IAWS Newsletter February 2005

IAWSIndian Association

of Women's Studies

Contents

1. Editor's Desk 1

2. Guest Editorial 2

3. Goa Conference Details

(3 May-6 May 2005) 3

4. Are 'Jusf Laws Enough? 5

5. Goa: A Destination for Child SexTourism? 7

6. In Memorium 9

7. Peace Begins from Home...Women's Grievances Cell ofMohalla Committee Movement,Mumbai 10

8. Research in Progress 14

9. Felicitations 15

10. IAWS Membership Form 16

Members of Editorial Board

Editorial Advisors : Kumud Pawde,Pushpa Bhave, Vidyut Bhagwat

Editorial Board : Usha Wagh,Medha Kotwal-Lele, Kiran Moghe,Razia Patel, Purnima Chikarmane,Shruti Tambe, Vaishali Diwakar

Editor : Sharmila Rege

Asst. Editors : Swati Dyahadroy,Anagha Tambe

Editororial Office :Krantijyoti Savitribai Phule Women'sStudies CentreUniversity of PunePune - 411 007.Email : [email protected]

IAWS Central Office :RCWS, SNDT Women's UniversitySir Vithaldas Vidya ViharJuhu Campus, Santacruz (West)Mumbai - 400 049Tel. Off. (022) 26604001.Email : [email protected]

N ewsletterFebruary 2005

Editor's Desk

Dear Friends,

The preparations for the Goa Conference, May 2005 have gathered momentumas this special issue on Goa goes to press. We bring you details of the sub-themes and plenaries of the conference and the names and addresses of theGoa contacts. The detailed brochures will soon be reaching members.

This issue of the newsletter is guest edited by Pushpa Bhave and is meant tointroduce IAWS members to some of the concerns of feminist activists andscholars in Goa. We are grateful to Sheila and Nishtha for contributing to thisissue, despite being preoccupied with pre-conference work. Vibhuti Patel'sreport in a sense initiates a dialogue on the theme of the conference- pushingus to think out issues of gender, community and citizenship. The next issue isplanned as an introductory issue on the theme of the conference 'EngenderingCitizenship and Sovereignty'. Do write to us with your suggestions, contributionsat [email protected]

Several of our members did us proud by receiving awards and prizes for theiractive practice and scholarship on gender issues - we congratulate them in oursection 'Felicitations'. We request you again to send us details of awards,felicitations received by members for their work on gender issues. We shall missour member and scholar-activist Meenakshi Moon who passed away recently.The obituary in this issue written by Urmila Pawar gives us a glimpse intoMeenakshi's life and work.

Please do visit the website www.iaws.org which is being updated constantly withconference details.

Sharmila Rege

Guest Editorial

Pushpa Bhave

The editorial team hopes to find you all in a mood forrededication to the cause of change in the quality ofwomen's life - that is what we celebrate on 8th of March.Sometimes it is a week-long celebrations in various forms.

Spring is around and we are all eager to meet each otherat the Xlth national conference on women's studies. Thisyear the Indian association of women's studies (IAWS)has organised a conference at Goa, on sovereignty,citizenship and Gender, from 3rd to 6th May 2005.

Though it is customary to choose a theme for theconference, our choice of Venue is also important. Welike to have a view of the regional and culture specificityof women's problems. So before we prepare ourselvesfor the conference at Goa, the newsletter would like toproject Goan women's problems specifically. We haveinvited our friends from Goa who are also giving us ahelping hand for the conference, to write about Goa'sunique civil rights provisions, and the problem of childsex tourism. Though Goa's common civil code or 'CodigoCivil Portugues' of 1867 is supposed to be unique, theproblems of sex tourism are by no means confined tothe region. Some cases were advertised by the media,but our friends in Goa need not feel compromised be-cause of it.

The third article in this issue is by Dr. Vibhuti Patel ascholar in her own right and a determined activist as well.She writes about Teace begins from Home...' Which isabout women's Grievances cell of Mohalla Committee,Mumbai. This relates to the general theme of gover-nance and citizenship of the conference. I hope ourreaders will find the experience of WGRC really illumi-nating. We do hope you will find the issue interesting. Wedo hope you are preparing for the Goa conference, youhave the abstracts and presentations ready. Lookingforward to seeing you - women's studies activist and aeadenicions together in Goa - the land of Greenery andwater, land of a long history of co-habitation of Chris-tians, Hindus under the impact of Latin culture.

Shaila Desouza in her article 'Ave just laws Enough?'Has looked at the Myth of the Goan civil code critically.She views the practice of the legal system and the socialstructure which supports it from a point of view ofgender justice. Nishtha Desai of the 'children's Rights inGoa' writes about - 'Goa : A Destination for child SexTourism ?' She has looked critically at tourism relatedpaedophilia. We are all aware that tourism in the contem-porary market economy is talking a vicious shape. Theauthor has looked into the legal provisions to safeguardchildren's rights in Goa but makes us aware that themenace of tourism related paedophilia is a problem thathas to be addressed in all tourist - destinations of India.

IAWS Newsletter February 2005

Goa Conference Details (3 May-6 May2005)

Plenary and sub themes

Main PlenarySovereignty, Citizenship and GenderCoordinator: Dr. Uma Chakravarti([email protected]), New Delhi.

Plenary 2Goa Plenary SessionCoordinator: Ranjini Swamy

South Asia PlenaryEngendering Sovereignty & CitizenshipCoordinator: Prof. Asha Hans ([email protected])and Ms. Ritu Menon ([email protected])

Women's Studies PanelCoordinator: Dr. Kumud Sharma

Sub Theme 1Pluralism, Nationhood and Differential Citizenship:Contemporary IssuesCoordinators: Anupama Roy ([email protected])Delhi and Nandini Manjrekar ([email protected]),Baroda.Nandini and Trupti ([email protected]) will beorganising the session on Gujarat Anupama Roy willorganize the sessions on Citizenship practices.

Sub Theme 2Citizenship, Livelihoods, Work and Natural ResourceRightsCoordinator: Sumi Krishna([email protected]), Bangalore.

Sub Theme 3Women in conflict and militarizationCoordinator: Ilina Sen, ([email protected]/[email protected]), Chhattisgarh.Sub theme proposed to be coordinated by Ilina Sen andSonia Jabbar ([email protected])

Sub Theme 4Citizenship and the politics of sexualityCoordinator: Nandita Gandhi([email protected]), Mumbai.

Sub Theme 5Development induced displacement: Impact on womenCoordinator: UrmimalaDas ([email protected]),Berhampur.

Sub Theme 6Migration, Displacement and BordersCoordinator: Urvashi Butalia ([email protected]),New Delhi.

Sub Theme 7Education and citizenshipCoordinator: Dipta Bhog ([email protected]), New Delhi.

Sub Theme 8Impaired citizenship and forms of exclusion (ageing anddisability)Coordinator: Prof. Asha Hans ([email protected]),Bhubaneshwar.

