By Amir Suhail Wani
Equipped with science as a major epistemological dispensation and unaware of the contours, specifications and implications of scientific hermeneutics on one hand and the wholesale subscription of constricted and constrained existential ontology on the other hand seems to have left our generation between the sea and the devil. Science seems no more analytic and philosophy seems no more integrating. About faith, that once claimed to define existentially man’s position within the cosmos and to smoothen his relationship with the horizontal and vertical dimensions of existence, seems to be losing its own battle and being victim of its own uncritical assumptions. The quest for reinterpretation, revaluation and re-examination of hitherto infallible and unanimous institutions of social sanctity among the youth and the simultaneous impasse imposed by orthodoxy on any fresh thinking has not only left the minds stifled, but at times inspired them to turn rebellious, apostate and heretic.
People of book in general and people from Islamic creed in particular are not only facing challenges on various fronts from outside, but the magnitude and multitude of challenges lying at the very foundations of Islamic discourse has made the contemporary generation to oscillate on the spectrum of ideological impermanence. Faced with challenges emerging from scientific and philosophical trends, Muslim youth, like their fellows from parallel faiths have time and again tried to rush to the doctors of faith – – – mostly to return dismayed. They don’t get satisfactory and satiating answers from scholars, instead they end up as being branded as traitors and heretics within the faith. This is not merely an instance of wrong answers to brilliant questions but seen in its broader perspective this is very much the problem of epistemic mismatch. A student under the spell of Existentialism,postmodernism,positivism, feminism, Scientism etc., (as most of our youth are) looking for answers from traditional seminaries is accountable for his error of steering the wheel eastward with the intention of going west. Those of our scholars brought up in seminaries of traditional learning are, by virtue of their syllabi and structure, left in total eclipse with regards to the dynamics of contemporary literary, scientific and philosophical landscape. This brings about an unavoidable collision between youth, with their ever expanding horizons and traditional scholars, with their specific approach to textual interpretation and religious understanding. The burden of mismatch can be placed neither on youth, for their right to question shall be placed only next to their right to live. Nor can the scholars of traditional learning be accused of their oblivion of contemporary academic landscape. We owe many things to these scholars of traditional learning and the seminaries they belong to, for they have not only preserved our traditional sciences but also embodied the methodology of dealing with hermeneutics of traditional sciences. Therefore problem here is of mismatch and the ways of addressing this grave quandary and not of rebuking one another.
Universally the fact remains that men can be deprived of anything but not of their questioning spirit. Quran, recognising this spirit of free enquiry in men not only endorsed it but fostered it by virtue of divine injunctions. The Quran commands contemplation within and without and no authority shall deprive any thinking men or women to give up this act of contemplation and the consequent questioning spirit. To surrender questioning and to distance oneself from legitimate rational enquiry is unbecoming of a sapient creature. Among the companions of prophet we come across a daring questioning spirit and rarely do we come across an instant when the companions were bashed or their questioning spirit was discouraged. The disapproval came only at certain instances when questions were more of metaphysical character. Despite that the books of Ahadith are filled with questions of companions and the answers of the Prophet. At times God intervened and responded to the questions coming to prophet either in terms of explicit revelation or in terms of Hadith Qudsi. The point to be emphasised is that to question is not to sin but a virtue instead. Ali, the door of learning is reported to have said in pulpit “ask me, whatever you want, before you find me no more among you”. The Islamic history with isolated intellectual skirmishes is otherwise resplendent with a healthy atmosphere of questioning and rational enquiry. The existence of philosophers like Farrabi, Razi, Ghazali, the theological schools Asharites, Muatazillites, Maturidis and mystics like Suharwardi, Ibn I Arabi, and others was possible only because of the spirit of free enquiry. Unfortunately and tragically a narrative is and has been floated for long that to question in matters of faith amounts not only to sin but to apostasy and heresy. This has made the problem doubly impenetrable. On the one side we have youth with their heads boiling with questions and spirit of enquiry and on the other hand we are facing an intellectual impasse and the position of status quoism.
