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Kolkata protests

By Lauren Prem

“The first revolution is when you change your mind” – Gil Scott-Heron

Festivals and traditions bring people together, be it for sharing joy or age-old miseries! The yearly routine of sculpting Durga goddess’s idol for Dussehra, has taken a revolutionary turn this year as sex workers in Sonagachi refuse to give brothel soil for sculpting the Durga goddess, as a form of protest demanding safety and justice for women in the society. The Hindu tradition involves fulfillment of certain sacred requirements when it comes to collecting soil for sculpting the Durga idol. One of the requirements, that has turned extremely controversial, is the use of brothel soil for sculpting.

People from different sections of the society joined the RG Kar Protest, including sex workers from Sonagachi. They gave a radical touch to this protest by stating that they would not give soil for Durga till justice is served. The tradition of soil collection also entails that no one must demand soil from sex workers. Rather, it must be requested. Therefore, the eve of Durga depicts an ironic, sad situation where sex workers, who are otherwise excluded from the society, are requested for soil.

The particular demand of Sonagachi sex workers is not merely justice to the victim of the RG Kar rape and murder case. More so, this case is being used by the sex workers to highlight the pathetic situation of women across the country in general and sex workers in particular. By ‘till justice is served’, they mean to emphasize the cruelty inflicted upon women in our country. While putting forth their demands, they precisely stress upon the fact that sex workers’ families and children do not have the sense of security that other families generally do.

The RG Kar rape and murder case is not the main reason for the refusal of brothel soil. A sex worker clarified that the important reason for this refusal is due to the lack of acceptance regarding the profession of sex work itself. Further, they also underscore the safety of women to be at stake in every place, not just brothels and how reporting of such cases are very less compared to the actual incidents that take place.

Numerous beliefs are attached to the use of brothel soil for Dussehra. According to Vedic studies, nine women are worshipped for Durga Puja. A nati (dancer/actress), a vaishya (prostitute), rajaki (laundry girl), a brahmani (Brahmin girl), a shudra, a gopala (milkmaid) form these nine categories, also known as ‘Navakańyās.’ The use of brothel soil is considered to be a form of worship or respect to one of these nine categories of women – the Vaishyas.

This Vedic interpretation that bases the tradition on worship and respect flies in the face of reality. Symbolic traditions of reverence hold no value when someone’s reality is filled with struggles. The NHRC survey on rehabilitation, poverty eradication and employment generation revealed the true condition of sex workers in the districts of Kolkata. The report suggested, an obvious fact that majority of the sex workers lived in poverty. The shocking fact is that around 80% of the workers professed sex work unwillingly.

Another prominent belief underlying this tradition is the brothel soil being a place where people shed their virtuous attributes and enter the world of carnal desire and sin. This is a long-ingrained stereotype that has totally led to ostracization of sex workers. The stereotype is premised on the belief that sex work itself is an undignified job and therefore, they do not deserve to lead a life with dignity.

The plight of sex workers, recorded in the NHRC survey mentioned above, reveals an absence of dignity that all of us, common people, assert to be a matter of basic right. The constitution that upholds right to dignity under article 21 – right to life, has practically failed. The provision which begins with the term ‘no person’ implies a sense of dignity for all, and not to a few persons. Yet, discrimination based on stereotypes are the reality of life, a curse that law has failed to cure.

Festivals generally symbolise happiness, love and unity among people. On the flip side, they reflect a dark reality – one where people are celebrated without being accorded the most basic human rights. As Gil Scott-Heron states, The first revolution is when you change your mind.” Sex workers have changed their mind about hypocritic traditional symbols that portray love and reverence only during the time of festivals and not otherwise. The society must not have the benefit of portraying itself as unified and loving when it is not.

Durga Puja – a festival celebrating women, ironically excludes certain women from leading a dignified life like others. A thousand judgements upholding sex workers’ rights would prove to be unfruitful if we as a society recognize do not them as equals with dignity. Laws and verdicts would be useless if the reality presents an entirely different scene. While law certainly is the first step, societal changes that shape mindsets, subsequently make the society a comfortable place for everyone to live!

