Tag:

marriage

By Satakshi Malviya

The Rajput boyfriend brutally murdered his Dalit girlfriend and her family to avoid marriage. After 48 days, five half-rotten bodies were recovered from 10 foot deep pit in a field of Nemawar village in Madhya Pradesh’s  Dewas district, on 29th June, 2021. The family members- Rupali Kaste (21 years), her mother Mamta Bai Kaste (45 years), younger sister Divya Kaste (14 years), her cousins Pooja Oswal (15 years) and Pawan Oswal (14 years) had gone missing from their home in Nemawar since 13th May and two missing complaints were lodged, one by Rupali’s elder sister who lives in Pithampura and other by Pooja’s and Pawan’s mother who lives in Indore. 

The Police arrested seven people involved in this case. Rupali’s boyfriend Surendra Chouhan and his accomplices Karan Korku and Rakesh Nimore are on remand and the other four Vivek Tiwari, Virendra Singh Chouhan, Manoj Korku and Rajkumar Kir have been sent to jail. The police informed that Surendra Chouhan with the help of his companions called Rupali and her family members to his field and brutally murdered them by slitting their throat with a rope and buried them in a 10 foot deep pit, covering their bodies with salt and urea. As in the past Surendra has been spotted at Rupali’s home every other day so as to immune himself from any suspicion, he and his accomplices, soon after the murder used Rupali’s phone to send text messages to create an illusion that she and her family members are alive. 

The police further informed that Surendra had betrayed Rupali and got engaged with someone else and Rupali was unhappy with this as she wanted to marry him. So, out of revenge she has posted some stuff related to Surendra’s fiancé on social media and this enraged Surendra to kill Rupali and her family and to save his future marriage. The police suspects that the girls were raped before their murder as there were no clothes found on the bodies of Rupali and her sisters.

The Adivasi community is outraged by the incident and is demanding quick justice for Rupali and her family. Loving someone and expecting honesty is not a crime. Rupali had never imagined that her love story would be ended this horribly by her own dear lover. In such events, caste identity of the victim should not be overlooked as even now, ‘Dalit’ women suffer such atrocities and are treated as object of mental and physical pleasure. To top it, if the woman belongs to ‘Dalit’ community or so called ‘lower caste’, getting justice is even more difficult. The upper caste men get involve with Dalit women, take sexual pleasure and make fake promises of marriage. When the women, out of innocence and love, actually ask to marry then these men call them impure dirt that cannot be taken home, threaten them, assault them and even kill them. Had Rupali not been a Dalit, would Surendra have dared to do so?

It took forty eight days to find five people and that too dead; this clearly shows the inefficiency of the present administration. However, the demonstration by outraged Adivasi community – blocking Indore-Betul national highway for hours, raising slogans, marching on roads, demanding to hang the accused, seeking justice – led the case to be moved to fast track court, to ensure quick justice for Rupali and her family, at the behest of M.P.’s Chief Minister  Mr. Shivraj Singh Chouhan. Former Chief Minister Kamalnath has demanded CBI enquiry on this case as he suspects that someone acted as a backbone of Surendra Chouhan, which let him to act with such impunity and commit such a gruesome murder of five persons. After sensing the heated temperature of the Adivasi community, authorities demolished the house and shops of the main accused. 

Still, majority of the ‘leaders’ of the State are silent on the subject. Why? If they cannot speak up on a gruesome murder like this – isn’t this a signal enough that for them the life of a Dalit woman and her family is way less precious than the votes of the Rajput community in the state? A close scrutiny will reveal that the top leaders of the both the BJP and Congress party are either Rajputs themselves (same caste as the boyfriend) and or heavily reliant on the Rajput community for votes. 

A further question is – every time such injustice happens to women, why does the discussion become about the caste-communities for politicians? Shouldn’t the Rajput community itself call for strict action if the offences are proved against the accused? Is this injustice only visible to Adivasi community and not to everyone else?

