers,butbecauseformalmedicineoftensystematicallyfailsthem.
Thekitchenasasiteofhealing
Itisweirdtoseemyfearplacednexttoafeelingthatenvelopsmeandmakesmefeelhome Andthat ismymother’scooking.Ihavefoundagreatappreciationandadeeperunderstandingofhertimeand effortsespeciallyaftermovingtotheNetherlands.Ithinkaboutthemultitudesofmeaningbetween thesetwofeelings Iconsistentlyaskforawomantodosomethingformethatshewouldrathernot do AnddothesamethingthatIverymuchsohatedoing PreviouslyinmyworkIhavementioned roti;aflatbreadmadewithwheatflourwhichispartofthestapledietofpeopleacrosstheIndian subcontinent;andthecontradictoryfeelingsitholdsasasymbol.Itiswidelyregardedasasymbolof comfortandmaternalcare oftenromanticizedthroughthephrase“maakehaathkiroti”Atthe sametime,itspreparationdemandsprecision,repetition,andconstantlabor,oftenrequiringwomento cookandservecontinuouslywhilebeingabletoeatlastthemselves.Inthisway,asingleobjectholds bothaffectionandexpectation,careandcontrol Formuchofmylife,Iavoidedthekitchen Buthere intheNetherlandsIsomehowkeptlandingmyselfinthatspace OnedayatworkIwaschoppinga largenumberofcucumbersandtomatoeswithmyarmsstrainingfromhavingtouseaplatformabit tootallformyheight.IthoughtIhatedthis,butitfeelssoliberatingtoknowIwillgetpaidand monetarilycompensatedforit Inthesecontexts,thesamelaborfeltdifferent structured, compensated,andrecognized promptingmetoquestionwhysimilarworkwithinthehome remainedinvisibleandundervalued.Inhopestofeelbetter,Icalledmymomandjustaskedherwhy shedoesit Forher,itwasaboutsavings,ahealthyandsafedietanditbeinghercontributiontothe family Herresponseframedcookingthroughthreeinterconnectedvalues:maintaininghealth, ensuringsafetyandhygiene,andcontributingtothefamily’swell-being Thispositionedtheactnot merelyasobligation,butasasystemof care and responsibility.
Irealisethisastheconversationshiftstohermentioningdoshimanuvaidya InGujarati,mynative language,thereisatermcalledDoshiManuVaidya.Itmeansanoldwoman’sknowledgeof medicine.Whenwementionthis,weimmediatelydealwithgenderandaprofessionalpractice.But somehowsomewheretherespectandthevaluethatistiedtoprofessionalsiserasedwhenwetalk aboutwomeninthehouseholdbeingthepractitioners
This understanding led me to re-examine the kitchen not only as a site of labor, but as a site of knowledge Itclickedinmyheadofhownaturallyhomeremediesarepracticedbymyselfandthe peoplearoundmewhileIgrewup IwastellingmymomabouthowjustafewdayspriortothecallI hadcutmyfingerandmyfirstembodiedreactiontoitwastowashoffthebloodandquicklyput turmericonthewound.Wetalkedaboutwomen,my“sickroom”teacherinschoolwhowouldoffer ajmo,orcaromseedsandsaltwhenwerantoherwithstomachpains Wetalkedofhowthereareso manypracticeswomenhavebeenconductingfromtheirkitchenswhicharehealingnotjustinan emotionalwaybutalsoveryphysicallymendingandhealingthebody.Suchpracticesrevealaformof embodiedmedicalknowledgethatisenactedthroughroutineratherthanrecognizedasexpertise.
