We cannot call any protest a public movement unless every class, caste, community and gender is represented in it.
Need to see if all these elements are in this anti-CAA movement. Particularly women’s participation.
In the analysis of the revolution of 1857, these were the questions whether it was a Sepoy Mutiny, Crusade or a mass movement.
A section of historians believed that neither it was the first, nor was it national, nor was there a mass movement. Some called it a revolt against the state of dissidents, some historians consider it the first mass movement in which Hindus and Muslims, women and men fought together.
You can see how this massacre was not limited to Rani Laxmi Bai, Hazrat Mahal or Zeenat Mahal, but it was the participation of ordinary women, which has been silent in history till now.
In fact, in almost every Indian movement, the role of women is often decided by the male-dominated leadership according to the need of the hour.
Involved them when needed, reminded them of domestic responsibilities when the need was over and closed them in the boundary of the house.
In recent years, in the Jat and Maratha movement, we got to see that the male-dominated leadership had put forward women and girls, but they did not appear to run the movement on their own.
Why is the Jamia movement an example?
Gandhiji associated women with the nationwide movement and somewhere behind him he imagined that women are non-violent by their nature, so they can fulfill their principle of non-violence and women remained useful till independence. After that, once again he stopped back at home.
From 1947 to date, hardly any common woman’s emotional involvement in any movement is seen in the anti-CAA movement.
The issue of citizenship shook women like men. Even I saw 13-14 year old girls flocking on the road and shouting slogans – ‘Get out, get out of the house’, ‘Not now or never’.
In these slogans of these girls, there is some fear and deep pain about their existence. Many old women took part in the demonstration sitting on a rickshaw.
The entire movement was based on Gandhian non-violence, that it should not be allowed to be violent in any way. Again and again this announcement was not only happening on the streets, but the Imams themselves were seen appealing for peaceful protest from mosques.
In the protest that started on 13 December in the university campus, the number of women, especially women teachers, was not equal. But after the December 15 police crackdown, the entire peaceful demonstration turned into a mass movement in which women surrounded the entire road, even leading it.
History is replete with incidents that the participation of women has happened whenever and when they have seen a threat to their family or community.
In the analysis of Confined Zone, the woman scientist Urvashi Butalia also believes that when a woman takes part in an activity in such an area, she comes as a peacemaker as a peacemaker, for some immediate reason that her family How to save, not talk about killing.
Women do not succumb to political pressure as compared to men because they do not have political ambitions like men but it is an emotional issue for them.
‘Women are more sensitive’
As can be seen clearly the stubbornness of women sitting on Satyagraha in Shaheen Bagh these days. Here too, he saw something like whether he knows about CAA law or not, but he knows that it is a fight for survival.
Actually woman is such a class that she does not move quickly from her roots. There are many such stories of partition even in which women categorically refused to enter India or Pakistan.
Even when Muslims are going through the pangs of the result of partition, despite that 99 percent of the Muslims chose India as their home, the figures clearly state that barely one percent of Muslims from UP went to Pakistan.
So these women are reminding them on the streets to identify our cultural heritage, what do you ask, that is the Taj Mahal, our address is the Red Fort.
In this cold winter, a woman sitting on a night-long sit-in with her 6-month-old baby in her lap proves how far these women are concerned about the issue.
Perhaps this place inspires her that if Chanda Yadav can clash with the administration for her Muslim siblings, then why can’t she stand up for herself.
Chanda Yadav has become a role model for crores of Muslim girls.
Those girls of Jamia were the subject of discussion of this movement, the girls were shouting in the cheering crowd, the girls shook the whole country, why is this donation, creation and faith finally settled there?
The never-forgetful Chanda’s challenge was an important link in this movement. Then in the freezing cold back, the Jamia students’ march of December 16 united the universities of the whole country.
In a way, all these incidents became a symbol of the student movement, at the same time similar incidents were happening in Aligarh but they did not become a topic of discussion because the girls were not leading there.
The girls giving roses and singing songs to the Delhi Police soldiers, ‘Talk to us Delhi Police’ really made ‘Gulab Kranti’ and the message went that they have come out to make history, not reading.
In fact, the use of the rose as a symbol of love was a very special way in the Delhi movement, which attracted considerable attention.
The issue of Jamia was not seen in the Aligarh University, the attitude of the university’s VC Professor Najma Akhtar, which showed the innate sensitivity and perseverance in this whole case, it was proved here that when women take the lead, the fearless and passionate woman within them Plays an important character.
This Delhi movement proved that women can do peaceful resistance in a much better way.
The women of the Chipko movement, protecting the environment by sticking to the tree recorded in the pages of history, and the women of Shaheen Bagh sitting on the street day and night in the bitter cold for their survival, will never be forgotten.