No Nation for Women

Reportage on Rape from India, the World's Largest Democracy

Priyanka Dubey

• Publisher: S&S India
• Year: 2018
• Print ISBN: 9789386797087
• eBook ISBN: 9789386797117
• Topic: Social Sciences
• Subtopic: Sociology
• Index: Social Sciences

No Nation for Women takes a hard, close look at what makes India unsafe for its women — from custodial rapes and honour killings to rapes of minors and trafficking — the author uncovers many unpalatable truths behind what we are familiar with as newspaper headlines only... Numbers convey, in part, why India is referred to as one of the world's rape capitals — one woman is raped every 15 minutes; and, in 50 years, there has been a staggering rise of 873 per cent in sexual crimes against girls. And beyond the numbers and statistics, there are stories, often unreported — of women in Damoh, Madhya Pradesh, who are routinely raped if they spurn the advances of men; of girls from de-notified tribes in central India who have no recourse to justice if sexually violated; of victimized lower-caste girls in small-town Baduan, Uttar Pradesh; of frequent dislocation faced by survivor families in West Bengal; of political wrath turning into rape in Tripura. Priyanka Dubey travels through large swathes of India, over a period of six years, to uncover the accounts of disenfranchised women who are caught in the grip of patriarchy and violence. She asks if, after the globally reported December 2012 gang-rape of 'Nirbhaya' in New Delhi, India's gender narrative has shifted — and, if it hasn't, what needs to be done to make this a nation worthy of its women.

1

‘Corrective’ Rapes of Bundelkhand

BUNDELKHAND. HERE IS LAND, PARCHED, BROWN.

Stretching across large swathes of Madhya Pradesh— districts such as Damoh, Orai, Banda and Chhatarpur— and parts of Uttar Pradesh, Bundelkhand’s vastness gets reemphasized by its desolation. Trees wither here. The soil is hostile.

Bundelkhand is also no woman’s land.

In 2009, as a student of journalism, I lived in Bhopal—a city that is roughly 350 kilometres from Bundelkhand. Mornings were devoted to attending classes; afternoons were marked by idyllic scooter rides; and evenings were meant for plays at Bharat Bhavan.

It was only in April 2011, while working as a correspondent for a national magazine, that I was alerted to the crisis in my ‘backyard’—through a small single-column news item in a regional Hindi daily, with a title that (when translated) read: ‘Eighteen-year-old girl burnt alive after rape in Chhatarpur, Madhya Pradesh’.

The report offered vague outlines of a tragedy, little else. I felt compelled to trail the story. As I began scouring for information, I learnt of a two-year-long pattern of extreme violence in Bundelkhand’s arid wilderness. Teenage girls, who happened to reject the advances of men, were routinely raped, then brutally killed. Some had their kerosene-soaked bodies burnt; others were hanged; still others, who managed to get away and approach a police station, were caught, then killed.

This was ‘corrective’ rape and murder. This was a land telling its girls that there were lethal consequences to saying ‘no’ to men.

I would go on to document 15 such victims over the course of my investigations; all of them had lost their lives between 2009 and 2010. Yet their stories had been systematically pushed away from the line of vision of the nation. For the mainstream media, these women did not exist.

In the summer of 2011, I began my inquiries into the spate of corrective rapes in Chhatarpur.

The town has no station—and I was constrained by a shoestring reporting budget—so, I decided to catch a train to Jhansi and then an early morning bus to my destination.

Tatkal ticket in hand, I found myself in the sleeper coach of the Bhopal Express for the first leg of my journey. Even as I compiled a list of exploratory questions in the lower berth of my compartment, a group of boys, jubilant after having appeared for a recruitment exam for the Uttar Pradesh police force, entered my coach. A couple of them groped me, some hovered close, many passed lewd remarks—this went on till I disembarked at Jhansi.

It was post-midnight. I was trembling. The railway police could not be found. There was a women’s waiting room—it was deserted—and there, I spent the next four hours, huddled in a corner, till I could catch the local bus. As I waited, I thought about the harassment I had been subjected to in the train compartment—and I compared my own helplessness to that of the victims I was about to document. Could I tell the dead girls’ families that I understood their offspring’s trauma; that even while playing the role of a reporter decrying patriarchy, I was a victim of a chauvinistic system? Could I tell them that they could trust me with their stories because my narrative was a part of theirs?

Or was it tactless of me to make such proclamations. After all, I had emerged relatively unscathed, while the women in my stories had been raped and killed?

At the break of dawn, I caught a state bus, and reached Chhatarpur district. I had a list of questions for my subjects; I had a list of questions for myself.

That April, I travelled a distance of around 130 kilometres from the Chhatarpur district headquarters to Batiagharh near Damoh. The route to Batiagharh is dotted with sparse plantations of teak; the soil is dry. Batiagharh knows drought and penury.

In this remote town, I traced my way to 35-year-old Phoolbai’s residence. The wooden door of her one-room mud hut was closed to keep out the scorching afternoon sun. The verandah was plastered with yellow mud. Beyond, scantily clad children, their faces layered with dust, aimlessly walked through the derelict neighbourhood.