Women,throughrepeatedengagementwithfood,ingredients,andthebody,developanintuitive understandingofcarethatoperatesparalleltoformalmedicalsystems.Sotohealthiswoundthatthe patriarchalkitchenhadleftonmysoul,Ididn’thavetolookveryfar Theanswerwassittingright there,inmykitchendrawer Inmypantry,therearemanyboxesofspicesandseedsthatweusefor cooking Thoseandsomememories
WomenwhohavespentyearscookinginanIndiankitchenwithallitsdemands,knowthatitisno lessthanaprofessionalarenathatcallsforexpertknowledge,timing,movementandprecision This formofknowledgeandexpertisegetsinvisiblebutitplayssuchabigpartinconductingthisactasa systemofcare.CookingisanartandwhenitcomestoIndiancuisine,wehaveaverylabourintensive andmulti-stepprocessofrecipesandmanydisheswhichrequireimplementationofvariouscooking techniquesjusttomakeonemeal Wetakethatandwealsoassignwomenthetaskofcookingfora largenumberofpeopleduetothetraditionalwayoflivinginajointfamily(herhusband,hisparents andmaybealsograndparents)whichalthoughwithgrowthofanuclearfamilydynamic,isnowbarely seen
Eachmemberofthefamilyhastheirowntastesandneeds Maybesomeonecannoteatspicyfood, somepeoplecannothavesugar,someneedlactosefree.Andthewomanhereexpertlymakesthesame dishforeverymemberknowingwhenandhowmuchfoodtoremovefromthebigpot,addjustthe rightamountofspices,justtherightamountoftempering,mixing,isolating,warming,lettingitcool Itisamusclememorytoadaptandcookwhat’saskedofthemforeverymeal,everyday Theynot onlythenhavethemotorskillsforcookingbutalsonegotiationwiththevegetablevendor, organisationalskills,preparingnewitemseachdayandmakingsureit’sbeingcookeduptothe expectedstandard
Thekitchenholdscontradictions Itisbothaburdenandcomfort ThroughthiscontradictionIcould lookatthekitchennotjustasasiteofobligationbutasasystemofcare.
CarePackaged:Preservingcarebeyondkitchenwalls
WhenImoved,Icarriedwithmepackagesofmealspreparedbymymother.Wehavealadyinmy hometownwhodehydratesfoodlikecurriesanddaalsandsealstheminanairtightpackage,allowing metohaveinstanthomemealssimplybyaddingwater
Lookingatthispackagenow,Iseehowhercookingbecamesomethingportableandtemporal.Her labourtravelledwithme Thesepacketsbecameasymbolofanticipatedcare-recognizingthefuture exhaustion,illnessorhomesickness Thekitchennowwasnolongerafixedspacewithwallsbut ratherasystemthatcouldmoveacrosslongdistances
Itreflectshowdoshimanuvaidyacanevolveandhowthesesystemsofcareadaptandgrowwith technologyandpreservation Thesepacketsextendedlabouracrosstime,whereitgotredistributedthe amountofeffortbyincreasingitduringpreparationandreducingitduringthemomentof consumption.
ReframingDomesticPractice:Whogetstobecalledaknowledgeholder?
WithmyprojectIwanttorepositionwomenfrominvisiblelaborerstorecognizedpractitionersofcare andknowledgethroughthelensofdoshimanuvaidya.
