PaRCha - JNU - All Organisations - 2014 ID-56610
.
v~~~fha.
~~'fi ~, ~cstiCfi em,.
fGA ~q5{(\l{ ~! .
.
Shehla.
~~'fi 3ii"!IC\1 f\!fC\IcstiC\!! GS.CAS.H.
Ras hid Shora .
From Patriarchal 'Protection' to Freedom and Autonomy .
Hang the.
We in JNU are witness to the fact that in the days and months after 16 December 2012, how from the slogans '.
Rapists'and 'We wantJustice', the streets soon started reverberating with the battle-cry for 'behauf azadi'-azadi from .
.
sexual violence, gender discrimination, state sponsored rapes and from the patriarchal establishments: Haame Chahiye .
azadi, baap se bhi, khaap se bhi. It was a battle-cry for freedom without fear for all. To the consternation of many, it .
.
marked a paradigm shift from the from patronising framework of vengeance and patriarchal'protection' for women to the .
.
notion of <freedom' and 'autonomy' for women. .
In a way, this heightened assertion sent chills down the spines of the entrenched patriarchal forces in our .
.
society, who seek to control the movement and choices not just of women, but of anyone who 'dares' to challenge right' and what is not. Several voices once more attempted to reinforce the status quo, a.
patriarchal norms of what is '.
status quo where young men and women had no right to make choices concerning love, marriage, relationships and dress, .
.
where a woman's consent or the lack of it was of no consequence. In the midst of the raging protests, we saw several alike-telling us that rapes happen onlyin westernised 'India'.
'powerful' people-ruling class politicians to 'godmen' .
and not in 'Bharat', that too only to women who dress 'inappropriately' and who have the temerity to think that they are free .
to walk in the streets at any time ofthe day or night!! .
This discourse of patriarchy, this attempt to push back democratic concerns of gender justice and equality, continues in many ways, even in a campus like JNU which prides itself on its democratic culture. In the past one .
year, we have seen GSCASH verdicts being ignored, undermined and diluted; we have seen vicious attempts to vilify the .
institution of GSCASH and the values it stands for. And moreover, the fact remains that GSCASH is one of the most .
understaffed and underfunded bodies in JNU. Even as GSCASH battles these assaults from the administration, within the .
student community too, we see attempts to push back the discourse for gender justice. For instance, just a couple of days ago, we saw a 10-page folder distributed in various messes, parroting several of the myths and patriarchal norms that .
we continuously fight against. Therefore, as the GSCASH elections approach, we needto yet again remind ourselves of exactly what GSCASH andthe fight for genderjustice stands for. ': Confronting the Different.
1Hang the Rapists' and 1Keep Potential Victims Behind Closed Doors.
Faces of Patriarchy! .
The battle for gender justice has often been reduced by patriarchal 'commonsense' to a bat11e for 'protection' of .
women. And so, we are told, if women are to be 'safe', they need to be constantly careful of what they do: where they .
go, when they go, with whom they go, what they wear, what they say. Transgress these codes, women are warned, .
.
and face the consequences. In other words, women's 'safety' becomes a codeword for controlling women. Along with .
.
and 'protection' of women, we also often see the issue of gender justice being reduced to.
this discourse of 'safety' the demand of death penalty for the rapists. Hang the rapists, we are told, and we will have a safe world for women! On the other hand, the women's movement along with the broader democratic movement, has constantly argued that the real solution to counter sexual violence lay not in awarding the death sentence but in painstakingly confronting the rape culture of patriarchal biases and policing of women in the name of 'safety'. This combination of 'hang the .
rapists' and 'protection' of women by shutting them up and designing elaborate codes for their safety, thus has to be rejected. What is needed is not 'protection' but freedom. .
Politics of 'Protection' and Profiling ' also implies the PROJECTION of.
Apart from its inherent agenda of policing and controlling women, 'protection.
from whom women need protection. In the wake of the December 16 rape, it was easy to profile slum-.
the 'Other' .
'·footloose migrants'dwellers as the source of the fear of rape. About 10 days after the rape, the Prime Minister of India said .
from rural areas represented the 'menace' that gave urbanisation a 'monstrous shape'. This demonising of the urban poor .
was yet again reflected in a recent Delhi Police advertisement, which painted a little boy from an urban poor background as a potential murderer. Following the Mumbai gang rape in which several of the accused were Muslim slum-dwellers, the Shiv Sena and MNS began a vicious campaign suggesting that 'Bangladeshi' migrants were responsible for rape. .
In Dharmapuri district of Tamilnadu, we witnessed vicious anti-dalit violence, orchestrated by the Leaders of the Pattali .
Makkal Katchi and its front the Vanniyar Sangham-who easily portrayed young Dalit men wearing jeans, T-shirts and sunglasses, riding motorcycles and wielding mobile phones as 'predators' staging 'love dramas' to lure girls of the ' Dalit men of course also involves preventing P.T.O..
Vanniyar caste. 'Protecting' Vanniyar girls from 'predatory' 'sexualised.
.
