Women’s History Roundtable September 2018: Diversity and Inclusion in the IT Sector by S Shakthi

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Shakthi’s paper examined the Diversity & Inclusion policies in the IT sector. She talked us through the processes behind how and why gender policies are framed, with a specific focus on  workplace sexual harassment in the sector. Her presentation was based on her research and fieldwork analysing how the 2013 law on sexual harassment is interpreted and implemented by IT companies in India.

Tracing the growth of IT sector in India, Shakthi spoke about how the it has become an important driver for India’s economic growth in the recent years. With 34% of employees (i.e. about 4 million employees) being women, the sector’s workplace sexual harassment policies provide interesting insights. Using semi-structured interviews, Shakthi was able to gather data from a variety of employees at various levels in the organisation, including non-managerial junior employees, managers and key members from a diverse group of stakeholders.

Unlike the Vishakha Guidelines, which only prescribe rules to make workplaces safe and are not binding, the 2013 Act makes it legally binding for companies to put into place  a number of measures to address workplace sexual harassment. However, there are a number of inadequacies in the conceptualisation of the Act as well as its specific articles. For example, the Act lays emphasis on the formation of an Internal Complaints Committee (ICC), rather than searching for ways to change the broader workplace culture. In this way, the Act focusses on the nitty-gritty of procedure to address complaints, but does not foster an inclusive workplace environment.

Shakthi noted that in order to change the overall climate of sexism in the workplace, companies need to go above and beyond the minutiae of the articles in the Act (such as the formation of ICCs and provision of cabs for safe transportation of women employees). Simply adopting these concrete measures is not enough to address the larger problem of workplace sexual harassment – which continues to be trivialised.

While acknowledging that the Act has helped bring the topic of workplace sexual harassment into the realm of public discourse, and that women feel emboldened by it; Shakthi noted that it is still riddled with loopholes. One example is the ‘false complaint’ clause. Conceptually, it is seen as a way to safeguard alleged harassers against false accusations by (mostly) women, who are portrayed as being likely to use the Act as a tool of ‘revenge’. Shakthi critically pointed out that this clause overlooks the power dynamics in a corporate environment. These unequal power dynamics are not based solely on gender. In her interviews, Shakthi found that the role of caste & language in creating hierarchies in the industry was significant. Additionally, the use of acronyms like POSH – prevention of sexual harassment – also trivialise the issue.

After a broad examination of the Act and its shortcomings, Shakthi’s paper also touched upon the specific local conditions that affect the execution of workplace sexual harassment policies. Factors such as structural inequalities, the importance foreign clients ascribe to adhering to laws, and brand image management. These factors affect the implementation of the Act, as the ICC factors in the interest of the complainant, status of perpetrator in the organisation, the company’s market status, and media coverage while overseeing complaints.

The Act, unfortunately, has little information on how to train people and who should be trained on workplace sexual harassment guidelines. It also empowers corporate agents (rather than the judiciary) to mete out punishments for acts considered criminal offences in India. Interestingly Shakthi’s paper also talks about the impact this has had on ICC members. Responses ranged from “emotionally draining” to a “sight of tension” as members grappled with the challenges of taking on the role of proxy judiciary.

 

This report was compiled by Nandhini Shanmugam and Sweta Narayanan

#NNNU A Women’s Charter Demanding Civic Rights

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On August 14, 2018, 12 women from six NGOs in and around Chennai (Centre for Women’s Development and Research; Forum for Women’s Rights and Development; Penn Thozhilalar Sangam; Positive Women’s Network; Roshni; Working Women’s Forum) joined us for a Namathu Nagaram Namathu Urimai consultation on civic rights–that is, what we can expect to enjoy as a matter of right in any community where we reside. The idea was to share our concerns with a view to arriving at a short list, which in turn would serve as a charter of demands for candidates in the upcoming local elections.

This is what we came up with.