Cookingisoftenframedasduty,loveorinstinctwhenitcomestothedomestichomekitchen This framinghidesthecomplexityofthelabourandskillsdisplayedintheprocess VocationalEducator M.E.Poole,J.Stevensoncites- ‘Cognitiveandanthropologicalstudiesindicatethatknowledgeis highlysituated.Theideaofsituatedknowledgealsochallengesthetraditionthatthereisvocational
and‘other’knowledge(eg,knowledgederivedfromacademicdisciplines) Rather,asinthetradition ofVygotsky,allknowledgeisregardedassocioculturallybased,withpatterningofconceptsand proceduresarisingfromsocialinteractionsandsocialcontexts’
Womendevelopembodiedknowledgeoftheingredients,ofbodiesandenvironmentstheyexistin throughrepetitionandvaluingintergenerationallypassedinformation Thisalignswith‘Situated knowledge’,introducedbyAmericanprofessorDonnaHaraway,whereknowledgeiscontextual, partialandlived
Inordertodoso,Iexaminedpeopleperformingsimilartasksoutsideofahomekitchen.Professional chefs=Paidlabour,Ayurveda=naturalmedicalsciencesanddegreeofBScHomeScience= women’sdomesticskillsbeingtaughtininstitutions
UsingrealexamplesoftheseknowledgesreflectedinIndiansociety,Ijuggledbetweenhowthey functiontounderstandifinstitutionalizationofthisknowledgeisbeneficialornot Icametothe conclusionthatitmaycreatemoreharmandispracticallynotpossibletodosoandraisedotherissues regardingtherisksthatareinvolvedinpositioningthisknowledgeascureratherthanwhatitis-care. Itwasalwaysknowntomethathomesciencewasawoman’ssubject Nottoconfuseitwithschools andclassesthatexisttobecomeagoodhousewife,thegeneralisedperceptionaboutitwasalways lookeddownuponassomethingunserious.Herearethreecitationsfromseveralreportsabout studyinghomescienceanditspublicperceptionthatshowusthestereotypeextendinginto institutionalstructuresandreality,andhowitisslowlytransformingandbecomingmoreacceptedand respected
- ‘HomeSciencehaslongbeenstereotypedasanon-academic,gender-specificsubject confinedtodomesticresponsibilitiessuchascooking,sewing,andchild-rearing These misconceptionshaveledtothemarginalizationofthesubjectandunderestimationofits academicandprofessionalvalue.’
- ‘OneofthemajorobstaclestothewidespreadacceptanceofHomeScienceasaserious academicdisciplineisthegenderedstereotypethatassociatesitprimarilywithwomen Historically,societalnormshavepigeonholedHomeScienceasa"femaledomain,"focusing onhomemakingratherthanprofessionaldevelopment.However,thisperceptionisgradually changing Withashiftinsocietalattitudesandincreasedawareness,bothmenandwomenare enteringthefield,attractedbyitsvastcareerscopeandinterdisciplinarynature’(Mishra& Singh,2025)
- ‘HomeScienceEducationinIndiahasundergonemetamorphosissinceitsinceptioninthe first quarterof last century Itsaimat thebeginningwasfocusedmainlyonpreparing femalesfortheroleofhousewives Butafterindependencewhen community development and welfare wererecognizedasimportantfacetsofnationalgrowthanddevelopment,Home Sciencewasidentifiedasthesubject thatcouldprepare the manpower forachieving success incommunityrelated tasks’(IFDFebruary2018xx71Pdf,nd)
Toseeproofofthenationalperceptionshiftingabouthomescience,almostaffirmsmybeliefthatitis theneedforsubstantialrecognitionofsuchtopicsthatwillleadwomentoempowerthemselvesina spacecarvedoutforthemselves,gainingtoolstosubvertapatriarchalmindsetandwayofliving But assessingtherealityofthetimeavailableforwomenandtherealityofwhatittakestohave institutionalisedrecognitionitwouldbenecessarytoquestioniftherewouldbebenefitsifitwere formalized?Whenyoulookattheprogressofhomescience,itlookspromising,butwhenIseethe systemofAyurveda,itmakesmequestionifformalizationofitthroughinstitutionalizedsystemsis
therightway ImustlookatAyurveda,atraditionalmedicinesystemwhichisinstitutionalizedand recognized.
