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Women March for Change

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Women across India marched together to claim their constitutional rights as the citizens of a
democratic republic.

On  4th April 2019, women across all ages, religions and social classes came together to voice their collective dissent against the current government and their propagation of a politics of violence and hatred. The march began at Mandi House and was carried on till Jantar Mantar. The march was a part of a larger movement in India titled ‘Women March for Change’.

The movement represents the outrage that women and other marginalized communities have been facing since the last five years and their attempts to cement their position as equal stakeholders of democracy and the political process.The march was followed by a program which included speeches and performances of various groups and collectives across Delhi-NCR. There were student feminist groups, tribal right activists, gender rights activists, dalit feminists groups, female farmer groups to name a few. This revolutionary march witnessed diversity of voices and was a big milestone for the Indian feminist movement and the Indian social justice movement. The call for solidarity stated, “For the last five years, women of India have watched with growing anger as our struggles for equality have been dented and our hard-won freedoms undermined. We have watched misogyny, hate and lies being spread across the land. Today, on the eve of 2019 Lok Sabha elections, we say no more.”

Prominent student groups present in the march were members of  Pinjra Tod, Women Development Cells of Lady Shri Ram College, Indraprastha College and Miranda House. When asked about their personal motivations for attending the march, students spoke about a range of issues referring to the political climate of the day. “There is a constant invisibalization of women’s struggles, politicians include us in their policies, Rahul Gandhi says the Womens’ Reservation Bill will be passed, but it only a tokenistic gesture. It’s high time for us to claim public spaces,” said Deeksha, a second-year student from Delhi College of Arts and Commerce. Some also spoke of their personal struggles and sought to join the fight against the patriarchal structure, “We don’t have any freedom, even today my father tells me what not to wear, where to not go and so on. We need to get over this mindset,” said a student from Lady Shri Ram College.

Students also expressed concerns about the representation of women in politics, both in policy decisions and at important positions in the country. A student pointed out that even with three female cabinet ministers, important press conferences and announcements are always done by the male members of the cabinet citing the example of Shri. Arun Jaitley addressing the crowd after Balakot strike. “It’s disheartening to see women in politics only being referred to as somebody’s amma (mother), beti (daughter) or behen (sister). In my constituency, a female candidate was contesting for the assembly seat but the posters had pictures of her husband,” another complained.

A major concern for all the students was the condition of minorities under the current government. Most felt that although it was predominantly a women’s march, it stood for equality. It sought to dismantle a system that has been controlled by a specific section of the population whose policies and ideas made it dangerous for minorities to live in the country. Jaya Sharma, who works for a non- profit fighting for the rights of adivasi women said, “It’s extremely scary for all of us, I’m an upper caste, upper class Hindu woman and even for me the implications are scary. We cannot even begin to imagine the extent of fear that minorities feel. If there is anything we can do to stop them from coming to power again, we should do it.”

Although it was a big milestone for the feminist movement, it was very rare to see this scale of intersectionality in representation. A lot of students agreed to the fact that because of the social class they belonged to and the universities they attended, their feminism was not necessarily inclusive enough. “That is why it’s important to come to spaces like these where you get to see the larger picture. The correct way to participate  is to be conscious of the things you are saying, conscious of music you are listening to, to be aware on a day to day basis, to reflect on your mistakes and apologize. I think it’s a process,” said Sharon from Jesus and Mary College when asked about how she ensures inclusivity in her feminism. Amala from O.P Jindal Global University added, “I try to constantly read other voices from communities who don’t necessarily occupy a big place in society and therefore try to take myself out of the echo- chamber and try to encourage other people to do that as well. Obviously our university spaces are very elite and privileged, but we have to ensure that we’re exposed to other voices as well.”

The march and in extension, the movement is being carried out with the hope of carving out a distinct and powerful voice in the political scenario. “I would like to be heard. This is more of a pre-election forum for women to voice their struggles and to make it known to people that they are a force in the country “ said a student when asked what she hoped would be the outcome of the march. ‘Save our Constitution’, was what the biggest banner in the march said and it was reflective of the palpable fear that all the participants held. The actions of the current government has attacked the core values of our constitution that it had affected every single community that lived in the country.

Feature Image Credits: Pragati Thapa for DU Beat.

