Focusing on the figure of the first “high-caste Hindu lady doctor,” who completed her M.D. at the Women’s Medical College of Pennsylvania in 1886, this chapter complicates accounts of colonial medicine that assume its consistency or its universally oppressive effect on the colonized. Without disavowing the rhetorical condescension and bad faith of colonial medical discourse, or the material harms inflicted by its indifference, my argument questions monolithic ideas of medicine in coloniality that downplay the diversity of sites and agents it produced. Centering the question of gender, and women as both subjects and objects of science, this chapter’s gynocentric emphasis helps to open up the “masculine” spaces and meanings that have congealed around our understanding of “colonial medicine.” Moving the story beyond the confines of the state and the Raj permits an alternate, less sedentary view of medicine’s operations. Specifically, it is the close focus on the professional emergence of the Hindu lady doctor in America that not only re-signifies the gender and geography of nineteenth-century colonial medicine but also demonstrates the extent to which the language of western medicine was appropriated by Indian women who attempted to turn the unthinkable into the possible. Hailed by the same “training in freedom” that invited Indian anatomists and entrepreneurs in the early nineteenth century to become “free-thinking” consumers of European knowledge, women like Anandibai Joshi seized on medicine as a way of reinventing themselves, their boldness enabled by a historical moment when the reconfiguration of colonial labor eased the professional ascent of Euro-American women. Creatively misreading the dominant narrative shaped by the quasi-official discourse on Indian women’s health, Anandibai carved out an entirely novel position (as “lady doctor”) for the Hindu child-wife, typically the object of medical pathos rather than the subject of science. Against the ascendant figure of the Euro-American lady doctor, supported in her work by the sponsorship of the Empress of India and her Vicereines, this chapter elaborates the improbable journey of Anandibai, a Brahmin child-wife whose disruptive novelty burst the foreclosures and enclosures of colonial gyn/ecology installed and sustained by Hindu patriarchy, Christian evangelism, imperial feminist energy, and professionalizing Euro-American medical women.