पार्टीबद्ध हत्यारों का राज है
और हम लोग
संसदीय हत्या के शिकार
यही है लोक गणराज्य
यही है कानून का राज
Domestic help beaten to death, BSP MP,
wife arrested
অপরাধ হল, নির্দিষ্ট সময়ে মালকিন ও বি এস পি সাংসদ ধনঞ্জয় সিং-এর স্ত্রী জাগৃতীকে ঘুম থেকে উঠিয়ে দেয়নি তাঁর বাঙালি পরিচারিকা রাখী৷ অভিযোগ, এরপরই লোহার রড গরম করে রাখীকে বেধড়ক মারা হয়৷ তারপর সে মেঝেতে পড়ে গেলে ক্রমাগত লাথি মারা হয়৷ তিনদিন পরে সোমবার সকালে দমদমের মেয়ে রাখীর মৃত্যু হয়৷
पलाश विश्वास
पार्टीबद्ध हत्यारों का राज है
और हम लोग
संसदीय हत्या के शिकार
यही है लोक गणराज्य
यही है कानून का राज
तनिक दिमाग पर
लगाइये जोर दोस्तों
खुलेआम मणिपुर
और कश्मीर में
सशस्त्र बल विशेषाधिकार
कानून प्रदत्त रक्षकवच
के तहत हो रहा
जनसंहार, सामूहिक
बलात्कार
और एक लौहमानवी
इरोम शर्मिला
लगातार चौदह सालों से
आमरण अनशन पर हैं
लेकिन कहीं कोई
सुनवाई है ही नहीं
कहीं नही है
इसके विरुद्ध
कोई मोमबत्ती जुलूस
सारे आदिवासी इलाकों में
आफसा लागू है
रंग बिरंगे सलवा जुड़ुम
के तहत और
जनसंहार
सामूहिक बलात्कार
के मार्फत हो रही
प्राकृतिक संसाधनों की
खुली लूट
जल जंगल जमीन
और आजीविका
यहां तक कि नागरिक
और मानवाधिकारों
से बेदखली जारी
देश में कहीं भी कोई
चूं तक नहीं करता
अब राजधानी में
साउथ ब्लाक के
सांसदों की कालोनी में
सांसद के घर में
हो गयी एक
परिचारिका की हत्या
संसद के पास
संसदीय कालोनी में
राजधानी में
होती है ऐसी
वारदात तो
बताइये कि
स्त्री कहां सुरक्षित है
निरंकुश मनुस्मृति राज में
विडंबना है कि
जो सांसद धरे गये
वह मूलनिवासी
बहुजनों का निर्वाचित
जनप्रतिनिधि हैं
जो सामाजिक न्याय
और समता के लिए
योद्धा हैं
तो कैसे खत्म होगा
मनुस्मृति राज,मित्रों
कैसे बनेगा समता
और सामाजिक न्याय
आधारित समाज
सोचिये दोस्तों
सोचें तमाम
मूलनिवासी बहुजन
कि किन्हें हम
संसद तक भेज रहे हैं
और कौन बन रहे हैं
पार्टीबद्ध हत्यारे
धर्म क्रम के नाम
पर अपराधियों को
खुल्ला छूट
त्योहारों का जश्न
धार्मिक आस्था नहीं है
कहीं से और
राजकीय आयोजनों में
अपराधियों का खुला वर्चस्व
देश में कहीं भी
कभी भी हो रहा है
स्त्री का आखेट
बाजार में खरीददारी के
लिए आजाद हैं औरतें
सजने संवरने के लिए
आजाद हैं औरतें
विज्ञापनों में बतौर
माल पेश हैं औरतें
चारों तरफ जापानी तेल
डिओड्रेंट और
कंडोम की धूम हैं
जो शिखरों में
घूम रही हैं
आसमान में
पर फैलाये
उड़ रही हैं
वे भी अंततः
यौन शोषण
और यौन उत्पीड़न
का शिकार
राजधानी कोई
चंबल का बीहड़
नहीं है दोस्तों
लोकतंत्र के पहरेदार
सोनी सोरी की योनि में
पत्थर डालने वाले
दरिंदे नहीं है
यकीनन दोस्तों
लेकिन संसदीय तंत्र
भी अब बेदखल है
फूलन की पूजा करनेवाले
लोग भी रोज
पैदा करने लगे
हैं फूलन
राखी जो मारी
गयी, कोई
इकलौती नहीं
उत्पीड़न की
शिकार इनदिनों
लाखों की तादाद में
परिचारिकाएं
निरंकुश क्रयशक्ति
की कैद हैं
बंगाल से कोई
इकलौती लड़की
नही ंहै राखी
हर रोज ट्रेनों
से भर भरकर
राखियां रवाना होती
हैं बंगाल से
दिल्ली,मुंबई, बंगलूर
कहीं भी
सीमांत जनपदों में
कारोबार सिर्फ
स्तरी देह का
परिवर्तन राज में
वे पार्टीबद्ध झंडेवरदार
निरंकुश और
मानवतस्करी
के जाल में फंसी
राखियों का
अंतिम हश्र यही
देह व्यवसाय में
जो धकेली जातीं
शरीर के मुताबिक
उनका जीवन यापन
और अवसान भी
भी उसी मुताबिक
हर बाहुबली के घर में
हर जनप्रतिनिधि के घर में
कोई न कोई राखी है
पार्टीबद्ध हत्यारों के चंगुल
में हैं तमाम राखी
एक मामला खुला है
किसी एक पार्टी का
लेकिन बाकी पार्टियां
बेदाग हैं , यह दावा
कहीं कोई नही
कर सकता
राखी बनाने का
जो निरंकुश तंत्र है
वहां कोई कानून
का राज लागू नहीं होता
सबसे भयानक
बात तो यह है कि
सांसदों की बस्ती में भी
कानून कोई राज नहीं है
पार्टीबद्ध हत्यारों का राज है
और हम लोग
संसदीय हत्या के शिकार
यही है लोक गणराज्य
यही है कानून का राज
दिल्ली की एक अदालत ने नौकरानी की हत्या को ''बहुत गंभीर'' बताते हुए बसपा सांसद धनंजय सिंह और उनकी पत्नी जागृति को आज पांच दिन की पुलिस हिरासत में भेज दिया।
उत्तर प्रदेश के जौनपुर के सांसद सिंह और दिल्ली के राम मनोहर लोहिया अस्पताल में दांत की सर्जन के रूप में कार्यरत उनकी पत्नी जागृति को 35 वर्षीय नौकरानी राखी भद्रा की मृत्यु के सिलसिले में मेट्रोपोलिटन मजिस्ट्रेट धीरज मित्तल के समक्ष पेश किया गया। दोनों को कल इस हत्या के सिलसिले में गिरफ्तार किया गया था।
मजिस्ट्रेट ने कहा, ''मैंने रिकार्ड देखा है और राज्य की ओर से अतिरिक्त लोक अभियोजक तथा आरोपितों की तरफ से वकीलों के बयानों पर गौर किया।''
