PaRCha - JNU - All Organisations - 2013 ID-56050
.
ForFreedom WithoutFear,AgainstSexual.
Towards 16 Dec: Ke~ping the Flame Alive .
Violence andGenderDiscrimination .
'Walk" by Maya Krishna Rao (noted theatre artist), Talks bv: Dastangoi, Songs by Swaang, Prof. Nivedita Menon, JNU Jatin, Soul Rebellions Dr. JanakiAbraham. ' DU "Bandh Khirkiyon Sc Takra Kar" by Amir Aziz Arvind Narayan,Alternative Screening ofEve Ensler's Performance" Body ofJustice" Law Forum .
Tomorrow, On 16 Dec, assemble at Ganga Dhaba at S.OOpm and join Candle Light March through Munirka .
Bus Stop followed by Public Meeting to be addressed by Vrinda Grover,Gautam Bhan, Laxmi (acid attack .
survivor) and performance by Mallika Taneja .
Rise Up For Patriarchy's Fallen Women .
Last year, during the anti-rape protests unleashed in Delhi after the brutal gang-rape of a 23-year old woman, our political class invoked "Bharat Mata" by the bulk. The wounds inflicted by the "beti bachao, bahu bachao, samman bachao andolan" in Muzaffarnagar, unleashing communal violence in Western Uttar Pradesh are still fres~ in our minds. These matas, betis .
and bahus are relational identities invoked by the torch-bearers of patriarchal social structure forcing upon women, 'honour' and 'protective' care. In the people's struggle for freedom without fear, women fought and shouted as individuals, bearers of inviolable rights and uncompromisable freedoms. .
Women fought, not as givers of care, but as seekers of rights, justice and freedom reasserting the words of Virginia Wolf, uAs a woman I have no country, as a woman my country is the .
whole world". They are not the women ofhonour, but patriarchy's fallen women. .
Women's body has been the object of manifold domination and exploitation. Exploitation of household labour by the male patriarch in the family, exploitation of sexual labour by the husband, exploitation of labour on the factory floor by the capitalist owner, exploitation of labour in the fields by the upper-caste landlord and forced sexual labour to remove .
indebtedness to the feudal landowner in the village. All these and more, are aspects of exploitation emerging from the collaboration of feudal and capitalistic social relations. These social relations ofexploitation sustain and cause oppression in the form of domination and control over the body of the women. .
Repressive protectionism, Khap panchayats, draconian legislations to suppress women of specific communities by the state, rape, harassmentthrough misogynistic remarks and stereotypes, invocations of caste and religious .
norms to tame women and more such forms of control have effected acid attacks, honour killings, female foeticide, bride-burning and other blood-curdling practices. Visual media and social traditions have been complicit .
as instruments of effecting these outcomes, and aggravating the existing exploitative and oppressive social relations. The .
hegemony of patriarchal and masculinist language and culture promotes shockingly regressive advertisements which exhort men to eat "tough guy" burgers and regain their lost "mojo," read masculine sex appeal or spray a men's deodorant all over a women's body, her drink, all her belongings to assert "she's mine"! .
Freedom from the oppressive cmd subjugating norms and behavior are intricately linked to the demands of .
rights to vote, equal and minimum wages, workplace rights raised throughout history by the socialist and progressive feminist movements.The protests sparked off by the 161.
h December, 2012 incident of brutal rape in Delhi was historic and noteworthy, inview of the overall public outrage against the ruling establishment and ourspecific intervention .
through the discourse of freedom without fear to reaffirm the centuries old progressive feminist struggle for women's and people's rights. The memory of streets reverberating with the battle-cry of uKhap se maange aazadi, Baap se .
maange azadi" is vivid in our minds. Men walked along with Women carrying placards shouting udon't look at mylipstick, listen to whatI'm saying" and umeri skirtse oonchf, meri awaz", we climbed up lighting poles at Raisana .
Hill shouting "hal hak humara azadi", amidst water cannons and brutallathi-charge. .
We raised the issues ofthe colonial and feudal two-finger test used as medico-legal examination for rape, rape within the legal institution ofmarriage, use of custodial rape and rape by military and security forces under the aegis of draconian laws, immunity to state personnel from criminal punishment for perpetrating sexual violence, systematic use of1'ape during communal violence by the ruling forces and pushed the political agenda further to a bigger horizon of women's autonomy and freedom. Our resistance to the recent Supreme Court verdict re-criminalizing homosexual .
intercourse by upholding section 377of I PC, is an important thread in the broadening of the same political horizon of rightsand the concomitant freedoms to sexual expression and rights. .
While we have recurrently challenged all traditional sexual and gender identities through our movements for freedom without fear and the discourses raised therewith, the range of this criticism has today broadened, taking into its fold the issues of gendered minorities. .
P.T.O. .
,. .
.
! .
.