பெண்கள் கூட்டமைப்பு (PENNGAL KOOTTAMAIPPU)

August 14, 2018

Our cities and towns are unliveable. Together, we identify the following problems as most urgent:

  • Our cities are filthy with uncollected garbage; unsegregated waste; poor disposal practices; solid waste disposal in sewage; unsafe disposal of plastic and medical waste; congested pavements with vendor and consumer waste; contaminated and worm-infested water supply; collapsed water and sewage lines; unsecured electrical junctions and cables; dirty, unsanitary and unused public toilets, and open defecation; and a lack of municipal oversight.
  • Our cities are unsafe, and women are at risk at home, in public spaces and at work.
  • Our cities are at risk because of substance abuse which results from the presence everywhere of TASMAC outlets and is a cause of domestic and sexual violence and insecure streets.
  • Government services and grievance redressal are inaccessible, whether we try to collect the widows’ pension, avail primary health care and we are not made aware of e-services.
  • Women are under-represented and lack voice, so that decisions about policy and services are made without taking our needs and experiences into account.

From those who seek our vote, we demand:

  • A Clean City
    • Provide dustbins on every street to facilitate segregation of bio and other waste;
    • Ensure regular and timely garbage collection;
    • Distribute usable and potable water equally and fairly;
    • Remove illegal street encroachments;
    • Assure sanitary street food stalls;
    • Improve and maintain drainage and sewage systems;
    • Maintain clean and functional public toilets;
    • Inspect sanitation systems and services on a regular schedule.
  • A Safe City
    • Resolve and commit to protecting girl children in local government bodies, from the municipal corporation to the zilla parishad to the gram sabha;
    • Maintain efficient and effective women and children’s helplines;
    • Set up and ensure proper functioning of the Local Complaints Committees;
    • Position and regularly review surveillance cameras in sensitive and secluded areas;
    • Appoint more women administrators and police officers;
    • Sensitise parents, media and government workers to gender issues;
    • Commit to introducing sex education and self-defence training in schools and the promotion of girls’ and women’s sports opportunities.
  • A City Secure from Alcohol Abuse and its Effects
    • Relocate TASMAC outlets away from residential areas, school and college neighbourhoods and public transportation hubs;
    • Regulate TASMAC hours and insist on identity card checking to prevent underage drinking;
    • Install CCTVs and police patrol vigilance around TASMAC outlets in the evening;
    • Establish and fund deaddiction centres and helplines and family support services.
  • Accessible and Accountable Local Government Officials and Services
    • Assure smooth benefits delivery;
    • Streamline grievance redressal systems;
    • Create awareness about e-services.
  • An Equal Voice for Women in Government and Decision-making
    • Appoint women officials
    • Nominate 50% women candidates
    • Take seriously elected women officials and not as proxies
    • Vest decision-making power in women
    • Respect women’s freedom of speech and listen to their perspectives.

(The raw version of this draft was endorsed by all participants, and a Tamil version will be added shortly.)

A one-page image for sharing:

NNNU Penngal Koottamaippu Charter-1

Women’s History Roundtable July 2018: Gulika Reddy on Gender and Activism in Schools and Beyond

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Our WHRT speaker on July 14th was Gulika Reddy. Gulika Reddy is a human rights lawyer and also the founder of Schools of Equality, a nonprofit which runs programmes in schools, encouraging students to think about equality and diversity.

 

Gulika began by tracing her own interest in human rights law, particularly women’s rights. In her early years in the profession, she often heard certain lawyers justify domestic abuse and ask victims to let it go, in order to “save the institution of marriage”. This discourse brought home the importance of women’s rights and discrimination and violence against women. After regular interaction in the social justice sector, she started Schools of Equality to provide experiential and activity based learning to help increase awareness on gender based discrimination and violence.

 

Gulika then introduced the audience to two activities that they used in schools.

 

In the first activity, the audience was asked to talk about what words came to their minds when they heard the words “masculinity” and “femininity”. The responses ranged from muscular, bold, strong, assertive to fragile, lucky and non vulnerable for the former; and dainty, shy, fragile, passive, hysterical, emotional and nurturing for the latter.

 

For the next activity, the audience was asked to get up and walk around and find a partner, and ask and answer the following questions:

  1. What is one thing which is usually ascribed to your gender, which you actually like doing?
  2. What is one thing which is usually ascribed to your gender, which you dislike doing?
  3. What is one thing which is not ascribed to your gender, which you wish you could do without being judged?

 

The responses ranged from nurturing children, housework, dressing up and cooking (for the first two questions), and sitting in a particular way, having to justify things for the last question. The audience was then asked how such issues could be combated. Two members shared experiences of how they broke such stereotypes, by calling out rigid and sexist office rules, and by teaching their own children and family members about problematic mindsets.

