Problems and Purpose

Background History and Context

In this context, Jahajee Sisters, founded in 2007 as Jahajee Sisters, emerged in response to the brutal murder of Natasha Ramen, which highlighted the widespread gender-based violence against Indo-Caribbean women and the lack of cultural or political accountability (Jahajee Organization, 2024). Rooted in the shared history of indentureship, colonial oppression, and systemic marginalization, Jahajee was created to address these pressing issues through survivor-centered advocacy and solidarity. Jahajee employs a participatory model that prioritizes the lived experiences of Indo-Caribbean women (Jahajee Organization, 2024). Its initiatives focus on fostering empowerment, resilience, and leadership development, creating spaces for healing, and promoting open dialogue. As a survivor-led grassroots movement, Jahajee emphasizes community-driven, culturally specific approaches to tackling systemic challenges (Jahajee Organization, 2024). Programs such as Sister Circles, arts workshops, and leadership institutes empower individuals, strengthen community resilience, and challenge cultural norms that perpetuate gender-based violence. Campaigns like Breaking the Silence and the Lift Up with Love speak-out address issues ranging from child sexual abuse to broader gender justice concerns (Jahajee Organization, 2024). The organization’s participatory framework encourages inclusivity by incorporating community feedback and driving collective action, avoiding top-down solutions. This approach has allowed Jahajee to remain responsive to community needs and sustain a movement for gender justice. By drawing from the Indo-Caribbean community’s shared history, Jahajee fosters solidarity, addresses intergenerational trauma, and challenges systemic oppression.

Jahajee’s origins trace back to four Indo-Caribbean women who, frustrated by gender-based violence and cultural silence, organized the first Indo-Caribbean Women’s Empowerment Summit in 2007. During its planning, the murder of Natasha Ramen in Hollis, Queens—by her alleged rapist—sparked outrage and galvanized their efforts (Outar, 2012). The Summit brought together over 30 women to discuss domestic violence and the perpetuation of patriarchy, leading to overwhelming support for regular gatherings (Outar, 2012). Following the Summit, the urgency to act deepened when another tragedy occurred: the murder of 22-year-old Guiatree Hardat, a Guyanese woman shot by her fiancé, an Indo-Caribbean NYPD officer (Outar, 2012). Recognizing the critical need for sustained programming to combat gender-based violence, the group formalized as the “Indo-Caribbean Women’s Empowerment Group” before adopting the name Jahajee Sisters, honoring the strength of their ancestors (Outar, 2012). In 2024, the organization rebranded as Jahajee to inclusively reflect its leadership and base, including trans and gender-nonconforming individuals. Today, Jahajee continues to advocate for systemic change by centering cultural identity, empowering survivors, and leveraging grassroots organizing to challenge inequities and foster lasting transformation within the Indo-Caribbean community. Its evolution from a volunteer-led initiative to a structured organization with paid staff underscores its commitment to growth and long-term impact (Outar, 2012).

Intimate partner violence within Indo-Caribbean communities is deeply rooted in historical patterns of cultural normalization, gendered expectations, and systemic silencing, often compounded by issues like alcohol abuse and migration stress. A study conducted in Trinidad found that aggressive sexual behavior is more prevalent in alcohol-dependent men, and spouses of alcoholics were subject to more traumatic sexual experiences and aggression. From 1988 to 1994, among 423 cases of intimate partner violence (IPV), eighty percent of battered women were also victims of sexual abuse (Baboolal, 2016). Alcoholism, sexual abuse, and wife battering are all linked in terms of the cultural aspect of how abuse is carried out in this primarily Indo-Caribbean nation (Maharajh & Ali, 2005). However, the findings of a study of migrant Indo-Caribbeans in the U.S. suggest a more complex relationship. While participants noted that alcohol tolerance was an issue in the community, it was not the only factor considered to influence men's violence against women. Many participants viewed the normalization of partner violence as a result of hopeless situations or cultural values derived from their homeland (Baboolal, 2016). Some participants emphasized how IPV was tolerated in their culture, with many women believing it was just part of society. For instance, one participant said, "I would say that domestic violence is obviously not acceptable, however, tolerated and quite the norm in our culture" (Baboolal, 2016, p. 168). Others mentioned that IPV was "joked around" among friends, further delegitimizing the experience of abuse and silencing victims (Baboolal, 2016). These normalized attitudes, particularly in relation to alcohol use and IPV, can be compounded by immigrant women's legal status and dependency on men, leading to increased vulnerability and silence. These normalized attitudes toward intimate partner violence highlight the urgent need for community-led interventions that break cycles of silence and stigma. The Jahajee Sisters movement addresses this by empowering Indo-Caribbean women to recognize, confront, and challenge cultural norms that perpetuate abuse. Through community organizing, leadership development, and advocacy, they strengthen collective agency, offering survivors pathways to healing and systemic change.

