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Avalanche in Sonamarg

Nishtha is a video journalist and wants to make documentary films some day. She enjoys working on stories that are away from the mainstream. When not working, Nishtha can be found hoarding stationery, listening to ghazals and playing with her dog - but she's mostly always working.

With the ambit of content opening owing to global streaming platforms, and access to international content becoming easier - how relevant are the guidelines of CBFC and do they make sense in a digital world?

Is the censor board relevant in a digital world? | The Issue 

It’s an iconic scene from the cult classic – Thakur is stopped from pummelling Gabbar to death so law can take its course. But did you know, that’s not how Sholay was to end? Gabbar was supposed to be killed but an Emergency Era censor board developed cold feet at the thought of a cop taking law into his own hands, and the movie ended on a different note.  

Much like other laws in our country, the censor board can also be called a colonial inheritance. Under the British rule, in 1920 censor boards were set up in erstwhile Bombay, Madras, Calcutta and Rangoon. The boards were set up to judge the appropriateness of films and laid out 43 objectionable subjects. These included scenes that made light of the British Empire, gruesome murders and strangulation scenes, unnecessary exhibition of feminine underclothing etc. At the time, the main preoccupation of the censors was content bolstered Anti-British, nationalist sentiments.  

Also watch - 'Will lose its charm': Manoj Bajpayee against censoring OTT content 

The ouster of the British from India led to significant changes in the censorship landscape. After decades of going back and forth on it – certification of films was brought under one governing body: the CBFC. This was also the decade that saw the disappearance of the kiss from Indian cinema— not because of change in censor rules, but because of a societal shift towards moral caution and “Indian" values.   

The 1952 Cinematograph Act sets out the structure of censorship as it stands today: the chairperson at the top, then the board members, then the advisory panels. Everyone, from the chairperson down to the advisory panel members, is a government appointee.  And governments have for decades been accused of using this body to their own benefit.  

Perhaps one of the most intriguing stories in this regard would be that of Sanjay Gandhi and indie film Kissa Kursi Ka. The film was a political satire on the government of Indira Gandhi, made at the height of the Emergency. Not only was the film banned from release, Sanjay Gandhi and his aides burnt every single copy of the film. When the Shah commission was investigating cases of atrocities during the Emergency, Gandhi was jailed for a month, for this crime. Of everything Gandhi was accused of – it’s very interesting to note that this was the crime that sent him behind bars.  

Also - 15 Indian OTT players choose self-regulation to avoid censorship


Critics of the censor board have said time and time again that the main problem with the body is the vague wording of the guidelines that give the board unrestrained powers. Some of the guidelines include human sensibilities are not offended by vulgarity, obscenity or depravity, the security of the State is not jeopardized, or endangered, public order is not endangered. The board in its objective also says that films must remain responsible and sensitive to the values and standards of society. But in a society as pluralistic as ours, where social change takes place at the speed of light owing to digital media and faster modes of communication – it does become difficult to pinpoint exactly what the ‘values and standards of society’ are.  

It cannot be denied that films in India make big bucks – the longer the cues for tickets, the happier film producers will be when cashing in their cheques. The CBFC in such a situation becomes important from a commercial aspect – and therefore even filmmakers and the industry should ideally have an appellate body that they can air their grievances against. And India did have this body – the Film Certification Appellate Tribunal. However, claiming that the tribunal was not functioning well, the Centre in April 2021 abolished the FCAT: much to the disappointment of many filmmakers.  

Also watch - Amitabh Bachchan talks about freedom of speech and moral policing
 
India makes close to 1600 films every year, and apart from the CBFC makers also have to content with mob censoring. Physical protests have been to some degree replaced by calls for boycott on Twitter and taking stock of public sentiment is becoming tougher with every passing day. With the ambit of content opening owing to global streaming platforms, and access to international content becoming easier – Indians are slowly becoming more aware and in control of what they can watch.

With polarised viewpoints dominating mainstream narratives – how relevant are the guidelines of CBFC and do they make sense in a digital world? This is a question that requires some thought from all stakeholders involved.  

With the ambit of content&nbsp;opening owing to global streaming platforms, and access to international content becoming easier - how relevant are the guidelines of CBFC and do they make sense in a digital world?

It&rsquo;s an iconic scene from the cult classic 'Sholay'&ndash; Thakur is stopped from pummelling Gabbar to death so law can take its course. But did you know, that&rsquo;s not how one of the most popular Bollywood films was to end? Gabbar was supposed to be killed but an Emergency-era censor board developed cold feet at the thought of a former police officer taking law into his own hands, and the Ramesh Sippy movie ended on a different note. &nbsp;
Much like other laws in our country, the censor board too has a colonial inheritance. Under the British rule, in 1920 censor boards were set up in erstwhile Bombay, Madras, Calcutta and Rangoon. The boards were set up to judge the appropriateness of films and laid out 43 objectionable subjects. These included scenes that made light of the British Empire, gruesome murders and strangulation scenes, unnecessary exhibition of feminine underclothing etc. At the time, the main preoccupation of the censor boards was content bolstered anti-British, nationalist sentiments. &nbsp;
<a href="https://www.editorji.com/story/will-lose-its-charm-manoj-bajpayee-against-censoring-ott-content-1613454760782" target="_blank" rel="nofollow noopener">Also watch - 'Will lose its charm': Manoj Bajpayee against censoring OTT content&nbsp;</a>
The ouster of the British from India led to significant changes in the censorship landscape. After decades of going back and forth on it &ndash; certification of films was brought under one governing body: the Central Board of Film Certification. This was also the decade that saw the disappearance of the kiss from Indian cinema&mdash; not because of change in censor rules, but because of a societal shift towards moral caution and &ldquo;Indian" values. &nbsp;&nbsp;
The 1952 Cinematograph Act sets out the structure of censorship as it stands today: the chairperson at the top, then the board members, then the advisory panels. Everyone, from the chairperson down to the advisory panel members, is a government appointee. &nbsp;And governments have for decades been accused of using this body to their own benefit. &nbsp;
Perhaps one of the most intriguing stories in this regard would be that of Sanjay Gandhi and indie film Kissa Kursi Ka. The film was a political satire on the government of Indira Gandhi, made at the height of the Emergency. Not only was the film banned from release, Sanjay Gandhi and his aides burnt every single copy of the film. When the Shah commission was investigating cases of atrocities during the Emergency, Gandhi was jailed for a month, for this crime. Of everything Gandhi was accused of &ndash; it&rsquo;s very interesting to note that this was the crime that sent him behind bars. &nbsp; <a href="https://www.editorji.com/story/15-indian-ott-players-choose-self-regulation-to-avoid-censorship-1599473474001" target="_blank" rel="nofollow noopener">Also - 15 Indian OTT players choose self-regulation to avoid censorship</a>
Critics of the censor board have said time and time again that the main problem with the body is the vague wording of the guidelines that give the board unrestrained powers. Some of the guidelines include human sensibilities are not offended by vulgarity, obscenity or depravity, the security of the State is not jeopardized, or endangered, public order is not endangered. The board in its objective also says that films must remain responsible and sensitive to the values and standards of society. But in a society as pluralistic as ours, where social change takes place at the speed of light owing to digital media and faster modes of communication &ndash; it does become difficult to pinpoint exactly what the &lsquo;values and standards of society&rsquo; are. &nbsp;
It cannot be denied that films in India make big bucks &ndash; the longer the cues for tickets, the happier film producers will be when cashing in their cheques. The CBFC in such a situation becomes important from a commercial aspect &ndash; and therefore even filmmakers and the industry should ideally have an appellate body that they can air their grievances against. And India did have this body &ndash; the Film Certification Appellate Tribunal. However, claiming that the tribunal was not functioning well, the Centre in April 2021 abolished the FCAT: much to the disappointment of many filmmakers. &nbsp;
<a href="https://www.editorji.com/india-news/watch-amitabh-bachchan-talks-about-freedom-of-speech-and-moral-policing-1671120745749" target="_blank" rel="nofollow noopener">Also watch - Amitabh Bachchan talks about freedom of speech and moral policing</a> &nbsp; India makes close to 1600 films every year, and apart from the CBFC makers also have to content with mob censoring. Physical protests have been to some degree replaced by calls for boycott on social media and taking stock of public sentiment is becoming tougher with every passing day. With the ambit of content opening owing to global streaming platforms, and access to international content becoming easier &ndash; Indians are slowly becoming more aware and in control of what they can watch.
With polarised viewpoints dominating mainstream narratives &ndash; how relevant are the guidelines of CBFC and do they make sense in a digital world? This is a question that requires some thought from all stakeholders involved. &nbsp;

A look at the impact of decriminalising marijuana in India, using the case study of the Sikkim Anti Drugs Act 

Should cannabis be decriminalised in India? | The Issue 

A long-standing debate concerning narcotic drugs is whether the problem is the use of drugs or the user themselves. Should drug users be viewed as criminals is a question that law enforcement struggles with till today.  

Cannabis in India is illegal. But there is also a state that looks at the use of drugs not from a criminalisation perspective, but a rehabilitative one. This is the case of Sikkim, where using cannabis is decriminalised.  

Also watch - UN removes cannabis from 'Most Dangerous Drugs' category 

In an attempt to combat the drug problem the state was going through, Sikkim in 2006 enacted the Sikkim Anti-Drugs Act. In 2017, the SADA was amended to recognise the difference between ‘peddlers’ and ‘consumers’. This did mainly two things – 1) healthcare within the state could be channelised to help the most vulnerable drug users and 2) the scheme of punishment and rehabilitation was changed, to look at users and sellers/manufacturers differently.  

In 2018, SADA went a step ahead and decriminalised illicit drug use. It also laid down elaborate provisions for detoxification and rehabilitation. Sustained advocacy by the members of civil society, doctors and de-addiction centers made a huge impact on the writing of the law, and in turn that impacted how people perceived drug use and addiction in the state.  

One of the biggest things that this amendment did was removal of the stigma. The police instead of registering cases and arresting the drug users, ascertained the need for de-addiction, facilitated rehabilitation, and focused their energies on large scale peddlers.  

Interviews conducted by the Vidhi Center for Legal Policy with the police and prison authorities revealed that undertrials in the Sikkim Central Jail had fallen from over two hundred to a mere sixty-six after the 2018 amendment.

This case study begs a larger question – how is criminalising marijuana impacting India?  

The foremost way is economically. India currently contributes only 0.001% to the world market for hemp products, which is pegged to be $4.7 billion USD today. Over three crore people in India consume cannabis. A study found that in 2018, New Delhi and Mumbai consumed 38.26 metric tonnes and 32.38 metric tonnes of cannabis respectively. It estimated that around Rs 725 crore could be raised in Delhi if cannabis is taxed. This number was pegged at Rs. 641 crore for Mumbai.  

Also watch - Ratan Tata-backed cannabis startup Bombay Hemp raises $2 million

Criminalization of cannabis use increases the strain on the criminal justice system. It is particularly felt by an already overburdened and understaffed police force. A study has also argued that this criminalisation affects the marginalised more. Research from Mumbai shows that almost every person arrested and convicted for cannabis consumption was either a daily wage worker or a slum dweller. This marginalisation is apparent through the world. Even in America, African Americans are arrested for violating marijuana possession laws at nearly four times the rates of whites, yet both ethnicities consume marijuana at roughly the same rates.

It is often argued that the reason cannabis usage can never be decriminalised in India is because of the adverse effects the substance has on our health. However, it is also true that cannabis usage continues to be ubiquitous in our country, and the method of consumption may be far more dangerous for our health.  

The stigma associated with criminalization results in social exclusion and isolation, and it makes access to healthcare and harm reduction services a lot lesser. Lack of regulation also drives users to both unsafe practices as well as contaminated material, making them prone to disease and overdose.

Also watch - Here's a deeper look at Bollywood's history with drugs

Commonly held belief suggests that India’s crackdown on cannabis started with USA’s anti-drug push in the sixties and President Joe Biden’s recent statement is a clear indication that they have moved away from this belief. Announcing a pardon of all prior Federal offenses, he said no one should be in jail for simple posession of marijuana. Many countries world over are also slowly pushing towards decriminalising marijuana and allowing for it’s use in a controlled environment.  
Now the question, should India also be looking at its relationship with marijuana from a changed perspective? Tell us what you think in the comments below!  

Watch Part I: The history of cannabis in India | The Issue 

A look at the impact of decriminalising marijuana in India, using the case study of the Sikkim Anti Drugs Act&nbsp;

A long-standing debate concerning narcotic drugs is whether the problem is the use of drugs or the user themselves. Should drug users be viewed as criminals is a question that law enforcement struggles with till today. &nbsp;
Cannabis in India is illegal. But there is also a state that looks at the use of drugs not from a criminalisation perspective, but a rehabilitative one. This is the case of Sikkim, where using cannabis is decriminalised. &nbsp;
Also watch - <a href="https://www.editorji.com/story/un-removes-cannabis-from-most-dangerous-drugs-category-1606999043143" target="_blank" rel="nofollow noopener">UN removes cannabis from 'Most Dangerous Drugs' category&nbsp;</a>
In an attempt to combat the drug problem the state was going through, Sikkim in 2006 enacted the Sikkim Anti-Drugs Act. In 2017, the SADA was amended to recognise the difference between &lsquo;peddlers&rsquo; and &lsquo;consumers&rsquo;. This did mainly two things &ndash; 1) healthcare within the state could be channelised to help the most vulnerable drug users and 2) the scheme of punishment and rehabilitation was changed, to look at users and sellers/manufacturers differently. &nbsp;
In 2018, SADA went a step ahead and decriminalised illicit drug use. It also laid down elaborate provisions for detoxification and rehabilitation. Sustained advocacy by the members of civil society, doctors and de-addiction centers made a huge impact on the writing of the law, and in turn that impacted how people perceived drug use and addiction in the state. &nbsp;
One of the biggest things that this amendment did was removal of the stigma. The police instead of registering cases and arresting the drug users, ascertained the need for de-addiction, facilitated rehabilitation, and focused their energies on large scale peddlers. &nbsp;
Interviews conducted by the Vidhi Center for Legal Policy with the police and prison authorities revealed that undertrials in the Sikkim Central Jail had fallen from over two hundred to a mere sixty-six after the 2018 amendment.
This case study begs a larger question &ndash; how is criminalising marijuana impacting India? &nbsp;
The foremost way is economically. India currently contributes only 0.001% to the world market for hemp products, which is pegged to be $4.7 billion USD today. Over three crore people in India consume cannabis. A study found that in 2018, New Delhi and Mumbai consumed 38.26 metric tonnes and 32.38 metric tonnes of cannabis respectively. It estimated that around Rs 725 crore could be raised in Delhi if cannabis is taxed. This number was pegged at Rs. 641 crore for Mumbai. &nbsp;
Also watch - <a href="https://www.editorji.com/business-news/ratan-tata-backed-cannabis-startup-bombay-hemp-raises-2-million-1637031748452" target="_blank" rel="nofollow noopener">Ratan Tata-backed cannabis startup Bombay Hemp raises $2 million</a>
Criminalization of cannabis use increases the strain on the criminal justice system. It is particularly felt by an already overburdened and understaffed police force. A study has also argued that this criminalisation affects the marginalised more. Research from Mumbai shows that almost every person arrested and convicted for cannabis consumption was either a daily wage worker or a slum dweller. This marginalisation is apparent through the world. Even in America, African Americans are arrested for violating marijuana possession laws at nearly four times the rates of whites, yet both ethnicities consume marijuana at roughly the same rates.
It is often argued that the reason cannabis usage can never be decriminalised in India is because of the adverse effects the substance has on our health. However, it is also true that cannabis usage continues to be ubiquitous in our country, and the method of consumption may be far more dangerous for our health. &nbsp;
The stigma associated with criminalization results in social exclusion and isolation, and it makes access to healthcare and harm reduction services a lot lesser. Lack of regulation also drives users to both unsafe practices as well as contaminated material, making them prone to disease and overdose.
Also watch - <a href="https://www.editorji.com/india-news/in-depth-bollywood-s-drug-tales-1633277865847" target="_blank" rel="nofollow noopener">Here's a deeper look at Bollywood's history with drugs</a> Commonly held belief suggests that India&rsquo;s crackdown on cannabis started with USA&rsquo;s anti-drug push in the sixties and President Joe Biden&rsquo;s recent statement is a clear indication that they have moved away from this belief. Announcing a pardon of all prior Federal offenses, he said no one should be in jail for simple posession of marijuana. Many countries world over are also slowly pushing towards decriminalising marijuana and allowing for it&rsquo;s use in a controlled environment. &nbsp; Now the question, should India also be looking at its relationship with marijuana from a changed perspective? Tell us what you think in the comments below! &nbsp;
Watch Part I: <a href="https://www.editorji.com/editorji-specials/the-history-of-cannabis-in-india-the-issue-1669383016209" target="_blank" rel="nofollow noopener">The history of cannabis in India | The Issue&nbsp;</a>

The issue of cannabis is a universal one. But unlike other universal issues – like murder or theft, where a somewhat black and white moral stands exist, it’s not so simple as far as cannabis is concerned. Where does India stand on this debate? 

The history of cannabis in India | The Issue 

The cultivation and use of cannabis is historically rooted in the Indian subcontinent and this rich heritage of cannabis use dates back at least two thousand years. Under Ayurveda, cannabis was used for a host of purposes which included treating the nervous system and even gastrointestinal issues.  

The Vedas have also talked about cannabis and included it in its list of five sacred plants, calling it a ‘liberator’ and a ‘joy giver’. The use of this drug was so prevalent in colonial India that in 1893 the British even appointed a commission to investigate the cultivation of the plant, and the effects of its consumption. The commission in its report said that moderate use of cannabis did not have any serious detrimental effect on physical, mental or moral health. Over the years, cannabis was regulated through multiple excise legislations, but it’s use was not criminalised.  

A lot of this changed with America’s prohibitionist approach to drug use, which many believe to have had racist roots.  Over decades, US pushed this form of prohibition and worked with the UN to forge a similar regime across the globe. UN Convention on Narcotic Drugs, 1961 created international obligations to curb traffic, cultivation and use of narcotic drugs, including marijuana.  

In the face of mounting pressure, in 1985, the Narcotic Drugs and Psychotropic Substances Act was enacted to fulfil India’s obligations under this Convention. Thus, the use of cannabis, which was legally and socially sanctioned for thousands of years, was criminalized in one swoop.  

So, what is the real status of cannabis in our country?  