Pragati Thapa

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Arts & Culture

The Politics of the Gillette Ad

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The Gillette commercial has divided opinion and provoked boycotts of the firm by some men. Is it really that offensive or just a sign of toxic masculinity which men keep on denying?

Toxic masculinity. You’re already so tired of reading and re-reading this phrase in every feminist piece of writing, right? Well, that’s good. People should make themselves aware of one of the main causes behind women getting killed, raped and mutilated every year.

The Gillette ad, which has been in the news recently talks about toxic masculinity. The advertisement features news clips of the #MeToo movement, as well as images showing sexism in films, in boardrooms, and of violence between boys and asking men in the end, “Is this the best a man can get?” The way men reacted to it talks lengths about the very prevalence of toxic masculinity in the society. Who knew that a shaving ad which is asking men to hold each other accountable could provoke such a negative backlash?

What are men exactly complaining about? They believe that the advertisement emasculates men. Others are screaming, asking to leave men alone and not jump in the “Men are trash” bandwagon. There are a few who are stating that it’s a marketing strategy by the company to monetise the #MeToo movement and basically, cater to an audience which is self-aware and demand that corporations take a stand on social issues.

Do you see the problem here? Why do I have a feeling that the men that are offended over this ad are the very men responsible for the things that they are being called out for? How can being asked to not sexually harass women on the streets threaten you and your manhood so much as to boycott the company whose products define your manliness? Is it too feminine for you to not be violent? Well, boys will be boys, right?

Of course, there are men who’re doing their best to make this world a better place. Even the advertisement is not denying this. Nobody expects men to let go of their presuppositions and their deeply embedded, social conditioning which time and again, makes them think that they possess more power and privilege over others, overnight. It takes time, but small steps are necessary in this direction. Educating yourself and listening to the women in your life is one such step.

It was time that somebody talked about it, publicly. Yes, this was an advertisement by Gillette to sell its products but it did start a conversation around positive masculinity. The world is paying attention, and so are you. Isn’t that the reason why you’re reading this article? Well, now you’re thinking about it and maybe giving a thought or two about your own skewered, toxic masculinity and Gillette’s shaving blade too. Mission accomplished.

Feature Image credits- Paste Magazine

Disha Saxena
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The Girl with a PhD: Dr. Kamala Sohonie

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In a country where women are still told which professions are suitable for their gender, Sohonie is an inspiration who literally helped open the doors of research in science to women. If somebody ever says “women are not cut out for science”, use excerpts from Sohonie’s story to inspire you forward.

 

“Kamala Sohonie was a quiet, unassuming person. A woman of few words.”- Vasumati Dhuru, an Indian author.

 

This woman of few words, born in 1911, had decided as a young child that she would become a renowned chemist just like her uncle because she resembled him in appearance. The hurdles, struggles, and misogyny did not exist for the young kid’s resolution. That did not deter her from going on to earn the title of the “first female PhD-holder of India”. Her contemporaries were budding to satiate their love for curiosity, but Dr. Sohonie had to pay the penalty of rebuke and ostracisation for her curiosity, despite the unwavering support of her highly-educated family.

 

Graduating first in her BSc course class from Bombay University, she challenged the first Asian Nobel Laureate in Physics- Dr. C.V. Raman- when he refused her admission for Master’s at the Indian Institute of Science based on her gender. She publicly stated later on, “I can never forget the way he treated me just because I was a woman. This was a great insult to me.” Yet when it came to enduring his unnecessary conditions for allowing her an education at the Indian Institute of Science, she did it all for the love of science. Professor Raman began to admit female students after Kamala’s work captivated his scientific mind. She surpassed the stereotype and opened the door, quite literally, for female curiosity.

 

She won a scholarship for Cambridge, then a fellowship at the laboratory of Fredrick G. Hopkins. Less than 16 months after working under the Nobel Laureate, she submitted a thesis on the role of cytochrome-C in the respiration of plant tissue. Her doctorate was one of the landmarks for the entire science community because it was merely forty pages in length, when theses of over ten thousand words were a common convention.

 

Returning to India in 1939, she became a professor and the HOD of biochemistry at Lady Hardinge Medical College, New Delhi. She joined the Royal Institute of Science in Bombay as a professor in 1947, but it took her four years to head the department because of gender biases and politics. This Rashtrapati Award winner who worked on ‘Neera’ collapsed and died, 86, at the Indian Council of Medical Research shortly after her honouring ceremony, in a setting she strived in her life to be a part of.