उन्होंने कहा, ''कथित अपराध बहुत गंभीर प्रकृति के हैं। आरोपितों को कल, अर्थात 5 नवंबर को गिरफ्तार किया गया है। मेरी सुविचारित राय है कि केस संपत्ति की बरामदगी के लिए और जांच में मदद के लिए पांच दिन की पुलिस हिरासत में भेजा जाना वांछनीय है। तदनुरूप, दोनों आरोपितों को 11 नवंबर तक पुलिस हिरासत में भेजा जाता है।''
पुलिस ने दोनों आरोपितों की सात दिन की हिरासत का आग्रह किया था। उसका कहना था कि उन्हें इस्त्री समेत अपराध में इस्तेमाल किए गए हथियार और उनके निवास पर लगे सीसीटीवी फुटेज की वीडियो रिकॉर्डिंग बरामद करनी हैं जहां यह घटना हुई है।
पुलिस ने कहा कि बसपा सांसद धनंजय (38) और उनकी पत्नी जागृति (29) ने घरेलू काम के लिए मृतका के अतिरिक्त अपने यहां 17 साल के एक लड़के समेत दो नौकर रखे थे। दोनों को ही धनंजय तथा जागृति बेदर्दी से पीटा करते थे।
अतिरिक्त लोक अभियोजक मुकुल कुमार ने अदालत को बताया कि एक घरेलू नौकरानी, मीना गंभीर रूप से घायल है। अभी एक अस्पताल में उसका इलाज चल रहा है।
कुमार ने बताया कि सांसद और उनकी पत्नी घरेलू नौकरों को लकड़ी की छड़ी से, लोहे की छड़ से, कपड़े प्रेस करने की इस्त्री से और यहां तक कि धातु के बने हिरण के सींगों से पीटा करते थे।
नाबालिग बच्चे को भी अदालत में पेश किया गया और उसने न्यायाधीश को अपने शरीर के गहरे घाव दिखाए।
बसपा सांसद के संबंध में पुलिस ने कहा कि घटना के बाद उन्होंने अपने घर में लगे 20 सीसीटीवी कैमरों की वीडियो रिकॉर्डिंग नष्ट करने का प्रयास किया है।
सांसद की ओर से वरिष्ठ अधिवक्ता हरिहरन ने कहा कि धनंजय का इस घटना से कोई लेना देना नहीं है क्योंकि वह यहां चाणक्यपुरी वाले घर पर नहीं रह रहे थे।
हरिहरन ने यह भी दलील दी कि धनंजय जौनपुर में अपने लोकसभा क्षेत्र में थे और जब उन्हें यह सूचना मिली की नौकरानी की मृत्यु हो गई है तो वह दिल्ली आए और उन्होंने खुद ही इसके बारे में पुलिस को सूचना दी।
बचाव पक्ष के वकील ने अदालत को यह भी सूचित किया कि सांसद ने जागृति के खिलाफ तलाक का एक मामला पहले ही दायर कर रखा है और यह अदालत में लंबित है।
सीसीटीवी फुटेज के बारे में बचाव पक्ष के वकील ने कहा कि धनंजय ने पहले ही रिकॉर्डिंग पुलिस के हवाले कर दी है।
बहरहाल, अभियोजन पक्ष के वकील ने बचाव पक्ष के वकील की दलीलों का खंडन किया और कहा कि बसपा सांसद की ओर से सौंपी गई सीसीटीवी फुटेज काम नहीं कर रही है और उन्हें यह भी पता लगाना है कि तीनों नौकरों को कहां से नियुक्त किया गया है।
जागृति के वकील पंकज कुमार ने सात दिन की हिरासत में पूछताछ के पुलिस आग्रह का विरोध किया और कहा कि उसके पास से कोई बरामदगी नहीं की जानी है।
धनंजय की ओर से सूचना मिलने के बाद पुलिस ने 4 नवंबर की शाम को नौकरानी राखी की लाश सांसद के साऊथ एवेन्यू स्थित निवास से बरामद की। राखी की छाती, पेट, बांह और टांगों पर जलने के निशान और घाव थे।
धनंजय को सबूत नष्ट करने, नौकरानी की मृत्यु की तत्काल सूचना नहीं देने और किसी किशोर को घरेलू नौकर के रूप में नियुक्त करने के आरोपों में गिरफ्तार किया गया है। उनपर पहले से ही हत्या, फिरौती वसूली और गैंगस्टर्स ऐक्ट के तहत अन्य अपराधों के आरोप लगे हैं।
जागृति को भारतीय दंड संहिता की धारा 302 (हत्या), 307 (हत्या का प्रयास), 344 (अवैध रूप से रोकना) के तहत गिरफ्तार किया गया है।
पुलिस ने कहा कि राखी सांसद के घर में पिछले 10 माह से काम करती थी। उसे गर्म लोहे से जलाया गया और बुरी तरह पीटा गया और घाव उसकी बांहों, टांगों और छाती पर दिखते हैं।
घरेलू नौकर के रूप में सांसद के घर में काम कर रहे किशोर ने बताया कि जागृति नियमित रूप से राखी समेत तीनों नौकरों को पीटा करती थी। दिवाली की रात राखी को बड़ी बेदर्दी से पीटा गया था और दूसरे दिन सुबह उसकी मृत्यु हो गई।
BSP MP Dhananjay Singh was arrested for destruction of evidence while his wife Jagriti was charged with murder of their maid. (PTI)
BSP MP Dhananjay Singh and his wife Jagriti, arrested in connection with the murder of their maid, were on Wednesday remanded in five days police custody by a Delhi court which observed the alleged offences were "very serious".
Dhananjay, BSP MP from Jaunpur constituency in Uttar Pradesh, and Jagriti, a dental surgeon at the RML hospital here, were produced before Metropolitan Magistrate Dheeraj Mittal following their arrest on Tuesday in connection with the death of their 35-year-old maid Rakhi Bhadra, a resident of West Bengal.
"I have perused the records and considered the submissions made by the additional public prosecutor for the state and the counsel for the accused persons.