AyurvedaisawordfromSanskritāyus‘life’+veda‘(sacred)knowledge’ ItisthetraditionalHindu systemofmedicine,whichisbasedontheideaofbalanceinbodilysystemsandusesdiet,herbal treatment,andyogicbreathing Itisarespectedsystemandsomethingpeopletakepridein,ofitbeing Indian,andthelearningsfromthissystemarefollowedbyabout80%ofthepopulation. Thisknowledgealthoughhelpful,italsogavebirthtoprofithungrycorporationsandwellness industrieswithnotthebestorillinformedpractices Therearealotofcriticismsandscamsassociated withtheseindustrieswhichleadstodiscomfort.Formalizationcouldmakethesystemofdoshimanu vaidyasuffer,asitisapracticethatissodeeplysituationaltoclimate,diet,localherbsavailableand academicstandardizationofitcanflattenthiscomplexity Thereisalsoariskofexploitationwhenit comestocommercializationofthispracticeastheknowledgecanbepatented,appropriatedand removedfromthecommunitiesthatpreserveit.Itissuchanintuitivesystemwhichreliesonyearsof livedexperienceandit’shardtocapturethatinwrittenformats Womenarestrugglingtofindtime outsidetheirhouseworkandcareworktobeabletojoininstitutestoformalizetheirknowledge Institutionalizationstillposesmanybarriersandkeepsitinaccessibleandgivesaccesstoliberationto veryfewwomenandfolkloreaboutitsimplyturnsitintosentiment.
Whileacknowledgingtherisksofinstitutionalizingthiskindofknowledge,Ialsorecognizetherisks ofvalidatinginformalembodiedknowledge. There couldbeariskofromanticizingthedomestic.It mayenableselfproclaimedexperts,encouragemisinformation,cangetcommodified,appropriated, weaponizedforprofitorideology,wellnessindustriesetcandatworst,canalsoposeanethicalrisk (intentofhealingisnotenoughifsomethingdoesn'tworkout) Doshimanuvaidyaisaparallel practice,itexistsatthemarginsofAyurveda materiallyoverlapping,butstructurallyexcluded.Itis notunrelatedtoAyurveda,itisstructurally,socially,andepistemologicallydifferent,evenwhen ingredientsortechniquesitoperateswith,overlap
While ayurveda teaches, women are the true practitioners of the essence of it While ayurveda got respected and men were in the forefront of the system, women got excluded from formal authority
Thisknowledgeexists,followedcommonlyandyetitisnotrecognized.Iamtryingtoquestionwhy certainformsofknowledgearedeniedlegitimacywhileothersareunquestioned Onemayaskwhy shouldthisknowledgeberecognizedifitcanhaveplausible/possibledamagingoutcomes?Iwould arguethatknowledgeshouldberecognizednotbecauseitisalwayscorrect,butbecauseitisalready shapingbehavior,care,anddecision-makinginpeople’slives.Thesepracticesexistregardlessof validation Isitsafertoignoresomethingpeoplealreadyrelyon?Ifthisknowledgeisnot acknowledged,thenitcannotbestudied,questioned,contextualisedorimproved Eveninstitutional medicinehasmisdiagnosis,biases(especiallygenderbias),sideeffectsandhistoricalharm.Yetwe don’tdiscardit weregulate,study,refineit.Sotheissueisnot“risk=invalid”But–howisrisk managed,andwhoseknowledgegetsthatprivilege?
