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women empowerment

Harbhajan Kaur & Besan Ki Barfi

by Guest Author 08/12/2024

written by Guest Author

By Vasudha Saini

By breaking the age-long stereotype and setting out to do what she had always wished for, Harbhajan Kaur has become an inspiration for all those women who have been held back by the society.

On one fine day Harbhajan Kaur and her daughter, Raveena Suri, were sitting, conversing about life. It’s when her daughter asked her if she had any regrets and she replied that her only regret is that she had never earned any money on her own. In order to remove this regret carried by her mother for years, Raveena prompted her mother to start a small business venture by making delicacies that everybody in their family had grown up on. Little did they know at the time that this entrepreneurial venture would turn into something big. That their ‘besan ki barfi’ (an Indian sweet) in which Harbhajan Kaur has unknowingly acquired expertise over the years would be cherished and loved by so many more. That her mother who had always been a shy homemaker would turn out to be a confident lady.

Kaur, at 90, with the support of her daughter started her business 5 years back by selling her Besan Ki Barfi, which is her signature dish, in the market of Chandigarh. From her very first sale she earned 2000 rupees. It was the moment of great happiness for her as that was her first earning in those 90 years and that too for herself. It was the biggest achievement for a woman like Harbhajan Kaur who in her whole life rarely stepped out from the confines of her home and family. That 2000 rupees note mattered to her more than anything, not monetarily but otherwise. It has erased that one regret that she had been carrying for so long. It gave her the feeling of self-worth. With a boosted confidence, she was now further motivated to take this initiative forward and make something bigger of it. Her hard work, her fierce desire to do something for herself and constant support from her daughter has helped her to become a confident and an independent lady that she is today. Despite her age she has never looked back.

Harbhajan Kaur is no longer an ordinary name it has become a brand in the name of Harbhajan’s. She is a 94 year old entrepreneur in the age of millennials trying to build billion-dollar unicorns. She has become the inspiration for millions of daughters, mothers and grandmothers out there who want to accomplish something not only for themselves, but also wish to contribute towards the strengthening of the nation. She is not just an ordinary woman but an extraordinary woman.

Raveena’s attempt to do something for her mother has not only helped her mother but it has also helped in building a vision for thousands of other women like Harbhajan. Her attempt has given a dream to lots of women who could not accumulate the strength to do what Harbhajan Kaur is doing. Their small initiative has shown that women have got skills and talent, they just have to recognize it and then they too can start their own journeys in their own ways. Their small initiative is probably the best proof that women of any age, no longer have to be dependent on someone else. They both have shown that it is just a beginning of the new future. Raveena’s single attempt has created an idea and ideas are bulletproof.

If you are in Chandigarh and would like to try the barfi, head to Four Folks in Sector 35 or Dastaan in Sector 7. You can also call +91-9888419943 to place your order.

08/12/2024 0 comments 28 views

Laws as Armour: What every working woman must know

by Mani Chander 08/12/2024

written by Mani Chander

Mani Chander

In India, one of the most significant reasons why women continue to be marginalised at the workplace is because often they have little to no knowledge of the legal protections available to them under various legislations. While a fairly comprehensive legal framework dedicated towards uplifting women exists, both women and those employing them continue to be oblivious. How then can we expect laws, no matter how sound, to be effective if they remain largely unknown to those who seek to benefit from them? The answer is we cannot. Legal awareness and exclusion of women in the workplace are inversely related, and it is therefore imperative to simplify the laws and make them a little less daunting for our readers.

Here are some laws both working women and men as well as employers must know:

The framers of the Constitution of India accorded special protections to women. While Article 15 of the Constitution prohibits discrimination on the basis of sex, Article 16 guarantees all citizens the right to equality of opportunity in relation to matters of public employment or appointment to any office under the State. The Directive Principles of State policy, though not justiciable, also cast a moral duty upon the State to make endeavours to minimize inequalities in income among individuals and promote equal pay for equal work for both men and women. The most significant of these constitutional provisions, however, is Article 15(3) which enables the State to take affirmative action and enact special laws for protection and upliftment of women. It is through this provision that over the years, various laws have been enacted to accord special safeguards to women.

