Showing posts with label women. Show all posts
Showing posts with label women. Show all posts

Tuesday, April 30, 2013

Forbidden Territory

Going to Kashmir brought up some mixed feelings for me, as it was the place to which my roommate, Patricia, travelled, prompting the Fulbright program to unceremoniously kick her out. But so many people have told me throughout the year that it is the most beautiful place in India, and its status as disputed territory gave me an indication that this place was special enough to fight over. I was also excited to explore Kashmir with Sári, who spent time there before and had a good friend with whom we could stay. Before we went to Rajasthan, we bought train tickets at the Foreign Tourist Reservation Bureau, an air conditioned heaven within the madness of the New Delhi train station, the largest and most used in India. About 24 hours after returning from Rajasthan, Sári and I were on the move again, taking an auto to the metro, a metro to the train, and an overnight train to Jammu, the southernmost city of the state of Jammu and Kashmir. For the first time, I was traveling overnight in sleeper class, the unairconditioned equivalent of steerage (yes, the image I have in my head is from the movie Titanic), with bunk-beds stacked three on each side of the berth. We arrived in the morning and boarded a shared jeep that would drive the ten hour journey to the city of Srinagar. 

View from the journey from Jammu to Srinagar
Not. Comfortable. To ride. For 11 hours.
Dal Lake from across the street from Farooz's house
Unfortunately, we were the last to join the car, so Sári and I shared the back of the car with two other guys, on seats that faced each other, Sári's long legs crumpled and folded as small as they could go. Despite the discomfort, the ride was absolutely stunning, winding around the mountains and overlooking lush valleys with mountain streams. At one point all the cars were stopped on the highway for an hour, as we waited for a goatherder to get his flock through the mountain tunnel we needed to pass through. By the time we reached Srinagar an hour later than we expected (thanks to the goats), it had started to rain and was nearly dark. We shoved into one of Srinagar's black autos, closed on both sides to keep the cold out, but making you feel like you were trapped in a jewelry box on wheels. Around Dal Lake we drove, admiring the sunset through the rain and arriving 15 minutes later at Farooz's house on the other side of the lake. He and his father met us outside; we crossed the wooden footbridge leading past the greenhouse in front and into the simple sitting area at the front of the house. The most notable thing about the room, in which the entire family was congregated to watch the news and chat, was that it was absent of furniture. Everyone sat on the floor on the room's periphery, their long, poncho-like ferins covering their knees and insulating the heat released from the congars, small baskets filled with hot coals for exactly this purpose. Farooz's mom, thrilled to see Sári again, bustled around, rattling off in Kashmiri as if we could understand her clear as day, and bringing us kahva, traditional Kashmiri tea. Farooz's sister, Seyde, sat with her seventeen-day-old infant, alternating between nursing and rocking. We were treated to a piping hot dinner, consisting of vegetables flavored with turmeric and pressure-cooked to death, and, as always in Kashmir, an overly generous helping of rice. In Kashmir, they say if you haven't had rice, you haven't had a meal. We ate the way everyone eats there: with our hands, a skill I had fortunately already been taught by one of my students when I visited her house. If you're wondering why you need to learn to eat with your hands, I recommend you try eating rice with your hands and tell me how it goes. 