Expertisedoesnotonlycomefromcertification.Womenarenotexpertsbecausetheirknowledgeis identicaltoinstitutionalmedicine,butbecausetheyperformsustained,embodied,andresultbased careworkthatrequiresskill,judgment,andadaptation withoutrecognition,compensation,orformal legitimacy Theypracticeembodiedknowledge,recognisingpatternsandcarryingintergenerational systems.Thequestionisaboutwhoandwhatisseenasvaluable.Valuehereisnotdeterminedbythe natureofthework,butbythecontextinwhichitisperformed Thesepracticesremainunrecognized becausetheyexistoutsideformalsystemsofvalidation Thedistinction,therefore,isnotbetween
knowledgeandlackofknowledge,butbetweenknowledgethatisinstitutionalizedandknowledge thatisembeddedwithineverydaylife.Byreframingthesepracticesasexpertise,myprojectseeksnot tomedicalizethedomestic,buttoquestionwhycertainformsoflaborandknowledgearedenied valuedespitetheirsustainedimpact
MethodologyasFeministDesignPractice
The“MiddlePath” Therecouldbeamiddlepathwhereconversationsandawarenessaboutitcouldalreadystart assigningauthorityandrecognition Itisbyshapinglanguageandunderstandingthewordswehave currentlyassociatedwithdomesticcarecanbeseendifferently Womenareoftenpositionedwithina paradox:toperformcontinuous,skilledlabor,whilesimultaneouslydenyingitsstatusaslabor.Why doescarebecomeselflessnessandaskingforrecognitionismadetobefeltmorallywrong?With ideologiessuchlike“trueloveexpectsnothinginreturn”,caregotmoralizedinawaythatitmadeit incompatiblewithnotionsofvalueandrespect Whenaskedforrecognitionandcompensation,itsets uptheframeworkofthesepracticesbeingtransactional,removingtheemotionalaspectwhichisso integral.Thislogicisonlyappliedtodomesticcare.Professionalslikechefs,nurses,childcareexperts arepaidandyetitisnotquestionediftheircareisrealornot
Selflessnessisavirtue,butwithincapitalistandpatriarchalstructures,itremovestherighttoaskfor compensation,therighttorefuseandevenremovestherighttoexhaustion.
ThewayIconductedmyresearchisapracticeofmymethodology Mymethodologyasanartistis onethattakesplaceindifferentforms.Oneaspectofitisconversationsandnarrativeframing.Second isarchivingandthethirdisthroughmaterialexploration.Isituatemyselfwithintheseconversations, drawfrompersonalmemories,experiencesanddreamstoguidethedirectionandformofthe research Iadoptedanon-confrontationalapproachtoexpressmyselfwhichwasguidedbybeing situatedintheculturalandsocio-politicalcontextoftheproject,needforsafety,andinorderto alreadystartpracticingthechangeIwanttoseemyself
FoundationsofaSituatedApproach:
Myprimarymethodofresearchisparticipatoryandconversationbased.Inenvironmentswheredirect critiqueofpatriarchalstructuresmightleadtodefensiveness,Itrytoengagewithculturallyvalued andfamiliarideologies Suchastradition,foodpractices,indigenousknowledgeetc Thischoiceof connectingoversharedvaluesisthefirstandmostcrucialoneinordertoopenupspaceforreflection andthinkingofthetopicinadifferentmanner.Soinsteadofconfrontingthesestructures,Iletthe projectfeelfamiliartoallowittoentertopicsthatotherwisemightresistexplicitfeministcritique A spacewhereangerandrisksexist,expressionmustbenegotiated Mypracticebecomesthiscallfora shiftinattention.
StrategicessentialismcoinedbyIndianliterarycriticandtheorist,GayatriChakravortySpivak,isthe choiceoftemporarilyusingfamiliarideasandinmycase,conceptssuchasAyurveda,Tradition, HomefoodandPride.
Idothatinordertointroducesubversiveshiftsinformsofstrategicframing,apleatoacknowledge therisksinvolved,andtoassignintellectualauthoritytowomenwhoarepracticingtraditionsand intricatesystemsofcare.Iamthenabletoreframethekitchenasasiteofpreventivemedicine, knowledge,detectionofillnesses,andasiteofcontinuousunpaidanduncreditedcare.Highlighthow awoman'scarethroughfoodisnotjustloveandsomethingforthefamily-itisasrespectableasa
lawyerworkingprobono Icanreintroducetheactofcookinginamannertoshowthatdomestic labourissituatedexpertise,preventivehealthcarepracticeandembodiedmedicalknowledge. Languageisusedasatooltoshiftperceptionofdomesticlaborintorecognizedexpertiseanddoingso shiftingtheirpositionsfromcaregiverstoknowledgeholders
Idonotwanttosaythatthepatriarchyisbadandkitchensareoppressive,butratheriwanttoshiftthe conversationto“lookatthisbeautiful,culturallyrichknowledge…..andnoticewhoholdsit”
KnowledgeGatheringandArchiving:
Tomapandrecordthepresenceoftheseknowledgepractices,IdistributedaGoogleformthatinvited participantstosharehomeremedies/”recipes”andthenameofthepersonwhosharedthisknowledge withthem Ialsocollectedinformationregardingtheirgender,geographicalexistenceofthe knowledge,andtheirprofessionorhobbies Thismethodmirrorshowthisknowledgeissharedinthe firstplace.Ithappensinformally,throughtheseconversationsandbetweenrelationshipsandoften throughmatrilineallines Byaskingpeopletotracetheoriginoftheirknowledge,alineageofcare startstoappear Bydocumentingthisandarchivingit,asanartistIamgivingitaspaceofexistence andgettingformallyrecognized.Thisarchiveisoftheembodiedknowledgethatexistsoutside institutionalvalidationandyetcontinuestoliveineverydaylife.
