Wedded to the globalized market economy, the culture industry has evidently evoked sentiments and crafted equivalent activities, skillfully evading the actual essence of the day and limiting the meanings of such historical events. It is perhaps this process which marks them but makes such days insignificant at the same time.
Ritu Sinha is a Sociologist working in the domains of gender and culture.
[dropcap]U[/dropcap]nlike many women’s stores in big cities, offering discounts on Women’s Day, Swara Bhaskar, an upcoming Bollywood actress in a Pepperfry (online furniture shop) advertisement, happily announces that 8th of March will not be a special day for discounts because of Women’s Day, because every single day of the year belongs as much to women as it does to men.
Unsurprisingly, the response of the young graduate boys and girls corresponds to Bhaskar’s Pepperfry take on Women’s Day. Most of them want to go by the cliché that all days are alike and Women’s Day is when people send flowers and gifts and women exchange greetings. 8th March just exists for sales and offers in stores-cakes being cut, Women’s Day parties being thrown and the market making most of it. I engaged in a series of conversations with the young generation, to understand how they make sense of the Women’s Day. Ghazal responds that for her and Harsheen, it is like any other day, and like Bhaskar, Shaily asserts that everyday should be a day for women. Sabat, an MA student from Jamia angrily express, “I don’t think we should celebrate Women’s Day as it confines women. Celebrating Women’s Day is like asserting that all other days belong to men.
In an attempt to make sense of these expressions about a day that many of us in our generation look up to, it is important to take a pause and think what actually these statements reflect upon.
It is noticeable that the celebratory ardor of the culture industry for such historical events is remarkable and has far-reaching effects. Fundamentally wedded to globalized market economy, the culture industry has evidently evoked sentiments and crafted equivalent activities, skillfully evading the actual essence of the day and limiting the meanings of such historical events. It is perhaps this process which marks them but makes such days as insignificant at the same time.
The hustle and bustle at the government offices and schools, non-governmental organizations and in media indicates the increased awareness among the educated city dwellers and institutional acceptance of such events. Overall, success on the part of the state machinery in reproducing the populist version of these days from history, proving an inverted reality of freedom, peace and struggle have distorted the meaning of such days. Feeding into state and market’s coercion, culture industry with vivid details bestows upon the masses, its own carefully crafted version of such days. A symbolic celebration of women’s independence and social acceptance in all spheres is ensured by the state. We applaud and unanimously endorse the presence of such dominant versions and unknowingly comply with the arrangement that makes us devoid of any imagination of the relevance which such occasions can hold for us. It is this that equals these days to any other and allows us to reduce it to experience it as a day to enjoy the discounts, parties and gifts. The disillusionment amongst a large section of youth is a reaction to this mindless reduction of such days to profit oriented sales, apathetic reproduction of facts and carnivals created by institutional spaces.
On the other hand, it is crucial to notice the concern voiced in these statements. From advertisement to responses by the young students, the conflict and confusion about the day is visible. The futility so strongly expressed, is due to the existing state of affairs when it comes to women’s freedom and position within the society. The change in the status of women is not the immediate concern of the state. The paternalistic approach of the state has failed to eliminate the deeply entrenched patriarchy in society. Young educated women are unnerved when subjected to varied forms of patriarchy at home and the society at large. Shubhangi, a B.A. third year student, says it all too simply, “Oh Women’s Day! Well the relevance doesn’t matter if one doesn’t feel the importance of a woman in everyday….Also, somewhere it makes me feel oh! Women exist too. Like out of the blue people will realize that there are women as well.” The social experience in the world exposes them to politics of identity, gender and social inequalities.
The sense of social equality is compromised at every step and despite promises in the constitution and textbooks, the experience of being marginalized dominates the very existence in real world. Fight with patriarchy cannot be a symbolic fight restricted to a day, is a larger idea that prevails amongst them. It is here that the futility creeps in slowly, making these days irrelevant and loose historical significance. The state nourishes disillusionment and continues to obstruct the reality and the critical thinking around it. It succeeds also because somehow the pedagogies at educational institutions have failed miserably in generating social justice and equality. However, one has to identify that even if days are shown as insignificant and spirits are crushed, the sense of futility is not just about rejection or being compliant and silent.
