Pornography has increased to gigantic proportions due to the easy availability and variety of porn on Netflix and other Internet sources. The movies available on Netflix have led to a staggering array of social, interpersonal, and physical problems among porn users.
“Human Body releases a chemical called dopamine during porn use, which is also released when using addictive substances like drugs. With overexposure to porn, dopamine overwhelms the brain and coaxes and cajoles the organ to release more and more dopamine to enhance the effect,” Dr. Vinayak Phadke, the Psychiatrist informed the Porn Addict whose porn usage was too frequent and his dopamine levels were so heightened that he started looking for harder and deviant images to feel the excitement. He exhibited dominating and harassing behavior towards his sister-in-law. He had no compassion for rape victims and had a violent attitude towards women. Vimla observed Sadashiv’s erratic and abnormal behavior in the house and consulted the Psychiatrist for his deteriorating mental health.
Sadashiv put as many as twelve hours in a day into porn, the result was a fractured marriage and complete estrangement from healthy relationships. Porn had changed his sexual tastes and preferences towards things that were dangerous, or illicit. Sadashiv did not have a single meaningful and satisfying real-life relationship. He became adept at “tucking away” his porn habit into a separate compartment of his mind. His friends constantly bombarded him with images of explicit and anonymous sex which were aimed at gratifying him, without any consideration of the other person’s feelings. He got overly self-involved and insensitive to his family members.
Sadashiv considered women as a collection of orifices, whose body was ready for consumption, anytime he desired. He never considered Vimla worthy of basic human dignity and respect, rather, he objectified her and used her for his gratification. He never referred to her as a woman, but addressed her by an array of derogatory names such as slut, whore, bitch, and much worse. Porn had killed all the empathy and desensitized Sadashiv. Porn usage very easily and very quickly spiraled him out of control, hijacked his self-image and self-esteem. He was trapped in a never-ending cycle of addiction. Porn could make noticeable changes in Sadashiv’s everyday mood. He became easily annoyed at things and felt chagrined and angry. He never thought of himself to be a deviant or a pervert, which he undeniably was as he had an ardent desire to possess a widowed Vimla’s body. Vimla was a widow, whose husband touched the lotus feet of the Lord forever. Her husband’s younger brother, Sadashiv, the Vulture had an inordinate sexual desire for her. Sadashiv turned her into an object or a commodity by forwarding her photographs to people along with obscene messages. He would take her videos secretly by installing cameras in her room. He would view her private activities on his laptop. Vimla wasn’t aware of the cameras but she had a very sharp sixth sense. She was used to Sadashiv’s lecherousness and lewdness. One day she slapped his face and said, “I am your Vahini, your sister-in-law. Learn to respect me like your mother.” But Sadashiv was incorrigible. Several times, Vimla threatened to call the police but Sadashiv warned her, “I am head over heels in love with you. Either allow me to date you or get prepared to be raped.” One fine day, Vimla discovered the Vulture’s odious act and caught him red-handed while viewing her images on his laptop. Sadashiv took out his revolver and said, “I will kill you exactly the way I killed your husband. I killed my own brother to marry you. I removed his oxygen pipe in the hospital.” Vimla went to her room and uttered a loud cry. Her marriage to her deceased husband was a marriage of convenience, contracted for reasons other than a relationship of love. She was compelled to enter into this bond for personal gain or some other sort of strategic purpose. One of her friends had a love marriage, another one had an arranged marriage, one chose to live in. Her marriage was an indecent proposal: A Political Marriage. Vimla’s father and her husband Nivruttinath had political relations. Vimla’s father never gave her an opportunity to choose her life partner. There was a difference of seventeen years between her and Nivruttinath. She was never told that he was heavily Diabetic with an acute renal disorder. Vimla was brought to her in laws’ house like a Cook and a Nurse. She was deprived of marital privileges of all kinds. But she discarded and disapproved of the roles, patriarchy had imposed on her.
Leaving her house would mean giving up on property that her husband had left behind. Sadashiv, the Vulture was all set to devour everything. She decided to punish him by hatching a conspiracy against him. She contacted an NGO and got in touch with all the women who were victims of what one calls “visual rape.” Vimla stood up for each woman in society who was a victim of abuse, exploitation, pornography, and violence. Her problem was every woman’s problem. Her story showed affinities with feminism’s basic contention that “Personal was political”.
