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By Intekhab Hassan

It is always said that Indian cinema is a male dominated industry where movies are made keeping in mind the role of male actors. They are considered as revenue grossers. To be brute honest I agree with this prevailing perception because ultimately cinema is made for the viewers and these viewers themselves come from the patriarchic society. These viewers are in general influenced by the politics, economic structure, the culture and the wide perception about the women in the society. But aforesaid facts or perception cannot undermine the contribution of women’s participation in the evolution of Indian cinema. 

 At a time when women working in the cinema was considered no less than a sin or taboo, actresses like Devika Rani, Shobhna Samarth, Zubaida in early 1930’s entered into movie business and changed its face forever. It was the legendary Devika Rani, co-founder of famous Bombay Talkies and a powerful actress herself who gave India’s own Marlon Brando to Bollywood in the form of Dilip Kumar. It may be unbelievable for some to know that she gave Hindi cinema’s first kissing scene way back in 1931. Zubaida the daughter of an affluent nawab family gave Hindi cinema its first talkative film “Alam Ara”. These actresses paved the way for young generation females to enter into the world of  Cinema to showcase their powerhouse talent.

As a result  new generation actresses like Meena Kumari, Suraiya, Madhubala, Waheeda Rahman, Nargis got an opportunity to redefine the Indian cinema by marking the importance of women in the movies. Time and again these actresses have seldom let down the audience, the society  and the cinema industry whenever movies are made keeping in mind the women centric roles. After viewing many movies here is my pick of  top 10 Hindi Movies where the leading actresses have set a benchmark for the otherwise male dominated film industry by their powerful performances and made these movies as forever Classics.

1) Mother India (1957) : This movie is no 1 in my list. Mother India is a path breaking classic  film of Indian cinema coming from very early years of Bollywood. Nargis Dutt as Radha did an iconic performance that would be remembered by generations after generations. It’s a story of Radha’s sacrifice for integrity, her fight against all odds in the society, her firm believe in truth, justice and equity. Mother India was nominated for the Academy Award for best International film in 1958 thus becoming first Indian film to be nominated for Oscars.

2) Sahib Bibi Aur Ghulam (1962) :  Undoubtedly one of the best classic movie of Indian cinema. Expertly-crafted, aesthetically breath-taking and profoundly disturbing. It was way ahead of its time. The movie  exposed the ugly reality, hypocrisy and degeneration prevalent in the patriarchic Zamindar Families of pre-independence Bengal. Mina kumari  as an alcoholic ‘Choti Bahu’ has literally immortalized her role, which till today remains one of the best performances in the Indian Cinema. All that the lonely, sad choti bahu wants is to be loved and cherished which was against the set norms of patriarchal feudal society. 

3)  Bandini (1963) : Another classic movie by the legendary Bimal Roy. Like most of the Bimal Roy movies, Bandini is a women-centric, feminist one,  based on a Bengali novel. Nutan as Kalyani is a jilted lover who murders her lover’s wife and is subsequently wracked with guilt, remorse and anger. With a broken heart, she gets ready to face any punishment to achieve atonement. Nutan dominates the film with her elegant, demure powerful performance. Bandini is the story of travesty of many shades of a suffering woman that can have resonance with most of the women in our Society.

4) Pakeezah ( 1972) : I call this movie a magnum-opus, a movie whose making started in mid 1950’s and was finally released in 1972. The legendary tragedy queen Meena Kumari has made this film an ever classic. There are some movies whose name instantly brings to mind just one  actor of that movie who becomes synonym with it, and Meena Kumari in  Pakeezah is among those league of extraordinary actors. The tragic story of a courtesen Mehjbeen has been immortalized by the Meena Kumari. Ironically just one month after the release of Pakeezah Meena Kumari died a tragic death.

5) Sujata (1959): Sujata is another classic master-piece by Bimal Roy along with Nutan. Nutan as Sujata is an un-touchable orphan brought up by an educated middle  class Brahmin Family. While growing up Sujata falls in love with Aseer, a brahmin boy. Sujata depicts the prevailing rigid caste system in the society, B.R Ambedkar’s fight against untouchability and the social dogmas for an upper caste boy to love a lower caste girl. Nutan with her powerful performance has kept alive the character of Sujata still relevant in the Indian Society.

6) Aandhi (1975) : Loosely inspired from the life of  India’s former prime minister Indira Gandhi, Aandhi is considered as a classic movie. Legendary bengali actress Suchitra Sen essayed the role of Aarti Devi a leading politician of the country. The plot of the movie  is about love story of a hotel manager and the daughter of a prominent politician. They got married  and later on they get separated due to their mutual differences. Years later they meet again when she is an established politician. The film looks at the life of Suchitra Sen as  Aarti Devi a career minded women in the political arena, which is largely dominated by men.

7) Umrao Jaan (1981) : Just like Meena Kumari in Pakeezah, Rekha in Umarao Jaan is synonym to this movie. Rekha as Umarao Jaan personified the role and brought this movie into the list of classic cinema.

8) Arth (1982) : The Story of  a husband, a wife and the ‘other woman’ have been explored earlier too in the Indian cinema but what sets Arth apart is the layered, complex characterisation of the three principal characters, Shabana Azmi as Pooja, Kulbhushan Kharbanda as Inder Malhotra  and  Smita Patil as Kavita.  Both Shabana Azmi and Smita Patil are phenomenal in the movie but there’s one person who owns Arth and makes it the memorable picture it is today. Yes,  it is  Pooja as Shabana Azmi, who delivers one of the finest performances of the Indian cinema.

9) Mirch Masala ( 1987) :  It tells the story of a beautiful confident woman – Sonbai played by Smita Patil who is sought after by a subedar, the tax collector. She continuously resists his advances and ends up hiding in a spice factory as the subedar doesn’t intend to take her rejection of him. Thematically, the film deals with resistance to colonial oppression, with the subedar serving as the symbol of British colonialism and Sonbai representing the ordinary Indian woman who has the courage to stand against the oppression. She is an inspiration for every women to fight against injustice and to save their modesty.  On the centenary of Indian cinema in April 2013, Forbes included Smita Patil’s performance in the film on its list, “25 Greatest Acting Performances of Indian Cinema”.

10) Chandini Bar (2001) : The Story of Mumtaz, a bar dancer  played by Tabbu depicts the lives of several women who either  due to the poverty or other compulsions join this underbelly profession. The performance of Tabbu in the movie gives a reality check about the sufferings and apathy of women in the society. The  acting of Tabu has set a benchmark for next generation of actresses.

It was very difficult for me to pick up top 10 out of several good movies. The list doesn’t end here. But these are my favourite movies where actresses have outshined all male actors with their sheer performance.  With their excellent crafty acting these movies are among the league of Classical Cinema.

  • Writer is a lawyer by profession and an avid movie watcher by passion. 
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By Samiksha Jain

Despite being the world’s largest constitutional democracy, India continues to struggle with heteronormative constraints that undermine different sexualities. For many years, the LGBTQ community has been at odds. The government’s main slogan has been to secure this community through justice, equity, and harmony. Previously, the LGBTQ community was known to simply include the gay community, but it eventually expanded to encompass different sorts of homosexuals. Discrimination against this minority has grown frequent; they have been separated and estranged from society, and they have been denied the basic fundamental rights to which they are entitled as Indian citizens. The rights of this group have recently been recognized, and the judiciary has intervened to preserve them.

As of today, members of the community do not have any special legal rights. They are allowed by law to participate in consensual sexual activity because criminalizing it would be a violation of their fundamental rights. As a result, the scope of their rights has to be understood to be the same  Fundamental Rights that citizens in this country have. However, members of the community, still do not have access to all the civil rights that citizens of India enjoy. For example, they are unable to legally register their marriages, as their union is not recognized by Indian law.

The landmark judgment of Navtej Singh v. Union of India (AIR 2018 SC 4321) was a breakthrough for the members of this community. On September 6, 2018, a five-judge panel unanimously declared Section 377 of Indian Penal Code as unconstitutional. The existence of a law that criminalized consensual sexual intercourse between adults was held to be violative of Article 14, 15, 19, and 21 of the Indian Constitution and also the Universal Declaration of Human Rights. The Court went on to say that all community members are entitled to all of the Constitution’s guarantees, including equal citizenship and protection from discrimination.

Indian Constitution and LGBTQ+ Community

Justice — social, economic, and political equality of status – is enshrined in the Indian Constitution’s preamble. In essence, the Indian Constitution is sex-blind, which means that the underlying assumption of equality is based on a constitutional mandate that the gender of an individual is irrelevant unless where the Constitution demands special provisions for everyone.

  • Right to Equality

Within the territory of India, Article 14 of the Constitution guarantees everyone equal standing before the law and equal protection under the law. The term “any person” here refers to any human, with no discrimination based on caste, creed, religion, sex, or any other category. The interpretation of the word “person” was broadened in the case of National Legal Service Authority v. Union of India (AIR 2014 SC 1863), and it was held that Article 14 of the Indian Constitution does not limit the word “person” and its application solely to males and females. Hijras/transgender people who are neither male nor female fit within the definition of “person” and are thus entitled to legal protection in all spheres of State activity, including healthcare, education, employment as well as equal civil and citizenship rights, as enjoyed by any other citizen of this country. 