As far as the nature of questions is concerned our contemporary generation is least interested in issues concerning jurisprudence or traditional fiqh. By this, I don’t, in any sense tend to undermine the significance of fiqh in Islamic creed. But the flood of skepticism and unexamined rationalism that has brought with a host of specific questions are of primary concern for Islamic youth. The responsibility therefore for scholars is to primarily understand these questions and the nature of answers youth expects from them. This bilateral exchange in which students come up with their specific questions and the nature of answers they expect can be, for the sake of brevity summed as :-
- Confronted with plethora of religious and secular ideologies our youth is in utter delusion with regards to the uniqueness, universality and peculiarity of Islam. The arguments floating from other shores are at times more concrete than what our scholars usually tend to offer. So the first responsibility of our learned scholars is to understand Islam not only in its traditional idiom but with its all emergent versions and in all possible frames so as to assert the ideological and pragmatic vitality of Islam. Any failure in this regard shall amount to an intellectual revolt within the tradition – – – A revolt that’s overtly operational all over the Muslim lands.
- Youth aren’t satisfied, by virtue of their specific academic upbringing by the quotations from traditional sources. Despite the fact that they aren’t entirely correct in their approach, but they tend to seek scientific and rational answers to their questions. They seem to be least interested in metaphysical gymnastics and grammarian dissection of a text. The very nature of their questions makes traditional answering pattern quite redundant.
- Their acquaintance with Western sciences unnecessarily makes them to revolve under the spell of self-constructed intellectual superiority – – – – Mistakenly so.
These and many other issues coupled together makes the problem of addressing youth and their questions highly tedious and demanding. They don’t come to you and ask if the hands are to be raised or not during prayers. They come with their questions revolving around epistemology, theodicy, eschatology, textual interpretation in light of literary criticism and literary theories, modern philosophy, fresh approaches to Seerah, new dimensions of hermeneutics and alike. Before exploring the theme further, the youth and particularly those who raise genuine questions are to be held accountable on few things. Primarily they tend to be over informed in matters of secular sciences and totally naive or in different towards sacred or religious sciences and tragically they aren’t ready to accept this lacuna on their part. Secondarily as a matter of first-hand experience there are people who keep selectively gathering the questions and spend their entire lives with the notion that these questions can have no possible answers. This is not only a sign of regression but a conspicuous symbol of intellectual bankruptcy. The Quran has thankfully instructed us to “ask the people of knowledge in case we don’t know” and has simultaneously blessed us with the glad tiding that “Those who strive for us – we will surely guide them to our ways”. Both these verses read together are a sustainable and perennial source of learning and inspiration for a traveller. Philo said that “I have never risked in matters of faith”. But our generation under the influence of various compulsions and influences goes on not only experimenting but repeatedly risking on matters of faith.
What ought to be done in this era of crisis. In an age where people tend to know more and more about less and less until they sarcastically end up knowing everything about nothing. The challenge at hand is a herculean one and so the society, the intellectuals and those who share a common concern to this end need to reboot themselves to tackle the issues of atheism and consequent moral relativism. The response needs indeed to be a one rooted in intellect and not mere rhetoric or emotional wordplay. The steps that I think can be perused as a short term measures and that I believe will benefit the youth at large are as follows:
- An active, continuous and positive exchange of ideas and individuals needs to be started between traditional madrasas and modern day universities. A professor from University may be called upon for a lecture at a traditional seminary to aware the students to the impulses and requirements of modern times. Likewise a muhaddith, a mufasir, a Faqih may be made to interact with students of secular institutions of learning so as to give them an outline of what traditional sciences look like, how they are to be approached and how they are to be appropriated in the wake of contemporary challenges.
- The department of Islamic studies as it exists in various universities across the state may be calibrated as per the intellectual requirements of society. These departments ought to be aware of the fact that their purpose is not to prepare men of pulpit or the men of Jurisprudence but they ought to prepare minds who can counter, by virtue of their intellectual capacity the intellectual crisis that we are going through on the front of faith. At this point it becomes important to emphasise that the role of teachers here is not to indoctrinate students to their specific ideology, but to instil in them the spirit and sense of independent critical evaluation within the pattern specific to religion itself.
- Both inside and outside academia authors like Allama Iqbal, Khalifa Abdul Hakeem, Ameer Ali, Frithjof Schoun, Burhan Ahmad Farooqi, Schimmel, Gulen, Maulana Maudoodi, Javed Ghamdi and their likes need to be read, understood and appreciated on a wider scale. The list indeed reflects my personal reflections, but in any case the point of emphasis is to open up our minds to those authors who have understood and consequently approached Islam, keeping in mind the modern sensitivities. The readers may come up with an equally well weighed parallel list of authors for their own benefit at their respective places.