Sub Theme 9Engendering legal education: Citizenship and entitlementsDuration: Two days, comprising four workshops of threehours eachCoordinator: Dr. Kamala Sankaran([email protected]), Delhi.

Information on Paper PresentationThe guidelines for presenting papers for any of the subthemes are as follows:• The abstract should clearly contain the following:

• Title• Name of the author/s• Institutional affiliation (if any)• Full address for correspondence (of one main

author in case of multiple authors)• Phone numbers (Residence and Office)• E-mail ID

• The abstract should be between 600-800 words.• The abstract is to be sent to the sub theme

coordinator whose contact information is available atthe end of the sub theme write-up.

• Abstracts should preferably be sent in electronicallyvia e-mail. The e-mail subject should be "Abstractsfor IAWS Conference". The abstract should be in.doc or .rtf format.

• Paper presenters are also requested to send a hardcopy to the sub theme coordinator.

• Abstracts should reach the sub themecoordinators on or before 15 March 05.


• - Intimation of acceptance of papers for presentationat sub theme sessions will be provided in due course.

• All participants whose papers are accepted forpresentation should book their tickets to Goa intime to ensure availability of train/flight tickets.

Travel GrantsThe IAWS Conference is attempting to seek travel grantsfor those participants who may require them. TheSecretariat cannot, at this point, promise travel support;however, depending on the funding situation, it may beable to selectively fund students and activists.

Publication of AbstractsFollowing the acceptance of abstracts by the sub them^coordinators, instructions will be issued regarding thefull paper/presentation of the paper. The abstracts,meanwhile, shall be posted electronically on the IAWSwebsite (www.iaws.org). In addition, the abstracts will bepublished in the conference proceedings.

Information on Registration to the ConferenceAll Participants are requested to register for theconference before 10 April 2005 (The registration formand fee details are available on IAWS website) to enablethe organising committee to make adequate lodging,boarding, creche and other conference arrangements.Accommodation on hostels will be organised on first-come first-served basis.

Creche facilities will be organised at an extra charge-,provided there is sufficient requirement. Participantsdesiring creche facilities should register in advance andwill then be intimated about arrangements and payments.

Arrangement for ground floor accommodation will bemade for disabled persons and senior citizens.

Since May is a vacation period, it is suggested thatparticipants book tickets well in advance to ensure easeof travel.

• Prabhat Kumar, Conference Assistant, C/O Centrefor Women's Studies, Goa University, TaleigaoPlateau, Goa, Tel: 09822151040

Conference Venue and other details

International Centre Goa, Dona PaulaContact Persons: Capt A. Rodrigues, Ms. Hasina, Ms.SandraContact Details: The International Centre, GoaGoa University Road, Dona Paula Post Office, DonaPaula, Goa 403 004E mail: [email protected]: www.internationalcentregoa.comFax: 0832: 2452812Tel: 0832: 2452805 -10, 5641869

Film ScreeningThose who would like to screen their films at theconference a film screening room will be made available.Those interested may kindly contact Ms. Gayatri Konkarat [email protected] or at 0832: 2464376 by the 1st April2005 as a prescreening will be necessary. A forwardcopy will be necessary along with an introduction, briefcurriculum vitae and synopsis.

Stalls20 stalls will be available on a first come first serve basis.Commercial establishments will be charged Rs. 5000per stall for the three and a half days of the conferenceand NGO's will be charged Rs. 1000 per stall. Thosedesirous of availing of this facility may kindly contact:Ms. Radhika Nayak at [email protected] or at0832: 2315000 or mobile: 9422439876Ms. Ritu Menon at ritumen@giasdl01 or at 011:26521008/26864497/26964947/ 26491515/ 26496597.

Goa contacts• Shaila Desouza ([email protected]), Local

Coordinator in Goa for the IAWS Conference 2005}

C/O Centre for Women's Studies, Goa University,Taleigao Plateau, Goa. Tel: 0832:309072b,09822133146.


Are 'Jusf Laws Enough?

Shaila Desouza

Goa is the only State in India that is governed by aCommon Civil Code. While there are discussions onwhether or not to introduce a Uniform Civil Code in therest of the country, most people are unaware of Goa'sunique civil rights provisions. The 'Codigo Civil Portugues'or the Portuguese Civil Code of 1867, or as is oftenreferred to as the Common Civil Code based on theFrench Civil Code (Code Napoleon) has been in effectin Goa since 1870. After Goa's liberation in 1961, theGovernment of India assured Goa that the prevailinglaws would remain. The PCC, therefore, continues toexist with some modifications. All communities in Goaare governed by the PCC and is seen by certain sectionsas the realization of India's dream of a uniform civil codeas here the personal laws are not applicable. The PCClaws apply to marriage, divorce, inheritance andsuccession, children and adoption.

This has lead to the popular notion that women in Goaenjoy a better status than women in the rest of thecountry. There may be some truth in this. However, thereason that is often attributed to this advantaged positionof women in Goa is debatable. Law is largely inaccessibleto the majority of its people, as its very language isdifficult to comprehend. The complexities of social lifehave to be understood and dealt with before we caneven hope that a set of laws can determine or improvesociety and more particularly women's status within it.

Political parties in lobbying for a Uniform Civil Codeoften cite the perceived advantages that the Civil Codeholds for women. But these proclaimed advantages ofthe law in reality contribute only marginally to women'sadvancement in society. We will discuss this by lookingat a few provisions of the Civil Code regarding 'marriage'and some laws regarding succession and inheritance.

Registration of MarriageUnder the Civil Code, registration is mandatory,registration not only of births and deaths but all marriagestoo. This proof or recognition of marriage is meant to

This paper critiques the Civil Code in Goa, India, but in no wayseeks to suggest that the Civil Code be replaced by the personallaws that govern the rest of the country. The author also doesnot claim that the paper is exhaustive as only a few aspects ofthe law are discussed. This paper is a shortened version of thearticle published in the issue of the Parmal (Vol. Ill) of the GoaHeritage Action Group.

ensure a certain amount of security to a married womanas the law also assures a married woman of a share inher husband's assets.

Although registration is mandatory for all communitiesin Goa, the implementation differs from community tocommunity. The procedures for registration are asfollows:1. The two parties entering into the contract of

marriage have to first declare their intention tomarry at the office of the Civil Registrar by signingthe declaration in the presence of two witnesses.

2. A period of two to three weeks is then sought bythe Civil Registry who has to post this intent onthe door of the Civil Registration office to inviteobjections, if any to the marriage.

3. Objections are referred to the civil court forexamination before a decision is taken. If there areno objections, the couple must appear before theCivil Registrar after the stipulated period of time toconfirm their intention and to sign the Book ofRegistration, again in the presence of two witnesses.

