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or 'she was coming homefrom a BPO job ora mediajob'? Ifshe simply wants to go out at night, ifshe wants to go out and buy.
a cigarette or go for a walk on the road -tN is this a crime for women?...Freedom withoutfear is what we need to protect, to.
.
guard and respec . .
Shuddhabrata Sengupta, writing about the movement and about 'Confronting the rules of rape,' (caravanmagazine.in/.
perspectives/confronting-rules-rape) talked about the protestors and the woman assaulted on December 16th together.
occupying the subversive position of the Jugni or Abhisarika: "A woman who goes out into the night-to claim the night, to.
revel in its promise, thriII and comfort." .
.
And as the movement progressed, the slogan of 'freedom without fear' was embraced by others beyond women. The right of.
the protestor at the barricades, the Muslim, the Kashmiri, the woman or man from the North East, the working class slum-.
dwelling man or woman, the sex-worker, came to be asserted with the right of every woman, to access the streets and public.
.
spaces freely without fearing violence, without being seen as 'suspicious.' It was a revelation to see college-going women.
respond to the slogan of 'naari mukti' (emancipation of women) with an emphatic 'sabki mukti.
' (emancipation of all). In the.
course of the movement, women students of Delhi University colleges demanded to know (in the face ofangry reprimand from.
.
their Principals) why curfews and restrictive hostel timings were imposed on them in the name of safety; and why Delhi Police.
could put up posters outside their college advising them to head home straight after college instead of loitering..
In 2011, a book titled Why Loiter?: Women And Risk On Mumbai Streets (Penguin Books India) was published. Its authors,.
Shilpa Phadke, Sameera Khan, and Shilpa Ranade, wrote about how women in public space haa to conduct themselves with a.
concern for proving the respectability of their purpose, rather than actual'safety'. They sought to articulate a political agenda.
against violence in terms of the right to enjoy 'loitering' aimlessly and even take 'risks', for the sheer pleasure of it, in the city..
They wrote, "The quest for pleasure actually strengthens our struggle against violence, framing it in the language of rights.
rather than protection.') They asked us to imagine what public policies (such as, for example, 24/7 public toilets) we should.
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expect from the State, that would make women welcome in public spaces instead of seeing them as a source of anxiety..
Instead of framing the agenda against gendered violence as one in which women need 'protection' from potential aggressors.
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(profiled as working class, jobless youth, Muslim, migrant, etc), Why Loiter asserted the right of women as well those profiled.
sections of people to access public space freely: .
''It is only when the city belongs to everyone that it can ever belong to all women. The unconditional claim to publicspace will.
only be possible when all women and all men can walk the streets without being compelled to demonstrate purpose or.
respectability, for women's access to public space is fundamentally linked to the access of all citizens. Equally crucially, we feel.
the litmus test ofthis right to public space is the right to loiter, especially for women across classes. Loiter without purpose or.
meaning. Loiter without being asked what time of the day it was, why we were there, what we were wearing and whom wewere with.u .
Indeed, Why Loiter could have been a manifesto for those in the December 16th movement, who had asserted the right ofwomen to be risky and adventurous instead of a constraining 'protection', and who had called for 'naari mukti/sabki mukti.'Yet, most of us who raised those slogans or gave those speeches hadn't actually read the book (in my case, I ?nly read the bookmonths later). The movement did reveal the fact that those ideas don't inhabit academic books alone, the~ do have a social,.
material life, and they can be the stuff of people's political imagination..
And the anger against victim-blaming and 'dress codes' to keep women 'safe' weren't confined to women in Delhi saying 'meri.
.
skirt se oonchi meri awaaz' (my voice is higher than my skirt). In rural Siwan, Bihar, 500 women gathered in February 2013 to.
protest Asaram's visit there, incensed by his suggestion that the December 161h rape could have been avoided if only thewoman had called the rapists 'brother.' Fuelling their rage were some other factors too. RSS chief Mohan Bhagwat had said.
rapes happened only in India, not Bharat (implying that women who embraced 'westernised' clothes/culture got raped).Closer home in Siwan, both Hindu and Muslim panchayat leaders had competed to issue .
'bans' on women's using mobilephones or wearing jeans or skirts. The women protestors not only came armed with eggs and tomatoes for Asaram; they gavespeeches there declaring that if anyone tried to impose a ban on women wearing jeans, they would beat up men who wore.
shorts (a reference to the RSS uniform), pants, shirts, or anything but 'dhoti and khadaun' (loincloth and wooden clogs)..
Subsequently, Asaram himself has been arrested for raping a 16-year-old girl in his ashram. A comrade told me recently that l.
in his village in Begusarai, Bihar, the Laxmi Puja pandaIs included figures of Asaram with women beating him up with footwear. l.
Asaram's fall from godman to folk-devil started long before t he rape charge, with the widespread disgust for his attempts toblame a young woman for her own rape. .
So, there was a very significant part of the movement that challenged the discourse of patriarchal protection and vengeance,and the class~ caste, and communal pathologies that accompany it. But that is not to undermine the fact that the discourse ofpatriarchal protection and vengeance was also a very strong current in the movement, shaped and harnessed by well-calculated political signals from the ruling class. .
(to be continued..) .
Ashutosh Kumar, Vice-President, AISA, JNU Shweta Raj, Vice-President, AISA, JNU .
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progettazione e realizzazione del logo
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Il logo è stato selezionato e pubblicato nel libro LOGOMANIA - ITALIAN SIGNS,(ed.RED PUBLISHING), 1° raccolta italiana dei migliori marchi e logotipi.
www.pnet.co.za/blog/?p=1447| The outfit that you choose to wear to a job interview is a lot more important than you might think. The main rule of thumb, whether you are interviewing for media jobs, technical jobs, or anything in between, is to dress conservatively – wearing something that fits you well but that is not too distracting in any way. Be sure to check out the new PNet video to discover the definite interview do's and don'ts when it comes to choosing the right outfit.
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