Shameless

“The greatest feminists have also been the greatest lovers. I’m thinking not only of Mary Wollstonecraft and her daughter Mary Shelley, but of Anais Nin, Edna St. Vincent Millay, and of course Sappho. You cannot divide creative juices from human juices. And as long as juicy women are equated with bad women, we will err on the side of being bad.” – Erica Jong

When I was about twelve, I attended an extremely strict private school: St. Thomas. Like every good private school, it had a uniform. Boys wore a tie, a shirt, and pants in a dispirited shade of grey. Girls had to wear a below-knee-length skirt with a white shirt and tie – a rather nice tie, I thought, one with blue and dark maroon stripes. Me – a twelve year old girl who was in love with the edgy beauties I’d seen on the Parisian sidewalks, and the bohemian life that I had at home with two practically-atheist parents, I knew nothing of exactly how strict this dress code was supposed to be. I found out, very quickly, that we weren’t allowed to grow our nails long, or use nail polish, or cosmetics of any kind. Our socks had to be ankle-high and our shoes immaculately shined. Our shirts had to be crisp white. NOT off-white, not cream. Our ties couldn’t be loosely knotted around the neck, and our buttons had to be done up all the way.

I had very little trouble with any of these regulations (surprisingly, for those of you who know me now). Except one. It was never expressly articulated. Unofficial. But de rigueur, all the same. We – the girls – were required to wear a chemise under our shirts.

Che-mise (Middle English, from the Anglo-French & the Late Latin camisia): a woman’s one piece undergarment.

I had never heard of such a thing, at the time. However, at the ripe old age of twelve, my dear mum had already taken on me on that rite most sacred and beloved: bra shopping. I didn’t, by any stretch of the imagination, need one. But my mother had obliged when I asked for one. And so it was that I flouted convention, and wore bras underneath my shirt, without a chemise. Now, this was not quite as saucy as some of you may be picturing. I didn’t wear a black bra underneath a flimsy, see-through white shirt. I wore a modest (read: ugly) training bra (training for a lifetime of Agent Provocateur?) which happened to be white, and swathed my entire boyish chest. The whole effect was that of a really good Marine in a jungle during a monsoon at night, which is to say, ZERO visibility. Of anything. Of my body. Let me add, this was in the tropics. The kind of chemise required was inches of stiff, unforgiving, heavy fabric. In the sweltering Southern summer sun.

Two days into this, my teacher pulled me aside.

“Look, Priya, I have to tell you something. Tell your mother to take you shopping for something to wear under your shirt. You’re going to unnecessarily provoke the boys here. This is, quite frankly, indecent, and we can’t condone it in a good Christian school. Got it? Good girl” – noticing my lip beginning to tremble – “Oh, I know you’re a good girl, and you’d never do it on purpose. You know, you just have to be careful at this age, with the boys. Remember” – (this in a low tone of voice, fit for the boudoir) – “it doesn’t matter whether the thorn falls on the leaf or the leaf on the thorn, it’s the leaf that is hurt for life.”

In one simple speech, she’d managed to deliver seven separate messages:

1. I should be ashamed of my growing body.
2. Not wearing enough layers of undergarments = flaunting my body.
3. It is unchristian to hint at the shape of my body.
4. ‘Good’ girls are dressed in many, many layers of clothing.
5. I had to be careful before men, because they could not control their wanton lusts.
6. If anything were to happen between me and anyone, regardless of whose desire initiated the encounter, it would be me that would suffer for it. I would be the one who should feel ashamed.
7. If my ‘virtue’ was lost, so was my worth.

Perhaps it is not necessary to say that I never again came to school without a chemise on.

That was the beginning of years and years – and years – of shaming, of sexual harassment that I was blamed for, of parent-teacher conferences held because I was being inappropriate with boys, of $100,000 worth of therapy money for the constant sense of inadequacy and subjection to beauty myths, to sex myths, to female sexuality myths, to demeaning messages and advertisements . I can’t even begin to describe them here – can any woman? – but I have often wondered where the shame originated. And I think it began here, with this woman, this teacher, at this moment in time.

What truly affected me was not that she asked me to adhere to an unreasonable, arbitrary dress code; it was that she shamed me for it. That she related it to my virtue. To my goodness. To my sex life (which, I need not say, was a negative when I was a gawky twelve year old.) To all my future sense of self-worth.