Farooz's mom tills the land
According to Farooz, the bureaucracy in Kashmir makes the rest of India look like a well-oiled machine. As a result, it's very difficult to get permits to do things like build houses on your own land, so Farooz's family took advantage of a government strike to build their home quickly, on the sly. The hasty building is barely insulated, making it pretty drafty and cold; Sári and I shared a room upstairs that we occupied only when we were under the covers. The absence of furniture is consistent throughout the house, with everyone sleeping on thin handmade mattresses on the floor and one room downstairs with shelves where the whole family keeps their possessions. Indeed, all the bedrooms were devoid of anything except for the mattresses on the floor. When Sári told Farooz she was cold, he went to get a hot water bottle and came back with an actual plastic bottle that once held cooking oil, filled with hot water. There was also only one bathroom for in the house, which included Farooz, his younger brother, his parents, his grandmother who looked about 16738462 years old, and his sister, who was abiding by the tradition stating that a woman returns to her mother's house just before and for a few months after giving birth. The bathroom included a squatter and a nearby spout, with a bucket placed underneath for bathing purposes. The great thing was that they had really hot water at all times of the day (don't know how, but it was awesome), so taking a bucket shower was really not unpleasant despite the morning chill. 
Mehru and Farooz chow down 
For our first full day, Farooz took us to the market near the holy shrine of Hazrat Bal, a mosque which is said to house a beard hair of the Prophet Muhammad. It was drizzling off and on all day, but the walk to Hazrat Bal was beautiful, the placid Dal Lake reflecting the sky as clearly as any mirror. Farooz took us to a bakery where we ate cream-filled pastries and rested from the rain before taking a minibus to Lal Chowk, a shopping area with a Sunday Market. The market consisted of used items from clothes to books, to dishes. Sári and I wore ferins that Farooz's mother had lent us, reducing the staring to less even than what it would be elsewhere in India. In the evening, we relaxed at the house and met Farooz's hilarious, too-clever-for-her-own-good three and a half year-old niece, Mehru. 
Ferin!

Paper maché madness at Khanqah Shah-i Hamadan
The next day, Sári and I headed for the Old City, saw the Jama Masjid (Friday Mosque) in all its glory, wandered the streets admiring the unique, wooden architecture and spending hours looking for the Khanqah Shah-i-Hamadan shrine, said to be the nicest in Srinagar. When we eventually arrived via auto, we were not disappointed. The entire façade and inner walls and ceilings are covered with decorative paper maché, bursting with bright color and intricate, hand-painted motifs. We started chatting with an older man working outside the mosque to welcome people, who was so impressed with my Hindi (Urdu) that he took us around and led us inside to where the women pray, a part of the mosque where foreigners and non-Muslims are not technically allowed. He was fascinated by my jewelry, asking me where I got each piece, and testing the stones to check their purity. He introduced us to every person we saw as we walked around the mosque, each person stopping to marvel at my limited Urdu and expressing their excitement at meeting me. When the namaz sounded and people began filing in to pray, a man who seemed to be homeless and drunk tried to gain access to the mosque, only to be physically escorted off the premises several times. The shrine was guarded by several Indian soldiers, which made for a somewhat strained atmosphere in the first place; then to see this old man being manhandled was pretty disturbing, even if he was drunk. 
Transplanting
We spent the next day helping Farooz and his family on the farm, transplanting seedlings that they  had grown from seeds by placing them with dirt in small plastic bags for sale. I warned Farooz about my black thumb, my unique talent for killing plants I try to cultivate, but he said it would be fine. Keep your fingers crossed! Farooz's mom commented that it usually takes farmers years to get a bent back, but that I had managed to acquire one in just a day! In the evening, we went down the road with Farooz and his cousin for kebabs, which consisted of a stick holding bite-zed pieces of meat, roti (bread) and fresh chutney on the side. Delicious! Though the food we ate at the house was not bad, I was completely tired of it after a few days and was anxious to eat something else. In the evening, we tagged along with John and Mehru to some festival celebrated in a few noteworthy cemeteries to commemorate Muslim saints buried there. It was pretty overwhelming, with so much staring and such huge crowds, but it was definitely interesting to witness. 
Pari Mahal
On Wednesday we did errands, spending a lazy morning and then running around making arrangements to get back to Delhi. No sooner did we buy train tickets from Jammu to Delhi (no trains go to Srinagar), did we discover that the entire highway between Jammu and Srinagar would be closed due to government ministers moving from their winter locale in Jammu to their summer workplace in Srinagar. So flying it would have to be! In the afternoon, Farooz took us to the Pari Mahal, a Mughal garden overlooking the whole city and lake. Much to my dismay, we walked the 2.5km uphill road to the site, watching the tour buses and vans zooming by. The view was incredible, and they were filming some kind of music video so there was music blaring, which made for an unusually funny atmosphere. It began to POUR rain and then hail on the way back, so the car that stopped for us to get in to take us to the nearest sheltered bus stop was surely a divine intervention.
Goat milking!!!
On Thursday, I milked a goat! I went with Farooz and his mother and squeezed the milk out of the teat! It was epic. Later, as we walked to Hazrat Bal to buy flight tickets, Farooz's brother, Irshad spotted us from his scooter on his way home from work, which it turned out he didn't have that day. He borrowed his brother-in-law's car and took us all around the valley, showing us some incredible places that I would never have gone on my own. What a gift it was to be taken around like that, to see the poppies and irises growing wild on the mountainside, meet nomadic tribespeople out for a stroll, spend time in the much-missed sunshine. Their cousin came along as well, which gave us the opportunity to talk about life in Kashmir, to ask their opinions about the situation and the future for the region. Most of what they said was thoughtful and unsurprising, but every once in a while they would say something so contrary to my frame of mind that it was hard to hold back my judgment. The most notable example of this was when the cousin claimed that the only rape that occurs in Kashmir is perpetrated by the Indian Army, that Kashmiris never rape. I asked him if he really thought that Kashmir was the only place in the world without rape, and he replied that Kashmiris would just never do such a thing, that women are respected in a way they are not in other places. This coming from a native of a city where maybe half the women we saw wore full burkas. The naïveté this displayed was not shocking, but rather echoed what I have heard in many parts of India, that their region, their people, their way of life is superior and somehow free of many of the contemporary issues that plague other societies.