  • Equality of Opportunity and Right against all forms of Discrimination

Articles 15 and 16 prohibit discrimination against any citizen on a list of grounds, which includes the bottom of the word “sex.” In fact, both Articles prohibit all forms of gender bias and discrimination based on gender. Sex has two separate components: gender and biological characteristics. Gender qualities include one’s character, the underlying psychological or emotional sense of sexual identity and character, as well as biological aspects such as genitals, chromosomes, and secondary sexual features. As a result, the discrimination on the bottom of ‘sex’ under Articles 15 and 16, includes discrimination on the bottom of identity.

  • Right to Life and Personal Liberty

The right to life is one of the most basic fundamental rights, and no one, including the government, has the capacity to violate or revoke it. The right to select one’s own identity is one of the most important rights under this article to living with dignity, according to the case of I.R. Coelho v. State of Tamil Nadu (AIR 2007 SC 861). One of the most essential features of Article 21 of the Indian Constitution is the right to a dignified existence for transgender people. Non-recognition violates their right to dignity; hence they need full rights to specify and live their lives without fear.

  • Right against Exploitation

Various inhuman activities, such as human trafficking and beggary, have been designated as offences and are punishable under Article 23 of the Indian Constitution. The scope of Article 23 is extraordinarily broad because it encompasses any sort of prejudice that is prohibited. Transgender people are the worst victims of exploitation; because of their low socioeconomic standing, they engage in prostitution and other immoral acts, which society considers unacceptable. The goal of this article is to protect the independence of a person’s identity by prohibiting men from exploiting men.

Additionally, the Indian legal framework’s failure to recognize the “Third Gender” has resulted in systematic denial of equal protection under the law and pervasive socio-economic discrimination in society and in Indian workplaces. The Transgender Persons (Protection of Rights) Act, 2019 was recently enacted by the Indian parliament in response to the NALSA judgment.

As defined in the Act, ‘transgender’ refers to and includes all individuals whose gender does not conform or match the gender assigned to them at birth, including trans-man and trans-woman (whether or not they have undergone sex reassignment surgery (‘SRS’) and individuals with socio-cultural identities such as ‘kinner’, ‘hijra’, ‘aravani’ and ‘jogta’. Below is the list of rights that this act guarantees. 

  • Prohibition against discrimination of transgender individuals: It prohibits discrimination against transgender individuals in the following areas: (i) education; (ii) employment; (iii) healthcare; (iv) access to, or enjoyment of, goods, facilities, or opportunities available to the general public; (v) right to movement; (vi) right to reside, rent, or otherwise occupy property; and (vii) opportunity to hold public or private official positions.
  • Certificate of identity for a transgender person: A transgender person can apply to the District Magistrate for a certificate of identity with the gender “transgender” written on it. Only if the person has surgery to change their gender, whether male or female, may they get an updated certificate.
  • Right of residence: Every transgender person has the right to live in his or her own home and be included in his or her family. If the transgender person’s immediate family is unable to care for them, a competent court may order that they be placed in a rehabilitation center.
  • Education: Without discrimination, educational institutions supported or recognized by the appropriate government must provide inclusive education, sports, and recreational facilities for transgender people.
  • Employment: In issues of employment, including recruiting and advancement, no government or commercial institution can discriminate against a transgender person. 
  • Health care: The government must take efforts to ensure that transgender people have access to health care, including specialized HIV surveillance centers and sex reassignment surgery. The government will revise medical curriculum to meet transgender people’s health concerns and provide comprehensive medical insurance plans for them.
  • Welfare measures by the government: It declares that the appropriate government will take steps to ensure transgender people’s full inclusion and engagement in society. It must also take steps to save and rehabilitate them, provide vocational training and self-employment, develop transgender-sensitive policies, and encourage their involvement in cultural events.
  • Offences and penalties: It recognize the following transgender-related offenses: (i) forced or bonded labor (excluding compulsory government service for public purposes), (ii) denial of access to public places, (iii) removal from the household and village, and (iv) physical, sexual, verbal, emotional, or economic abuse. The penalties for these offenses range from six months to two years in prison, as well as a fine.

Now, the significant question needs to be asked is: Is this law sufficient and fulfilling their purpose? The answer lies in the vehement unacceptance of this law by the members of LGBTQ+ community. When community members are dissatisfied with the laws that control them, good lawmaking and execution becomes difficult. This Act exemplifies the importance of consulting the citizens of the community for whom these laws are being enacted. A transgender person must file an application to the District Magistrate for a certificate of identity as a transgender person, according to this Act. This rule not only hinders self-determination, but it also ignores people who identify as non-binary or gender-neutral.

The country’s transgender population was dissatisfied with these parts of it at the time, claiming that they were discriminatory. They have waged a vigorous campaign against the Act. Again, ensuring that legislation are gender-neutral is one method to fix this. In the event when a specific segment of society, such as women, requires greater protection, new laws have been enacted to safeguard their interests. The LGBT community, too, needs to be uplifted. As a result, it is critical that new laws be enacted to protect their rights, and that they be consistent with current laws to avoid unintentional discrimination amongst communities or groups.

  • Samiksha Jain, a third-year student at Institute of Law Nirma University, Ahmedabad.
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राजेश ओ.पी. सिंह

भारत के उत्तर में स्थित प्रदेश हरियाणा जो अपने देसी खानपान और खेलकूद के लिए विश्वभर में प्रसिद्ध है, 2004-2005 से लगातार प्रदेश के खिलाड़ियों ने प्रत्येक राष्ट्रीय व अंतरराष्ट्रीय खेल प्रतियोगिताओं में बेहतर प्रदर्शन किया है और भारत के लिए पदक जीते हैं।

2005 से 2014 तक प्रदेश में भूपेंद्र सिंह हुड्डा के नेतृत्व में कांग्रेस पार्टी की सरकार थी और इस सरकार द्वारा प्रोत्साहन स्वरूप राष्ट्रीय खेल प्रतियोगिताओं से लेकर अंतरराष्ट्रीय खेल प्रतियोगिताओं में पदक जीतने वाले हरियाणा के खिलाड़ियों को न केवल धनराशि दी जाती थी बल्कि सरकारी नौकरी और बढ़िया विश्वस्तरीय ट्रेनिंग की भी व्यवस्था की जाती थी। कांग्रेस सरकार की साफ नीयत और नीति से ही 2008 के बीजींग ओलंपिक में भारत को मिले कुल 3 पदकों में से दो हरियाणा के खिलाड़ियों ने जीते, इसके बाद 2012 के लंदन ओलंपिक में भारत की पदक तालिका को 6 पदकों तक पहुंचाया, जिसमे से तीन मेडल हरियाणा के खिलाडियों ने जीते ,परन्तु प्रदेश की मौजूदा भाजपा सरकार ओलंपिक 2016 में ये सिलसिला में बना कर नहीं रख पाई और प्रदेश की केवल एक खिलाड़ी ही पदक जीतने में सफल हुई।

अभी हाल ही में रोहतक जिले में पड़ने वाले गांव
सिसर खास जहां से भारोत्तोलन की एक अंतरराष्ट्रीय स्तर की खिलाड़ी सुनीता देवी का मामला सामने आया है, जिन्होंने राज्य स्तर पर कई बार गोल्ड मेडल जीते है, फरवरी 2019 में राष्ट्रीय स्तर पर गोल्ड मेडल जीता वहीं फरवरी 2020 में यूरोपियन वर्ल्ड चैमपियनशिप जो कि थाईलैंड के बैंकॉक में संपन्न हुई थी में भी गोल्ड पदक जीत कर भारत का नाम रोशन किया I परंतु उनकी मौजूदा हालात प्रदेश और केंद्र में भाजपा सरकार की बेटी बचाओ, बेटी पढ़ाओ, जैसी अनेकों योजनाओं की पोल खोल रही है I अपने छोटे से जीवन में इतने मेडल जीतने वाली अंतरराष्ट्रीय महिला खिलाड़ी सुनीता के साथ प्रदेश सरकार भेदभाव कर रही है I उनके पास ना तो ट्रेनिंग के लिए पैसे है ना ही अच्छे खाने (डाइट) के लिए पैसे है I

जब वो युरोपीयन वर्ल्ड चैंपियनशिप खेलने गई तो इसका खर्च उठाने के लिए इनके घर वालों ने ब्याज पर कर्ज लिया I इन्हे उम्मीद थी कि इतनी बड़ी खेल प्रतियोगिता में मेडल जीतने के बाद घर की स्थिति में सुधार आएगा और वो आगे अपने ओलंपिक के सपने के लिए ट्रेंनिंग कर पाएगी I परंतु जब ऐसा नहीं हुआ, वो तब भी जोहड़ किनारे टूटे फूटे मकान में रहते थे जिसमे एक ही कमरे में रसोई है, वहीं सोने की व्यवस्था है और आज भी उसी में रह रहें है।