"The alleged offences are of very serious nature. The accused persons have been arrested yesterday, i.e on November 5. In my considered opinion for the recovery of the case property and in aid of the investigation, five days police custody remand is desirable. Accordingly both the accused are remanded to police custody till November 11," the magistrate said.
The police had sought seven days remand of both the accused, saying they have to recover weapons of the offence, including an iron press and video recording of the CCTV footage installed at their residence where the incident took place.
The police said that besides the deceased, there were two more domestic helps, including a 17-year-old boy, employed at their residence and they were also beaten up mercilessly by Jagriti, 29, and Dhananjay, 38, as well.
Additional public prosecutor Mukul Kumar told the court that one of the maids, Meena, was severely injured and she is presently undergoing treatment at a hospital here.
He said that the domestic helps were beaten up by wooden sticks, iron rods, iron press and even metallic deer horns by the accused.
जालिमाना अन्दाज़ में मारती थी जागृति सिंह…
बाहुबली बसपा सांसद धनंजय सिंह की पत्नी डॉ. जागृति सिंह जिस तरीके से घरेलू सहायिका राखी व 17 वर्षीय घरेलू सहायक की बेरहमी से पिटाई करती थी, उसे जानकर हर किसी के रोंगटें खड़े हो सकते हैं. दोनों को सांसद ने एक साल पहले नौकरी पर रखा था.
राखी को जहां दक्षिण दिल्ली के एजेआर प्लेसमेंट एजेंसी के माध्यम से रखा गया था, वहीं नाबालिग घरेलू सहायक को परिचित के माध्यम से नौकरी पर रखा गया था. नाबालिग बनारस के पास एक गांव का रहने वाला है. इनके अलावा सांसद ने मीणा नाम की एक अन्य घरेलू सहायिका को भी नौकरी पर रखा हुआ था, जो राखी की हत्या किए जाने के बाद 4 नवंबर को भाग गई.
पुलिस के मुताबिक, वैसे तो विधायक की पत्नी नाबालिग घरेलू सहायक की अकसर बेरहमी से पिटाई करती थी. लेकिन एक नवंबर से तीन नवंबर तक वह दोनों की नियमित पिटाई कर रही थी. दीपावली वाले दिन डॉ. जागृति ने राखी की लाठी से बुरी तरह पिटाई की थी. चोट लगने से जब वह बेहोश होकर गिर गई, तब उन्होंने मारना छोड़ दिया. कुछ देर बाद उन्होंने इलेक्ट्रोल पाउडर का घोल राखी को पिलाने की कोशिश की थी. उसके बेहोश होने से जब राखी ने मुंह नहीं खोला तो जागृति को लगा कि वह ड्रामा कर रही है. तब उन्होंने राखी के मुंह में जोर से चम्मच घुसेड़ दिया था, जिससे उसके कई दांत टूट गए थे. राखी की छाती पर चढ़कर दोनों पैर से कई बार दबाया था. जिससे वह और बुरी तरह घायल हो गई थी. देर रात ही तड़प-तड़प कर राखी ने दम तोड़ दिया था.
नाबालिग घरेलू सहायक ने बयान में कहा है कि राखी की मौत होने पर सांसद व जागृति उसे दिनभर बैठाकर धमकी देते रहे कि अगर उसने किसी के पास भी मुंह खोला तो वे लोग उसके पूरे परिवार को खत्म करवा देंगे. जागृति ने दोनों को घर से कहीं भी बाहर निकलने पर पूरी तरह प्रतिबंध लगा रखा था.
जब नाबालिग घरेलू सहायक के बाल बढ़ जाते थे तब वह राखी से इस्तेमाल किया हुए रेजर से उसके बाल मुड़वा देती थी. बात-बात में जागृति दोनों की गर्दन पकड़ नोंच डालती थी. नाबालिग ने बताया कुछ समय पूर्व जागृति ने उसके पैर व प्राइवेट पार्ट पर गर्म प्रेस से जला डाला था.
वह अकसर दोनों को डराती थी कि अगर वे घर से बाहर निकलेंगे तो उन्हें उनकी कोठी में तैनात नागालैंड पुलिस के जवान गोली मार देंगे. चौंकाने वाली बात यह है कि जागृति ने अपने घर में 20 सीसीटीवी कैमरे लगा रखी है. वह सर्वेट क्वार्टर के बाथरूम में भी सीसीटीवी कैमरा लगा रखा है. इसके पीछे उनका मकसद क्या था, पुलिस उसका पता लगा रही है. यह भी बताया जा रहा है कि कुछ समय पूर्व जागृति ने एक बार राखी व नाबालिग घरेलू सहायक को आपत्तिजनक स्थिति में देख लिया था. तब उन्होंने दोनों की दिनभर पिटाई की थी.
