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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.
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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.
.
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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Old shot (taken in 2003, I think) of a worker at Ground Zero - seemed like an appropriate date to upload it.
Delegation of Chicago-area groups met with Cynthia Bajjalieh of Sen. Durbin's office. The group presented a letter signed by 24 groups requesting continued presence for about 100 Indian guest workers who suffered human trafficking under the H2B visa program.
direnisinritimleri.blogspot.com/
tekel işçilerinin direnişinin 76. günü/ 76th day of tekel workers' resistance
ankara
JJ McGillivray factory crews. Forrest Snowdon, Otto Erlandson, john Johnson, martin mattson, Bob Snowdon (father of Forrest), Price Arnold 'I Write", Matt severstson, Anton Hagen, Ole Hagen "I'm the boss", John Olson Backstad, Emort Hanson, ? Harris, ? Mattson,
Beijing, China. They are having a good old laugh at the big nose, so I got my petty revenge with a hip shot.
Documentando los trazos del viejo transporte público de Panamá.
Los Diablos Rojos eran bien conocidos por su arte muy colorido y pintoresco.
Rápidos conductores y un ambiente apretado y caliente dentro del bus, fueron características del servicio durante sus años dorados…
Hoy en día, descansan en lo que se le podría llamar "Purgatorio", un cementerio de buses en las afueras de la Ciudad de Panamá.
Fotos tomadas usando una cámara Asahi Pentax y Rolleiflex, rollo de película blanco y negro SFX ASA 200, Ilford ASA 400 y película a color Superia ASA 200.
Howard, Panamá
2013.
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Documenting the traces of the old public transportation in Panama.
Los Diablos Rojos were well known for their picturesque and colourful artwork.
Fast drivers and crowded hot enviroment inside the buses were characteristic of its service during their golden years...
Now, they rest in what could be called a "Purgatory", a bus graveyard in the outsides of Panama City.
Photos taken using an Asahi Pentax and Rolleiflex camera, Black and white SFX200 ISO film, Ilford 400 ISO and Superia ISO 200 colour film.
Howard, Panama.
2013
in Stuttgart, Germany.
We fight for the right to work in dignity and for social justice in Europe and all over the world!
International Workers' Day (also known as May Day) is a celebration of the international labour movement and left-wing movements. It commonly sees organized street demonstrations and marches by working people and their labour unions throughout most of the world. May 1 is a national holiday in more than 80 countries. It is also celebrated unofficially in many other countries.
Tag der Arbeit 2012
in Stuttgart, Deutschland.
Wir kämpfen für das Recht auf Arbeit in Würde und für soziale Gerechtigkeit in Europa und der ganzen Welt!
Der Erste Mai wird auch als Tag der Arbeit, Maifeiertag oder Kampftag der Arbeiterbewegung bezeichnet. Er ist in Deutschland, Österreich, Teilen der Schweiz, Italien, Ungarn, Russland, der VR China, Spanien, Griechenland, Polen, Frankreich, Norwegen, Schweden, Slowenien, Finnland, Taiwan, der Türkei, Mexiko, Thailand, Nordkorea, Portugal, Jemen, Vietnam, Estland, Brasilien
und vielen anderen Staaten gesetzlicher Feiertag.
Don't use this image on websites, blogs or other media
without my explicit permission. © All rights reserved.
AID supported project, Payvihir Eco Village Wins UNDP Biodiversity Award, 2014
twocircles.net/2014aug05/aid_supported_project_payvihir_e...
A construction worker gets breakfast from a street vendor who has set up shop along the Jinjiang River in Chengdu in the early hours of the morning.
A worker assists a customer at the farmers market at Country Club Plaza in Sacramento on April 25, 2015.
The new Midwest City, OK clock tower under construction. Once the tower is finsihed, the cell phone companies will transfer the cell antennas from the Bomber water tower and then the Bomber water tower will be dismantled.
Rows of multi colored tulips with worker picking tulips with old barn in field Skagit County near Mount Vernon Washington State
©Jim Corwin_All Rights Reserved - Contact me at jimcorwin39 [at] yahoo.com or visit my PhotoShelter site using the link Jim Corwin Photography on my Profile Page.
All my photographs are copyright protected and are not allowed to be used in any manner without my consent. ©Jim Corwin_All Rights Reserved
in Stuttgart, Germany.
We fight for the right to work in dignity and for social justice in Europe and all over the world!
International Workers' Day (also known as May Day) is a celebration of the international labour movement and left-wing movements. It commonly sees organized street demonstrations and marches by working people and their labour unions throughout most of the world. May 1 is a national holiday in more than 80 countries. It is also celebrated unofficially in many other countries.
Tag der Arbeit 2012
in Stuttgart, Deutschland.
Wir kämpfen für das Recht auf Arbeit in Würde und für soziale Gerechtigkeit in Europa und der ganzen Welt!
Der Erste Mai wird auch als Tag der Arbeit, Maifeiertag oder Kampftag der Arbeiterbewegung bezeichnet. Er ist in Deutschland, Österreich, Teilen der Schweiz, Italien, Ungarn, Russland, der VR China, Spanien, Griechenland, Polen, Frankreich, Norwegen, Schweden, Slowenien, Finnland, Taiwan, der Türkei, Mexiko, Thailand, Nordkorea, Portugal, Jemen, Vietnam, Estland, Brasilien
und vielen anderen Staaten gesetzlicher Feiertag.
Don't use this image on websites, blogs or other media
without my explicit permission. © All rights reserved.