 

Image Credits: Feminism in India

 

Anushree Joshi

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Arts & Culture

Frida Kahlo: The Unafraid, Defiant Woman

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Frida Kahlo, the Mexican artist, lives in the mind and soul of every woman who knows about her. Her self- portraits, political activism and feminist way of living have left a mark on people around the world, granting her the status of being a rebel in a world controlled by patriarchy.

In the year 1924, the 17-year-old Frida Kahlo posed for the family photograph wearing a traditional gentleman’s 3- piece suit.  Bold, if you ask me. This is Frida Kahlo for you. When I think of her, I think of her vivid self- portraits and artwork, her unibrow and the moustache she kept and the radical feminism she represented. She’s had a life one can only imagine. Nothing, absolutely nothing could stop her from the path she had chosen for herself.

Women have been, since time immemorial, looking for role models and idols, especially the women of colour. Frida Kahlo is just the woman, a woman whose revolutionary politics and painful personal life is a compelling and inspiring story in itself. Today, the Mexican artist’s work sells more than any other female artist in the world.

Frida spent most of her childhood bed-ridden. Frida had polio when she was six. At the age of 18, she met with a bus accident that marred her for life. She was skewered by a metal handrail that entered through her hip and exited through her vagina. After the accident, she decided to leave her medical career and pursue her childhood passion of becoming an artist. “Feet, what do I need them for, if I have wings to fly?” Frida Kahlo wrote in her diary. She was born on 6 July 1907 three years before the Mexican Revolution. Her mother was a Mexican Catholic and father, a European atheist who taught her the nuances of photography.  In 1927, she joined the Mexican Communist Party where she met her future husband and artist Diego Rivera. When Frida was 22 she got married to the 42-year-old Diego.

Her marriage with Diego was tumultuous and rocky. It was an unconventional union where Frida and Diego shared their love for art and politics. It survived Diego’s reckless infidelities, Frida’s miscarriages and her inability to have children, her poor health and even her bisexual affairs. Diego cheated on Frida with her sister, Cristina. Later, Frida had a passionate affair with Marxist revolutionary, Leon Trotsky. The two of them were unfit for monogamy, to say the least.  The couple got divorced in 1940 but they remarried again within a year. It is believed that she slept with her husband’s mistress after she found about the extramarital affair.

Frida loved her country more than anything else. She was deeply influenced by the Mexican culture and often used it in her artwork with the use of bright colours and dramatic symbols and signs. She especially loved the cultural aesthetics of the Tehuantepec, a matriarchal society in the Tehuantepec Isthmus, a tropical rainforest in southern Mexico. Their clothing, in particular, caught her eye—the reboza’s (traditional Mexican shawl) colour, the huipil’s (blouse) elegance, the grandeur of traditional Tehuana dresses.

The days when she couldn’t walk, she would stare at herself in the hand mirror and paint. Her self- portraits depicted the physical pain she endured her entire adult life as well as the psychological wounds. ”I will paint myself,” Frida Kahlo once said, “because I am so often alone because I am the subject I know best.”

Frida was unapologetic about who she was. She loved to wear makeup, dance, and flirt. She fiercely embraced her life, full of challenges and obstacles. She was true and honest to herself and used to reject the label of being a ‘surrealist’ painter. She took up space which rightfully belonged to her. Through her paintings, she openly talked about subjects which the public viewed to be a taboo like abortion, domestic violence, and divorce. Frida’s art refreshes you and her style of painting communicates with you, often in heartbreaking ways. She died in 1954, but her legacy, her truthfulness, and unabashed love for life continue to live decades later. Her paintings, journal entries, medical equipment and personal items are on display at the Victoria and Albert Museum in London with the exhibition titled Frida Kahlo: Making Herself Up.