PaRCha - JNU - All Organisations - 2014 ID-56610
.
v~~~fha.
~~'fi ~, ~cstiCfi em,.
fGA ~q5{(\l{ ~! .
.
Shehla.
~~'fi 3ii"!IC\1 f\!fC\IcstiC\!! GS.CAS.H.
Ras hid Shora .
From Patriarchal 'Protection' to Freedom and Autonomy .
Hang the.
We in JNU are witness to the fact that in the days and months after 16 December 2012, how from the slogans '.
Rapists'and 'We wantJustice', the streets soon started reverberating with the battle-cry for 'behauf azadi'-azadi from .
.
sexual violence, gender discrimination, state sponsored rapes and from the patriarchal establishments: Haame Chahiye .
azadi, baap se bhi, khaap se bhi. It was a battle-cry for freedom without fear for all. To the consternation of many, it .
.
marked a paradigm shift from the from patronising framework of vengeance and patriarchal'protection' for women to the .
.
notion of <freedom' and 'autonomy' for women. .
In a way, this heightened assertion sent chills down the spines of the entrenched patriarchal forces in our .
.
society, who seek to control the movement and choices not just of women, but of anyone who 'dares' to challenge right' and what is not. Several voices once more attempted to reinforce the status quo, a.
patriarchal norms of what is '.
status quo where young men and women had no right to make choices concerning love, marriage, relationships and dress, .
.
where a woman's consent or the lack of it was of no consequence. In the midst of the raging protests, we saw several alike-telling us that rapes happen onlyin westernised 'India'.
'powerful' people-ruling class politicians to 'godmen' .
and not in 'Bharat', that too only to women who dress 'inappropriately' and who have the temerity to think that they are free .
to walk in the streets at any time ofthe day or night!! .
This discourse of patriarchy, this attempt to push back democratic concerns of gender justice and equality, continues in many ways, even in a campus like JNU which prides itself on its democratic culture. In the past one .
year, we have seen GSCASH verdicts being ignored, undermined and diluted; we have seen vicious attempts to vilify the .
institution of GSCASH and the values it stands for. And moreover, the fact remains that GSCASH is one of the most .
understaffed and underfunded bodies in JNU. Even as GSCASH battles these assaults from the administration, within the .
student community too, we see attempts to push back the discourse for gender justice. For instance, just a couple of days ago, we saw a 10-page folder distributed in various messes, parroting several of the myths and patriarchal norms that .
we continuously fight against. Therefore, as the GSCASH elections approach, we needto yet again remind ourselves of exactly what GSCASH andthe fight for genderjustice stands for. ': Confronting the Different.
1Hang the Rapists' and 1Keep Potential Victims Behind Closed Doors.
Faces of Patriarchy! .
The battle for gender justice has often been reduced by patriarchal 'commonsense' to a bat11e for 'protection' of .
women. And so, we are told, if women are to be 'safe', they need to be constantly careful of what they do: where they .
go, when they go, with whom they go, what they wear, what they say. Transgress these codes, women are warned, .
.
and face the consequences. In other words, women's 'safety' becomes a codeword for controlling women. Along with .
.
and 'protection' of women, we also often see the issue of gender justice being reduced to.
this discourse of 'safety' the demand of death penalty for the rapists. Hang the rapists, we are told, and we will have a safe world for women! On the other hand, the women's movement along with the broader democratic movement, has constantly argued that the real solution to counter sexual violence lay not in awarding the death sentence but in painstakingly confronting the rape culture of patriarchal biases and policing of women in the name of 'safety'. This combination of 'hang the .
rapists' and 'protection' of women by shutting them up and designing elaborate codes for their safety, thus has to be rejected. What is needed is not 'protection' but freedom. .
Politics of 'Protection' and Profiling ' also implies the PROJECTION of.
Apart from its inherent agenda of policing and controlling women, 'protection.
from whom women need protection. In the wake of the December 16 rape, it was easy to profile slum-.
the 'Other' .
'·footloose migrants'dwellers as the source of the fear of rape. About 10 days after the rape, the Prime Minister of India said .
from rural areas represented the 'menace' that gave urbanisation a 'monstrous shape'. This demonising of the urban poor .
was yet again reflected in a recent Delhi Police advertisement, which painted a little boy from an urban poor background as a potential murderer. Following the Mumbai gang rape in which several of the accused were Muslim slum-dwellers, the Shiv Sena and MNS began a vicious campaign suggesting that 'Bangladeshi' migrants were responsible for rape. .
In Dharmapuri district of Tamilnadu, we witnessed vicious anti-dalit violence, orchestrated by the Leaders of the Pattali .
Makkal Katchi and its front the Vanniyar Sangham-who easily portrayed young Dalit men wearing jeans, T-shirts and sunglasses, riding motorcycles and wielding mobile phones as 'predators' staging 'love dramas' to lure girls of the ' Dalit men of course also involves preventing P.T.O..
Vanniyar caste. 'Protecting' Vanniyar girls from 'predatory' 'sexualised.
.