The Dignity Debate *(marathi translation appeared in Lokmat 7/5/11)*
* * The dignity of a human being is fundamental and universally accepted, making it mandatory for governments across the world to uphold and protect the dignity, a human right of every individual. The objection to the dialogue in Dum Maro Dum promos demeaning women of Goa and the several derogatory writings be it poetry or prose stems from this principle. When people are treated differently because of their colour, we do not hesitate to decry racial discrimination. After all, the dignity of a human being is under attack. When people are treated differently because of the religion they follow or do not follow, we do not hesitate to decry communalism. The dignity of a human being is under assault When persons belonging to certain communities are treated differently when they go to draw water from a community well, we do not hesitate to decry casteism because the dignity of a human being is under attack. Dignity of a human being is the common underlying cause in the struggle against racism, communalism, casteism, or gender bias and is the birth right of every human, *independent* of color, religion, caste, gender, class, education, region, nationality, language, ideology, disease, age, etc So, when a whole population of women from Goa is called cheaper than liquor, and voices are raised against derogatory writings, why do some decry women activists repulsing the attack on the dignity of women? Double standard exists, because the grouping determines whether the dignity will be respected or not. That is why intellectuals and writers will come out in support, when an individual is referred to derogatorily by the caste name, but when a section of marginalized and vulnerable women is referred to in a derogatory manner, they will dismiss the issue as a personal matter or trivialize it. It is not common to hear abuses linked to the sexuality of women while debating issues ranging from communalism, environment, identity, workers rights and land rights to politics. Women batterers include people who are vociferous in condemning communal and caste violence. Members of Gram sabhas fighting for their legitimate rights sometimes slip and use derogatory language against women panchas. Workers fighting for their just wages end up hurling sexual abuses linked to women. A debate on issues slides into character assassination of women activists. These degressions happen irrespective of gender. This is the shortcoming of progressive movements fighting for dignity of human beings. While the law states that all are equal before the law, the debate in the media centers on the right of expression of only “creative people”. Does the freedom of expression of one set of people supercede the freedom of expression of another group of people? The gender bias stares in the face .When women activist reviewed and critiqued the language and content of poetry, prose, films, an unprecedented undermining of the right of women to express began. Every right comes with a corresponding duty. Does the freedom of expression have no corresponding duty? Can one right infringe on another right? It is settled by law that one cannot play loud music under the freedom of expression and harm the eardrums or destroy the peace of others. When under the guise of creative expression character assassination of women and activists was resorted to and vulgar language used, in a publication meant for children, there was complete silence in the media. No critique appeared in the public domain though in private opinions were expressed against it. However, when women activists raised a policy demand that only those people who respect the dignity of women should head institutions funded by government, several writings appeared against the demand to the extent of calling it personal. The abetment and double standards become stark. ‘Personal is political’ has been a long standing slogan of the women’s movement. If a woman is beaten at home, it is a personal problem which is political. That is why legislators were forced to make a law against Domestic violence. The same is true for dowry, rape, molestation, sati and other indignities committed on women That the authorities do not care for the dignity of women is evident from the policies and the non functional systems meant to address the concerns of women whether it is rape, trafficking, molestation, domestic violence… . The coming together of women’s groups has triggered the dignity debate, a move in the right direction. The alteration of the derogatory dialogue of Dum Maro Dum is a small success. We have a long way to go When we do not respect the dignity of a human being because of their groupings, violation of human rights begin. That is why laws are made to protect the rights of women, children, senior citizens, HIV afflicted people, transgender, tribal, ethnic people, workers, and other marginalized and vulnerable people. It is time we recognize that the dignity of a human being is important and cuts across all issues. We should all be on the same side. No marriages of convenience.
