[E-rundbrief] Info 459 - RLA - Ruth Manorama (India)

[Matthias Reichl]

E-Rundbrief - Info 459 - Right Livelihood Foundation: 2006 
(Stockholm): Right Livelihood Award/ 'Alternative Nobel Prize' 2006 
for Ruth Manorama (India) "...for her commitment over decades to 
achieving equality for Dalit women, building effective and committed 
women's organisations and working for their rights at national and 
international levels."

Bad Ischl, 28.9.2006

Begegnungszentrum für aktive Gewaltlosigkeit

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Right Livelihood Award 2006

www.rightlivelihood.org

Ruth Manorama

India

"...for her commitment over decades to achieving equality for Dalit 
women, building effective and committed women's organisations and 
working for their rights at national and international levels."

     * Interview with Ruth Manorama
     * Background information on Dalit women in India

Ruth Manorama is India's most effective organiser of and advocate for 
Dalit women, belonging to the 'scheduled castes' sometimes also 
called 'untouchables'.

Dalit women India

Dalit women in India suffer from three oppressions: gender, as a 
result of patriarchy; class, from being from the poorest and most 
marginalised communities; and caste, from coming from the lowest 
caste, the 'untouchables'. Although discrimination on the basis of 
caste is against the Indian constitution and prohibited by many laws, 
its practice is still widespread, especially in rural India.

Manorama's career

Ruth Manorama is a Dalit woman. Born in 1952 in Madras, her parents 
escaped the worst consequences of being Dalits by becoming 
Christians. In 1975 Manorama took a Master's degree in social work 
from the University of Madras and has trained in both the community 
organisation methods of Saul D'Alinsky and the conscientisation 
methods of Paolo Freire. In 2001 Manorama was granted an honorary 
doctorate "for the distinguished contribution made to church and 
society" by the Academy of Ecumenical Indian Theology and Church 
Administration.

Manorama has been consistently associated with a range of issues - 
the rights of slumdwellers, domestic workers, unorganised labour and 
Dalits, and the empowerment of marginalised women. She stresses the 
interconnectedness between these issues, and the common cause that 
marginalised people share the world over. Her work crosses the 
borders between grassroots movements, mass mobilisation, and 
international movements.

Manorama's working life has been spent on organisation building, 
mobilisation of people and advocacy on behalf of Dalit women through 
a large number of organisations. She is:

     * General Secretary of Women's Voice, founded in 1985, to work 
with women in slums, struggling for land, shelter and survival rights 
of the urban poor.

     * President of the National Alliance of Women, set up following 
the Fourth World Conference of Women in Beijing in 1995 to monitor 
government performance on its various commitments to women and lobby 
for change.

     * Joint Secretary of the Christian Dalit Liberation Movement, 
formed in the 1980s to mobilise Christian Dalits for affirmative action.

     * Secretary of the Karnataka State Slum Dwellers Federation.

     * Secretary for organisation building of the National Centre for 
Labour, an apex organisation of unorganised labour in India.

     * President of the National Federation of Dalit Women (NFDW), 
set up in 1995.

In addition, she has a number of regional and international roles 
(Asian Women's Human Rights Council, International Women's Rights 
Action Watch - Asia - Pacific, Sisters' Network). She has also been a 
member of the Karnataka State Planning Board, the State Commission 
for Women, the Task Force on Women's Empowerment of the Government of 
India and a number of other state and national bodies.

Manorama's work in these different roles consists of organising and 
educating people, and speaking on behalf of the marginalised. She 
travels all over India, co-ordinating their efforts, lobbying and 
advocating, and building alliances between movements.
Working for the rights of the deprived

In the 1980s and 1990s, Manorama was at the forefront of mass 
struggles against eviction and the 'Operation Demolition' by the 
State Government of Karnataka. She led mass processions of 150,000 
people along with other activists, demanding the protection of the 
roofs over their heads, a fair deal of security and safety and 
allowing them to live legally and with dignity. On behalf of the Slum 
dwellers, Manorama was involved in legal cases at the High Court as 
well as the Supreme Court of India. Since then, she has been working 
with the urban poor protecting and voicing their rights.

