In the aftermath of the recent rulings in India
re-criminalising homosexuality, Poonam Joshi reports on the critical role that
grassroots LGBTI activists play in building public support for LGBTI rights in
Film: An organiser for transgender rights from The Humsafar Trust discusses insecurity and everyday experiences of
policing for LGBTQ people in Mumbai. Part of the Whose Police? collection of interviews with citizens, analysts and activists around
the world exploring the question: where does security come from? This video is in Hindi and English.
Ten countries account for more than half of the world's annual 1.2 million road deaths. Across the
developing world, enterprises and governments are exploring new approaches to
transportation and road safety problems causing these deaths. This happens equally at civic and policy level.
If international funding compromises the work of domestic human
rights groups, what should international donors do? It is admirable for local
groups to refuse international aid on principle, but the ethical implications
for global human rights funders are complex.
Transitions and disruptions
are changing relations between generations, between genders, between classes
and between religious groups. It is not just a simple conflict between
tradition and modernity that sparks occasional violence. India has become an
excellent laboratory for studying change.
Cultural justifications for upholding Section 377
of the Indian Penal Code which criminalizes homosexuality are untenable, given
the colonial antecedents of the legislation, the cultural heterogeneity of the
populations it was imposed upon, and the liberal sexual mores which prevailed
among many sections historically.
To fight the chilling effect created by new laws on
foreign, Indian human rights NGOs
need to develop support for funding among citizens. Though difficult, in the
long run groups that have public legitimacy will be more difficult for
governments to control and suppress.
no longer middle class or working class. Rather, they are a political class. They
form, or appear to form, a tight in-group from which millions of citizens feel
excluded. What is the poor citizen to do?
The right not to be enslaved is one
of the two absolute human rights that cannot be violated on any ground
whatsoever. However, 65 years after its denunciation, slavery continues to
resist the corpus of human rights. Why the asymmetry ?
It was only in 1990
that one of twentieth century India’s finest minds, principal author of its
constitution and campaigner against caste oppression, B.R. Ambedkar, was
conferred this honour, 34 years after his death.
For adivasis in the central Indian state of
Madhya Pradesh, economic exploitation and social degradation go hand in hand. This
interview with Madhuri Krishnaswamy of JADS, an adivasi organisation, reveals
routine police protection of entrenched power hierarchies – and the political
confidence found to fight back.
Is it not contradictory that Modi
stands exonerated of any role in the pogrom of over 3,000 Muslims in Gujarat
whose Chief Minister he was, whereas even the construction of a toilet or
fixing of a lamppost is squarely attributed to Modi’s personal achievement in
the area of development?
have the capacity to both emancipate and control individuals and their choices. Our
pre-occupation should then concern the intrinsic moral values of users and
their commitment to democratic citizenship and human rights.
A new group of secular intellectuals in India argues that
the BJP’s real attitude towards women is based on a fascist communally-based
politics in which women are seen not as individuals with rights, but as bearers
of their community’s honour, to be protected or raped, depending who they are.
There was uproar in India at the
brutal gang rape of a 23 year old student on her way home from the cinema. Can
we harness the international attention to this case to demand that the world's
leaders commit themselves to a policy of zero tolerance of violence against
women in the post-Millennium Development Goals agenda?