Call for Accountability in Feminist Circles
The authors of this statement are a collective group of Dalit, Adivasi, Vimukta, Bahujan people, as well as dominant savarna people, some of whom are queer, trans* and/or disabled. It is important for us to acknowledge that people from dominant savarna communities have historically oppressed marginalised groups and continue to do so at present. In composing this statement, we centered the voices of those among us with marginalised identities.
Trigger Warning: This statement contains details of very trans*-negative descriptions of trans* persons, particularly in paragraphs five and six. We request trans* persons to read this statement with care.
On May 3, 2021, the NGO Sangat: A Feminist Network (founded by Kamla Bhasin) organized a workshop titled “Artivism 101: Sangat’s Creative Workshop”, in which Bhasin spoke about gender, patriarchy and feminism. Clips from this video were circulated on social media, evoking much outrage in feminist circles for its transphobic and exclusionary nature. This is a joint statement written by feminists who condemn and reject Bhasin’s exclusionary ideas about feminism.
Although this statement is a response to Bhasin, her views are part of a larger problem. So we take this opportunity to raise some additional concerns in the hope of initiating a sustainable dialogue. While feminism in India is by no means one single movement, a particular kind of feminism is often assumed to be the dominant form practised by cisgender, heterosexual, Dwija- Savarna women (referred to as “dominant” women hereafter) who have become its public face in India. These individuals are often part of and head urban and rural NGOs, which wield much power within feminist activist circles. The issues we raise are not individual but deeply systemic and speak to ongoing disagreements between feminists from different social locations and movements.
In the video, Bhasin claims, “Feminism agar hai toh patriarchy ke khilaaf hai, phir transgender hai, falana hai, ecological woh alag hai (If there is a feminism, it is against patriarchy. And then there is transgender, ecological etc. which is different)”. She further says “gender, feminism and patriarchy are limited to male, female and gender,’’ where gender for her is limited to the “socio-cultural definition of a girl and a boy, a man and a woman. It doesn’t mean caste, it doesn’t mean race.” This suggests the creation of a hierarchy of issues in the feminist movement where Bhasin places caste, ethnic, class and trans* identities as secondary in the struggle against patriarchy.
We argue that this idea centers the concerns of only dominant women. By framing these dominant groups of women as the ‘true’ and ‘authentic’ subjects of feminism, it does deep disservice and extends harm to people on the margins, doing very little to decenter prevailing power structures. Positioning the concerns of dominant women as representative of feminism, makes it accessible only to an elite minority at the cost of most others.
The naming and practice of feminism in such ways are not only outdated and gender essentialist, but are also violently exclusive of the rich histories of Dalit, Adivasi, Vimukta, Bahujan, queer (and explicitly trans*), labour rights movements, and disability rights movements in India upon whose labour our feminist movements and ideas of liberation have been built. They also curiously omit transnational discourses led by Black and Indigenous feminists among others. We maintain that no feminism can be built upon the subordination and dehumanisation of any communities, especially groups that have been historically marginalised. In fact, revolutionary intersectional feminisms should center the voices of the most marginalised.
There is an urgent need to acknowledge that trans* and other gender non-conforming persons often face discrimination and violence from cisgender and heterosexual feminists. In speaking of a non-binary person attending the workshop Bhasin notes, “Us bichare ko na toh mestruating hua, bahut hi incomplete body leke aaya (That poor person had not experienced menstruation, and brought a very incomplete body)”. She further makes disparaging comments about their body saying, “Breast ke chote chote nishaan toh hain lekin useless hain (They have small marks in the place of their breasts but they are useless).”
Here Bhasin holds that menstruation is what completes a woman, thereby implying that trans*, intersex, and other gender non-conforming persons are somehow ‘incomplete’ people while erasing their right to self-determine their gender identities. This line of thought also harms cis women who experience menstrual complications and reinforces patriarchal thinking which reduces them to reproducers. For decades, various feminist discourses have challenged the social construction of sex and gender as ‘natural’ binaries. To repeat these false understandings now as a feminist is not only reductive and ableist but also regressive. In this way, Bhasin’s narrative contributes to patriarchal violence by positioning these women as somehow “less than.” Furthermore, making public observations about bodies and in particular sexual organs is generally the kind of reduction/denial of personhood in which patriarchy specializes.
Bhasin further trivializes trans* and gender non-conforming realities by reducing them to a mere language issue that people need to learn to speak and adapt. She adds, “Agar aap transgender par kar rahe ho toh har ek ko wohi bhasha bolni hai, zaroori nahi hai. (If you’re working on trans issues, it’s not necessary that everyone has to speak the same language as you.)”. Such thinking is extremely reductive and can excuse transphobia by arguing that not everyone can work on everything. The struggles of trans* and gender non-conforming people are not only of language, clothing or pronouns. They are made up of complex intersections of power and violence in a cis-normative world which affects their access to respect, dignity, human rights, healthcare, employment, legal rights, political representation, physical and mental health needs and much more. Overall, an analysis like Bhasin’s misses how all of these complexities — of language and material resources, cannot be seen as separate.