Other and better writers have dealt with these questions before me. I have no concrete person to blame, not even my poor old teacher, who was merely telling me what she’d been told growing up. I have no concrete resolution to arrive at. There is no positive message, no moral that is to be clearly distilled from this anecdote, or funny aftermath (though I would love to get my teacher’s address so I could send her Polaroids of my current wardrobe). Perhaps it is only this – the next time you see a girl wearing an extremely ‘scandalous’ outfit, I would ask you to think twice before you judge her morality, or her sex life. Judge her sense of style, if you will, the quality of the clothes she’s wearing, or her body in them (god knows, that is a norm that doesn’t seem likely to change), but don’t judge her fucking chastity.

Because, for the FIRST AND THE LAST TIME, I WILL TELL YOU THIS: CLOTHING HAS NOTHING TO DO WITH CHASTITY.

holi “khelna”: playing without consent

Once upon a time, one played holi*. A literal translation from the Hindi “holi khelna”, play could certainly mean to have fun, to fool around, to amuse yourself, to take part in. Playing holi as a child and then as a teenager in my growing up years in Bombay (now Mumbai), that is what it was: to participate in a festival of colours, when people were drenched in water and dyes, a time when hatchets were buried (at least for the day), mild flirtations were enjoyed, and barriers between people fell as they embraced each other with gulaal and cried out, “Holi hai!” A friend who grew up in Delhi says it was the time to put away one’s woollens and bring out the cotton saris as Holi heralded the official start of summer.

The girl in the auto rickshaw screams in pain as a water balloon hits her smack on her face as she makes her way to work. And it is the day before Holi! Yet another is blinded as she is hit by one on her eye from a passing train. Women dare not step out into streets in many north Indian cities on the morning of the festival. Otherwise they are “asking for it”. Which means being coloured and having one’s breasts pinched. Incident upon incident. I wonder why we never hear of women “attacking” men in like manner. And, no, I am not pacified by the story in the New York Times about the men from Nandgaon cowering before the women of Barsana (villages in Uttar Pradesh) striking them with bamboo sticks in response to their colourful “teasing”. Custom dictates that the men do not retaliate, says the writer, but try getting women to believe this as they resist the advances of men in more recent times on Holi or otherwise!

Even as it seemed wild and chaotic, holi was played within well understood boundaries. Who could play with whom, which liberties could be taken and how. Consent was a key factor. (Interestingly it still is in Goa where the celebration of the festival takes place over two whole weeks and no one has reported an ugly incident.) And it was certainly not played with strangers. And it certainly wasn’t one-sided. Within housing colonies, building compounds and chawls in the cities, within village lanes and squares, many people let their hair down to join in the revelry. There was teasing, no doubt. Even creeping up on people and surprising them. Yes, people even screamed. But in that uncanny mixture of shock and delight. Not in alarm or terror or pain.

This is not a whinge about the degeneration of Indian festivals, but a protest against one more expression of male power – Holi often becomes yet another opportunity for men to assert themselves over women. The patriarchal understanding that public spaces belong to men makes a woman vulnerable, and the accepted licentiousness embodied in this festival makes her even more so. Arguments that men even target other men on this day are advanced. This is certainly a fact, but facts are rarely just that (do men pinch other men’s nipples in such assaults?). Attempting to neutralise and generalise a woman’s discomfort is another way of covering up the existing power structures that accord men their “rights” of public behaviour which erodes the “rights” of women to dignity.

“Woman” is the creation of the masculine gaze. How women look, behave and “perform” is the outcome of centuries of occupying limited spaces, shrinking their persons and adapting to idealisations of their image and interactions. Their bodies thus become cultural objects whose validities are hard to challenge. Feminist studies are revealing the underlying dynamics of the social constructions of “gendered bodies”, helping us to question such hegemony, even in the seemingly innocent celebration of Holi.

* In this piece, the word holi is capitalised when the word refers to the name of the festival (proper noun), while its “playing” (with colours) is not.

Misogyny in narratives of rape in Indian media

 

 

 

A newspaper report on the recent Gurgaon rape case concludes with the correspondent informing the readers that the victim was hired to “engage with male customers”. How is this piece of information relevant to the public at large? What does it really tell us about the crime? What it does, vaguely though, is describe the victim’s job. Is that relevant to the crime? Not really.