When will this impunity end? I am enraged and so are many of the women. The change is need for this hour. 

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All In A Name

by Elsa Joel

Dr. Elsa Lycias Joel

I am not a staunch feminist and I don’t wake up to antagonize men. Reiterating this has become a habit as part of explaining why I continue using my maiden name after marriage. I don’t complain about other people’s assumptions on my identity. But do they know there are a lot of women in the world who carry on with their maiden names, an identity and are glad and proud to be so? There are dads who wish their daughters didn’t adopt their husbands’ surnames once they are married off. 

My mom did change her surname for some special reason that nobody knew, except that she never wanted any so called feminist friends to blame my dad for the name change. She still remains happy with her surname because only after the name change she etched her dad’s name in her heart, I guess. My hubby just wasn’t concerned enough about my surname as long as I remained his doting wife while some of my friends, much senior to me dismissed my identity as mere rebellion and was so kind to tell me that they had harbored similar thoughts when they were young. And I work out ways in vain to make them understand that I’m not a sort of person who drifts into doing what the majority does, whatever their reasons. 

These days, I try hard to brush aside any reaction from family and friends by distracting them. If any of you face a similar problem, try talking about films or trees or clubhouse or if Cardi B got a boob job and lipo or  global warming and see for yourselves how they happily make a few interesting points forgetting about the issue of ‘surnames’. That shows the intensity of their concern over a particular issue they rant about. As long as there are people who take others’ opinions too seriously for themselves, silly suggestions and opinions will keep flowing on how to be that responsible wife a society looks up to. So whether it is entertainment or knowledge or timely information, people do their bit to assist and foster the spirit of whiling away time and socializing. Without the inherent curiosity that permeates humans about another one’s way of life, where would all this socializing and house visiting and juicy gossip be?

To adopt a surname that’s laden with a history to which one has no connection is not easy. Symbolically stepping into a new stage of life doesn’t mean we have a bounden duty to flatter a handful. About those who write my name wrong by assuming I had taken my partner’s surname to my own, I respect their thoughts for they seem to believe changing one’s surname is a tradition worth honoring a husband or a way to unify a family or a patriarchal tradition with no functional purpose. People have a million reasons to change or not change their surnames but I for one have only one, that is, I just don’t wish to bury any small bit of my identity as my parent’s daughter. Years after my dad passed away, many of his friends who haven’t  met me even once, join the dots through my name.

FYI, gifts, cards and emails that come addressed to Mr. and Mrs. Prem doesn’t bother me at all.

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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

Book Review, International, Arts & Culture, Literature

There would hardly be an art lover across the world who hasn’t heard of the celebrated Dutch painter, Vincent van Gogh. At the same time, not many are aware that Vincent had three younger sisters: Anna (eldest), Elisabeth (Lies) and Willemien (Wil, youngest), who had a great influence on Vincent’s life and career turns. Willem-Jan Verlinden, in his book, The Van Gogh Sisters, makes an attempt to throw light on the Van Gogh sisters and other women who influenced Vincent’s life, career and escalating fame. The book, based on the letters exchanged between the sisters, Vincent, Theo and their parents, paints a vivid picture of the varied lives of Van Gogh sisters, their complex relationship with Vincent and the other family dynamics that were in play throughout the four generations of Van Gogh. 

The book starts with the marriage of Reverend Theodorus (Dorus) van Gogh and Anna Carbentus-van Gogh, parents of Vincent and his five siblings. It then delves into the childhood of Van Gogh children, traveling through their adolescence, shift in roles and residencies, marriage and post-married life. The tragic event of Vincent’s death is described and its influence on the lives of the Van Goghs is elucidated. The book continues well through the death of all the Van Gogh siblings, elaborating on the lives of all three sisters who lived into old age, contrary to their three brothers who died young. 