परिवार ने सुनीता को यूरोपियन वर्ल्ड चैंपियनशिप में भेजने के लिए जो कर्ज लिया था उसे चुकाने के लिए अब सुनीता समेत पूरा परिवार दिहाड़ी करता है I एक अंतरराष्ट्रीय स्तर की खिलाड़ी सुनीता को जब अपनी ट्रेनिंग करनी चाहिए तब वो लोगों के घरों में बर्तन साफ करती है I जब सुनीता को बढ़िया डाइट लेनी चाहिए तब उसे लोगों की शादियों में रोटी बनाने का काम करना पड़ता है I जब सुनीता को अपने खेल में सुधार के लिए कौशल सीखना चाहिए तब उसे घर के कार्य करने पड़ते है।

सुनीता, जो की पास के ही सरकारी कॉलेज में बी.ए. द्वितीय वर्ष में पढ़ाई करती है, को अपने कॉलेज की तरफ से भी वो मान सम्मान और सहयोग नहीं मिला जो एक अंतरराष्ट्रीय खिलाड़ी को मिलना चाहिए I अब प्रश्न ये है कि क्या सुनीता एक पुरुष होता तो भी उसके साथ ऐसा ही व्यवहार होता? शायद नहीं।

गांवों में सुनीता जैसी कई महिला खिलाड़ी हैं, जिन्हें सरकार की गलत नीयत और नीति का शिकार होना पड़ता है, यदि सरकार साफ नीयत और नीति से सुनीता जैसी विश्वस्तरीय खिलाड़ियों के लिए बढ़िया ट्रेनिंग और अच्छे खाने पीने की व्यवस्था करे तो ये महिला खिलाड़ी निश्चित रूप से अंतरराष्ट्रीय खेल प्रतियोगिताओं में भारत का नाम रोशन करेंगी और हरियाणा को पदक तालिका में अव्वल रखेंगी।

हरियाणा प्रदेश में खेल मंत्री (संदीप सिंह, पूर्व भारतीय हॉकी कप्तान) जो खुद एक खिलाड़ी है उन्हे अच्छे से मालूम है कि एक खिलाड़ी किस स्तर पर किस प्रकार की मुसीबतों का सामना करता है और यदि किसी खिलाड़ी की आर्थिक स्थिति बहुत ही ज्यादा खराब हो और खिलाड़ी महिला हो तो कैसी परिस्थितियों से उसे गुजरना पड़ता है,इस बारे में वो अच्छे से समझ सकते हैं I परंतु इस सबके बावजूद ना तो खेल मंत्रालय, ना ही प्रदेश सरकार और ना ही केंद्र सरकार द्वारा कुछ किया जा रहा है और ऐसे खिलाड़ियों का भविष्य अंधकार में धकेला जा रहा है।

सुनीता जैसी अनेकों महिला खिलाडियों की अनदेखी के पीछे सरकार की पितृसत्तात्मक सोच काम कर रही है और इस प्रकार की सोच को हावी होने से रोकने के लिए महिलाओं को एकजुट होना होगा I अपने हितों को ध्यान में रख कर मतदान करना होगा और राजनीति में प्रवेश करके नीति निर्माण में अपना स्थान सुनिश्चित करना होगा क्योंकि जब तक महिलाएं खुद मजबूत नहीं होएंगी और नीति निर्माता नहीं बनेंगी तब तक महिलाओं के साथ ऐसा भेदभाव होता रहेगा I इसलिए सबसे ज्यादा जरूरी है कि महिलाएं अपने अधिकारों के लिए जागरूक हों और एक शक्ति के रूप में सामने आए ताकि हर क्षेत्र में महिलाओं की भागीदारी सुनिश्चित की जा सके। जब तक ये नहीं होएगा तब तक पुरुष अपने हिसाब से महिलाओं के लिए नीतियां बनाते रहेंगे, अपने हिसाब से उनका संचालन करते रहेंगे और उनकी नीतियों से सुनीता जैसी अनेकों अंतरराष्ट्रीय खिलाड़ियों का भविष्य बर्बाद होता रहेगा।

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राजेश ओ.पी. सिंह

नब्बे के दशक में जब बहुजन समाज लोगों में इस बात की जागरूकता आई कि संख्या में तो वो ज्यादा है परन्तु सत्ता में उनकी भागीदारी नगण्य है, तब एक नारा “जिसकी जितनी संख्या भारी, उसकी उतनी हिस्सेदारी” लगना शुरू हुआ। ऐसे अनेकों नारों व संघर्षों से बहुजन समाज ने अपने लोगों को एकजुट करके सत्ता में अपनी भागीदारी सुनिश्चित करने के प्रयास शुरू किए और काफी हद तक कामयाब भी हुए। इस प्रकार के नारों और संघर्षों की ज़रूरत महिलाओं को भी है, क्यूंकि महिलाएं संख्या में तो पुरुषों के लगभग बराबर है परन्तु सत्ता में उनकी भागीदारी ना के बराबर है। भारत में महिलाओं की स्थिति में समय समय पर बदलाव होते रहे हैं, पिछले कुछ दशकों में उनकी सामाजिक स्थिति और अधिकारों में काफी बदलाव आए हैं परन्तु राजनीतिक प्रतिनिधित्व (सत्ता की भागीदारी) की स्थिति में कोई खास बदलाव देखने को नहीं मिला है। भारतीय राजनीति में आज भी आम आदमी की बात होती है, आम औरत के बारे में कोई बात नहीं करता, सभी राजनीतिक दलों के एजेंडे में महिलाओं के मुद्दे सबसे अंत में आते हैं।


“इंटर पार्लियामेंट्री यूनियन रिपोर्ट” जिसमे विश्व के निम्न सदनों में महिलाओं की संख्या के अनुसार रैंकिंग तय की जाती है, 2014 के आंकड़ों के अनुसार 193 देशों की सूची में भारत का 149 वां स्थान है, वहीं पड़ोसी देश पाकिस्तान और बांग्लादेश जिन्हें हर कोई महिला विरोधी मानता है, जहां पर शासन कभी लोकतंत्र तो कभी सैनिकतंत्र में बदलता रहता है, इन देशों ने क्रमशः 100 वां और 95 वां स्थान प्राप्त किया है।


भारत में पहली लोकसभा (1952) चुनाव में महिला सांसदों की संख्या 22 (4.4%) थी, वहीं 17वीं लोकसभा (2019) चुनावों में ये संख्या 78 (14.39%) तक पहुंची है, अर्थात महिला सांसदों की संख्या को 22 से 78 करने में हमें लगभग 70 वर्षों का लंबा सफर तय करना पड़ा है।
राज्य विधानसभाओं में भी महिला प्रतिनिधियों की स्थिति नाजुक ही है, जैसे हाल ही में संपन्न हुए पांच राज्यों के विधानसभा चुनावों में से यदि हम केरल, पश्चिम बंगाल और तमिलनाडु के चुनावी नतीजों का अध्ययन करें तो इनमे महिला विधायकों की संख्या केवल 9.51 फीसदी है। केरल राज्य, जहां बात चाहे स्वास्थ्य की करें या शिक्षा की करें, हर पक्ष में अग्रणी है, परंतु यहां कुल 140 विधानसभा सीटों में से केवल 11 महिलाएं ही जीत पाई हैं। वहीं तमिलनाडु जहां जयललिता, कनिमोझी जैसी बड़े कद की महिला नेताओं का प्रभाव है यहां 234 विधानसभा सीटों में से केवल 12 सीटें ही महिलाएं जीत पाई हैं। दूसरी तरफ पश्चिम बंगाल जहां महिला मुख्यमंत्री है वहां पर स्थिति थोड़ी सी ठीक है और 294 में से 40 महिलाओं ने जीत दर्ज की है। इसमें हम साफ तौर पर देख सकते है कि महिला पुरुषों की संख्या में भारी अंतर है।

संयुक्त राष्ट्र ने अपनी एक रिपोर्ट में कहा कि भारत जैसे देशों में जहां महिलाओं की सत्ता में भागीदारी बहुत कम है और यदि ये गति ऐसे ही चलती रही तो इस पुरुष – महिला के अंतर को खत्म करने में लगभग 50 वर्षों से अधिक समय लगेगा।