Phoolbai took her time to open the door. Dressed in a yellow and red printed sari, she stood before me, her eyes sore. The inner walls of her house were painted dark blue. Two small children, aged three and five, sat quietly on the mud floor, surrounded by clothes and utensils. Phoolbai’s husband Munno Adivasi, in his mid-40s, was at work—he was a daily wage labourer.

Even before I could ask my first question, Phoolbai started sobbing; she pointed towards a corner of her house: ‘Yahain jalaya tha use. Mitti ka tel daalkar jala diya maari modi ko ba ne.’ (He burned her right here. He poured kerosene on my daughter and burnt her alive right here.) When I followed the direction of her finger, I saw blurred grey marks—layers of ash—testimony to her child’s suffering.

Phoolbai’s 14-year-old daughter Kalabai was allegedly murdered on 20 March 2010 inside her hut. ‘It was the month of Chait (the first month of the Hindu calendar, corresponding to March),’ Phoolbai recounted. ‘It was a Monday. The time was around five in the evening. I was working in the field when a young boy from our neighbourhood came running towards me. He was screaming: “Your daughter has been burnt alive, Kalabai has been burnt alive!” Kalabai’s father and I immediately started running towards our home. We found our daughter on the mud floor of our verandah, her body burning; she was still alive. She was screaming, crying, gasping, thrashing about.’

Phoolbai told me that she fainted for a few seconds. ‘I was shocked. But then, I took hold of my emotions and placed my daughter on my lap. My husband rushed to the sarpanch. The whole village gathered in our verandah. But nobody moved; everyone simply watched as my daughter yelled—it was as though she were an object on display. Finally, my husband and the sarpanch arrived at our doorstep, and it was in the latter’s vehicle that we went to the hospital in Damoh.’

Kalabai had suffered 95 per cent burn injuries. Approximately 24 hours later, while Phoolbai held her hand, Kalabai passed away.

A year after Kalabai’s death, Phoolbai revealed to me that her daughter had announced, before all who had gathered, the name of the offender. ‘That boy—my daughter’s murderer—I don’t know why, but he had been stalking her for a while. Never did we think that he would do something this dastardly,’ Phoolbai said.

‘My daughter, in her statement to doctors, revealed the events of that awful day. While I was working in the fields, she said, the boy forcefully entered our house. He raped her. Since she resisted all through, he was livid. He found a full can of kerosene in our kitchen and doused my daughter with it. Then he flung a burning matchstick in her direction. He ran away. Modi saari jal gayi maari, maari modi jal gayi. (My daughter was burnt alive, my daughter was burnt alive.)’

The accused was arrested three months after a case was filed by the parents at the Batiagharh police station; in April 2011, when I interviewed Phoolbai, the trial was yet to begin.

At the Batiagharh police station, the cops would only disclose the sections under which the case had been filed. When I persisted with my questions—why was the progress so slow; what was delaying justice?—the only officer in the police station shifted responsibility. ‘The victim’s family comes under the scheduled tribes,’ he said, ‘so the case has been registered under the SCST (Scheduled Castes and Scheduled Tribes) Act. In our area, only bade sahebs (key officers) look into SCST cases. I cannot help you any further.’ He shrugged indifferently.

Phoolbai informed me that the cops did not visit her house—not for questioning, not for investigating the crime scene. She claimed that they had not received a copy of the dying declaration of their daughter, or even a copy of the First Information Report (FIR). Phoolbai and her husband do not know the name of their government lawyer; they barely know if there is a lawyer pursuing the case.

Wiping her face with the corner of the pallu of her sari, Phoolbai told me, ‘We do not know what is happening. In any case, how can we pursue this matter? Kalabai’s father is usually out all day. I am in the fields. If we stop working, how will we feed the two children who live? Sometimes, I believe that the accused will be released from jail; his family is powerful, hails from a high caste, and has money. They know everyone in town.’

Phoolbai stood up and placed a peetal ka paraat (a deep dish made of brass) in front of me. Summoning all her willpower, she whispered, ‘I had saved money and bought this brass container for my daughter’s wedding.’

Then, as though provoked by that memory, she said, ‘My husband and I—we will work overtime. We will take loans. We will do whatever we can. But we will fight the case to the finish in court. I am not going to die till my daughter’s killer is punished.’

The Hama village panchayat of Chhatarpur district is just seven kilometres from the district headquarters. On a regular summer afternoon, one spots men with large white cotton scarves or gamchas wound around their faces, walking down a pebbly route, past rows of houses and hillocks. There’s rarely a woman to be seen.

If I visited Hama, it was to talk to Kantadevi Richariya. I waited in her one-room hut, plastered with brightly coloured prints of Hindu gods. Soon, I spotted her—vivid, in a printed black-blue sari and white cotton blouse—striding down a lane speckled with broken red bricks. She balanced a firewood bundle on her head. As she entered the porch of her house, she kept the firewood in the verandah, wiped the sweat trickling down her forehead with her pallu, then entered the doorway.

When she saw me, her eyes welled up with tears. Within seconds, she was howling. I held her hands in mine, my eyes moist. We hadn’t spoken a word, yet I could sense the enormity of her sorrow.