 

Gulika continued the session by talking about her work at the schools they interacted with. Schools of Equality does sessions for children, parents and teachers; and she spoke about the different issues and situations that crop up while interacting with each target group. She noted that for children below a certain age, they mostly did sessions on bullying; while for older children they focused on sex education and gender identity awareness. SoE started off with two schools and did a baseline survey, after which they started taking workshops to different places; and now they operate in both Tamil Nadu and Andhra Pradesh.

 

Gulika went on to emphasise the importance of having conversations with people about issues of gender, regardless of how averse they may be to the topic. She talked about how sometimes in classrooms, when students open up about certain issues they’ve faced, their peers learn a lot more from the sharing of experiences rather than textbook material on awareness. She then opened the floor for questions, and had small discussions on issues of scaling, combining training teachers and teaching students, and the relevance and utility of law in the battle for social justice. The session ended with some informal discussions within the group.

 

This report was compiled by Malavika Ravi. 

Women’s History Roundtable: June 2018 Bader Sayeed on “Gender Justice and Personal Law”

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Bader Sayeed is an eminent lawyer who practices at the Madras High Court. She is also the founder of the NGO Roshni.

Ms. Sayeed spoke about some recent developments in Muslim Personal Law, devoting considerable time to the question of the abolition of the triple talaq. However, she made it very clear that legislation (however progressive) could only be effective with thoughtful implementation as well as a focus on changing societal mindsets. At a time when people in power can make inflammatory statements about religion and gender (including rape threats), legislation is but the first step.

Ms. Sayeed, in fact, was of the opinion that the Indian constitution was an excellent one, and emphasised equality and secularism. However, in reality, the spirit of the constitution is being betrayed everyday by the arbitrary and discriminatory restrictions imposed by those in positions of power (for example, the ban on beef). Noting the treatment meted out to Dalits in particular, Ms. Sayeed wondered where the principle of liberty and dignity of the individual had been lost since the writing of the Constitution.

Being an experienced lawyer, Ms. Sayeed also admitted the difficulty of fighting injustice in India – even in the courts. For example, while she obtained an injunction overturning the validity of certificated of divorced issued by Qazis, she was distressed to note that these certificates still continued to be considered valid in various communities. In this way, Ms. Sayeed drove home the point that legislation can only go so far in improving the rights and status of women and minorities in India.

Ms. Sayeed concluded by noting that while Indian legislation contains adequate protection for women and minorities, it is necessary for society (especially those in power) to change their mindset and espouse a more secular attitude towards our countrymen and women. In addition, Ms. Sayeed believed that the Constitution of India is still sound, and there is no need for additional legislation to improve upon in. What is necessary is for more Indians to read and understand the Constitution of India.

 

This report was compiled by Prajnya’s interns, Athmika and Varsha

WOMEN, CITIZENSHIP AND THE DUTY OF AGENCY

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Swarna Rajagopalan

A talk written for Stella Maris College, Chennai,
on the occasion of International Women’s Day 2018.

What is International Women’s Day? If you were to believe Panagal Park, it is a day to offer discounts and special prizes to women customers. If you were to believe corporates, it is a day for roses and special gifts and possibly some awards. For some clubs it is an occasion to have a cultural programme, maybe even with a stand-up comic or MC whose jokes centre on hapless husbands and ridiculously aggressive women in their life.

Yesterday, I was speaking with post-graduate students, asking them how they would observe the day, and one of them said, she would help her mother with housework. Very nice. But just think. That she can only associate her mother, the most important female figure in her life, with housework. That she does not know her mother beyond her service delivery role in the household. That she thinks this is a special, noble thing to do and that sharing work in a household is not just normal.

Clara Zetkin would have been shocked at how Indian patriarchy has subverted her idea that a single day should be adopted around the world for the advocacy and lobbying for women’s rights. This proposal was accepted at the International Conference on Working Women in 1910. At that time, women were active campaigners in their own countries and transnationally on issues as vital as the vote, citizenship, equal pay, better working conditions and world peace. They were citizens in fact, if not in law, and this observance date was to be a mirror and a rallying point for their work.