सक्रिय राजनीति में महिलाओं की दयनीय स्थिति के लिए केवल राजनीतिक पार्टियां जिम्मेदार नहीं है, बल्कि हमारा समाज भी जिम्मेदार है, जो महिलाओं का नेतृत्व स्वीकार नहीं करता। जितनी महिलाएं राजनीति में हैं उनमें से 90 फीसदी महिलाएं राजनीतिक परिवारों से सम्बन्ध रखती है और इन्हें भी मजबूरी में राजनीति में लाया गया है जैसे हम हरियाणा की प्रमुख महिला नेताओं – कुमारी शैलजा, रेणुका बिश्नोई, किरण चौधरी, नैना चौटाला, सावित्री जिंदल आदि, की बात करें तो पाएंगे कि ये सब अपने पिता, ससुर या पति की मृत्यु या उपलब्ध ना होने के बाद राजनीति में आई है, शैलजा जी ने अपने पिता के देहांत के बाद उनकी सीट पर उपचुनाव से राजनीति में प्रवेश किया, सावित्री जिंदल और किरण चौधरी अपने पति की मृत्यु के बाद उनकी जगह पर चुनाव लडा, रेणुका बिश्नोई अपने ससुर जी के देहांत के बाद राजनीति में आई, वहीं नैना चौटाला अपने पति के जेल में होने के बाद उनकी सीट से चुनाव लड़ कर राजनीति में आई। इस से स्पष्ट होता है कि महिलाएं चुनाव लड़ती नहीं बल्कि उन्हें मजबूरी में लड़वाया जाता है। चुनावों में महिलाओं को स्टार प्रचारक के तौर पर प्रयोग किया जाता है, महिलाओं के लिए अनेकों योजनाएं घोषित की जाती है परन्तु टिकट नहीं दिए जाते।


महिलाओं पर उनकी पहचान, उनके रंग रूप, उनके शरीर की बनावट से लेकर उनके कपड़ों तक पर टिका टिप्पणी होती है। जैसे शरद यादव ने राजस्थान की पूर्व मुख्यमंत्री वसुंधरा राजे के लिए कहा कि अब आप ज्यादा मोटी हो गई है, अब आपको आराम करना चाहिए, वहीं कुछ वर्ष पहले एक वामपंथी नेता ने ममता बनर्जी के लिए कहा कि ये लाल रंग से इतनी नफरत करती हैं कि अपने मांग में सिंदूर नहीं लगाती। अवसरवादिता और अति पुरुषवादी राजनीति, महिलाओं के प्रतिनिधित्व को बढ़ने नहीं दे रही।


वहीं सीएसडीएस ने अपने एक सर्वे में पाया कि महिलाओं की राजनीति में कम संख्या के पीछे अनेक कारण है जैसे 66 फीसदी महिलाएं इसलिए राजनीति में नहीं आती क्योंकि उनकी निर्णय लेने की शक्ति नहीं के बराबर है, वहीं 13 फीसदी महिलाएं घरेलू कारणों से, 7 फीसदी महिलाएं सांस्कृतिक कारणों से, और कुछ राजनीति में रुचि ना होना, शैक्षिक पिछड़ापन असुरक्षा का भय, पैसे की कमी आदि।


एक कारण और भी है कि महिलाएं ही महिला उम्मीदवार का समर्थन नहीं करती, जैसे कि हम देखें भारत में 73 लोकसभा सीटें ऐसी हैं जहां पर महिलाओं के वोटों की संख्या पुरुषों के मुकाबले ज्यादा है, परंतु इन 73 में से केवल 3 सीटों पर महिला सांसद चुन कर आई है, अर्थात जहां महिलाओं के वोट ज्यादा है वहां भी 96 फीसदी सीटें पुरुष उम्मीदवारों ने जीती हैं।


कई जगहों पर महिलाएं ही महिलाओं को विरोध करती नजर आती है जैसे श्रीमती सोनिया गांधी के लिए सुषमा स्वराज ने कहा था कि यदि सोनिया गांधी प्रधानमंत्री बनी तो मैं अपना मुंडन करवा लूंगी, भाजपा की एक अन्य नेता शायनी एन.सी. ने एक बार मायावती पर टिप्पणी करते हुए कहा कि मायावती महिला है भी या पुरुष। तो महिलाओं पर इस स्तर की घटिया टीका टिप्पणी न केवल पुरुष करते है बल्कि महिलाएं भी करती हैं।


सत्ता में महिलाओं की कम भागीदारी के लिए महिला नेता भी ज़िम्मेदार है, जैसे कि उतरप्रदेश, पश्चिम बंगाल, तमिलनाडु, राजस्थान आदि राज्यों में महिलाएं मुख्यमंत्री रहीं है या आज भी अपने पद पर बनी हुई हैं, परन्तु इन राज्यों में भी महिलाओं की सत्ता में भागीदारी नगण्य ही है, इसका एक कारण ये है कि महिला नेता भी महिलाओं के लिए कार्य नहीं करती, महिलाओं को राजनीति में जगह नहीं देती, यदि इन मजबूत महिला नेताओं ने महिलाओं के लिए राजनीति का प्रवेश द्वार खोला होता तो शायद आज ये और भी ज्यादा मजबूत नेता होती।


अब असल सवाल ये है कि सत्ता में महिलाओं की भागीदारी को कैसे बढ़ाया जाए? इसके लिए सबसे उपयुक्त समाधान आरक्षण को माना जाता है, और महिला आरक्षण के संबंध में भारतीय संसद में 1996 से कई बार बिल लाया गया परन्तु अभी तक पास नहीं हो पाया है I असल बात तो ये है कि राजनीतिक दलों की इच्छा ही नहीं है कि महिलाओं को सत्ता में भागीदारी दी जाए क्योंकि यदि वो असल में महिलाओं की सत्ता में  भागीदारी चाहते तो सबसे पहले अपने पार्टी के संगठन में महिलाओं को उचित प्रतिनिधित्व देते और यदि महिलाओं को मुख्य संगठन में उचित प्रतिनिधित्व मिलता तो शायद उनके लिए अलग से महिला मोर्चा या महिला विंग बनाने कि जरुरत नहीं पड़ती I हम देखते है की इन महिला मोर्चा या विंग की पार्टी के निर्णयों में कोई भूमिका नहीं होती। ये मोर्चे या विंग अपने सदस्य महिलाओं को भी सत्ता में भागीदारी नहीं दिलवा पाते तो आम  महिला को कैसे दिलवा पाएंगे।
वहीं एक सवाल ये भी है कि क्या आरक्षण देने से महिलाओं की भागीदारी सुनिश्चित की जा सकती है? क्यूंकि आरक्षण से सदनों में महिलाओं की संख्या तो बढ़ जाएगी ,परंतु क्या महिलाएं निर्णय ले पाएंगी, इस पर विचार करने की आवश्यकता है। जैसे यदि हम देखें कि पंचायतों में 1993 से महिलाओं के लिए सीटें आरक्षित की गई हैं, महिलाएं सरपंच या प्रधान तो बन जाती है परन्तु सारे निर्णय उनके घर के पुरुष ही लेते हैं। उनका केवल नाम होता है।


अंत में हम कह सकते हैं कि महिलाओं की सत्ता में भागीदारी तभी सुनिश्चित की जा सकती है जब उन्हें सभी दलों में उचित स्थान व पद मिले और साथ में निर्णय निर्माण की शक्ति मिले क्यूंकि बिना निर्णय निर्माण की शक्ति के महिलाएं चुनाव जीत कर भी कुछ नहीं कर पाएंगी। परंतु इस सब के बावजूद खुशी की बात ये है कि अब महिलाओं ने मतदान के लिए घरों से बाहर निकलना शुरू किया है, 1952 पहली लोकसभा में पुरुषों व महिलाओं के मतदान में 17 फीसदी का अंतर था, वहीं 2019 के सत्रहवीं लोकसभा में पुरुष महिला का ये अंतर घट कर 0.4 फीसदी रह गया है।

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राजेश ओ.पी. सिंह

भारत में आज भी कुल माइग्रेशन का 46.33 फीसदी शादियों के द्वारा हो रहा है और इस माइग्रेशन में 97 फीसदी हिस्सा केवल महिलाओं का है जिन्हे शादी करके एक जगह से दूसरी जगह जाना पड़ता है I इस माइग्रेशन से इन महिलाओं पर ना केवल मनोवैज्ञानिक दृष्टि से प्रभाव पड़ता है, बल्कि नई जगह पर रसने बसने में लंबा वक्त लग जाता है और जब तक इन महिलाओं को नई जगह पर रहने में सुविधा होने लगती है तब तक इनमें से लगभग दो तिहाई महिलाएं मां बन चुकी होती है I इस से इन पर दोहरी जिम्मेवारी आ जाती है, ये खुद के बारे में सोचना बन्द कर देती है और सारी उम्र जिम्मेवारियों के भार में गुजार देती है।


शादी की व्यवस्था किस लिए बनाई गई? इस पर अलग – अलग समयों में अलग – अलग अवधारणाएं प्रचलित रही हैं। जैसे 15 वीं – 16 वीं शताब्दी में शादी को प्रकृति का नियम बताया जाता रहा I उसके बाद कुछ विचारकों ने इसे  ‘सम्पत्ति का स्थानांतरण’ कहा।
अभी हाल ही के वर्षों में शादी को ‘बस जाने का’ अर्थात (सेटल) होने का सबसे उपयुक्त रास्ता बताया जाता है, वहीं दूसरी तरफ कुछ लोगों को लगता है कि शादी एक जिम्मेवारी है इसे निभाना ही पड़ता है, कुछ को लगता है कि शादी पसंद और प्यार कि वजह से हो रही हैं। परन्तु शादी के ये प्रचलित प्रतिमान ज्यादा सटीक नहीं बैठ रहे।