Empowering women's groups

Manorama has been involved in Women's Voice and mobilised the women 
at the grass-root levels since the 1980s. She has been consistently 
urging the Indian Government for pro-poor policies like providing 
infrastructure and basic amenities to the poorer women who are living 
in slums. In more than 120 slums, women are now mobilised, trained 
and capacitated to face the issues on their own and take leadership 
in their communities as well as in society. Women are also trained to 
protect their rights against violence, discrimination and deprivation.
Championing the cause of the Dalits

Looking at the deplorable conditions of the Dalits, Manorama felt it 
is necessary to work with the Human Rights organisations to advance 
the emancipation of Dalits. She has participated in several struggles 
against human rights violations, for land rights and for the cause of 
Dalit women. The Dalit women in the rural areas as well as in the 
slums suffer unique violence and discrimination. This led Manorama to 
form a special platform to address their concerns. In 1995, the 
National Federation of Dalit Women (NFDW) was established as a 
platform for Dalit women. It allows them to articulate the social 
ostracism and exclusion, powerlessness and poverty, violence and 
discrimination, which they daily experience. The work of the NFDW has 
had effect: Today, the Dalit women are recognised in the movements as 
leaders, Dalit women are able to organise themselves autonomously and 
independently, and they now demand a National Perspective Plan to be 
created for Dalit Women in India.

Working for the rights of unorganised labour

With consistent effort, Manorama has built an organisation for the 
women workers, unionised them, and struggled to provide minimum 
wages. She serves as one of the Secretaries of the National Centre 
for Labour (NCL), which has brought the issues of the informal sector 
of labour to people's attention and lobbied for a Comprehensive 
Welfare Bill and social security measures.

Protecting and promoting human rights internationally

Through her expertise on the International Human Rights Treaties 
(such as the Convention on the Elimination of Discrimination Against 
Women and the Convention to Eliminate Racial Discrimination) Manorama 
has exposed violence and gender discrimination faced by Dalit women 
at various platforms including the UN committees. The concerned 
committees recommended that the Government of India take appropriate 
and suitable action to eliminate this discrimination. Manorama has 
several times held public hearings to monitor human rights violations 
and demand accountability from the Government. Manorama articulated 
issues of discrimination against Dalits and Dalit women particularly 
at the International UN Conferences, e.g. in Beijing and Durban.

Contact Details:
Dr. Ruth Manorama
84/2, 2nd Cross, 8th Main Road
3rd Block, Jaya Nagar East
Bangalore, 560011
INDIA

On September 28, Ruth Manorama can be reached at +91 80 2663 0262 or 
her cell phone +91-9844057734.

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Interview with Dr. Ruth Manorama

questions asked by Ole von Uexkull on September 22, 2006
(free to use, no copyright)

Q: What is the situation of Dalit Women in today's India?

A: The situation of Dalit Women in India is unique in nature. Age-old 
caste discrimination and prejudices operate to keep the Dalit women 
poor, illiterate, dependent, subjugated, oppressed and victimised. 
They display the poorest social indicators and dismal social and 
economic achievements. They lack access to resources such as water, 
common grazing grounds, roads and playing fields especially in the 
rural areas. Though they form the backbone of India's agricultural 
workforce, growing food for everyone, they lack the means to eat one 
square meal a day. Their dwellings are always outside the boundaries 
of the main village. Hence they are always at the mercy of upper 
caste landlords for getting water, firewood, fodder, employment, 
mobility and even to purchase basic necessities.

Q: What do you do to help them?

A:The women in the community who are part of the organisation are 
enabled and capacitated through the training programmes to deal with 
these issues. The National Federation of Dalit Women continues to 
organise leadership-training programmes and provides skills in 
organising and information on legal protection to fight against caste 
discrimination. They were also given information on how to access 
socioeconomic programmes for their upliftment, many women leaders of 
The National Federation of Dalit Women organise village, taluk, 
district level meetings to articulate their problems and seek 
solutions from governments and building strong networks among themselves.

Q: What were your own experiences with being a Dalit Woman?