Vimla formed a private online group and started empowering widowed women who faced exploitation and gave them a chance to share the kind of cruelty they were subjected to. Vimla would chat with them personally and counsel them. Vimla kept herself occupied in social outreach programs. Vimla was invited to a webinar to express her views on violence against women. She vehemently said, “it is possible for widows to empower themselves now unlike earlier times. It is mandatory for women to raise issues concerning exploitation, violence, and pornography.” Vimla’s online family narrated heart-wrenching stories regarding their emotional and sexual exploitation. Vimla not only spoke for herself but for every other woman who faced problems like her. She was not “acting” but “demonstrating” her role to rectify society’s stereotypical thinking, attitude towards women and suggested a need for social change.
Vimla did not wish to take law in her hands or send her brother-in-law to the gallows. She had planned social embarrassment for him. She wanted to make him nude in public. She was doing it in a clandestine manner and inspiring other victims to do that. She wanted to teach Sadashiv a lesson in an unconventional way. While sipping coffee in her room, Vimla thought to herself, “The pervert Sadashiv must be forwarding her videos to his friends. He was a pervert whose sexual behavior was not acceptable.”
A rural widow called up Vimla and narrated her earth-shattering story. Vimla pointed out to her, how society would treat widows once upon a time, would compel them to shave off their heads so that they failed to attract the opposite sex. She tried to draw conclusions about the entire structure of a society at a particular time. Through her own self, she pointed out historically, the significant forces and relationships at work in the past. Vimla asked the rural woman to muster up the courage. She made a sincere attempt to write her story and other women’s stories by adding their attitudes and experiences to bring the entire women’s community under one roof. She revealed the workings of oppressive Patriarchal structures by examining them through a ‘historian’s eye.’ She compared the status of women to “what they couldn’t do in the past” with “what they could do in the present” with the advent of social media. Vimla compelled her followers to reclaim and reinterpret the past from a feminist or a feminazi perspective. She could thus reorient her content on social media as she conceptualized and defined it. For Vimla, the internal reality was filled up with oppression of society and domestic violence. Vimla would often get her companion at home and spend time with him. This time Sadashiv kept a wireless spy camera in her room and she had no idea that her most intimate scenes and private life would be captured and publicized.
In one of her webinars, Vimla stated: “Very frequently the family, marriage and the traditional framework of women is a basic part of any political structure. Indian laws have made women powerful as all the laws are in their favour. Yet, how many of us come out in the open and talk about the atrocities we face? All we are bothered about is the cliched statement: what will people say?”
Vimla’s followers on social media considered her to be their role model and torchbearer in the modern age. They admired her strength and fortitude. One day Vimla thought of uploading her brother law’s lecherous activities by installing a spy camera. She knew he would lose his reputation as a Politician completely. She decided to release the video a week before the elections.
In a webinar based on Child Abuse, Vimla narrated her own horrendous tale of catastrophe. In Vimla’s opinion, nothing but civilization and social conditioning produced this creature which was described as feminine. Vimla’s venture “The Feminine Frontier” turned viral on social media and she beamed in one of her videos, “The feminine has come to be widely identified as “coy”, “shy”, “timid” “meek”, “submissive”, “sentimental”, “emotional” and “conventional.” But I do not have any of these feminine qualities. My heroic qualities such as resistance, opposition, non – compliance, disobedience, insubordination, recalcitrance, rebelliousness, provocation, boldness, audacity, passion, courage, defiance, and ambition inevitably add up to the forcefulness and spirited independence. They prompt me to take up cudgels against the voyeurists, rapists, and men indulging in harmful and destructive Pornography.” Vimla’s talk would leave her viewers dumbstruck. “As women, we are constantly under a microscope. Our boldness and defiance are taken to be a violation of norm by the forces of oppression.” The viewers were astonished by the amount of domination and violence she had been subjected to. The relationship between the observers (Her brother in law) and the observed (herself) was brought to light by Vimla.
