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rape

By Pooja Bhattacharjee

Rape has been defined under Section 375 of the IPC (Indian Penal Code, 1860),  which states that rape is said to have been committed when a man has sexual intercourse with a woman against her will, without her consent, by coercion, misrepresentation, or fraud or at a time when she has been intoxicated or duped or is of unsound mental health and in any case if she is under 18 years of age.  Rape is a form of gender-motivated violence in India. In the case of Sakshi v. UOI, the Supreme Court shed light on the definition of rape and held that only penial and vaginal penetration will be considered as rape within the purview of Section 375 of the IPC, thus narrowing down the scope of sexual intercourse as defined in the IPC. However, in 2012, a bench of justices Swatanter Kumar and Gyan Sudha Misra held that even if there is no penetration, it does not necessarily mean that there is no rape, while upholding the conviction of a man for raping a 11-year-old girl, despite there being no evidence of penetration. (The Hindu)

The Verma Committee had recommended that non penetrative acts against women, like stalking and groping, which are also a violation of woman’s bodily integrity and sexual autonomy, should be termed as sexual assault and be punished as rape. The legislature, however, did not accept the recommendation and retained the offence of ‘outraging the modesty of a woman,’ which is the provision under which all non-penetrative sexual acts continue to be prosecuted under Section 354 of the IPC. (THE WIRE)

To prove that consent was absent, the law’s aim should be to reduce ambiguity and alter definitions to mitigate the historic imbalance of credibility afforded to males but not to females. The most important factor to be determined in a rape is whether the woman consented to the sexual act. The law presumes that the accused is innocent. The burden is on the prosecution- victim to prove beyond reasonable doubt that consent was absent. Under Section 375, ‘willingness to participate in the specific sexual act’ can be conveyed ‘through words, gestures or any form of verbal or non-verbal communication.’ The focus is more often on if these ‘gestures’ occurred and not on what they meant. 

Two recent cases shows that the Indian judiciary needs to be more sensitive in dealing with rape cases and not fall back on erstwhile sexist and misogynistic views that have emerged in numerous judgments. 

In the Guahati Rape Case, the Gauhati High Court granted bail to Utsav Kadam, a 21-year-old accused of rape on the ground that the he is a talented student and is the state’s ‘future asset.’ The police had arrested the accused, a student of IIT Guwahati on April 3, for allegedly sexually assaulting a female student of the institute on March 28. The bench of Justice Ajit Borthakur in an order passed on 13 August granting bail to Utsav Kadam, observed, “as the investigation in the case is completed and both the victim and the accused are the state’s future assets being talented students pursuing technical courses at the I.I.T., Guwahati, who are young in the age group of 19 to 21 years only and further, they are being hailed from two different states, a continuation of detention of the accused in the interest of trial of the case, if charges are framed, may not be necessary”. The order was passed despite the fact that the court noted that there is a clear prima facie case against Kadam. 

Last year, it was reported that a Civil Court in the Araria district of Bihar had sent a gang rape survivor to jail on grounds of disrupting court proceedings. Her only crime was having an emotional outburst and a nervous breakdown that emanated from the Court’s request to repeat her trauma over and over again. What seems to be a natural reaction for any rape survivor was misconstrued as ‘contempt of court’. The judiciary’s response to rape cases, specifically, rape survivors seem to fluctuate between insensitive and thoughtless to sexist and misogynistic. (ThePrint 2020)

In India, the class, and caste of the victim are used as means to discredit the victim. The colonizers used caste or class to gauge the reliability of the version of events stated by survivors and this is being continued to date. The rape adjudication cases in India involving a breach of promise to marry are also revealing.  In Kunal Mandaliya v. State of Maharashtra. 

Justice Mridula Bhatkar observed that an educated woman could not have been deceived, and thus was not raped on the pretext of marriage. The judgement read:

The prosecutrix at the time of filing the complaint was 30 years old and was nearly 25 to 26 years old when the first incident of sexual intercourse took place. Thus, she was aware of the consequences of keeping sexual relations with a man and she was also aware that there may be differences between two persons and they may find each other compatible. The girl was highly educated and also 25 years old. Therefore, the consent cannot be said to have been obtained by fraud.

The court’s comment on consent shows how in the absence of an affirmative standard, a negative standard invalidates the experience of the woman and improperly shifts the responsibility of the assault away from the perpetrator and onto the victim. 