Shikara walla?
Sunset on the lake
Dinner on the lake

In the evening, despite being tired from the wonderful day of sightseeing, Sári and I decided to go for a ride in a shikara, the traditional, wooden longboats propelled by a man rowing with a single, heart shaped paddle in the back. Farooz balked at this idea and said he was taking us on the lake himself, and disappeared for a few minutes before returning with a bag full of kebabs. He took us to his family's boat from which his father used to sell vegetables at the floating vegetable market, Farooz rowed to the middle of the lake and we turned in circles, watching the water become golden with the sunset and then fade into purple and black as the sun sank, eventually dotted with the jewels of lights reflected from Hazrat Bal. We ate our kebabs, making a mess and letting the juice from the chutney run down our fingers and chins, watching fisherman catch "illegal fish," as Farooz says, by casting nets into the water at night to collect in the morning, laughing and feeling the loveliness of the moment. It was truly a highlight of the trip.
It was on Friday, the Muslim day of prayer, that the political tension was most remarkable. There seemed to be more police and soldiers on the street than usual; we saw a police truck on Lal Chowk being loaded with madly chanting people being arrested for protesting, and Farooz said the same thing happened as he was entering the mosque. It's hard to imagine this beautiful city under one of their relatively frequent curfews, in which no one is allowed on the streets until further notice. The military presence is hugely resented by Kashmiris, who are outnumbered by members of the Indian Army. Everyone we spoke to expressed a deep dislike for India and a desire to separate from the nation, though no one communicated wanting to be a part of Pakistan either. There were things about the situation that reminded me of Israel, in the presence of weapons in plain sight nearly everywhere you go, the sense of tension about the possibility of unrest and the feeling that the political situation was caused and perpetuated by forces outside their personal control or influence. The major difference, however, was the sense of occupation, the fact that none of the soldiers are from Kashmir, that they don't belong in or to this land. 
Seyde and baby
It poured all day on Friday, which didn't stop me and Sári from exploring the Friday markets at Lal Chowk and Hazrat Bal, pausing for coffee at a bookstore, buying postcards for our friends from Corrymeela and exploring the shops selling Kashmiri crafts. Farooz took us around the food bazaar outside of Hazrat Bal mosque after he finished praying, and we admired the piles of kohlrabi, the kilos of grapes draped over carts, the whole, skinned goats hanging from meat hooks in front of the butchers. In the evening we sat inside, listening to the rain, drinking kahva, keeping the congars secure under the ferins, taking turns holding the baby while she napped. 