Let us first consider the Shops and Establishments Act which specifically regulates conditions of service in shops and establishments (except factories) employing ten or more workers. Each state has its own shops and establishments law, however, some underlying features have been adopted by most states. For example, this law specifically prohibits establishments from discriminating against women in matters of recruitment, training, transfer or promotions. It also categorically stipulates that women employees shall not be required or allowed to work in an establishment for more than 48 hours per week and shall only work between 6:00 A.M. to 9:00 P.M. However, an employer may engage women to work during night shifts if the appropriate State Government is satisfied that adequate provisions of shelter, rest rooms, ladies toilets, night crèches, and transportation exist.

Similarly, with a view to prevent unfair exploitation of women employed in factories, the Factories Act, 1948 prescribes specific standards with regards to safety, welfare and working hours for women. The Act protects women from being employed in dangerous operations as well as working with machinery, whether in motion or otherwise. To safeguard women against the dangers of lifting heavy weights, the Act also authorizes appropriate Governments to prescribe the maximum permissible load that may be lifted by women. Moreover, the Act prohibits night shifts for women, and includes provisions for separate toilets and crèche facilities. Similar enabling provisions have also been incorporated under the Beedi and Cigar Workers (Conditions of Employment) Act, 1966; Mines Act, 1952; Inter-State Migrant Workmen (Regulation of Employment and Conditions of Service) Act, 1979; and Plantation Labour Act, 1951.

As many employers continue to view women’s pregnancy as a liability, the importance of the Maternity Benefits Act, 1961 must be emphasised. This Act applies to factories, mines, plantations, shops and other establishments. It regulates the employment of women during the period of childbirth, and provides benefits such as paid maternity leave for upto 26 weeks. The Act has a broad scope as it also provides 12 weeks of maternity leave to women who adopt a child below 3 months of age as well as to commissioning mothers (biological mothers who use their ovum to create an embryo implanted in another woman). However, the Act is still not broad enough as it fails to include a large number of women in the unorganised sector – such as farmers, contractual and casual workers. Other commendable features of the Act include provisions for crèche facilities in every establishment with 50 or more employees, paid leave in case of a miscarriage or any illness due to pregnancy, and the option to work from home even after the period of maternity leave.

Another significant legislation is the Code on Wages, 2019 which received Presidential assent on August 8, 2019. This Code consolidates four national level labour laws on wages – the Equal Remuneration Act, 1976, Minimum Wages Act, 1948, Payment of Wages Act, 1936 and Payment of Bonus Act, 1965. It does away with Section 16 of the Equal Remuneration Act, 1976 which allowed the government to justify a difference in pay of men and women workers, simply by claiming that it was based on a factor other than gender. The Code is a big leap forward as it includes wage earners and applies not only to women, but also to LGBTQI. It prohibits gender discrimination in matters related to wages and recruitment of employees for the “same work or work of similar nature”.

To enhance women’s participation in leadership roles, the legislature has also made it mandatory under the Companies Act, 2013, for all listed companies to have at least one woman director on their board of directors. This requirement has to be fulfilled within six months of the date of incorporation.

The Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act, 2013 is another progressive legislation which allows women to report incidents of sexual harassment at work and seek timely redressal. This Act has a wide ambit as it includes contractual workers, temporary workers, volunteers as well as interns. It defines the workplace as not just the traditional office space as most people would understand it, but also includes any extension of the workplace, such as conferences, travel and even work from home. However, as progressive as the law may be, it is far from achieving its intended purpose. A survey by the Observer Research Foundation and World Economic Forum conducted in 2018 indicated that 84% of the companies surveyed were unaware of this law.

Granted that our laws may not be perfect, and a critical review of each of these legislations would call for a multiple-page analysis, yet they provide necessary armour to women to fight their daily workplace battles. Sometimes ignorance is not bliss, and this is one such scenario. A lot can be achieved if women and men are conscious of the laws even as they stand today. In the years to come, one can hope that we will witness more progressive policy declarations and legislative reforms – paternity leaves, period leaves and reservation for women in Parliament are already part of the ongoing public discourse.