There are several other violent inconsistencies and erasures that Bhasin makes in the video for which there isn’t enough space here to elaborate. However, if this video is any indication of where the dominant feminist movement in India is at today, then its flagbearers need to take a long and hard look at themselves. This is also a result of equating feminism with NGOisation in the past decades that has created an ecosystem where dominant women hold the reins of mainstream feminist discussions and leadership. The ability to dismiss entire sections of the population as Bhasin has done here, is to wield immense power bestowed by their socio-cultural capital and to operate with a similar kind of impunity as the very patriarchy they claim to oppose.
Plural feminisms have always existed, they are constantly evolving and are grounded in varying principles and solidarities. Dominant feminists have for a long time erased and invisibilized them. All feminisms must always hold the room to make mistakes, to apologise sincerely, and to learn — that we cannot simply name ourselves feminists based on our pasts but become feminists over and over again each day through our actions. Feminism is a practice. More importantly, feminist ethics requires acknowledging harm and practicing accountability. It also requires that the very communities upon whose labour our movements are built — Dalit, Adivasi, Vimukta and Bahujan communities; trans*, intersex, non-binary and gender non-confirming people; sex workers; labourers; educators; and more — are allowed to claim feminist spaces, to speak and to lead.
Feminist labour is inherently a labour of love. It is rooted in our bonds and who we acknowledge as community. Bhasin’s words, which are representative of many in cisgender savarna feminist spaces alienate and depopulate our feminist communities. Along with perpetuating harm upon marginalised identities, such behaviour deprives us of building meaningful solidarities and the chance to evolve collectively.
This video isn’t the first instance where Bhasin’s transphobic and exclusionary views have been pointed out. In the past, there have been repeated attempts to engage her in discussions about them but they haven’t been taken seriously. We would also like to reiterate that this is not just a single instance concerning an individual but a common problem that has been noted by several persons in dominant feminist spaces. By calling for accountability we hope to initiate dialogue as opposed to cancelling such persons from dominant communities.
We write this statement to hold any Indian feminist with these regressive views accountable, and to specifically counter widespread claims that Bhasin’s own legacy in the Indian Women’s Movement excludes her from being held accountable. We write as well to ensure that those harmed by these narratives know that we will not be silent in the face of injustice.
In solidarity:
1. Riddhima Sharma
2. Akanksha Singh
3. Samira Nadkarni
4. Niharika Pandit
5. Nolina S. Minj
6. Sai Bourothu
7. Bhani Rachel Bali
8. Jo Krishnakumar
9. Nikita Sonavane
10. Disha Wadekar
11. Amalina K Dave
12. Raj Mariwala
13. Akansha
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28. Anuradha Banerji
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44. Nazia Ahmed
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711. Farah
712. Annapurna Garimella
713. Rupali Samuel
714. Khushi Singh Rathore
715. Bhanupriya Rao
716. Rajshree Rajmohan
717. Amrita
718. Anooradha Iyer Siddiqi
719. Shreya Munoth
720. Aravind S
721. Shalini Nair
722. Anushka Shahdadpuri
723. Ghazal Khanna
724. Poorna R
725. Sailesh P R
726. Deekshitha B
727. Shruti Ambast
728. Shewli Kumar
729. Pritha
730. Sharanya
731. Sulochana
732. Dr Shalini Sihe
733. Meenakshi Gandotra
734. Ira
735. Moulshri Mohan
736. Gatha
737. Ashwini
738. Kesang Thakur
739. Subramanya Hegde
740. Vidya V Babu
741. Radhika Govindrajan
742. Shivangi Sharma
743. Kripa
744. Neetika Vishwanath
745. AKRITI LAKRA
746. Ayesha Lari
747. Czaee
748. Deeksha Sharma