4. For Catholics wishing to marry in the church, theprocedure is different. After declaring their intentto marry at the Civil Registry, a no objectioncertificate is obtained from the Civil Registrar,which is handed over to the church. The officiatingpriest is granted the power of a Civil Registry. Thiswas given under the treaty signed in 1946 betweenthe Roman Catholic Church at the Vatican and thePortuguese Government under Antonio de OliveiraSalazar. At the church after the marriage rites havebeen performed, the couple sign a register in frontof witnesses and an extract of the church registeris then sent to the office of the Civil Registrar whoprepares the civil marriage certificate.

The flaws in this system are numerous, not least amongthem being that the procedures are too cumbersomeand in reality do not apply uniformly to all communities.Very often the declaration of intent to marry has beenmistaken by women as the civil marriage itself resultingin several cases where women have believed themselvesto be married when they are actually not in the eyes oflaw. If the intent is not confirmed within a year thedeclaration ceases to be valid. Women's organizations inGoa have found several such cases, which came to lightespecially when women wished to take legal recourse tomarital problems. A religious marriage alone is not avalid marriage in the eyes of the law, leaving manyignorant women in vulnerable positions. Then, unlikeSections 405 and 406 of the Indian Penal Code, wherea denial to stridhan (the wife's personal property) isconsidered a criminal offense, under the Civil Code, awoman cannot immediately claim from her husband anyof her belongings without going through the court to


retrieve them. So, if a woman has been thrown out ofher marital home she cannot even take with her clothesand personal effects, leave alone her rightful share inthe family assets, without applying for the same throughthe court. There is no distinction between personalproperty and communion of assets. Further amongstthe Hindu and Muslim communities, many are obliviousof this mandate. There are several who have beenmarried by religious rites only, which, in the eyes of thislaw is invalid.

Another problem with the system is that there are civilregistries only in the Talukas (administrativeheadquarters) and not in the village panchayats. Asrecords in these offices are not yet computerized, it isvery difficult for the offices to check if the partnersseeking to marry are in fact married before or not. Withthe growing anonymity in cities, it is not uncommon thata man has registered in the same office marriages totwo different women.

A study conducted by the Centre for Women's Studies,Goa University showed that although women were notaware of the actual procedures of registration, theawareness for need to register marriages was fairlyhigh particularly among the Muslim women. Theprovisions in the Civil Code are quite contrary to theMuslim personal law, which might be an explanation forthe high degree of awareness among people in thiscommunity.

Another contributing factor to the general awarenessof this need to register marriages is the tax benefitthat is made available on the registration of marriage.Income from all other sources is considered jointproperty and taxed likewise, that is each partner istaxed on only half the total amount of assets owned.

Marriage in GoaLaw views marriage as a contract and according tothe Civil Code, there are four systems by which amarriage can be contracted. Therefore, before civilregistration an Ante Nuptial agreement is to besigned by the two partners entering into marriagestating clearly how the properties of each party areto be held. If no agreement is signed prior to themarriage, the marriage is considered to be contractedunder the first type of marriage system, that is

a Communion of Assets: All wealth and propertieshere, regardless of the source owned by bothpartners are considered as joint family assets andboth partners own equal shares. It might beinteresting to note here that the husband cannotsell or do away with his property without the consentof his wife. Even in the event of non-payment of a

loan taken by the husband alone half share of theproperty belonging to the wife cannot be attached.In other cases however, the division of propertiescannot be done during the subsistence of themarriage. The collective property can be partitionedonly on dissolution of marriage that is in the eventof death or divorce. The main drawback with thissystem is that the administration of common assetsrests solely with the husband. If there are children,the family assets are further shared between sonsand daughters equally.

b. The second system is total separation of propertiesor no communion at all which is a very rareagreement signed before marriage as it is not inkeeping with the sentiment surrounding marriage.Here the partners hold all their propertiesindependently.

c. The third is where there is total separation of theproperties and assets owned prior to the marriageand a communion of those assets and propertiesacquired subsequently. This type of agreement wasnot very common until very recently. This mightreflect on the nature of marriages today.

d. The fourth system is the system often mistaken tobe dowry. It is the Dotal Regime. The bride is givena certain share of her father's property and assets,which are handed over to her husband at the timeof marriage. The husband is bound to return to hispartner all the property and assets should themarriage be dissolved. It is not a consideration formarriage but a 'trust' in the hands of the husband.In case of his death, his heirs are liable to pay thewife the corpus of the amount.

Regardless of the system of marriage, all children havea share in the family property and sons and daughtersare treated alike. It is therefore, impossible for parentsto disinherit their children as only half of their share ofthe property can be disposed off according to theirwishes. In the absence of descendants, ascendants areentitled to the share and in their absence, brothers andsisters and their descendants are entitled to equal shares.However, the reality is something different. Propertyrights exist only on paper. Very often daughters get acertain amount of gold at the time of their marriage andare asked to sign off their rights to the family property.It is not common that daughters fight for their share ofthe parental property and if there are such casesinvariably, it will be because of the informed son-in-lawwho wishes to claim his share. There exists awarenessabout inheritance and succession laws and the spouseshave equal shares in family assets but awareness of theother provisions of the Ante Nuptial agreement is low.


A problem that has been noted by women'sorganizations in Goa is that invariably it is the husband'sname that is recorded in the land records unless thewife insists that her name be included which is veryrare. Therefore, a man wishing to dispose of hisproperty and disinherit his wife can do so by concealingthe fact that he is married.

In Article 1204, which talks of the separation of personsand properties, adultery committed by the wife is aground for separation. However, for the husband, onlyadultery with public scandal, or complete abandonmentof the wife or keeping a mistress in the conjugal domicileare grounds for separation.

Bigamy in GoaBigamy is not uncommon in Goa. At a workshoporganized by Bailancho Saad and the Goa StateCommission for Women in October 1999, the incidenceof bigamy was noted to be very high in the state. It wasnoticed that the Article 3 and 4 of the section on'Usages and Customs of Gentile Hindus of Goa' in theFamily Laws made provisions for polygamy. However,the women's organizations have noted also that thecases of bigamy are not legal cases. In the Family Laws,polygamy is permitted only under a certain conditions.

Interestingly, bigamy is prevalent in all Hindu, Catholicand Muslim communities. This is despite the fact thatSection 494 of the Indian Penal Code considers bigamyas an offense. Prior to 1955, in the eyes of law therewas no such thing as a monogamous marriage as therewas no mention of polygamy as an offense. Divorce lawsalso did not exist.

Law is one way by which societies provide protection toindividuals, guarantee civil liberties and promote equality.However, it is often law that has to be modified fordevelopment, especially those laws that delay or distortdevelopment efforts. Just laws are not enough!. Law hasnot helped to improve women's access to economicresources, incomes and employment nor has it helpedto improve women's health, nutritional and educationalstatus. In reality, women have not been able to exercisetheir rights nor do they have freedom and protectionagainst violence. The number of reported cases ofviolence has been on the increase in Goa.

Shaila Desouza works with Women's Studies Center,University of Goa. She is the coordinator of theforthcoming Goa Conference.