* Views are personal. This piece is the third in the series “Bridge the Gap” presented by The Womb. The author of the series is a Delhi based practicing lawyer who holds a special interest in gender justice. She is also admitted to the New York State Bar and holds a Master’s degree from the University of Virginia School of Law, United States.

08/12/2024 0 comments 33 views

Mrs. Justice Siobhan Keegan appointed as First Lady Chief Justice of Northern Ireland

by Guest Author 08/12/2024

written by Guest Author

By Pakhi More

It is a historic moment for Northern Ireland as Mrs. Justice Siobhan Keegan has been appointed as the first-ever female Chief Justice of Northern Ireland. She is going to replace Sir Declan Morgan, who is to retire after 10 years as Lord Chief Justice. Justice Keegan delivered a ruling last month stating that the 10 people that were killed in the west Belfast shootings involving soldiers in Ballymurphy in August 1971 were “entirely innocent”. She imputed nine of the 10 shootings to the British Army and said that the soldiers used lethal force and this was not unjustified. Queen Elizabeth has approved the appointment of Justice Keegan. She will be sworn into office at the beginning of September 2021 at a ceremony in the Royal Courts of Justice.

Background: – In October 2015, Mrs. Justice Keegan was appointed to the High Court as a judge. She also made judiciary history in 2015 as one of two women appointed as High Court judges. Mrs. Justice Keegan has served as vice-chairwoman of the Northern Ireland Bar during her tenure. In November 2015, she was appointed as Judge in Residence at Queen’s University Belfast, a position she still holds. Mrs. Justice Keegan became a coroner in July 2017 and served as the presiding coroner for Northern Ireland. When a selection panel convened earlier this year, Mrs. Justice Keegan was considered one of the front runners for the top job. In 1993, she graduated from Queen’s University in Belfast and was admitted to the bar the following year.

Rowan White, president of the Law Society, said: “As women now make up at least half of the legal profession in Northern Ireland it is encouraging to see a female become the head of the judiciary.” Bernard Brady QC, chairman of the Bar Council of Northern Ireland, said it was a “truly historic and well-deserved” appointment. “Having worked alongside Mrs. Justice Keegan over many years on the Bar Council, I do not doubt that her vast experience will enable her to administer the office with great distinction,” he said. “This appointment will hopefully help to inspire other female members of the profession and the Bar Council is committed in various ways to helping others to follow the path she has successfully charted”.

It is a very proud moment for Northern Ireland as it is taking one step forward towards gender equality. A female is now going to be at the topmost judicial position and will spearhead the legal system of the Country.

08/12/2024 0 comments 28 views

The Invisibles – The Caste Question

by Guest Author 08/12/2024

written by Guest Author

By Kanika Bhatia

Few years ago I ran a blog that featured a story on invisibility. I had traveled to Mcleodganj, visited the quintessential spots, and spent an hour with some local children. The story spoke about their simple desire to talk. That’s it. Just like that 60 minute conversation, their desire was fairly simple. Do you see us? Please do.

Years later, I woke up to a systematic banishment of generations of groups. When you raise this theme in sophisticated circles, it usually ends up disregarded with one statement: “It doesn’t exist anymore.” How do we then explain Dalit targeted rapes, menial jobs still limited to certain sections, ghettos, sewage cleaning “accidents”, garbage segregation jobs, and the large question of identity that still looms over the head of 75% (probably higher) population of this country. You choose not to see it, but it exists. Rampant, aggressive and ubiquitous.

The patriarch of my family followed Arya Samaj. It wasn’t until last month that I fully grasped what it meant, because to a young eye, we did hawans and that’s it. I wasn’t ever a fan of his methods or him if am being honest, but to the sparing attention of a teenager, religion/ culture/ social capital is the last concern. How problematic Arya Samaj is in its conception, how it dictates so many of its loyalists to further a cause that saw relevance some centuries ago, and is nothing short of horror to my “modern” understanding is something I am only beginning to gnaw at. THIS absolute disregard for what happened in my own courtyard is another format of this naked invisibilisation.