Organizing, Supporting, and Funding Entities

Jahajee Sisters’ funding comes from various sources. Their website states, “Through micro-grants, educational scholarships, our food program, and assistance accessing public benefits, survivors and those made vulnerable to gender-based violence are supported to build economic stability “ (Jahajee Sisters, 2024). Donations also contribute to funding. Jahajee is a project of the Center for Transformative Action, a 501(c)3 nonprofit organization, which manages all funds on their behalf (Center for Transformative Action, n.d.)​. In addition, Rise Together Fund has supported the Jahajee Sisters, as their mission is to advance the leadership, wellness, and resilience of women, queer and nonbinary movement organizers (Proteus Fund, 2021). Women make up 80% of their grantee executive directors and are key to social movements (Proteus Fund, 2021)​. Since 2017, RISE Together Fund has provided leadership development resources for women in the field. In 2021, they highlighted leaders’ gender justice activism, sharing stories, successes, and ideas for achieving an inclusive democracy (Proteus Fund, 2021)​.

Participant Recruitment and Selection

Jahajee Sisters, co-directed by Simone Devi Jhingoor and Shivana Jorawar, strives for a safe and equitable society for Indo-Caribbean women. The Jahajee Sisters initiative prioritized recruiting Indo-Caribbean women and individuals vulnerable to gender-based violence to address their unique needs and challenges within the broader context of gender and cultural inequities. A special effort was made to engage this demographic through targeted outreach strategies, leveraging local networks, community leaders, and partnerships with culturally aligned organizations to foster trust and ensure relevance (Jahajee Sisters, 2024). Organizers communicated opportunities through community events, social media platforms, and word-of-mouth, emphasizing accessibility and inclusivity within the target group (Jahajee Sisters, 2024). In their 2019 Annual Report, the Jahajee Sisters outlined the different ways they communicate with the community (Maharaj & Mohammed, 2024). While they actively use social media platforms, they also place a strong emphasis on one-on-one virtual interactions. For example, they reached 4,577 people through digital communication, but nearly doubled that impact—connecting with close to 10,000—through events, workshops, speaking engagements, and personal consultations (Maharaj & Mohammed, 2024). Social media have helped spread the word widely, but what really stands out is how much they rely on direct, personal follow-ups. To support participation and reduce barriers, the initiative provided practical incentives such as micro-grants, educational scholarships, food programs, and assistance in accessing public benefits (Jahajee Sisters, 2024). This comprehensive approach not only encouraged engagement but also empowered participants to build economic stability and resilience while creating a safe and equitable environment for marginalized women in their community.

Methods and Tools Used

Cofounders Shivana and Simone have fostered communication and effective change among Indo-Caribbean Americans, emphasizing arts-based activism. Jahajee Sisters organized to empower Indo-Caribbean women, who face marginalization within the Caribbean, South Asian communities, and the U.S. as a whole. They employ four key methodologies. First, transformational leadership development supports Indo-Caribbean women, girls, and gender-expansive people through healing work and political education, fostering resilience and social justice leadership. A community of practice sustains their growth and builds a leadership pipeline. Second, community organizing strengthens a progressive, politically active Indo-Caribbean community, mobilizing collective power for gender justice. Third, arts for social change, including plays and storytelling, challenge patriarchal values through cultural expression. A notable example of this is the play Jahajees Rising: Raising Awareness Through Theatre, created by Moteelall, a member of the collective (Ramroop, 2019). This play explores gender-based violence within the Indo-Caribbean community, using the personal story of Sevita Singh to highlight the deep-rooted effects of colonialism on women (Ramroop, 2019). The play exemplifies how arts can serve as both a tool for social change and a mechanism for healing. Lastly, direct services provide case management, mental health care, and economic assistance to ensure community stability and well-being.