Goa: A Destination for Child Sex Tourism?

Nishtha Desai

Tourism related pedophilia is highlighted by the mediaevery now and then. While people are fairly consciousof the reality of sexual abuse committed within oursociety by family members, neighbours and others,people respond with shock to the fact that young childrenare preyed upon by foreign tourists. The most recentwaves of shock were created by a story on the issueinvestigated by the Tehelka news agency and telecastby Aaj Tak news channel on 6 August 2004. This wasfollowed by a detailed expose carried in the Tehelkaweekly paper. Tehelka also screened a film made bythem in Goa, Mumbai and Delhi in which certain caseswere highlighted:

• A local person running a shack (a beach restaurant)says he can provide a young boy at the rate of athousand rupees a night and even shows a child tothe Tehelka investigators posing as event managers.

• In July 2001 German national, Jorg HarryRingelmann 'marries' a young girl from a Mumbaislum, suspected to be a minor at the time of hermarriage. In December 2001 claiming to be an'Indian inhabitant' and a 'Hindu' he makes anadoption deed on Rs. 20 stamp paper and 'adopts' an11 year-old-girl from Mumbai under the HinduAdoption and Maintenance Act of 1956. He thenmoves to Goa and takes a house on rent in a smallvillage and stays with these two young girls.

• A French man, Bernard, comes to Goa every yearand uses a young boy as his 'companion'. Hefrequently travels between Goa and Rajasthan. Hepays a Goan couple five to ten thousand rupeesevery few months to 'look after' the child for himin his absence. The young couples know that thisman's interest in the boy is sexual.

Tourism related pedophilia is not a recent phenomenonin Goan society nor is it specific only to Goa. Take thecase of Freddy Peats, convicted on 15 March 1996. Hewas running a pedophilia racket under the guise of ashelter for children for fourteen years before he wasfirst arrested. Little is known about his activities prior tothis, but by his own admission, he was in Calcutta.

Tourism related pedophilia is possibly associated withGoa because the case of Freddy Peats received mediaattention internationally and also because organisationsin Goa have been actively addressing this problem.NGOs have also been pointing out the lacunae in existinglaws and have worked to ensure that the Goa Children'sAct (2003) contains provisions to deal with this problem.


The Goa Children's Act passed in July 2003 is a uniquepiece of legislation conceived of by Rina Ray, formerlySecretary of Women and Child Development. It attemptsto make the provisions of the United Nations Conventionfor the Rights of the Child enforceable in Goa. NGOswere invited to take part in the drafting process andsome of the suggestions received by a panel of NGOswere included.

Under this Act, there are various provisions to deal withthe problem of pedophilia:• Since penile-vaginal intercourse is not the only act

of sex child abusers engage in, the definitions ofsexual offences and grave sexual offencesencompass a wide range of sexual offencescommitted against children.

• The Director of Women and Child Development isauthorised to initiate an inquiry against an adultstaying with an unrelated child.

• Hotel owners and managers are responsible forensuring the safety of children in and around theirpremises.

• All children's homes are to be registered, and theirfunctioning to be monitored.

• The police are authorised to conduct undercoverinvestigations.

• A special children's court with child-friendlyprocedures prescribed, is to try all offences againstchildren.

Foreign tourists visiting Goa say that the problem is asbad if not worse in Kovalam and Rajasthan. Non-governmental-organisations from Mumbai, Tamil Nadu,Karnataka, Orissa and Delhi have said that they toohave come across cases of foreign tourists befriendingchildren in suspicious circumstances. In March 2003, aSwiss couple was convicted for committing sex crimesagainst children in Mumbai. Reports of foreigners beinginvestigated for pedophilia in Vishakapatnam, Puri,Mahabalipuram and Mumbai have appeared in the pressover the last few years.

The menace of tourism related pedophilia is a problemthat has to be addressed in all tourist destinations of India.For this there has to be action at the state level as wellas a national level plan to prevent pedophiles fromoperating in India. Unfortunately, while it is often difficultfor Indians to obtain visas to travel to the west, we issuevisas to foreigners who have been suspected of beingpedophiles in the past without hesitation. There is clearlya need for the state to deal with the issue of sex tourismin a decisive manner if it is safeguard the welfare of itschildren.

Nishtha Desai works on the issue of child rights in Goa.

In MemoriamMeenakshi Quiet and Simple - Yeta Powerful Personality!

Urmila Pawar

Meenakshi Moon while talking with us always recalledtwo incidents of her childhood. Once she had gone toa Krishna temple on the occasion of Gokul Ashtami tosee how Gods in the temple look like, the temple priestrecognized her as a Mahar (Untouchables inMaharashtra) girl and threw her out of the temple. Hebeat her and screamed aloud how her entry in thetemple had made it impure. Since then there wereapprehensions in her mind about the concept of God.Another incident is about 'Dharmantar'. Meenakshi wasfrom Nagpur. She had been present on the Dikshabhumifor the Dharmantar with her parents and siblings. Thiswas where she was first introduced to Dr. BabasahebAmbedkar's movement. Memories of the presence ofthousands of people on Dikshabhumi and getting twenty-two oaths from Dr. Babasaheb Ambedkar hadoverwhelmed her, especially after being introduced tothe movement. The seeds of Meenakshi's social workwere in these two incidents.

I was living in Government's quarters at Bandra since1977. Meenakshi came there in 1979. We met in theBuddha Vihar where women like Sonkamble, Kadlak,Sonawane, Deshbhratar, Tayede and young boys likePrakash Sonawane, Ashok Kadlak had built a smalldome for the Buddha Vihar. At that time I was the ViceChairperson of our women's group. Later Meenakshialso became a part of our group.

She was the wife of Vasant Moon, writer, thinker andgovernment officer. But she never carried any falsepride about this.

Meenakshi would go around in the housing society evento the houses of class IV employees in a simple sari,blouse, simple slippers on her feet and carrying in handa purse and bag for vegetables. In the bag there wouldbe some papers and receipt books. Meenakshi was agood cook. She could prepare several dishes easily. Sheliked to feed others. The taste of her pithla |(currymade of gramflour) and rice was so good that even anyspicy lentils could not beat that.

She would appeal to women from higher official's houses


to come for the Buddha Vandana in Buddha Vihar. Inthe Vihar she talked to women and also inspired otherwomen to talk. At the Buddha Vihar her personalitydeveloped from that of a housewife to an activist, awriter to founder editor. While involving herself in theprogrammes organised for shaping activities of theBuddha Vihar she started writing stories of BuddhaBhikuni's (Women ascetics in Buddha dharma). Shestarted coming with Bhimsen Dethe , Vaman Howaleand me for live literary narration programmes.

