Vibhuti Patel

Come sisters, let us unite

In our struggle for liberation

O Venuhai, why do you remain subjugated?

Come, join our rally

Till now has injustice prevailed

No more will we be slaves

No more will we be afraid

Come, let us say no to domination

O Venubai, why do you remain subjugated?

This song (originally in Marathi) was created by a group of illiterate Bhil tribal women of Shramik Sangathana (Toilers Organisation) during International Women's Year. It became instantly popular among women's organisations in Maharashtra. Its impact was such that hundreds and thousands of Venubais were inspired to join the struggle and, in less than five years, an autonomous women's organisation called Toiler Women's Liberation Organisation was formed in October 1980.

For a song to act as inspiration or even a call to action is not unusual in India. For women particularly, songs have always formed an integral part of their lives and struggles. Thus whenever women are together they sing: songs that reflect their perceptions of their surroundings, songs that celebrate the seasons, those that tell of their families and even those that have a wry humour about their unequal status. While working in the home or in the fields, while celebrating festivals, marriages, or while mourning deaths — women have a song for every occasion. Or, if there isn't one, they create it.

Activists in the 'new' women's movement in India have taken a leaf out of the books of their sisters and have used the medium of songs as part of their campaigns. These 'new' feminist songs reflect a changed consciousness: they contain a militancy and a determination to fight. They often speak of a new society: one that will have different values. The following song was written by Nirmala Sathe in 1979 at the time of the First All Maharashtra Women's Liberation Conference in Pune.

This shield of struggle

This sword of unity

Come, let us take them in our hands

We have no fear of anyone...

These walls of custom men have built — what of them ?

These nets of slavery they have cast — what of them ?

We, the idols of love and sacrifice

We who were interred in temples of worship

We laugh at our 'masters'

They made us servants to be trampled upon

We spit at them ...

In the 1980s when the campaign against rape began, dozens of such songs came into existence. They were sung at demonstrations, rallies, conferences, meetings, marches, and they had an immediate impact. An anti-rape rally would march through town singing songs set to old, familiar tunes. Almost instinctively, women would join in, pick up the new words and very soon these songs would become part of their lives. Women activists saw this as a small, albeit important, step towards consciousness raising.

Similarly, tribal women's struggles in Maharashtra, the Chipko movement in Tehri Garhwal, the struggles of agricultural labourers in Andhra Pradesh and Tamil Nadu, the trade union movements in Bengal, the struggles of the devadasis (temple dancers) in Nepani, the People's Science movement in Kerala and Maharashtra, have all gained a great deal from feminist and socialist songs. Instead of long boring speeches, a five-minute song reaches to the hearts of millions more easily and effectively. Thus we find there are more and more progressive and radical cultural groups who use media like street theatre, dance-dramas, musical plays, fairs to communicate their message. Some instances are: a musical drama in Marathi called 'A Girl is Born' by Stree Mukti Sangathan; 'We Will Smash this Prison', (by Jagrati Kala Pathak) based on folk songs and folk dances from 14 Indian languages and depicting the situation of women all over the country; a Hindi skit on housework called 'Pyramid'; musical dramas on topics such as anaemia, superstition, witchcraft and menstruation. All these have been extremely popular among all sections of the masses.

In October 1984, a month-long women's liberation tour (jatra) was organised by a joint committee of women from various women's groups. The jatra contained songs, skits and slogans. Its significance lies in people's participation in the preparatory work of raising funds and making other arrangements for its smooth running and organisation. Trade unions, agricultural labourers' organisation, tribal organisation, student bodies and women's groups from all over Maharashtra enthusiastically invited the jatra to pass through their areas.