“I don’t see caste” “I don’t question someone’s identity” “My decisions never revolve around caste” : the war cry of modern liberals like myself. The logic being simple, haven’t done bad, but haven’t done good either. The idea that we don’t see caste, despite the very visible format in which it exists, is a privilege. A famous anecdote goes where a child asks his mother, “mother, what is my caste?” The mother tactfully replies, “If you don’t know it yet, you’re probably an upper caste.” Most oppressed groups share a common theme, they are aware of it. Infact, they are reminded of it with that extra layer of awareness no matter where they are or what they do. I am a woman, more so because no one lets me forget it even for a second. You’re stepping in an elevator or you’re walking down for groceries, you are vigilant. Subconsciously I know eyes that are digging through my clothes. If I am careless, there will be someone who will ensure I don’t falter. The privilege of the upper caste exists when you’re not reminded of it every waking hour. Dismissing its existence is a disservice of blinding yourself and those around you to a very real identity crisis still enveloping as India moves to celebrate its 75th year of independence.

A young blogger, Tejaswani Tabhane pointed out, “Blindness to caste does not take the social, political and economic privileges one gets because of one’s “accident of birth” in a particular (upper) caste. To be born in a privileged caste is not anyone’s fault, but to refuse to even acknowledge “unearned benefits” accruing due to one’s caste and thereby claiming that the very mechanism that enforces them is absent in one’s life isn’t right.” The countless spaces where I haven’t seen caste before haunt me now. Why didn’t all your reading, awareness allow your senses to observe that nearly every menial job around you is being done by someone who doesn’t belong to an upper caste? Who segregates your garbage when you mindlessly give it to the ‘koodewale bhaiya.’ Why is this systematic denial of growth not being discussed in the elite circles? Unseen, not just sidelined.

I learnt about TM Krishna and his new book recently: Sebastian and Sons. If you don’t know him, he is a renowned Carnatic singer and activist who is very vocal on casteist biases in his field and beyond. The book talks about mridangam makers, making and its players. Considered the “king of percussion,” Mridangam is a paradox within itself. Played by brahmanical and elite players, it’s made from the best cow hides the maker can find, only to be used in reverence of Nandi, Shiva’s bull. The invisibility that we spoke of above? This practise sounds like the perfect example of brahminical worlds hypocrisy masked by its blindness. The profound and profane coexist.

I am far from being an expert or an ally on the subject. However, like the accidental hail with rain, came the epiphany. You can read Ambedkar, Phule all you want, but till you don’t SEE them (IT), it’s meaningless to even begin the conversation. Information is our generation’s blessing; you can learn everything from caste to cakes. Whether it’s an academician, activist or a humanitarian lens you wish to use, use it. Don’t pretend you can’t see it. It is screaming for your attention.

08/12/2024 0 comments 25 views

हरियाणा में अंतरराष्ट्रीय महिला खिलाड़ी की अनदेखी

by Rajesh Singh 08/12/2024

written by Rajesh Singh

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।

08/12/2024 0 comments 30 views

Roadmap for a Brand New Wave of Feminism

by Guest Author 08/12/2024

written by Guest Author

By Bhumika Singh

When somebody identifies as a feminist in today’s world, they are met with sneers and ignorant criticism. Most people have a convoluted idea of feminism in their minds and are so rigid about their preconceptions that feminism has started to be dismissed as a partisan and toxic political movement altogether. To retrieve feminism from this quagmire of irrationality, we also need to bring some internal shifts in the movement. The fountainhead of feminism can be located in the abolitionist movement which targeted slavery and laid down the path for subsequent struggle for women’s rights. Although feminist theory has changed, evolved, and branched off extensively over the past couple of centuries, the precedents indicate towards the essence of feminism which is equal rights for all. The first and second wave of feminism were primarily concerned with equal legal and social rights of women. The third wave (intersectional feminism) focused on subjective experiences of discrimination based on not just gender but race, class, ethnicity, religion, and nationality. The fourth wave must be an offshoot of the third wave because globalization has led to diverse and heterogeneous populations and hence, it is essential to extend the scope of feminism beyond gender. However, the focus needs to be shifted from governmental affirmative action to changing the social consciousness.