Farooz, Irshad and nieces
Fun in Nishat Bagh 





We had all morning in Srinagar on Saturday before our flight, so we took advantage of the rain's pause to go to the two famous Mughal gardens, Shalimar Bagh and Nishat Bagh, both impressive in their own way. Nishat Bagh, though less famous outside of Kashmir, is breathtaking, set up overlooking the lake in terraced gardens bisected by a series of waterfall fountains. It was a great way to spend our last few hours, taking silly pictures and people-watching. Even the sun came out to send us off! We returned to the house for lunch and then said warm goodbyes to the family as we got in to auto to the airport. Words can't describe how grateful I am to have been able to stay with them, what a meaningful, beautiful experience they gave me in Kashmir. They told me I always have a place to stay there, that I should come visit soon, that they will miss me. People that genuinely kind and hospitable are nothing less than a blessing. 
Nishat Bagh

To see the rest of my photos from Kashmir, click here.

It was the best possible way to end this beautiful year in India. I have been staying with my friend Sim, who is from here but went to Scripps with me, and have been chatting with her a lot, processing my experience and gaining some closure. I have such a deep sense of gratitude, mostly to my roommates, the other ETAS and to the students and teachers at school, who were the people who completely made this year what it was. I am proud of myself for making it through with such a positive attitude, for rolling with the punches, learning what I could and letting go of what I couldn't control. Though the truth is that I think there are much better fellowships on which to come to India in terms of support, purpose and organization, I leave this experience with a deep personal satisfaction about my time here, and whether or not that comes from a completely internal place, I am equally happy about my year here and ready to move on.

I fly this evening to Southeast Asia, Where Iwill be traveling for the next three months, hoping to make a loop through Northern Thailand, Cambodia, Laos, Vietnam and maybe Burma, before visiting my good friend Roland in the Philippines and ending my journey in Australia. I fly to San Francisco on August 8th and will be visiting all my favorite people there before returning to New York for a few weeks and attending a master's program in England (haven't decided which yet!) for conflict resolution. I will try to blog during my upcoming travels but any regularity is doubtful, so sit tight! Sending much love for the last time from glorious Mother India. And what a Mother she is.

Sunday, March 17, 2013

Mataji in Mother India

I just had a great two weeks traveling with my mom (Mataji) in this fine and varied land. We spent a few eventful days in Delhi, where she visited my school, enjoyed the great weather, and successfully avoided food poisoning! We then spent a few days in the Thar Desert and the city of Jaisalmer in Rajasthan in Western India. After returning to Delhi via overnight train, Hannah joined us as we flew to Bagdogra in West Bengal (Northeast India) and drove (ahem, were driven) to Darjeeling. Following Darjeeling, we drove through the Himalayan state of Sikkim before returning to West Bengal and then flying back to Delhi. It was exhausting...but awesome! Here are the links for my photos. Click and enjoy!

Monday, February 11, 2013

On Women, Violence and the Combination of the Two

Delhi has been in the news lately.

Unfortunately, for the most part, the news is pretty terrible. In mid-December, a woman saw a movie at the mall in Saket, the theater about 15 minutes walking distance from my house. She got out of the movie around 9PM, and took an auto with her male friend to a bus stop nearby. When she got on the bus, the guy was beaten with iron bars and she was raped so brutally that she died a week or two later. What was most scary about this crime to me was not that it took place so close to where I live or the unspeakable violence that transpired. What scared me the most was that nothing she did that night was something I would not do in my most rational state. She was in a nice area, not late at night, with a male friend, taking (privately operated) public transportation. I think the reality of what happened is that it was so violent, so arbitrary, so not instigated, that it could have happened in any major city, really. But the reaction here in India was, from my perspective, uniquely Indian.