“My childhood was filled with series of bitter memories of a loud, angry household. My most vivid childhood memories were of my stepmother screaming at me, calling me names, and locking me up in a bathroom for hours. Occasionally, she would spank me.” A woman attendee started weeping while listening to Vimla’s story.
Vimla continued. “My first such memory was when I was 5 years old. We were getting ready for Mahalaxmi Pooja and I was unable to find one of my traditional outfits. On the way to the temple, she continued telling me that I was the devil and I had nothing but evil in me. In the fourth grade, I was put in a new school. For the first four or five months, I was picked on and bullied. When I told my stepmother, her first response was that I deserved to be treated in a disrespectful way. She often flew into a rage and told me that I was a bitch. By my early to mid-teens, it was routine. My mother consumed drugs and drank heavily. Once she hit me with an iron rod when she saw me talking to a boy. I was about 20 years old then. I developed serious mental health issues and began to see a therapist, and eventually a psychiatrist. I have been in and out of therapy and on and off medication for the last 25 years. I was put on antidepressants and anti-anxiety medication. Every day was a struggle with self-esteem. Every day I tried to believe that I was not the person my mother said I was. But one day I met a lady from Savitribai Phule Women Studies’ Circle and she changed my perspective of looking at things. She wanted me to write about my experiences and join an NGO, reaching out to children facing Child Abuse. By the time, I was about to publish my research, my Politician dad forced me in a marriage. Later on, I got to know that my Dad and his second wife were instrumental in killing my biological mother. My mother was sold off to a pimp by her own husband and she was compelled to commit suicide later. Once my father’s PA took me into confidence and narrated the terrifying story.”
Vimla was strong as being strong was the only option she was left with. She was forcefully married into a family which had an atmosphere fraught with an explicitly offensive sexual innuendo, in which she was illustrated, exemplified and implicated as a “lusty widow”. Sometimes, her mother-in-law would come from Satara and see her socialize with her companion, Uddhav Malusare, a renowned journalist. Instead of rebuking and reprimanding her vulturous Sadashiv, she would pass nasty and venomous comments on her daughter in law saying, “Vimla has forgotten my son Nivrutti too soon.” In fact, her widowhood and single status were made prominent by her mother in law. The most unjust part was that Vimla had no right to have a companion however her brother-in-law could have an inordinate sexual desire for her.
Vimla, in another video, said, “Feminist thought, since time immemorial, has seen the family as a major obstacle to most women’s ability to have power over themselves. Family is the source of all discontent for women. Even today, the women are victims of character biopsy. My family acted as a devastating power, enemy of love and freedom. My family is interested in my affairs, in my personal life. My video is an epitome and symbol of a moral indictment of the codes and norms that govern the psyche of some people.”
Vimla had a subscription to a literary journal in which she came across Jeremy Taylor’s book written in 1656. Taylor, in her book, mentioned the rules for widows or individual chastity. Though remarriage is said no longer to be held ‘infamous’, as anciently it was, the widow’s state in the book was described as one where the practice of religion and the avoidance of casual delights were especially appropriate and to be stringently followed. As per Taylor’s views, Almighty Lord, after widowhood restrained the former license, shut the widow’s eyes and enlisted hordes of restrictions and social constraints. Lord fastened her heart to a narrow compass and bestowed on her, numerous sorrows and encaged her desires. The Lord clipped her wings, disabled her from flying, and carving a niche for herself. A widow was expected to bereave her man’s loss, lament, sob, and be a mourner. She was not allowed to be financially independent and it would be considered blasphemous or insult to public honesty if she remarried despite bearing a child by her deceased husband. Vimla was completely disgusted to read the article. She had no desire to read any further but she was curious to know more about the status of widowed women in the sixteenth century and she decided to complete the book.