Verlinden’s book clearly describes the differences in the lives of the three Van Gogh sisters based on their birth order and the changing opportunities for women during the late nineteenth and early twentieth centuries. Wil, the youngest sister had a life vastly different from that of her elder sisters, Anna and Lies. “She never married or had any children, and pursued independence.” Verlinden writes that social work – education, caring and nursing – was the only sector in the Netherlands in the second half of nineteenth century that offered paid work to women from the upper middle class, to which the Van Gogh family belonged, and Wil exploited this opportunity to the fullest. As early as in 1893, Wil qualified as a scripture teacher and took up a position as a substitute Bible teacher in a city to east Netherlands in the same year. Wil would also go on to become one of the most active participants in the first wave of Dutch feminism in the late nineteenth century.  Along with her close friend Margaretha Meijboom, and her neighbour in Prins Hendrikstraat, Margaretha Gallé, Wil joined the organization committee of the National Exhibition of Women’s Labour in 1898, which aimed to readjust the image of women’s ability to contribute to the labour market. Verlinden explains how this was an opportunity for these progressively minded women to put their ideals – advocating for increased accessibility to education, effective social work, and a reform of the role of religion in everyday life – into practice. He notes that coming from a traditional Dutch Reformed household, joining one of the first feminist associations of the Netherlands was not a natural decision for Wil; yet she “took to the cause enthusiastically and with dedication.” Unfortunately, Wil couldn’t continue her struggle for women’s rights in the Netherlands due to the decline in her mental condition. She spent over thirty years, about half of her later life, in the Veldwijk psychiatric hospital in Ermelo, where she would die in 1941 at the age of 79.

Vincent was closest to Wil, with whom he shared a love of religion, art and literature, and they often openly discussed their struggles with mental health. Verlinden explains how Vincent and Wil were both “different” – different from the other siblings in their rejection of society’s prevailing norms. “They were above all willing to fight for ideals that were perhaps a little too far ahead of their time, and refused to conform to the expectations of those around them,” Verlinden writes. He goes on in appreciation, that Vincent and Wil, rather than hiding their differences, became pioneers in their own distinct ways – Vincent with his progressive art and Wil with her social causes. However, it was due to a bitter confrontation with Anna, the eldest of the Van Gogh sisters, after their father’s death, due to which Vincent was forced to leave the family home, for good. Vincent would later move to France, where he would pursue his dream of becoming a painter. 

Another woman who played a crucial role in bringing Vincent’s work into limelight was his sister-in-law (younger brother Theo’s wife), Johanna Gesina Bonger, called Jo. After Vincent and Theo’s death (Theo died just six months after Vincent), Jo devoted herself to promoting her brother-in-law’s oeuvre, which led to Vincent’s first exhibition in The Hague, in 1892. A number of exhibitions then followed, and much began to be published about Vincent’s drawings and life in local newspapers. Vincent’s reputation gradually attained new heights as Emile Knappert, a friend of Wil, organized exhibitions of Vincent’s drawings in Leiden in 1904, 1909, 1910, and 1913 with the help of Jo. Jo looked after and preserved the vast body of Vincent’s letters, drawings and paintings after Vincent and Theo’s death. Verlinden states that it was Jo who became the greatest advocate of Vincent’s work, rather than his own sisters, Anna, Lies and Wil. This is clearly defended and articulated throughout the book. In 1914, Jo published Vincent’s letters to Theo, along with a short biography on Vincent’s life, Brieven aan zijn broeder (Letters to his brother). It was due to the perseverance and insight of Jo, and later her son with Theo, Vincent Willem, that Vincent van Gogh’s reputation was lifted to great heights. 