This too is complicated! Like we said before, marijuana has been part of our culture for a while, and the prime example of its usage is through the fan favourite drink ‘bhaang’  

Bhaang, is made using the leaves of the cannabis plant, and leaves are not part of the formal definition of cannabis. 

If you’re caught with a small quantity of cannabis for personal consumption you could be in prison for up to 6 months with a fine. For commercial purposes, you could face imprisonment of 6 months for a small quantity, up to 10 years for a moderate quantity and up to 20 years for a large quantity.

It’s a strict law. But apart from the NDPS Act, states have the power to draft their own laws on cannabis. For example, Uttarakhand became the first state in India to allow commercial cultivation of hemp in 2018. And the Centre in 2022 told the Delhi High Court that cannabis was not fully banned in the country, as its medical and scientific use is allowed under the law.

As per a survey by the Ministry of Social Justice, 2.8% of Indians between the ages of 10 and 75 are users of cannabis. This adds up to 3.1 crore individuals. Amongst psychoactive substances, cannabis is the second most consumed in India after alcohol. According to a study by the German data firm ABCD, Delhi consumes more weed than LA : where it’s actually legal!  

So while laws are strict, how much are they actually stopping the use of this substance and more importantly – at what cost? What do you think? Tell us in the comments below!  

The issue of cannabis is a universal one. But unlike other universal issues &ndash; like murder or theft, where a somewhat black and white moral stands exist, it&rsquo;s not so simple as far as cannabis is concerned. Where does India stand on this debate?&nbsp;

The cultivation and use of cannabis is historically rooted in the Indian subcontinent and this rich heritage of cannabis use dates back at least two thousand years. Under Ayurveda, cannabis was used for a host of purposes which included treating the nervous system and even gastrointestinal issues. &nbsp;
The Vedas have also talked about cannabis and included it in its list of five sacred plants, calling it a &lsquo;liberator&rsquo; and a &lsquo;joy giver&rsquo;. The use of this drug was so prevalent in colonial India that in 1893 the British even appointed a commission to investigate the cultivation of the plant, and the effects of its consumption. The commission in its report said that moderate use of cannabis did not have any serious detrimental effect on physical, mental or moral health. Over the years, cannabis was regulated through multiple excise legislations, but it&rsquo;s use was not criminalised. &nbsp;
A lot of this changed with America&rsquo;s prohibitionist approach to drug use, which many believe to have had racist roots. &nbsp;Over decades, US pushed this form of prohibition and worked with the UN to forge a similar regime across the globe. UN Convention on Narcotic Drugs, 1961 created international obligations to curb traffic, cultivation and use of narcotic drugs, including marijuana. &nbsp;
Also watch:<a href="https://www.editorji.com/lifestyle-news/health/cannabis-use-on-the-rise-post-legalisation-covid-19-lockdowns-un-report-1656331794727" target="_blank" rel="nofollow noopener"> Cannabis use on the rise post legalisation &amp; Covid-19 lockdowns: UN report&nbsp;</a>
In the face of mounting pressure, in 1985, the Narcotic Drugs and Psychotropic Substances Act was enacted to fulfil India&rsquo;s obligations under this Convention. Thus, the use of cannabis, which was legally and socially sanctioned for thousands of years, was criminalized in one swoop. &nbsp;
So, what is the real status of cannabis in our country? &nbsp;
This too is complicated! Like we said before, marijuana has been part of our culture for a while, and the prime example of its usage is through the fan favourite drink &lsquo;bhaang&rsquo; &nbsp;
Bhaang, is made using the leaves of the cannabis plant, and leaves are not part of the formal definition of cannabis.&nbsp;
If you&rsquo;re caught with a small quantity of cannabis for personal consumption you could be in prison for up to 6 months with a fine. For commercial purposes, you could face imprisonment of 6 months for a small quantity, up to 10 years for a moderate quantity and up to 20 years for a large quantity. Also watch - <a href="https://www.editorji.com/lifestyle-news/indian-ayurveda-and-the-traditional-use-of-cannabis-1635146932652" target="_blank" rel="nofollow noopener">Indian Ayurveda and the traditional use of Cannabis&nbsp;</a>
It&rsquo;s a strict law. But apart from the NDPS Act, states have the power to draft their own laws on cannabis. For example, Uttarakhand became the first state in India to allow commercial cultivation of hemp in 2018. And the Centre in 2022 told the Delhi High Court that cannabis was not fully banned in the country, as its medical and scientific use is allowed under the law.
As per a survey by the Ministry of Social Justice, 2.8% of Indians between the ages of 10 and 75 are users of cannabis. This adds up to 3.1 crore individuals. Amongst psychoactive substances, cannabis is the second most consumed in India after alcohol. According to a study by the German data firm ABCD, Delhi consumes more weed than LA : where it&rsquo;s actually legal! Also watch - <a href="https://www.editorji.com/lifestyle-news/health/what-is-cbd-let-s-talk-about-the-lesser-known-child-of-cannabis-1633689084285" target="_blank" rel="nofollow noopener">What is CBD? Let's talk about the lesser-known child of cannabis&nbsp;</a>&nbsp;
So while laws are strict, how much are they actually stopping the use of this substance and more importantly &ndash; at what cost? What do you think? Tell us in the comments below! &nbsp;
Watch Part II: <a href="https://www.editorji.com/editorji-specials/should-cannabis-be-decriminalised-in-india-the-issue-1669383307279" target="_blank" rel="nofollow noopener">Should cannabis be decriminalised in India? | The Issue&nbsp;</a>

In this episode of 'The Footnote' we sit down with Aditya Arya, home to over 2000 unique photographic equipment - today it is the largest not-for-profit crowd funded Centre for Photographic Arts in South East Asia.

India's biggest camera museum Ft. Aditya Arya | The Footnote 

Nestled within the high rises of Gurugram, is 18,000 sq. ft. of space dedicated to the art of Photography. Home to over 2000 cameras from across History, Museo Camera is an archive of the most important archiving tool. What started as a basement collection of one man’s passion, has now become a cultural and historical hub. Today we speak with Aditya Arya, the man behind Museo.

In this episode of 'The Footnote' we sit down with Aditya Arya, home to over 2000 unique photographic equipment - today it is the largest not-for-profit crowd funded Centre for Photographic Arts in South East Asia.

Nestled within the high rises of Gurugram, is 18,000 sq. ft. of space dedicated to the art of Photography. Home to over 2000 cameras from across History, Museo Camera is an archive of the most important archiving tool. What started as a basement collection of one man&rsquo;s passion, has now become a cultural and historical hub. Today we speak with Aditya Arya, the man behind Museo.
Nishtha Shanti - Can you tell us a little bit about your journey with collecting cameras? What prompted you to take this on?
Aditya Arya - My journey started as an advertising photographer. Before that, I was a student of history. History always fascinated me. And history of not only politics, but places, objects, the story, the underlying stories, which were how did things evolve? How were they invented? So, photography being my profession, it led to a kind of a passion to study the cameras, the evolution, the story. I ended up collecting many thousands of cameras. My first camera was also which was given to me at the age of 17 was a Zeiss Ikon, which my father had picked up in fifties. So, the collection started with my own cameras and few other cameras from kabadi markets. And, you know, it kept evolving. I used to read and I constantly read. Today everything is easily accessible on Google. But there was no there was a time when I had to go to the library set to flip through books. Knowledge was accessed and sourced differently.
Also watch - <a href="https://www.editorji.com/editorji-specials/the-footnote-revisiting-india-s-first-pride-parade-with-pawan-dhall-1656689032958">Revisiting India's first Pride Parade with Pawan Dhall&nbsp;</a> NS - This camera collection is vast and really does capture some very pivotal moments in history. What are your most prized cameras and how did you acquire them? 
AA- Camera Lucida. It's an object said device which led to the invention and discovery of the idea of making negatives and positives by a man called Talbot in England. It's a copying device. And I had only seen the images and once I was in London, and I saw this little box lying in one corner of one of these dealers. And I saw and I said, my God, this is probably from 1810, 1820. He said, 'Yes, this is an original piece'. A lot of Kabadis keep in touch with me. One day I got a series of WhatsApp messages. I said it's all trash. The dealer said 'No, sir. Look at it, it says aerial camera'. It took me around 4 hours to find that place. And I reached there and I found these cameras and boxes.
And meanwhile I started doing a lot of research on what kind of cameras were used in World War. These were the cameras which were actually made in 1445 during the World War to capture the aerial reconnaissance, bombardment and postwar destruction. And it turned out to be that Kharagpur was one of the places where a lot of photographers were trained during the World War, the American photographers. So, you know, I ended up buying all of them and bringing them to the museum. And then I started to locate more cameras. Could never find more cameras. 15,000 were made. We have 13 of them.&nbsp;
 NS - With the age of digitisation, how has the process of taking a photograph changed? 
AA - These are the devices. Which created the histories, the visual histories. But what is very interesting is when you see an old picture, there are so many layers which are lying buried under the top layer. That top layer is what you see and you react to and say, 'Wow, this is amazing' For me, there is another story which a lot of people forget or ignore or choose not to talk about. That is the story of how was this image taken? What was the process? How long did it take? What kind of chemicals were used? That is an interesting part of the story for me. And this is what this museum is about. Various stories. How were the studios operated? What kind of negatives? The story of photography is how the silver grains turn into the pixels of today. &nbsp;People from analog generation pre-visualized a photo. A born digital generation thinks differently. They know there they have hundreds of possibilities which are at their fingertips today. The iPhone is a great camera and mobile allows you to do anything and everything. And there are apps to do processing and but you still have to have an eye.
 Also watch - <a href="https://www.editorji.com/editorji-specials/the-story-of-india-s-first-suicide-prevention-helpline-with-krishan-kalsi-the-footnote-1662725256771">Sumaitri: one of India's first suicide prevention helplines with Krishan Kalsi</a> NS - In times of great calamity and tragedy, what role do you think a photographer plays?
AA - Photographer has another role, which is to share what he's seeing with his audience or public at large. So how far he wants to push himself is purely his prerogative. There has to be some kind of ethics involved in it. It's very complicated. Some people may say 'he should have saved that person, but he was taking pictures' So was there empathy involved or was there no empathy involved? It's very difficult to answer that question.
NS - You have an enviable career that has spanned over four decades, what is your favourite work?
AA - In 1980s, I was in Mumbai. I used to do still photography for film industry. I shot a film called 'Jaane Bhi Do Yaaron', a little bit of work for 'Chashme Baddoor' and Syed Mirza's 'Mohan Joshi Haazir Ho'. And there I met a lady called Neena Gupta, and I shot some pictures of her, which she considers one of her best portrait ever done. And I fell in love with that portrait.&nbsp; <a href="https://www.editorji.com/story/world-photography-day-what-are-the-most-liked-photos-on-instagram-1629379047677">Also watch - World Photography Day: What are the most liked photos on Instagram&nbsp;</a>

Museo Camera has 13 of the 15,000 aerial cameras ever made, which were used to click WWII pictures. He talks about the collection of 2,000+ cameras and much more in this episode of The Footnote! 
 

The story of World War 2 camera | The Footnote 

Museo Camera has 13 of the 15,000 aerial cameras ever made, which were used to click WWII pictures. He talks about the collection of 2,000+ cameras and much more in this episode of The Footnote! 

Museo Camera has 13 of the 15,000 aerial cameras ever made, which were used to click WWII pictures. He talks about the collection of 2,000+ cameras and much more in this episode of The Footnote!&nbsp;
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Museo Camera has 13 of the 15,000 aerial cameras ever made, which were used to click WWII pictures. He talks about the collection of 2,000+ cameras and much more in this episode of The Footnote!&nbsp;
&nbsp;

Pollution while bad for all living in the city, affects people of different age, gender and social strata very differently. Numerous studies have found the exacerbated effect that pollution has on those coming from a marginalised background. 

Air pollution: equally bad for all? | The Issue 

Air pollution can shorten lives by almost 10 years in the Indian capital, Delhi, the world's most polluted city, says a report by a US research group.  The air pollution in the city is choking its residents, particularly the marginalized. And understanding the severity of the problem is the need of the hour.  

The smog-filled air, which usually covers Indian cities during the winter months, contains dangerously high levels of fine particulate matter called PM2.5 - tiny particles that can clog lungs and cause a host of diseases.  

Delhi has been ranked the most polluted city in the world as per a global analysis of air quality as recently as 2022. The report analyses pollution and global health effects for more than 7,000 cities around the world, focusing on two of the most harmful pollutants, fine particulate matter (PM2.5) and nitrogen dioxide.  

Air pollution is among the leading causes of premature mortality worldwide and leads to lung and cardiovascular disease, cancer, and other illnesses. This risk gets so much more exacerbated when it comes to children. Children are more prone to breathing toxic air, and that's because they breathe more rapidly. And so even lower levels of exposure could mean that they’re breathing more pollutants than adults around them.  

Also watch - Childhood air pollution exposure can prohibit cognitive prowess later in life

Pollution also leads to lower memory and IQ, with infants being most affected in the first 1000 days of their birth, which is when most brain development happens. According to a study conducted in 2017, every 3 minutes, a child died India due to air pollution.  In 2019, close to 160,000 infants in India died within the first month of being born due to air pollution. Over half of the infant deaths were caused by PM 2.5 in the air, while the rest were attributed to household aggravation caused by the use of solid fumes for cooking. 

Like everything else, even the issue of clean air is influenced by many factors. The deadly impact of pollution on children in middle and low-income countries like India was highlighted by a report by the WHO in 2018. In these countries, 98% of all children under five are exposed to PM 2.5 levels above WHO’s air quality guidelines. In comparison, among high income countries, 52% of children under age five are exposed to levels above W.H.O. air quality guidelines.  

Also watch - India's poorest 9 times more likely to die of air pollution than the rich: study 

This isn’t just about global inequality but a matter of class divide within India too. A study has found that poorer households in India bear disproportional impact from pollution caused by others.  Experts say that this pollution hits the poor and marginalized more because they often tend to live and work near industrial sites and tend to burn things like wood, corn, dung or kerosene inside their homes. 

It is also important to remember that things like N95 masks or air purifiers, or even the ability to leave the city for a few weeks when the pollution is at its peak is a privilege that not everybody has can afford. 

Higher income groups indirectly contribute to pollution through the manufacturing of the products they consume as well as their use of transportation and electricity. But wealthier households are shielded from the effects because of access to air conditioning, better health care, and more efficient buildings and clean-energy stoves. 

Also watch - From childhood to old-age: The long-term effects of pollution on brainpower

By virtue of having to carry the domestic burden of cooking within the homes, women after often more susceptible to indoor air pollution, which has direct impact on their reproductive health. Numerous studies done in the past have shown that air pollution increases the risk of premature birth and complications during pregnancy like preeclampsia, and gestational hypertension. Inhaling particulate matter is increasing the prevalence of anaemia among women of reproductive age.  

The problem of air pollution clearly affects people belonging to diverse backgrounds differently, and therefore solutions to the matter must also be proposed keeping these inequalities in mind. Delhi’s AQI for years now has now surpassed all warnings by the WHO – a good time to take action was years ago, and steps must be taken as swiftly as possible.  

Pollution while bad for all living in the city, affects people of different age, gender and social strata very differently. Numerous studies have found the exacerbated effect that pollution has on those coming from a marginalised background.&nbsp;

Air pollution can shorten lives by almost 10 years in the Indian capital, Delhi, the world's most polluted city, says a report by a US research group. &nbsp;The air pollution in the city is choking its residents, particularly the marginalized. And understanding the severity of the problem is the need of the hour. &nbsp; The smog-filled air, which usually covers Indian cities during the winter months, contains dangerously high levels of fine particulate matter called PM2.5 - tiny particles that can clog lungs and cause a host of diseases. &nbsp; Delhi has been ranked the most polluted city in the world as per a global analysis of air quality as recently as 2022. The report analyses pollution and global health effects for more than 7,000 cities around the world, focusing on two of the most harmful pollutants, fine particulate matter (PM2.5) and nitrogen dioxide. &nbsp; Air pollution is among the leading causes of premature mortality worldwide and leads to lung and cardiovascular disease, cancer, and other illnesses. This risk gets so much more exacerbated when it comes to children. Children are more prone to breathing toxic air, and that's because they breathe more rapidly. And so even lower levels of exposure could mean that they&rsquo;re breathing more pollutants than adults around them. &nbsp; Also watch -<a href="https://www.editorji.com/story/childhood-air-pollution-exposure-can-prohibit-cognitive-prowess-later-in-life-1612458280826"> Childhood air pollution exposure can prohibit cognitive prowess later in life</a> Pollution also leads to lower memory and IQ, with infants being most affected in the first 1000 days of their birth, which is when most brain development happens. According to a study conducted in 2017, every 3 minutes, a child died India due to air pollution. &nbsp;In 2019, close to 160,000 infants in India died within the first month of being born due to air pollution. Over half of the infant deaths were caused by PM 2.5 in the air, while the rest were attributed to household aggravation caused by the use of solid fumes for cooking.&nbsp; Like everything else, even the issue of clean air is influenced by many factors. The deadly impact of pollution on children in middle and low-income countries like India was highlighted by a report by the WHO in 2018. In these countries, 98% of all children under five are exposed to PM 2.5 levels above WHO&rsquo;s air quality guidelines. In comparison, among high income countries, 52% of children under age five are exposed to levels above W.H.O. air quality guidelines. &nbsp; Also watch - <a href="https://www.editorji.com/story/india-s-poorest-9-times-more-likely-to-die-of-air-pollution-than-the-rich-study-1627967488923">India's poorest 9 times more likely to die of air pollution than the rich: study&nbsp;</a> This isn&rsquo;t just about global inequality but a matter of class divide within India too. A study has found that poorer households in India bear disproportional impact from pollution caused by others. &nbsp;Experts say that this pollution hits the poor and marginalized more because they often tend to live and work near industrial sites and tend to burn things like wood, corn, dung or kerosene inside their homes.&nbsp; It is also important to remember that things like N95 masks or air purifiers, or even the ability to leave the city for a few weeks when the pollution is at its peak is a privilege that not everybody has can afford.&nbsp; Higher income groups indirectly contribute to pollution through the manufacturing of the products they consume as well as their use of transportation and electricity. But wealthier households are shielded from the effects because of access to air conditioning, better health care, and more efficient buildings and clean-energy stoves.&nbsp; Also watch - <a href="https://www.editorji.com/lifestyle-news/health/from-childhood-to-old-age-the-long-term-effects-of-pollution-on-brainpower-1637487108895">From childhood to old-age: The long-term effects of pollution on brainpower</a> By virtue of having to carry the domestic burden of cooking within the homes, women after often more susceptible to indoor air pollution, which has direct impact on their reproductive health. Numerous studies done in the past have shown that air pollution increases the risk of premature birth and complications during pregnancy like preeclampsia, and gestational hypertension. Inhaling particulate matter is increasing the prevalence of anaemia among women of reproductive age. &nbsp; The problem of air pollution clearly affects people belonging to diverse backgrounds differently, and therefore solutions to the matter must also be proposed keeping these inequalities in mind. Delhi&rsquo;s AQI for years now has now surpassed all warnings by the WHO &ndash; a good time to take action was years ago, and steps must be taken as swiftly as possible. &nbsp;

Why does Delhi then face such extreme pollution, that renders it a hazard for the close to 2.9 crore people living in and around it? It’s an amalgamation of several different factors that our National Capital unfortunately just has to deal with. 