PaRCha - JNU - All Organisations - 2013 ID-56050
.
ForFreedom WithoutFear,AgainstSexual.
Towards 16 Dec: Ke~ping the Flame Alive .
Violence andGenderDiscrimination .
'Walk" by Maya Krishna Rao (noted theatre artist), Talks bv: Dastangoi, Songs by Swaang, Prof. Nivedita Menon, JNU Jatin, Soul Rebellions Dr. JanakiAbraham. ' DU "Bandh Khirkiyon Sc Takra Kar" by Amir Aziz Arvind Narayan,Alternative Screening ofEve Ensler's Performance" Body ofJustice" Law Forum .
Tomorrow, On 16 Dec, assemble at Ganga Dhaba at S.OOpm and join Candle Light March through Munirka .
Bus Stop followed by Public Meeting to be addressed by Vrinda Grover,Gautam Bhan, Laxmi (acid attack .
survivor) and performance by Mallika Taneja .
Rise Up For Patriarchy's Fallen Women .
Last year, during the anti-rape protests unleashed in Delhi after the brutal gang-rape of a 23-year old woman, our political class invoked "Bharat Mata" by the bulk. The wounds inflicted by the "beti bachao, bahu bachao, samman bachao andolan" in Muzaffarnagar, unleashing communal violence in Western Uttar Pradesh are still fres~ in our minds. These matas, betis .
and bahus are relational identities invoked by the torch-bearers of patriarchal social structure forcing upon women, 'honour' and 'protective' care. In the people's struggle for freedom without fear, women fought and shouted as individuals, bearers of inviolable rights and uncompromisable freedoms. .
Women fought, not as givers of care, but as seekers of rights, justice and freedom reasserting the words of Virginia Wolf, uAs a woman I have no country, as a woman my country is the .
whole world". They are not the women ofhonour, but patriarchy's fallen women. .
Women's body has been the object of manifold domination and exploitation. Exploitation of household labour by the male patriarch in the family, exploitation of sexual labour by the husband, exploitation of labour on the factory floor by the capitalist owner, exploitation of labour in the fields by the upper-caste landlord and forced sexual labour to remove .
indebtedness to the feudal landowner in the village. All these and more, are aspects of exploitation emerging from the collaboration of feudal and capitalistic social relations. These social relations ofexploitation sustain and cause oppression in the form of domination and control over the body of the women. .
Repressive protectionism, Khap panchayats, draconian legislations to suppress women of specific communities by the state, rape, harassmentthrough misogynistic remarks and stereotypes, invocations of caste and religious .
norms to tame women and more such forms of control have effected acid attacks, honour killings, female foeticide, bride-burning and other blood-curdling practices. Visual media and social traditions have been complicit .
as instruments of effecting these outcomes, and aggravating the existing exploitative and oppressive social relations. The .
hegemony of patriarchal and masculinist language and culture promotes shockingly regressive advertisements which exhort men to eat "tough guy" burgers and regain their lost "mojo," read masculine sex appeal or spray a men's deodorant all over a women's body, her drink, all her belongings to assert "she's mine"! .
Freedom from the oppressive cmd subjugating norms and behavior are intricately linked to the demands of .
rights to vote, equal and minimum wages, workplace rights raised throughout history by the socialist and progressive feminist movements.The protests sparked off by the 161.
h December, 2012 incident of brutal rape in Delhi was historic and noteworthy, inview of the overall public outrage against the ruling establishment and ourspecific intervention .
through the discourse of freedom without fear to reaffirm the centuries old progressive feminist struggle for women's and people's rights. The memory of streets reverberating with the battle-cry of uKhap se maange aazadi, Baap se .
maange azadi" is vivid in our minds. Men walked along with Women carrying placards shouting udon't look at mylipstick, listen to whatI'm saying" and umeri skirtse oonchf, meri awaz", we climbed up lighting poles at Raisana .
Hill shouting "hal hak humara azadi", amidst water cannons and brutallathi-charge. .
We raised the issues ofthe colonial and feudal two-finger test used as medico-legal examination for rape, rape within the legal institution ofmarriage, use of custodial rape and rape by military and security forces under the aegis of draconian laws, immunity to state personnel from criminal punishment for perpetrating sexual violence, systematic use of1'ape during communal violence by the ruling forces and pushed the political agenda further to a bigger horizon of women's autonomy and freedom. Our resistance to the recent Supreme Court verdict re-criminalizing homosexual .
intercourse by upholding section 377of I PC, is an important thread in the broadening of the same political horizon of rightsand the concomitant freedoms to sexual expression and rights. .
While we have recurrently challenged all traditional sexual and gender identities through our movements for freedom without fear and the discourses raised therewith, the range of this criticism has today broadened, taking into its fold the issues of gendered minorities. .
P.T.O. .
,. .
.
! .
.