Marital rape refers to sexual intercourse with one’s spouse without their consent. Recently, the Chhattisgarh High Court held that sexual intercourse by husband does not amount to rape, even if it’s by force. (Today 2021) 

The law, as inhumane as it is, however, is being defended by some eminent jurists who are in favour of leaving the provision untouched in order to protect the ‘Indian family values.’  It is important to acknowledge, however, that those assigned the female sex at birth are not the only survivors of rape in India, often, nonconformity with gender boundaries not only functions as a basis for sex crimes, including rape but also makes it harder for survivors to seek help. Section 375 of the IPC only conceptualizes the perpetrator as male and the victim as female. Its exclusivity in nature leaves out a large section of society who are being violated and are left with no discourse of getting justice. 

The status quo burdens victims and exonerates perpetrators of responsibility in sexual interactions. Indian statutes, legal decisions, and commentaries condemning rape primarily focus on it as a crime that lowers a woman’s dignity and scars her reputation, rather than a crime violative of a woman’s selfhood, individuality, or autonomy. 

The accounting of traditional notions of what an ‘Indian woman’ is and their defined ‘behaviors’ are, should be discarded. Even though change is visible, an overturning of the current structures will be brought about through a normative reconstruction of our laws and our social rationality only when people realize why the current laws are problematic and ancient and understand why new amendments to these laws are necessary.

It is necessary to take legal recourse if you’ve been abused of sexual harassment or have witnessed someone getting abused. Consecutively, you can register your complaint at the National Commission for Women   as investigations by the police will be expedited and monitored. 

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Author: Radhika Ghosh

On 1st August 2021, a 9-year-old Delhi girl was found to be allegedly raped, murdered and cremated without her family’s consent. The Delhi Police Crime Branch inspected the spot at the crematorium in Delhi Cantonment.

The incident gained national attention when hundreds of protestors were seen to have gathered and marched holding signs outside the Nangal cremation ground. They demand speedy justice for the minor and death penalty for the accused rapist.

The nine-year-old minor daughter of rag pickers hailing from southwest Delhi went to a crematorium near her house to fetch some drinking water for her father. She never returned. Around 6 pm, her mother was informed that a 55-year-old priest, Radhe Shyam wanted to talk to her. Upon going there, the mother found her daughter lying dead, allegedly all drenched, face paled, wounded all over, and her tongue blue and lips black.

Upon questioning, the priest informed the girl’s mother that the cause of her death was electrocution. When the grief-stricken mother wanted to see her body and inform the police regarding the death, the priest panicked and asked her not to involve the police. He said that the police would take her to the hospital for an autopsy where her organs would be sold off, and a legal case would go on for many years for which the family was not financially equipped.  He rather offered money to stay silent on the matter and asked her to go away. The priest and his associates locked the gates of the crematorium thereafter and convincingly cremated the minor’s body despite her mother protesting. The helpless mother could only sight her daughter’s funeral pyre flames ablaze alone from a distance.

Infuriated neighbours and the girl’s father on reaching the spot later, witnessed the priest confess raping the 9-year-old after which the police took the accused to custody. The Delhi district police arrested the priest, Radhey Shyam (55), and three of his associates namely- Kuldeep (63), Laxmi Narain (48) and Saleem (49). Gang-rape, murder and sexual offences have been registered against the four accused men.

Activists, lawyers, politicians have been visiting their homes intending to console the parents and try hard to fast-track the hearing of the case.

Dalit groups have been facing such atrocities all over the country. Especially sexual offences against women and children. It is not uncommon to see them struggle for justice despite strict anti-rape laws in India. Speculating the recent heinous crimes on the Dalit class of the country, social equality and justice has many years to fight before it sees the light of day.

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Srinivas Rayappa

The Samburu are a Nilotic people of north-central Kenya. Samburu are semi-nomadic pastoralists who herd mainly cattle but also keep sheep, goats and camels. Rooted deeply in patriarchy, the Samburu people are semi-nomadic, largely polygamist and closely related to the Maasai tribe. Women in the tribe have been living under a harsh patriarchal system for as long as they can remember. For generations, female genital mutilation is one of the most important rituals among the Samburu tribe. Once circumcised the girl can be given away in arranged marriage to a man who is old enough to be her grandfather. The Samburu tribe has a tradition of repressing women and treating women as second class citizens. Women are not allowed to own land or other types of property, such as livestock and are considered property of their husbands.

In accordance to their culture, the father chooses an older “warrior” male with which the daughter will enter into a temporary marriage. Pregnancy is forbidden, but contraceptives are unavailable. If the child becomes pregnant, she is forced into an abortion, conducted by other women in the village. Since the girl is married at an early age, she cannot be a competent parent. While giving birth they face a lot of challenges: they rupture, they bleed, because they are young and don’t have access to healthcare facilities.