The reporting on the rape cases of the last few weeks has once again highlighted the Indian media’s failure to take into account some critical precautions while covering cases of sexual assault against women. Most crime reporters use the police as sources of information. The police often share a comfortable rapport with journalists who periodically seek them out for news. In private conversations, they possibly divulge more information than necessary. In an interview that I conducted last year with a few senior crime reporters, one senior law correspondent of an English daily admitted, that a good journalist always has more information than a copy needs. It is up to journalists to exercise their discretion, and leave out details that won’t necessarily benefit the story, the reporter added. Sure, the police should not be sharing intimate details of victims. Nevertheless, the media is obligated while reporting cases of sexual assault, to shield the identity of rape victims.

Section 228A of the Indian Penal Code, 1860 prohibits the disclosure, not only of the victim’s name, but also of facts that could lead to the identification of the victim, such as the place of residence, identifying or naming the victim’s family or friends, university, or work details.

The Press Council of India’s Norms of Journalistic Conduct (“the PCI norms”) warn journalists not to give excessive publicity to victims, witnesses, suspects, and accused. The paramount concern in addition to the protection of victims is that, in publishing intimate details of their lives, the media exposes them to unwarranted public scrutiny. This safeguard protects the accused as well. Much of that information fails to add any value, unless it serves a genuine overriding public interest. Such information often obliquely encourages questions about the victim’s character and panders to unhealthy public curiosity. In the T.I.S.S. rape case for instance, the media published details from the victim’s written statement to the police. That information did not serve any public interest.

So, how do the personal details of a victim’s marital status, like in the Gurgaon or Calcutta rape cases, add value to the story? How is it relevant to the crime? The Supreme Court in State of Karnataka v. Puttaraja, warned against the disclosure of the rape victim’s identity even in the printing or publication of judgments issued by the High Courts or the Supreme Court. The Court observed that, “social victimization or ostracism of the victim of a sexual offence for which Section 228-A has been enacted, it would be appropriate that in the judgments, be it of this Court, High Court or lower Court, the name of the victim should not be indicated.” Further, the PCI norms prohibit the visual representation or photograph of not just the victim, but also her family or relatives to avoid identification.

Beyond the question of naming victims, the recent media rape narratives also follow a familiar trajectory. The key terms, “married woman”, “unaccompanied in a pub”, and “late at night” come together to the conclusion, “raped”. What does the media narrative of married women alone in pubs at night insinuate? It suggests that the woman was reckless or foolish to be out on her own that late. There is a chauvinist undercurrent in that detail. It invites the response — what was a married woman doing in a bar alone at night? Why was she there?

It offers little insight into the reasons for the crime. Such rape coverage in the media promotes curiosity and interest in the victim’s life. It does not add to our understanding of rape or why it takes place. Instead, it feeds the propagation of the dominant misogynist view, that women of a “certain type” deserved to be raped.

***

This article was previously published at mylaw.net.

Unfriendly Bodies, Unfriendly Cities: Reflections on Loitering and Gendered Public Space

From the Facebook event page here.

You are invited to the Eighth Professor L. B. Kenny Endowment Lecture to be given by Shilpa Phadke at 6 pm on the 28th of March 2012. Tea is at 5.30 pm at the Durbar Hall, Asiatic Society of Mumbai, Horniman Circle, Mumbai. [Read More]

Going Solo

WHAT STOPPED ME FROM writing this for nearly five years was guilt and fear. What prompted me to start writing this was an old and sustained rage. A belated realization that telling my story is not only valuable, but vital.

Let me introduce myself. I belong to a small and elusive group, and I have many stories to tell you. They all tie into one, larger story – the reason why my group is so small and elusive, and why we inhabit the fringes of our very homes by choice. I am a solo Indian woman traveler. I heave my backpack up and hit the streets, walking my unique path along the greatest romance that human beings have ever dreamed up – the romance of the road. [Read More]

Mother?

“I MISSED MY PERIODS”. Shantanu looked up from his newspaper.” Does that mean you…?”