Read more: http://mediadarbar.com/23615/bsp-mp-dhananjay-singh-and-his-wife/#ixzz2jsfxWdOz
এই সময়, নয়াদিল্লিঃ অপরাধ হল, নির্দিষ্ট সময়ে মালকিন ও বি এস পি সাংসদ ধনঞ্জয় সিং-এর স্ত্রী জাগৃতীকে ঘুম থেকে উঠিয়ে দেয়নি তাঁর বাঙালি পরিচারিকা রাখী৷ অভিযোগ, এরপরই লোহার রড গরম করে রাখীকে বেধড়ক মারা হয়৷ তারপর সে মেঝেতে পড়ে গেলে ক্রমাগত লাথি মারা হয়৷ তিনদিন পরে সোমবার সকালে দমদমের মেয়ে রাখীর মৃত্যু হয়৷ আজ জাগৃতীকে গ্রেফতার করেছে পুলিশ৷ পেশায় তিনি ডেন্টিস্ট বা দাঁতের ডাক্তার ও দিল্লির সরকারি হাসপাতাল রামমনোহর লোহিয়ার সঙ্গে যুক্ত৷
রাখীর মৃত্যুর সঙ্গে বি এস পি সাংসদ ধনঞ্জয়ের কোনও সম্পর্ক আছে কি না সেটাও পুলিশ খতিয়ে দেখছে৷ কারণ, রাখী যে আহত, তা ধনঞ্জয় তিনদিন আগেই জেনেছিলেন৷ সোমবার সকালে তাঁর মৃত্যু হয়েছে, সেটাও তিনি যথাসময়ে জেনেছেন৷ কিন্ত্ত পুলিশকে তিনি মৃত্যুর কথা জানিয়েছেন রাতে৷ এত দেরি কেন করা হল? তাছাড়া ধনঞ্জয়ের পরিচয় উত্তর প্রদেশের বাহুবলী 'ডন' সাংসদ হিসাবে৷ তার বিরুদ্ধে একাধিক হত্যার অভিযোগ আছে৷ রীতিমতো বিতর্কিত এই সাংসদ জানিয়েছেন, তিনি ঘটনার সময় তাঁর নির্বাচনকেন্দ্র জৌনপুর ছিলেন৷ তাঁর স্ত্রীর সঙ্গে তাঁর বিবাহবিচ্ছেদের মামলা চলছে৷ তাঁরা আলাদা থাকেন৷ দুজনেই সাউথ অ্যাভিনিউ-তে সাংসদদের জন্য নির্ধারিত ফ্ল্যাটে থাকেন৷ তবে আলাদা আলাদা বাড়িতে৷
জাগৃতীর বাড়িতে রাখী ছাড়াও আরেকটি আপ্রাপ্তবয়ষ্কা মেয়ে পরিচারিকার কাজ করত৷ পুলিশের কাছ সে-ই জানিয়েছে, কীভাবে তাঁদের ওপর অত্যাচার করা হত ও কীভাবে কয়েকদিন আগে রাখীকে জ্বলন্ত লোহার রড পেটা করা হয়েছিল৷ মেয়েটি বলেছে, তাঁদের হুমকি দিয়ে রাখা হয়েছিল, বাড়ির বাইরে বেরলেই তাদের গুলি করে মারা হবে৷ তাই তারা ভয়ে পালাতে পারেনি৷ মার খেয়ে তা সহ্য করেছে৷ তাদের ভয় পাওয়াটাও অস্বাভবিক ঘটনা নয়৷ কারণ, ধনঞ্জয়ের বাহুবলী পরিচয়৷ পুলিশ জানিয়েছে, রাখীর দেহে পেট, বুক, পিঠ, হাত, পা সর্বত্র আঘাত ও পুড়ে যাওয়ার চিহ্ন ছিল৷ তাছাড়া পেটে ও অন্যান্য জায়গায় মারার দাগ ছিল৷ জাগৃতী পুলিশকে জানিয়েছে, রাখী বারান্দা থেকে পড়ে আহত হয়েছিল৷ ধনঞ্জয় সিং বলেছেন, তিনি যখন নির্বাচনকেন্দ্রে ছিলেন, তখন জাগৃতীর কাছ থেকে ফোন পান৷ তাঁকে তাঁর স্ত্রী জানিয়েছিলেন, রাখী বারান্দায় পড়ে গিয়ে আহত হয়েছে৷ তারপর সোমবার সকালে আবার ফোন পান, যেখানে রাখীর মৃত্যুসংবাদ পান৷ তারপর তিনি পুলিশকে সেটা জানিয়েছেন৷ কিন্ত্ত সেটা জানাতে এত দেরি হল কেন?
তাছাড়া স্থানীয় পুলিশ কর্মীরা জানিয়েছিল, রাখীর মৃত্যুর কথা প্রথমে তারা জানতে পারেন জাগৃতীর বাড়ির পাশের একটি সার্ভেন্টস কোয়ার্টার থেকে৷ তা হলে তো ধনঞ্জয় জানানোর আগে সেখান থেকেই পুলিশ এই মৃত্যুর খবর জেনেছে৷ দিল্লিতে প্রচুর বাঙালি মেয়ে পরিচারিকার কাজ করে৷ এদের মধ্যে অনেককে পাচার করেও নিয়ে আসা হয়৷ সম্প্রতি দক্ষিণ দিল্লির একটি অভিজাত এলাকা থেকে এমনই একটি অত্যাচারিতা মেয়েকে পুলিশ উদ্ধার করেছিল৷ রাখীর ক্ষেত্রে অবশ্য সেটা সম্ভব হয়নি৷ স্থানীয় একজন ইলেকট্রিশিয়ানও জানিয়েছে, সে একদিন ওই বাড়িতে কাজ করতে গিয়েছিল৷ তখন দেখতে পায়, জাগৃতী বেধড়ক মারছে রাখীকে৷ সে প্রতিবাদ করে ও জানতে চায়, কেন এই ভাবে রাখীকে মারা হচ্ছে৷ এটা শুনে জাগৃতী তাকেও মারতে আসে ও ভয় দেখায়৷ সে তখন দ্রুত সেই বাড়ি থেকে চলে আসে৷ রাখী সাহস দেখিয়ে পালাতে পারেনি বা পুলিশের কাছে যেতে পারেনি৷ শেষ পর্যন্ত চরম মূল্যই দিতে হল তাকে৷
ধনঞ্জয় সিংঃরে বিরুদ্ধেও একাধিক গুরুত্বপূর্ণ অভিযোগ আছে৷ তার মধ্যে অন্যতম হল, জাতীয় গ্রামীণ স্বাস্থ্য প্রকল্প কেলেঙ্কারিতে জড়িত থাকার৷ সেই সূত্রে একজন সি এম ও-কে হত্যার অভিযোগও ধনঞ্জয়ের বিরুদ্ধে রয়েছে৷ এছড়া বি এস পি-র এক কর্মীকে হত্যার অভিযোগও আছে৷ সে জন্যই উত্তর প্রদেশের বিধানসভা নির্বাচনের আগে ধনঞ্জয়কে সাসপেন্ড করেন মায়াবতী৷ কিন্ত্ত বিধানসভা নির্বাচন মিটে যাওয়ার পর আবার সম্পর্ক স্বাভাবিক হয়৷ এ হেন সাংসদের বাড়িতে এরকম ঘটনা ঘটেছে৷ যার জেরে প্রাণ গেল বাঙালি পরিচারিকার৷
The police on Tuesday arrested Bhaujan Samaj Party MP Dhananjay Singh and his wife, Jagriti Singh, for their alleged involvement in the death of one of their domestic helps and assault of another at their residence in the capital city on Sunday night.Hindustan Times reports.
Jagriti, a dentist at New Delhi's Ram Manohar Lohia Hospital, was picked up for questioning earlier in the day after 17-year-old Rampal testified she beat him and Rakhi Bhadra, the deceased 35-year-old woman from West Bengal, on Sunday night with an iron rod, sticks, an iron and horns of a dead anima, police said. But instead of taking them to hospital, the accused, a dental surgeon, gave them first aid at home, said a police officer who didn't want to be named.
Delhi: employer kept domestic help naked to stop her from fleeing, held
This is the third time in less than a month that the capital city has seen a case of brutality against domestic helps making headlines. An airhostess was recently arrested for allegedly assaulting her 13-year-old domestic help. In another case, a senior executive in a multinational firm was jailed for brutally assaulting her teenage servant. The incidents underscore the government's failure to enforce a law it brought earlier this year to end brutality against domestic helps, which are common in Indian cities but are rarely reported.