Once at Bhandup, on Dr. Ambedkar's Birth anniversaryVasudev Pawar, Ananta Tambe, Lakshuman Kirloskarand others had a organised programme of literarynarrations. Vasant Moon, Hiratai Bansode, her husbandGulabrao Bansode, sister Sulochana Waghmare and myhusband Harishchandra Pawar and myself all of us hadgone for the programme. For Meenakshi, this was thefirst experience of public narration of her writing. Shewas restless. She was worried about her performance.We were convincing her that she would do well. "Do notbe tense, narrate as if you are having usual routineconversation, and imagine that nobody is there in frontof you "we kept telling her. Meenakshi stood in front ofthe mike. But while talking she was constantly movingback. Hira and me who were sitting at the back wereconstantly pushing her and helping her. But as herstory moved she took hold of the audience.

The story was about Pattachari, a Bhikuni who stoodlike a rock after losing her husband, son and otherrelatives. I don't know about the others but that storybecome inspirational in my entire life. After thatMeenakshi there was no turning back. Her first book onIdeal Bhikunis in Buddha Dharma' was published in1989 in Mumbai at the hands of RS.Gawai. Her secondbook was 'Melting Girls'. She had narrated some storiesfrom these books on radio programmes.

Meenakshi and myself wrote a book 'We too made ahistory' by collecting information from newspapers andinterviewing women who have participated in theAmbedkarite movement. This book was released at thehands of the great scholar and researcher of theAmbedkarite movement Dr. Eleanor Zelliot. Dr. Berstein,a linguist residing at Phaltan, Dr. Bhalchandra Mungekar,Dr. Yeshwant Manohar, Prof. Pushpa Bhave, ChhayaDatar, Hira Bansode and others in their speeches,underlined how we had made history by writing thisbook.Dr. Zelliot is a scholar of Ambedkarite movement andliterature. Many a times she would stay with Meenakshi.

Meenakshi learnt a lot through the discussions withDr. Zelliot, Dr. Berstein and the cooperation andguidance of Dr. Moon. In the same period under thechairpersonship of Hira Bansode we establishedSamwadini, a forum for Dalit women's literature. Wedistributed the duties among ourselves and Meenakshibecame the vice chairperson and I became the secretary.

I have written in my autobiography, 'Aaidan' about theways in which we contacted women for this endeavour.Women who came in to contact with Meenakshi laterbecame members of Samvadini. When we visiteddifferent houses, at first people would know her as thewife of Vasant Moon. But after interacting with her thisintroduction would take a back seat and her independentimage would begin to have an impact. Now Meenakshiwas not only a housewife. In 1988, she went to Americawith her sister for the wedding of her niece. In thosethree months she interviewed some women. Theseinterviews were published in a Delhi based Hindimagazine. She was constantly in touch with differentwomen. She had established a woman's group calledTashodhara Mahila Mandal' by organising women inBandra.

In few days she had started the magazine called 'AmhiMaitarnee' (We friends). With the contributions of KumudPawade, Aruna Lokhande, Abhinaya Kamble, PradnyaLokhande, Hira Bansode, Nalini Somkunwar and otherwriters; readers upheld the magazine 'Amhi Maitrini'.Articles written in different languages were also includedfor non- marathi readers.

In the Ambedkarite movement different mouthpieces ofthe movement initiated by male members have beenpopular. Several weeklies, magazines, tri-monthlies,irregular magazines were being published. But 'AmhiMaitarni' started in 1992 by a woman was the firstmouthpiece for Ambedkarite women. This fact willinevitably go into the history. Meenakshi's image was ofone who collected high quality literature, subscriptions,a strong editor, writer and activist and one who evendelivered issues from house to house.

She had participated and delivered speeches in differentSahitya Samelans organised by Asmitadarsh, Dalit,Bauddha, and Phule-Ambedkarite literary conferences.She had chaired various programmes too. Differentinstitutions had felicitated her for her sustained efforts.She had worked as the trustee and deputy director ofthe Dr. Ambedkar Library and Research Institute builtin her house at Nagpur.


Meenakshi's natal and in-laws' home was wealthy andwell educated. Meenakshi's brothers have held highposts. Her elder sister Hirabai Nimgade's husband hasworked in Foreign Agriculture department and Sheelaher younger sister's husband Vasantrao Khobragade isa retired collector. Meenakshi's three sons-in-law aredoctors and her daughter Sushma is a doctor too. Heronly son Milind is working in the Bank of Indore andholds a high post. Her daughter-in-law is a sciencegraduate and has done diploma in social work.Meenakshi had lived a very fulfilling and happy life withher daughters, sons-in-law, daughter-in-law and grandchildren. She would have lived an even more contentedlife if she had lived long. Because of an incurable diseaselike cancer, she had to leave her relatives, friends, herwork and commitments. Meenakshi used to narate thestory of Bhikuni Pattachari's sad life. But today withMeenakshi saying farewell to this world, hearts of all ofus who knew her are full of sorrowOur salutations to her memory !

(Obituary published in the newspaper Samrat andtranslated by Swati Dyahadroy)

Urmila Pawar is a well-known author and has co-authoredthe classic "We too Made History: Women in theAmbedkarite Movement with Meenakshi Moon.

Peace Begins from Home... Women'sGrievances Cell of Mohalla CommitteeMovement, Mumbai

Vibhuti Patel

Mohalla Committee Movement (MCM) in Mumbai wasformed with a firm understanding that the quest forpeace is an eternal pursuit for human fulfilment. Peaceor absence of antagonistic, violent, or destabilising conflictis essential for existence to become life, for survival tobecome human. Human beings can become human andhumane only in conditions of peace. Creativity, spirituality,individual and collective achievements attain grandeurand glory only when there is peace. Qualities ofcompassion, forgiveness, love, sharing and universalsolidarity become cherished and sought after virtuousattributes only when a community, society or nation is atpeace - within and without. War on the other hand,internal or external, civil or military, declared orundeclared valorises bravery - the capacity to kill or bekilled - the destruction of human life andaccomplishments; it mocks compassion and conscience;it belittles refusal to erect artificial walls that dividehuman beings in the name of one identity or the other;it glorifies the destructive principle and devalues theprinciples of creation and life. The war mongers areinvariably persons with few qualms of conscience, everready to eliminate and exterminate human life, emotions,thought, ideas, achievements.

MCMs were formed in Mumbai to counter communalfrenzy during Bombay riots in 1992-93. In the words ofits founder member Julio Francis Ribeiro, "After theriots in Mumbai in 1992, a long term, interventionaryand developmental solution was deemed necessary. Thecreation of Mohalla committees was one of the solutionsproffered and their proliferation in various areas ofMumbai has made a measurable difference in the life ofthis metropolis. These committees were seen as simple,people-centred and appropriate mechanisms throughwhich peoples' participation in the peace process ishighlighted." MCM made a crucial contribution to restorepeace and confidence among different communities.Moreover, it promoted developmental activities such aseducation, civic issues and programmes for youth andstudents. As MCM has a gender-sensitive approach anddoes not believe that 'Women's issues can waif, itdecided to focus on women- both in the community aswell as in the domestic arena.