Air pollution: Delhi's unique conundrum | The Issue 

There’s few cliches left to describe Delhi pollution that have not been used before – something about smoking 50 cigarettes a day, Delhi resembling a post-apocalyptic wasteland, not being able to see even 5 feet away. The descriptors we use don’t change, because the pollution menace unfortunately, also does not change.  

Why does Delhi then face such extreme pollution, that renders it a hazard for the close to 2.9 crore people living in and around it? It’s an amalgamation of several different factors that our National Capital unfortunately just has to deal with. And all of these reasons collectively add to the problem of pollution in the capital around a 2-month window of toxic AQI.  

Also watch - Some useful steps you can take to minimise the effects of air pollution
 
One of the foremost reasons touted to be behind Delhi’s pollution woes is stubble burning – a problem that may have been exacerbated in attempts to curb another climate adversity.   
Punjab and Haryana, surrounding Delhi, are key agricultural states. Farmers here grow rice, and the cultivation of rice requires large amounts of water. This can lead to severe depletion of ground water. In order to curb this problem, in 2009 the government passed The Preservation of Subsoil Water Act. This act bans paddy planting before mid-June at which point rains will replenish the ground water levels.  

Because paddy can’t be planted till mid-June, harvesting of crops is pushed to late in the year, leaving farmers with less time to prepare their fields for the next winter cycle of crops. Lesser time means that farmers have to rely on the quickest and cheapest method of clearing their fields – which unfortunately is stubble burning.  

Also watch - 23.5 lakh premature deaths in India due to pollution in 2019: Lancet

What’s concerning for this year especially is that with a prolonged spell of rains delaying paddy harvesting in some regions of Punjab, farmers are more likely to burn stubble to make up for the lost time and quickly prepare their fields for the next crop, experts say.  

In 2021, Punjab had reported 71,304 farm fires between September 15 and November 30 and 83,002 farm fires in the corresponding period in 2020.  

Smoke clouds from Punjab and Haryana travel to Delhi – and the topography of the region does not help combat the problem. With the Himalayas forming a huge barrier to the north, the smog follows a path through the plains to the bottom of the mountain range. The air begins to accumulate in the region and is unable to escape.  

Since hot air rises and cool air settles, owing to the high mountain range and cooler winter air, the smog is unable to rise, keeping it trapped within the plains – forming a dome over the city of which the first layer is hot lowland air, the second is cold mountain air, and the third is stubble burning smoke mixed with urban pollution.  

Also watch - Delhi: don't have a pollution certificate for your car, your RC could be cancelled


India’s capital is already the most populated city in the world and some estimates say Delhi could be the world’s most populous city by 2028. More people mean more vehicles on the streets, more household pollution and more construction activities. The main pollutant in Delhi’s air right now is PM 2.5, and sources of PM 2.5 can be both internal and external.  

According to a recent study conducted by Centre for Science and Environment, vehicular emissions contribute the highest share to Delhi’s PM 2.5 levels at nearly 50%. The contribution of household pollution has been 12.5%-13.5%, industry has been 9.9%- 13.7%, construction at 6.7%-7.9%, that of waste burning has stood between 4.6%-4.9%, and the contribution of road dust has been 3.6%-4.1%. 

Also watch - Explained: Delhi govt's action plan to curb winter pollution woes 

One cannot talk about pollution in Delhi without mentioning the elephant in the room – crackers at Diwali. With the firecracker ban going up in smoke every year, quite literally: the National capital chokes on a cocktail of noxious chemicals after the festival of lights every year.  

It’s not like the air in Delhi is good all year round and sees just one very brief period of pollution. Between 2016 and 2021 – Delhi saw only 17 good air days and it tops every list for the most polluted cities in the world.  

Several factors that are tough to balance may contribute to the brief, hazardous toxic spike every year – but with clean air elusive for the millions living in Delhi, coming up with a solution to this problem becomes more critical with every passing minute.  

Why does Delhi then face such extreme pollution, that renders it a hazard for the close to 2.9 crore people living in and around it? It&rsquo;s an amalgamation of several different factors that our National Capital unfortunately just has to deal with.&nbsp;

There&rsquo;s few cliches left to describe Delhi pollution that have not been used before &ndash; something about smoking 50 cigarettes a day, Delhi resembling a post-apocalyptic wasteland, not being able to see even 5 feet away. The descriptors we use don&rsquo;t change, because the pollution menace unfortunately, also does not change. &nbsp; Why does Delhi then face such extreme pollution, that renders it a hazard for the close to 2.9 crore people living in and around it? It&rsquo;s an amalgamation of several different factors that our National Capital unfortunately just has to deal with. And all of these reasons collectively add to the problem of pollution in the capital around a 2-month window of toxic AQI. &nbsp; Also watch - <a href="https://www.editorji.com/lifestyle-news/health/some-useful-steps-you-can-take-to-minimise-the-effects-of-air-pollution-1666500349674">Some useful steps you can take to minimise the effects of air pollution</a> &nbsp; One of the foremost reasons touted to be behind Delhi&rsquo;s pollution woes is stubble burning &ndash; a problem that may have been exacerbated in attempts to curb another climate adversity. &nbsp;&nbsp; Punjab and Haryana, surrounding Delhi, are key agricultural states. Farmers here grow rice, and the cultivation of rice requires large amounts of water. This can lead to severe depletion of ground water. In order to curb this problem, in 2009 the government passed The Preservation of Subsoil Water Act. This act bans paddy planting before mid-June at which point rains will replenish the ground water levels. &nbsp; Because paddy can&rsquo;t be planted till mid-June, harvesting of crops is pushed to late in the year, leaving farmers with less time to prepare their fields for the next winter cycle of crops. Lesser time means that farmers have to rely on the quickest and cheapest method of clearing their fields &ndash; which unfortunately is stubble burning. &nbsp; Also watch - <a href="https://www.editorji.com/india-news/23-5-lakh-premature-deaths-in-india-due-to-pollution-in-2019-lancet-1652867972139">23.5 lakh premature deaths in India due to pollution in 2019: Lancet</a> What&rsquo;s concerning for this year especially is that with a prolonged spell of rains delaying paddy harvesting in some regions of Punjab, farmers are more likely to burn stubble to make up for the lost time and quickly prepare their fields for the next crop, experts say. &nbsp; In 2021, Punjab had reported 71,304 farm fires between September 15 and November 30 and 83,002 farm fires in the corresponding period in 2020. &nbsp; Smoke clouds from Punjab and Haryana travel to Delhi &ndash; and the topography of the region does not help combat the problem. With the Himalayas forming a huge barrier to the north, the smog follows a path through the plains to the bottom of the mountain range. The air begins to accumulate in the region and is unable to escape. &nbsp; Since hot air rises and cool air settles, owing to the high mountain range and cooler winter air, the smog is unable to rise, keeping it trapped within the plains &ndash; forming a dome over the city of which the first layer is hot lowland air, the second is cold mountain air, and the third is stubble burning smoke mixed with urban pollution. &nbsp; Also watch - <a href="https://www.editorji.com/india-news/delhi-don-t-have-a-pollution-certificate-for-your-car-your-rc-could-be-cancelled-1664936346491">Delhi: don't have a pollution certificate for your car, your RC could be cancelled</a> 
India&rsquo;s capital is already the most populated city in the world and some estimates say Delhi could be the world&rsquo;s most populous city by 2028. More people mean more vehicles on the streets, more household pollution and more construction activities. The main pollutant in Delhi&rsquo;s air right now is PM 2.5, and sources of PM 2.5 can be both internal and external. &nbsp; According to a recent study conducted by Centre for Science and Environment, vehicular emissions contribute the highest share to Delhi&rsquo;s PM 2.5 levels at nearly 50%. The contribution of household pollution has been 12.5%-13.5%, industry has been 9.9%- 13.7%, construction at 6.7%-7.9%, that of waste burning has stood between 4.6%-4.9%, and the contribution of road dust has been 3.6%-4.1%.&nbsp;
Also watch - <a href="https://www.editorji.com/india-news/explained-delhi-govt-s-action-plan-to-curb-winter-pollution-woes-1664556687285">Explained: Delhi govt's action plan to curb winter pollution woes</a><a href="https://www.editorji.com/india-news/explained-delhi-govt-s-action-plan-to-curb-winter-pollution-woes-1664556687285">&nbsp;</a> One cannot talk about pollution in Delhi without mentioning the elephant in the room &ndash; crackers at Diwali. With the firecracker ban going up in smoke every year, quite literally: the National capital chokes on a cocktail of noxious chemicals after the festival of lights every year. &nbsp; It&rsquo;s not like the air in Delhi is good all year round and sees just one very brief period of pollution. Between 2016 and 2021 &ndash; Delhi saw only 17 good air days and it tops every list for the most polluted cities in the world. &nbsp; Several factors that are tough to balance may contribute to the brief, hazardous toxic spike every year &ndash; but with clean air elusive for the millions living in Delhi, coming up with a solution to this problem becomes more critical with every passing minute. &nbsp;

In a significant blow to the bodily autonomy of women, in June this year the US Supreme Court overturned Roe V Wade, a landmark decision that guaranteed women the constitutional right to abortion. While it was expected, after a draft opinion was leaked in early May, the ruling still sent shockwaves through the country, sparking protests in many places.
On the heels of the controversial order, the Indian Supreme Court last week passed a judgement being hailed as "historic" and "a big step forward" for women's rights. The ruling says that all women, including those unmarried, had equal rights to abortion. Currently, the MTP act states that a woman is well within her rights to terminate a pregnancy by a medical practitioner up to 20 weeks. This can extend to 24 weeks if continuing the pregnancy will cause grievous harm to a woman’s physical or mental health.
Also watch - Supreme Court rules all women entitled to safe, legal abortion
While the verdict is a huge step towards securing the bodily autonomy of women in our country, it also contains another important decision regarding the safety of women. For the first time, and only within the ambit of the Medical Termination of Pregnancy Act, the apex court ruled that the definition of rape must include marital rape. A pregnancy caused by rape is presumed to constitute a grave injury to the mental health of the pregnant woman.
It is this explanation that the Supreme Court used to justify this landmark ruling. A bench led by Justice DY Chandrachud noted that intimate partner violence is a reality that can take the form of rape, and if the MTP act does not recognise marital rape, it would compel 'a woman to give birth to, and raise a child with, a partner who inflicts mental and physical harm upon her.'
Also watch - Explained: the important marital rape ruling in SC abortion verdict 
The judgement also contains noteworthy language increasing the ambit of the MTP Act – the ruling reads that the term ‘women’ includes persons other than cis-gender women. Recognising that transmen, or gender non-conforming persons also need access to safe abortions is an important step towards securing the rights of people belonging to the LGBTQIA+ community in India.
There is no doubt that this is a big step for India, a country that is home to 675 million women – and the progressive nature of this judgement stands in stark contrast to the regressive stance of the United States Supreme Court.
The overturning of Roe V Wade has had landmark ripple effects throughout American society. In many states, women no longer have access to safe abortions. 
The USA is a federal country, so all its states have the right to form their own laws. Roe v. Wade, however, prevented states from making their own laws banning abortion.  . After the ruling was overturned, owing to the federal structure of the country, each state can now take its own call on the matter.  Abortion is now illegal or heavily restricted in at least 15 states. At least eight other states have laws in place that pave the way to ban or severely restrict access to abortion. Performing an abortion is now a felony punishable by up to life in prison in Texas, with only narrow exceptions to save the life of a pregnant patient. According to a study by the Guttmacher Institute, at least 66 clinics across 15 states have stopped providing abortions.  
Also watch - 17 US lawmakers arrested for protesting against abortion ban outside Supreme Court
Pro-life vs Pro-choice. It's a debate that has been a part of US society for decades. In the United States, questions pertaining striking a balance between the rights of the fetus and the mother dominate the debate around abortion. In contrast, India emphasizes a woman’s right to bodily autonomy.  
The differing attitudes between the two countries can also be attributed to their religious differences. In the USA, the religious angle of the abortion debate concerns the complicated and personal question of ‘when does life begin’. According to Catholicism, the majority religion in the US, life begins at conception. In India there exists no singular viewpoint on the conception of life. Strong Catholic beliefs on the conception of life and ‘abortion as a sin’ significantly influence the American abortion debate. However, in India, this moral-legal debate on abortion has never attracted much interest.  
Also watch - US abortion verdict: fined for driving solo in carpool lane, pregnant woman say foetus is passenger 
The law in India is progressive, and a welcome ruling specially in the face of recent global developments. However, as with all other issues, putting in the work between judgements and on-ground action becomes more important now than ever before. Unsafe abortions are the third leading cause of maternal mortality in India, and close to 8 women die from causes related to unsafe abortions each day, according to the United Nations Population Fund. Systemic challenges, attitudes of medical professionals, proper post-abortion care, and access to proper gynecological services in the hinterlands of India are battles that need to still be won, before we can truly celebrate the spirit of this judgement.  

Decoded: The stark contrast between abortion laws in India vs the US

In a significant blow to the bodily autonomy of women, in June this year the US Supreme Court overturned Roe V Wade, a landmark decision that guaranteed women the constitutional right to abortion. While it was expected, after a draft opinion was leaked in early May, the ruling still sent shockwaves through the country, sparking protests in many places.

 

On the heels of the controversial order, the Indian Supreme Court last week passed a judgement being hailed as "historic" and "a big step forward" for women's rights. The ruling says that all women, including those unmarried, had equal rights to abortion. Currently, the MTP act states that a woman is well within her rights to terminate a pregnancy by a medical practitioner up to 20 weeks. This can extend to 24 weeks if continuing the pregnancy will cause grievous harm to a woman’s physical or mental health.

 

While the verdict is a huge step towards securing the bodily autonomy of women in our country, it also contains another important decision regarding the safety of women. For the first time, and only within the ambit of the Medical Termination of Pregnancy Act, the apex court ruled that the definition of rape must include marital rape. A pregnancy caused by rape is presumed to constitute a grave injury to the mental health of the pregnant woman.

 

It is this explanation that the Supreme Court used to justify this landmark ruling. A bench led by Justice DY Chandrachud noted that intimate partner violence is a reality that can take the form of rape, and if the MTP act does not recognise marital rape, it would compel 'a woman to give birth to, and raise a child with, a partner who inflicts mental and physical harm upon her.'

 

The judgement also contains noteworthy language increasing the ambit of the MTP Act – the ruling reads that the term ‘women’ includes persons other than cis-gender women. Recognising that transmen, or gender non-conforming persons also need access to safe abortions is an important step towards securing the rights of people belonging to the LGBTQIA+ community in India.

 

There is no doubt that this is a big step for India, a country that is home to 675 million women – and the progressive nature of this judgement stands in stark contrast to the regressive stance of the United States Supreme Court.

 

The overturning of Roe V Wade has had landmark ripple effects throughout American society. In many states, women no longer have access to safe abortions. 

 

The USA is a federal country, so all its states have the right to form their own laws. Roe v. Wade, however, prevented states from making their own laws banning abortion.  . After the ruling was overturned, owing to the federal structure of the country, each state can now take its own call on the matter.  Abortion is now illegal or heavily restricted in at least 15 states. At least eight other states have laws in place that pave the way to ban or severely restrict access to abortion. Performing an abortion is now a felony punishable by up to life in prison in Texas, with only narrow exceptions to save the life of a pregnant patient. According to a study by the Guttmacher Institute, at least 66 clinics across 15 states have stopped providing abortions.  

 

Pro-life vs Pro-choice. It's a debate that has been a part of US society for decades. In the United States, questions pertaining striking a balance between the rights of the fetus and the mother dominate the debate around abortion. In contrast, India emphasizes a woman’s right to bodily autonomy.  

 

The differing attitudes between the two countries can also be attributed to their religious differences. In the USA, the religious angle of the abortion debate concerns the complicated and personal question of ‘when does life begin’. According to Catholicism, the majority religion in the US, life begins at conception. In India there exists no singular viewpoint on the conception of life. Strong Catholic beliefs on the conception of life and ‘abortion as a sin’ significantly influence the American abortion debate. However, in India, this moral-legal debate on abortion has never attracted much interest.  

 

The law in India is progressive, and a welcome ruling specially in the face of recent global developments. However, as with all other issues, putting in the work between judgements and on-ground action becomes more important now than ever before. Unsafe abortions are the third leading cause of maternal mortality in India, and close to 8 women die from causes related to unsafe abortions each day, according to the United Nations Population Fund. Systemic challenges, attitudes of medical professionals, proper post-abortion care, and access to proper gynecological services in the hinterlands of India are battles that need to still be won, before we can truly celebrate the spirit of this judgement.  