Iamnotneutralintheprocessofarchivingthisinformation Ichosewhattoask,whattohighlightso thatIcanconveythemessageIwant,andhavemoreconnectionoversharedtraditionsfirst
Majorityoftheresponsesfrommygoogleform;85-90%,identifiedaswomen,tracingtheoriginof thisknowledgetoshowamatrilinealintergenerationalknowledge Thisparticulartypeofknowledge remainsgenderedandfeminized Acrossresponses,theingredientsfrequentlymentionedwere turmeric,ajwain,ginger,saltandghee Despitegeographicvariationweseethelogicoffoodthat provideswarmthusedfordigestionorseeingthatcoolingingredientsareusedforinflammatory issues,usingspicesandantibacterialpurposesandcertainherbsforantisepticagents Theseshowhow thereexistsanundeniableexpertiseandembodiedreasoningforthesechoices WhenIaskedabouttheirprofessions,Isawthemostcommonresponsewastobeahousewifeand othersthatwereincludedwereteacher,doctor,professor,designer,businessowneretc.Soevenwhen weconsidertheprofessionalcareerstheyhold,theirdomesticknowledgeisstillsidelinedand informal Theyholdinstitutionalauthorityinonecontextandremainunrecognizedinanother The lackofrecognitionisnotbecauseofabsenceofskillbutbecauseofthecontextinwhichthatskillis performed
Withchangingthelanguageasanexperiment,Iwanttoexposetheexpertisetiedwiththetermswe usealready.Thisishowitcanbeclearastohowvalueisnotdeterminedbythenatureofworkbut ratherinwhichcontextitisperformed.
RelationalIdentity
Love
ReframedProfessionalTitle
Skilledcarepractice
Duty Continuouslabor
Selflessness
Cooking
Mother’stouch
Extractedlabor
Preventivehealthpractice
Embodiedexpertise
Mother DomesticHealthPractitioner
Grandmother
Housewife
Homemaker
Aunt
Womanmanaginghousehold
Familycaregiver
IntergenerationalKnowledgeSpecialist
PreventiveCareProvider
NutritionalSystemsManager
CommunityHealthAdvisor
CareInfrastructureSpecialist
EmbodiedKnowledgePractitioner
Thedevaluationofdomesticknowledgeisafterallnotaboutaccuracyorskillsbutperhapsbecauseof itsassociationwithfemininityandintimatespaces
MaterialExploration:
AlongsideDoshimanuvaidya,thereisaparallelterminologynamed‘LakadyuVaidya’which translatestotheknowledgeheldinsideaspicebox WhiledoshimanuvaidyaiswhatI'mfocusing on,Lakdyuvaidyalendsitselftothematerialsideofmyexplorations.Thespiceboxstores knowledgebutmyinterestliesinwhoandwheretheknowledgeisenacted
Thewoodencuttingboardsbecomeasurfacethatanalogicallyrepresentstheconditionofawoman’s bodywithinthedomesticspace Theboardsupportsyourcuttingbutalsoabsorbsallforce Unlikea spicebox,itholdsthemarksofuseandshowsastory.