Even performing their duties and chores, is very hard for them. They are often left to take care of animals.

Some of the harrowing experiences endured by the women in the tribe include the story of a 11 year old girl who was traded for cows by her father. Her husband was 57 years old. Another young lady has five children, all with different fathers. Girls are married off to men, the age of their grandfathers. Women have little or no say in matters pertaining to the Samburu community. At village meetings men sit in an inner circle to discuss important village issues, while the women sit on the outside, only occasionally allowed to express an opinion.

If the repression and harrassment meted out to women in the Sambaru community by local men were not enough, during the 1980’s there was an “epidemic of rape” on Sambaru women by British troops on exercise in central Kenya. Since, 500-600 women from the Samburu tribe in Kenya have fought for decades to prove that they were raped by British soldiers who, under an arrangement with the Kenyan government, train regularly in the nearby countryside. Those impregnated by their rapists and who gave birth to children that are of a lighter colour than native children have been shunned, abandoned by husbands and families and forced to leave their villages. On August 14th 2003, a hundred Masai women trekked to the British High Commission in Nairobi, to lodge a complaint that they had been raped by British soldiers. Another 800 women, mostly from the Masai tribe or their Samburu cousins, have made similar claims. The matter is being investigated by Britain’s Ministry of Defence at snail’s pace. More incidents of sexual assault are coming to light with the most recent being 30 women from the Samburu tribe alleging that they were raped by Gurkhas based at Archers Post in 1997.

Distraught at being subjugated to domestic violence, child marriage, female genital mutilation and rape from men, both within and outside the community, a group of 15 brave women under the able leadership of Rebecca Lolosoli, took matters into their own hands and setout to start their own village, devoid of men. Thus, in 1990, was born Umoja Uaso (“unity” in Swahili, the Uaso Nyiro is a nearby river), an all female matriarch village located near the town of Archers Post in Samburu County, 380 km (240 mi) from the capital, Nairobi. Umoja Uaso is one of the world’s first “All-Women” communities where men are not allowed to reside nor are they allowed to dictate their views or opinions on matters pertaining to the community.

What started as a sanctuary for 15 women, who survived sexual assault and rape by British soldiers, has today grown to give shelter, livelihood and a future to any and all women trying to escape harrassment, repression and rape.

Rebecca Lolosoli, who started this movement recollects, “As a woman you have no right. If the husband wants to kill you, he has the right to kill you anytime because women are like a property. Men wanted to destroy our village but we resisted. We are not going to move an inch even if it means they kills us. Let them kill us all and make history of killing all the women in the village.”

Rebecca is the matriarch of Umoja women’s village and an advocate for women’s rights. Growing up as a member of the Samburu tribe she was married off at the age of 18. Deeply moved by the suffering of women all around her, she began speaking up about helping women who were victims of rape by British soldiers. Angered by her vocalism, the men in her neighborhood beat her up till she was hospitalized. To make things worse, her husband did not protest when she was being beaten and hence she left him. Along with her other victims of violence, she established the women-only village of Umoja Uaso. Umoja which was once a safe heaven for women has now become a globally known example of a successful matriarchy.

Even to this day, the men in the Samburu tribe consider Rebecca as a threat because they firmly believe that she is ruining the age old culture and tradition. She has faced repeated threats and attacks from local men since she set up the “women-only” village, but she remains undeterred.

What began as a refuge for survivors of sexual violence and torture, Umoja has grown to provide a safe habitat and nutures 47 women and 200 children. One would imagine that these communities would only have older women, but there are plenty of young women as well, who left their homes because they did not wish to be subjugated to torture from their husbands.

Although the inhabitants live extremely frugally, these enterprising women earn a regular income that provides food, clothing and shelter for all. Village leaders run a campsite, a kilometre away by the river, where groups of safari tourists stay. Many of these tourists, and others passing through nearby nature reserves, also visit Umoja. The women charge a modest entrance fee and hope that, once in the village, the visitors will buy jewellery made by the women in the craft centre.

Intimidated by their self-sustenance model, the insecure men from neighboring villages began beating the women and snatching away their hard earned money. The men felt threatened with the gaining independence of women. Since, Umoja has now been barricaded by thorns and women stand guard all night to protect their community. Over the years, women have grown in strength and are enjoying their freedom. There are no bells and whistles to their lifestyle but the women and children earn a regular income to take care of their basic needs.