A landmark judgement by SC on the heels of US Supreme Court overturning Roe v. Wade - what is the contrast between the two countries as far as abortion laws are concerned, and why?&nbsp;

In a significant blow to the bodily autonomy of women, in June this year the US Supreme Court overturned Roe V Wade, a landmark decision that guaranteed women the constitutional right to abortion. While it was expected, after a draft opinion was leaked in early May, the ruling still sent shockwaves through the country, sparking protests in many places.
On the heels of the controversial order, the Indian Supreme Court last week passed a judgement being hailed as "historic" and "a big step forward" for women's rights. The ruling says that all women, including those unmarried, had equal rights to abortion. Currently, the MTP act states that a woman is well within her rights to terminate a pregnancy by a medical practitioner up to 20 weeks. This can extend to 24 weeks if continuing the pregnancy will cause grievous harm to a woman&rsquo;s physical or mental health.
<a href="https://www.editorji.com/india-news/sc-both-married-and-unmarried-women-can-undergo-abortion-till-24-weeks-of-pregnancy-1664431937060">Also watch - Supreme Court rules all women entitled to safe, legal abortion</a>
While the verdict is a huge step towards securing the bodily autonomy of women in our country, it also contains another important decision regarding the safety of women. For the first time, and only within the ambit of the Medical Termination of Pregnancy Act, the apex court ruled that the definition of rape must include marital rape. A pregnancy caused by rape is presumed to constitute a grave injury to the mental health of the pregnant woman.
It is this explanation that the Supreme Court used to justify this landmark ruling. A bench led by Justice DY Chandrachud noted that intimate partner violence is a reality that can take the form of rape, and if the MTP act does not recognise marital rape, it would compel 'a woman to give birth to, and raise a child with, a partner who inflicts mental and physical harm upon her.'
Also watch - <a href="https://www.editorji.com/india-news/explained-the-important-marital-rape-ruling-in-sc-abortion-verdict-1664465585110">Explained: the important marital rape ruling in SC abortion verdict&nbsp;</a>
The judgement also contains noteworthy language increasing the ambit of the MTP Act &ndash; the ruling reads that the term &lsquo;women&rsquo; includes persons other than cis-gender women. Recognising that transmen, or gender non-conforming persons also need access to safe abortions is an important step towards securing the rights of people belonging to the LGBTQIA+ community in India.
There is no doubt that this is a big step for India, a country that is home to 675 million women &ndash; and the progressive nature of this judgement stands in stark contrast to the regressive stance of the United States Supreme Court.
The overturning of Roe V Wade has had landmark ripple effects throughout American society. In many states, women no longer have access to safe abortions.&nbsp;
The USA is a federal country, so all its states have the right to form their own laws. Roe v. Wade, however, prevented states from making their own laws banning abortion. &nbsp;. After the ruling was overturned, owing to the federal structure of the country, each state can now take its own call on the matter. &nbsp;Abortion is now illegal or heavily restricted in at least 15 states. At least eight other states have laws in place that pave the way to ban or severely restrict access to abortion. Performing an abortion is now a felony punishable by up to life in prison in Texas, with only narrow exceptions to save the life of a pregnant patient. According to a study by the Guttmacher Institute, at least 66 clinics across 15 states have stopped providing abortions. &nbsp;
Also watch - <a href="https://www.editorji.com/world-news/17-us-lawmakers-arrested-for-protesting-against-abortion-ban-outside-supreme-court-1658331518650">17 US lawmakers arrested for protesting against abortion ban outside Supreme Court</a>
Pro-life vs Pro-choice. It's a debate that has been a part of US society for decades. In the United States, questions pertaining striking a balance between the rights of the fetus and the mother dominate the debate around abortion. In contrast, India emphasizes a woman&rsquo;s right to bodily autonomy. &nbsp;
The differing attitudes between the two countries can also be attributed to their religious differences. In the USA, the religious angle of the abortion debate concerns the complicated and personal question of &lsquo;when does life begin&rsquo;. According to Catholicism, the majority religion in the US, life begins at conception. In India there exists no singular viewpoint on the conception of life. Strong Catholic beliefs on the conception of life and &lsquo;abortion as a sin&rsquo; significantly influence the American abortion debate. However, in India, this moral-legal debate on abortion has never attracted much interest. &nbsp;
Also watch - <a href="https://www.editorji.com/world-news/us-abortion-verdict-fined-for-driving-solo-in-carpool-lane-pregnant-woman-say-foetus-is-passenger-1657610201758">US abortion verdict: fined for driving solo in carpool lane, pregnant woman say foetus is passenger&nbsp;</a>
The law in India is progressive, and a welcome ruling specially in the face of recent global developments. However, as with all other issues, putting in the work between judgements and on-ground action becomes more important now than ever before. Unsafe abortions are the third leading cause of maternal mortality in India, and close to 8 women die from causes related to unsafe abortions each day, according to the United Nations Population Fund. Systemic challenges, attitudes of medical professionals, proper post-abortion care, and access to proper gynecological services in the hinterlands of India are battles that need to still be won, before we can truly celebrate the spirit of this judgement. &nbsp;

Thousands of years ago, wolves helped humans survive in tough conditions, and out of this partnership, dogs were born. Even today, dogs are helping humans survive and thrive, just in a different way! Dogs make us happy! With approximately 1,02,00,000 pet dogs in India – our country ranks 6th in the world in total dog population. We Indians, really love our pet pooches! Several studies have also shown that when dogs and humans interact both experience a surge in Oxytocin - a hormone associated with the feeling of falling in love.Also watch: Soak in some sunshine for better mental health!   Animal Assisted Intervention is also slowly developing as an alternate therapy form to help people cope with depression, anxiety, to help children with disabilities, and provide assistance to those going through trauma.  Dogs have been known to help improve our health, our moods and even boost our productivity and likeability.
But why do these four-legged, fanged and clawed, powerful creatures have such a hold over us? Catch this episode of How & Why to find!Also watch: How and Why | Tattoos Episode 1: The History and culture of tattoos in India  
How and Why – the answers to these two questions can largely explain the complexities of any topic at hand. Which is exactly what we’re trying to do! Through Editorji’s latest docu-series, we’re attempting to bring to light unexplored aspects and a uniquely Indian perspectives on various topics to our audiences.

How and Why | Episode 5: Why do dogs make us happy? 

Thousands of years ago, wolves helped humans survive in tough conditions, and out of this partnership, dogs were born. Even today, dogs are helping humans survive and thrive, just in a different way! Dogs make us happy!

With approximately 1,02,00,000 pet dogs in India – our country ranks 6th in the world in total dog population. We Indians, really love our pet pooches! Several studies have also shown that when dogs and humans interact both experience a surge in Oxytocin - a hormone associated with the feeling of falling in love.

Also watch: Soak in some sunshine for better mental health!   

Animal Assisted Intervention is also slowly developing as an alternate therapy form to help people cope with depression, anxiety, to help children with disabilities, and provide assistance to those going through trauma.  Dogs have been known to help improve our health, our moods and even boost our productivity and likeability.

But why do these four-legged, fanged and clawed, powerful creatures have such a hold over us? Catch this episode of How & Why to find!

Also watch: How and Why | Tattoos Episode 1: The History and culture of tattoos in India  


How and Why – the answers to these two questions can largely explain the complexities of any topic at hand. Which is exactly what we’re trying to do! Through Editorji’s latest docu-series, we’re attempting to bring to light unexplored aspects and a uniquely Indian perspectives on various topics to our audiences.

Dogs have been and will continue to be a principle part of our lives for many years now - but what is it about our furry four legged friends that captures our hearts so deeply?&nbsp;

Thousands of years ago, wolves helped humans survive in tough conditions, and out of this partnership, dogs were born. Even today, dogs are helping humans survive and thrive, just in a different way! Dogs make us happy! With approximately 1,02,00,000 pet dogs in India &ndash; our country ranks 6th in the world in total dog population. We Indians, really love our pet pooches! Several studies have also shown that when dogs and humans interact both experience a surge in Oxytocin - a hormone associated with the feeling of falling in love. Also watch: <a href="https://www.editorji.com/lifestyle-news/health/soak-in-some-sunshine-for-better-mental-health-1661668931023">Soak in some sunshine for better mental health!&nbsp; &nbsp;</a> Animal Assisted Intervention is also slowly developing as an alternate therapy form to help people cope with depression, anxiety, to help children with disabilities, and provide assistance to those going through trauma. &nbsp;Dogs have been known to help improve our health, our moods and even boost our productivity and likeability.
But why do these four-legged, fanged and clawed, powerful creatures have such a hold over us? Catch this episode of How &amp; Why to find! <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-1-the-history-and-culture-of-tattoos-in-india-1657292213294">Also watch: How and Why | Tattoos Episode 1: The History and culture of tattoos in India&nbsp;&nbsp;</a>
How and Why &ndash; the answers to these two questions can largely explain the complexities of any topic at hand. Which is exactly what we&rsquo;re trying to do! Through Editorji&rsquo;s latest docu-series, we&rsquo;re attempting to bring to light unexplored aspects and a uniquely Indian perspectives on various topics to our audiences.

1,64,033.449 every day.18 every single hour.  
That’s how many people died by suicide in 2021, as per government data. This is the highest number of suicides India has ever recorded in a year. According to reports, India has 0.75 psychiatrists per 100,000 people. There is no hiding that India has an understated and dire problem of mental illnesses. Access to mental healthcare services are still elusive for many, due to both lack of resources, as well as awareness. While there is growing conversation on the importance of mental wellbeing, the end goal is quite a distance away, especially now, as we grapple to come to terms with the fallout from the pandemic.   
This World Suicide Prevention Day, we turn back the clock and speak with Krishan Kalsi, one of the co-founders of Sumaitri, a crisis intervention center for people who are depressed, distressed or suicidal. Set up over three decades, this is India’s first volunteer-based suicide prevention hotline. While the adage goes ‘time equals money’, volunteers at Sumaitri showed up for people every day without expecting a penny in return. With only the thought of helping people to motivate them, we hear the story of some of the first few people who furthered the conversation on mental health in India.   
The world as we know is made up of small quiet contributions by many. People who made history, but got left out of our history books. Hear the stories of these changemakers, straight from them — in editorji's series ‘The Footnote’

The story of India's first suicide prevention helpline with Krishan Kalsi | The Footnote 

1,64,033.
449 every day.
18 every single hour.  

That’s how many people died by suicide in 2021, as per government data. This is the highest number of suicides India has ever recorded in a year. According to reports, India has 0.75 psychiatrists per 100,000 people. There is no hiding that India has an understated and dire problem of mental illnesses. Access to mental healthcare services are still elusive for many, due to both lack of resources, as well as awareness. While there is growing conversation on the importance of mental wellbeing, the end goal is quite a distance away, especially now, as we grapple to come to terms with the fallout from the pandemic.   

This World Suicide Prevention Day, we turn back the clock and speak with Krishan Kalsi, one of the co-founders of Sumaitri, a crisis intervention center for people who are depressed, distressed or suicidal. Set up over three decades, this is India’s first volunteer-based suicide prevention hotline. While the adage goes ‘time equals money’, volunteers at Sumaitri showed up for people every day without expecting a penny in return. With only the thought of helping people to motivate them, we hear the story of some of the first few people who furthered the conversation on mental health in India.   

The world as we know is made up of small quiet contributions by many. People who made history, but got left out of our history books. Hear the stories of these changemakers, straight from them — in editorji's series ‘The Footnote’

This World Suicide Prevention Day, we turn back the clock and speak with Krishan Kalsi, one of the co-founders of Sumaitri, a crisis intervention center for people who are depressed, distressed or suicidal.&nbsp;

1,64,033. 449 every day. 18 every single hour. &nbsp;
That&rsquo;s how many people died by suicide in 2021, as per government data. This is the highest number of suicides India has ever recorded in a year. According to reports, India has 0.75 psychiatrists per 100,000 people. There is no hiding that India has an understated and dire problem of mental illnesses. Access to mental healthcare services are still elusive for many, due to both lack of resources, as well as awareness. While there is growing conversation on the importance of mental wellbeing, the end goal is quite a distance away, especially now, as we grapple to come to terms with the fallout from the pandemic.   
This World Suicide Prevention Day, we turn back the clock and speak with Krishan Kalsi, one of the co-founders of Sumaitri, a crisis intervention center for people who are depressed, distressed or suicidal. Set up over three decades ago, this is among India&rsquo;s first volunteer-based suicide prevention hotline. While the adage goes &lsquo;time equals money&rsquo;, volunteers at Sumaitri showed up for people every day without expecting a penny in return. With only the thought of helping people to motivate them, we hear the story of some of the first few people who furthered the conversation on mental health in India.   
Nishtha Shanti: Can you tell us a little bit about where the thought for Sumaitri came from and why you decided to start it? Krishan Kalsi: Sumaitri was founded in September 1988. The reason was in those days the suicide rate was very high and unfortunately there was no place where people in crisis could go and seek help. What is crisis? Crisis is a situation where you do not know what's going to happen next. And in that suspense, you get more worried and more anxious and more tense. And that's where you tend to take a decision which may not be good for you. At the time when the person needs to speak to somebody to share his thoughts with somebody there is nobody around.
NS - What were the early days of Sumaitri like? What were some challenges you faced? KK - I was keen to start something where nobody was paid a single penny. One volunteer was an advocate, one was a psychiatrist, one was a housewife, one was a media professional, one was a social worker, and one was working with the UN. So, all of us, we came together and we started it. Each person who was there, was a volunteer. Nothing was paid, no conveyance was paid - to the extent where you have to pay for our own tea and coffee. The biggest challenge was the first training program. We did not have any premises. So where did we go? It's amazing! At the IIC lawns we were a group of about 18 to 20 people, and there were three or four trainers also sitting there and having the training in the open. They felt for the cause, all of us. We felt for the cause and we realized that we can help. Also watch - <a href="https://www.editorji.com/india-news/over-9-100-indians-died-by-suicide-due-to-unemployment-in-3-years-govt-1644466466434">Over 9,100 Indians died by suicide due to unemployment in 3 years: Govt</a>
NS - From not having a place to conduct training session to eventually setting up the center, how did you first secure a premises for yourself? KK - Now, I remember the first time we went to the NDMC seeking a place because felt this is the agency which can help us. And the chairperson was there, he asked me one very simple question "What is suicide? I mean if a person has to commit suicide, why should they seek help?" I said, "the thing is that if we are running the center, we are not saying that suicide will stop, or that nobody will commit suicide. But the thing is, that there are many people who are contemplating. There are many people who are on the edge at the moment and they think that their life is here or there. Now, if they are in that kind of situation and they know that there is this place, there is this number I can call up - 100% this person will make a phone call. You are sitting here with three people. I ask one simple question if, God forbid, tomorrow you have a crisis. Where would you go? Will you talk to your wife?" He said "no", your friends "no'". "Well, I'm a man. I can take care of it" I said, "Hypothetically speaking, you cannot. You realize that okay you're reaching the edge now. What would you do?" You won't believe within 10-20 minutes; we were given a premises.
NS - For people to be able to call this number, it was important that they know about it. How did word about Sumaitri spread? KK - Those were the days mobile phones were just beginning and were not that common. The only alternative we had was to go to the public to talk to people. So, we would visit universities, schools and conduct community outreach programmes. &nbsp;One good thing that happened was that a few people came forward said, we'll sponsor your ads. These used to be very tiny ads, but slowly people started to know about us. &nbsp;And then, of course, there was media support, and many magazines and newspaper covered us also.
 NS - While conversation on mental health in India is growing, it's still not very common. What was it like to talk about suicide over three decades ago? KK - You may not know it, but during those days, there were certain things that were happening. Family problems, dowry deaths. And trying to come to terms with reality was very tough because it was a changing society. That time it was very different and suicide was &nbsp;taboo subject. I remember, we had gone to a girls school and we were addressing class 11 students and the teachers were shocked when I used the word 'atmahatya' And the first reaction was, oh-oh,, no, no, no. There is no need to talk, you talk about other things also. So then we said that this is one thing we want to talk about because people are, because young girls, young boys are committing suicide. In higher secondary if you don't get 90%, you won't get admission anywhere. And after the meeting was over, two of the young girls came up to me, and talked about it. It is quite an emotional experience when you face this kind of a thing, that a young girl of 16 or 17 feeling suicidal because she may not get 90%.&nbsp;
Also watch -<a href="https://www.editorji.com/story/drought-of-choices-the-vanishing-farmers-of-maharashtra-1571653218624"> Drought of choices: the vanishing farmers of Maharashtra&nbsp;&nbsp;</a>
NS - The problem of people dying by suicide is becoming bigger in India every day. What do you think we can do to try to lessen this issue and help those who may need it? KK - We know people who died. People who did not die or people who are still suffering from it, or people who are still trying to work out their lives so that they can survive is a humongous number. We see suffering all around us and we see people are leading a very lonely life. And there has to be some kind of a human contact, to say that 'Okay, I am there for you. I can share your life, your pain with you. I may not be able to do much, but the thing is, I am there on the other line.' The problem is that we evaluate ourselves before we seek help. And that is one of the reasons we don't seek help. At the moment that there is a greater need of a center like Sumaitri to be spreading all over and telling people that it's normal to feel suicidal, it's normal to feel sad, it's normal to feel that, okay, this is the end of the life. But sure enough, the help is available. It has to be made more public in the schools. I would start from the schools - if a child knows that, okay, there can be a crisis and then one can seek help also, the help would be available. Like we used to say and we still say that you might feel lonely, but you are not alone. I'm there with you on the other side of the phone.&nbsp; The world as we know is made up of small quiet contributions by many. People who made history, but got left out of our history books. Hear the stories of these changemakers, straight from them &mdash; in editorji's series &lsquo;The Footnote&rsquo; Also watch - <a href="https://www.editorji.com/editorji-specials/the-footnote-revisiting-india-s-first-pride-parade-with-pawan-dhall-1656689032958">Revisiting India's first Pride Parade with Pawan Dhall | The Footnote</a> (If you feel suicidal or know someone in distress, please reach out to them with kindness and call <a href="http://www.healthcollective.in/contact/helplines/">these numbers</a> of local emergency services, helplines, and mental health NGOs.)