Thewoodmaintainstheconnectionwithtraditionalkitchenobjectswhileshowingactions In contrast,thedehydratedfoodpacketrepresents pre-empted,transportedandstoredlabour
Iworkedwithapyrographypen,toburnmarksontotheboardstorecordstories,memoriesand recipes Forsome,Iusedthelasercuttingmachine Withtheadditionofvariouselementsassociated withthisthemesuchasanironsponge,medicinesswitchedwithclovesinthepackage,synthetic fabrictorepresentfireandburninjuriesandmore,Iillustratethisstoryon18boards.
ReflexivePractice
Thisthesishasevolvedalongsidemyevolvingrelationshipwiththekitchen,careandwomanhood. Whatbeganasaresistanceslowlybecameaprocessofobservation,negotiationandunderstanding Forthisproject,Iamnowworkingwithmymothertotranslateherintuitiveprocessesintowhatmight beconsidered“professional”language Thisactoftranslationrevealstheinvisiblelabourand expertiseembeddedinthiscaresystemwithcookingmealseverydayasapartofit.Itextendsfar beyondthetimeittakestocookthemealbutratherofhoursorevendays Whatseemstobearoutine isinpracticeasustainedexecutionofdecisionmaking,skillsandeffort Byreframingand re-articulatingthiswork,Iresistitsdismissalasmerely“love”“duty”or“justcooking”andinstead positionitasstructuredknowledge.
Paralleltoit,acrucialmethodologyformehasremainedtostepintomysubconsciousandlearnfrom mydreams EversinceIwasatoddler,I'vediscussedmydreamsandatsomepointstartedmakingan archivefromthem.Thismethodologyhasallowedmetovisualizemyemotionsanddailyinputinto metaphoricalsituationsandsymbolicrepresentations Icarrythesesurrealanalogicalvisualsand applythatdreamlogicinmyillustrationsandinstallations Thisisarepresentationoftheinternal conversationalmethodologythatIcarryasabondbetweenmypracticeandmyselfasanartistanda woman.Alongwiththebiglifestylechangesandtakingmyselfoutofthesocietythatconsumedme,I seemydreamschangeshapeandthemes Iseefreedomandgenderequalityeverydayinmylife currentlyanditgoestoreflecthowthisthesiswillstayaneverevolvingproject,changingalongside withme.
Conclusion
Thekitchenremainsasiteofoppression,riskandunpaidlabourwhilealsobeingaspaceofcare, knowledgeandembodiedexperiences ThroughDoshiManuVaidyaandLakadyuVaidya,Iaimto framedomesticpracticesasasystemthatexistsacrossbodies,objectsandtime Bychangingthe languageandrecontextualizingit-fromselflessnesstolabour,fromlovetoskill-thisthesisproposes toshifthowvalueisassignedtodomesticcare Thekitchenisnotjustakitchen,butasystemthat adapts,travelsandexistssoftly
WhenIcreateartoverthethemesthatformmycore,Ifindmyselfchanging,learning,andhealing throughit.Toseemyrelationshipwithmymothergettingstronger,myrelationshipwiththekitchen becomingeasier,alreadymakesmefeellikeIamgettingwhatIwantthroughmypractice Puttingmy workinanexhibitionandgettingfeedbackInoticedthatpeoplewantedtosharesuchhomeremedies withnostalgia,loveandthinkingoftheirlovedones.Isawthisconnectingwithpeoplefromdifferent cultures,allovertheworld.Soforaprojectthatstartedfrompersonal,ittraveledtofamilial, intergenerational,societalandthenglobal Tobeabletoparticipateinconversationswherepeoplecan sharetheirmemoriesandpassontheirembodiedknowledge,carryingthenamesofthewomenwho taughtthemisinitselfbreathinglifetoarchivingthisknowledge,rememberingitandgivingit legitimacyasadeeplyknowledgeableandcomplexsystemofcare
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