अभी हाल ही में “लोकनीति सीएसडीएस” के यूथ स्टडीज ने 2007-2016 तक एक दशक में युवाओं के शादी को लेके विभिन्न अवधारणाओं को खोजने की कोशिश की है तथा इस रिपोर्ट में “लोकनीति सीएसडीएस” ने बताया कि इस दशक में युवा कम उम्र में शादी नहीं कर रहे है, अर्थात युवा अब शादियां लेट कर रहे हैं I इसके पीछे अनेक कारण हो सकते है, इनमें सबसे महत्वपूर्ण है उच्च शिक्षा, उच्च शिक्षा ग्रहण करने वाले युवा जल्दी शादी नहीं कर रहे क्योंकि उन्हें अपना अध्ययन पूरा करने में लंबा समय लग जाता है और जब तक अध्ययन पूरा नहीं होता तब तक वो शादी नहीं करते।


वहीं इस रिपोर्ट से पता चलता है कि लोग शादी अपनी पसंद से या प्यार के लिए नहीं कर रहे हैं, क्यूंकि शादीशुदा लोगों में केवल 6 फीसदी और बिना शादी वालों में ये आंकड़ा केवल 12 फीसदी है, अर्थात केवल 6 फीसदी लोग ऐसे है जिन्होंने अपनी मर्ज़ी से अपनी पसंद से शादी करी है, वहीं केवल 12 फीसदी लोग ऐसे है जो अपनी पसंद से शादी करना चाहते है।
दूसरी तरफ शादियों में जाति और धर्म का सबसे ज्यादा प्रभाव देखने को मिला है I केवल 33 फीसदी युवा ही अंतर-जातिय विवाह को सही मान रहें हैं, और दूसरे धर्म मे शादी को लेके ये आंकड़ा केवल 28 फीसदी है, अर्थात लगभग दो तिहाई युवा केवल अपनी जाति और धर्म मे शादी करना चाहते हैं I इन आंकड़ों से हम अनुमान लगा सकते है कि आजादी के 70 वर्षों के बाद भी भारतीय युवा जातिय पूर्वाग्रहों से मुक्त नहीं हो पाया है।


बाबा साहब डॉ. भीम राव अंबेडकर ने 1936 में अपने “एनिहिलेशन ऑफ़ कास्ट” नामक भाषण में जाति व्यवस्था को खत्म करने के लिए ‘अंतर-जातिय’ शादियों को सबसे ज्यादा महत्वपूर्ण माना था, परंतु उनकी बात पर किसी ने आज तक अमल नहीं किया है। इन आंकड़ों से भी स्पष्ट होता है कि भारतीय युवा अपनी पसंद या प्यार के लिए शादी नहीं कर रहा, क्यूंकि प्यार कोई जाति या धर्म देख कर नहीं होता।

भारत में सबसे ज्यादा शादियां जिम्मेवारी निभाने और बस जाने के लिए ही रही है, जैसे कि शादीशुदा लोगों में 84 फीसदी युवाओं ने घर वालों की मर्ज़ी से अरेंज मैरिज की है। वहीं दूसरी तरफ शादी ना करने वाले युवाओं में ये आंकड़ा 50 फीसदी है जो अपने घर वालों की मर्ज़ी से अरेंज मैरिज करना चाहते हैं।


“लोकनीति सीएसडीएस” की रिपोर्ट में दर्शाया गया है कि 2007 में 51 फीसदी पुरुष व 37 फीसदी महिलाएं शादी नहीं करना चाहती थी, वहीं ये आंकड़ा दस वर्षों बाद, 2016 में, पुरुषों में 61 फीसदी और महिलाओं में 41 फीसदी तक पहुंच गया है I अर्थात पिछले एक दशक में 10 फीसदी पुरुषों और 4 फीसदी महिलाओं की संख्या में वृद्धि हुई है जो शादी नहीं करवाना चाहते।


महिलाओं में ये वृद्धि पुरुषों के मुकाबले ढाई गुना कम हुई है, इसके पीछे के कारणों को देखें तो पाएंगे कि महिलाओं को निर्णय निर्माण में भागीदारी बिल्कुल ना के बराबर मिली हुई है, जिस से महिलाएं अपनी शादी का फैसला नहीं ले पाती और ना ही घर वालों को शादी ना करने के लिए मना पाती है। समाज और परिवार का भी महिलाओं पर पुरुषों के मुकाबले ज्यादा दबाव रहता है कि वो शादी करे।


वहीं दूसरा कारण ये भी हो सकता है कि महिलाओं की पुरुषों के मुकाबले संख्या कम है, इसलिए ये स्वभाविक है कि शादी ना करने वाले पुरुषों की संख्या ज्यादा ही होगी क्योंकि उनके लिए लड़कियां ही नहीं है तो शादी कहां से करेंगे।


तीसरा शिक्षा की भी एक बहुत महत्वपूर्ण भूमिका रही है, जैसे कि जो बिल्कुल अनपढ़ है उनमें 94 फीसदी लड़कियों की शादी हुई है, वहीं प्राथमिक शिक्षा प्राप्त करने वाली महिलाओं में ये आंकड़ा 87 फीसदी है। दसवीं तक कि पढ़ाई करने वाली 62 फीसदी लड़कियों ने शादी की है और ग्रेजुएशन और उस से उपर की पढ़ाई करने वाली लड़कियों में ये संख्या केवल 42 फीसदी है, अर्थात ज्यादा पढ़ी लिखी लड़कियां शादी ना करने का फैसला लेने में सक्षम हुई है, उन्होंने अपने घर वालों को इस निर्णय के लिए या तो सहमत किया है या फिर विद्रोह किया है।


एक दूसरी अवधारणा ये भी है कि जिन लड़कियों ने 10 वीं के बाद स्कूल छोड़ दिया उनकी शादी हो गई या फिर इसका उल्टा कि जिनकी शादी हो गई उन्होंने स्कूल छोड़ दिया।
परन्तु फिर भी रिपोर्ट के मुताबिक ये साफ हुआ है कि मौजूदा वैश्वीकरण और इंटरनेट के दौर में युवाओं में शादी का महत्व कम हुआ है। 2007 में 81 फीसदी युवा शादी को महत्वपूर्ण मानते थे जो कि 2016 में घट कर 52 फीसदी रह गया है, अब केवल 52 फीसदी युवा ही है जो शादी को महत्वपूर्ण मानते है परन्तु इसमें कहीं भी ये पता नहीं चलता कि इन 52 फीसदी में कितनी संख्या महिलाओं की है।


अंत में हम ये ही कह सकते है कि भारत में आज भी शादियां लड़कियों के लिए ज्यादा महत्वपूर्ण मानी जा रही हैं, आज भी शादियां प्यार या पसंद से नहीं हो रही हैं, आज भी जाति और धर्म शादी के लिए सबसे महत्वपूर्ण तत्व है, आज भी समाज के दबाव में लड़कियों की शादी हो रही हैं।


इस स्थिति को बदलने के लिए हमें सभी को मिल कर कार्य करना होगा, समाज में एक नई अवधारणा पैदा करनी होगी जिस से लड़कियों पर शादियों के दबाव को कम किया जा सके और उन्हें उच्च शिक्षा के लिए प्रेरित किया जा सके।

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Ashmi Sheth for Young Adult Space (YAS!), The Womb

The name Viswanathan Anand is almost synonymous to Indian chess Grand Master, but this 14-year-old girl from Chennai seems set to change things. B. Savitha Shri won the title of Woman International Master (WIM) after defeating her opponents at the Belgrade Spring Festival Chess tournament in Serbia this year. She had won her first WIM norm in 2019 at the Grenke Open in Germany and the second in the Mix-200 event at final week in Serbia. According to ChessBase India, Savitha has been the National champion thrice in her age category, under-12 World Champion. Savitha became the Woman FIDE Master in 2020 at the age of 12, with a rating of over 2100. Savitha was also the best performing female at the Lorca Open in 2019. As of January 2020, Savitha had an Elo rating of 2261, making her one of the youngest female players in Indian chess to cross 2250. She was the highest-rated girl born in 2007 or later in the April 2021 FIDE ratings.

Savitha’s father, Baskar, was an electrician in Singapore, but left his job to accompany his daughter in different events and “ensured that she evolves into a world-class chess player.” Savitha has been playing the game of chess since she was five and began playing in tournaments when she turned eight. Her interest in the game developed by watching her brother play chess: “I would sit with him and watch him play, fascinated. My father discovered my interest in chess and he encouraged me to play in tournaments. As I kept improving my game, I knew that I wanted to pursue chess,” Savitha said in an interview. As her school classes have shifted online because of the pandemic, it has been easier for her to focus more on her game. 

German chess player and co-founder cum editor-in-chief emeritus, ChessBase India, Frederic Friedel, thinks that Savitha Shri is an amazing talent and will become one of the best woman players in the years to come. “She has the ability to concentrate and really really work hard on a chess position,” he said in one of the videos for ChessBase India.