People took to the streets after the attack to demand justice for the woman who was attacked. According to the New York Times blog India Ink: Notes on the World's Largest Democracy, "A woman who was raped on a bus by several men on Sunday found an unlikely supporter: everyone." Yes, the crowds outside of the presidential palace and India Gate in December were swollen with protesters holding signs that said "Hoping 2013 brings safety to Indian women," and "Save women, save India." But the most overwhelming message that I observed in the aftermath of the rape was the demand for the death penalty for the perpetrators. To think demanding death as an immediate response to such a violent occurrence would be the ultimate form of justice is sick to me. The pervasive male chauvinist culture in India, disempowering women,  stripping them of agency and choices in their own lives, is profoundly disturbing in and of itself. So to hear about such violence against a woman being responded to more fiercely with violence than with discussion and resolve to change is even more unsettling. To make matters worse, much of the peaceful protests became riots when police charged the crowd with lathis, long sticks that have come to characterize the Indian police uniform. For weeks after the incident, I read about various protests throughout the country, such as the march in Bangalore in which men donned skirts to "show solidarity" with women. I'm sorry if I'm being callous, but is that really what this situation calls for? Is that really the most effective way to voice your support for initiatives battling violence against women or is it just a way to bring attention to yourself? The media here has been so busy pointing fingers, demonizing the assailants, quoting celebrities and plebes alike who lament the sorry state of women's safety, demanding punishments from castration to death, while doing little to raise meaningful awareness about what actually contributes to this violence. 

First of all, it is my understanding that not only is rape not uncommon in India, but that marital rape is largely unrecognized, as women are often understood as "belonging" to their husbands. Modern families still pay dowry, a sum of money given to the groom's family upon marriage which is decided during a formal negotiation between families when the marriage is being arranged. The level of victim blaming that happens is something I might not have believed if I did not witness it with my own eyes--everything from "she should have known better," and "she was asking for it,"to "those boys wouldn't do that," "it's not what you think," and "it wouldn't happen to a decent woman."Not to mention the insane apathy and even antipathy displayed towards women by police who are called in the wake of sexual crimes. In many cases, police have physically or sexually abused the woman again when she seeks their help. To say that sexual violence is not taken seriously by police is a huge understatement. I read an account written on a blog by a woman who described her experience in which a man tried to assault her and then followed her. She went to the police station because she was afraid for her life. After hearing her story, a policeman came out to talk to the assailant. Moments later she saw that they were having a laugh together and appeared to be chatting casually. The cop came back to her and said  that she should stop making a big deal out of something that wasn't.

A few times, as I walked from my school to the metro, students from schools other than my own but along the same street have catcalled me. These are boys aged 10-17 or so, who very well could be my students and just happen not to be. Each time this has happened, I have turned on them, demanding an apology, telling them I am a teacher and would they speak to their teachers that way and not ever to speak to any woman like that ever again. Why, you may ask, did I find it necessary to exact retribution from these kids, when they are just kids saying the same thing I get from many others on a daily basis? These boys take in the values they see exemplified all around them. They are merely imitating how they see other men, role models even, treating women. To interrupt the mindset that they can say what they want to any woman they want with impunity is essential to combating the objectification of women in this city and country. In fact, I often stand up for myself in this way with grown men also. Yet this practice of vigilance and responding to ignorance and offensive behavior is exhausting, and often leaves me and my roommates feeling drained. It's sad and annoying to not be able to smile at people for fear that they will get the wrong message and act on it. It hurts to be so guarded all the time, to be constantly aware and always to doubt the kindness of strangers, because even when I have thought people were being genuine, I have often been wrong.

The women I work with are machines. They rise at five in the morning to make breakfast and lunch, from scratch for themselves, their kids, husbands, and in-laws, often including their husband's siblings. They work all day, many, if not most, commuting over an hour to get to school in Central Delhi. They work all day, at an institution in which the leadership is composed almost entirely of men (although this does seem to be an anomaly at Navyug Schools--mine is the only one that I know of with a male principal). Then they go home, where they cook dinner from scratch for their entire extended families before presumably falling into bed like rocks. These are women who all have Master's degrees in education, working in reputable schools with years of experience behind them. This is the middle class of India--or really of Delhi, I should say--and their daily routines reflect those of housewives in the 1950s, but with an obligation to have a career as well. Please do not read this and think "Aw, those poor women, they are so oppressed." That is not at all my intention in writing this. But living in India and working with these strong and devoted women gives new meaning to the saying, "Women hold up half the sky."