Early in 2022 a curious hashtag trended on Twitter. Now that in itself isn’t cause for much concern considering this is usual for Twitter but the hashtag read #MarriageStrikes. The reason for this trend? Men’s Rights activists were concerned about the Delhi High Court hearing a petition to strike down the ‘marital rape clause’ This of course was because of the assumption that women may use this to their benefit and slap men with fake cases. 
One has to be out of touch with ground reality to think that it is easy and convenient for a woman in our country to live peacefully after accusing her own husband of rape, but understanding the nitty-gritties of the power equation within a marriage is a conversation for another day. Today we want to take a look at one of the foremost tenets of any conversation on sexual activity – consent. Also watch - Consent amongst most underrated concepts in our society: Rahul Gandhi
Since marriage as a social contract is still largely seen only for the purpose of reproduction, consent is considered to be implicitly implied in such situations. Simply put, it’s assumed that the minute you get married you have consented to sex for time immemorial. But this goes against what we now know to be enthusiastic consent. 
We can attempt to understand enthusiastic consent using this list from planned parenthood. F – Freely Given   R - Reversible   I – Informed   E – Enthusiastic   S – Specific 
According to a BBC report, in a 2018 survey of more than 1,60,000 households, 93% of married Indians said that theirs was an arranged marriage and they didn’t really know their partners.   
The lack of education in many parts of India and more specifically of comprehensive sexuality education or CSE also points to the fact that many times women don’t even know what good and healthy sexual practices are. Divorce is still a taboo, and when women are often not even consulted before they’re married – assuming free consent in perpetuity is willful ignorance.   And this is what the numbers say too. 
According to data from the National Family Health Survey-5 conducted in 2019-2021 one in every 25 women in India was reportedly subjected to sexual violence by her husband. 4% of Indian women. Government data has also showed time and time again that India has a severe problem of under reporting sexual violence. Also watch - Marital rape debate: Why rape charge order against a husband by Karnataka HC is significant
The societal taboo against victims of rape is high already, in such a situation for women to come out against their own husbands becomes tougher. So as things stand today, what is the legal recourse women have against this violation of their bodily autonomy? Not great unfortunately. 
Though Domestic Violence Act includes sexual abuse as one of the definitions of Domestic violence, it is a civil law – which means the punishment for a crime of the same nature is not as stringent as that against rape.    
This can perhaps be explained by taking a look at the etymology of the word rape – it comes from the word ‘rapen’ which means to seize that which does not belong to you. But when women are seen as property of their husbands, then the premise of marital rape falls flat. A husband is not seizing anything, the woman belongs to him already. 
The Justice JS Verma committee report put this into words in a way that makes most sense - “the relationship between the accused and the complainant is not relevant to the enquiry into whether the complainant consented to the sexual activity and the fact that the accused and the victim are married or in another intimate relationship may not be regarded as a mitigating factor justifying lower sentences for rape.”   
It shouldn’t matter the relationship between two people, just as a no is a no, a crime is a crime.    Part 1 - 'Marital Rape Clause': The History Part 2 - 'Marital Rape Clause': India's global standing  

'Marital Rape Clause': The concept of consent | The Issue 

Early in 2022 a curious hashtag trended on Twitter. Now that in itself isn’t cause for much concern considering this is usual for Twitter but the hashtag read #MarriageStrikes.

The reason for this trend? Men’s Rights activists were concerned about the Delhi High Court hearing a petition to strike down the ‘marital rape clause’ This of course was because of the assumption that women may use this to their benefit and slap men with fake cases. 

One has to be out of touch with ground reality to think that it is easy and convenient for a woman in our country to live peacefully after accusing her own husband of rape, but understanding the nitty-gritties of the power equation within a marriage is a conversation for another day. Today we want to take a look at one of the foremost tenets of any conversation on sexual activity – consent. 

Since marriage as a social contract is still largely seen only for the purpose of reproduction, consent is considered to be implicitly implied in such situations. Simply put, it’s assumed that the minute you get married you have consented to sex for time immemorial. But this goes against what we now know to be enthusiastic consent. 

We can attempt to understand enthusiastic consent using this list from planned parenthood.

F – Freely Given  
R - Reversible  
I – Informed  
E – Enthusiastic  
S – Specific 

According to a BBC report, in a 2018 survey of more than 1,60,000 households, 93% of married Indians said that theirs was an arranged marriage and they didn’t really know their partners.   

The lack of education in many parts of India and more specifically of comprehensive sexuality education or CSE also points to the fact that many times women don’t even know what good and healthy sexual practices are. Divorce is still a taboo, and when women are often not even consulted before they’re married – assuming free consent in perpetuity is willful ignorance.   And this is what the numbers say too. 

According to data from the National Family Health Survey-5 conducted in 2019-2021 one in every 25 women in India was reportedly subjected to sexual violence by her husband. 4% of Indian women. Government data has also showed time and time again that India has a severe problem of under reporting sexual violence. 

The societal taboo against victims of rape is high already, in such a situation for women to come out against their own husbands becomes tougher. So as things stand today, what is the legal recourse women have against this violation of their bodily autonomy? Not great unfortunately. 

Though Domestic Violence Act includes sexual abuse as one of the definitions of Domestic violence, it is a civil law – which means the punishment for a crime of the same nature is not as stringent as that against rape.    

This can perhaps be explained by taking a look at the etymology of the word rape – it comes from the word ‘rapen’ which means to seize that which does not belong to you. But when women are seen as property of their husbands, then the premise of marital rape falls flat. A husband is not seizing anything, the woman belongs to him already. 

The Justice JS Verma committee report put this into words in a way that makes most sense - “the relationship between the accused and the complainant is not relevant to the enquiry into whether the complainant consented to the sexual activity and the fact that the accused and the victim are married or in another intimate relationship may not be regarded as a mitigating factor justifying lower sentences for rape.”   

It shouldn’t matter the relationship between two people, just as a no is a no, a crime is a crime. 

How well do you understand consent? Does saying &lsquo;yes&rsquo; to marriage mean a default consent for sex? In this episode of &lsquo;The Issue&rsquo; we explore the concept of consent and why it should be explicit&nbsp;

Early in 2022 a curious hashtag trended on Twitter. Now that in itself isn&rsquo;t cause for much concern considering this is usual for Twitter but the hashtag read #MarriageStrikes. The reason for this trend? Men&rsquo;s Rights activists were concerned about the Delhi High Court hearing a petition to strike down the &lsquo;marital rape clause&rsquo; This of course was because of the assumption that women may use this to their benefit and slap men with fake cases.&nbsp;
One has to be out of touch with ground reality to think that it is easy and convenient for a woman in our country to live peacefully after accusing her own husband of rape, but understanding the nitty-gritties of the power equation within a marriage is a conversation for another day. Today we want to take a look at one of the foremost tenets of any conversation on sexual activity &ndash; consent.&nbsp; Also watch - <a href="https://www.editorji.com/india-news/consent-amongst-most-underrated-concepts-in-our-society-rahul-gandhi-1642350865816">Consent amongst most underrated concepts in our society: Rahul Gandhi</a>
Since marriage as a social contract is still largely seen only for the purpose of reproduction, consent is considered to be implicitly implied in such situations. Simply put, it&rsquo;s assumed that the minute you get married you have consented to sex for time immemorial. But this goes against what we now know to be enthusiastic consent.&nbsp;
We can attempt to understand enthusiastic consent using this list from planned parenthood. F &ndash; Freely Given &nbsp; R - Reversible &nbsp; I &ndash; Informed &nbsp; E &ndash; Enthusiastic &nbsp; S &ndash; Specific&nbsp;
According to a BBC report, in a 2018 survey of more than 1,60,000 households, 93% of married Indians said that theirs was an arranged marriage and they didn&rsquo;t really know their partners. &nbsp;&nbsp;
The lack of education in many parts of India and more specifically of comprehensive sexuality education or CSE also points to the fact that many times women don&rsquo;t even know what good and healthy sexual practices are. Divorce is still a taboo, and when women are often not even consulted before they&rsquo;re married &ndash; assuming free consent in perpetuity is willful ignorance. &nbsp; And this is what the numbers say too.&nbsp;
According to data from the National Family Health Survey-5 conducted in 2019-2021 one in every 25 women in India was reportedly subjected to sexual violence by her husband. 4% of Indian women. Government data has also showed time and time again that India has a severe problem of under reporting sexual violence.&nbsp; Also watch - <a href="https://www.editorji.com/india-news/local/why-rape-charge-order-against-a-husband-by-karnataka-hc-is-significant-marital-rape-debate-1648101630072">Marital rape debate: Why rape charge order against a husband by Karnataka HC is significant</a>
The societal taboo against victims of rape is high already, in such a situation for women to come out against their own husbands becomes tougher. So as things stand today, what is the legal recourse women have against this violation of their bodily autonomy? Not great unfortunately.&nbsp;
Though Domestic Violence Act includes sexual abuse as one of the definitions of Domestic violence, it is a civil law &ndash; which means the punishment for a crime of the same nature is not as stringent as that against rape. &nbsp; &nbsp;
This can perhaps be explained by taking a look at the etymology of the word rape &ndash; it comes from the word &lsquo;rapen&rsquo; which means to seize that which does not belong to you. But when women are seen as property of their husbands, then the premise of marital rape falls flat. A husband is not seizing anything, the woman belongs to him already.&nbsp;
The Justice JS Verma committee report put this into words in a way that makes most sense - &ldquo;the relationship between the accused and the complainant is not relevant to the enquiry into whether the complainant consented to the sexual activity and the fact that the accused and the victim are married or in another intimate relationship may not be regarded as a mitigating factor justifying lower sentences for rape.&rdquo; &nbsp;&nbsp;
It shouldn&rsquo;t matter the relationship between two people, just as a no is a no, a crime is a crime. &nbsp; &nbsp; <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-the-history-the-issue-1662112424090">Part 1 - 'Marital Rape Clause': The History&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-india-s-global-standing-the-issue-1662112595734">Part 2 - 'Marital Rape Clause': India's global standing&nbsp;&nbsp;</a>

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don’t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let’s be honest women often times don’t even have the agency to say no to the marriage in the first place – so explaining this falls beyond the purview of common sense. We won’t get into it.Also watch -  What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 – precolonial India, when India was still being ruled by age old British laws. Oh, here’s a fact – the exception to the rape law, the clause on marital rape was introduced by the British in 1860 – so I suppose we’re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.
The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim’s husband was convicted under the Indian Penal Code for ‘causing grievous hurt by act of endangering life or personal safety of others’ but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.
The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni’s case brings to light many important and dangerous facets of this exception. Also watch - Kerala HC's landmark judgment: Court says marital rape is a ground for divorcePerhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time. Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands – compounded by the Covid-19 pandemic.

'Marital Rape Clause': The History | The Issue 

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don’t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let’s be honest women often times don’t even have the agency to say no to the marriage in the first place – so explaining this falls beyond the purview of common sense. We won’t get into it.

Also watch -  What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375

Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 – precolonial India, when India was still being ruled by age old British laws. Oh, here’s a fact – the exception to the rape law, the clause on marital rape was introduced by the British in 1860 – so I suppose we’re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.

The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim’s husband was convicted under the Indian Penal Code for ‘causing grievous hurt by act of endangering life or personal safety of others’ but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.

The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni’s case brings to light many important and dangerous facets of this exception.

Also watch - Kerala HC's landmark judgment: Court says marital rape is a ground for divorce

Perhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time.

Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands – compounded by the Covid-19 pandemic.


How did the Indian law that does not recognise the rape of a wife by her husband as a crime come into existence? In this episode of &lsquo;The Issue&rsquo;, we take you through the history of this law and the story of a 10-year-old girl closely linked with it.&nbsp;

There is little to say about marital rape that has not been said already. Justifications, questions, considerations all sound like feeble attempts to hide how inherently patriarchal and misogynistic the law is. We don&rsquo;t need to tell you how bizarre it is to assume that women give unwavering consent to sex once they get married, because let&rsquo;s be honest women often times don&rsquo;t even have the agency to say no to the marriage in the first place &ndash; so explaining this falls beyond the purview of common sense. We won&rsquo;t get into it. Also watch -&nbsp; <a href="https://www.editorji.com/india-news/marital-rape-judgment-delhi-high-court-announces-split-verdict-one-judge-against-exemption-for-husbands-the-other-disagrees-1652259637522">What marital rape verdict means: Delhi High Court's split judgment on husband exemption in IPC 375</a> Today, we will be talking about Phulmoni Dasi, a 10-year-old child bride who lost her life due to marital rape, at the hands of her 30-year-old-husband. The story takes place in 1890 &ndash; precolonial India, when India was still being ruled by age old British laws. Oh, here&rsquo;s a fact &ndash; the exception to the rape law, the clause on marital rape was introduced by the British in 1860 &ndash; so I suppose we&rsquo;re still being ruled by laws written 162 years ago, but well back to the story. Married to a man 2 decades older than her, the young bride died when her husband tried to consummate the marriage.
The case went to litigation in the Calcutta Sessions Court on 6th of July 1890, and was registered as one of the most horrifying cases of marital rape. Facts of the case brought forth by the autopsy show that that the young girl died of excessive injury and trauma to her private parts, and her body was found in a pool of her own blood. Her ovaries and uterus had not developed fully. She had not even begun menstruating. The victim&rsquo;s husband was convicted under the Indian Penal Code for &lsquo;causing grievous hurt by act of endangering life or personal safety of others&rsquo; but not of rape. Why? Because as per the exception introduced to the IPC in 1860, sex with one's wife is not considered rape. At the time Phulmoni was assaulted, she was of legal age and wedded to her husband.
The case even at the time shook the conscience of the nation and reform came in the form of raising the age of consent from 10 years to 12 in 1890. The exception now says, that a man who has sex with his wife as long as she is 15 years of age, is not rape. Phulmoni&rsquo;s case brings to light many important and dangerous facets of this exception. Also watch - <a href="https://www.editorji.com/story/kerala-hc-s-landmark-judgment-court-says-marital-rape-is-a-ground-for-divorce-1628271222433">Kerala HC's landmark judgment: Court says marital rape is a ground for divorce</a> Perhaps the one most relevant to us today would be that the law is 162 years old. It was drafted at a time when young girls of 10, were considered old enough to give consent for sex. Before their reproductory organs had even developed. If we can now see why such a law is unreasonable, it puzzling why we still assume that consent by married women is seen as unwavering and present at all points of time. Despite signing the UN declaration on Elimination of Violence against Women which clearly defines marital rape as violence against women, it is still not a crime in India. This, despite the fact that as per the UN population fund nearly 75% of married women in India are subjected to assault by their husbands &ndash; compounded by the Covid-19 pandemic. <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-india-s-global-standing-the-issue-1662112595734">Part 2 - 'Marital Rape Clause': India's global standing&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/marital-rape-clause-the-concept-of-consent-the-issue-1662112818238">Part 3 - 'Marital Rape Clause': The concept of consent&nbsp;</a>

For months now, the world has been grooving to the Ali Sethi and Shae Gill smash hit Pasoori, the lyrics of which speak of breaking barriers that divide the world. The opening shot of Pasoori is that of a woman clad in a saree dancing to lilting music, drawing the audience in. But the story of that woman and her fight for her right to wear a saree is a story for history books. In this episode of The Footnote, we speak to Sheema Kermani, a dancer, activist and storyteller, who through her art resisted the military dictatorship of General Zia ul Haq. 
Nishtha Shanti: Can you tell us a little bit about the history of your association with the saree? What was it like when Zia Ul Haq banned them in Pakistan?
Sheema Kermani: One point when I was moving on for further studies and I was still studying, but I had started teaching also. So, when I would go to teach in this college and everyone would say, "Well, we can't make you out from one of the students. So, I from that time I started wearing a saree, I thought it'll make me look older. So, since the age of almost 18, I have been only wearing sarees, all my aunts, my khalaas, my mother's sisters, they always only wore sarees. My mother has only wore a saree all her life, until the time she passed away. She never wore anything else. It was later, I would say that in the late 1970s, but actually when General Zia Ul Haq came into power, then things changed. Before that if you see photographs or films or the heroines of Pakistani cinema were wearing saris. In advertisements, you know, everywhere women were wearing saris. It was like part of the whole social, cultural set up. Zia Ul Haq, when he wanted to Islamize us and Arabise us, came out with these statements that Sari is not a Muslim dress and Muslim women must not wear it. So, he started this differentiation between what is a Muslim women's dress and what is not. But Zia Ul Haq decided to move away and move Pakistan away from what he considered Hindu culture, which was like the pluralistic culture of the subcontinent. And he wanted to just introduce the so so-called Islamic dress. So actually the military, he said to his generals and his officers that I don't want to see your wives saris and of course, sleeveless blouses, no one should wear sleeveless blouses that there was such a resistance against that that I mean, a lot of my family members were in the Army and their wives like my aunts they told their husbands that, you know, we're not going to go to your official functions if we have to dress in another way. And they just refused to change.
But of course, change did take place like the government controlled the controlled media, the television, Sari went out, the Bindiya went out and in fact, the head started being covered because that's what Zia Ul Haq wanted to impose a Chadar on to us. And of course, even there, there was resistance. There were anchors who said we will not cover our heads and they left their jobs because of because of that. So, the Sari has become actually a symbol of resistance due to the imposition of Islamist ideas or Islamist values or Islamist culture in Pakistan. And I as far as I'm concerned, I feel that this is the dress and that which belongs to me. This is a dress which I feel I look best in. I find it one of the most beautiful forms of dress for women. And I see no reason why I would stop wearing it or give it up.
NS:  Do you think art and politics can be separated? Does an artist have the responsibility of being political? 
SM: Because I am a political person, because I'm a socially conscious person, because I have an ideology and world view, because I consider myself a Marxist, because I believe in justice and equality for all. So, I believe that has to be a link between my work, my art and my politics. I see that. I feel that it has to be integrated, otherwise it is meaningless. By politics, what I mean and what we mean is, is everything is the way where men and women live with each other, the kind of exchange people have, the kind of relationships people have, the kind of values we hold. It means also how when a woman walks on the road, how the men look at her, what is the status of women in this society? Because I'm conscious of all of these things. When I produce a work of art or when I perform or when I sing or when I dance, my sensibilities are coloured by all these lenses. When we do a play in the community or when I'm dancing, what am I saying to my audience? I'm saying that there are possibilities of a better world and let's search for that better world. Let's look towards that better world, let us try to create that better world. So, yes, art and politics for me has to be to me - it's one, it's together. They're not to be separated. 
NS: How has dance proven to be empowering for the women that you teach? SM: Most of the girls who come to learn dance, you know, we have this whole concept about girls' bodies and that they should not be seen. Girls should not stand in such a way that their breasts are noticeable. And I think the whole feminist movement builds on this fact that women do not have confidence in their bodies. I get my girls to stand straight, strengthen their spine, push their shoulders back, not be hunched, be confident. Have confidence in their bodies feel that there is nothing to be ashamed of in our bodies. So, I think the politics of feminism are very intertwined with dance, because it is through dance that you make your body strong. It is through dance that can make your emotional being strong.
NS: Can you tell us an activist what gives you hope in times of uncertainty?
SM: The way the young people react when we go and perform in low-income areas and the kind of energy that we get from these young people, the feeling of their desire to change their environment, to change their conditions, change everything around them, and to find make a better life for them, especially girls. I mean, I feel that in Pakistan, girls, women, one can see, one can sense that they have just about had enough and they are ready for that change. They're ready to do kind of break all these discriminations, these taboos that they are being forced to live under. They are ready for a new set of values, a new way of life, where they can exist with equality and understand their freedoms and feel their freedoms and express their freedoms. And I think it is women in this country, as far as Pakistan is concerned, I feel it is women of Pakistan who have always resisted various forms of oppression. 

