Scripting lives of women, (whether ordinary or extra ordinary) who had participated in the Indian national and women's movement as well as in the crusade for Harijan rights, is a challenging task. It has been even more formidable with the publication of Erik Erikson's path-breaking work Gandhi's Truth: On the Origins of Militant Non-Violence (1970). Erikson found the raw material in the form of experiences in Gandhi's life-story entitled An Autobiography or My Experiments with Truth (1927). It has changed the face of biography which regards psychological issues and insights as an essential ingredient. Much more is required for writing the biographies of Indian feminists-cum-political activists whose concern for human rights, democratic values and peace had drawn them into international arena. These unusual women had functioned in a complex socio-historical milieu. The process of collating stories of their experience with descriptions of contexts in which they occur shows that their lives were not free-floating but socially constructed. It is not very meaningful to focus solely on the search for an individual's cohesive identity but rather to locate the greater complexity that exists across civil societies and across individuals. Ruth Behar, an anthropologist, has rightly pointed out how inclusion of social and cultural contexts facilitates a more complex telling than is otherwise possible.