A Pujo of Protest and Power
An assistant professor for over a decade, NabanitaSengupta is also…
The article highlights how this year’s festivities are interwoven with themes of resistance, women’s empowerment, and social justice, as the city grapples with gender violence, corruption, and a growing protest for change.
Durga Puja, Bengal’s biggest festival is just round the corner. Kolkata, the epicentre of its celebration, had taken the festival to the heights of a carnival in recent years. The madness, extravaganza, loudness, and showbiz had transformed the comely Uma into the glamour goddess. The city roads would get clogged weeks ahead of the actual puja, as much for the pandals in making, as for the early shoppers. People would curse, crib, and complain about the inconveniences that this festival month threw them into, yet would happily partake in the celebration.
But this year the scenario is different. A few days less than two months to the brutal rape and murder of a young intern doctor at RG kar Medical College and Hospital, the city is still in mourning and dissent. Dissension at multiple levels, raised voices of the powerless against the powerful and an intolerance towards gender injustice is in the air. Puja preparations are albeit afoot, but quite a few notches paler in comparison to the previous years. The city is abuzz with excitement, but that is also different from that of the other years. Street corners, roads, parks, and bus terminuses are suddenly erupting with slogans, songs, dances, and speeches. Public spaces such as these have a history of being claimed as spaces to stage resistances and this year, the City of Joy seems to be doing it with much elan. Instead of closed auditoriums, various cultural communities are breaking into impromptu or rehearsed pieces in these open spaces, in keeping with the themes of resistance and women power. Not surprisingly, most of the participants in these performances are women. Roads are painted with calligraphies of slogans and brilliant graphitis. The protest has turned into a festival, this puja. Dhaak beats that fill the air during this time of the year have been replaced by songs and performances of resistance. The city is invoking the Goddess as Shaktirupen sansthita. And why not? The first call to ‘claim the night’ for the women and by the women that happened on 14th August 2024 had sparked a series of protests that has since then refused to die down. It would not be wrong to say that this has been one of the most spontaneous and persisting protest movements spearheaded and carried on by the common people not associated with any particular political party. Women’s participation in this issue has been overwhelming. Kolkata, a city with a long legacy of progressive women seems to be living up to its name.
The case is under investigation by the CBI. The Supreme Court, having taken a suo moto cognizance, is closely following the development. The news media is hot on heels with their reporting. Still, what is it that is not letting the people rest? It speaks volumes about the rampant corruption that is eating up the social fabric and how it has fed people with mistrust, instead of faith in the systems of governance and judiciary. It is almost like keeping a social vigil, the idea being that the moment one loses sight, justice will be denied. This has caused visible unrest in society and requires a deep probing of where it is actually stemming from. Is it only for the victim of RG Kar’s rape and murder case? Why has this particular case gained such immense public support while many others go simply unnoticed? There was a general feeling that as the festival would approach, particularly after the Mahalaya, the agitations would stop and the incident would fade from public memory. But till now that hasn’t been the case as the days following the Mahalaya prove. Protests breaking out in various corners of the city evince how deep the indignation has seeped in. Yet, this protest seems to have multiple strands, all woven into one. The doctors’ protest is the most significant aspect of this movement but so is the other citizens’ spontaneous partaking of it. But what has been the most heartening for me is the large participation of women in this matter.
As a witness and a part of this entire process, I have been trying to locate the source of such immense bitterness and anger among people, particularly women. Why is there such a huge feeling of outrage amongst them? The answer probably lies in the fact that there is nothing called a safe workplace for women anywhere. There are the Vishakha guidelines and other regulations but in most cases, they are not followed. What is more difficult to negotiate is the mindset of people which most of the time indulges in victim blaming. The woman in most such cases prefers silence over-reporting, thus further perpetuating the harassment. There is hardly any woman who has not faced sexual harassment in her workplace or on the roads, not even mentioning the crimes that happen at homes. Passive or active forms of gender insensitive actions, ranging from disguised comments to physical abuse mark a woman’s journey throughout her career and life. This gruesome incident and its subsequent protest have somehow touched that core of insecurity and indignation residing in every woman. Abhaya or Tilottama, in her death, has become a symbol of the Everywoman who has to pay with her body in some form or the other. The girl has managed to wreck the somnambulist society and jolt its consciousness. The anger that was simmering beneath, found a sudden outlet in the form of protest for Abhaya, bringing women from all walks of life together. That is why, in spite of the case reeling of corruption, this has also become a women’s issue too.
Bell Hooks emphasises on the solidarity of women, “solidarity strengthens resistance struggle” and says that without political solidarity there is no hope to fight against sexism. Looking at the women on the streets of Kolkata, women of all ages and from various social segments, I dream of that growing solidarity. Hundreds of women taking to the street is a sign of solidarity that arises from a shared and collective history of abuse and exploitation. Will this give way to a safer society for women or is it naivety to nurture such dreams? Even as I write this, the news of the rape and murder of a ten-year-old girl in West Bengal freezes my words. The news comes like a tragic portent of the colossal task that lies ahead. Yet, this Durga Puja, may the Goddess bring with her the true spirit of resistance and resilience, and may the fight for a more inclusive and safe society continue.
Cover Picture by Arnab Guha
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An assistant professor for over a decade, NabanitaSengupta is also a translator and creative writer. She holds a PhD in English and has been published in various anthologies, e-zines and journals. Her latest published books are Chambal Revisited (translation), A Bengali Lady in England (translation), and Understanding Women's Experiences of Displacement (co-edited). She has also authored an e-book of fiction, The Ghumi Days.