I have been doing a lot of thinking lately on the future of women here, their current and possible roles within the home and workplace, and I see an intimate connection between these roles and the level of violence that continues to be perpetrated in Delhi. Women are not treated as precious lives. They are often approached by men with a sense of entitlement, as if they only exist to serve the needs of others. When will it be time for women in India?

The following are excerpts from some of the articles I've gotten the most out of in the wake of the rape in Delhi:

The popular catchphrase for our world is “new” India. And for decades, the media has colluded to convince us that this is the India that more real, the India that matters, where it’s all happening, and where we’re headed. The other India is but a relic of
the past, separated by time and distance. “Medieval” is our favourite descriptor of choice each time we speak of this India and its citizens, who safely exist elsewhere: in remote villages ruled by khap panchayats, in “bad areas” of our sprawling city, in states like Haryana and Punjab where swaggering, macho men rule the roost.
…
And we acknowledge the fragility of this bubble — albeit unwittingly — when we blame women for getting raped: for being out after dark, wearing skirts or tight jeans, drinking in a bar, wandering into the wrong part of town. For all our claims of progress, what we’re really saying is that the other India — the medieval one — is everywhere, and can strike at any moment. That the bubble is a mirage and so is the comforting hypothesis of  ”two Indias”. The very phrase is misleading, suggesting a separation, a reassuring distance and insulation of one from the other.
…
And that brings me to the only bit of good news: It ain’t never gonna happen. Indian women have come a long way, baby, and they have no intention of retracing their steps. Be it call centre workers, sales clerks, mid-level managers, or high-ranking executives, they know that their new-found freedom can be hazardous to their life. We women have merely decided that we’re not going to let that little fact hold us back. And there’s nothing a Mamata or Chautala can do about that.


In a society that has traditionally defined a person through her relationships rather than her individuality, a woman is certainly a person when she is a mother, a daughter, a sister or a wife. Any woman who does not fit into these mental categories is a female, a 'stree', who, in the notorious public pronouncement of a former president of India, Zail Singh, 'bhog ki cheez hai' (is an object of enjoyment). Stripped of relational categories and just as an individual, a woman is not a person but an object, a body for male enjoyment.
...
Not perceived as persons, these women are automatically, without the intervention of thought or reflection, consigned to the ambivalent, despised category of the stree who is potentially a bhog ki cheez. The mental constructions i am speaking of are deep-seated, often less than conscious, and are inculcated in early childhood by the family that is tasked with conveying the ideology of gender and gender relations. As a famous child psychologist once remarked, "An infant is born without a history but soon, the family will give it theirs."
…
The western concept of a woman being a person in her own right, an individual, with unalienable individual rights, is part of a modernity that is making inroads into India — and clashing with traditional ideas of when a woman may be deemed a person. But what is being more easily embraced, since it does not clash with the traditional markings of the male imagination, is a pernicious western idea stealthily accompanying the notion of a woman's individuality. This is of the individual body being pre-eminently an arena of enjoyment.


After the rape, Mohan Rao Bhagwat, the head of the Hindu nationalist group Rashtriya Swayamsevak Sangh, said: “Such crimes hardly take place in ‘Bharat,’ but occur frequently in ‘India.’ ” Bharat, the Hindi word for India, is, in this view, a rustic idyll where virtuous women keep their bodies covered, and thereby are safe and protected.
…
Of course, Mr. Bhagwat was swiftly ridiculed. Using the hashtag #Bharat, many posted tongue-in-cheek online comments. One wrote on Facebook: “Don’t live in India. Migrate to Bharat instead.” They noted the persistence of child marriages, domestic violence and sexual assault in what urban Indians still call “the hinterlands.” 
…
Rural women have taken the lead in contemporary battles too. Consider the Pink Gang, or Gulabi Gang, based in Bundelkhand, a remote area of central India that is often written off as “lawless” and “bandit plagued.” Founded by Sampat Devi Pal, who was married off around the age of 13, had her first child at 15 and is essentially illiterate, the Pink Gang — an all-women’s vigilante organization estimated to have around 20,000 members, named after their pink saris and batons — gained fame for beating up men who had abused their wives. The gang has fought corrupt politicians and crooked police officers as well. It also runs vocational centers that empower women.
…
If rape happens in “Bharat” as well as “India,” then the solution will come only from the mobilization of the women of both “nations.” 