Areeba, another graduate student, like a few others, objects to this marketization and cliché, and asserts its relevance in contemporary times, “this day also shows to those countries where women’s rights do not exist or are not properly implemented.” Ghulam retorts, referring to Harishankar Parsai, a renowned Hindi writer and satirist, “days do not hold much significance yet the International women’s day should be celebrated for the unpaid labor of women.” Seema, excitedly responds, “There are many days but this one is special because women stepped out to fight for their rights”. Manish, an engineering graduate gladly responds, “At least on this one day we remember the women from history and try to honour them”. On the other hand, Devyani appeals to give up those acts that promote a non-serious approach to this day. Her concerns, resonates with apprehensions of many others. Curiously, the recognition of existing unjust system and the need to restructure the society, surfaces strongly in these responses. The belief in the bizarreness of celebration is linked to the felt necessity of a more result-oriented actions and disbelief in the gradual process promised by feminist movements and educational institutions. I feel that the dreams of struggling women back then and the celebration of the achievements are thus not wavering but are shared with such concerns. While understanding the anxieties expressed in these responses, the need to peep into the history of the day becomes critical.
Ram Kinkar Baij’s world famous creation “Mill Call” in 1956 signified the change of time, rise of working class as future and most importantly the transformation of entire family as mill workers, envisioning women as indispensable part of workforce, working closely with men for the progress of the country. It challenged the women’s absence from the modernization and developmental process, highlighting the necessity to alter the social, economic and educational status of women. The challenge posed by Kinkar was the vision that several social and political movements of the times provided to general masses. Like Kinkar, the aspirations of the movements were collectively expressed by artists, writers, journalists, students and activists who fought conscientiously to accomplish this future – the rainbow world where men and women team up for the dream of equitable, independent and peaceful society. As Faiz Ahmad Faiz wrote “Hum Dekhenge, lazim hai ki hum bhi dekhenge..”
A dream that will be fulfilled and ought to be fulfilled without doubt, as the change is destined for us and we surely will witness it- so was the trust of the people on themselves and the struggles for a socialist equalitarian society where women’s role was indisputable. The International Labor Day and the Women’s Day are the commemoration of this dream that eventually had to see the light of the day.
Therefore, when in 1971, the Government of India set up a Committee on the Status of Women in India (CWSI), to assess the rights and status of women with special reference to education and employment; it was seen as a turning point in the history of women’s struggle. The committee constituted of academicians, bureaucrats, activists and others were however unaware the report (entitled “Towards Equality”) was for India’s representation in United Nation’s celebration of International Women’s Year in 1975, a gathering scheduled at Mexico. It is from here that the annual honoring of women rights began- An international Women’s day to recognize the role played by ordinary women in fighting for the rights of women and to acknowledge the change and progress made with their courage and determination.
The United Nation’s consent to International Women’s day celebrations had a reference to the long and enduring history of women’s voice in civic, political and economic spheres of the society. Originally celebrated as International working women’s day, it established the struggles of women for civil, political and social rights as a historical development that changed the face of human societies forever.
In earlier years International women’s day was linked to working women’s rights and the various battles fought by women for an equally just society. The history of working women’s struggle is vast and therefore it is difficult to summarize here, yet knowing the history of the different revolutions in the world, one can understand the indomitable presence of working women’s struggles in the history. The women’s rights in America emerges from the womb of anti-slavery movements in 1830s, where white women along with free black women put into action the agenda of women’s right that gradually matured and organized women’s voice through several other movements. The French, the Russians, the Americans and the English expressed solidarity and felt united for the cause of restructuring the society-for better satisfaction of workers, education to all children, decent care to old along with the right to vote for women and to hold the political office. Conventions on women’s rights were held and female rights organizations appeared in all these places in Europe and America. The brutal conditions of working class in England in 1840s called for a movement for change by women and men, the national movement for women’s suffrage in 1872 in UK, the New York Shirtwaist Strike of 1909 and garment worker’s strike of Chicago in 1910 in response to low wages, led by women, were vital in the idea of International women’s day. 146 young women workers died in Triangle Shirtwaist Factory fire in New York City that resulted into demands for change in the working conditions of workers. It is in this context that the Socialist Party of America, in 1909, declared the National Women’s Day in America on February 28 that inspired the idea of International Women’s day.