Much later in her life course, Lies fulfilled her ambition to become a published writer. While her fame was initially dependent on the growing admiration for Vincent, she was later recognized “as a talent in her own right,” and was included in a selection of most important Dutch poets by the Society of Dutch Literature around 1935. From the book, we also learn about the many poetry collections published by Lies from 1907 to 1932. One of her collections called War Poems was distributed among the front line soldiers during the First World War to “support and motivate them.” She continued writing until her death in 1936; she was working on her seventh poetry collection and wrote a poem for Baarn’s local Sunday newspaper De Baarnsche Courant every month. While Lies had not been interested in Vincent for most of her adult life, she became increasingly interested in Vincent’s life and work as he rose to fame. She began to introduce herself as the sister of the famous Vincent van Gogh, gave interviews and wrote articles about her brother, and attended the unveiling of commemorative plaques in the village of Wasmes, Vincent’s workshop in Nuenen, and then at Nuenen market square, often giving lectures and speeches about her brother’s work. In 1910, Lies published her book, Vincent van Gogh: Personal memories regarding an artist, which was extended and revised later in 1923. However, Verlinden notes that Lies’ recollections were often inaccurate (she mixed up dates, occasions and locations) and the content was based on personal judgement. However, the book was a commercial success and was translated in German, English and French soon after it was released in 1910. Nevertheless, Lies achieved considerable success as a writer – she published at least six poetry collections, wrote regularly for newspapers, received considerable press attention, read her poems on the national radio, and also received funding for Support of Dutch Literature and its Writers. Although her writing did not offer her much financial support, it was definitely a feat for a woman to pursue a career in writing and get herself published during the early twentieth century.

We also learn from the book that Dorus and Anna were keen on providing their children with good education and wanted to ensure their daughter’s financial independence to prepare them for life with or without a suitable husband. Accordingly, the importance of achieving independence was impressed upon the girls from a young age. They were also given opportunities to develop their skills and broaden their prospects by their parents – Wil worked for short periods as a nurse, governess and a teacher; while Lies would go on to become a writer and publish numerous books during her later life. 

This book would be a sure recommendation for all those who want to learn more about Vincent’s complex, yet emotional relationship with family as also for those who would like to know about the changing status of women during the late nineteenth and early twentieth centuries in the Netherlands. The vast and varied lives and different temperaments and dispositions of each of the Van Gogh sisters would be difficult to summarize here. Verlinden provides a detailed, descriptive (and at times, visual) account of the fascinating and varied lives of the Van Goghs, carefully unfolding the character and persona of each. The book being a poignant blend of drama, tragedy, inspiration and family love across generations, Verlinden sure paints a picture worth a curious gaze. 

The Van Gogh Sisters (Verlinden, 2021), published by Thames & Hudson, is available online.