In the latest case, the police were informed about Rakhi's death on Monday night though she is believed to have died in the morning. The police have confirmed injury marks were found on the maid's head, arms, legs and chest.
Jagriti has been booked for murder, attempt to murder and for assaulting a juvenile. Her husband, a Lok Sabha MP from Jaunpur in Uttar Pradesh, was booked for concealment of evidence.
The torture of the domestic helps had been going for many months, Rampal has told the police. Their employer would beat them up with sticks, hit them with the antlers of a deer trophy hanging in the living room and even brand their private parts with a smouldering iron on a whim. As a punishment, she would also make them stand in the sun for long hours, the police said.
"On the morning of Diwali, Jagriti was supervising Rakhi as she cleaned the house," said the officer. "Jagriti suddenly pounced on Rakhi, furious that she wasn't dusting the living room properly."
She pinned her to the ground and tried to strangle her before beating her up with a stick, he said. She threw her against the walls and finally pushed her down the stairs. "Rakhi didn't get up after the Diwali day beating," the officer said.
Refuting the charges, Jagriti's husband said his wife had called him three days ago and said the maid had injured herself after a fall from the terrace of the house.
The police said they were currently scanning CCTV footage from a network of 20 cameras installed across the Singh residence.
Violence Against Women In India – A Review Of The Popular Mythologies And Their Implications For VAW
By Cynthia Stephen
15 October, 2013
Countercurrents.org
India's reputation as a destination for spiritual seekers seems to have faded in recent years. Reputed worldwide to the be the land of the oldest living civilisation, with a rich culture, living tradition, and a climate of ahimsa (non-viloence), as exemplified by the struggle against the British colonisers which was almost bloodless, and resulted in the Independent Indian nation on the 15th of August, 1947.
A part of this tradition, it is claimed, is revering women in the form of the mother or the goddess. Proponents of this viewpoint cite a verse to the effect that "Where women are worshipped there the gods reside". But there has always been ample evidence that this was more observed in the breach; that the societal structures discriminated severely against women in all arenas: economic, social, legal, political, personal. The evidence came in the 1970s, in the form of the Report "Towards Equality" – A report of the Status of Women in India. The elite women who formed the study team , set up by the Central Government, were stunned at the disparity between men and women in India. It was in the aftermath of this study, which was prepared for the first UN World Conference on Women in Mexico in 1975, that the government of India began to undertake policy measures and provide funding work among and for women.
Be that as it may, India has now begun to have a reputation for misogyny which appears to be richly deserved. Figures for violence against women across the world continue to alarm. But those for India hit new records in the last couple of decades : a widening child sex ratio, persistent reports of rapes and molestation of women in public, and a justice system that has done little to bring the perpetrators to book. What is the reason for the existence of such persistent, wide-ranging and endemic violence and misogyny against women, of all classes, but especially against the dalits and tribals, in this culture? Could it be the myths and legends that play a strong but subliminal and conditioning role in determining attitudes and behaviours which tend to be misogynistic in nature? Women are supposed to submit silently to any atrocity that any random male chooses to subject them to, whether in public or private. The situation is such that it is almost impossible for women to get redressal for the blatant violations of their human rights. Witness the incident in March 2013 when a girl and her father were beaten up in a police station in Punjab when they went to file a complaint against some young boys who had been subjecting her to unwanted sexual harassment.
The December gang-rape incident, which made headlines around the world, did so as much for the brutality of the attack as much as for the brave spirit of the woman who resisted her assailants and rapists to the end, and lived long enough to give her testimony before the severity of the injuries inflicted on her took her life despite exemplary efforts to save it. There are indications that the exemplary violence was inflicted because the girl reacted strongly in self-defence even after the rape was perpetrated on her, to "teach her a lesson".
But the exceptional nature of the case does not end there. It is also remarkable that the case was registered, the perpetrators arrested, and brought to court in short order. It is exceptional that common people in Delhi and around the country came out to the streets to protest the rape. It is most exceptional, however, that a large number of the protestors were men, mostly young. Till this case, most of those protesting in cases of violence against women used to be women.
But another heinous crime was perpetrated on four persons from one family, including two women, a mother and daughter, in a place called Khairlanji in Bhandara Dist of Maharashtra in 2006. [i]It was another crime of great brutality against a Dalit family, of only two which lived in the village, mostly populated by an OBC community. A total of four persons from the family were killed. There was resentment in the village that the Dalit family was cultivating land, that these women were strong and assertive, and were 'untouchables' to boot. The crime went almost unnoticed for days, and no case was registered. It took widespread violence and blocking of highways by dalit young people, to get the crime registered and for investigation to begin. And when the judgement came, surprisingly fast, in 2008, the caste aspect was denied, and conviction and sentencing was done only for 'outraging the modesty of women" – the women had been disrobed and their unclothed bodies lay in full public view - and murders. The court opined that the caste angle was not convincingly presented.
The contrast between the two cases cannot be more stark. The victims in the second case were Dalits. Why is there a greater incidence of violence against Dalit women and girls in India? Are our myths implicated in these incidents too? To those who feel that violence against women is widespread across the world, it may be worth remembering that even in the South Asian states, Sri Lanka and Bangladesh, though they have some largely overlapping cultural ties with India, the status of women across all indicators is better than for India. Compare HDI and GDI figures for these countries. And the specific forms of extreme violence such as disrobing in public, burning alive or committing suicide by fire, or public lynching on the charge of engaging in black magic are practically unknown in other Asian cultures.
Manu, Mythology and Patterns of Violence against Women in India
Close to Guwahati, the capital city of the Northeastern Indian state of Assam, is the site of the famous Shakti peeth, the Kamakhya temple. The temple which dates back to the middle of the second millennium, does not have any idol. There is, instead, a hollow depression in the ground, about 10 inches deep, formed where a sheet of stone slopes downward from both sides. It is constantly wet due to a perennial spring and is worshipped as the most important abode of Shakti, the female form of divinity. Another – and later - name for the goddess is Sati. The temple has been a sacred space for centuries, and is an important site for Tantric worshippers. There is a story attached to the temple and its status as a Shakti peeth.[ii] The legend underscores the practice of Tantric – or goddess-oriented worship systems in Eastern and parts of Northeast India. But this area is also known for the practice of "witch hunting" – one of the most vicious forms of public and organised violence against women.