The first International working women’s day was introduced in 1911 that was celebrated with rallies, marches and demonstrations in various parts of Europe. On the other hand, the first day of the Russian revolution, 8th of March, tens and thousands of women demonstrated at the Principal Avenue, in the center of the Russian capital, in 1917 led to overthrow of the tsar, was International women’s day. It was first observed in 1913 amidst wide protests for voting rights to women and finally in 1914 when women protested, organized strikes against World War I, and called for international Solidarity, the International women’s day became extremely popular in Eastern Europe and Soviet Union where it became a national holiday. The day in these countries was chosen to salute women who contributed immensely for the society as a whole while constituting their rights.
The Indian Context
Our country has not yet declared a holiday as the idea of celebrating Women’s Day was UN generated but it is no less a day to recognize the struggles of Indian women since pre-independence for their rights, against all tentacles of patriarchy and to participate equally in the progress of their country. It is sad to observe that the trust of the younger generation on women’s activism and rights for struggle seems to be dwindling despite a longing for just and equitable society. Unfortunately, we have failed to inform the younger generations the pains and courage with which women’s rights in this country were achieved. How lonely and oppressive the gender discriminations were and how the most audacious and brilliant minds devoted their lives to the struggle. Amidst political correctness we perhaps have not conveyed the truth of social change. How desperately the transformation was aspired and how with deeper conviction and creativity it was achieved. The women fought unabashedly with colonialism and the society to which they belonged. Ordinary women participated in freedom struggle and emerged as writers, artists, journalists, activists and in other positions, aspiring to be educated and walking shoulder to shoulder with men. Rassundari Devi, Tarabai, Shivani, Atia Hussain, captain Laxmi Sehgal, Amrita Shergil, Begum Akhtar, and many others known and unknown who courageously entered the man’s world to carve their own spaces and inspired thousands to fight. They brought us right to education, vote, freedom to write, paint, and all intellectual and creative pursuits. Observance of International women’s day corroborates the Indian chapter of women’s movement in the world.
We all are aware that after Independence, the political movements against the state further radicalized women and with many progressive women’s organizations, a strong feminist movement emerged in India. The vigour of the feminist movement led to rise of women’s studies with the efforts of Vina Mazumdar and Kumud Sharma, was yet another turning point that led to the convergence of women’s movement and women’s studies. In 1980s, a dowry victim, Tamanna, in her life-threatening burns, showed courage to topple the patriarchal system, by giving statements against her husband and in-laws that marked the turning point in the history of women’s struggle. It set the foot of women’s movement on democratic path, demanding criminalization of violence, sexual rights and curbing discrimination against women through legal laws. We often fail to recall that these incidents in the past have opened immense possibilities and opened abundant avenues for new struggles. Post liberalization and post Babri Mosque demolition, the challenges grew tremendously and marginalization took new forms. Conventional imagery of women was challenged by women of Hindu right and a new phase of “inverted feminism” began. The assault on women took newer shape when such imagery fed into the commercial capitalist market structure. The present movements for criminalization of rape or issue of Triple Talaq or queer movement derive its foundation from the earlier ones. There’s much to say about the feminist struggle in #MeToo context. #MeToo in India is not about elderly, poor and downtrodden yet has raised questions on accepted conventions discriminatory towards women. Dominant political culture of identity politics over class and working class struggle has changed the political scenario in the country affecting movements, where women’s movement is no exception.
Questions on gender: masculinities and femininities in the making have to be continuously renewed and relocated. We are nowhere near gender parity and women are trapped in an oppressive structure of archaic patriarchy, but perhaps we can travel in the right direction with social and political consciousness. Allowing ourselves to nurture the memories of the unimaginable times of Rashundari Debi, Tamanna and other, will perhaps comfort us for what has been painstakingly achieved and fill us with enthusiasm to constructively critique the present moment of the struggle and refresh it. The day is the reminder to our machine aided memories that bravery and endurance are to be recognized with gratitude and proud. We cannot forget so soon their untiring conscientious dreams and uncompromising lives. Our gendered culture seems to be shakenly changing and taking multiple paths, somewhere seeking an un-gendered world. The capitalist neo-imperial state and market are on the prowl for ways to reduce every event into a commodity and silently enslave our dreams. Amidst these, are we then ready to disremember all and disconnect, making what we have accomplished as insignificant?