 

Feature Image Credits: 1843 Magazine

Disha Saxena
[email protected]

 

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Editorial: “Un-learning” in a Women’s College

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Being in a women’s college was once a decision made on the basis of cut-offs and convenience, however, it ended up being a transforming life experience.
One of the greatest gifts I stumbled upon in life, was the opportunity to study in a women’s only institution. At the risk of being stereotyped as an angry misandrist, I would say that merely experiencing a space that is free from men is important. Women’s colleges, especially in the University of Delhi (DU), are starkly different from their coeducational counterparts. Women’s only colleges are fundamentally non-political and more academically driven spaces, with fewer opportunities to channel youthful angst. However, the mere existence of women’s colleges gives us the opportunity to step away from what can almost always be the inescapable presence of men. This is not to say that we are running from them, it is to emphasise that the heteronormative spaces that accommodate both the genders can often be stifling because of the overpowering presence of men.
Without the active presence of men, all roles including the roles of a goon, the angry ambitious student politician, the bully, the guide, the mentor are all taken up by women. Women in co-educational set-ups are usually allocated dainty little spaces with cookie cutter edges, all the while carrying the Sisyphean burden of being wise, compassionate, and forgiving. The luxury of failing, losing one’s calm, being selfish, is exclusively reserved for men. The emotional toll of merely existing as a woman is no secret. Being the bigger person in a conflict, staying out of conflict or controversy, or being the peacemaker, is draining to those of us who are not peacemakers at heart.
This does not imply that the patriarchy does not seep into women’s colleges. Indecent curfew timings, the kind that assumes women are delicate flowers in need of protection, are controlling and unquestioned. Women’s colleges and the problem of how to accommodate transgender students within their ambit is a question that remains unanswered. The varsity is now operating on two extremes, on one end are girls colleges: apolitical and academic, the ones that win it laurels. On the other end of the spectrum, are co-educational colleges: angsty and troublesome, inciting chaos. It is almost as though the varsity is a parental figure and girls colleges are demure daughters, while co-educational colleges are trouble-stirring sons.
I do not imply that men are toxic, and do not claim to be victimised by their mere presence either. But the set-up of a women’s only college is not normal, it is not representative of the real structure of society. Therefore, the gender roles that are well-established in society, to the point that we do not even question them, do not accompany us inside the walls of these institutions. Instead, realisation about the extent and impact of the patriarchy,
can sometimes be felt by moving into segregated spaces, since the alternative offers us no respite from the status quo.
Being in a space exclusively reserved for women has been revolutionary because it has helped me grasp the extent to which the patriarchy influences us, it has helped me understand and un-learn problematic behaviour that Is internalised. Gloria Steinem said, “The first problem for all of us, men and women, is not to learn, but to unlearn.” A women’s college has helped me un-learn that only men lift heavy desks across corridors. From physically scaling walls to tie up election banners to manually guarding barricades on the celebrity performance during the college fest, I’ve seen women do it all. It isn’t merely limited to the physically challenging aspect of it. Emotionally, it has been a liberating experience that has allowed me to enjoy female friendship and finally understand, that it is irreplaceable and most relevant in order to understand and experience the beauty of
being a woman.
To know and bask in the presence of women who are smarter, kinder, more resilient, and compassionate than me has been an opportunity of a
lifetime. “Unlearning” what the patriarchy has conditioned me to believe would be a lifelong journey, but I am glad I got a head-start in my
alma mater, surrounded by women who inspired me for a lifetime.
Feature Image Credits: Kartik Kakar for DU Beat
Kinjal Pandey
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THE ANTI COMEDY: NANETTE

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Hannah Gadsby’s Nanette is riveting and brilliant. Her powerful social commentary would leave you in splits, but at the same time leaves you with something to think about.

In the early days of July, I received tons of texts telling me to watch Hannah Gadsby’s stand-up special Nanette. Truth be told, I had watched the Netflix specials of a lot of outstanding comedians ranging from Ali Wong’s Hard Knock Wife to Sarah Silverman’s A Speck of Dust, not to forget John Mulaney’s Kid Gorgeous. However, no comedy special had been so highly recommended by my pop culture enthusiastic friends.

I watched it and instead of leaving it with a smile, there I was, bawling my eyes out, crying. I closed the tab and I sat there, motionless, thinking. I had changed. I had never felt so validated as a bisexual woman. Hannah Gadsby’s every sentence makes you question the world we live in, questions the very essence of comedy.

