Violence against women has now become a statistical document.
Navneet Sharma
According to the National Crime Records Bureau, with ‘Vikas’ and ‘Pragati’, crime against women has increased by more than seven percent. Adjectives become important here too, in cases of rape of Dalit women, only two per cent of the perpetrators get punished, while in others it is
Twenty five percent.
Adjectives dominate the noun. Words like dalit, minority, black, educated, cut-haired or humjinsi have started defining feminine and feminine discourse. All these divisive and unequal adjectives were created by men for the world of men, but used to define the boundaries of feminine and feminine life. Women are the worst victims of these oppressive forces. The campaign of women empowerment also becomes more concerned not for the woman but for the progress of the nation or society.
Women’s education is said to be essential for family, society and country. Perhaps if the family or the country is not concerned, then the education of a woman is still a matter of grit. The independent woman or the different thinking woman is still considered more dangerous in our society than the nuclear weapon. Simone da Bouvar’s statement that ‘women are not born, but created’, refers to the squid where the man has the prerogative to decide what to conceive.
Violence against women has now become a statistical document. Every time some woman is a victim of violence, whether she is in the womb, in her arms, at home, in the office, in a hospital, an elderly person, a worker or a housewife. A woman cursed by mental, physical and sexual violence is still waiting for some Ambedkar. The right and dream of owning half the sky and half the earth is tainted by the reality where one in three women worldwide is the victim of sexual violence. The condition of the Indian woman is even more pathetic, with an average of four women being raped every hour.
If cases of dowry, mental harassment, domestic violence and female feticide are added to these, then sixty two percent of women are suffering due to institutional patriarchy. According to the National Crime Records Bureau, with ‘Vikas’ and ‘Pragati’, crime against women has increased by more than seven percent. Here also the adjectives become important, in cases of rape of Dalit women, only two per cent of the perpetrators get punished, while in others it is twenty-five per cent.
This is a reference to the figures that were recorded, otherwise it is only an indicator of the dire problem of gender-based violence, in which ninety nine percent of cases are believed to be unreported due to public shame. This violence is not merely a conflict between the biological level of man and woman, but a cultural fabrication, according to which women are safe only in the courtyard and cows in the pegs. It is like treating women’s freedom as interference in public ‘deshkaal’. There is an attempt not to consider women to be economically productive and not to be allowed to be.
A free and strong woman is just a mere interference in the world of men, not tolerable, therefore punishable so that she knows her place. Even in religious matters, women have no right to take any decision. However, the carrier of all religious values is a woman. He has to perform all the fasts, Teej, festivals, rituals, but there are taboos regarding entry into religious places and last rites. In every religion of the world, women are considered as second class.
In almost all religions, in the phased sequence of the creation of this world, the woman is always second in every story. Whether male or female came first in the course of biological evolution is a redundant question because coming first here is not an indicator of betterment. In this sequence, the emergence of human race is understood that if man and woman would have been made together, then the backwardness of woman in every context and context would have been a saga of social domination and struggle.
In order to keep the woman captive and in bondage in every time period, religious scriptures were created, traditions were made and limits of modesty and duty were created in the magnitude of the relationship. The concept of the ideal woman, be it the Vedic era or the post-modern, was always woven into the masculine society. The modern neo-liberal economy and cultural values also considered femininity as a punishment for the body. For this, she then organized world beauty competitions and got women-centric literature and cinema recommended by critics, but kept it beyond the ‘mainstream’. Even in the world of advertising, the woman remained at the center. Even in advertisements of goods useful to women, women are shown as mere bodies.
At such a time, the story of women’s liberation and the concept of a woman becoming a pure woman is a matter of great vitality. Conflicts further fragment this society regarding women’s unity. Slogans like “Women around the world unite” or “women unite the world” are still cleverly divided. Different aesthetics are created of being the mother of a terrorist and a soldier, the woman is said to be responsible for the battle of the world of men.
Different rights and duties of dalit, black, minority women are woven. Even if the woman has not given birth to these divisions, the responsibility of nurturing and protecting them is also the responsibility of the woman. The main proof of a woman being a heroine is her giving birth to brave sons. The characterization of Gandhari and Kunti is bound to be based on the sons born by them. From whose daughter, whose sister to whose woman or whose mother, this woman is the test of review of life.
Going against all these structures, women who interfered in the world of men, most of them were considered villains or ignored or considered exceptions by men. Despite this, the woman continued her struggle journey. One such example is Sara al-Amiri of the United Arab Emirates, who is also the country’s Minister of Advanced Technology and who also led the entire project that recently successfully landed a satellite on Mars. Of the scientific group that achieved this success, only eighty percent are women.
This group is a new hallmark of hope, breaking all prejudices related to minority women. Similarly, Patrice Kulers, Alicia Garza and Opal Tometi are vocal about not only women, blacks and homosexuality, but also ‘Black Lives Matter’ to challenge inequality and apartheid whose roots are virtually in patriarchy. Like establishing a movement organization. The Indian woman also chose the path of battle, not begging for life with zeal and respect. From Bhanwari Devi to Nirbhaya, everyone stopped themselves from breaking till they broke their breath.
Countless stories from the Indian psyche to the newspapers narrate the pride of their womanhood and femininity. From Parveena Ahangar of Kashmir to Rehana Fatima of Kerala or Jayaben Desai of Gujarat to Tokheli Keikon of Nagaland, one hopes that this world will be egalitarian, humane free from discrimination when it is created according to women’s discourse. The history of March 8 reminds us of the February revolution and their claim on the whole world against half of women, as well as teaches men to go beyond Kaurava-Pandava and be Yuyutsu.