- Orientalists have appeared like an unavoidable externality and unnecessary evil vis a vis the Islamic discourse over a past century and so. They have dominated the Islamic narrative both outside Islam and within Islamic intellect. Thus it becomes incumbent upon scholars both from traditional and modern school of thought to keep themselves well informed about “oriental poison” and offer it a rebuttal in most appropriate scholarly idiom.
- Our learned scholars need to understand that the very nature modern times has left little scope for condemning each other. Their mutual condemnations and war within the house has to be given up in case we are sincerely interested in addressing the challenges that threaten our faith and institutions of faith at large. There is no wisdom in being polemical, but only in accepting and tolerating the different opinions thriving within the religion and to accord to each view its due share of intellectual and moral respect. We need to bear in mind the words of Allama Iqbal that “Don’t fight the interpretations of the truth when truth itself is in danger”.
These are the least and minimum number of steps we expect scholars from all schools of thought to take in unison so as to avert the impending clouds of disbelief and religious unrest among youth. There are no doubt institutions and individuals operating in different capacities and in different magnitudes in different forms and formats. But all these individuals and institutions need to wake up to the magnitude of challenge and realise that it deserves a consolidated response and not a fragmented one. The scholars who specialise in specific academic disciplines need to pool in their knowledge and understanding together both for their mutual benefit and for the mitigation of incoming challenges. This may call upon the formation of some body, official or unofficial, with name or without name, with office or without office. But a dedicated body is needed to work devotionally to this end not only to save this generation but to pave a model for generations following this one. We shall not shy away or be scared of rising to the occasion of inter religious dialogue starting from intra religious understanding in case the need arises for the same.
Any failure on part of our scholars to understand and address the burning issues of contemporary religious episteme is bound to cost us all both terrestrially as well as in terms of cosmic balance. The responsibility of scholars is to come up with “Baraheen” within their respective domains of understanding. Their job, thereafter, is neither to condemn youth (public) on the basis of their questioning spirit nor is it a binding upon them to drag people to the path of God, for guidance and salvation, is in the end, a divine prerogative.
(The author is a freelance columnist with bachelors in Electrical Engineering and a student of comparative studies with special interests in Iqbaliyat & mystic thought. He contributes a weekly column for this newspaper that appears every Monday. He can be reached at: email@example.com)
Roots of Social Darwinism
By Amir Suhail Wani
August Comte, the forefather of modern sociology divided human history into three stages, “the theological stage, when events of the universe are interpreted in terms of divine powers, the metaphysical stage in which we find no mention of specific Gods (Although external forces are still referred to in order to explain events)and the stage of positivism, where events are explained in terms of common laws deduced from observation and calculation without having recourse to spirit, God or external power’’. Positivist philosophy is a technical term applied by Comte to his view of the world. He believed that human mind should confine itself to actual facts or phenomenon. Comte’s central thrust was to apply scientific methods to the study of society. Positivism, therefore says Patrick “really amounts to this: Science is the final stage of human thought” Comte’s positivism thus amounts to epiphenomenalism, restraining humans to abstain to look behind the phenomenon into their root causes. Such an approach shifted the gaze of man from metaphysical causes to mere physical events.
Time and again the slogan was raised that “All knowledge that is factual is connected with experiences, in such a way that verification or direct or indirect confirmation is possible”. Such a view had long lasting ramifications on almost all subjects of human interest and it provided a new matrix for the re-synthesis of human thought. One of the most important emergent consequences of this doctrine was the mechanical interpretation of life. The first step in this direction was taken by Charles Darwin, who posited that all living species evolved from a single cell that emerged on the earth 3.8 million years ago. Organic evolutionists believe that the study of animal life shows higher and lower species exist, which range from unicellular to multicellular organisms. When these observations are linked with the fossils preserved in different layers of earth’s crust, it is revealed (to evolutionists) that higher forms of life have actually emerged from the lower forms. Thus it deems man as the decedent of apes, which apart from its biological aspects has some serious philosophical consequences. We shall not go into the details of evolution, neither its acceptance nor rejection; however, we shall see that how it has led to the downfall of human values and created a podium for what can be called as the descent of man68.But the spontaneous origin of life governed by laws of probability is something which no rational being can accept. Thus Prof. Leslie Orgel, an evolutionist of repute from the University of San Diego confesses in 1994 issue of Scientific American magazine confesses that:-
“It is extremely improbable that proteins and nucleic acids both of which are structurally complex arose spontaneously in the same place at the same time. Yet it also seems impossible to have one without the other. And so, at first glance, one might have to conclude that life could never, in fact, have originated by chemical means.