Formation of Women's Grievance Redressal Cell(WGRC)Women in the communities have been mainstays of the

10 IAWS Newsletter February 2005

MCM. Women's response to the proponents of WorldPeace' was 'Peace begins from home'.

Peace of course can have two faces, two forms- Publicand private. Peace in the community, go hand-in-handwith the peace in the family life. Hence the need to dealwith domestic violence and women's grievances. Theremay be an apparent stability and absence of conflict insituations of successful intense repression-beating,abuses, psychological torture wherein all dissent isbrutally, immediately, and surgically suppressed. This isa condition in which only one group (men, in-laws, bullyneighbours) dominates, in which women's views anddignity are not allowed to exist.

The other situation is one in which democracy andhuman rights reach their pinnacle in each and everycore of the community and domestic lives. It is thecondition in which there are always avenues ofsettlement of differences and disputes without abreakdown of the framework of mutual respect,recognition of the rights of the other, and belief in goodfaith of the 'adversary'. It is the condition in whichnegotiations and persuasion are the methods ofovercoming even major digressions in points of view. Itis a condition in which people have the right to bedifferent and where difference is not denied. It is alsothe state of affairs in which difference is not a cause ofhierarchy, where the other is not the enemy or thelower or the higher being.

To create such condition, the MCM initiated a project-Women's Grievance Redressal Cells (WGRC) in March1997, first at the MIDC and on 2nd April 1998 in Andheri(E) to enable women of different communities to cometogether on a common platform.

Distressing Condition of Women in the CommunityWhile working in the community, MCM activists realisedthat women were doubly oppressed, both socially andeconomically and hence needed an outlet to voice theirgrievances. Most of the women led submissive lives andsuffered in silence. Ironically, even though communalharmony prevailed in the area, marital conflicts disturbedthe peace and tranquillity of the families. Many of themhad to face physical violence their personal lives.

Even so they were apprehensive of lodging a complaintat the police station, either out of fear of society or dueto fear of retaliation/ backlash from the family members,especially husbands. It was in this background that themembers of MCM along with the police conceived theidea of WGRC in order to help women in distress.These Cells made the people aware of a common linkbetween women and the community they live in. As aresult, effective outreach programmes were developed

and major extension activities were initiated to promotepeace, communal harmony and constructive activitiesfor area development. These Cells, being projects ofMCM are working in collaboration with the local policeand 3 NGOs function twice a week at the MIDC andAndheri (E) police stations.

Awe inspiring experiences of these two Cells, motivatedthe members of MCM to start similar Cells in Bandra,Nagpada and Worli.

Objectives of WGRC:1. To work with individual women and men, families,

groups and communities to create harmoniousgender relations and to promote ethos of culturalpluralism.

2. To give the women a listening ear and to takecognisance of the offences perpetrated on them.

3. To coordinate with the police in cases of crimesagainst women.

4. To conduct training programmes/workshops forwomen as well as the family members on widerange of issues and themes concerning multiculturalexistence, developmental problems and skill andcapacity enhancing projects.

5. To network with women's organisations and otherlike-minded organisations for collaborative work.

6. To facilitate and mediate out of court settlementsand if needed, to organise legal services for womenat affordable rates.

Approach of the WGRC:As the thrust of the Cell is on mediation andreconciliation, all the concerned parties are invited tothe Cell and given a fair chance to voice their grievancesagainst each other. Some of the meetings can be verytime consuming. However in some cases, redressalprocess is shorter and cases quickly get resolved.

Due to consistent activities of MCM in the community,the Women's Cell could get easily established andlegitimised as many women who approached the Cellwere also the members of MCM and attended MCMmeetings regularly in their respective beats.

The following examples delineate the processualdimension of WGRC's intervention:a. Easing of tension between Hafeeza Shaikh and

Vimal Pawar (MIDC)For several years, Hafeeza and Vimal were atloggerheads. Even thought their fights revolved around

JAWS Newsletter February 2005 11

issues such as garbage and drainage, their anger andhatred towards each other was immense. Both hadlodged complaints and counter complaints against eachother at the police station. But to no avail, the animositybetween the two continued to prevail. Finally, the dutyofficer at the police station asked them to visit WGRC

On visiting the WGRC, both complained bitterly againsteach other. While Vimal blamed Hafeeza of witchcraft,Hafeeza blamed Vimal for provoking the fights andinstigating the neighbours against her. It was evidentthat both did not want reconciliation. It was a Herculeantask for the members of the Cell to bridge the gapbetween the two as they belonged to two differentcommunities. However, after a continuous dialogue withthem at the end of the third session, both agreed to burythe past and forgive each other. The Cell members werejubilant as they were able to resolve the problem thatexisted for many years and most importantly they wereable to bring about peace in the area, especially sinceHafeeza's was the only family from the minoritycommunity living in a majority dominated area.

b. Reformed Swami and relieved Vasanthi(Andheri)

Vasanthi, a young girl, married C. Swamy in 2003.However, on the very next day of her marriage, herhusband demanded money to set up his business. Shewas shattered. In order to keep her marriage intact, sheborrowed a small amount of money from her father andgave it to her husband. Still he continued to harass hetmentally and physically for more money. Moreover, heforcibly took her gold ornaments and sold them for alarge amount of money. Torture by her husband was soher unbearable that she left her matrimonial home tolive with her parents. Her parents felt so cheated bytheir son-in-law that they decided not to send Vasanthiback and decided to call of the marriage. It was at thispoint in time that distraught Vasanthi approached theCell and related her woes to the members. Vasanthi'shusband was subsequently called to the Cell and therewas a major showdown between the spouses. The membersmade uphill effort to seek reconciliation between them.But it was only after the second session that Vasanthi'shusband agreed to return the money and jewels and doa service job. After the third meeting both the spousesagreed to give their marriage a try and Vasanthireturned to her husband. They are in touch with WGRCand the Cell members have found that Swamy haschanged for better.

Nature of Grievances1. Marital conflicts (wife-beating, extra-marital

relationships, alcoholism, unemployment, financialconstraints)

2. Problems concerning in-laws3. Disputes with neighbours4. Conflicts with kith & kin5. Sexual problems (impotency, violent sexual

encounter, pervasive and lustful behaviour)6. Love affairs resulting into elopement & marriage7. Divorce, desertion, maintenance, illegal second

marriages

Support Work of WGRC for Women in Distress

Year

1997

1998

1999

2000

2001

2002

2003

2004

Total

MIDC

60

150

150

160

170

175

175

195

1235

Andheri

-

140

150

155

165

170

173

190

1143

Bandra

-

-

60

50

45

60

75

75

365

Worli

-

-

115

120

135

135

160

190

855

Nagpada

-

-

135

155

160

170

185

210

1015

Legal InterventionThe cases that could not be resolved through negotiationwere either referred to the family court at Bandra or toindividual lawyers. Some women filed their petitions inthe family court for maintenance and divorce whileothers sought the help of their lawyers in connectionwith illegal marriages, child custody and dowry demandsmade by their husbands. An advocate from Tata Instituteof Social Sciences (TISS) also helped with her legalexpertise at the Cell at MIDC.