Feminists all around the world tend to demand affirmative action from their governments to compensate for centuries of discrimination and exclusion. Indian economist Deepak Nayyar’s analysis indicates that despite affirmative action in India being a constitutional right which has been in place for more than half a century, the outcome has been underwhelming at best. Economist Guilhem Cassan’s study also points toward the pitiful state of women belonging to lower castes who are unable to avail any benefits from affirmative action. According to Nayyar, affirmative action alone cannot eliminate discrimination because the privileged will always remain reticent in denouncing their opportunities, however immoral it may seem. Nayyar points out, “…in societies where opportunities are scarce, there is bound to be resistance. It would be easier if we create more opportunities.” Although Nayyar directly refers to educational opportunities, his argument can be extended to economic opportunities. Instead of redistributing the available opportunities by means of government intervention (a zero-sum process), it would certainly be much better to allow more opportunities to be created.

In order for that to be achieved, a free market is as essential as education. The biggest point of convergence for feminists and libertarians is the importance they ascribe to the economic independence of individuals. A free-market economy allows voluntary exchange between individuals without any unnecessary government regulations; it would provide women with the economic and social autonomy essential to an individual’s liberation and growth. Here, it is also important to understand that capitalism is not the shadow of patriarchy, even if the popular discourse within the feminist movement vehemently claims so. The marketplace has been dominated by men like any other social or political sphere because of prejudices against women: this needs to be changed. And a free market allows, even facilitates, that change. Sandra E. Black and Elizabeth Brainerd’s application of Nobel Laureate economist, Gary Becker’s theory of “taste for discrimination” on gender has borne productive research in this direction. Traders who bear this taste are willing to pay extra to satisfy their discriminatory ideology, usually by employing more men (at higher salaries). According to their thesis, increased competition in the marketplace makes the aforementioned “taste” too costly for a discriminator because there are non-discriminatory firms which would obviously make more profit merely by virtue of being non-discriminatory. Hence, a free market which operates on competition is bound to lessen the wage gap by compelling the discriminators to change their ways or go out of business. Heavy government regulation, on the other hand, only hinders this progress by hampering the efficiency of the market system.

Furthermore, while it can be an attractive idea to rely on the state to ensure equality in other spheres, it would be naive to expect results especially when the base of our struggle remains segregation. Terry Eastland’s view on race can be applied to gender here, “To count by race, to use the means of numerical equality to achieve the end of moral equality, is counterproductive, for to count by race is to deny the end by virtue of the means. The means of race counting will not, cannot, issue in an end where race does not matter.” Constant state intervention cannot change ideologies and prejudices which have been harboured over centuries. Moreover, state intervention might provide us with vestiges of positive liberty i.e., the capacity for acting on our freewill, but more than that, it will curtail our negative liberty by imposing newer constraints and restrictions on us, of which we already have too many. In such a scenario, affirmative action can even be counter-productive for real social change.

But ultimately, despite the hope of free markets and economic empowerment, we cannot overlook the downtrodden state of women in India who suffer several layers of marginalization. This marginalization can only be fought through conscious social action and change. For this purpose, women’s collectives have been extremely helpful, especially in the rural areas. In order to exercise their agency, women need a basic level of social acceptance and support, which is found to be absent especially in rural communities. There are numerous NGOs and Nonprofits working to provide women with the necessary support. Snehalaya is one such NGO in Maharashtra which focuses on the economic upliftment of sex workers and the LGBTQ+ community. These NGOs enable women to exercise their individual choice of vocation and to earn through their products and services.

