The All-Asian Women’s Conference (AAWC) gathered in Lahore in January of 1931. A total number of 45 female representatives met to talk about normal social and political worries of the ladies in Asia, for example, baby mortality, suffrage, instruction and privileges of legacy. This meeting was organized by a group of Indian women, alongside the Irish Theosophist Margaret Cousins, the AAWC addressed dreams of container Asianism that were reflected by male Indian patriots at the time. Quick to neutralize the Euro-American anti-extremism of worldwide women’s’ associations, the female Asians examined the ways they could arrange together. The urge to shape a Pan-Asian women’s’ affiliation was demonstrative of the new internationalism of the interwar period. With that in mind, European forces kept on holding realms and forcing people to pioneer mistreatment. In this time, dominion was getting to be internationalized and decentralized in this period. This new standpoint, as Daniel Gorman has contended, was exemplified by the establishment of the League of Nations, yet additionally apparent in the expanded number of worldwide NGOs and the extension of transnational common society.
A significant part of the attention on worldwide systems administration by the women in this period was identified with the battle for female suffrage. As Louise Edwards and Mina Roces have declared, from its beginning, women’s struggle for the vote was explicitly global’. Women in different Asian nations were occupied with this battle in the interwar period, despite the fact that the AAWC was not exclusively inspired by suffrage. Ellen DuBois has clarified how suffrage developments around the globe had been internationalist, depending on the co-task of women of different countries and the impact they had on each other. Early driving force originated from Australia, Europe, and North America, the dynamic of universal suffrage moved in the 1930’s towards Latin America, the Middle East, and Asia. On account of India, a large portion of the writing on female activism identified with universal sorting out has based on three principle Indian ladies’ associations, the Women’s Indian Association, the All-India Women’s Conference and the National Council of Women in India, which was a branch of the International Council of Women. Despite the fact that these Indian females had exceptionally solid associations with British women’s activists, they likewise produced self-ruling associations with ladies expelled from this customary royal relationship. The All-Asian Women’s Conference is a case of the office of non-western ladies in the interwar period in setting up their own transnational system, moving the middle far from the metro-post. In spite of the expository suggestions to Oriental development and otherworldly customs, the female coordinators exhibited their innovation by sorting out an effective, popularity based gathering.
The AAWC united ladies from everywhere throughout the world, not only Asia, to express the worries and dreams of underestimated voices. The AAWC showed that there was no hope for Asian women to organize together, to think locally and challenge western chains of command of women’s activist associations. Notwithstanding, regardless of expectations to decenter global women’s associations, the AAWC was still drove by one overwhelming and persistent group of women (Indians) and was not the long-standing pan-Asian women’s activist aggregate it sought to be.