The philosophical ramifications of the theory of evolution are still far reaching. We can approach it in two directions, either as an ascent of man or as the descent of man, the former being positive approach while the latter being negative Darwinian approach. For, to say that man emerged from lower forms of life implies a rhetoric degeneration of the pedestal that man occupies. It can also be said that man is the climax of process of evolution and occupies the highest place in the hierarchy of creation. Even if it is assumed, for time being that the theory of evolution has some credibility, even then it has no scope either to deny the existence of creator nor to demote man from his pedestal. In former case, can be argued that if evolution is correct then the God works like this and evolution is one among his many means to bring existence out of naught. In argument to second statement, it can be exampled that the origin of things hardly matters when it comes to its real ends. As an example, stars are created out of miniscule and unworthy atoms of hydrogen and helium, but when it comes to their purposive nature, the stars lit the entire universe. It is pertinent to quote Allama lqbal in this regard, who said:-
“The fact that the higher emerges out of the lower does not rob the higher of its worth and dignity. It is not the origin of a thing that matters, it is the capacity, the significance and the final reach of the emergent that matter- indeed the evolution of life shows that though in the beginning, the mental is dominated by the physical, the mental, as it grows in power, tends to dominate the physical and may eventually rise to a position of complete independence”
There are other versions of evolution like that of spiritual evolution, cosmic evolution, which believes that evolution means the adoption of life to the energy patterns of universe or in other words to harmonize oneself with the laws of nature. In Islamic lexicon, this is termed as “Submitting to Shariah or divine law”. It also believes that things have to have some causes before they start assuming phenomenal form and since man strives for higher values these values must exist. Thus this evolution doesn’t stop at man, but takes entire cosmos into its fold, while simultaneously striving towards never ending vistas. The second part of this vision deals with the evolution of universe tracing back its origin to big bang and investigating its time evolution through different cosmic time scales’. There is also another version of evolution called creative evolution, to which we will come after a while. Thus on the whole we have seen that the evolutionary picture of man, as interpreted by Darwinists reduces man to an amoral biped with no sense of higher values. Such an interpretation of Evolution has often brought it into strong clash with the religion and the doctrine has been refuted, not merely on dogmatic but on sound rational basis.
The formulation of the theory of evolution was a turning point in the evolution of human thought. The way, this theory was interpreted removed God from the cosmic screen. Thus Julian Huxley, in his book Religion without revelation remarked that “Newton showed that God did not control the movement of the planets. Laplace in his famous aphorism affirmed that astronomy had no need of God hypothesis; Darwin and Pasteur between them did the same for biology”. Such interpretations paved the ground for materialists and deprived humans of the spiritual element which had been an inspiring factor in evolution of civilizations. This materialistic doctrine took different forms in different sectors of life. In physical sciences it came to be concluded that the universal phenomenon are governed by strict and immutable laws of physics, with no intervention of creator. In biology, as shown above it was precluded that life emerged from De novo without the intervention of creator. So much of determinism, it was concluded that even the realms of human free will are subject to laws of mechanics (Laplace). This was the picture of philosophy and the framework of human understanding that existed in and prior to 1860.
The philosophy was further reinforced by Karl Marx, via his famous doctrines of capitalism and Marxism. It is said of Marx that he gave to history what Darwin gave to biology. Marx claimed that he had discovered the laws of social evolution which govern our present, past and future of our social dynamics as the laws of physics govern the overall history of physical phenomenon. In other words, he established social and physical sciences on same stand. As the laws of physical universe are immutable to any human intervention, so are the laws of social evolution unchangeable and follow a definite course on their own, without any active participation of man. Further he professed that all social phenomenon are a consequence of class conflict. As Manifesto of the communist party puts it, “The history of all hitherto existing society is the history of class struggles .
Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstruction of society at large, or in the common ruin of the contending classes.” Apart from his views on social history or economic system, which remain a subject of controversy, Marx presented a picture of man that deserves special mention. Marx referred to humans as Gattungswesen, translated as “species essence” By this Marx meant that humans are capable of making or shaping their own nature to a great extent. As Erich Fromm notes “For Marx’s philosophy, which has found its most articulate expression in the Economic and Philosophical Manuscripts, the central issue is that of the existence of the real individual man, who is what he does, and whose “nature” unfolds and reveals itself in history. But in contrast to Kierkegaard and others, Marx sees man in his full concreteness as a member of a given society and of a given class, aided in his development by society, and at the same times its captive. The full realization of man’s humanity and his emancipation from the social forces that imprison him is bound up, for Marx, with the recognition of these forces, and with social change based on this recognition.