In conclusion, we need to shift our focus from government coercion and affirmative action to individual autonomy and negative freedom to create real equality and not just a forced illusion of it. Quality education is vital to create subsequent generations who do not possess patriarchal mindsets and exclusionary prejudices. Education itself will flourish in a free market because the syllabi will not be designed to satisfy any political agenda. As Sharon Presley and Lynn Kinksy point out, state coercion as a remedial “just changes the sort of oppression, not the fact”. The next feminist revolution must borrow from classical liberal values for individuals to be free from discrimination and exclusion. After all, we do not wish to substitute one hegemony with another.

Bhumika Singh is currently pursuing her Master of Arts in English from Kirorimal College at the University of Delhi. She is a part of Students for Liberty’s first cohort of Fellowship for Freedom in India.

08/12/2024 0 comments 26 views

Remembering A Mahatma : Dr. M. Karunanidhi & His Contribution To Upliftment of Women

by Elsa Joel 08/12/2024

written by Elsa Joel

By Dr. Elsa Lycias Joel

Kalaignar’s political ambitions have trickled down to the third generation for good.

Tamil Nadu knows of Muthuvel Karunanidhi (popularly referred to as ‘Kalaignar’ – Artist), as a leader who established himself as a screenplay writer, scriptwriter, actor, writer and poet with more than 100 books to his credit, an enormous intellect of our times and above all elected as chief minister for five times. Dr. Karunanidhi, more than most others, knew what it’s like to come up the hard way.

In a sense Karunanidhi’s fame was first cemented with his participation in the anti-hindu agitations at the age of 14 followed by his maiden attempt as founder and editor of ‘Manavar Nesan’ (friend of students), a handwritten newspaper circulated among members. A penchant for classic literature motivated Dr. Karunanidhi, to write screen plays for five epics marked by a caustic wit and elegant script that demeaned primitive ideas that subjugated women in particular. Through his writings, this stalwart implored a change in public values in favour of supporting everything from arts and literature to better living for the poor, and he compelled the governments at the centre to pay heed. He had the guts to call the mother organization of the ruling party at the centre as a controversial organization based on religion.

Tamil Nadu celebrates this man, as he uniquely focused on the issues of Indian widow and untouchability, considered taboo topics, through his screenplays, thereby ushering in widespread social reforms. Thanks to him, Tamil Nadu does not any longer accept the custom of breaking of bangles by women on the death of their husbands, or dis-figuration and maltreatment of such women and does not accept any abuse of widows by conjoining the cultural, caste and property imperatives that were tolerated in this state of India, for so long.

Tamilians have reasons to be grateful for his life. DMK Patriarch renounced religion and fought religious patriarchy tooth and nail because it worked as a means to coerce women into accepting gender oppression through religion.Even after being reformed, Hindu personal laws denied women of co-guardianship rights over her children, right to ancestral property and wealth. Movies like ‘Panam’ and ‘Thangarethnam’ conveyed strong ideas of him as a screenwriter. In 1952 through the movie ‘parasakthi’ he vindicated illiteracy, early marriage, social inequality, casteism, social dependency and stigma of widowhood. In Tamil Nadu, Dr. Karunanidhi is still seen as greater than God by many. For countless, the fact that they can boast of a lifestyle that was earlier considered a prerogative of the rich and privileged, is a matter of considerable satisfaction and pride and they owe it to Dr. Karunanidhi.

To appreciate Dr. Karunanidhi’s role as champion of the oppressed, one needs to take a glance at the holy city of Vrindavan near Mathura and Varanasi. The sight of abandoned widows begging, in addition to tolerating the cruel slings of societal indifference is pathetic. Can a widower survive on a dole of a handful of rice and Rs.8/ day by singing bhajans? How widows are treated in our country is an open refutation of the belief that in our culture a mother occupies a higher position than anybody – Matru devo bhava, Guru dev bhava. These ostracized widows are living symbols of the failure of our already inadequate systems.