Gradually, Kantadevi started talking. ‘It all happened on 4 March 2010. That afternoon, Rohini’s father and I were working in the fields. When we finished the day’s work, we started making our way back home. We were at the periphery of our village when our neighbour Meena-badhai came running towards us. She shouted that our daughter Rohini had been burnt alive.’

Phoolbai’s narrative repeated itself here—as Kantadevi rushed home, found her 18-year-old daughter Rohini in agony, and heard her yell the names of the offenders. Then, Rohini gasped, ‘Mummy paani pila do.’ (Mummy, please give me water.) Soon, she died.

I learnt that Rohini, who used to keep home while her parents worked, had attracted the attention of a family in the vicinity; they wanted Rohini to marry their son. Kantadevi recalled, ‘Five months before my daughter’s demise, the family started coercing us—this, despite the fact that we had offered our daughter’s hand to someone in Alipura. Rohini’s father ended up having a squabble with the family patriarch on the matter. His son believed that our refusal was an insult to his caste, clan and family.

‘The boy had been stalking Rohini. And when we refused his parents’ demands, he—and three other boys related to him—found Rohini in our verandah while we were at work. They raped her. As she resisted, they made her sit on a stool’— Kantadevi pointed to a wooden stool in her verandah—‘and burnt her.’

Kantadevi claimed that Rohini had named all four accused in her dying declaration, and had signed against the statement. Yet, the defence lawyer of the accused successfully proved in court that the declaration—the central piece of evidence around which the case was built—was invalid. He asserted that the absence of ‘a note on the physical and mental status of the victim while giving the dying declaration’ was a major loophole. In his view, the victim, with 100 per cent burn injuries, was mentally unfit—in a state of ‘delirium’—and her version of the truth could not be trusted.

This is the only ‘corrective rape’ case I know of where the lower court has passed its judgment. On 18 January 2011, the judge—after citing major discrepancies in police investigations, in a 28-page-long judgment order—gave the benefit of doubt to three of the accused and signed their release orders; the fourth happened to be on the run.

For Kantadevi, the nightmare did not end with the judgment. Her family was boycotted by the village. ‘Gawn wale kehte hain, ham par hatya lag gayi hai. (The village people say that the murder is our fault.) What can I say? The police, lawyers—everyone—they’re powerful Rajputs. Earlier, we were under immense pressure to withdraw the case and now, after the acquittal, we keep receiving threats. Our children are not secure.

‘I don’t understand this. Those who killed my daughter are free, while we, as grieving family members, are shunned.’

I met Devilal Patel on a blazing afternoon in April 2011, in Mugdhapura, Nohata tehsil, Damoh, roughly 200 kilometres from the Chhatarpur district headquarters.

Seven months before our meeting, Devilal Patel had been a cheerful farmer in his mid-40s, strolling the mud streets of Mugdhapura with a smile on his face, waving out to neighbours. When I met him, his gait was slow; his eyes drooped and carried dark circles; and he hid in the shadows of his house, trying to escape the gaze of his locality. His feet, cracked along the soles, peeped out of torn black slippers. His lips were blood-red, chapped. His wrinkled off-white shirt and cotton gamcha were damp with sweat.

Like Kantadevi and Phoolbai, Devilal wept. Like them, he barely recognized his life after the brutal murder of his daughter.

Kamyani had been all of 17. She had been one among a handful girls from Mugdhapura who had made it to high school. Devilal—committed to making his only daughter stand on her two feet—used to personally send her to teachers seven kilometres from his house. His belief was that with a solid education, his daughter would escape the shackles of a social order that had restricted him.

Yet, on 19 October 2010, Devilal’s dreams for his girl shattered. It all started the preceding day—on the afternoon of 18 October 2010—when Mugdhapura was bringing in a religious festival. Schools were closed, and most parents were attending a local puja. A listless Kamyani decided to take a walk at five in the evening. Even as she ambled down the deserted fields, a resident of her village allegedly raped her. It was Kamyani’s brother who heard her cries for help, and as he approached her, the assaulter ran away.

Devilal recalled his daughter’s anguish. ‘She was in pa...

Table of contents

• Front Cover
• Title Page
• Dedication
• Introduction
• Author’s Note
• 1. ‘Corrective’ Rapes of Bundelkhand
• 2. Tripura: The political nature of rape/sexual crimes
• 3. Story of Sexual Crimes against De-notified Tribes of India
• 4. Rapes in Small Towns and Rural India
• 5. In the Dark: In custody rapes
• 6. The Anatomy of a Rape in Haryana: The Bhagana gang-rape case
• 7. On Sale—Trafficking Girls: Story of four tribal girls divided by geography but united by fate
• 8. Hanging from a Mango Tree: The rape and murder of the Badaun sisters
• 9. Sexual Abuse and Rape of Children: ‘What are we doing to our children?’
• 10. Rape As a Tool for Establishing Caste Supremacy
• 11. Rape and Sexism Inside the Indian Police Force
• 12. Rape in West Bengal: The land of regimental politics
• 13. The Question of Rehabilitation of Rape Survivors in India: Policy and ground realities
• References
• Acknowledgements
• Copyright