749. S. Shakthi
750. Jessica Hinchy
751. Aiman Khan
752. Snigdha Sony
753. Sonaksha
754. Ananya Saha
755. Reshma Mathew
756. Sriyan
757. Sowmya Ganesh
758. Shaktee
759. Anushree Samant
760. Ahalya Ganesh
761. Ragamalika K
762. Abhigna Arigala
763. Masooma Ranalvi
764. Purbasha Panda
765. Akriti Mehta
766. Nirupama K S
767. Neelanjana
768. Kirthana R
769. Manjari Sahay
770. Rukmini Sen
771. Enoch Soans
772. Priyangee
773. Sanika Dhakephalkar
774. Kavya
775. Brindaa
776. Ishanavi Bajpai
777. Tapati Chowdhury
778. Nandini Manjunath
779. Sahana Afreen
780. Aayush Rathi
781. Tanya
782. Arpita Phukan Biswas
783. Archanaa Seker
784. Preeti Raghunath
785. Rishita Nandagiri
786. Soumya Saxena
787. Centre for Queer & Transgender Studies
788. Amrita Sengupta
789. Sruti
790. Cynthia Stephen
791. Aabha Muralidharan
792. Meghana Rao
793. Soumya Mathew
794. Rewa Marathe
795. Mrudula Boss
796. Naveen Bagalkot
797. Swati Arora
798. Jitendra Kurra
799. Swati Arora
800. Ranjana Dave
801. Sohel
802. Purnima Ramanujan
803. Nivedita Saksena
804. Aditi Singh
805. Nishtha Gupta
806. Indira Pathak
807. Tanya Rana
808. Alok
809. harshiv
810. Vijayalakshmi Harish
811. Dr. Gayatri Kotbagi
812. Palak Sarkar
813. Garima Kaur
814. Sonali Dhanpal
815. Manavi Atri
816. Karthika Sanjay
817. Swetha Shankar
818. Sheela sridhar
819. Anushka Menon
820. Nadika N
821. Priyansha Jain
822. Anusha Bhat
823. Anushree Jairath
824. Saloni Tehri
825. Debarati Sarkar
826. Prakriti
827. Jyotika Tomar
828. Maisnam Arnapal
829. Paroma Mukherjee
830. Oishani Sengupta
831. Nalini Menon
832. Neel (she/her)
833. Anjali Hans
834. Kanika M
835. A P Sreehari
836. Bijoy Mathew
837. Shalin Joss
838. Daksh Walia
839. Muthusamy Rajaguru
840. Dr Trinetra Haldar Gummaraju
841. Shaifila
842. Chinmayee Panda
843. Smriti Nevatia
844. Shraddha Dubey
845. Mridu Markan
846. Chintan Girish Modi
847. Ayesha Vemuri
848. Lydia Prabha
849. Oishorjyo
850. Kamakshi
851. Srishti Sood
852. Anushree
853. Q (Srivatsan)
854. Neha Saigal
855. Sugandha Rao
856. Alaka Kavallur
857. Geet
858. Radha Paudel
859. Anupa Regmi
860. Salina
861. Sakshi Rai
862. Pratiti Deb
863. Shambhavi Singh
864. Deya
865. Nipunika Thakur
866. Madhur Bharatiya
867. Lakshita Bhagat
868. Laxmi
869. Rony J Koonthanam
870. Nandhana P
871. MRIDULA
872. Nisha Abdulla
873. Bhargavi Dilipkumar
874. Piyusha Vir
875. Akanksha Sharma
876. Sudha N
877. winnu daniel das
878. Nilabja
879. Anvita Thapliyal
880. Hannah
881. Arpita Das
882. Amogha Reddappa
883. Kausumi Saha
884. U Rag
885. Himani
886. Reha Malik
887. Meghna Mandal
888. Ritika Bhatia
889. Tanvi Krishnakumar
890. Evlyn
891. Dipshikha Vaishnav
892. Kalpana Kannabiran
893. Devalina
894. Kabir hosangadi
895. V Geetha
896. tanya
897. Anshika
898. Debarati Das
899. Doel Rakshit
900. Ashitabh Misra
901. Prateek Kumar Gautam
902. Ishita Sharma
903. Tanvi Kanchan
904. Bhagya Raj Rathod
905. Alpha Toppo
906. Sahil
907. Isha Shandilya
908. Dennis Lallienzuol
909. Pritha Chakrabarti
910. Nadia N
911. Meenakshi Yadav
912. Sunetra
913. Ravali
914. Apoorva Katpatal
915. Aparna Joshi
916. Anish Gawande
917. Vidisha Saini
918. Sravanthi Dasari
919. Hitha Sanghi
920. Rutuja Deshmukh
921. Debomita Mukherjee
922. Swethaa S. Ballakrishnen
923. Nimisha Agarwal
924. Sameera
925. Aditya Vikram Shrivastava
926. Payal Dhar
927. Tara Harneez
928. YASIR SAEED ALVI
929. Neha Mathews
930. Deepti
931. Aditi pinto
932. Bipasha C
933. Esther Moraes
934. Shweta Ghosh
935. Sajana J
936. Shruti Patrick
937. neeti (aganiké)
938. Tuhina Roy
939. Kalyani Monteiro Jayasankar
940. Durgesh Solanki
941. Anjali Monteiro
942. KP Jayasankar
943. Rithika Joanne Fernandez
944. Aditi
945. PRIYANSHU SINGH
946. Aswathy B Surendran
947. Vidushi
948. Tarini
949. Uma Nair
950. Anusha
951. Priyasha
952. Sayantani
953. Zarah
954. Rini Dasgupta
955. Arzoo Garg
956. Lotika Singha
957. Rahat Sanghvi
958. Aanchal Chittalipi
959. Kamalkoli Majumdar
960. Deeksha Tiwari
961. Soma Basu
962. Tom Thomas
963. Barshana Basu
964. Somya Dhuliya
965. Aiman
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