Teamwork Between the Police and WGRCmembersIn all the Cells, the police constables are a part of theteam. Their presence helps WGRC to get a betterinsight on the problems faced by numerous women andmoreover it gives an opportunity to empathise with thevictims in need of help. The police also play an importantrole by visiting the home of the victim and inviting thespouse to the Cell for mediation.

Follow-Up WorkWGRC visits the homes where the conflict is of aserious nature so as to assess the prevailing situation.If the relationship continues to be strained, the spousesare once again invited to the Cell for further mediation.


Empowerment of women through EducationWGRC believes that public education is the major toolto women's empowerment. Hence, it organised fiveworkshops on gender sensitisation at Bandra-Kurlapolice station for the police personnel of the west region.The team from the legal aid cell of justice and peacecommission conducted sessions on The UniversalDeclaration of Human Rights, laws related to women andcrimes against women. The five-day workshop providedlegal training to three hundred police personnel thatincluded constables, sub inspectors, inspectors andassistant commissioners of police. Even women policetook active part in the workshop that was divided into alecture, a group exercise and a slide show.

WGRC has also organised workshop on women andhealth, counselling, legal provisions, communication skillsand unlearning communalism through creative methodsof role-play, story telling, group exercises, street plays,screening of films, vocational training programmes, haldikumkum samaroha, rangoli and poster competitions andteaching precautions like first aid, fire extinguishingskills.

Commemoration of International Women's Day8 March, International Women's day, that symbolisessolidarity, sisterhood and strength of women, has beena focal point for women from all five Cells to meet at oneplace and get a feeling of empowerment For the pastseven years, the Cell has been celebrating this day withvigour an enthusiasm reflected in singing of group song,experience sharing, presentation of annual progressreport, speeches of dignitaries and children's stageshows. These events have instilled a feeling of confidenceand leadership qualities in women.

Pre-emptive measuresKnitting Communities together has been the mosteffective tactic for preventing communal conflagration.In 2002, after the communal carnage in Gujarat, therewas a lot of tension in the community. Women GrievanceRedressal Cell (WGRC) worked with the police and heldmeetings all across the city through the MCM. WGRCalso participated in the MCM-organised paintingcompetitions, cultural programmes on communalharmony, sports like volley ball, gymnastics and athletics,table tennis and 'cricket for peace' as friendly and healthycompetitions to inculcate a spirit of recreation to countercut-throatism and promote peace making. After theseprogrammes, many participants have expressed theirfeelings, 'Until now we were very scared and prejudicedabout the police and did not feel we could approachthem. But these past few days have helped us toovercome this.'

Study RoomsThe other strategy implemented by the MohallaCommittees has been in the setting up of study rooms,as in many slum colonies young students do not have aquiet space where they can study. Often many of themneed help with their studies. By using the classroomsof local municipal schools, which are free and unused inthe evenings, the Mohalla Committees have been ableto provide a much-needed service to their communities.

Seven steps (1997-2004) to Women'sEmpowermentDuring the last seven years of its existence, WGRC, hasplayed an important role in cementing the bonds betweencommunities, spouses, neighbours and enlightened theyouth. It is an acknowledged fact that WGRC has playeda useful role in forging a meaningful relationship betweenindividuals in the family and also expanded the meaningof family that encompasses the whole community. Atthe time of communal tension (at times of religiousfestivals, release of controversial films depicting inter-religious love marriage, during ongoing unsecularepisodes happening elsewhere) both police and the Cellmembers play a proactive role and display courage ofconviction to diffuse the tension. This has been possibledue to the close and constant co-operation between thepolice and the Mohalla Committees.

ConclusionThe work of MCM has been successful only in areaswhere police officers have taken personal interest andhave ensured that the right kind of people are inductedin the Committee. After seven years of functioning ofthe WGRC, both the communities and the police haverealised that the process requires constant vigilance andevaluation. WGRC member are torchbearers of women'sdignity, bodily integrity and gender-justice. Activities ofWGRC have brought women's issues on the agenda ofMCM. Now, members in the community accept thatwomen's rights are human rights.

(I am thankful to Ms. Maria Ishwaran, Secretary, WGRC-MCM and Retired Inspector General of Police, Mr. JulioRebeiro, President of MCM for providing relevantinformation for this article.)

Vibhuti Patel is Professor and Head of the Post GraduateDepartment of Economics at SNDT Women's University,Mumbai

IAWS Newsletter February 2005 13

Research in Progress

An interview with a Tamasha (FolkTheatre of Maharashtra) Artiste

Shailaja

I got interested in dalit studies to satisfy my own curiosity,confusions, doubts, and a whole lot of questions. Thesequestions in many ways were though at that time not soclear to me, related to my own identity as a dalit womanresearcher. After some initial groundwork, I decided onmy methodology and entered the' field*. I conducted anumber of in-depth interviews with the dalit women inPune. Initially I tried to explore the educationalexperiences of the Scheduled Caste women from Pune.I interviewed women belonging to six predominantScheduled Castes in the city of Pune. I interviewedwomen from varied backgrounds.. .educated, uneducated,rural, urban, employed and unemployed. This was tostudy the variation in the 'dalit women's experience' andto try to trace both the common thread and thedifferences of class and community through the differentexperiences. Presently as a Ford Foundation scholar atthe University of Warwick, I am trying to understandand locate in history the narratives of one particularcategory of dalit women- namely tamasha artistes.Inthis section on 'Research in Progress', I wish to sharewith you one such narrative - seeking to share with youthe ways in which the interview with Kamala (namechanged) transformed me and my research concerns.Isaw Kamala at Balgandharva, one of the leading theatresin Pune. I was a little tense as I was going to interact witha tamasha artiste for the first time in my life. I have seena number of marathi movies depicting this folk art, butwas meeting an artiste for the first time. When I saw thewomen artistes in the room I was reminded of themarathi movies which I had watched in my childhood(on DD1). They depicted the difficult but 'colourful' lifeof the tamasgirs. These women with all their accessories,a nachya (a male dancer) like Ganpat Patil, the whistlingaudience, other members of the troupe....all as if hadcome alive.I was introduced to Kamala by one of theartistes. She was seated in a small room which was wellfurnished and had big mirrors on the walls. She wassitting in front of the a 'linga' and a photograph of theHindu deity Shankar. There were many incense sticks