There are other well-known stories in the popular puranas – the Ramayana and the Mahabharatha – which appear to legitimise extreme violence against women, even if they are goddesses or belonged to the families of kings. For instance, Surpanakhi, who is a forest-dweller, expresses attraction to Lakshmana, the brother of Rama, as they are in their forest exile. His response is to "cut off her nose", which can either mean that he literally chopped her nose off, or be a euphemism for sexually insulting her. The story goes that she was the sister of Ravana, who then planned the abduction of Sita in retaliation for this insult. The outcome of the story does not go well even for Sita, the wife of the Purushottam – the ultimate man – Rama. He too subjects his wife to a test of virtue, in public. She ends up self-immolating her body in protest.
The practice of Sati, that is, of the wife being expected to immolate herself on the funeral pyre of her husband also owes its existence to the story of Sati who also commits self-immolation to protest a perceived insult to her husband by her father. Could this be the subliminal reason for people in India choosing to set themselves on fire almost as a preferred form of committing suicide? A way of demonstrating, by dying in a 'purifying' fire, their basic purity of intention and faith? This is a particularly common method of suicide in South India, especially in Tamil Nadu. They even have a special term for it – it is called "Bathing in fire" (Thee kulikkirathu)
From the Mahabharatha comes the wellknown story of Draupadi, the wife of the five Pandava brothers. She is used as a pawn in a game of dice by the eldest of the brothers, ironically known as Dharmaraya – king of dharma or virtue, and loses. The winners, her husband's cousins and adversaries, take her to the centre of the Kaurava court, and verbally abuse her. Duryodhana attempts to disrobe her publicly. She escapes with her modesty intact by the grace of Krishna: – her saree, while being pulled off by Duryodhana, turns out to be never-ending. Echoes of these practices are still seen in the public disrobing of women from dalit and adivasi groups – both Surpanakhi and Draupadi are said to have belonged to indigenous people groups. Only here, there is no intervention by a divine being to protect their 'modesty'.
Some of the more enduring myths in India have to do with the fight of good over evil. The popular festival, Navaratri or Dasara, or Durga Puja, depending on the region, is celebrated with this theme during the month of October. The central theme is of the goddess, in a martial form, with her multiple arms bristling with weapons, depicted as being victorious over a dark-skinned male adversary on whose body she dances in triumph. In South India, the notable celebration is held in Mysore, where the goddess is known as Chamundi, who triumphs over Mahisa, king of the dark-skinned Asuras – or demons. In fact the name Mysore is a corruption of the name Mahisa.
But according to another legend, usually a Brahminising gloss to most such local oral histories, circulated in order to legitimise the religio-political dominance of the Brahminicals - was actually a devotee of Shakti and had a boon that he would never die at the hands of a man, and that every drop of blood that he shed would bring forth another like him. But in the battle that he and Chamundi/Durga fight, he finally loses. Depictions of the scene, in popular iconography, show him with a trident in his heart, at the feet of the goddess, worshipping her before he finally attains moksha at her feet. But this depiction really mythologises the victory of Brahmaising invaders over the indigenous population.
Students of sociology and women's studies have for long known of the contents of the Manusmriti, one of the greatest influences on social practices which are practiced to this day. The Manu smriti famously decreed that women are not to be given any independence ("Na stri swatantryam arhati"); "Girls are supposed to be in the custody of their father when they are children, women must be under the custody of their husband when married and under the custody of her son as widows. In no circumstances is she allowed to assert herself independently."(5/151 of the Manu Smriti).
The text also says in 5/157, that whatever the nature of the husband, no matter how perverse, it is the wife's duty to worship him and serve him faithfully. [iii]
This rule is still faithfully practiced all over India, by almost all communities. Autonomy is still denied to women. It is still very difficult for single women to get an independent place to stay, even in urban India. Matrimony is still the norm, actually obligatory, for girls. Girls are still reared for home-making in every Indian home, and the marriage industry, with astrologers, priests, jewellers, designer clothes and sarees, wedding halls, extravagant invitation cards, lighting and decorations, lavish feasts, event managers and even entire magazines devoted to the big fat Indian wedding are axiomatic, even if the girl's family is driven to penury with these galas and the related expenditure. There is an underlying fear of dishonour to the family's good name if the girl falls in love with and runs away with someone "unsuitable" (read from another caste or class) or, in the case of the poor and marginalised, a very real risk of the girls being molested, raped, or even trafficked.
Marriage of the girl – even if underage - is seen as a means for the family to rid itself of the "liablility". Divorce, though increasingly common, is never undertaken lightly – there is a universal tendency to insist on "adjustment" on the part of girls, to save the marriage. Hence there are umpteen cases of deserted and separated couples, who will hesitate to take the irrevocable step of divorce. Even in their old age, parents, especially mothers, of girls are not expected to stay with them. The norm is that they only stay with their sons. Heaven help them if they have no sons, or if they have a difficult relationship with the daughter-in-law. Widowed mothers of girls often end up in their brothers' homes in their old age.
Women from the margins – and the violence they face
India's diverse population is such that it is a conglomeration of minorities. The sections known as dominant are so by virtue of their power, not their number. Thus when we speak of the dominant culture of brahminism, it does not imply that Brahmins are numerically dominant. In fact, the multi-tiered caste system in which the Brahmins, the Kshatriyas (Warriors) and the Vysyas (Traders) are considered the top three layers, the ritually pure and the dwija or twice-born, comprise a mere 3.5% of the population overall, but comprise about 90% of the judges, industrialists, top-level bureaucrats, academics and professional groups. The fourth sector, namely the productive working classes - all those who grow the food, the metal workers, weavers, and all other artisanal castes - are considered "Shudras" but are normally "touchables". The fifth category comprise those considered untouchables (Scheduled Castes or Dalits). In addition there are groups who are indigenous, tribals or adivasis (Scheduled Tribes). The SCs comprise 16.2% of the population, the adivasis about 8%. The So-called Shudras comprise the bulk of what the government terms as Other Backward Classes – the OBCs. Estimates place this section at between 41 and 51% of the total population of India. So these broadly marginalised sections therefore comprise almost 70% of the population. But their numbers do not imply that their issues will be highlighted, or that their interests will be kept uppermost in the mind of the government or the courts. On the contrary, these institutions clearly act to protect the class-caste interests of the minute but dominant sections of India's population.