While Savitha is confident, resourceful and effortless on the chessboard, one thing she has always struggled with is finances. Savitha’s chess career has been supported by sponsorship from Microsense Networks and a crowd funding amounting to £5036 raised by Deepan Priya from London. GM R. B. Ramesh, who has been training Savitha for about four years, said to The Hindu, “She [Savitha] is a natural,” and added, “Savitha is in need of financial support.” We urge philanthropists and chess enthusiasts to extend their financial support to help India’s chess star rise higher.

To read more about Savitha’s successes and to get a peek of her games with detailed annotations, visit: https://chessbase.in/news/Savitha-s-sizzling-exploits-in-Spain

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Seeds of Thought:

Just 1 month and 10 days before her 13th birthday, on September 9th 2013, Rebecca Ann Sedwick, a 12 year old American student at Crystal Lake Middle School, Florida committed suicide by jumping off a concrete silo tower. Investigation into her death led to a conclusion of in-person and cyber bullying contributing to the decision to take her own life.

While the whole world discussed and debated her suicide and the impact of cyberbullying on adolescents, one young girl, Trisha Prabhu, decided not to remain a bystander and set out to fix the problem at its very roots. At 13, she didn’t have the resources or expertise on the subject to bring about change, but her passion kickstarted and ignited her journey towards that goal.

After returning from school one afternoon, Trisha Prabhu read about this horrifying incident and was deeply moved, shocked, and outraged. Heartbroken, Trisha wondered how a girl younger than herself, could be pushed to take her own life. She felt like something was going terribly wrong on the internet and wondered over and over, how the internet could allow such things to happen in the first place. The deep sense of pain she feels for Rebecca, can be felt in her voice as she begins her speech at a TedX event, where she cites the mean, hurtful and tormenting messages hurled by the cyber bullies at Rebecca Ann Sedwick, causing her to commit suicide – “Go Kill yourself”. “Why are you still alive?”. “You are so Ugly”.

Trisha began to wonder if adults even understood the gravity of the situation and if they were even willing to take charge and bring about the necessary change required to end this hate online. At that very moment Trisha decided that she wanted to do something to stop cyberbullying at the source before the damage is done. This led her to research on the subject which led to some startling revelations. Trisha realized that Rebecca was just one of a countless many who had endured the same pain and trauma. Megan Meier was a young teenager from Missouri who had her whole life ahead of her. Excited to join social media, she made a MySpace account, where she started receiving messages from a boy named “Josh”. Megan started receiving messages like, “The world would be a better place without you.” 3 weeks before her 14th birthday, Megan committed suicide.

Victims of Cyberbullying

Deeply moved by these stories she read about this silent pandemic of cyberbullying and being passionate to end online hate, Trisha created the patented technology product ReThink™, that detects and stops online hate at the source. What started as a school project eventually grew into a globally-acclaimed research. Thus, ReThink saw the day of light with Trisha as it’s CEO and Co-Founder.

ReThink:

Today, ReThink is an award-winning, innovative, non-intrusive, patented technology that effectively detects and stops online hate before the damage is done. More than just a technology, ReThink is a student-led movement too – It is a call-to-action, a push to end online hate and raise responsible citizens. The Artificial Intelligence powered ReThink is transforming lives and conquering cyberbullying. Latest data reveals that with ReThink, adolescents change their mind 93% of the time and decide not to post an offensive message.

At the time of publishing this article, ReThink has reached 1500+ schools, 500K+ downloads, 5 million+ students have been impacted, and 1.1 Million Ted Talk advocacy. It is available on your smartphone or tablet. It currently supports English, Spanish and Hindi. There is provision now to start a ReThink Chapter at your school as well.

How does ReThink work?

ReThink, an iPhone and Android app, installs a digital keyboard that replaces the standard smart phone keyboard. It appears identical and integrates seamlessly with other apps, like email clients and social media platforms. The only difference—it uses artificial intelligence to identify offensive words, and then deploys pop-up alerts to give the user a chance to reconsider sending those words in an email, text, or social media post. If you use the ReThink keyboard to insert phrases like, ‘I hate you’ or anything that goes in the territory of obscene or ignorant of someone’s feelings, the app prompts: “Hold on! Are you sure you want to say that?” or “Remember, you are what you type!” and gives you the option to either go ahead with the text or clear it.

Challenges:

While Trisha faced several obstacles while developing and launching the app, she faced greater challenges as a young woman of color (Indian immigrant) trying to run a tech company at such a young age. In an interview to the Vogue she says, “Everyone thought that I was really cute, but no one thought that I was serious, that I was committed to this idea and was going to be relentless about making it happen. I faced a lot of naysayers There were also several situations where I was on the phone with some very important people and they were really interested. But when I walked into the room, they were like, hold on, you’re a 16-year-old girl with no prior experience of the tech space. I had a lot of people who counted me out without really giving me a chance. Maybe that’s something a lot of women in the tech space experience, just being counted out without a chance to make their pitch. I had to work twice as hard and ensure my pitch was perfect so that there was never a reason to doubt anything that I was saying. It felt like there were times when there was a double standard. But in some ways, it was worth it because making change is more fun when you have something to prove. All the impact that we have been able to create today is a testament to the fact that I may have been cute, but I was also very serious.”

Achievements:

Thanks to her entrepreneurial spirit, Trisha has received world-wide acclaim in the business world. In 2016, President Obama and the U.S. State Department invited Trisha to the Global Entrepreneurship Summit, to showcase her work and share her story with other entrepreneurs. This led to ReThink being featured on ABC’s popular Television show, Shark Tank. In 2019, ReThink was the winner of Harvard University’s President’s Global Innovation Challenge & Harvard College’s i3 entrepreneurial Challenge. Trisha is the first ever Harvard College freshman to win the Harvard University’s President Innovation Grand Prize.

Trisha has also been honored with awards and recognition for her ingenuity in inventing, building, and launching ReThink. For her research and scientific inquiry, Trisha was named a 2014 Google Science Fair Global Finalist. She was awarded the 2016 MIT (Massachusetts Institute of Technology) INSPIRE Aristotle Award, as well as the 2016 University of Illinois at Urbana-Champaign Illinois High School Innovator Award.

Trisha’s advocacy to put an end to hate, social activisim and commitment to find an ever lasting solution to cyber bullying, led her to be selected as the 2015 Global Teen Leader by “We are Family Foundation”. In 2016, she was conferred with the WebMD Health Hero of the Year Prodigy Award. She has also been conferred with Anti-Bullying Champion Award by the International Princess Diana Awards, the Global Anti-Bullying Hero Award from Auburn University, the Upstander Legacy Celebration Award from the Tyler Clementi Foundation, and Daily Points of Light Honor, awarded by the George H. W. Bush Foundation for extraordinary social volunteering and service.

Trisha’s vision and voice against online hate and the power of “ReThink” has been spread across the globe through her 38+ keynotes in 24 cities at platforms such as TED, TEDx, Wired, La Ciudad de Las Ideas, SAP, Girls Who Code, the Family Online Safety Institute, universities, schools, and more.

In 2017, she was elected Illinois’s Youth Governor – the first female YMCA Youth and Government youth governor in 28 years. During her free time she volunteers to teach young women how to code at ‘Girls who code’, or leading SoGal Boston, a chapter of the SoGal movement. Being an ardent supporter of empowering women in the entrepreneurial community, Trisha has been relentlessly working to inspire next generation entrepreneurs to fearlessly work in tackling pertinent issues plaguing the world.

Trisha is currently pursuing her undergraduate education at Harvard University in Cambridge, MA, USA. In one of her keynote speeches Trisha roars, “I am a Big dreamer and believe in making dreams come true.” We at ‘The Womb’ truly wish her the best and hope that her dream to build a better world by combating hate through technology come true.

Image Courtesy: Forbes

Video Courtesy: TeDx

Read more about Trisha Prabhu here:

https://www.trishaprabhu.com/

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“The sari I wear may be traditional, but I am six yards ahead of my time.”

Weaving its way across the entire subcontinent, since time immemorial, the sari has transformed into India’s most loved attire for its versatility, elegance, dignity and comfort. No wonder somebody has rightly said – “Sari maybe a rainbow draped in cloud.”

History Of A Tradition Called Sari:

The first mention of Sari can be traced back to the Rigveda, which is an ancient Indian collection of Vedic Sanskrit Hymns, dating back to 1500 BC.

Sari (originally Chira in Sanskrit, meaning cloth), is created from a single piece of fabric, five to nine yards in length, using a wide variety of fabric and is draped in different styles based on region, religion, custom, or occasion.

Some historians are of the view that the word Prakrit, which finds mention in early Buddhist literature was also a term used for Sari, which further emphasizes how ancient the tradition of wearing a sari is.

There is ample evidence to show that women during the Indus Valley Civilization used to drape themselves in Saris. A statue recovered from the Indus Valley Civilization depicts a female priest wearing a cloth draped like a Sari. The way a sari used to be worn in those times was to aid their free movements while still covering their modesty.