(The author is a freelance columnist with bachelors in Electrical Engineering and a student of comparative studies with special interests in Iqbaliyat & mystic thought. He contributes a weekly column for this newspaper that appears every Monday. He can be reached at: firstname.lastname@example.org)
BY Shabbir Aariz
Respect is more valuable than praise and we are told ‘respect others and you will be respected’. Not bad but because of this, one is likely to become obsessed with pleasing everyone else, ignoring one’s own self for having been guided to a thinking that any importance if accorded to one’s own self, is something wrong to do. But everything in your life depends on how you treat yourself as the self-respect is at the root of everything that you will ever do, how you treat yourself and allow everyone else to treat you and it is always important not put yourself last.
Self-respect is neither to be confused with an inflated ego or self-esteem or over confidence. One can have little self-respect while acting with self esteem by conducting himself in the manner that makes him very successful. If one has a bad day, one falls an easy prey to blame, guilt, depression, despair and stress and with that the self-esteem also is at a risk of disappearance that once had inflated one’s ego, given also the feeling of being very special and important. Respecting oneself is not all about that. Respecting one’s own self is nothing to do with being conceited or self centered and egoist….. in fact it does the quite opposite. Self-respect is all about discovering one’s worth and having its deep sense and showing the worthiness of giving and receiving love and respect. It is a belief about one’s own worth and value. One needs to admit and acknowledge to oneself that one deserves not to be treated poorly but with respect and have the courage to stand up for oneself while being treated in a manner that is less than what one really deserves. It is an ability to adjust one’s life after knowing one’s worth on one’s own terms and isolating people treating one poorly. It is being able to never saying ‘yes’ while wanting to say ‘no’ and letting others know the same. It never makes a person bad but respectable and strong. It has to do with feelings people experience that come from their sense of worthiness or unworthiness. It is about having the ability to put a halt to any attempt that is aimed at taking one for granted.
When one learns to love oneself and treat others with respect that gives one an amazing inner satisfaction. It is not ego which would mean only to respect yourself. Self-respect means to be able to sacrificing personal interest for greater good. In one’s relationship with anyone, respect is an important quality and there is no exception when it comes to one’s relationship to oneself. It is about having a sense of honor and dignity about yourself, your choices, decisions and your life. It is about treating others well and knowing that by doing so, others will treat you well in return. It keeps us on track in our lives. It is really interesting to teach others how to treat us.
It has to be viewed differently than self esteem which is the feeling of knowing we can conduct ourselves well out there in the world. We can be good at our job and know that our families are thriving due to our leadership. Outwardly we are successful in at least some of the ways our society defines success. But it is very possible to experience self esteem without any self-respect. It is that deeper, inner feeling about ourselves. Self esteem is earned undoubtedly by proving ourselves that we can achieve positive results in our various life tasks. Self-respect is also earned……. It is an inside job that nobody can do for us. It can neither be bought nor can another person bestow it upon us. It is not until we truly love and respect ourselves, that we can begin to believe that we are worthy of another person’s love and respect. It is the most important thing we either have it or don’t have, because it forms the keystone of how we treat ourselves and how we allow others to treat us. The only thing we can change already resides within us—such as our preferences, our attitudes towards ourselves and life in general—-we can come out of our feelings of ‘victim’ by acknowledging that we do actually have enough control over many aspects of our lives. No one can make you feel badly about yourself without your permission. Don’t say yes while you want to say no and if you do so, you teach others to take you for granted and treat you poorly. With this faith and conviction, you are neither arrogant, nor an egoist or selfish but a giver of love, care, compassion and respect because you equally want to amass all that in return.
(A leading lawyer and eminent poet, author contributes a weekly column. He can be reached at: email@example.com)
Women in our society
By Irshad Ahmed Bhat & Zahid Sultan Magray
“One is not born, but rather becomes, a women”.
Simone De Beauvoir.