What is citizenship? Instead of spending all my 20 minutes on a review of the academic literature, I refer you to the Encyclopaedia Britannica, which defines citizenship as the “relationship between an individual and a state in which an individual owes allegiance to that state and in turn is entitled to its protection.” The second sentence of the definitional paragraph states that “Citizenship implies the status of freedom with accompanying responsibilities.”

Citizens enjoy all the rights a state can offer, along with its protection. What does this mean?

This Women’s Day, let us do something like a quick rights survey for Indian women. I will just list the rights and ask you a question about each of them. I want you to scribble down your answers in your notebook or notes app.

The Right to Equality:  On a scale of 1-10 where ten is the maximum, what is the equality score you would give women in India?

The Right to Freedom includes

  • Freedom of speech and expression
  • Freedom of assembly without arms
  • Freedom of association
  • Freedom of movement throughout India
  • Freedom to reside and settle in any part of India
  • Freedom to practice any profession

Which freedom is most available to Indian women, and which one most imperilled?

Right against Exploitation: In which spheres have we most successfully eradicated exploitation of women?

Right to Freedom of Religion What does freedom of religion mean in the context of gender justice in India?

Cultural and Educational Rights Do these rights even matter for gender equality, and how?

Right to Constitutional Remedies Do most Indian women have access to justice?

And let us also briefly think about political and civil rights. How do women fare in electoral politics? How many women are nominated? How do the women manage to fund their campaign? Who is going door to door for them?

During the last election, a gynaecologist contested from our Assembly constituency. She did not campaign in our neighbourhood, no one saw, no one knew anything about her, so we voted in a guy who ended up at that resort with the other Sasikala supporters. And there are marvellous women who have come up from the Panchayats where there is reservation but no one wants to give them a ticket and let them rise to the top leadership levels.

Being a citizen also comes with certain obligations. The ones that the state is interested in are loyalty, obedience, taxation and military service. But citizenship is a relationship and a relationship takes two parties at least, so what about citizens? What else comes with citizenship and what should be the bare minimum we expect from each other?

You have rights, you have duties, you have agency. Citizenship is maximum entitlement, but it is also maximum agency. If you emigrate to the US or Dubai or Australia, you will have all rights as a citizen, but for the first generation immigrant, there is always an invisible limit to agency, I think. In this country, where you were born, agency is your birthright. And I am not talking about personal choices or free enterprise, or even the charitable edition of social work—I am going to talk about political activism.

This is your country, and you get to write the script as you want. You have a right to shape this country and change it. You have the right to change the world.

You are one of the most privileged groups of citizens I will address this year—you study in English at one of Chennai’s elite institutions and forevermore, when you step out, people will say, “Oh, you are from Stella Maris?” But frankly what does that really mean? Your dress is more stylish? Your English accent is better? You come with a nice social network? What difference does it make to the world? And let me not mince words: Nothing, unless you make that commitment now.

What does citizenship mean today for educated, privileged Indian women? So remember your answers to the survey questions now, and think about what they mean for you.

  • The duty to learn: You have access to learning and to information. You carry smartphones which can be libraries in your purse. You are learning how to learn. So, stay informed. Read the newspaper. Learn more about issues you care about.
  • The duty to listen: You have access to a cross-section of people in college and your circles, starting from Stella Maris, will only grow. Listen carefully to both what people say and what they leave unsaid. Consider that what they choose not to say may be what they think you should already know (so look it up and learn) or, more important, what they are afraid to say in front of you. Education should be opening your mind; only you can open your heart.
  • The duty to communicate and teach: You have words, in more than one language, and wherever life takes you, there will be people who listen to you. Share what you know, where you can, while also listening to what others know.
  • The duty to think critically: This is actually the point of higher education, and if you have been lucky enough to get some, you should be asking questions all the time—to learn and to hold accountable.
  • The duty to vote: This is the bare minimum exercise of citizenship. If you do not vote, quite honestly, I think you should not complain. If you don’t like the options, do something about it.
  • The duty to speak up: Speak your truth. Speak up when others need support. Speak up with something wrong happens. Speak up when you see injustice.
  • The duty to take action: Around you, countless small problems need solutions. Garbage is not collected. Someone is not able to send their child to college. Someone is looking for a full-time care-giver. Someone is lonely. Someone is being gaslighted. Are you the person who says, “Damn tough, man?” and moves away, shaking their head with temporary sympathy? Or are you the person who calls EXNORA or sets up a crowd-funding appeal or looks up and calls service agencies? Who are you? Find the thing you can do and do it, without expectation of reward.
  • The duty to resist: Do you obey unconditionally? Or do you try to understand before you comply? And if the regulation makes no sense or its problems outweigh its purported solutions, do you resist? Or at least rail? Being a citizen is also to take turns at the sentry post, to protect our rights and everyone else’s.