In just the same manner, only in a much greater injustice, the rights of women in the country, who comprise almost half the number, are systematically violated and the perpetrators enjoy impunity because the institutions are full of men – and women – who have utterly patriarchal mindsets. Therefore, we have the extraordinary situation of women politicians blaming girls' clothes for the all-too common sexual harassment faced by women on the streets of India's villages, towns and cities; of high court judges hearing divorce proceedings pronouncing misogynistic statements in open court; and ministers and police officials naming rape victims in press conferences. Nobody seems to have a word of caution or blame for the uncouth and idle men and youth who indulge in utterly reprehensible sexism and worse against any woman or girl who is unfortunate enough to be passing by.
But the worst part is reserved for the women and girls from the marginalised sections in India. They are fair game for not only the idlers on the street. Young dalit Girls who go with their empty pots to faraway fields looking for water in India's villages – they are often denied water from the wells and borewells in the 'caste' section of the village and have perforce to go far afield to meet their water needs - are targets of lustful men who are able to prey upon them with impunity as the dalits are dependent on them for livelihoods, housing and basic safety. "Akka, there is not one dalit girl in our village who has not been molested by the men and youth of the dominants in our village when they go out to fetch water " – so said a young dalit activist to me a few years ago. There are no toilets for these girls to use near their homes, as tradition forbids their construction near the house. So they are forced to use the open fields in the dark, for privacy. And risk further sexual violence as a result. Agricultural labour is the mainstay of rural dalits' lives, and the women and girls routinely face sexual exploitation by the landlord, his henchmen, and sons and relatives.
In parts of South and Central India, girls from Dalit families are routinely dedicated to a temple and then inducted into a life of socially and religiously sanctioned prostitution, because there is no alternative to keeping body and soul together – women receive as much as 60% less than men for agricultural work; where a man is paid Rs.100/-, the women get as little as Rs. 40/- for a day's work. Thus the local economy forces them into the sexual economy. The long-term social, psychological and economic impact of such a brutally exploitative system on the community and the family of the poor marginalised groups can only be imagined. Where adivasi communities live, often non-adivasi men are found marrying tribal girls of a very young age, and routinely deserting them after they get pregnant. In the northern districts of Kerala there are large numbers of such young girls, and doubtless in other regions as well.
There are many historical and mythological reasons for such entrenched behaviours by men. The Manusmriti is clear in its attitude to the Shudras and women. The Chandalas – the despised groups – have no right to own property, live in properly built houses, or wear new clothes. That is why even till recently there was a tradition for dalit children to beg for food and clothes from non-dalit households, and for dalits who work as scavengers to be paid their wages in rotis, as is still the case in parts of rural Gujarat. It is still the norm for Dalits to live in a separate section of the village in India. Even the government perpetrates this practice by building dalit 'colonies' near villages, at a place a little removed from the village, with its own approach road and water source.
All these structural factors make it difficult for dalit women – who of course also face violence and neglect within their own households as is the norm – to rise above their circumstances and prosper themselves and their children, and break the vicious cycle of poverty, caste, and violence. As the Report entitled "Violence against Dalit Women in India"[iv] by the All India Dalit Mahila Adhikar Manch (AIDMAM) notes,
"The plight of SC women seems much more alarming when one looks at the data pertaining to serious crimes such as rape and murder'. The number of reported cases of SC women being raped by the non-SC men increased from 604 in 1981 to 727 in 1986, 784 in 1991, 949 in 1996 and 1316 in 2001. The number came down to 1089 in 2003, but once again increased, though gradually, to 1157 in 2004, 1172 in 2005, 1217 in 2006, 1349 in 2007, 1457 in 2008 and 1346 in 2009. From the 2009 data, it may be understand that in India on an average every day 2 Dalits are murdered and 4 Dalit women are raped by the non-Dalits. The data for the 1981to 2009 period for India as a whole indicate that not only the overall number of incidence of caste discrimination and violence but also the brutal crimes such as rape and murder 'are on the increase. Recent data seem to confirm increasing trends on discriminations; in 2007 there were 1,349 reported rape cases, whereas in 2008 there were 1,457 cases; hence, the increase in 2008 was 8.0 percent.
It should be also noted that in India about 90 percent crimes against Dalit women are not reported to the police for the fear of social ostracism and threat to personal safety and security especially Dalit women. Also the legal proceedings are so complicated, tardy, time consuming, costly and unfriendly…." .
Thus, it is clear that a detailed analysis of the myths, which are very much part of the daily life of the vast majority of Indians, appear to reinforce traditional hierarchies, which, far from being ideal, are in fact promoting and glorifying an idealised form of behaviour for women which is actually regressive and backward-looking. They moreover punish deviations from such behaviours with extreme, socially sanctioned violence both in public and private spheres, to the extent that even the justice systems do not seem free from their influence, judging by the manner in which cases relating to women in general, and the dalits and tribals, the women of these groups in particular, are being dealt with in the country. In fact, it is not only a question of punishing deviations, but also of humiliating, oppressing and abusing women, most often for no fault of their own, but for daring to question basic human rights violations faced by them, such as the grabbing of livelihood resources such as common grazing lands, water sources, or forests. And the state in all its manifestations, whether the police, the judicial system, the administration, or their own families and communities – are nowhere to be seen in defending their right to freedom, autonomy, and personal security.
Cynthia Stephen is an Independent Writer and Researcher based in Bangalore
Notes:
[i] For a detailed discussion of the case click on this link: http://en.wikipedia.org/wiki/Khairlanji_massacre
[ii]The story goes that Sati, the female form of divinity, was born as the daughter of the king Daksha. She wanted to marry Shiva and underwent severe penance for the purpose. Finally, Shiva appeared before her and granted her permission to ask for a boon. Even as she hesitated to speak of her desire to marry him, he granted her heart's desire and the couple were wed. But Sati's father Daksha saw Shiva as an adversary. On one occasion, the couple were at a huge celebration. When Daksha entered, everyone in the room rose in respect. Shiva with no intention to insult, remained seated , aware that he was a greater power than Daksha, so that no harm would befall Daksha, as it would have if he had risen at Daksha's entry. But Daksha was enraged, thinking it was a deliberate insult. He planned to avenge the insult.
He therefore organised a huge event to which he invited everyone except his daughter and son-in-law. When Sati heard of this, she was very upset that her father had failed to invite them. She decided that, being a daughter, she needed no invitation and would go to the celebration. Shiva tried to dissuade her but finally agreed to send her, only warning her to control her emotions when her father began to speak insultingly of him, Shiva. Sati went, accompanied by Nandi the bull. At her father's house, she got a cold response. Daksha also started to criticise Shiva in public. Sati tried to persuade her father otherwise but seeing him unrelenting, she in protest, committed self-immolation. Sensing her death, Shiva was enraged . He arrived at the venue and, taking Sati's charred body on his shoulders, proceeded to dance the Tandava, the dance of destruction. Almost all the creatures around, the land, the trees, were destroyed. Then the gods appealed to Vishnu to save the world from total destruction. He used his Sudarshan Chakra to decimate the body of Sati and parts of her body fell all over the land, on 51 places now known as Shakti peethas. The place where the yoni, the female genitals, fell, is believed to be the site of the Kamakhya temple in Assam. (However, the site is believed to be of a much older, pre-Brahminical place of importance for the Tantric tradition.