In the early days, the sari was a three-piece ensemble comprising the Antriya – the lower garment, the Uttariya – a veil worn over the shoulder or the head and the Stanapatta which is a chest band. Antriya resembled the dhoti or the fishtail style of tying a sari. It further evolved into Bhairnivasani skirt, which went onto be known as ghagra or lehenga. Uttariya evolved into dupatta and Stanapatta evolved into the choli.

In the epic Mahabharata, which was composed around 400 BC, there is this incident of Lord Shri Krishna staving off Draupadi’s disrobing by bestowing upon her an unending sari. Saris are also mentioned in ancient manuscripts like Natya Shasthra, Silappadhikaram and Kadambari.

Knowledge of ancient Indian clothing comes from rock sculptures and paintings in cave monuments such as Ajanta and Ellora where goddesses and dancers wore a dhoti wrap which was probably a predecessor to the sari. The saree has draped many women – be it goddess Durga who defeated the demons or Rani Lakshmi Bai who led a military during a war.

Despite being one of the oldest form of garment in the world, the sari has continued to be in fashion and its popularity still soars despite the younger generation experimenting with other garments.

Mesmerizing Varieties Of Saris:

“When grace and culture shook hands, the sari was born”

India being the powerhouse of dyeing, printing and weaving, has over 6.5 million people involved in the production of handloom saris. The ubiquitous sari is a multifarious creation, designed and produced using a plethora of fabric and is visibly distinct based on the region where it is woven. Notably there are atleast 30 major types of traditional and regional sarees, with a fathomless number of variants emanating from these.

Some of the most popular varieties of sarees include Banarasi Sari, Kanjeevaram Sari, Mysore Silk Sari, Chanderi Sari, Maheshwari Saris, Leheria Sarees, Jamdani Sari, Bandhej Sari, Taant Sari, Baluchari Sari, Paithani Sari to name a few.

While the Bandhani and Kota Doria are popular in Rajasthan, Bandhej and Patola are extremely popular in Gujarat. Bandhani(called Bandhej in Gujarat) is the traditional Indian tie and dye art used to produce beautiful and delicate dotted patterns on fabrics. The vibrant spectrum of colours and elegant designs make it one of the most adored fabric. Kota Doria is the name of a light woven fabric made of tiny woven squares (khat) which is still handwoven on traditional pit looms in Kaithoon near Kota in Rajasthan and in some of the surrounding villages. Kota Doriya Sarees are made of pure cotton and silk and have square like patterns known as khats on them.

Mysore Silk Sarees are nothing short of handcrafted elegance. While Darjeeling tea was the first Indian product to qualify for the Geographical Indication (GI) tag, Mysore silk has the distinction of being the first GI tagged product from Karnataka. Renowned for its quality, lustre and elegance, Mysore Silk sarees are produced exclusively by Karnataka Silk Industries Corporation Ltd. which holds a patent for its production.

Since time immemorial, Banarasi sarees have been celebrated across India for their grace and beauty. These sarees made of silk and gold/silver zari work are popular across the globe. In fact, these sarees have been highly coveted all over India for centuries. Usually in bright red, trimmed with metallic zari thread, and prized by brides, these sarees have been a part of the bridal attire for several ages.

In West Bengal, Baluchari saris flaunt depictions of mythological scenes on the pallu of the sari. Every sari has a story about the society and people around it. These sarees used to be produced in Murshidabad but presently Bishnupur and its surrounding areas of West Bengal are the only place where authentic Baluchari saris are produced. It takes approximately one week to produce one such sari. Another popular saree type in West Bengal are the Kantha saris, which is a unique form of embroidery craft.

The Kanchipuram silk saris, produced in Kanchipuram region of Tamil Nadu, are woven from pure mulberry silk thread and zari. To weave a Kanchipuram sari three shuttles are used. While the weaver works on the right side, his aide works on the left side shuttle. The border colour and design are usually quite different from the body. If the pallu (the hanging end of the sari) has to be woven in a different shade, it is first separately woven and then delicately joined to the Sari. The part where the body meets the pallu is often denoted by a zigzag line. In a genuine Kanchipuram Silk Sari, body and border are woven separately and then interlocked together. The joint is woven so strongly that even if the saris tears, the border will not detach. That differentiates the kanchivaram silk saris from the others.

The weaving culture of Chanderi sari, a saree woven in Chanderi, Madhya Pradesh, emerged between the 2nd and 7th centuries. In the beginning the weavers were traditionally Muslims. Around 1350, Koshti weavers from Jhansi migrated to Chanderi and settled there. During the Mughal period, the textile business of Chanderi reached its peak. Chanderi saris are produced from three kinds of fabric: pure silk, Chanderi cotton and silk cotton. Traditional coin, floral art, peacocks and geometric designs are woven into different Chanderi patterns. The saris are among the finest in India and are known for their gold and silver brocade or zari, fine silk, and opulent embroidery.

Draping A Saree In Style

“A saree is that the perfect way of proudly flaunting who i’m without having to mention it.”

If one was not already spoilt for choice in selecting from a plethora of saree types, there are several ways to drape a saree with each style giving a different look and feel. No wonder the saris are rightly called “Six yards of elegance and fashion”.

According to Cristin McKnight Sethi, a South Asian textile expert and professor of art history at George Washington University’s Corcoran School of the Arts and Design, there are more than one hundred ways to drape a sari depending on region, fabric, length and width of the garment, and what the wearer might be doing that day. These styles have been meticulously recorded on the website http://thesariseries.com/

Some of the most common styles of draping a saree include belt style, dhoti style, neck drape style, mumtaz style, mermaid style, pant style, butterfly style, lehenga style, front pallu style, and pre-stiched gown style.

“The sari both as symbol and reality has filled the imagination of the subcontinent, with its appeal and its ability to conceal and reveal the personality of the person wearing it,” says Delhi-based textile historian Rta Kapur Chishti, author of Saris of India: Tradition and Beyond and co-founder of Taanbaan, a fabric company devoted to reviving and preserving traditional Indian spinning and weaving methods.

The draping styles also vary from state to state – Athpourey (West Bengal), Kapullu (Andhra Pradesh), Nauvari (Maharastra), Seedha Pallu (Gujarat), Dhangad (Goa), Coorgi (Karnataka), Gol (Parsi), Saanthal (Jharkhand), Madisaru (Tamil Nadu), Surguja (Chattisgarh), Mohiniattam (Kerala), Makhela Chador (Assam), Purnia (Bihar), Rajasthani.

The wide variety of saris and the multitude of draping styles clearly suggests that saris are not just swaths of fabric or just any other simple garments. Saris are symbols of culture, tradition, national pride, design and craftsmanship, and illuminates the diversity across the different states of India.

No matter what the occassion, saris make you stand out from the crowd. Bollywood celebrities like Aishwarya Rai and Sonam Kapoor flaunted their sarees at the Cannes Film Festival. Even Lady Gaga, Madonna, Paris Hilton and Selena Gomez could not resist this gorgeous piece of clothing.

“A saree isn’t just a garment. It’s an influence , an identity, a language.”

Despite the new generation shunning saris for other western wear, the sari business is still thriving and is a 15 billion dollar business. However, thanks to globalization and never ending competition from China – machine made sarees – the tradition is slowly being lost as weavers are out of business due to this unhealthy competition. While machines can help produce sarees in bulk and at lower cost, the attention to detail in producing the sari can only be executed by a master craftsman.

Such is the passion for weaving saris that, Boga Balaiah, a traditional handloom weaver from Pochampally village in Yadadri Bhuvanagiri district, has put in two years of strenuous work, a whopping 121 hues and an equal number of motifs to embellish the 5.5 yard wonder – a Ikat dyed mercerised cotton sari.
In West Bengal, the handloom saris, woven on a shuttle-pit loom made from ropes, wooden beams and poles, take three days to produce a single sari. The effort and diligence that goes into weaving such a masterpiece deserves it’s price and cannot be compared with machine woven sarees in China.
The price range for a saree could vary anywhere between $20 – $10000. There is a market for saris of all price ranges. There are hundreds of brands and companies manufacturing saris but there is not one single large go-to brand in India because of the diversity that exists in the types of saris produced.
Despite all the challenges, let’s hope that this tradition continues to blossom and doesn’t wither away.

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By Dr. Geeta Oberoi
(Professor, National Judicial Academy, India)

I would ask all women to celebrate courage of Elizabeth I, Queen of England and Ireland. Her reign saw one of the finest developments in the history of mankind. However, I would also call upon women to mourn on murder of her brave cousin Mary, Queen of Scots, who was wrongly imprisoned and wrongly beheaded at Fotheringhay Castle in England accusing her for complicity in a plot to murder Queen Elizabeth I.

I call upon readers to respect both women and diversity that female gender have offered historically and politically. Similarly, we must celebrate contribution of our first female Prime Minister Indira Gandhi for all the courage she has shown amidst as difficult circumstances as Elizabeth I would have faced in her times from all male courtiers. She too changed India considerably and contributed to either establishment or strengthening of every institution that we see around us. I do know that there is a pressure to only remember emergency period as if this was the only worst period in the history of this land. As if no wrong ever happened in any period pre-emergency or in any time after conclusion of emergency in India. I therefore ask all women to celebrate every decision taken by women – and not be carried away by just the faults on their part.