If you speak about your rights without doing your duty to society, consider that you might be exercising your privilege and not your citizenship. You are consuming what citizenship entitles you to, and giving nothing back in return.

So as I close today I want to remind you that citizenship is like everything else in life: Use it or lose it. If you are not a pro-active, engaged, thoughtful, critical citizen and you are willing to leave the tedious, troublesome work of citizenship to others, then you are complicit in the erosion of your own rights, whether it is equality, freedom of speech or privacy.

On International Women’s Day 2018, sitting in the elite surroundings of Stella Maris College, the choice is yours. Will you be a consumer or a citizen?

March 8, 2018

வழி விடுங்கள்…!

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— சுடரொளி

‘எத்தனை மணிக்கு வேண்டுமானாலும் வெளியில் செல்லலாம்?!’ என்பதே ‘பெண்கள் மேம்பாடு’ (Women Empowerment) என்று பல பெண்கள் நினைக்கிறார்கள். அதுவல்ல, Women Empowerment என்பது நன்றாக படித்து, நல்ல பணியில் சேர்ந்து முன்னேறுவது தான்.”

“பார்த்தீங்களா, இப்போ பொண்ணுங்க எல்லாம் எப்படி dress பண்ணிக்கிறாங்கன்னு. பசங்க என்னங்க பண்ணுவாங்க, இதை பார்த்து, அவங்க ஹோர்மோன்ஸ் சுரந்ததுன்னா?! அவங்களை நாம எப்படி தப்பு சொல்ல முடியும்!”

“கல்யாணம் பண்ணிக்காம, ஒரு பெண்ணால எப்படி ஒழுக்கமா வாழ முடியும்? என்னோட பொண்ணுங்க எல்லாம் நல்ல படிச்சிருக்காங்க, நல்ல வேலையில இருக்காங்க. கல்யாணம் பண்ணி, குடும்பமா செட்டில் ஆகியிருக்காங்க.”

“என்ன மாப்பிள்ளைக்கு பைக் ஓட்ட தெரியாதா? ஸ்கூட்டர் தான் ஓட்டுவாரா? அது பொம்பளைங்க ஓட்டுறது ஆச்சே!”

“ஏம்மா இந்த கூட்டத்துல வந்து நின்னுக்கிட்டு இருக்க, பெண்களுக்குன்னு தனி coach தான் இருக்கே trainல?”

“பொம்பளைங்க தண்ணி அடிக்கிறதா? அதெல்லாம் எதுக்கு பண்ணனும்? பாரு, ஸ்ரீதேவி சாகும் போது fullஆ அடிசிருந்துச்சாம்!”

இன்னும் இன்னும், பல்வேறு விதமாய், பல்வேறு கருத்துக்கள், ஒவ்வொரு நாளும், ஒவ்வொரு விதமாய், பெண்களை சுற்றியே சுழல்கிறது! சில சமயங்களில் பெண்களிடமிருந்தே, சில சமயங்களில் இதை போன்ற கருத்துக்களை கேட்கும் போது, அதன் வேதனையை என்னவென்று சொல்லுவது! படித்திருந்தும், விரிவாய் எதை பற்றியும் யோசிக்க இயலாத, அவர்களின் அறிவின்மையை என்னவென்பது! எங்கு திரும்பினாலும், ஏதாவதொரு கேள்வி, அவளின் எதையாவது பற்றி.

நில்லுங்கள்! உங்கள் கவனத்தை எங்கள் மீதே வைக்காதீர்கள். உங்களின் புதிது புதிதான கேள்விகளுக்கு தினம் தினம் பதில் கூறி, எங்கள் ஆற்றலை நாங்கள்  வீணடிக்க விரும்பவில்லை.  கொஞ்சம் வழி விடுங்கள், எங்கள் வாழ்க்கையை நாங்கள் வாழ வேண்டும்!