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Women In Our Country

by Elsa Joel

DR. ELSA LYCIAS JOEL

In our society, I hear a hypocritical outcry of deteriorating traditional values when a woman walks out of her marriage. But no one raises voice or limbs in support of the larger number of financially dependent women struggling in bad marriages without rushing to get divorced. Young and old professionals are more prone to and professional at calling off their marriages and only women continue to shoulder the blame. Divorce isn’t the flavour of any season. It happens not because women are uncultured, characterless or non religious but because they are educated, aware and have a strong sense of self-esteem. Institution of marriage will be respected minus incompatibility, temperamental differences and intolerance.
Societal and familial pressure or trepidation of being frowned upon cannot force a man and a woman to live together. Many divorces are filled with bitterness, hostility and rancor because men assume mud fighting and slander can hurt women in a reputation-conscious society. When women encounter problems in our society, tackling them calls for not loud voices, processions or placards but an objective analysis of reasons which underlie them. Not by law makers and enforcers but by every other woman and citizen who adorns different roles to women in their lives. 
We always find it too improper to mention the real cause of women subjugation, especially if its religion or scriptures. As a result, a culture of pseudo analysis and pseudo action becomes the norm. We have been seeing and hearing expressions like ‘women reservation bill’, ‘Nirbhaya fund’, ‘special woman safety programme’ and so on being bandied about as part of political debates and talk shows. Politicians, as we all have seen, heard and known are supposedly well-trained suitably qualified people who position themselves right at the centre of action with the explicit purpose of not putting anything into action and get away with anything in politics.
Countries which have been able to make some real, visible progress in women safety and empowerment are those whose leaders and citizens have been able to confront the problems head-on to find solutions. The government of Iceland has been funding UNIFEM (United Nations Development Fund  for Women) for the past three years to promote gender equality and Iceland stands number one on the list of safest countries for women. By almost every metric compared to the rest of the world, Denmark is very safe and it comes second. Denmark also has a history of finishing as the #1 happiest nation in the world according to statistics. Gender equality is important to the Nordic countries: Political parties in Sweden, Norway and Iceland all have gender quotas, which promote female candidates for top roles. As such, every country has their own ideals of equality between men and women. But if one understands equality as just a respectful treatment minus violence, abuse and harassment another, we can’t call it equality until there is a gender pay gap or glass ceiling.
Agreed, men and women are different biologically and psychologically. Women play certain roles better than men and vice versa to complement one another, be it home or work place. Never to prove one is dominant over the other.
In India, the governments that came and went dragged their everything on passing the women’s reservation Bill for a decade. Rape storms batter our country and #Metoo -a -day routine followed by the blow-by-blow breaking of news by the media calls for a closer and quicker look of where we stand as the victim rarely an opportunistic one or the assailant, many a time the one with money and muscle power. Guilt is presumed; innocence has to be proved beyond all reasonable doubt makes the concerned lie low and patient till they die or disappear. Worse still, rapists will brazenly continue raping unmindful of reprisals which they know how to handle and sometimes adorn seats in legislative assemblies and Parliament too. With such brats at the top, not just lofty things but even normal living for Bharath mathas and putris of all age groups become a dream. Seems like it’s not just ‘United we loot’ but ‘United we molest and rape’.
I hear desi folks scream, ‘increased divorce rates’. I’ve heard mothers and grandmothers warning girl children differently such as, “control your anger, you are a girl”. Such social conditioning of girl children in our society never needed any extra effort from anybody because religion is an important part of our country’s culture. And all religions profess and practice male dominance directly or indirectly. All over our spiritual India, women fast on sacred days to ensure their husbands’ longevity but there is nothing similar in the scriptures that expect a man to follow any ritual. In spite of these rituals, many studies and statistics show that women outlive men for reasons known to all. Still, women attempt these rituals out of fear because they know what widowhood means in a country like ours. Most religious traditions have subjugated women.
Sexism is intrinsic to Hinduism and Buddhism. The Abrahamic religions of Judaism, Christianity and Islam have been worse. So much of howling and screaming is done against the objectification of women without realising thatnothing will change until scriptures are re-written.
Verse 2-213 of Manusmriti ‘ “Swabhav ev narinamiha dhooshnam…’ is translated as “It is the nature of women to seduce men in this world; for that reason the learned are never unguarded in the company of females”.
 Verse 5/151 when translated goes as this “Girls are supposed to be in the custody of their father when they are children, women must be under the custody of their husband when married and under the custody of her son as widows. In no circumstances is she allowed to assert herself independently”.
Manusmriti is in a way too primitive.
The Bible’s decree of male supremacy is known to the world. Most blessed mothers in the Bible are recorded to have given birth to sons only. Yes, a son as a firstborn is equated to a great blessing. The story of the adulteress who Jesus forgave and saved from being stoned is an example of how a combination of sex, a woman, public disgrace and double standard worked since biblical times. There was no mention of the man involved in the act. Without any mentioning the uphill battle remains steep for Muslim women. It is indisputable that women are excluded from Judaism’s most hallowed rituals and practices helping us understand that Judaism privileges are fundamentally male.
Sabarimala hullabaloo is a case in point. If discrimination to enter a temple is based on sexual orientation and caste , constitutional Articles related to freedom of religion and essential religious practices must be read to have a wider meaning to signal a new era of transformative constitutionalism. Freedom, rights and values embodied in our constitution should not be let to freeze in time. That would mean no possibility of positive change and progress to changing societal needs. Places of male gods cite menstruation as the main reason for denying women their religious freedom. How come theormative descriptive imagery and pronouns for god are male enabling people to sculpt them that way.
Being a Tamilian I pondered over ‘kallanalum kanavan pullanalum purushan’. It means even if the man is as insensitive as a stone or as useless as a blade of grass he is still ‘THE HUSBAND’, a visible god to the wife. Who else but a Male chauvinist must have uttered this proverb! And another insinuating comment from men goes as “Ellu na ennai ya vandu nikkanam” translated as  “Do more than what is expected of you” or  “going the extra mile” conveys the typical male attitude. Tamil literature has enough stories praising devout wives. Nothing wrong about it. But sometimes imaginations soar so high making stories sound ridiculous. One example is Vasuki Ammaiyar, a “Pathiviradhai” cooking delicious meal out a bag of sand given to her by Thiruvalluvar. Making such a story on a man of great intellect isn’t justifiable. And the pail that hung in mid air as this “Pathiviradhai” rushed to address her husband’s call half way through drawing water from a well is another story to motivate devotion in women.
Bharath Matha is one country where women are worshipped yet discriminated against and abused. It’s a national shame that despite more and more laws and funds, governments of secular, democratic and pluralistic India finds it difficult toensure that all sections of citizens feel equal, protected and secure. Were goddesses spared! Parvati created a boy to guard her doors from Shiva. Sita had to walk through fire to prove her loyalty. Unless mythologies are retold and understood in the right spirit, if not rewritten, these will be used to normalize or rationalize different forms of oppression or abuse, of course by the wrong people. 
Kathua,  Hathras, Unnao and many more can’t be forgotten, forgiven. Meanwhile, Rajvir Singh Pahalwan and Surendra Nath Singh ought to be educated on what amounts to rape. How does Surendra Nath Singh know that sanskar hasn’t been instilled in victims?  The Hathras district court was forced to stop the trial proceedings after Hari Sharma and his son Tarun Hari Sharma,  one of the advocates of the accused, created a hullabaloo and issued threats. But how was the father- son duo handled after their misbehavior is yet to be known. Being blessed with common sense, I guess, interrupting court proceedings by words and deeds should be considered as gross criminal contempt of Court.