Nanette beautifully weaves a story and talks about gender, sexuality, art history, and the power of storytelling. In the first few minutes, it appears to be any other comedy special full of anecdotes and self- deprecating humor. She spoke about growing up in a small town in Tasmania, Australia in the 90s where homosexuality was a crime. She also spoke about the repercussions of her coming out, full of hysterically funny one-liners. Minute 17th, the switch flips, and Hannah announces she’s quitting comedy. The atmosphere shifts dramatically and everything gets real.

Hannah Gadsby starts with telling her audience that she’s done with self- deprecating humor as for a person who already belongs to a marginalised community, it’s not humility its humiliation. It’s causing distress and harm to the people who identify with her. She was taught her entire life that she was not supposed to take spaces and that one should be punished if they are different. All that ever Hannah wanted to do was to be invisible; her confused childhood filled her with shame and self- hatred. In order to make people laugh, she had repackaged her traumatic memories, tinged it with humor and sold it to a straight audience for their comfort, for the sake of not upsetting the status quo. She had denied herself by repeating the story in a form of a joke, the lived experience of the reality. Now, she refuses to do it anymore. She’s tired and believes that it is time to tell the real, actual story whose setup would have tension but there would no punchline to diffuse it.

Gadsby very bravely talks about the time she was sexually abused as a kid and as a woman in her early 20’s. She was brutally beaten up by a homophobic man who believed that it was his right to do so by the powers vested to him by patriarchy. She, very honestly says that she didn’t report it to the police because she believed that she deserved it. The homophobia made her scared to even come out to her own grandmother. Hannah questions comedy, the way it is unable to bring out the true stories. She, through the perspective of art history, breaks the illusion that the art should be separated from the artist and that a man’s reputation is above everything else, even a woman’s humanity. Hannah breaks every notion promoted by sexism from ‘locker room talks’ to ‘don’t be so sensitive, learn to take a joke’, one hilarious joke at a time. She promptly breaks the myth that only suffering can create art.

You can feel her anger as she pleads for men to have empathy, and to understand the fear women have of them and if they really can’t, to ask the women in their lives. People who think they have the right to render another person powerless are weak, she states, and rightfully so. She rightfully speaks how women are what misogynists hate, but want.

Nanette might make you uneasy, uncomfortable. Hannah with her devastating delivery oratory will leave you speechless. The quiver in her voice and rawness, the vulnerability of her words will break your heart. It is undoubtedly one of the most profoundly illuminating specials. The hype is real, watch it and at the end of it, you would want to gif every moment of it.

Disha Saxena
[email protected]
Feature Image Credits: Netflix

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Free Choice: Feminist or not?

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In its new phase, feminism has become a movement based on right to make choices. But, as it so happens, that at time our choices are inherently patriarchal.

Choice Feminism is termed coined by Linda Hirshmanin in her 2007 manifesto “Get to Work,” that a woman’s freedom to choose trumps her right to equality. Ever since then, the concept of ‘bad feminist’ has become too related to decisions of marriage, children, and beauty standards. But first, we must ask whether ‘free choice’ is really ‘feminist’?

An acceptable — yet slightly premature — definition of feminism would be the structural and systematic equality of all sexes. Feminism at its core remains a relevant political and social identity. A movement fighting for the issues of women, if put at large. While we must combat a system based on male supremacy, the current threat to feminism rouses from ‘choice feminism’. It is a general belief that ‘free will’ is never truly free. It’s based on prevailing contexts, conditions, and circumstances and yet, being a feminist inhibits any limitations on free choice, somehow.

It is choice feminism that has gotten us to a place whereby one woman can be both a super-feminist and a traitor to feminism for choosing to, say, get a boob job or become a housewife. Here, we don’t discredit the right to bodily autonomy, yet, we say that it must be done with the feminist intention, if at all. We do not ask you to thrash everything patriarchal, rather we can’t. Given how deep patriarchy has seeped, that would mean abandoning your life altogether. But, “if, say, wearing high heels or having short hair or feeling flattered by catcalls is what makes or breaks your feminism, perhaps it’s more fragile than you think.” (Andi Zeisler).

The fact that you might enjoy putting lots of makeup or high heels does not impact status of gender equality. There is nothing inherently feminist in making decisions, but if your actions go against the basic clause of equality, we’d not call it feminist. For example, the ‘free choice’ for a woman to change her maiden name and perhaps, middle name after marriage IS NOT feminist. Not only does it age back us to the time when such a ritual was undertaken to show ownership but, if it’s done with the intent to make ‘your man’ happy, it might be even more damaging.