Taylor said that it was inappropriate and sinful to marry within the year of mourning and dress up as a bride. A widow was to restrain her memory, suddenly catch a disease called short-term memory loss or Amnesia, not allow any sort of love life to tickle her fancy, and refrain from recalling or recounting her former permissions and freer licenses with any present delight and blissful times. A Widow was to silently submit herself to the will of God, was expected to spend her valuable time as a devoted Virgin or a Nun who was considered to be the bride of Jesus Christ. A widow was to spend her entire life in fasting, prayers, and charitable work. A widow was to forbid herself from all the pleasures and temporal solaces which in her former state were innocent but now were terribly dangerous to her reputation and social health. Vimla uploaded the screenshots of Taylor’s Holy Living and went on aggressively “It is against these sentiments that I go. The predominance of individual chastity and abiding by Taylor’s views as a compulsory way of life has been highlighted as particularly oppressive to us in the twenty-first century. The society is full of Vultures.”
Sexuality, sexual choices, and sexual orientation are tremendously important considerations in analyzing the status of women in culture. This is not only because sex and sexuality are so basic to being human, but also because the western culture has defined women in terms of sex. Women are often defined as sex – objects, in the sense their bodies are objectified. Their bodies are considered useful for their ability to entice the opposite sex and satisfy male sexual desire, but lacking in their own agency and subjectivity. Culture also defines the kinds of relationships that are “acceptable, “normal” and “healthy” as well as those that are considered to be “inappropriate” “deviant” and “unacceptable.” Women’s sexuality has been defined in narrow ways, which ignore and reject women who do not conform to the normative standards. Such women are frequently stereotyped and labeled as deviant or insanely modernized.
Vimla in one of her videos said, “I know I am going to be labeled as a deviant. I know I am going to be judged for my videos as male-defined attitudes and sexist opinions about women are reflected in stereotypes that contribute to creating distorted and sometimes conflicting expectation of women’s sexuality.” Vimla illustrated this with the help of an example: I am expected to be both “chaste” and “willing”, “virginal” and “yet experienced’, “compliant” but not “passive”. These images of women are a part of the cultural tradition of stereotyping women as either “virgins” or “whores,” roared Vimla. “I see myself falling into one category or the other, either virginally pure and chaste, devoted selfless mother or else sexually available and impassioned temptress of men,” croaked Vimla.
Vimla was not treated with respect by her own family, by her brother in law who would often use foul invective when she wouldn’t give in. Vimla in yet another dauntless video said, “I would demonstrate my driving sensuality by defying my state and marrying a person from my brother in law’s opposition party. I am not ultra-ambitious or status-conscious or hungry after my husband’s property. I need to assert my sexual self and take up cudgels against the social system that exploits women and commodifies them.”
Vimla could resolutely identify her elevated fiscal position (as a young widow) to a large estate and heiress in her own right. She would never give in to the continued subservience and domination by men in her family. She could show how her feminist approach was a source of liberation, discarding all constraint. She could throw off her oppression for a ‘real’ self to appear. She could deconstruct her socially constructed ‘feminine’ identity, speak out and give testimony. However, this identity of hers was circumstantial, built out of pain, torment, trauma, suffering, and experience.
Vimla was a common woman in her incandescent spirit and inevitable struggle against the conventional man. She represented an intrepid woman, who gave a reality check and brought other women to their senses. The indomitable strength of Vimla lay in her fortitude in the face of a doom her brother-in-law had brought upon her. This heroic endurance made her an astonishingly powerful character.
Sadashiv on many an occasion tried to poison her and kill her. However, Vimla now kept a spy camera that followed Sadashiv, so his conspiracies failed. He was a sadistic man who sought pleasure in torturing Vimla. He would ask his party people to flood her inbox with obscene comments. He tried his best to ruin her and destroy her but remained unsuccessful in his attempts.
Vimla managed to keep her dignity unassailable even in crisis when the normalcy of a situation got distorted by events and happenings beyond her control. She kept her equanimity even when the situation exacerbated and threw systems out of place. She drew on her inner reserves of pragmatism, composure, and stoical calm to deal with the challenges that came her way. In this way, she developed her mental strength, emotional sturdiness, and sanity in the turbulent moments of life. The spirit of greatness reigned the most in her but she could never relate to a ‘typical” woman or a “common” woman. She inspired many a woman to challenge conventional attitudes and empower themselves by combating the insufferable strain and a benumbing effect of poison. Vimla could scarcely stand one question that lingered constantly in her poor head for which she never got a satisfactory answer. She tried to investigate as to why her brother indulged in incessant bloodshed.