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By Kanika Bhatia 

[Rejections are like the caste system in this country. Highly visible, tangible yet rendered invisible by habit. Why is the current hustle culture, in love, career, even dreams not allowing us to celebrate the ways we handled, still handle, rejections everyday? When did dreams take the spotlight away from struggle, love from heartbreak and identity from ethos. Let’s explore.]

I noticed a tall board on my long drive towards Yamuna expressway the other day. Very simply, it read “Sensitive Zone.” I felt it and as a fair warning that’s where we are entering right now. If love in its varied formats, as romance, dream job, a bench at a deserted park has been the common theme for writers across the world, the flip side is rejections. Because what is heart felt if it doesn’t come with a little heart break. I have been a writer even before I said it out loud to myself or anyone else. However, the number of times I have rejected myself as one is the biggest story I will tell one day. What you’re about to read, is the various ways rejection works. It breaks you, makes you, and sometimes for all things reasonable, it becomes you. 

There are small infusions borrowed haphazardly from stories people have shared with me. For the lack of a better term, I call myself an enabler. This midwife quality of a writer that lets us borrow from your story to share truth, you might have missed sometimes, are essentially why writers exist. This essay has allies in rejection for each one who was brave enough to share with a stranger on the internet. Somedays I imagine us talking to each other like prisoners at night in refugee camps, “Sometimes me cry alone at night” – raw, honest, unchecked.

With loss or set back of any kind there is always the urge to string black crepe cloth over the whole period you struggled for. You would rather prefer to wipe out the memory, like the end of the safety net of college or my twenty six inch waist. But the idea of talking difficult memories is bound to make you feel more empowered than when you entered the room, and I am not fond of silence if we are being honest. Ann Patchett once wrote, “One of the things I’ve discovered in life is that no matter how vastly different our experiences are, the emotional responses to those experiences are often universal.” By paraphrasing your stories, I tried to meet all of them at a conjunction point, hoping there is light for all of us ahead. 