burning for the puja she was performing. She heard hername being asked for an interview, looked back, turnedagain towards 'her God', and continued praying. I satinside the room, observing her, waiting for her to finish.She took quite some time, was praying with allconcentration. Her co-stars were moving about hurriedlyas they were getting ready for the show at 12 noon.There was all hustle and bustle around...everybodybusy, shouting, getting ready for the show.Then I toldher the purpose of my visit and she said that she wasvery busy and that I should have come earlier or shouldcome later. Then I took her contact numbers and askedher a few questions and left. I knew I would have toreally pursue her if I wanted to listen to her narrate herexperiences for what was now seeming to me as 'myselfish' motives and research questions.I then caughtup with her whilst she was performing in a village.When I entered from the side of the big arch announcingher and her son's name, I spotted her sitting near thestage. I waved out to her and she recognised meimmediately. She was laughing and walked towards measking me, 'kashala evhada'? (Why are you taking somuch pains?) Why are you working so hard...to comehere in this village from Pune...what are you going toget with all this trouble. I told her that I had no clearcut answer for her question but that it was all for mystudies, it was all for my interest in her life. Kamala isjust about literate. I wonder where she picked it from asshe said that she had been taken out of school whenshe was in class two. She maintains a proper register'hajeri ani pagarpustak' (attendance and pay register ofmembers in the troupe). She checks accounts too.Kamala said that she was burdened with a loan of Rs5,00,000 and that tamasha was not paying enough likethe earlier years. She lamented, Ha tar remix,orchestracha jamana haye (this is the world of remixes,orchestra) and so there is less public for tamasha.Earlier there used to be a lot of crowd but now the crowdhas reduced. Earlier the public used to announce prizes,daulat jadda (touching of hand, pressing of hand...as inChouphula, Pune's Aryabhushan theatre) was popular,but we don't have it here. Whilst speaking about theworld of tamasha which is a considered low art', Kamalasaid,7/" you sing some traditional lavnis, they have'ashlil shabda'(obscene words) and we have to danceaccordingly as people like it only then, 'ashlil adaa pankaravi lagatef(we have to make obscene gestures, inresponse to the public). To take an example, (choli


mazhi tattatli, kaya rnazhi bhijli (my blouse is gettingtight and my body is getting wet). Row do you show this?You have to show your full breasts and show how thecholi (blouse) is tight and how the body is underwater...can't help. To quote another example., 'kiti meehalavu, kiti meehalavu...thandgaravaaf (howmuch doI move/shake..cool breeze) you have to showeverything.. .1 asked Kamala to sing a few lines for me.And she sang/laaj dhara pavana janachi manachi,potasathi nachatey me parva kunachi (the pavana ishere in the audience. Pavana literally means the guestSo the dancer is asking the guest to refrain himself andtake notice of the public and his conscience as she isdancing to fill her stomach). dava dola zhakun khunavunaka ho, knunvu naka... asa tumhi hinavu naka hohinvu naka..aathavan dete mee tarnyapanachi.. .potasathi nachate mee parva kunachi (we aredancing to fill our stomachs, so please try to understandthat rather than whistling and winking at us, making usfeel so low). She was very silent after this... reflectingon these words then telling me the pains of a dancer,which the public didn't understand. She was also makingme understand what the dancers actually felt and thatthere was nobody to lend them an ear.Whilst she wastalking to me, Nitin, her youngest son asked her forthree hundred rupees and she raised her eyebrowsimmediately...asking him as to why he needed thatmoney. When he told her that it was for filling diesel;she reminded him that that was just done the daybefore. She didn't want to argue with him in my presenceso she gave him the money from her 'tijorV (her moneysafe, where all the cash is under lock and key) and toldhim to get the receipt back to her. I recalled that whenI asked her at Balgandharva as to who controlled herincome. She had replied that her sons and husband didit all. And I found a different picture here. I also saw thatwhen the show had finished, all the cash had come toher and she was putting it inside the tijori, after countingthe money. She also asked a man as to how muchfoodgrains, rice..and vegetables would be required. Thiswas for the daily ration for the troupe. She gave him themoney for that after calculating the money for grains aswell as for the grinding.What a woman! I thought. Shemanaged the whole troupe and handled everything.. .anefficient manager!. Her education is not in the formalschools but on this stage, which has taught her so manythings apart from earning her livelihood. It is the artform, which has made her what she, is today, standing

tall as one of the leading tamasha dancers in the region,a self-made, strong woman. Talking about school Kamalasaid, "I was taken out from school when I was I class twoand nine years of age. There tamasha was running shortof women and so my mother wanted me to dance." Thiswas usual for tamasha artistes. School and theimportance of education is still a very middle classconcept, I felt. Tamasha artistes were always on themove and that they could not to be afford be botheredabout schools when they were moving with their familiesand children. They had no time even to check whetherthe child had had a meal, forget education.

Shailaja is presently working on her M. Phil in Historyat University of Warwick.

FELICITATIONS

Heartiest Congratulations to ourMembers

Kumud Pawade recipient of the KusumtaiChaudhari Award 2004

Saudamani Rao recipient of the MaharashtraFoundation Award 2004

Vidyut Bhagwat recipient of Samaj VignyankoshTrust Award 2004 for her book 'StreePrashnache VatchaP

Urmila Pawar recipient of Ramabai AmbedkarAward 2004

Manisha Gupte and MASUM recipients of theMaharashtra Foundation Award 2004

IAWS Newsletter February 2005 15

IAWS Membership Form

1. Name :(in full)

2. Address in Full and Telephone numbers :Official

Residential

E-mail3. Education4. Occupation/Designation^5. Interest in Women's Studies :(indicate categories applicable)

• Teaching • Organisation & Activism

• Writing • Media & Communication

• Research • Administration of Programmes

• Any other

6. Type of Membership (Indicate type applicable)

EH Ordinary O Institutional (Ordinary)

• Life [U Student • Institutional(Life)

Membership SubscriptionOrdinary Rs. 700/- for 3 yearsLife Rs. 1500/-Institutional (Ordinary) Rs. 5000/- for 3 yearsInstitutional (Life) Rs. 10000/-Student Rs. 250/- for 3 years

(age limit 18-25)proof of age and studentidentification to be attached.

Friends of Association US dollars50 SAARC region US $ equivalentto Rs. 700/- for 3 years.

Annual subscription will be valid from April Ist *° March 31st.

The subscription may be sent only in the form of DemandDraft made out to theIndian Association for Women's StudiesAnd sent to the following address :Dr. Padmini SwaminathanTreasurerMadras Institute of Development Studies79, II Main Road, Gandhinagar, Adyar, Chennai 600 020.Tel. (O) 91-44-(2) 4412589 / 4412295Email: [email protected]; [email protected]

Place

16

Date Signature

Indian Association of Women's Studies,IAWS Secretariat:Dr. Veena PoonachaGeneral SecretaryC/o. Research Centre for Women's StudiesSNDT Women's University,P.B. No. 8213, Deonar-Juhu Road.Santacruz (West), Mumbai - 400 049.Tel. - 26604001 (D), 26610751 (Office)Email - [email protected]

Designed and Printed byPositive Enterprises390 / B-l, Dattadham Apts. Narayan Peth,Pune411 030. Ph.: 24450226.


IAWS Newsletter February 2005

Documents