Etter, Connie, (2012) “”Women With No One”: Community and Christianity in a Secular South Indian Homeless Shelter.” Anthropology – Dissertations. Syracuse University, Susan Wadley, Advisor. Paper 96. http://surface.syr.edu/ant_etd/96
Abstract: This dissertation examines daily life and social service practices in a secular homeless shelter for women in Tamil Nadu, south India. The residents of the shelter have diverse backgrounds but local staff members and volunteers describe them collectively as “women with no one”: unwed mothers, orphans, widows, women abandoned or abused by husbands and lovers, former sex workers, prisoners’ wives, and women deemed mentally or physically unfit for marriage. Daily negotiations of belonging take place among this transient and diverse group of marginalized women and equally diverse and transnational care providers. The closed shelter campus provides an opportunity to query the everyday experience of secularism and pluralism. Shelter board members emphasize these concepts as guiding principles of the institution. Indeed, they are touted in many settings as a necessary and laudable framework for democratic life in globalized and increasingly diverse populations. But how do individuals and communities, in everyday life and interactions, understand and engage with such abstract ideals?
Ethnographic research, conducted between August 2008 and August 2009, revealed important insights regarding the ideals shaping the secular goals of the shelter, namely women’s social rehabilitation. First, the definition of secularism cannot be assumed and is not universal. Inline with commonsense equations of secularism and pluralism in India, the secular goals of the shelter involved passionate displays of religious conviction, continuous ethical deliberation, and reflection on cultural ideals of womanhood and family. Secularism, in other words, was a religious, cultural, and gendered idea and practice. Second, just as there were many secularisms, many Christianities were embodied and articulated within the shelter. The institution depended on various local and international Christian communities for donations of time and money. They each had different understandings of the relationship between Christianity and women’s social rehabilitation. Third, cultural ideals are fragile. The social stigma faced by women living outside of patriarchal family structures and the forced intimacy of women with diverse backgrounds living together on a closed campus emphasized this fact. Faced with the fragility of social and cultural ideals, women at the shelter took great risks to forge new terms of belonging, community, and womanhood.