One of her videos was truly very disturbing. She mentioned that her mind was full of shadows. She wished to throw a volley of questions from early times which were left unanswered. All of them concerning her brother-in-law Sadashiv’s mental health. She wanted to perceive the cause of enforcement of her chastity and innumerable atrocities heaped upon her. She called it a feverish law that forbade her from marrying a person she liked only because she belonged to a political family. She strongly objected to being spied upon and tearing off her sheets. One day she was horrified to receive a dreadful present and was shocked at the unexpected slaughter of her lover. She elaborated on the fury and aggressive cruelty, the gruesome horror and gory sight gifted to her, to punish her only because she had shared her bed. The fiendish machinations directed against Vimla’s peace made the viewers grow wild with rage. One day Sadashiv sent a group of Tantriks and madmen to practice witchcraft and black magic on her. She couldn’t do anything about the crime as Sadashiv involved the Commissioner of Police who wrapped up the case as a suicide. He typed a mail from the journalist’s laptop and shelved the matter.
Vimla’s fortitude without the witchcraft scenes cannot be justified. Vimla, the female Protagonist was the Hero of her tragedy, who stood up in arms against all sorts of physical, psychological, social, and mental difficulties, to endure all sorts of conceivable tortures in order to maintain the ideal of stoic philosophy. The scourge and affliction that she was subjected to, is the most harrowing, agonizing, and heartbreaking. When the raving lunatics were let loose in her room, she called her maid Chhayabai Adhagale and said, “Only noise, pandemonium, clangor, tumult, uproar, and commotion could keep me in my right wits.” Vimla bore the rabid ways and appeared to be deeply at peace. She was not a coward but a valiant fighter who did not give up. Despite all the turmoil, she was the same woman: proud, instinctive, and intelligent. When Sadashiv informed Vimla that she would be killed by strangling, she did not feel afraid in the least, on the contrary, she told him that the cord did not terrify her at all.
The horror brought out the inner aspects of Vimla, who was made to react to those horrors. Horror was piled on horror, yet it strengthened her anguished soul. The tortures inflicted by her brother-in-law served but to save her mind already half-crazed with grief. Even when life truly became for her, the most horrible curse that one could give her, her spirit remained unconquered and unbroken. She did not wince or complain even once. Vimla taught her followers how to live.
Sadashiv not only had a sexual motive but an economic motive (possession of Vimla’s estates) however she did absolutely nothing to harm his legitimate interests. Vimla had a son called Raghunath, who would inherit his father’s property. Sadashiv wanted Vimla to oblige him sexually and move out of the house with her son to acquire sole rights to the property. Raghunath was endangering Sadashiv’s rights over his wealth. Plus, he could not digest the fact that she was sleeping around with a journalist and depriving him of the body he aggressively desired. Vimla often wondered, why didn’t he object to her first marriage if he was lusting after her? Or did he develop a strange fascination for her only after her husband’s death? Vimla made Sadashiv’s incestuous jealousy for her flagrant and explicit by taking him to a Psychiatrist. He had the most perverse of all sexual urges within him, he did not declare it openly as he was himself aware of the blasphemous act he was indulging in. Vimla eventually exposed Sadashiv’s act online, exactly before the State Elections.
Sadashiv, in a counseling session with the Psychiatrist openly declared his repressed and frustrated sexual desire for his sister-in-law. In public, the vulturous Sadashiv pretended to be Vimla’s chivalrous lover. He knew that the world would never approve of a sexual relationship with his brother’s wife. He showed that he was concerned about the protection of his widowed sister-in-law. He openly declared that he did not want her to marry again as it would tarnish the image of Patils in the political market. He was completely aware of the fact that he could only threaten her but could not make advances to Vimla directly, so he was compelled to use offensive language fraught in sexual metaphors.
Sadashiv consciously perceived Vimla as a sex object. Vimla traced his sexual activities on his computer and exposed him. Vimla started the anti-pornography movement initiated by the American activist, Andrea Dworkin. Her theory of Pornography could be suitably applied to Sadashiv and other male whores like him. According to Andrea Dworkin, Pornography and Male Supremacy, “Pornography could be termed as an unendurable or abominable act. It usually depicted unequal power relationships, involving duress, coercion, harassment or violence, with men in a position of domination and women in compromising postures and positions of submission and subordination.”