Not only was a woman’s legal protection within a family made true under the Tamil Nadu Marriages Act in 2009 but bearing the expenses of inter-caste marriages by the DMK was another move to weaken the casteist forces. The first big move that the DMK made under the leadership of Karunanidhi was to pass a law calling for the legalization of self-respect marriages in 1967, which is also reflective of the man’s premeditated attempt to banish religious hierarchy. This paved the way for Hindu marriages minus the presence of a Brahmin priest. Social reforms in the eyes of DMK chief centered on the secluded downtrodden people and widows. Social equality was DMK’s flagship. The two dozen and odd welfare boards set up during the DMK’s regime aimed at equality. Reservations and quotas created were so sensitive to the plight of the suffering lot who are segregated in other parts of India on the basis of the Dharmaśāstras of Hinduism. By introducing the Women Entrepreneurs scheme and Women’s Small Trade Loan with saving scheme, he ensured to promote social capital, equality and social justice.

As first among equals, he secured a precious right for all the Chief Ministers and on August 15, 1974, Mr. Karunanidhi became the first Chief Minister of Tamil Nadu to unfurl the national flag at the historic Fort St. George. The highest point of his “avatar” as a proponent of the Tamil language was marked by the Union government’s declaration of Tamil as a classical language in October 2004. The idea of State autonomy was perceived by him and it still flourishes for the good of all the State governments, and not to any particular party.

With such a strong leader as Dr. Karunanidhi, whose focus was also on demolishing the caste hegemony over society, it remains to be seen if other states have understood Tamil Nadu’s political dynamics. In whatever he did, there was a sense of social justice. Kalaignar’s atheism never conflicted with his ideology and he stood by his credo, that, discriminating against fellow beings in the name of religion and caste is inhuman. There are no questions or doubts as to how he presented himself as the savior of the oppressed and downtrodden and how he set a precedent for the future.

Twelve years after the Tamil Nadu government’s order, a person belonging to the so called non-creamy layer was posted as ‘Archaka’ at the famous Meenakshi Amman temple in Madurai. The war has just begun and Dr. Karunanidh’s legacy will live on.

“May every sunrise hold more promises “

08/12/2024 0 comments 24 views

In Conversation with Dr. Urvi Jangam – India’s first visually impaired woman to secure a PhD in German Studies

by Ashmi Sheth 08/12/2024

written by Ashmi Sheth

Ashmi Seth

The Womb had the honour of interviewing Dr. Urvi Jangam, India’s first visually impaired woman to secure a PhD in German Studies. Dr. Urvi is also the co-founder of Aesthesis Foundation for Visually Impaired, which helps visually impaired students gain independence through vocational training and all-round development based on optimum utilization of four senses, and is first of its kind in India.

In the exclusive hour-long interview, Dr. Urvi speaks about her doctoral thesis, “Aesthetics of Non-Visual,” and shares how visually impaired persons experience aesthetic pleasure, perceive colours and imagine landscapes. She goes on to explain her theory of ‘Adrishya Rasa,’ which literally translates to the aesthetics of non-visual, and how she applies it to the theatre and painting courses she has designed for the visually impaired. Dr. Urvi also talks about the strengths, values and beliefs that have helped navigate her path through the obstacles and challenges that life brought on. On what changes people can make in their day-to-day behaviour to make lives of persons with disabilities a bit better, Dr. Urvi says, “it starts from school.” She elaborates on how schools are the first step for encouraging conversation and co-operation between people who are so called “normal” and persons with disabilities. She expresses her wish for increase in awareness in India about the experience of visually impaired people so that people can understand them better and are not hesitant to approach them. Dr. Urvi also talks about the importance of women safety, defence training, and the inclusion of any kind of sport in a woman’s life.

Dr. Urvi urges volunteers to join their institute, Aesthesis Foundation, and spend some time with their students constructively by sharing their field expertise. If you wish to volunteer, donate to or know more about Aesthesis Foundation, please visit their website:
https://aesthesisfoundation.org/ You can also mail them at admin@aesthesisfoundation.org

08/12/2024 0 comments 33 views

In Conversation With Tea Plantation Workers (Special On International Tea Day)

by Avani Bansal 08/12/2024

written by Avani Bansal

Here, we speak with tea plantation workers in Wayanad, Kerala with the help of a translator, who helps us understand what their daily routine looks like. While language can be a barrier, when you truly seek to understand, there are always ways to communicate. Thanks to Ms. Avani Bansal and translator Mr. Vineesh, for giving us a peek into the daily lives of tea plantation workers. While the women were camera shy, the amount of satisfaction they had, is worth learning from. This video was shot before the COVID crisis hit us in full measure.