“I feel rejected everyday in my married life.” The day I implored for stories, this was the first message in my inbox, within the first ten minutes. I followed up, she promised, nothing came, I didn’t ask again. How do you ask someone to tell me more about a rejection she lives each day? No nostalgia, no painful memory but an everyday pain. If struggle is the biggest differentiator, I couldn’t bring myself to even fathom the 5Ws and the biggest how. Her struggle is beyond my limited bubble of privilege of choice. WHAT could be the rejection like, WHY was he doing this, WHERE did it hurt most (ego, heart or was it unbearably physical now?), WHEN will it stop, WHO will stop it and HOW will she save herself? Often when I see my little nephew going about his day, accepting and rejecting toys, textures, food, I am amazed at the callousness of children. They don’t understand rejection, and toys, food and textures don’t mind it. But at what age do we give away the power to another being for making us feel how they deem fit? When did we stop discarding what we didn’t like with a child-like ease? We were too afraid to break others so we cracked ourselves. 

Long ago, someone told me about manifestation journals. They are different because here you write things in hope that they will happen or manifest themselves before you somehow. Long lived dreams and goals are akin to those first entries in a manifestation journal. You have wanted them for a considerable part of your life, you have talked about them to whoever was listening and your mother smiles each time you look at her for reassurance that you will achieve it. What happens when one day you’re given a piece of paper that declares you can never have it. In fact, you don’t belong in the arena, and you’re not fit to even fight for this dream. How much of your person dies a little that day? This dream that metamorphosised into you gradually so much so that you no longer WANT to be a soldier, you ARE. You convinced yourself, you saw yourself in the uniform, you manifested this vision via your father, sister, uncle. You even pictured life through the kaleidoscope of discipline, patriotism and worth. It was almost in your fist, till it wasn’t. Now? Rejected, dejected and lost or hopeful, wiser and experienced. Life lets you be a true debutant sometimes. 

Burial and birth tie us to a place. They become a close identity metric. It’s the equaliser: thoughts, food, culture and means. But what happens when the same land keeps you estranged from happiness? How do you handle a rejection that raises no question on your worth, but feels too personal, too close to home? He didn’t know, he was honest in his naivety, but how long do you bury the city of your birth into oblivion, and why? When did a small town become slang or a rejection letter for love? Like the modern generation he swiped left and right, till it hit him, “modernity” was no guarantee of judgement free zones, and often it’s restricted to attires and social media humdrum. He found and lost “love”, each time with a “it’s not you, it’s me” humming sound till it was neither. It was the same city that he felt proud of, the same soil he played in, the same land that now nourished his parents that bore the denied stamp for love or a chance at it. This was a part of who he was, where he came from, how do you wipe off an identity to get a chance at love. Moreover, will love like this be worth it? Rejection bears its imprint on resumes and hearts, but soil was a first. 

These particular stories spoke to me. As a writer, when you’re trying to converse with your subject, you try so hard to connect with him/her. The writer’s paradox lies in the fact that we chase a unique story but try equally hard to find semblance, because we want to be you, to write you. These three stories, I couldn’t see myself in. I could sense the helplessness, a tear rolling down the cheek, the lingering finger tips of all things that reject you and the sinking feeling in their stomachs. BUT it was their story. As a writer, you need to learn to render yourself invisible, depersonalise.  The story is always bigger than you. I had drafts. How did I wish to tell these stories? I mutilated myself enough times, discarding, rejecting my own words till they seemed a little like yours. Hope it did a decent job. 

Also read it on the Author’s personal blog : https://www.shesaidit.in/post/rejection-stories

Picture Credits : Hao Hao (Ilustrationx)

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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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