What Went On: Process, Interaction, and Participation

A central focus is empowering and mobilizing women and GNC (Gender non-conforming) individuals through storytelling, amplifying the voices of those silenced by abusive marriages. Arita Balaram’s article reflects Jahajee Sisters' methods in their theory of change, particularly arts activism. Her research poses two questions: How do Indo-Caribbean women’s and GNC people's stories challenge dominant narratives that depict women as passive and erase GNC identities; How can oral history and digital archiving counter this historical erasure (Balaram, 2020)? To explore this, she and the Jahajee Sisters engaged 12 participants, revealing shared experiences of being silenced by parents, relatives, and male partners (Balaram, 2020). They participated in an oral history workshop where they were trained in oral

history methods, co-created an interview guide, conducted oral history interviews of one another,

and engaged in collective reflection about processes of storytelling (Balaram, 2020). Balaram came to see this project as a way to build on the work Jahajee Sisters was already doing to bring women and GNC folks together by identifying skills (deep listening, trust-building) that could be built in the community through the oral history series and to document people’s stories to be accessed by different audiences (Balaram, 2020). Many participants link this silencing and abuse to growing up in Hindu households, where women are expected to sacrifice for men before caring for themselves. Another colonial narrative imposed on relationships suggests that an abusive husband is a sign of love. These themes commonly surfaced in the participants' stories, shedding light on the systemic oppression they endure (Balaram, 2020). Participants were also very vocal of how the Jahajee Sisters had created that space for them to be open, share stories, and be leaders, which was taken away from them growing up in these households and being a part of these marriages (Balaram, 2020). One participant named Kushri stated the following: “I was talking earlier about Jahajee Sisters, but also this idea came up of Jahajee daughters, Jahajee mothers too, and I say Jahajee kin with some Jahajees who are non-binary. Coming from this very unhealthy, abusive, dysfunctional family, Jahajee Sisters redefines family and community for me. I get to have that after all (Balaram, 2020, p. 113)”. For this participant, a shared commitment to gender justice and healing from intergenerational trauma lays the foundation for family and community. In another section, the interviewer asks a participant named Sarah whether she believes change is possible, and Sarah shares that with the rise of organizations like Jahajee Sisters and other gender justice organizations, she sees that there is more awareness about the issues that plague women in the community that had previously been normalized . She has been able to witness change in the span of her lifetime, sharing “I guess through each generation I do see a difference, I guess compared to my grandma’s generation, my mom had more of an education and compared to my mom, I now have more of an education and I feel like that will continue (Balaram, 2020, p. 53)”. As she reflects on the opportunities she has been given that previous generations were denied of, mainly from the Jahajee Sisters, she is hopeful that with each generation, more change will come. Jahajee Sisters and their partners have shown to make effective change as the results come directly from the participants themselves. The results have shown effective change as participants note a sense of strengthened community agency and awareness regarding verbal and physical abuse in the Indo-caribbean community. The women of the community feel that they have a space for themselves, to express their trauma, emphasising community-building and partnerships.

Influence, Outcomes, and Effects

Jahajee Sisters has emerged as a powerful force within the Indo-Caribbean community, particularly among its women. This organization has successfully created a supportive space where women can share their personal stories and experiences. This safe environment has encouraged others to open up, fostering solidarity and a sense of empowerment. Jahajee Sisters' impact is acknowledged in scholarly works such as Indo-Caribbean Feminist Epistemology, where the organization is highlighted as a prominent intellectual diasporic group that raises awareness about various social issues affecting the Indo-Caribbean community (Hosein & Outar, 2016). The organization's influence extends beyond personal narratives to broader issues like domestic violence, poverty, and gender-based oppression. Jahajee Sisters has provided both an intellectual and creative platform for Indo-Caribbean feminists, who use their voices and work to address these critical concerns (Hosein & Outar, 2016). This initiative has been integral in sparking social change by working alongside scholars, activists, and organizations across different sectors. Established in New York, Jahajee Sisters was formed as a direct response to the gender-based oppression and silencing that Indo-Caribbean women have faced, as noted by its founders. Since its inception, Jahajee Sisters has brought together a diverse and intergenerational group of Indo-Caribbean women—scholars, artists, educators, and writers—who engage in workshops, programs, and events. These initiatives have improved the emotional and physical well-being of women in the community, as they have utilised story-telling as a source of interaction and emotional connection with one another. Citizen involvement has been crucial, with women contributing to the creation of resources and support networks. This involvement ensures that the organization remains rooted in the real-life experiences of the community, achieving its intended outcomes of empowerment, solidarity, and social change.