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By Bhoomika Choudhury

The recent Kolkata rape case has reignited discussions around the safety of public spaces, particularly for women and girls, in India. The brutal nature of the crime has left the nation grappling with the pervasive fear that drives families to confine their children indoors in the name of protection. But this confinement, while intended to keep them safe, may expose them to another set of dangers in the digital realm. I wonder what kind of future we are crafting for the next generation—a future where their access to physical spaces is restricted due to safety fears, and where their increasing reliance on digital spaces exposes them to the predatory practices of big tech?

In a country that is producing some of the world’s leading tech professionals, there is a deep irony in the fact that our inability to ensure the safety of children in both physical and digital environments might lead to a generation trapped by the very technologies we celebrate. The challenges are immense—how do we ensure the safety of our children when both public and digital spaces are fraught with risks? As The Anxious Generation by Jonathan Haidt argues, the intersection of fear, technology, and safety concerns creates a complex dilemma for parents and society alike, one that demands urgent attention and action.

The Shrinking of Public Spaces

The fear following the Kolkata rape case, much like previous such incidents, may lead to a further shrinking of public spaces for children, especially girls. This phenomenon isn’t new. The book Why Loiter? by Shilpa Phadke, Sameera Khan, and Shilpa Ranade, explores how public spaces in Indian cities are becoming increasingly inaccessible to women due to the pervasive fear of sexual violence. The authors argue that this fear is not just about the potential for violence but also about the societal expectations that women should not “loiter” in public spaces without a purpose. This is particularly true for young girls, who are often kept away from public spaces under the guise of protection.

However, this so-called protection comes at a significant cost. As public spaces become increasingly off-limits, children are pushed indoors, where screens and digital devices become their primary source of interaction with the world. While this may seem like a safer alternative, it raises critical questions about the kind of environment we’re creating for our children. Are they truly safer indoors, or are we merely swapping one set of dangers for another?

The Digital Danger

The over-reliance on screens and digital platforms is not without its perils. As The Anxious Generation highlights, the constant use of social media and digital devices can lead to heightened levels of anxiety, depression, and social isolation among teenagers. Moreover, the digital world is not immune to the dangers of exploitation and abuse. Big tech companies are increasingly finding ways to manipulate and take advantage of young users, capitalizing on their vulnerabilities for profit.

In this context, the confinement of children to their homes and the subsequent over-reliance on digital devices can be seen as a double-edged sword. While it may protect them from the immediate dangers of the outside world, it also exposes them to the insidious dangers of the digital world, where they are vulnerable to online predators, cyberbullying, and the negative mental health impacts of excessive screen time.

The Inadequacy of Legal and Policy Frameworks

The legal and policy frameworks in India have often been found wanting when it comes to addressing these complex issues. While there are laws in place to deal with sexual crimes and cybercrimes, their enforcement is often inconsistent and inadequate. Moreover, there is a lack of comprehensive policies that address the intersection of physical and digital safety for children. The current legal framework tends to focus on reactive measures—punishing perpetrators after the fact—rather than proactive measures that could prevent these crimes from occurring in the first place.

The Need for Policy and Societal Change

There is an urgent need for policies that address the dual threats of unsafe public spaces and the dangers of digital environments. On one hand, urban planning and law enforcement must work towards making public spaces safer for women and children. On the other, there needs to be stricter regulation of big tech companies to protect young users from exploitation.

Beyond policy, societal change is crucial. Parents, educators, and communities must work together to reclaim public spaces for children and ensure that digital spaces are used responsibly. It is not just about keeping children safe; it is about ensuring that they have the freedom to explore, learn, and grow in environments that do not pose a constant threat.