A:One is always reminded which social hierarchy you come from  be it 
at school, university or church. If you are a Dalit, people look down 
upon you as if you come from a very dirty and polluted background. 
One cannot escape caste even though you study in the urban cities in 
English-speaking institutions. Especially when you are at the age of 
marriage caste determines whom you have to marry; this is part of all 
Indian women's lives. When I was grown up I realised how difficult it 
is to establish myself as a Dalit woman in the women's movement 
because the higher caste women (who dominate the women's movement) 
tend to think that they are the seat of knowledge and intelligence 
and they only could provide essence to the feminist discourse. 
Because of my effort I overthrew this dominance and contributed to 
the formation of the Dalit feminism.

Q: The discrimination of Dalits is very deeply rooted in Indian 
society. How can you change these old prejudices? What do you do to 
make people listen?

A: According to me the caste hierarchy itself is founded by men for 
appropriation of wealth, status, and opportunities, to subjugate and 
oppress other human beings. There is no scientific validation in 
keeping the caste statuesque. This needs to be challenged by 
educating the people who face discrimination and prejudices in their 
day-to-day lives. An intensive human rights education for all 
communities needs to be provided to overcome the old prejudices.

Q: Can the Right Livelihood Award help to further your cause?

A:By awarding me the Right Livelihood Award you will be providing the 
recognition not only to the set of issues that I am working on, but 
recognising the rights, dignity and the due socio-economic-political 
share of the Dalit women who are at the bottom of the social 
hierarchy in India.

Q: What are your plans for the future?

A: 1. To build the Dalit Women's organisation strongly and to 
establish alliances across other discriminated communities.

2. Political representation and participation of women, particularly 
from Dalit communities, in all decision-making bodies to be enhanced.

Developing new and young women leadership.

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Background information on Dalit women in India

by Ruth Manorama

The Dalits

In India and other countries in South Asia, people have been 
systematically discriminated against on the basis of their work and 
descent for centuries. Over 200 million people are Dalits, also known 
as untouchables or outcasts. They experience violence, 
discrimination, and social exclusion on a daily basis. Economic 
growth in India has been strong over the past decade. However, the 
caste disparities are increasing.

Dalit women

The situation of Dalit women in India needs special attention. They 
are one of the largest socially segregated groups anywhere in the 
world, and make up 2% of the world's total population. Dalit women 
are discriminated against three times over: they are poor, they are 
women, and they are Dalits. Dalit women constitute half of the ca. 
200 million Dalit population, and 16.3 of the total Indian female 
population. The traditional taboos are the same for Dalit men and 
Dalit women. However, Dalit women have to deal with them more often. 
Dalit women are discriminated against not only by people of higher 
castes, but also within their own communities. Men are dominant in 
Dalit communities. Dalit women also have less power within the Dalit 
movement itself. Women are active in large numbers in the movement 
but most leadership positions in the organisations, local bodies and 
associations have until now been held by men.

Human rights of Dalit women

India is a democracy and is a Party to most of the major human rights 
treaties. These treaties provide the same rights for men and for 
women. Because India is also a Party to the Convention on the 
Elimination of All Forms of Discrimination Against Women (CEDAW), the 
Government has an extra obligation to make sure that women can 
realise their rights. It is generally accepted in international law 
that governments have to do more than just pass legislation to 
protect human rights. The Government of India has an obligation to 
take all measures, including policy and budgetary measures, to make 
sure that women can fulfil their rights. It also has an obligation to 
punish those who engage in caste-based violence and discrimination. 
The government of India, as a modern country with a growing economy, 
has the means to fulfil its obligations.

Civil and political rights

India is a Party to the International Covenant on Civil and Political 
Rights. Based on this treaty, the Government of India has an 
obligation to make sure that Dalit women can enjoy a whole range of 
human rights, such as the right to life, freedom from torture or 
cruel, inhuman or degrading treatment or punishment, freedom from 
slavery, the right to be equal before the court, the right to 
recognition as a person before the law, the right to privacy, the 
right to marry only with free and full consent, and the right to take 
part in public affairs. The life and dignity of Dalit women depends 
on the realisation of these human rights. However, they are breached 
systematically.