The women of the village have been taught how to construct their own houses where they can live peacefully. With the hand crafted jewellery that they make and sell by the roadside, they have attained financial independence. With their savings, they have now started a school for the children in the village because they now understand the importance of education. Rebecca firmls believes that the children should not be handicapped because of lack of knowledge and that they should see light in their life by having good education and have an understanding of what’s going on in this world. As if setting an example, Rebecca’s daughter now studies in Germany. The self-sufficiency and freedom has inculcated a ray of hope among the distraught women which has inspired them to give a better future for their children.

Rebecca_Lolosoli_2.jpg

On occasions, men are allowed to meet the women of the community. However, who comes in and who goes out is dictated by Rebecca. The rules of the village are crafted solely by the women. The young girls are allowed to meet their boyfriends but outside the village. When they get pregnant, their children can live in the village but the male must leave the village once they are eighteen years of age. All decisions are collectively made by the women of the community under the “tree of speech”, a place where they gather for discussions on issues plaguing their community.

The internet has put Umoja firmly on the global map and now people travel far and wide to come and see how the land of “no-men” thrives in the region of Samburu. Rebecca has been able to interact with powerful women across the globe and is now friends with the former First Lady of the United States, Hillary Clinton. Thanks to Rebecca’s every growing international clout, the elaborate beaded jewellery produced by the women of Umoja has found a worldwide marketplace. Also, Umoja Uaso has turned into a tourist destination visited by people across the globe.

Inspired by the success of Umoja Uaso, several all-feamle societies have cropped up across Kenya. While some villages forbid men completely, others allow men to be part of the community but it is the women who have an overriding say in all matters pertaining to their community.

Gender inequality is the blemish of the 21st century, a remnant of the past that the tide of time should have long washed away. It’s easier for girls in urban places to fight for equal rights but for a tribal women like Rebecca Lolosoli to raise her voice in a patriarchal society and highlight that misogyny is not normal, is indeed a rare achievement and ofcourse commendable.

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By Anil Thakraney (Senior Journalist)

Journalist Tarun Tejpal has been acquitted by the District and Sessions Court of Goa. He was charged with sexual assault on a junior colleague inside the elevator of a hotel in Goa in the year 2013. With no direct evidence available, this turned into a case of he-said-she-said (as sexual assault cases tend to be since they usually happen inside closed spaces). The honourable judge in her wisdom decided that the survivor’s testimony was not convincing enough, and so the accused must be awarded benefit of doubt.

The judge has pointed to faulty police investigation as one of the reasons for acquittal but I will leave that part as well as other observations of the judgment for legal experts to study and opine on. What caught my attention, rather what sent me reeling, to be precise, is the following remark in the judgment: 

“It is extremely revealing that the prosecutrix’s (victim) account neither demonstrates any kind of normative behaviour on her own part – that a prosecutrix of sexual assault on consecutive two nights might plausibly show nor does it show any such behaviour on the part of the accused.” 

The questions that immediately come to mind are: Is there a set behavioural pattern that all rape survivors must follow post the assault? Is there, er, a playbook, an SOP? If so, what does it list down? Are all victims expected to quickly go hysterical, to reveal full details to family and friends, to renounce the world and become suicidal? Bollywood movies from the days of Prem Chopra and Shakti Kapoor may have depicted such stereotypical behaviour, but surely these D-grade movies can’t become the reference point in the real world.

Truth is, there is no cookie-cutter model at work here, rape victims cannot be expected to exhibit an identical behavioural pattern after the incident. Just as we don’t behave the same way after we experience a traumatic event in our lives, be it a road accident, death of a loved one, job loss, financial fraud and so on. Some of us would go ballistic, others would clam up, still others would try and act bravely, there will be those who would slip into depression, the fact is there is no standard behavioural code embedded in our DNA, moreover acquired life experiences make us react differently to the same situation. Ditto with rape victims, a clinical psychologist I spoke to listed down many possible reactions that include fear, anxiety, shock, self-blame, anger, shame/embarrassment and most importantly, denial, that ‘this can’t have happened to me’ or ‘he couldn’t have done this to me, he is such a great guy’ (studies suggest that over 90% cases of rape involve perpetrators who are known to the survivor). There is no ‘normative’ behaviour, in short. 

Even if you agree with the verdict, with due respect to the judge, a wrong message has been sent out to women at large: In a sexual assault situation, particularly when there is no witness, however traumatised you are, remember to ‘behave’ like a ‘typical’ rape victim. Or you may find it difficult to get justice. 

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