‘Choice feminism’, has limitations and must be done with said intentions. If your actions — intentionally or accidentally — harm bodily autonomy or perpetuates the patriarchal tradition between men and women, then such a free choice is not feminist.

 

Feature Image Credits:

Raabiya Tuteja
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The Future Belongs to Intersectional Feminists 

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Feminism has been the buzzword for a while now and rightly so. However, today’s feminist movement seems to be in danger as time and again it refuses to integrate intersectional feminism. It’s time that upper-class and upper caste women check their privilege.

Average Dalit Woman Dies 14.6 Years Younger than Women from Higher Castes, reported The Hindu on February 19, 2018. According to another report from UN Women, titled Turning Promises into Action: Gender Equality in the 2030 Agenda for Sustainable Development, Dalit women face more unjust or prejudicial treatment as compared to higher caste women in India. They have less or no access to safe drinking water and healthcare. They have low mortality rates due to poor sanitation facilities. This report astonished me. My first question was, ‘What does mortality rate have to do anything with caste?’ I know this question of mine reeks of ignorance and elitism. I have been raised this way, with my parents never talking to me about caste. They made me believe that caste is a ‘non-issue’. However, they have judged people on the basis of their caste, whenever they ask someone’s last name. I have judged my fellow classmates and friends. I always thought, especially when I was in high school that they have had it easy. They wouldn’t have to worry about admissions and scholarships and jobs for they had reservations. This isn’t just me. Every fairly educated, upper or middle-class Indian thinks this way.

A lot of upper and middle-class parents wish to raise their kids away from the ugliness of caste system. As a result, they end up raising kids who are caste blind. They raise a whole generation of casteist, privileged kids who have no idea about what’s happening around them. Textbooks in schools also teach them that caste doesn’t exist anymore. Right from the childhood, kids like me, have been caste blind-folded. Same goes for religion too. Like they say. the first step of solving any problem is acknowledging that there is a problem. Refusing to cognize caste is an ostrich policy, not progressivism.

Consequently, another question popped into my head. Does my feminism talk about the women who face far more discrimination than me because of their caste, ethnicity, and religion? I think for a while now, my feminism has been about what you call ‘mainstream feminism’. With it being trans-exclusionary and caste/class-blind, it has been non-intersectional. I have been preaching about feminism without taking into account the experiences of women whose caste, religion, race, and social identities have stopped them from enjoying equal rights and opportunities like me. These forms of discrimination further marginalise women which leads to larger inequalities. I am privileged, for my life has not been affected by my social identity (i.e. caste, class, religion) in any way.

I may never be able to understand how much it hurts trans people to know that they’re not being seen as who they are. I may not be able to understand how caste dictates one’s everyday life. I might never be able to know the terror under which minorities live. All I can be is an ally. I can give spaces which I am occupying to them to speak for their rights. I should not speak for them. I need to recognize my privilege and learn from them. We need more trans women, Dalit women, women from the lower classes in leadership roles. It’s time for feminism to become more inclusive. We need to uplift women who are disadvantaged socially, politically and economically. Intersectionality matters and its time we listen to the less-privileged women for they are the ones who will be the pacesetters of women’s rights all over the world.

 

Feature Image Credits: Salmon Design

Disha Saxena 

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Why My Periods Are as Normal as Your Abnormal Stereotypes

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When I was naïve and young, the period advertisements which reeked off inconvenience brought monthly by a blue liquid were processed unconsciously and deceptively. Nothing seemed out of place or fundamentally wrong; it was as normal as the misogyny plaguing the air or the bemused expression on your face if you’re reading and wondering the purpose of this article. And then five years ago, when the clutches of the menarche gripped me in a cycle of blood and cramps, all that was left unprocessed by the child in front of the television watching that horribly fallacious advertisement was slowly and carefully absorbed.

Questions and disconcerting thoughts rushed and stained the ‘untainted’ furnishings of my mind, just like the blood gushes out of my vagina every 28 days; brimming with an unsolicited arrival of your disgust and stereotypes, carefully wrapped in fear and shame.