Conclusion

The Kolkata rape case has brought to the forefront the challenges of ensuring safety in both public and digital spaces. This is not just a societal issue; it’s a national crisis that threatens the very fabric of our future. The complexities involved in ensuring the safety of our children in both public and digital spaces are vast, and the solutions are far from simple. I don’t have a clear-cut solution to propose, but what I do know is that we need to urgently foster a national debate around this issue. The future of our children is at stake, and it is imperative that we address these concerns with the seriousness they deserve. We need to confront the harsh realities of our societal structures, legal frameworks, and technological advancements to ensure that our children can grow up in a world that is safe, just, and equitable. This crisis demands collective introspection and decisive action because the safety and well-being of our kids—and their future—depend on it.

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By Lauren Prem

Rape and murder, considered brutal crimes, almost always evoke huge public outrage. Such is the recent case of a man, named Sanjay Roy, who is alleged to have committed rape and murder of a 31-year-old doctor, whose body was found on 9th August 2024, at the seminar room of R G Kar Medical College and Hospital, Kolkata. This horrendous incident has infuriated the Indian Medical Association (IMA) and so many doctors, across the state and other parts of India, leading them to protest regarding speedy imposition of punishment on those responsible for the said crimes.

Colloquially called the Nirbhaya 2.0, this incident has stunned the entire nation that was heading towards the goal of safety and equality. According to the autopsy report, the woman’s private parts were covered in blood, injury marks were present on her body and her neck was broken. This dismay strikes at the very core of a woman’s right to dignity and bodily autonomy under article 21 of the Constitution. The basic rights envisioned by the drafters of our Constitution, has repeatedly, proven to be at jeopardy due to the violence against women that happens in our country at an enormous rate.

This incident is devastating in the sense that it reinforces the safety issues faced by women at workplaces. An insecure working environment is not only a threat to the current women workforce, rather it prevents women, especially from rural areas, from entering the job sector. Indirectly, progress and independence of women is at stake, consequently obstructing the vision of equality that our Constitution envisages.

Apart from equality, sexual assault cases followed by horrific crimes like murder, indirectly prevent women from accessing other fundamental rights guaranteed under Part III of the Constitution. Instillment of fears regarding one’s safety obstructs the right to free movement enshrined in article 19(1)(d) of our Constitution. With regard to the case at hand, article 41 under the Directive Principles of State Policy (DPSPs), is relevant as it places an obligation on the state to secure right to work. A safe working environment can reasonably be interpreted to fall within the scope of this article. Remotely, women are obstructed from freely exercising their right to work due to the horrific message that such incidents communicate to the women in the society.

Other than impacting the career development of women, deep-seated stereotypes aggravate the trauma faced by women as a result of being victim to these crimes. Usually, women are considered to be at fault in rape and sexual assault cases. Victim-blaming is a very common term used in this context to denote the society’s denigrating attitude towards women – who are often accused of inviting the interest of sexual offenders through their clothing or actions. In this particular case, the principal of the College, Dr. Sandip Ghosh, was forced to step down after allegations of victim-blaming as he questioned why the woman was sleeping in the seminar room, rather than dealing with the main issue of safety and security.

According to the Kolkata police, the accused has confessed to the crime and the police had found a pornographic video on his phone. This particular digital record has direct relevance to the case at hand, owing to the detrimental effects of porn on an individual’s state of mind. While the Supreme Court considers access to pornography to be a part of one’s right to personal liberty under article 21, implementation of safety measures for women must be properly put in place. If not, this right would prove to be against the larger societal interests that are as, if not more, crucial as the right to personal liberty.

Public outcry, like in this case, is an expression of frustration towards the gender-based issues happening in our society, wherein the fault is completely perceived to be on the perpetrator rather than the victim. In this way, public outcry changes societal perceptions that is largely rooted in patriarchy, or male superiority. The change here represents a shift towards regarding fundamental rights as ultimate and a shift away from lingering stereotypes – those that form excuses for violence by placing the blame on women.

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