[iii] http://nirmukta.com/2011/08/27/the-status-of-women-as-depicted-by-manu-in-the-manusmriti/
Iv http://idsn.org/fileadmin/user_folder/pdf/New_files/Key_Issues/Dalit_
Women/NCDHRSubmission2012_VAW_Dalitwomen_India.pdf, accessed on 9-3-2013. Also see :http://idsn.org/uploads/media/Violence_against_Dalit_Woment.pdf
The process of women empowerment in India has had a long and rich history. Women have faced a lot of challenges during the medieval era but this was changed overtime by vigorous campaigns from reformers and activities, which lead to the promotion of equal rights and reduction of violence against women in India. It is said that the position of women in a society is the society's index of cultural and spiritual attainment. Today, women struggle to pursue respectable careers and work to survive like their male counterparts. However, women still have challenges that have led to the emergence of numerous women empowerment groups to fight social injustices that inhibit women prosperity. These campaigns mainly focus on fighting illiteracy, sexual harassment etc. lately, there has been a more focused violence against women campaign aimed at educating women to know more about their rights.
The women organizations in India today are not free agents or autonomous; they inherited a particular area or field and its accompanying social relation then preside over it and within it. Women in India have held some of the top jobs in the land including that of presidency. Even then, they still continue to face atrocities and violence cases such as like rape, forced prostitution, dowry killings and brutality. According to a report by Thomas Reuters, India is ranked fourth among the most dangerous countries for women among the G20. This is the reason why violence against women in India is becoming one of the government's major goals.
INDIAN WOMEN DURING THE BRITISH RULE
Jhansi Ki Rani
Early European scholars discovered that the Indian woman of the 19th century had a natural glamour and was more vigorous than the rest. It is during this period that many women empowerment groups and reformers such as Ram Mohan Roy emerged and fought for the rights of women. Peary Charan Sarkar set up the first free school for female students in India in 1847 in Barasat. She was a former student of Hindu collage called Calcutta. Even though one could argue that there was little support from the British Administration during the Raj era, the contrary was the case. British missionaries' wives deserve that respect they enjoy to date for they pioneered the education and training of girls in India. Their intervention was received with fierce resistance from the locals in the early stages as it was seen to defy their traditions.
Later, reforms, which touched on marriage and politics among the women, began to take effect. Women in India played a major role towards the attainment of its independence. Women such as Kittur Chennamma, queen of the state of Kittur Karnataka led armed rebellions against the British rule. The queen of Jhansi named Rani Lakshmi is widely considered a national hero for leading the 1857 rebellion against the British. In 1929, the Child marriage Restraint Act was passed that enforced fourteen as the minimal marriage age for a girl. Finally, Sarojini Naidu, Indian poet, became the first Indian woman to be the president of the Indian National Congress and governor of Uttar Pradesh state. Her birthday is celebrated as Women's Day in the entire India today.
INDIAN WOMAN IN MODERN INDIAN
Women in Indian today fully participate in all areas like education, politics, science and technology and many more. The violence against them is reducing and more women are beginning to realize their rights in the society. In short, it is no longer a man's world. The Indian constitution guarantees all Indian women equality with no discrimination by the state. It stipulates equal opportunities and equal pay for work. It further advocates for affirmative action that provides special provision for women and children by the state. The law renounces cultural practices, which are derogatory to the status of the female figure by ensuring a humane environment for work and maternity relief.
http://www.womenempowermentinindia.com/violence-against-women-in-india/
THE PROCESS OF WOMEN EMPOWERMENT
Image Courtesy: saynotoviolence.org
Women in India are still facing obstacles due to a male dominated culture despite efforts made by different organizations to reverse the norm. However, they are gradually getting empowered in areas like education, politics, professional and eventual in their households. It is agreed that women need to gain more power to equal their male counterparts in this contemporary world. The value of social development and civilization can be entire arbitrated by the role of women in a society.
Today, women take active roles in politics and management positions in world-class companies. India has come of age in enhancing the position of women through laws that protect their rights. They majorly focused on eliminating women suffrage, feminism, improving their property rights and advocating for equality in terms of opportunities.
The result has been loud with increased reports showing the girl child competing vigorously in academics and other areas. It means that the girl child is now confident and can get well-paying jobs as their male counterparts. This development is a complete reversal of how the situation was in the olden days.
However, the single but more worrying problem that continues to thrive in India is the negative sexual attention attached to the Indian Women. Women are hassled, stalked, raped and trafficked for sexual immorality. Furthermore, the heinous practice of female feticide and infanticide, where over 10 million infants have been killed in the last two decades. It is now the responsibility of law enforcing bodies to avert crime against women.
HOW TO ACHIEVE WOMEN EMPOWERMENT
A report by International Fund for Agriculture Development (IFAD) evaluation came up with four main areas to enhance women empowerment:
IMPROVED WOMEN MOBILITY AND SOCIAL INTERACTION
When women are given the opportunity to interact freely and frequently with people in top ranks like international organization CEOs and government officials, they develop a sense of self-realization and motivation to desire achievement.
IMPROVED LABOR PATTERN
Women should have equal access to all job opportunities and receive equal pay as their male counterparts.
ACCESS AND CONTROL OF RESOURCE
Opportunity to manage country's' national resource and the right to own property should not be left to the males alone. Women too should feel a sense of ownership and power over property.
INVOLVEMENT IN DECISION-MAKING
Women should be allowed to participate fully in the decision making process right from their households to the national government.
LATEST REPORT ON VIOLATION OF WOMEN RIGHTS IN INDIA
Violence against women in India is on the rise. Despite the incredible social changes achieved by the country, the girl child has to remain brave and vigilant to overcome sexual defilement. A recent study by the India's'Ministry of National Crime Record Bureau concluded that a woman is molested every 26 minutes and raped in every 34 in India. The report further showed that a woman is kidnapped every 43 minutes in Indian.
Violence against women in India: culture, institutions and inequality
By Felicity Le Quesne
SUNDAY SEPTEMBER 29, 2013
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