Class 8th, NCERT Science Textbook, Chapter 9: Reproduction in Animals. You do remember it, don’t you? Or at least I do, all your incessant giggles and sly glances at your fellow partners-in-crime (and subsequent shaming) while I continued to stare at the textbook and wonder why the graphic representation of my body, our bodies, amuses you so much. And when we turned the page to encounter the diagram of my vagina and how the destruction of its walls causes blood to flow from the organ you steal glances at, your laughs grew loose and less restrained. All knowledge is precious and rewarding, but your knowledge of my body seemed pejorative, unnatural. The education system was supposed to impart you with the foundational Biological knowledge of the reproductive system, a body of study as basic and normal as your mockery and subversion of what makes me a girl, a woman.

When I was 12 years old, I got my first period. The idea didn’t scare me; I remember my sister venturing to engineer a sanitary napkin, and the scenario where I was old enough to use one fascinated me. But all those packets delivered wrapped in newspapers or black polybags made me wonder why the protection which was being offered for the hygiene of my vagina was being shielded from the world. The ideas of discreteness and not showing that my body was functioning as it is supposed to were later fed to me. The bloody occurrences at school subsequently led me to hide those green packets of shame between my notebooks or in my bag, because if you saw them, what would you think? This monthly guest is a harbinger of my good health, and as normal as the game of hide-and-seek you want me to play to refute consciousness of my womanhood.

I stained my skirt for the first time when I was 13. Blood soiled through my clothes, that was the first time I cried because every inch of my existence told me I was supposed to cry. Why? Menstrual shaming. People saw what wasn’t for their eyes to see or acknowledge, those blotches of dirt smeared across me. The blood which so organically sprouted from between my legs was supposed to be kept hidden away in all those debasing advertisements and societal prejudices which I am expected to conform to everyday. What happens between the legs, stays out of your conscience and with your misconceptions. Unfortunately, your endeavours in keeping my body a formidable piece of enigma to the world influenced how I felt about discovering parts of myself, about my body as a whole. Wasn’t the idea of wanting to know about the sexual contours of my existence supposed to be as normal as your desire of keeping this whirlwind inside me a mystery?

Cut to today, when I have managed to build bridges away from your derogatory ideologies, and internet campaigns and a growing mindfulness of the fallen pieces of your misogynistic jenga have caused a wave of revolution. The matters of my vagina, the leaking and the seeping, might allude to an imagery of dirt and disgust, and the patriarchal constructs you continue to espouse allow you to attribute your derision as the abjection of my elemental structuring. Obviously, it’s nothing ‘personal’; just how your view of this beautiful construct of womanhood as impure and dirty reeks off a biased stench of stigma and injustice. I’ve never been a devout anything; for any religion which casts me off as dirty because I bleed because my body chooses to be healthy needs to be questioned instead of being cited as the reason for your derision.

What you’ve normalised through years, I wish to extract that drop by drop, and fill that void with the reality millions of women like me face. 12% of those who bleed don’t even have the privilege of using that sanitary napkin or tampon you want me to so masterfully conceal. With every eye you turn or every fallacious idea you seek to spread about the normalcy of my periods, you choose to deny millions of girls and women the right to an emotionally and physically healthy exploration of a journey they will traverse over the next few decades.

And thus, I reject the keyhole through which you choose to view this ‘unnatural’ phenomenon. We’re not dirty, we’re not impure, and your face shouldn’t wrinkle up in disgust when we talk about menstruation. We’re healthy, we’re powerful, and the next time you spot us hiding our wonder, tell us we’re strong and talk to us like we’re normal.

 

Feature Image Credits: The News Minute

Saumya Kalia

[email protected]

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DUB Speak

A Love Letter to Girls’ Colleges – The Torchbearers of Feminism

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Gargi, Daulat Ram, Kamala Nehru, Lady Shri Ram, and other girls’ colleges are not just institutions of higher education for women – they are symbols of resilience and strength; they are icons of feminism. 