How 'Pasoori' dancer Sheema Kermani used the Sari as a symbol of resistance | The Footnote 

For months now, the world has been grooving to the Ali Sethi and Shae Gill smash hit Pasoori, the lyrics of which speak of breaking barriers that divide the world. The opening shot of Pasoori is that of a woman clad in a saree dancing to lilting music, drawing the audience in. But the story of that woman and her fight for her right to wear a saree is a story for history books. In this episode of The Footnote, we speak to Sheema Kermani, a dancer, activist and storyteller, who through her art resisted the military dictatorship of General Zia ul Haq. 


Nishtha Shanti: Can you tell us a little bit about the history of your association with the saree? What was it like when Zia Ul Haq banned them in Pakistan?

Sheema Kermani: One point when I was moving on for further studies and I was still studying, but I had started teaching also. So, when I would go to teach in this college and everyone would say, "Well, we can't make you out from one of the students. So, I from that time I started wearing a saree, I thought it'll make me look older. So, since the age of almost 18, I have been only wearing sarees, all my aunts, my khalaas, my mother's sisters, they always only wore sarees. My mother has only wore a saree all her life, until the time she passed away. She never wore anything else. It was later, I would say that in the late 1970s, but actually when General Zia Ul Haq came into power, then things changed. Before that if you see photographs or films or the heroines of Pakistani cinema were wearing saris. In advertisements, you know, everywhere women were wearing saris. It was like part of the whole social, cultural set up. Zia Ul Haq, when he wanted to Islamize us and Arabise us, came out with these statements that Sari is not a Muslim dress and Muslim women must not wear it. So, he started this differentiation between what is a Muslim women's dress and what is not. But Zia Ul Haq decided to move away and move Pakistan away from what he considered Hindu culture, which was like the pluralistic culture of the subcontinent. And he wanted to just introduce the so so-called Islamic dress. So actually the military, he said to his generals and his officers that I don't want to see your wives saris and of course, sleeveless blouses, no one should wear sleeveless blouses that there was such a resistance against that that I mean, a lot of my family members were in the Army and their wives like my aunts they told their husbands that, you know, we're not going to go to your official functions if we have to dress in another way. And they just refused to change.

But of course, change did take place like the government controlled the controlled media, the television, Sari went out, the Bindiya went out and in fact, the head started being covered because that's what Zia Ul Haq wanted to impose a Chadar on to us. And of course, even there, there was resistance. There were anchors who said we will not cover our heads and they left their jobs because of because of that. So, the Sari has become actually a symbol of resistance due to the imposition of Islamist ideas or Islamist values or Islamist culture in Pakistan. And I as far as I'm concerned, I feel that this is the dress and that which belongs to me. This is a dress which I feel I look best in. I find it one of the most beautiful forms of dress for women. And I see no reason why I would stop wearing it or give it up.

NS:  Do you think art and politics can be separated? Does an artist have the responsibility of being political? 

SM: Because I am a political person, because I'm a socially conscious person, because I have an ideology and world view, because I consider myself a Marxist, because I believe in justice and equality for all. So, I believe that has to be a link between my work, my art and my politics. I see that. I feel that it has to be integrated, otherwise it is meaningless. By politics, what I mean and what we mean is, is everything is the way where men and women live with each other, the kind of exchange people have, the kind of relationships people have, the kind of values we hold. It means also how when a woman walks on the road, how the men look at her, what is the status of women in this society? Because I'm conscious of all of these things. When I produce a work of art or when I perform or when I sing or when I dance, my sensibilities are coloured by all these lenses. When we do a play in the community or when I'm dancing, what am I saying to my audience? I'm saying that there are possibilities of a better world and let's search for that better world. Let's look towards that better world, let us try to create that better world. So, yes, art and politics for me has to be to me - it's one, it's together. They're not to be separated. 


NS: How has dance proven to be empowering for the women that you teach? 

SM: Most of the girls who come to learn dance, you know, we have this whole concept about girls' bodies and that they should not be seen. Girls should not stand in such a way that their breasts are noticeable. And I think the whole feminist movement builds on this fact that women do not have confidence in their bodies. I get my girls to stand straight, strengthen their spine, push their shoulders back, not be hunched, be confident. Have confidence in their bodies feel that there is nothing to be ashamed of in our bodies. So, I think the politics of feminism are very intertwined with dance, because it is through dance that you make your body strong. It is through dance that can make your emotional being strong.

NS: Can you tell us an activist what gives you hope in times of uncertainty?

SM: The way the young people react when we go and perform in low-income areas and the kind of energy that we get from these young people, the feeling of their desire to change their environment, to change their conditions, change everything around them, and to find make a better life for them, especially girls. I mean, I feel that in Pakistan, girls, women, one can see, one can sense that they have just about had enough and they are ready for that change. They're ready to do kind of break all these discriminations, these taboos that they are being forced to live under. They are ready for a new set of values, a new way of life, where they can exist with equality and understand their freedoms and feel their freedoms and express their freedoms. And I think it is women in this country, as far as Pakistan is concerned, I feel it is women of Pakistan who have always resisted various forms of oppression. 

In this episode of The Footnote, we speak to Sheema Kermani, a dancer and activist who challenged military dictator Zia ul Haq through the use of her sari.&nbsp;

For months now, the world has been grooving to the Ali Sethi and Shae Gill smash hit Pasoori, the lyrics of which speak of breaking barriers that divide the world. The opening shot of Pasoori is that of a woman clad in a saree dancing to lilting music, drawing the audience in. But the story of that woman and her fight for her right to wear a saree is a story for history books. In this episode of The Footnote, we speak to Sheema Kermani, a dancer, activist and storyteller, who through her art resisted the military dictatorship of General Zia ul Haq in Pakistan. Exerpts:-
 Nishtha Shanti: Would you tell us a little bit about the history of your association with the saree?
Sheema Kermani: One point when I was moving on for further studies, and I was still studying, but I had started teaching also. So, when I would go to teach in this college and everyone would say, "Well, we can't make you out from one of the students. So, from that time I started wearing a saree, I thought it'll make me look older. Since the age of almost 18, I have been only wearing sarees, all my aunts, my khalaas, my mother's sisters, they always only wore sarees. My mother has only wore a saree all her life, until the time she passed away. She never wore anything else. NS: Not many are aware that you took military dictator Zia Ul Haq head on after he banned saree in Pakistan. SM: It was later, I would say that in the late 1970s, but actually when General Zia Ul Haq came into power, then things changed. Before that if you see photographs or films or the heroines of Pakistani cinema were wearing saris. In advertisements, you know, everywhere women were wearing saris. It was like part of the whole social, cultural set up. Zia Ul Haq, when he wanted to Islamize us and Arabise us, came out with these statements that Sari is not a Muslim dress and Muslim women must not wear it. So, he started this differentiation between what is a Muslim women's dress and what is not. But Zia Ul Haq decided to move away and move Pakistan away from what he considered Hindu culture, which was like the pluralistic culture of the subcontinent. And he wanted to just introduce the so so-called Islamic dress. So actually the military, he said to his generals and his officers that I don't want to see your wives saris and of course, sleeveless blouses, no one should wear sleeveless blouses that there was such a resistance against that that I mean, a lot of my family members were in the Army and their wives like my aunts they told their husbands that, you know, we're not going to go to your official functions if we have to dress in another way. And they just refused to change.
NS: How did the mass media react to Zia's ban?&nbsp; SM: Of course, change did take place like the government controlled media, the television, Sari went out, the Bindiya went out and in fact, the head started being covered because Zia Ul Haq wanted to impose a Chadar on to us. And of course, even there, there was resistance. There were anchors who said we will not cover our heads and they left their jobs because of because of that. So, the Sari has become actually a symbol of resistance due to the imposition of Islamist ideas or Islamist values or Islamist culture in Pakistan. And I as far as I'm concerned, I feel that this is the dress and that which belongs to me. This is a dress which I feel I look best in. I find it one of the most beautiful forms of dress for women. And I see no reason why I would stop wearing it or give it up. Also watch- <a href="https://www.editorji.com/entertainment-news/how-pasoori-dancer-defied-pakistan-dictator-zia-s-dance-ban-sheema-kermani-s-story-1652635464815">How 'Pasoori' dancer defied Pakistan dictator Zia's dance ban: Sheema Kermani's story</a>
NS: &nbsp;Do you think art and politics can be separated? Does an artist have the responsibility of being political?&nbsp;
SM: Because I am a political person, because I'm a socially conscious person, because I have an ideology and world view, because I consider myself a Marxist, because I believe in justice and equality for all. So, I believe that has to be a link between my work, my art and my politics. I see that. I feel that it has to be integrated, otherwise it is meaningless. By politics, what I mean and what we mean is, is everything is the way where men and women live with each other, the kind of exchange people have, the kind of relationships people have, the kind of values we hold. It means also how when a woman walks on the road, how the men look at her, what is the status of women in this society? Because I'm conscious of all of these things. When I produce a work of art or when I perform or when I sing or when I dance, my sensibilities are coloured by all these lenses. When we do a play in the community or when I'm dancing, what am I saying to my audience? I'm saying that there are possibilities of a better world and let's search for that better world. Let's look towards that better world, let us try to create that better world. So, yes, art and politics for me has to be to me - it's one, it's together. They're not to be separated.&nbsp; NS: How has dance proven to be empowering for the women that you teach?&nbsp; SM: Most of the girls who come to learn dance, you know, we have this whole concept about girls' bodies and that they should not be seen. Girls should not stand in such a way that their breasts are noticeable. And I think the whole feminist movement builds on this fact that women do not have confidence in their bodies. I get my girls to stand straight, strengthen their spine, push their shoulders back, not be hunched, be confident. Have confidence in their bodies feel that there is nothing to be ashamed of in our bodies. So, I think the politics of feminism are very intertwined with dance, because it is through dance that you make your body strong. It is through dance that can make your emotional being strong. Watch <a href="https://www.youtube.com/watch?v=SjNeM9OfOJM&amp;t=1s">- Pasoori ( Cover Version ) - Dana Razik ft. Durra Razik and Thooba Razik</a> NS: Can you tell us an activist what gives you hope in times of uncertainty?
SM: The way the young people react when we go and perform in low-income areas and the kind of energy that we get from these young people, the feeling of their desire to change their environment, to change their conditions, change everything around them, and to find make a better life for them, especially girls. I mean, I feel that in Pakistan, girls, women, one can see, one can sense that they have just about had enough and they are ready for that change. They're ready to do kind of break all these discriminations, these taboos that they are being forced to live under. They are ready for a new set of values, a new way of life, where they can exist with equality and understand their freedoms and feel their freedoms and express their freedoms. And I think it is women in this country, as far as Pakistan is concerned, I feel it is women of Pakistan who have always resisted various forms of oppression.&nbsp; Also watch- <a href="https://www.editorji.com/editorji-specials/the-footnote-revisiting-india-s-first-pride-parade-with-pawan-dhall-1656689032958">Revisiting India's first Pride Parade with Pawan Dhall | The Footnote</a>

For as long as art has existed a debate has as well - art must provoke, art must evoke a reaction, art must shock: but the line between being provocative and being problematic is a thin one - or at least the internet seems to think so. The latest subject matter for this conversation is a Vogue digital cover shoot featuring Ukraine President Volodymyr Zelensky and his wife Olena Zelenska, whose nation is locked in a war with Russia.  The first couple have been photographed amid scenes of destruction in war torn Ukraine. Sharing the pictures on Instagram Olena Zelenska in a galvanising caption wrote - “I would like you to see every Ukrainian woman here, in my place. Who fights, volunteers, settles in a refugee camp, does her job under the sound of a siren, holds on under the occupation” The photoshoot drew the ire of many, with a lot of people questioning the timing, relevance and tonality of the photoshoot.India too, is no stranger to photoshoots that have seen a vast distance between intention and execution.The 2012 Delhi gangrape of a student continues to be a blot on the collective conscience to this day.In 2014, Mumbai-based fashion photographer Raj Shetye released his photo series The Wrong Turn which depicted a lone Indian woman surrounded by men on a bus, fending off their advances.While many accused the photographer of trying to make light of the horrendous case - an accusation Shetye vehemently denied, everyone did agree that the entire shoot glamourised sexual assault and was tonally off-base.Coming in the line of fire for her first major photoshoot, debutante at the time, Sarah Ali Khan was called out for her Filmfare cover that many believed had racist undertones, and heavy cultural appropriation.The cover showed the actress in Masaimara and people were upset that Masai tribesmen and women were used in the campaign as ‘props’ without any agency of their own. Slamming her for her privilege, netizens called the shoot ‘racist’ and ‘tone-deaf’. Many were also disappointed that no statement was issued by the actor or Filmfare about the pictures.It’s not always explicit photoshoots but also more subtle ways of missing the mark that can be read as problematic. Such was the case of brand Raw Mango’s collection Zooni in 2019. Inspired by Kashmir, the collection and it’s promotional photos featured models in traditional Kashmiri clothing. While many argued that the shoot fetishised Kashmiri culture for capital gains, the timing of the campaign made a difficult situation much worse.The collection which included clothes selling in the 5 figure ranges was released right after the abrogation of article 370. Many felt that exoticising the region at a time when the region was under heavy security and growing political tension was out of touch with reality and not respectful of the sentiments of Kashmiri people. The campaign imagery was eventually called back.Art mirrors life and reality, but at what point does art stop being a tool for change and cross the line of empathy and sensitivity? We leave that to your judgement.

'Problematic' photoshoots: the thin line between being evocative and insensitive

For as long as art has existed a debate has as well - art must provoke, art must evoke a reaction, art must shock: but the line between being provocative and being problematic is a thin one - or at least the internet seems to think so.
 
The latest subject matter for this conversation is a Vogue digital cover shoot featuring Ukraine President Volodymyr Zelensky and his wife Olena Zelenska, whose nation is locked in a war with Russia.
 
 The first couple have been photographed amid scenes of destruction in war torn Ukraine.
 
Sharing the pictures on Instagram Olena Zelenska in a galvanising caption wrote - “I would like you to see every Ukrainian woman here, in my place. Who fights, volunteers, settles in a refugee camp, does her job under the sound of a siren, holds on under the occupation” 

The photoshoot drew the ire of many, with a lot of people questioning the timing, relevance and tonality of the photoshoot.India too, is no stranger to photoshoots that have seen a vast distance between intention and execution.The 2012 Delhi gangrape of a student continues to be a blot on the collective conscience to this day.In 2014, Mumbai-based fashion photographer Raj Shetye released his photo series The Wrong Turn which depicted a lone Indian woman surrounded by men on a bus, fending off their advances.

While many accused the photographer of trying to make light of the horrendous case - an accusation Shetye vehemently denied, everyone did agree that the entire shoot glamourised sexual assault and was tonally off-base.

Coming in the line of fire for her first major photoshoot, debutante at the time, Sarah Ali Khan was called out for her Filmfare cover that many believed had racist undertones, and heavy cultural appropriation.

The cover showed the actress in Masaimara and people were upset that Masai tribesmen and women were used in the campaign as ‘props’ without any agency of their own. Slamming her for her privilege, netizens called the shoot ‘racist’ and ‘tone-deaf’. Many were also disappointed that no statement was issued by the actor or Filmfare about the pictures.

It’s not always explicit photoshoots but also more subtle ways of missing the mark that can be read as problematic. Such was the case of brand Raw Mango’s collection Zooni in 2019. Inspired by Kashmir, the collection and it’s promotional photos featured models in traditional Kashmiri clothing. While many argued that the shoot fetishised Kashmiri culture for capital gains, the timing of the campaign made a difficult situation much worse.

The collection which included clothes selling in the 5 figure ranges was released right after the abrogation of article 370. Many felt that exoticising the region at a time when the region was under heavy security and growing political tension was out of touch with reality and not respectful of the sentiments of Kashmiri people. The campaign imagery was eventually called back.

Art mirrors life and reality, but at what point does art stop being a tool for change and cross the line of empathy and sensitivity? We leave that to your judgement.

Ukraine President Volodymyr Zelensky and his wife Olena Zelenska's shoot for the cover of Vogue is subject for backlash. In this video, we take a look at similar polarising shoots in India.&nbsp;

For as long as art has existed a debate has as well - art must provoke, art must evoke a reaction, art must shock: but the line between being provocative and being problematic is a thin one - or at least the internet seems to think so. &nbsp; The latest subject matter for this conversation is a Vogue digital cover shoot featuring Ukraine President Volodymyr Zelensky and his wife Olena Zelenska, whose nation is locked in a war with Russia. &nbsp; &nbsp;The first couple have been photographed amid scenes of destruction in war torn Ukraine. &nbsp; Sharing the pictures on Instagram Olena Zelenska in a galvanising caption wrote - &ldquo;I would like you to see every Ukrainian woman here, in my place. Who fights, volunteers, settles in a refugee camp, does her job under the sound of a siren, holds on under the occupation&rdquo;&nbsp; The photoshoot drew the ire of many, with a lot of people questioning the timing, relevance and tonality of the photoshoot.India too, is no stranger to photoshoots that have seen a vast distance between intention and execution.The 2012 Delhi gangrape of a student continues to be a blot on the collective conscience to this day.In 2014, Mumbai-based fashion photographer Raj Shetye released his photo series The Wrong Turn which depicted a lone Indian woman surrounded by men on a bus, fending off their advances. While many accused the photographer of trying to make light of the horrendous case - an accusation Shetye vehemently denied, everyone did agree that the entire shoot glamourised sexual assault and was tonally off-base. Coming in the line of fire for her first major photoshoot, debutante at the time, Sarah Ali Khan was called out for her Filmfare cover that many believed had racist undertones, and heavy cultural appropriation. The cover showed the actress in Masaimara and people were upset that Masai tribesmen and women were used in the campaign as &lsquo;props&rsquo; without any agency of their own. Slamming her for her privilege, netizens called the shoot &lsquo;racist&rsquo; and &lsquo;tone-deaf&rsquo;. Many were also disappointed that no statement was issued by the actor or Filmfare about the pictures. It&rsquo;s not always explicit photoshoots but also more subtle ways of missing the mark that can be read as problematic. Such was the case of brand Raw Mango&rsquo;s collection Zooni in 2019. Inspired by Kashmir, the collection and it&rsquo;s promotional photos featured models in traditional Kashmiri clothing. While many argued that the shoot fetishised Kashmiri culture for capital gains, the timing of the campaign made a difficult situation much worse. The collection which included clothes selling in the 5 figure ranges was released right after the abrogation of article 370. Many felt that exoticising the region at a time when the region was under heavy security and growing political tension was out of touch with reality and not respectful of the sentiments of Kashmiri people. The campaign imagery was eventually called back. Art mirrors life and reality, but at what point does art stop being a tool for change and cross the line of empathy and sensitivity? We leave that to your judgement.