Discrimination against women and girls is a pervasive and long running phenomenon that characterizes society at large. Beyond economic figures and financial abstractions a particularly heinous manifestation of toxic patriarchal society is violence against women; rape is undoubtedly one such horrible crime.
Rape happens everywhere: it happens inside homes, families, in education institutions, in neighbourhood, in police stations, in towns, villages and its incidence is increasing in India after every passing day. In fact, in India, rape is fourth most common crime against women. Gender equality performance of India like other south Asian countries is dismal. World economic forum Global Gender Gap report 2018 ranked India at 142 out of 149 countries on economic participation and opportunity gap.
Protest whether in physical or virtual space against such crimes is important because it shakes the conscience of society, brings people close to change, makes them feel part of the change. And there is certainly good chance that widely held wave of protests in wake of three year old Sumbal minor ‘ s rape case will lead to some expected results after widespread Outrage. But what is need is to ask ourselves; why did rape of female child, college going daughters, girls at working places or married mother’s occur cutting across age differences? It is important to protest but it is not something that occurs by itself. It is a part of continuing & embedded violence in society that targets women on daily basis that needs to be looked upon. Selective sex abortions, female infanticide , male child preference , dowry related case , workplace sexual harassment , physical violence, physiological violence , intimate partner violence , sexual violence and structural violence against women are what makes such crimes a normalcy. It is this culture that leads to such violence against women & pervasive sexism.
Modern women still encounter widespread gender inequality and often internalise conservative attitudes towards women’s social role. Society at large is stagnating under the veneer of modernity which further internalised these behaviours among women. Famous feminist Simon de Beauvoir said, “one is not born, but rather becomes, a women”. She was referring to the notion of social construction of a person as a women. In the second sex, De Beauvoir sketches a kind of existential history of a women’s life. A story of a women’s attitudes her body and bodily functions changes over years, and of how society influences this attitude. Here De Beauvoir raises the core question of female embodiment; are the supposed disadvantages of the female body actual disadvantages which exist objectively in all societies, or are they merely judged to be disadvantaged by our society? Paul Sartre observed that whatever we perceive, including other people, is rendered as an “object” to our gaze and is defined by us. De Beauvoir takes up this idea of Paul Sartre and applies it to men’s perception of women. The very concept of women, argues De Beauvoir, is a male concept. Women is always, ‘other’ because male is the ‘seer’: he is subject and she is the object. The meaning of what it is to be a women is given by man. This timelessness observation is all relevant and holds good in our society without an iota of doubt.
Similarly, Masculinity is also related to the notion of becoming a man in a sexists, misogynist world. It is a stereotype or social construct. Not all men are violent or aggressive .it is the pursuit of power that public consciousness is being moulded to uphold the notion of destructive, brutal or aggressive aspect of manhood. The industrialization has also created a havoc by bringing into the cult of exploitation, exclusion and stratification while creating straight Jacket role for being a man or women through inflexible sexual racial division of labour. Vulgar depiction of male dominance and focus on male privileges & entitlements is creating a culture of misogyny.
Addressing a crime like rape needed a comprehensive holistic approach to maintain and support gender equality at interpersonal, family, society, country or at global level by combating domestic violence against women, ensuring progressive institutional & legal procedures, imparting Education on gender equity from primary to university level in collaboration with religious community, structural reforms to end bias towards women. A vibrant grassroots women’s network is needed to push policy makers and communities to step up actions on gender equality, to ensure accountability on legislation addressing violence against women. Similarly, In Muslim society, The Quranic command for ensuring women right and their protection, fair and equal treatment needs to be rejuvenated and emphasized, and Muslim mainstream scholarship must address such pressing issues
What makes judiciary in India hesitant to intrude by criminalising marital rape or rapes in general, it is here that structure of caste, and culture and sexuality inhabit women’s freedom with fatal consequences. To seek justice (Punitive) for rape victims in such a culture is little more than melodrama. More importantly, the real task is to shift attitudes towards sexual violence, not just to victims’ post-facto but more importantly to accept that rapists are a product of a society to which we all as a society are responsible in one or other way.
It is about a society, how it creates, perpetuates and sustains the mind-set that leads to rape like crimes and how such privileges intensify this centuries old violence. Women do not choose to think about their bodies and bodily processes negatively. Rather they are being forced to do so as a result of being embedded in a toxic patriarchal society. And half of the descendants of Eva are deprived and marginalized by rest male fellows of their legitimate share.
(Feedback at: firstname.lastname@example.org)