The role of women’s colleges is to provide a space for women to learn and grow. These safe spaces help us tap into our hidden potential, which had earlier been buried by the heteronormative gender norms present all around us. Women are acutely aware of the baggage that comes with being women. The amount of scrutiny and censure that we go through across our lives is shocking. We are so accustomed, so numb to this omnipresent censorship, that we come to know of its existence only when it has been lifted. When college life began and I came to experience the freedom that came with being in a girls’ college, then and only then did I realise exactly how much I had been stifled by the outside world. Everything from our appearance and clothing, our language and behaviour, our social habits and ways of life, invite intrigue. We are ever so conscious of every aspect of our being and existence simply because we know we are constantly judged for it. Gargi College, Maitreyi College, Daulat Ram College, Miranda House, and every other women’s college out there in Delhi University and across the rest of the country does not just represent a place where women pursue higher education; these colleges act as symbols of strength, attesting to the resilience of women.

When students protested last year in my college, I saw women beating huge drums, chanting slogans and sitting in the sun for hours, without their spirit breaking because they were fighting for a greater cause. I learnt from professors who introduced me to feminist literature and to capitalism’s role in the subjugation of women, who made me write lengthy papers on how women had been relegated to a minor role for centuries. These conversations happen in co-educational institutions of higher education and I am more than certain that most of them do an excellent job talking about the aforementioned issues. But anyone who has set foot in a girls’ college knows that the walls of these colleges hum with the words Gloria Steinem and Mahasweta Devi. Conversation about feminism and gender roles is not limited to the classroom. Society practices, canteen breaks, and casual conversation revolve around topics that are not discussed enough in mainstream media and popular culture.

Another gift that a girls’ college education gave me was the gift of real life idols and heroines. My professors with their deep sense of idealism and duty turned out to be the most admirable of people who command immense respect. There were occasions when I all but wanted to climb on top of my desk and shout “O Captain! My Captain!” because of how fierce these lectures were. College presidents, seniors, classmates all turned into real life idols who constantly served as examples of women who win. Life was one giant Pinterest board coming to life, with both interesting outfit ideas and life-changing quotes being available at the same time.

I have begun to slowly shed the decadent remains of oppressive societal norms and expectations. The environment of a girls’ college was so “woke” and aware that it changed who I was. It told me that my opinion was relevant, that I must not let small things slide by, that every jibe or sexist joke that I ignore and do not call out contributed to a larger cycle of sexism and misogyny. A greater sense of self-esteem and pride came with learning in such a positive environment. As I carried heavy desks or climbed ladders to put up hoardings and banners – tasks which I hadn’t done before because they were traditionally physically challenging tasks automatically assigned to men – I realised how gender norms had limited and caged my potential. The realisation of my physical strength is merely a metaphor for every lesson that I learnt while being in a girls’ college. The idea of certain jobs being done by men and others by women is so deeply ingrained in our culture that we don’t really question it or realise how problematic it is. Recognising gender roles and actively fighting them was another life lesson that college taught me.

But it’s not all fair and sunny in the land of girls’ colleges. These colleges are often targets of various jokes being circulated on DU-related unofficial social media pages. Girls’ colleges are portrayed as gloomy places where the greatest concern that the student body has is the absence of men. Not only do such jokes undermine what these institutions stand for but also try to distill and limit the essence of our college life to the lack of interaction with members of the opposite gender. Ergo, men continue to influence and largely dictate the narrative surrounding our colleges even when they are not part of them. Not only that, recently, certain Facebook pages sharing DU-related content have been circulating problematic posts regarding girls’ colleges. These posts at best reiterate pre-existing negative stereotypes about girls’ colleges and at worst express outright violence, ridicule, and hate. This shows how our colleges are now under the same kind of scrutiny and judgment that we once were. It also tells us that the battle is far from won.

The respite gained by entering these institutions is temporary. The walls of these safe spaces shall not be home to us forever; life will once again go back to being what it once was when we graduate. The fight for gender equality will not be won by creating safe spaces for women in every street and corner. On the contrary, by reclaiming what is ours – the streets and public spaces and parks and libraries and markets – then and only then will we be able to truly live the way we want to. When co-educational colleges start talking about gender as frequently as people in girls’ colleges do, when these discussions do not just involve and concern women, then and only then will we truly be able to live in a free, liberated environment. Then we would not need safe havens from the outside world and the need and idea of educating people on the distinction of gender will die out. Perhaps then, girls’ colleges will lose their relevance, but they would fade out with glory, their contribution to the cause of feminism and in the fight for equality being fundamental.

 

Feature Image Credits: Debating Society of Daulat Ram College

Kinjal Pandey
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