It’s a near impossible task to be able to find an all-encompassing answer to why paying someone to poke you with needles can be such a gratifying experience for so many. By now we know that the answer can range anywhere from knocking back one too many on a night out with your friends and making questionable decisions – or paying homage to something that is poignant and matters to you deeply.   But do all tattoos have to matter to you in a philosophical, or meaningful way? Do they always have to mean something? While they may be physically permanent – do they have to be emotionally too? Everyone doesn’t seem to think so.  Some argue that ideas are fluid and can keep changing. So, apart from enjoying the pure aesthetics of the artform there really is no limit to why people get these motifs.  There’s also some people for whom tattoos represent pride and prestige. It’s time to tell you the story of Guinness Rishi!  A man who got 499 flags tattooed on this body and was awarded the Guinness World Record alongside his tattoo artist for the same. Now you’d think that would be the claim to fame for this tattoo artist – but we’re talking about Tattoographer Karan here – the world’s first fully modified athlete, and the first man in India to get a Scleral tattoo – he got his EYES tattoo-ed.  Whether your reason is big or small, or philosophical or not, whether your tattoo covers your body or is hidden and no one can see it, the truth is that getting your skin inked has become a way for people to exert control over this body that they own. Or even a way to cope with complex and painful emotions.   Well, that was the how and the why of tattoos but we’ll be back soon to deep-dive into the nitty-gritties of a whole new topic, very soon. Watch Episode 2: Watch Episode 3: Watch Episode 4: 

How and Why | Tattoos Episode 4: Why do people get tattoos? A look at the psychology behind getting inked

It’s a near impossible task to be able to find an all-encompassing answer to why paying someone to poke you with needles can be such a gratifying experience for so many. By now we know that the answer can range anywhere from knocking back one too many on a night out with your friends and making questionable decisions – or paying homage to something that is poignant and matters to you deeply.  
 
But do all tattoos have to matter to you in a philosophical, or meaningful way? Do they always have to mean something? While they may be physically permanent – do they have to be emotionally too? Everyone doesn’t seem to think so. 
 
Some argue that ideas are fluid and can keep changing. So, apart from enjoying the pure aesthetics of the artform there really is no limit to why people get these motifs. 
 
There’s also some people for whom tattoos represent pride and prestige. It’s time to tell you the story of Guinness Rishi!  A man who got 499 flags tattooed on this body and was awarded the Guinness World Record alongside his tattoo artist for the same. Now you’d think that would be the claim to fame for this tattoo artist – but we’re talking about Tattoographer Karan here – the world’s first fully modified athlete, and the first man in India to get a Scleral tattoo – he got his EYES tattoo-ed. 
 
Whether your reason is big or small, or philosophical or not, whether your tattoo covers your body or is hidden and no one can see it, the truth is that getting your skin inked has become a way for people to exert control over this body that they own. Or even a way to cope with complex and painful emotions.  
 
Well, that was the how and the why of tattoos but we’ll be back soon to deep-dive into the nitty-gritties of a whole new topic, very soon. Till then, what is the reason behind your ink? Let us known in the comments below! 

It&rsquo;s a near impossible task to be able to find an all-encompassing answer to why paying someone to poke you with needles can be such a gratifying experience for so many - but in this episode we make a brave attempt!&nbsp;

It&rsquo;s a near impossible task to be able to find an all-encompassing answer to why paying someone to poke you with needles can be such a gratifying experience for so many. By now we know that the answer can range anywhere from knocking back one too many on a night out with your friends and making questionable decisions &ndash; or paying homage to something that is poignant and matters to you deeply. &nbsp; &nbsp; But do all tattoos have to matter to you in a philosophical, or meaningful way? Do they always have to mean something? While they may be physically permanent &ndash; do they have to be emotionally too? Everyone doesn&rsquo;t seem to think so.&nbsp; &nbsp; Some argue that ideas are fluid and can keep changing. So, apart from enjoying the pure aesthetics of the artform there really is no limit to why people get these motifs.&nbsp; &nbsp; There&rsquo;s also some people for whom tattoos represent pride and prestige. It&rsquo;s time to tell you the story of Guinness Rishi! &nbsp;A man who got 499 flags tattooed on this body and was awarded the Guinness World Record alongside his tattoo artist for the same. Now you&rsquo;d think that would be the claim to fame for this tattoo artist &ndash; but we&rsquo;re talking about Tattoographer Karan here &ndash; the world&rsquo;s first fully modified athlete, and the first man in India to get a Scleral tattoo &ndash; he got his EYES tattoo-ed.&nbsp; &nbsp; Whether your reason is big or small, or philosophical or not, whether your tattoo covers your body or is hidden and no one can see it, the truth is that getting your skin inked has become a way for people to exert control over this body that they own. Or even a way to cope with complex and painful emotions. &nbsp; &nbsp; Well, that was the how and the why of tattoos but we&rsquo;ll be back soon to deep-dive into the nitty-gritties of a whole new topic, very soon.&nbsp; Also Watch -&nbsp; <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-1-the-history-and-culture-of-tattoos-in-india-1657292213294">Episode 1: The History and culture of tattoos in India&nbsp;&nbsp;</a>
<a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-2-who-owns-a-tattoo-the-question-of-copyright-1657292416422">Episode 2: Who owns a tattoo? The question of copyright&nbsp;</a>
<a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-3-how-much-money-does-the-tattoo-industry-make-1657292863391">Episode 3: How much money does the tattoo industry make?&nbsp;</a>

Right from beachside stalls at Goa to professional studios at malls, the Indian tattoo industry is bright and booming. The estimated projections since 2016 about the annual revenue of the industry is above ₹20,000 crore.   To become a tattoo artist is an offbeat job, but they say necessity is the mother of invention, and many artists we spoke to choose this profession because well – they wanted to get inked!   There is no dearth of information on the internet on how a person can start the practice of tattoos at home, and e-commerce websites will deliver supplies to your doorstep. This has led to a lot of home-grown and local artists who work on the artform. The size, design, experience of the artist, time consumed, colors of the tattoo and placement are all factors that play into how much a tattoo will cost.   For many this work is also becoming lucrative enough to do as their full-time job, to spend the time it takes to learn the craft and it pays!   However not all tattoo stories have a happy ending. If Ariana Grande can get a tattoo that spells Japanese Barbeque Grill and Deepika Padukone can get a permanent tattoo to mark a relationship that didn’t quite have a fairy tale ending, we are after all mere mortals. If there is money in getting a tattoo – there's also money involved in removing it! And we Indians often get our tattoos removed too – more than any other country in the world.  But it’s not always wrong tattoos, or not being invested in them anymore that leads to tattoos being removed.   One reason for this boom in the tattoo industry in recent years could also be the fact that there is no longer a ‘type’ of person who gets inked. And the attitudes to this style of art are also changing.   We now know there is money being spent here. But the largest question still remains – why are people going through this permanent process for tattoos at all? Why do people get inked and to what lengths will they go for their adornment? We take a look at that in the next episode, but do tell us how much dough you spent on your tattoos in the comments below! 
 
Watch Episode 1 Watch Episode 2 Watch Episode 3 

How and Why | Tattoos Episode 3: How much money does the tattoo industry make? 

Right from beachside stalls at Goa to professional studios at malls, the Indian tattoo industry is bright and booming. The estimated projections since 2016 about the annual revenue of the industry is above ₹20,000 crore.  
 
To become a tattoo artist is an offbeat job, but they say necessity is the mother of invention, and many artists we spoke to choose this profession because well – they wanted to get inked!  
 
There is no dearth of information on the internet on how a person can start the practice of tattoos at home, and e-commerce websites will deliver supplies to your doorstep. This has led to a lot of home-grown and local artists who work on the artform. The size, design, experience of the artist, time consumed, colors of the tattoo and placement are all factors that play into how much a tattoo will cost.  
 
For many this work is also becoming lucrative enough to do as their full-time job, to spend the time it takes to learn the craft and it pays!  
 
However not all tattoo stories have a happy ending. If Ariana Grande can get a tattoo that spells Japanese Barbeque Grill and Deepika Padukone can get a permanent tattoo to mark a relationship that didn’t quite have a fairy tale ending, we are after all mere mortals. If there is money in getting a tattoo – there's also money involved in removing it! And we Indians often get our tattoos removed too – more than any other country in the world.  
But it’s not always wrong tattoos, or not being invested in them anymore that leads to tattoos being removed.  
 
One reason for this boom in the tattoo industry in recent years could also be the fact that there is no longer a ‘type’ of person who gets inked. And the attitudes to this style of art are also changing.  
 
We now know there is money being spent here. But the largest question still remains – why are people going through this permanent process for tattoos at all? Why do people get inked and to what lengths will they go for their adornment? We take a look at that in the next episode, but do tell us how much dough you spent on your tattoos in the comments below! 

The trend of getting tattoos seems to be spreading like wildfire, and everyone seems to have them! So how much money is the industry really making? In this episode we find out!&nbsp;

Right from beachside stalls at Goa to professional studios at malls, the Indian tattoo industry is bright and booming. The estimated projections since 2016 about the annual revenue of the industry is above ₹20,000 crore. &nbsp; &nbsp; To become a tattoo artist is an offbeat job, but they say necessity is the mother of invention, and many artists we spoke to choose this profession because well &ndash; they wanted to get inked! &nbsp; &nbsp; There is no dearth of information on the internet on how a person can start the practice of tattoos at home, and e-commerce websites will deliver supplies to your doorstep. This has led to a lot of home-grown and local artists who work on the artform. The size, design, experience of the artist, time consumed, colors of the tattoo and placement are all factors that play into how much a tattoo will cost. &nbsp; &nbsp; For many this work is also becoming lucrative enough to do as their full-time job, to spend the time it takes to learn the craft and it pays! &nbsp; &nbsp; However not all tattoo stories have a happy ending. If Ariana Grande can get a tattoo that spells Japanese Barbeque Grill and Deepika Padukone can get a permanent tattoo to mark a relationship that didn&rsquo;t quite have a fairy tale ending, we are after all mere mortals. If there is money in getting a tattoo &ndash; there's also money involved in removing it! And we Indians often get our tattoos removed too &ndash; more than any other country in the world. &nbsp; But it&rsquo;s not always wrong tattoos, or not being invested in them anymore that leads to tattoos being removed. &nbsp; &nbsp; One reason for this boom in the tattoo industry in recent years could also be the fact that there is no longer a &lsquo;type&rsquo; of person who gets inked. And the attitudes to this style of art are also changing. &nbsp; &nbsp; We now know there is money being spent here. But the largest question still remains &ndash; why are people going through this permanent process for tattoos at all? Why do people get inked and to what lengths will they go for their adornment? We take a look at that in the next episode, but do tell us how much dough you spent on your tattoos in the comments below!&nbsp;
Also Watch -&nbsp; <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-1-the-history-and-culture-of-tattoos-in-india-1657292213294">Episode 1: The History and culture of tattoos in India&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-2-who-owns-a-tattoo-the-question-of-copyright-1657292416422">Episode 2: Who owns a tattoo? The question of copyright&nbsp;</a>&nbsp; <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-4-why-do-people-get-tattoos-a-look-at-the-psychology-behind-getting-inked-1657293307863">Episode 4: Why do people get tattoos? A look at the psychology behind getting inked</a>

Here’s a question for you – does a painting belong to the artist or a canvas? Do films belong to the directors and producers or the screen you saw it on? Do your headphones deserve credit for the latest Dua Lipa hit, or well Dua Lipa herself?   Unless you’re an anti-social rabble rouser who just wants to argue – chances are you would have sided with the artist in all these cases - When it comes to the ownership of art, the artiste always trumps the medium.   But what about tattoos?  Here, art is being created, but the medium is not lifeless. It's a living, breathing, thinking human being with their own rights. So does a tattoo artist lose rights over their artwork, or do they start owning their customers' arms, or legs, or even faces? The question boggles the mind, but here’s a breakdown of what our laws have to say about the ownership of artwork.   Section 2 of The Copyright Act of 1957, describes artistic work as work that includes engraving, sculpture, painting, or a photograph. Section 13 says that as long as this artwork is fixed to a tangible medium the copyright shall remain.   If we were to put two and two together, then tattoos are clearly engraved and well, human skin is pretty tangible – so tattoos can in fact be copyrighted by the tattoo artist!   We can all agree Stu waking up with his Mike Tyson tattoo in Hangover 2 will go down in the Hall of Movie fame as one of the funniest scenes ever - but you know who wasn't laughing at that scene The film-makers!  That 64 second scene cost Warner Bros way more money than intended.  S. Victor Whitmill, the artist who designed and made Mike Tyson's face tattoo, filed a case against Warner Bros, for not taking his permission to use the tattoo in the movie.  So, did he really have a case or was this a shot in the dark?   For that, we go back to 2003, when Mike Tyson effectively gave up all rights over a design he sports on his face. To be fair, not the weirdest thing he's done. The legendary boxer signed a tattoo release form stating that "all artwork, sketches and drawings related to my tattoo and any photographs of my tattoo are property of Paradox-Studio of Dermagraphics." - So yes, the tattoo artist absolutely had a case! And it’s not just us saying that, before the matter could go to trial, Warner Bros. arrived at an amicable settlement with Whitmill, details of which are not available to the public. So, despite the fact that the wrestler was actually himself a part of the film, the artist had the final say in the matter.   This issue presents a few pitfalls – if a person enjoys complete autonomy and control over their own artwork, this could enter a dangerous territory of controlling the autonomy of your canvas too. Case in point: what if Dwayne Johnson’s tattoo artist suddenly decides he wants his artwork covered up at all times? Would Dwayne Johnson stop taking his shirt off in public? Probably not!   But the law is written in black and white – and not only does the law grant copyright to the tattoo artist, it also grants them something called ‘Moral rights’ or right to Integrity! Which means that if any distortion, mutilation, or alteration of the artwork takes place that is detrimental to the author’s reputation – they can sue.  All in all, this is starting to sound like a very bad deal for the person actually getting the tattoo – is there nothing that protects their rights? Of course, there is!  Take for example removing a tattoo that you don’t want anymore. A very important case comes to mind – that of Architect Raj Rewal who went to the courts to try to stop the demolition of a building he had designed, citing that it will be a blow to his reputation. Here the court exclaimed that which cannot be seen cannot harm the author’s reputation. All in all, despite the laws granting the artist several rights, you can probably still get that ‘I love Dolly’ tattoo removed if you want to!  Coming back to the principal question we began with – what are the rights of the canvas when the canvas is a living breathing person?    In our country, publicity rights are almost synonymous with privacy rights, and have the importance of a fundamental right. So, what are Publicity rights? A person has protection against the misuse of their name, likeness or other markers of identity. Simply put, a person can protect their image from being used unfairly. Despite the fact that publicity rights are not explicitly enshrined in our laws, there have been several cases that involve this principle. And it’s also been held that publicity rights included the ability to allow or prohibit the commercial use of one’s appearance or personality traits.   It’s a double-edged sword to answer this question of copyright vs publicity – because while economic rights in artistic work are provided by law, including the right to transmit the work to the public, reproduce it, issue copies and so on, any effort by the tattoo artist to exercise these rights would be a violation of the individual’s own publicity rights. India is yet to see a case where these two rights butt heads, but it’s a not uncommon in other parts of the world.  That’s not to say that a person can never get the copyright for a tattoo they didn’t design. In fact, Shah Rukh Khan has a copyright for the tattoo design that he sported in the film Don 2! There are some methods to ensure that you get this legal right – granting a license, signing a contract with your designer, relinquishing a copyright are just some such ways.   Art is heartwarming, and powerful – but in this world where there’s art, there’s also big money. From sports stars in ads, to movie star blockbusters – it's fair to say that everyone wants a piece of the pie, so this argument isn’t going away anytime soon.  Watch episode 1: Watch episode 3: Watch episode 4: 

How and Why | Tattoos Episode 2: Who owns a tattoo? The question of copyright 

Here’s a question for you – does a painting belong to the artist or a canvas? Do films belong to the directors and producers or the screen you saw it on? Do your headphones deserve credit for the latest Dua Lipa hit, or well Dua Lipa herself?  
 
Unless you’re an anti-social rabble rouser who just wants to argue – chances are you would have sided with the artist in all these cases - When it comes to the ownership of art, the artiste always trumps the medium.  
 
But what about tattoos?  
Here, art is being created, but the medium is not lifeless. It's a living, breathing, thinking human being with their own rights. So does a tattoo artist lose rights over their artwork, or do they start owning their customers' arms, or legs, or even faces? 
The question boggles the mind, but here’s a breakdown of what our laws have to say about the ownership of artwork.  
 
Section 2 of The Copyright Act of 1957, describes artistic work as work that includes engraving, sculpture, painting, or a photograph. Section 13 says that as long as this artwork is fixed to a tangible medium the copyright shall remain.  
 
If we were to put two and two together, then tattoos are clearly engraved and well, human skin is pretty tangible – so tattoos can in fact be copyrighted by the tattoo artist!  
 
We can all agree Stu waking up with his Mike Tyson tattoo in Hangover 2 will go down in the Hall of Movie fame as one of the funniest scenes ever - but you know who wasn't laughing at that scene The film-makers! 
 
That 64 second scene cost Warner Bros way more money than intended.  S. Victor Whitmill, the artist who designed and made Mike Tyson's face tattoo, filed a case against Warner Bros, for not taking his permission to use the tattoo in the movie.  
So, did he really have a case or was this a shot in the dark?  
 
For that, we go back to 2003, when Mike Tyson effectively gave up all rights over a design he sports on his face. To be fair, not the weirdest thing he's done. The legendary boxer signed a tattoo release form stating that "all artwork, sketches and drawings related to my tattoo and any photographs of my tattoo are property of Paradox-Studio of Dermagraphics." - So yes, the tattoo artist absolutely had a case! And it’s not just us saying that, before the matter could go to trial, Warner Bros. arrived at an amicable settlement with Whitmill, details of which are not available to the public. So, despite the fact that the wrestler was actually himself a part of the film, the artist had the final say in the matter.  
 
This issue presents a few pitfalls – if a person enjoys complete autonomy and control over their own artwork, this could enter a dangerous territory of controlling the autonomy of your canvas too. Case in point: what if Dwayne Johnson’s tattoo artist suddenly decides he wants his artwork covered up at all times? Would Dwayne Johnson stop taking his shirt off in public? Probably not!  
 