For faults are committed by all genders and not limited exclusively to female gender. Elizabeth I cannot be judged on premise of execution of her cousin Mary alone, howsoever, wrongful that execution was and so also we Indians must look up to Indira Gandhi beyond lenses of decision to declare emergency. Both Elizabeth I and Indira Gandhi took some political wrong decisions but those political wrong decisions are not the only ones to be  remembered.

For a change, let us celebrate both these women and all their decisions, even if they were politically incorrect, as all their decisions brought real change in the world. The reign of Elizabeth I is known as the golden age in English history. It is renowned as one of the most splendid ages in English literature and a great age of English exploration. It was also an era which instilled national pride in the people of England.

Among the most well known achievements of Queen Elizabeth are: the defeat of the great Spanish Armada, which is regarded as one of the greatest military victories in English history; and the Elizabethan Religious Settlement, which provided a long lasting middle way between Roman Catholicism and Protestantism. When Elizabeth I took over the throne of England, she inherited a virtually bankrupt state from previous reigns. She thus introduced frugal policies to restore fiscal responsibility. Her fiscal restraint cleared the regime of debt by 1574, and ten years later the Crown enjoyed a surplus of £300,000.

Similarly, Indira Gandhi whose works that led to India’s self-sufficiency in food grain production, success in the Pakistan war which resulted in creation of Bangladesh in 1971, nationalization of private banks, first nuclear test at Pokhran, her attempts to control militancy that cost her life, her active interest in arts and culture and her efforts in preservation that led to setting up of so many museums, her love for flora and fauna that provided protection from pollution in terms of green belts and so many other decisions – cannot be overlooked by wearing sunglasses tinted with prejudices of menkind – who even wishes to take away our liberty to fault.

I also ask readers to judge execution of 37 years old Marie Antoinette carefully – by not celebrating it, but by condemning it and mourning it. Marie Antoinette whose husband was killed, who was imprisoned, whose head after the execution when it fell on the ground was shown to the crowd, who cried: “Vive la République!” I ask today in 2021, has the gap between the rich and the poor reduced in France after execution of Marie Antoinette? Is society equal now? Do we not see everywhere rich showing their pictures of extravagance on their instagram accounts and at the same time thousands dying in extreme poverty not even cared for by people who wear undergarments worth millions? So, even if, assuming, that Marie Antoinette was insensitive, was she not entitled to human imperfections? Has poverty, inequality, injustice, unfairness evaporated from the French part of the earth after execution of Marie Antoinette?

I therefore call again women readers to celebrate- Elizabeth I (1558-1603), Marie Antoinette (1775-1793), Indira Gandhi (1917-1984) and their perfection as well as imperfections, for faults are natural and cannot be avoided howsoever perfect a human being may claim to be.  

Note : First Published In ‘Rising Kashmir’

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“They slipped briskly into an intimacy from which they never recovered” – F. Scott Fitzgerald

The Covid-19 pandemic and the lockdowns which followed thereafter, has essentially led to several partners being quarantined at home. While this has been a wonderful time for cohabiting couples to connect with each other, several questions have been raised with regards to the safety of this intimacy.

Veering between social distancing and close cohabitation, many thousands of couples are rediscovering each other as cities and towns across the country go into lockdown. However, with this increased intimacy, many pharmacies as well as e-commerce sites have reported rising sales of condoms and contraceptive pills. While social media is abuzz with jokes and memes, some experts are concerned about the impact this could have on the sexual and reproductive health of women. During the initial days of the pandemic, the spike in sales of condoms and contraceptives were attributed to hoarding, dispelling the myth that couples were getting more intimate. Eventually, there was a marginal dip in sales but the lack of free movement of goods globally, has led to severe shortage of condoms and contraceptives. There is a real risk and grave threat that some of the supply chains are going to be broken and that there might be more stockouts and shortages in the months ahead.

According to a recent report by United Nations Population Fund (UNFPA), the number of women unable to access contraception, experiencing unintended pregnancies and facing gender-based violence has skyrocketed as the COVID-19 pandemic continues.

“This new data shows the catastrophic impact that COVID-19 could soon have on women and girls globally,” Dr. Natalia Kanem, UNFPA Executive Director said in a press release. “The pandemic is deepening inequalities, and millions more women and girls now risk losing the ability to plan their families and protect their bodies and their health.”

The data released by UNFPA, the UN’s sexual and reproductive health agency, predicts that over 47 million women could lose access to contraception, resulting in 7 million unplanned pregnancies if the lockdown continues for six months.
The World Health Organization this month said two-thirds of 103 countries surveyed between mid-May and early July reported disruptions to family planning and contraception services.

Unintended pregnancies can occur among women of all incomes, educational levels, and ages. Negative outcomes associated with unintended pregnancy include delays in initiating prenatal care, reduced likelihood of breastfeeding and increased risk of maternal depression and parenting stress.
A surge in teen pregnancies was reported in Kenya, while some young women in Nairobi’s Kibera slum resorted to using broken glass, sticks and pens to try to abort pregnancies, said Diana Kihima with the Women Promotion Center. Two died of their injuries, while some can no longer conceive.
Due to limited availability of surgical abortion services, particularly in rural areas, and barriers on availability of medical abortion drugs at chemists, many women may be forced to resort to unsafe providers, risking their health and lives during the lockdown period.

In parts of West Africa, the provision of some contraceptives fell by nearly 50 percent compared to the same period last year, said the International Planned Parenthood Federation.
“I’ve never seen anything like this apart from countries in conflict,” said Diana Moreka, a coordinator of the MAMA Network that connects women and girls to care across 16 African countries. Calls have increased to their hotlines, including those launched since the pandemic began in Congo, Zambia and Cameroon. More than 20,000 women have called since January.

The Women’s Health forecast has published some alarming statistics: There has been a 10% drop in Reproductive Healthcare. 49 million more women do not access to contraception which could lead to 15 million more unintended pregnancies, 168000 more newborn deaths, 28,000 more maternal deaths and 3 million more unsafe abortions.

Family Planning efforts has been upended by the Coronavirus pandemic. Health experts fear irreparable harm has been done to India’s already struggling family planning efforts. Many women are no longer receiving potentially life-saving services that can help them make informed choices about delaying, preventing, and spacing pregnancies. V.S. Chandrashekar, Chief Executive Officer at the Foundation for Reproductive Health Services India (FRHS), said, “Live births may actually be higher since access to abortion is impacted during the lockdown. Women with unintended pregnancy may be forced to carry their pregnancy to term, since they may not have access to abortion care.”
In the Indian context, an analysis of HMIS data by Population Foundation of India shows that during the months of national lockdown last year between April and June, compared to the same period in 2019, there was a 27% drop in pregnant women receiving four or more ante-natal check-ups, a 28% decline in institutional deliveries and 22% decline in prenatal services.

The failure of the health system to cope with COVID-19 pandemic resulted in an increase in maternal deaths and stillbirths, according to a study published in The Lancet Global Health Journal. The impact on pregnancy outcomes high on poorer countries, says the study. Overall, there was a 28% increase in the odds of stillbirth, and the risk of mothers dying during pregnancy or childbirth increased by about one-third. There was also a rise in maternal depression, impacting the child’s health. COVID-19 impact on pregnancy outcomes was disproportionately high on poorer countries, according to the study published.

Many routine and elective services have already been postponed or suspended by both Government and private setups in most parts of the world because of the unprecedented pandemic of COVID-19. Healthcare systems everywhere in the world are under pressure. Being a component of essential health services, family planning and abortion services should continue to cater the population in order to prevent the complications arising from unintended pregnancies and sudden rise in STIs.

When health systems are overwhelmed, countries need to make difficult decisions to balance the demands of responding directly to COVID-19, while simultaneously engaging in strategic planning and coordinated action to maintain essential health service delivery. The provision of many services will become more challenging. Women’s choices and rights to sexual and reproductive health care, however, should be respected regardless of COVID-19 status.

While the lockdowns imposed across the globe due to the Covid-19 pandemic has caused immeasurable damage to mankind, the the differential impact it has had on the sexual and reproductive health of women needs immediate attention. The “Baby Boom” in the United States should be a gentle reminder of the potential problems which might arise if sufficient attention is not paid to the sexual and reproductive health of women. The coming year may well bring a baby boom few can afford, along with a dangerous increase in unsafe abortions. It’s high time the world took note and made necessary amends.

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The Womb - Encouraging, Empowering and Celebrating Women.

The Womb is an e-platform to bring together a community of people who are passionate about women rights and gender justice. It hopes to create space for women issues in the media which are oft neglected and mostly negative. For our boys and girls to grow up in a world where everyone has equal opportunity irrespective of gender, it is important to create this space for women issues and women stories, to offset the patriarchal tilt in our mainstream media and society.

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