08/12/2024 0 comments 25 views

Remembering Judith Sargent Stevens Murray – An Advocate for Women’s Rights

by Srinivas Rayappa 08/12/2024

written by Srinivas Rayappa

Judith Sargent Stevens Murray (May 1, 1751 – June 9, 1820) was an early American advocate for women’s rights, an essay writer, playwright, poet, and letter writer. She was one of the first American proponents of the idea of the equality of the sexes—that women, like men, had the capability of intellectual accomplishment and should be able to achieve economic independence. Among many other influential pieces, her landmark essay “On the Equality of the Sexes” paved the way for new thoughts and ideas proposed by other feminist writers of the century.

According to Judith Sargent Stevens Murray, if women seemed inequal or incapable when compared to men, it was entirely due to the fact that women lacked the right to education and nothing else.

Murray argues against the idea that women are not mentally equal to men in all areas. She notes that the “province of imagination hath long since been surrendered to us”, but that women are extremely limited in how they exercise their imaginations. She scornfully points out that women have channeled this creativity into fashion, slander, and gossip to incredibly skilled ends, but stresses that she is not pointing this out in order to “furnish these facts as instances of excellency in our sex” but to be used as “proofs of a creative faculty, of a lively imagination”. Murray then states that traditional female activities like sewing and cooking will not bring out women’s creativity and intellects to their fullest potential, as she views these as activities that do not require much thought or attention, and that women cannot fulfill that potential if other avenues of expression and learning are denied to them.

She argues that if the woman was given the ability to accompany her brother in his studies, the woman could have excelled in subjects like astronomy and geography that could have made her better able to appreciate Jehovah. This would have the benefit of not only discouraging her from idle, destructive pastimes but to also encourage her to come up with ideas that could greatly benefit mankind and to foster stronger friendships and marriages. This does not mean that women cannot or would not take care of activities such as cooking or sewing, but that this will give them the liberty to reflect upon their education and come up with positive ideas as opposed to negative ones. Murray then poses that some would state that women only need to take care of domestic duties, only for her to argue that this idea is degrading, as women would thus be forbidden from contemplating anything more complicated than “the mechanism of a pudding, or the sewing the seams of a garment”.

She further supports her argument by comparing and contrasting two two year old siblings, one male and one female.

“Will it be said that the judgment of a male of two years old, is more sage than that of a female’s of the same age? I believe the reverse is generally observed to be true. But from that period what partiality! how is the one exalted, and the other depressed, by the contrary modes of education which are adopted! the one is taught to aspire, and the other is early confined and limited. As their years increase, the sister must be wholly domesticated, while the brother is led by the hand through all the flowery paths of science.”

Murray empahizes that the souls of women are equal to that of man and that there have been women throughout history that have shown that they can be man’s equals. She further notes that some naysayers have argued for the mental superiority of man because they are also physically stronger, but that this concept is faulty for several reasons. Not only are many animals that are stronger than men, but that there are also effeminate men and robust women. She further comments that even if “animal strength proved any thing”, that it is possible for women to have been given the ability to have superior minds to make up for this imbalance. However, Murray stresses that she is only mentioning this possibility because she wants to be equal, not because she wants one sex to be superior over the other.

Murray acknowledges that there are passages in the Bible that could be used to back up the argument of male superiority, but that she considers these passages to be metaphors and not fact. She also points out several examples of biblical men that were imperfect, such as Job cursing against God, which she feels invalidates the idea of using the Bible to support male superiority. Murray restates that women should be allowed equal access to education, as this would prevent women from seeing men as adversaries and would discourage issues that would arise from this line of thought.

At a time when the American Constitution was being drafted and the fate of women was being decided, predominantly by men, it was noteworthy that one woman was arguing vehemently for the equality of the sexes.

08/12/2024 0 comments 35 views

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