“Possible. Or maybe just hormonal imbalance like the previous time” I cut in without waiting for him to finish. I didn’t want any anticipation to be built up only to be disappointed later. We had been married for five years now. It had been a mutual decision to not start a family until two years after the marriage. The passage of the years from two to five saw an increase in the questions from family elders. My in-laws were progressive people and that was a relief. They didn’t lament about passing away without getting to see the face of their grandchild. They were also not worried about the lineage coming to an end as their eldest son had already added two grandsons to the family. Their concern was that late pregnancy might create complications for me and the baby to be born. In a polite manner they were telling me that I was nearing thirty and my body would not be the same as it used to be five years back. Sadly the biological clock ticked only for women while men’s potential was not time bound. A few years back newspapers had an article about a farmer in some remote village of India who at sixty seven had fathered a baby boy. [Read More]

Book Extract: The Bad Boy’s Guide to the Good Indian Girl

“The Singh household was, these days, rather precariously balanced on its head.

With six females in it, patriarch PP Singh had been feeling for a while that it was losing its male essence. For that is what it was: an essence. A house could be filled with a dozen women but if one man ruled over them all like a dark lord, frightening even at his most benign, the household would still smell male. There would be a faint odour of man coming off the furniture, the curtains, even the kitchen. Even the women. Like in his own childhood, all the women in the house had vaguely given off a ‘man’ essence. It was not a scent. Just a flavour.

Patriarch PP Singh had worked hard to recreate that flavour in his own family. The disappointment of not having sons had long since evaporated. And to tell the truth, he wasn’t even sure he wanted sons. Sons are trouble. If he had a teenage son now, he’d be creating a little scene everyday – today a motorcycle; tomorrow a car; then girl-trouble; or he’d be out all night, smoking and drinking. Maybe there would be police trouble.

Now look at all those boys arrested near Rakabganj. Just think. They don’t even leave the gurudwara alone. Forty of them, sitting in jail, having their bottoms reddened. Serves the monkeys right. [Read More]

Is Female Fasting a Covert Form of Social Violence?

 

 

I HAD INDEPENDENT CONVERSATIONS WITH two friends recently, about the same topic. Both friends fasted/will fast this week, for Sharad Purnima and Karva Chauth respectively. Since I had never heard of the former and the only knowledge I can claim to have about the latter is a sappy scene from DDLJ, I got to thinking and reading more about the subject. I wanted one question in particular answered: Is gender-selective fasting (females, in all cases I read about) a covert form of oppression, and consequently, socio-cultural violence?

[Read More]

The unbearable lightness of skin colour

WHEN THE VERY FIRST group of white men landed in India, they must have been regarded with overwhelming curiosity and incredulity; not to mention, awe. Awe, the feeling of wonder and admiration, is the perfect word to describe an Indian’s perception of the white man. Never before have they set eyes on such pinkish, delicate, gossamer skin. It has to be the perfect form of beauty; the form of beauty that Indians think they lack. No one knows when this love-affair with fair skin started but it has definitely come to be revered among the masses. From the time the dark-skinned Indians became aware of a fairer race, they readily took the inferior place while the fairer group comfortably felt superior (as a relevant aside, there is a poignant essay by James Baldwin that describes his experiences as an isolated black man in Switzerland). This has more or less been the relationship between the conquering white race and the subdued dark-skinned race for eons. In the past, dark skin has been viewed with revulsion and frequently associated with baseness. Even Shakespeare portrays Othello in bestial imagery. We would find such racial associations deplorable in the 21st century. In fact, discrimination of any sort is not condoned in most progressive nations. [Read More]

How Kerala responded to Thasni Banu

LAST MONTH, Kerala witnessed another incidence of violence against women. On June 19th Sunday, Thasni Banu was on her way to work in Kochi on a bike driven by her friend. Oh, how can I forget? Her male friend. And it was 10:30 pm. According to her statement in a Malayalam interview, Thasni was to reach office for her shift at 11pm. Since they had some time, Thasni and her friend decided to stop for tea. In search of a tea shop, they took a different route and did find one. When they realised that there was no tea in stock, her friend bought a cigarette and together they walked towards the bike which was parked in front of the shop.

An auto rickshaw driver who had parked his auto near the shop said to her friend in a degrading tone, “Drop the girl back home.” (Of course, translating the undertones from Malayalam to English is near to impossible). Her friend explained that he was dropping her off at her office since she had a night shift and that she is just a friend. At that point, another person came by and asked them why they were standing there. Her friend repeated his earlier clarification. Both the driver and this person were drunk. Further, they asked him his name, address and even details on where exactly his house was located. He answered all of it. [Read More]

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