Analysis and Lessons Learned

​Jahajee Sisters has effectively mobilized the Indo-Caribbean community in New York City to address gender-based violence by creating safe spaces for individuals to share their experiences and fostering partnerships with organizations like the Center for Transformative Action and Rise Together Fund. Their Leadership & Empowerment Institute (LEI) offers a 7-month program combining personal transformation tools, political education, and advocacy opportunities for participants aged 14 and up, fostering leadership and a deeper understanding of gender justice issues. Additionally, their Survivor Support Groups provide safe spaces for survivors of intimate partner violence to share experiences and receive support, both peer-to-peer and from professionals. These groups are open to all women and gender-expansive individuals of Indo-Caribbean heritage who have experienced domestic violence, dating violence, or sexual assault. Led by the organization's Direct Services Manager, Lalita Duke, who has a background in social work, these sessions offer an opportunity to process emotions, share experiences, and receive both peer and professional support. Through these initiatives, Jahajee Sisters have played a pivotal role in empowering the Indo-Caribbean community and addressing gender-based violence both locally and globally. Although this case has shown how Jahajee Sisters have worked closely with women and GNC’s, I think it is important to understand that these stigmas do not apply to all Indo-Caribbean men.

Dr. Gabrielle Hosein, a prominent scholar in this field, emphasizes the necessity of exploring alternative narratives of masculinity within Indo-Caribbean communities. The author advocates for recognizing emancipatory traditions in Indian families and men's expressions of masculinity, suggesting that subtle shifts are occurring in perceptions of male roles, particularly in family dynamics (Hosein & Outar, 2016). Hosein observes changes such as increased nurturing, participation in household chores, support for daughters' independence, and more equitable cooperation with partners among Indo-Trinidadian men (Hosein & Outar, 2016). ​Furthermore, Hosein's research highlights the importance of engaging men in discussions about gender-based violence, notions of masculinity, and pro-feminist movement-building. This approach is crucial for challenging traditional gender norms and promoting a more inclusive understanding of masculinity. It is not to say that men are not involved with Jahajee Sisters, as they have attended protests and rally’s. However, by men being more vocal about gender-justice issues, Jahajee Sisters can foster a more holistic approach to gender justice, encouraging critical reflections on masculinity and promoting healthier, more equitable relationships within the community. This inclusive strategy not only benefits women but also supports men in redefining masculinity in ways that contribute to a more equitable society.​ It will better the successes of the Jahajee Sisters organisation.

See Also

References

Works Cited

Baboolal, A. A. (2016). Indo-Caribbean immigrant perspectives on intimate partner violence. International Journal of Criminal Justice Sciences, 11(2), 159–176.

Baksh, A. (2021). Indo-Caribbean feminist responses to child sexual abuse: Community activism in New York City. Caribbean Quarterly, 67(4), 392–410. https://doi.org/10.1080/00086495.2021.1996010

Balaram, A. (2020, June). Interrupting intergenerational silences between Indo-Caribbean women and gender non-conforming people through participatory oral history and digital archiving. The Graduate Center, City University of New York. https://www.gc.cuny.edu/faculty-research/research-centers/institutes/intergenerational-silences

Center for Transformative Action. (n.d.). Projects. https://www.centerfortransformativeaction.org/projects​

Hosein, G. J., & Outar, L. (2016). Introduction: Interrogating an Indo-Caribbean feminist epistemology. In Indo-Caribbean Feminist Thought (pp. 1–19). Palgrave Macmillan. https://doi.org/10.1057/978-1-137-55937-1_1

Jahajee Sisters. (n.d.). Jahajee Sisters: Building power. Transforming community. https://jahajee.org/

Maharaj, A., & Mohammed, P. (2024). New generation Caribbean feminism: #beyondborders. Frontiers (Boulder), 45(2), 128–151. https://doi.org/10.1353/fro.2024.a935659

Maharajh, H., & Ali, S. (2005). Intimate partner violence in Trinidad and Tobago: A cultural perspective. International Journal of Social Psychiatry, 51(4), 305–318.

Outar, L. (2012). ‘Breaking silences’: An interview with Jahajee Sisters. Caribbean Review of Gender Studies, (6), 1–11.

Proteus Fund. (2021, October 28). Uplifting gender justice activism – Jahajee Sisters. https://www.proteusfund.org/uplifting-gender-justice-activism-jahajee-sisters/​

Ramroop, J. (2019). ‘Show, not tell:’ Reimagining society through the lens of theatre. http://hdl.handle.net/20.500.12648/14416

External Links

Notes