An essential precondition for the realisation of civil and political 
rights of Dalit women is registration. Article 24 (2) of the Covenant 
provides that every child shall be registered immediately after 
birth. In India, 46 % of all children are not registered. There is 
also no system of registration of marriages. This is not only a 
barrier for the realisation of civil and political rights; it also 
prevents the protection of Dalit girls from sexual exploitation and 
trafficking, child labour and forced and early marriages.

Economic, social, and cultural rights

India is also a Party to the International Covenant on Economic, 
Social and Cultural Rights (ICESCR). This treaty not only identifies 
a range of economic, social and cultural rights, but it also requires 
that all people have these rights, without discrimination. The treaty 
also discusses the ways in which states must work to realise the 
rights. The rights outlined in the ICESCR include the right to work 
and to just and favourable conditions of work, and to form trade 
unions, the right to social security, protection of the family, the 
right to an adequate standard of living, including food, housing and 
clothing, and the right to health. Dalit women hardly enjoy any of 
these human rights.

Millennium Development Goals and Dalit women

In 2000, 189 countries accepted the Millennium Declaration and agreed 
to take the necessary action in order to attain eight specific goals: 
the Millennium Development Goals (MDGs). The realisation of human 
rights of Dalit women will have a major positive effect on the 
realisation of the MDGs. Dalit women are extremely poor, and make up 
2% of the world's population. In India, 60 million children do not 
attend primary school; the majority of these children are Dalit 
girls. India's child mortality rate is one of the highest in the 
world and with its vast population and a rate of 540 maternal deaths 
per 100,000 live births, India accounts for more than 20 % of all 
global maternal deaths. A greater availability and accessibility of 
healthcare for women, including Dalit women, is needed.

Violence against Dalit women  impunity

Certain kinds of violence are traditionally reserved for Dalit women: 
extreme filthy verbal abuse and sexual epithets, naked parading, 
dismemberment, being forced to drink urine and eat faeces, branding, 
pulling out of teeth, tongue and nails, and violence including murder 
after proclaiming witchcraft, are only experienced by Dalit women. 
Dalit women are threatened by rape as part of collective violence by 
the higher castes. However, sexual assault and rape of Dalit women 
and girls also occur within their own communities. For Dalit men, the 
suppression and rape of women could be a way to compensate for their 
own lack of power in society. The Devadasi system of temple 
prostitution is the most extreme form of exploitation of Dalit women. 
Dalit girl children are forced to prostitution. The majority of cases 
of violence against Dalit women are not registered. The lack of law 
enforcement leaves many Dalit women unable to approach the legal 
system to seek redress. Women are often also unaware of the laws and 
their ignorance is exploited by their opponents, by the police, and 
by the judiciary system. Even when cases are registered, the lack of 
appropriate investigation, or the judge's own caste and gender 
biases, can lead to acquittal.

Action by Dalit women

Dalit women have been active throughout history, though often this 
has not been recorded. They were actively involved in the anti-caste 
and anti-untouchability movements in the 1920s. Today they are the 
strongholds of the Dalit movements in thousands of Indian villages. 
They continue to play a critical role in the movements for land 
rights. They are making their mark as independent thinkers and 
writers in the literary world and visionary leaders in the Panchayati 
Raj institutions. However, they are unable to put an end to the 
structural discrimination and exclusion. Violence and impunity are 
used to keep them in their place.

Getting organised as Dalit women

Since the late 1980s, therefore, Dalit women have increasingly felt 
and articulated the need for a separate platform  created, developed 
and controlled by themselves  through which they could forge their 
own identity, fight for their rights and find solutions to their 
particular problems as Dalits and as women. Conscious that the call 
for a separate platform could be interpreted as a divisive move by 
both Dalit men and non-Dalit women, the proponents of such a special 
forum emphasise that their initiative must not be mistaken for a 
separatist movement. Rather they assert that there is need for strong 
alliances between the Dalit movement, the women's movement and the 
Dalit women's movement if their common vision of social, economic and 
political equality and justice for all is to be realised.

The National Federation of Dalit Women (NFDW) was launched by Dalit 
women themselves and committed itself to undertake several tasks to 
bring about positive changes in the lives of Dalit women, such as 
legal action against caste based atrocities, political empowerment of 
Dalit women, economic empowerment against growing pauperisation, 
building self-confidence and leadership.

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