But the law is written in black and white – and not only does the law grant copyright to the tattoo artist, it also grants them something called ‘Moral rights’ or right to Integrity! Which means that if any distortion, mutilation, or alteration of the artwork takes place that is detrimental to the author’s reputation – they can sue.  
All in all, this is starting to sound like a very bad deal for the person actually getting the tattoo – is there nothing that protects their rights? Of course, there is!  
Take for example removing a tattoo that you don’t want anymore. A very important case comes to mind – that of Architect Raj Rewal who went to the courts to try to stop the demolition of a building he had designed, citing that it will be a blow to his reputation. Here the court exclaimed that which cannot be seen cannot harm the author’s reputation. All in all, despite the laws granting the artist several rights, you can probably still get that ‘I love Dolly’ tattoo removed if you want to!  
Coming back to the principal question we began with – what are the rights of the canvas when the canvas is a living breathing person?  
 
 
In our country, publicity rights are almost synonymous with privacy rights, and have the importance of a fundamental right. So, what are Publicity rights? A person has protection against the misuse of their name, likeness or other markers of identity. Simply put, a person can protect their image from being used unfairly. Despite the fact that publicity rights are not explicitly enshrined in our laws, there have been several cases that involve this principle. And it’s also been held that publicity rights included the ability to allow or prohibit the commercial use of one’s appearance or personality traits.  
 
It’s a double-edged sword to answer this question of copyright vs publicity – because while economic rights in artistic work are provided by law, including the right to transmit the work to the public, reproduce it, issue copies and so on, any effort by the tattoo artist to exercise these rights would be a violation of the individual’s own publicity rights. India is yet to see a case where these two rights butt heads, but it’s a not uncommon in other parts of the world.  
That’s not to say that a person can never get the copyright for a tattoo they didn’t design. In fact, Shah Rukh Khan has a copyright for the tattoo design that he sported in the film Don 2! There are some methods to ensure that you get this legal right – granting a license, signing a contract with your designer, relinquishing a copyright are just some such ways.  
 
Art is heartwarming, and powerful – but in this world where there’s art, there’s also big money. From sports stars in ads, to movie star blockbusters – it's fair to say that everyone wants a piece of the pie, so this argument isn’t going away anytime soon.  

No one can argue that artwork belongs to the artist and not the medium it is made on. But what happens when the canvas is a living, breathing human being? In this episode we find out!&nbsp;

Here&rsquo;s a question for you &ndash; does a painting belong to the artist or a canvas? Do films belong to the directors and producers or the screen you saw it on? Do your headphones deserve credit for the latest Dua Lipa hit, or well Dua Lipa herself? &nbsp; &nbsp; Unless you&rsquo;re an anti-social rabble rouser who just wants to argue &ndash; chances are you would have sided with the artist in all these cases - When it comes to the ownership of art, the artiste always trumps the medium. &nbsp; &nbsp; But what about tattoos? &nbsp; Here, art is being created, but the medium is not lifeless. It's a living, breathing, thinking human being with their own rights. So does a tattoo artist lose rights over their artwork, or do they start owning their customers' arms, or legs, or even faces?&nbsp; The question boggles the mind, but here&rsquo;s a breakdown of what our laws have to say about the ownership of artwork. &nbsp; &nbsp; Section 2 of The Copyright Act of 1957, describes artistic work as work that includes engraving, sculpture, painting, or a photograph. Section 13 says that as long as this artwork is fixed to a tangible medium the copyright shall remain. &nbsp; &nbsp; If we were to put two and two together, then tattoos are clearly engraved and well, human skin is pretty tangible &ndash; so tattoos can in fact be copyrighted by the tattoo artist! &nbsp; &nbsp; We can all agree Stu waking up with his Mike Tyson tattoo in Hangover 2 will go down in the Hall of Movie fame as one of the funniest scenes ever - but you know who wasn't laughing at that scene The film-makers!&nbsp; &nbsp; That 64 second scene cost Warner Bros way more money than intended. &nbsp;S. Victor Whitmill, the artist who designed and made Mike Tyson's face tattoo, filed a case against Warner Bros, for not taking his permission to use the tattoo in the movie. &nbsp; So, did he really have a case or was this a shot in the dark? &nbsp; &nbsp; For that, we go back to 2003, when Mike Tyson effectively gave up all rights over a design he sports on his face. To be fair, not the weirdest thing he's done. The legendary boxer signed a tattoo release form stating that "all artwork, sketches and drawings related to my tattoo and any photographs of my tattoo are property of Paradox-Studio of Dermagraphics." - So yes, the tattoo artist absolutely had a case! And it&rsquo;s not just us saying that, before the matter could go to trial, Warner Bros. arrived at an amicable settlement with Whitmill, details of which are not available to the public. So, despite the fact that the wrestler was actually himself a part of the film, the artist had the final say in the matter. &nbsp; &nbsp; This issue presents a few pitfalls &ndash; if a person enjoys complete autonomy and control over their own artwork, this could enter a dangerous territory of controlling the autonomy of your canvas too. Case in point: what if Dwayne Johnson&rsquo;s tattoo artist suddenly decides he wants his artwork covered up at all times? Would Dwayne Johnson stop taking his shirt off in public? Probably not! &nbsp; &nbsp; But the law is written in black and white &ndash; and not only does the law grant copyright to the tattoo artist, it also grants them something called &lsquo;Moral rights&rsquo; or right to Integrity! Which means that if any distortion, mutilation, or alteration of the artwork takes place that is detrimental to the author&rsquo;s reputation &ndash; they can sue. &nbsp; All in all, this is starting to sound like a very bad deal for the person actually getting the tattoo &ndash; is there nothing that protects their rights? Of course, there is! &nbsp; Take for example removing a tattoo that you don&rsquo;t want anymore. A very important case comes to mind &ndash; that of Architect Raj Rewal who went to the courts to try to stop the demolition of a building he had designed, citing that it will be a blow to his reputation. Here the court exclaimed that which cannot be seen cannot harm the author&rsquo;s reputation. All in all, despite the laws granting the artist several rights, you can probably still get that &lsquo;I love Dolly&rsquo; tattoo removed if you want to! &nbsp; Coming back to the principal question we began with &ndash; what are the rights of the canvas when the canvas is a living breathing person? &nbsp; &nbsp; &nbsp; In our country, publicity rights are almost synonymous with privacy rights, and have the importance of a fundamental right. So, what are Publicity rights? A person has protection against the misuse of their name, likeness or other markers of identity. Simply put, a person can protect their image from being used unfairly. Despite the fact that publicity rights are not explicitly enshrined in our laws, there have been several cases that involve this principle. And it&rsquo;s also been held that publicity rights included the ability to allow or prohibit the commercial use of one&rsquo;s appearance or personality traits. &nbsp; &nbsp; It&rsquo;s a double-edged sword to answer this question of copyright vs publicity &ndash; because while economic rights in artistic work are provided by law, including the right to transmit the work to the public, reproduce it, issue copies and so on, any effort by the tattoo artist to exercise these rights would be a violation of the individual&rsquo;s own publicity rights. India is yet to see a case where these two rights butt heads, but it&rsquo;s a not uncommon in other parts of the world. &nbsp; That&rsquo;s not to say that a person can never get the copyright for a tattoo they didn&rsquo;t design. In fact, Shah Rukh Khan has a copyright for the tattoo design that he sported in the film Don 2! There are some methods to ensure that you get this legal right &ndash; granting a license, signing a contract with your designer, relinquishing a copyright are just some such ways. &nbsp; &nbsp; Art is heartwarming, and powerful &ndash; but in this world where there&rsquo;s art, there&rsquo;s also big money. From sports stars in ads, to movie star blockbusters &ndash; it's fair to say that everyone wants a piece of the pie, so this argument isn&rsquo;t going away anytime soon. &nbsp; Also Watch:&nbsp; <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-1-the-history-and-culture-of-tattoos-in-india-1657292213294">Episode 1: The History and culture of tattoos in India&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-3-how-much-money-does-the-tattoo-industry-make-1657292863391">Episode 3: How much money does the tattoo industry make?&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-4-why-do-people-get-tattoos-a-look-at-the-psychology-behind-getting-inked-1657293307863">Episode 4: Why do people get tattoos? A look at the psychology behind getting inked</a>

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let’s not forget about pain. There’s a lot that makes the concept of tattoos daunting – perhaps even unappealing. But if there’s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world.   What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink.   For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what’s popular may not always be true.  The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible.  However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity.   As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport.   When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain.   Tattoos have served as markers of caste, to define a woman’s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink.   It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository – India Ink archive.   Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice.  It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them?  In fact, when talking about tattoos it’s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas – a living, breathing human being. We delve into that in our next episode! Watch Episode 2: Watch Episode 3: Watch Episode 4: 

How and Why | Tattoos Episode 1: The History and culture of tattoos in India 

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let’s not forget about pain. There’s a lot that makes the concept of tattoos daunting – perhaps even unappealing. But if there’s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world.  
 
What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink.  
 
For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what’s popular may not always be true.  
The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible.  However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity.  
 
As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport.  
 
When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain.  
 
Tattoos have served as markers of caste, to define a woman’s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink.  
 
It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository – India Ink archive.  
 
Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice.  
It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them?  
In fact, when talking about tattoos it’s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas – a living, breathing human being. We delve into that in our next episode! 

Are tattoos just a sign of western rebellion or do they have Indian roots too? In this episode we take a look!&nbsp;

The rhythmic whirring of a machine, constant needle jabs, the permanence of an indelible mark, and let&rsquo;s not forget about pain. There&rsquo;s a lot that makes the concept of tattoos daunting &ndash; perhaps even unappealing. But if there&rsquo;s one thing that no one can deny is that the trend of getting tattoos has been spreading like wildfire in the world. &nbsp; &nbsp; What is it about the phenomenon of using your skin as a canvas that excites people so much? Today we take a deep dive into the world of ink. &nbsp; &nbsp; For the longest time tattoos in popular representation have found themselves associated with the MTV culture of hard rock. But what&rsquo;s popular may not always be true. &nbsp; The first few accounts of tattoos in India come from the colonial records of the castes and tribes of India and go as far as 1916. Like with most ancient traditions in the country, the research and information available on when this practice started is almost negligible. &nbsp;However, the tribes and communities of people who continue this tradition trace the roots of their tattoos to religion and group identity. &nbsp; &nbsp; As varied as the tattoo designs are in India, perhaps just as varied are the meaning and significance of the motifs that people sport. &nbsp; &nbsp; When a Baiga girl turns 9-10 years old, she gets these as her first tattoo. This motif means stove, this means grain, this is wood, and this again is grain. &nbsp; &nbsp; Tattoos have served as markers of caste, to define a woman&rsquo;s coming of age, as a warrior's decoration after battle. An interesting story as far as assertion of identity is concerned is also that of the Ramnamis of Chhatisgarh. A community of the lower castes who decided to rebel against bramhanical laws of worship through the use of ink. &nbsp; &nbsp; It can be argued that the tattoo tradition in India has skipped a few generations. Colonisation and urbanisation for a while led to the belief that tattoos are primitive and have no place in the modern world. However, after a brief hiatus, people are slowly attempting to reconnect to their roots. This need to know more about the ancient tradition of tattoo-ing in India is also the inspiration behind the work of many artists, like Shomil Shah who documents this artform through his crowdsourced repository &ndash; India Ink archive. &nbsp; &nbsp; Regardless of how much one may try to deny the existence and presence of tattoos in our country, the reality is that the practice of tattooing has been a part of our culture for a very long time. Not just for cosmetic purposes but also for a sense of community. Old records on the tattoo-ing tradition also detail songs and rituals specifically related to the practice. &nbsp; It's muddy waters to talk about the practice of tattoos without touching upon cultural appropriation. Yes, tribal tattoos are coming back into fashion, but one must ask who gets to sport these designs, and who benefits from making them? &nbsp; In fact, when talking about tattoos it&rsquo;s also an interesting question to look at who actually owns tattoos as a piece of artwork? Is it the person who came up with the idea and design? The person who executed said design? Or the canvas &ndash; a living, breathing human being. We delve into that in our next episode!&nbsp; Also Watch -
<a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-2-who-owns-a-tattoo-the-question-of-copyright-1657292416422">Episode 2: Who owns a tattoo? The question of copyright&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-3-how-much-money-does-the-tattoo-industry-make-1657292863391">Episode 3: How much money does the tattoo industry make?&nbsp;</a> <a href="https://www.editorji.com/editorji-specials/how-and-why-tattoos-episode-4-why-do-people-get-tattoos-a-look-at-the-psychology-behind-getting-inked-1657293307863">Episode 4: Why do people get tattoos? A look at the psychology behind getting inked</a>

That the trend of getting tattoos is spreading like wildfire in the world is a fact that no one can deny. However, for a while now tattoos have been infamously dubbed as a western sign of rebellion that have nothing to do with India. But getting inked has been part of our culture for centuries – and many see it as art, a way to connect to their roots and as a sign of prestige. The industry is also pumping enough money for many to see it as a lucrative career option. What is it about using one’s skin as a canvas that gets people so excited? In this series, we attempt to find out!    

How & Why? | Series 1: All about tattoos! 

That the trend of getting tattoos is spreading like wildfire in the world is a fact that no one can deny. However, for a while now tattoos have been infamously dubbed as a western sign of rebellion that have nothing to do with India. But getting inked has been part of our culture for centuries – and many see it as art, a way to connect to their roots and as a sign of prestige. The industry is also pumping enough money for many to see it as a lucrative career option. What is it about using one’s skin as a canvas that gets people so excited? In this series, we attempt to find out!    

They're seen as a western sign of rebellion, and not a real art form. But is that really true? Find out in our new show!&nbsp;

That the trend of getting tattoos is spreading like wildfire in the world is a fact that no one can deny. However, for a while now tattoos have been infamously dubbed as a western sign of rebellion that have nothing to do with India. But getting inked has been part of our culture for centuries &ndash; and many see it as art, a way to connect to their roots and as a sign of prestige. The industry is also pumping enough money for many to see it as a lucrative career option. What is it about using one&rsquo;s skin as a canvas that gets people so excited? In this series, we attempt to find out! &nbsp; &nbsp; All episodes streaming from 9th July!&nbsp;

In 1999, 15 people walked around Park Circus Maidan and the queer movement in India took a giant leap forward. We speak with Pawan Dhall, one of the first few walkers at the Kolkata Friendship March 1999! 

The Footnote | Revisiting India's first Pride Parade with Pawan Dhall 

In 1999, 15 people walked around Park Circus Maidan and the queer movement in India took a giant leap forward. We speak with Pawan Dhall, one of the first few walkers at the Kolkata Friendship March 1999!&nbsp;

23 years ago, 15 people took a symbolic round of the Park Circus Maidan, and the queer movement in India turned a began a new chapter in it&rsquo;s history. On this anniversary of the Kolkata Friendship Walk of 1999 we take a trip down memory lane with Pawan Dhall, a queer activist, writer and archivist.&nbsp; &nbsp; Nishtha Shanti: Can you take us back to 1999 and tell us what motivated you to hold the march and what preparation went into it? &nbsp;What was the day like, how did things feel and what was the kind of reaction you got after the parade? &nbsp;&nbsp; Pawan Dhall: I felt that this would have been just another &lsquo;michil&rsquo; or just another procession on the streets of Calcutta. And what big difference would it make? But I came around to the fact that we needed much more public visibility for the Indian queer movements. So, the Fire controversy, the controversy around the film Fire had already happened in the year 1998 and then also it spilled over into 1999. And that had brought the issue, the LGBT issues, into the public forum in one of the biggest ways ever. So, we had in the beginning, we had only 30 people who had agreed to participate. And on the day of the walk, only 15 turned up. And what we decided was that 15 people were not going to make much of a difference walking on the streets. So, we said that let's use this occasion to build bridges. So we did a symbolic walk in Park Circus Maidan, and then we split into two teams. So both the teams visited different NGOs, other social activists and government offices to talk to people to advocate on the issue of LGBT rights, and to explain LGBT rights are nothing different from human rights. The photographs went out all the media publications and one of the members who walked in in the first walk, he actually came out to his family through the walk, actually, because his photograph was also published and his family happened to see it and ask him questions. So, he used that occasion to come out to his family and fortunately he was quite well accepted &nbsp; &nbsp; NS: At the time how did the queer community react to the march? How important is inclusivity of all groups within the movement? &nbsp; &nbsp; PD: Some of the queer support groups said that &lsquo;Oh this is just a Western fad&rsquo; You have pride marches in New York and Sydney and you&rsquo;re just a poor copy of those pride marches. But I personally think that that is not how it was and for us straight acting gay men or bisexual men to be visible on the street and to be visible in public forums, it was something empowering I personally had to face a lot of criticism from fellow gay men that you are walking with lower class people, you are working with hijras, you are working with sex workers. They are not respectable. Is this the way you want to take the movement forward? So, my answer was that it is such a sad thing for you to say this because you guys are so scared all the time you are hiding in the safety of your house. You are running down people who are actually out there fighting for your rights. They are getting beaten up by the police, they are being joked about by the public, but they are facing it with courage and they are walking their pride. And this is actually nothing but misogyny as well as transphobia, which was present among many sections of the queer community and still is actually. &nbsp; &nbsp; NS: Most major cities now have their own parades that are held as a celebration and on a large scale, that largely can be attributed to the step you took all those years ago. How do you feel about queer activism today? &nbsp; &nbsp; &nbsp; PD: There were something which the Supreme Court had said in its verdict of September 2018, is that we owe an apology to the queer community for all the stigma, discrimination and violence inflicted on the queer community through the years. But what have the governments done to honor the Supreme Court's verdict either for 2018 or for the NALSA judgment on transgender rights in 2014? It is eight years now, but how many government offices have become transgender inclusive? How many government hospitals have toilets where transgender persons can go confidently without being joked or without being called names? So why would these individuals come to the government hospital &nbsp; if they&rsquo;re not going to be treated with respect? &nbsp;Why does the police come and tell adult Indians that you have to listen to your parents? Be a good boy, be a good girl, get married, have children, that is destiny. That is not the police's job. The police's job is to protect our rights. And we have rights irrespective of gender and sexuality. So, the newer activists have to keep in mind the fundamentals and not be swayed just by the upper, you know, the flimflam, the rainbow colors. That doesn't make any difference at the end of the day.&nbsp;

Nishtha Shanti

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