The Verma Committee Report most fundamentally alters the public discourse on crimes against women by placing these crimes within the framework of the Indian Constitution and treating these offences as nothing less than an egregious violation of the right to live with dignity of all women. What is particularly moving and inspiring about the Report is that it does so by placing the autonomy and indeed the sexual autonomy of women at the very centre of its discourse.

It also offers us a rethinking of what is meant by the offence of rape. In the Committee’s thinking rape is a form of sexual assault like any other crime against the human body in the IPC. According to the Committee it is  ‘the duty of the state as well as civil society to deconstruct the paradigm of shame-honour in connection with a rape victim.’
…
According to the Committee, it is very important that Indian society and the state move away from thinking of rape as a crime against honour and instead look at it as a serious violation of bodily integrity. In language which is seen perhaps for the first time in an official report, the Committee quotes a rape survivor. ‘Rape is horrible. But it is not horrible for all the reasons that have been drilled into the heads of Indian women………I reject the notion that my virtue is located in my vagina, just as I reject the notion that men’s  brains are in their genitals’.

The discussion on rape is located in an understanding of women as full and equal citizens  and it is intrinsic to the argument of the Report that it is only by guaranteeing women full and equal rights that sexual violence can even be tackled.


Rape is seen as a crime of dishonour in most traditions because what is stolen, robbed or vandalised is not a woman’s dignity or bodily integrity, but the honour of the man who purportedly owns her sex. Indian law still cannot get its head around the concept of marital rape. How can a husband rape his wife? How can he rob himself of his own property? A woman who asserts her sexuality, or is seen to be asserting her sexuality, independently, outside of marriage, is essentially seen as fair game in a patriarchal culture, because, being no man’s property (and refusing to be property), she can be made to become any man’s property.
…
Until recently, the canon of Bollywood faithfully followed the rules of rape. The core of a film’s narrative lay in a tightly scripted romance that was fated to end in marriage: since only a married woman can be a sexed woman, by virtue of being a man’s sexual property, only a married woman can have sex. For decades, this tautology framed the entire sexual politics of Bollywood, more or less completely (with very few exceptions). Since marriage was the conclusion and not the substance of a film’s narrative, representation of the sexual act between the male and female protagonists was out of the question. It had to occur happily ever after the story ended. This did not mean an absence of erotic titillation. In fact, the less chance there was of actual sex, the more there could be of extended titillation—which is basically what the classic Bollywood song and dance number is all about. Alternatively, when sex had to be shown, it could only be as rape. Since no virtuous woman would have sex outside of (or before) marriage, if the heroine, or any positive female character in a film, had to be seen having sex, it could only be shown as occurring against her volition. That is why the cinema of the 1970s and 1980s is so dependent on the token rape scene. A film had to have sex, because that is what people wanted to see, but it could only have sex as rape, because the heroine, being as yet unmarried, could not have any other kind of sex.
…
Jugni is the woman who Honey Singh can’t yo-yo. Jugni is the woman who will slap Asaram Bapu and laugh at Mohan Bhagwat. Jugni is the woman who will demand the resignation of the police commissioner and tweet from her detention inside a police station. Jugni is the woman who can take tear gas and climb a lamp post and jump a barricade. Jugni is the woman who can dent Abhijit Mukherjee and paint the town red. Jugni doesn’t need Mamata or Sushma or Sonia or Sheila to weep for her and she doesn’t weep for them. Jugni is angry and Jugni is alive.

The past few weeks I have seen hundreds of young women in Delhi, Abhisarikas, wandering in the darkness, walking in the daytime, speaking, asking questions, singing, dancing, grieving, thinking. They are walking with their friends and comrades, with their lovers and sisters, reclaiming the city, inch by inch, for that nameless woman in whose memory they keep vigil and who is now the source of their radiance. Each one of them is a Jugni, like she was, and like a conflagration of fireflies they are taking back the night.