Vimla uploaded a video speech that was written as a part of a debate on pornography with civil liberties lawyer and Harvard Professor, Alan Dershowitz. The speech clearly mentioned that the word pornography owed its origin to the ancient Greek word: “porne” and “graphos”: meaning, “the graphic depiction of midnight fairies and sex workers”, Porne signifies a “whore”, specifically the basest of all creatures. The word took birth in an ancient brothel in Greece where sluts and lowborn women were made available to all male citizens. Graphos meant writing, etching, carving, sculpting or drawing.
Vimla’s online movement was a grand success. She then uploaded the American Radical feminist’s views on Pornography which got her more than a lakh comments. In pornography, the force was applied against women and Vimla couldn’t agree more. Force was applied against her and her brother-in-law turned her into a product, a material, an object of merchandise, and an artifact kept in the museum for public gaze. Sadashiv considered it to be his right or prerogative to be able to use her body for pleasure and domination. People who supported and advocated Pornography in the comments section insisted that some women themselves participated in the act for the sake of money and considered sex to be a power trip, dictated by their own will. A few netizens had seen the videos shared my Sadashiv and they thought of Vimla to be a Porn Star. Vimla had to rubbish the comments by clarifying that she was not a Porn Star, for heaven’s sake. Her brother-in-law was committing an offense by stalking her, taking her videos through a spy camera, encroaching upon her privacy, and throwing mud at her character. “He should be sent to the gallows for his heinous crime,” Vimla tweeted as netizens traumatized her with their awkward and caustic comments. She wished to wage a war against lewd men like Sadashiv who destroyed real-life women. Sadashiv was too weak to destroy Vimla’s body, but he could easily display his supremacy over her in the substance and production of pornography. He could never openly acknowledge his carnal pleasures and resorted to sordid and morbid ways.
He was desperate to copulate with her and his imagination ran riot as he fantasized her in the shameful act of sin with everyone. Sadashiv’s addiction compelled him to see his sister making love to a strong – thighed bargeman in his unbelievably sick world of imagination. In Sadashiv’s case, pornography was a form of sex – discrimination against Vimla. It was a form of violence against her, a method he used to subordinate her. He wanted to tarnish her image and didn’t care the least about his very own.
Sadashiv raved and ranted like a mad man while talking to people and imagined Vimla screaming with excruciating pain. He turned violent and vilifying. He imagined the body of his sister-in-law burning in a coal pit. He was most probably a devil incarnate who dipped her clothes, bedsheets, and comforters she lay on in the pitch of Sulphur, lit a match, and burnt them all. Andrea Dworkin in her erudite analysis on Pornography opined that males are superior to females by virtue of their genitals i.e penises; that physical possession of the female is a natural sight of the male, that sex is, in fact, triumph, victory, conquest, and possession of the female. Sadashiv lost his sanity completely. He wanted to fix her in a general eclipse. He was pitiless, bestial, perverted, fiendish, and cold-blooded. Policemen thought of him to be a raving lunatic who desperately needed medical aid. Doctors had given up on him. He repeatedly talked about Vimla’s physical beauty and referred to taverns, Hamams, baths, and de-stress spa salons to see her naked. Had he been saner, he might have foreseen that the natural reaction of the madmen’s frantic antics upon Vimla’s mind would result not in wrecking but in the preserving of her reason. He was unable to cope with the complexities of the real world.
It is this bestial abnormality that led to Lycanthropia in him at the beginning when he imagined himself as a prowling wolf. This completed the process of his madness. The Psychiatrist was able to trace the insidious and surreptitious advance of his mental disease. The Doctor kept him on sedatives and tranquilizers to calm him down. Sadashiv had started attacking nurses in the hospital, wanting to possess their bodies.
Vimla bore the brunt of her brother-in-law’s sexual frustrations, abrasive temperament, discourteous and sickening behavior. People witnessed Sadashiv’s condition which was going from bad to worse. The Press interviewed Vimla for her never say die attitude and courage to talk about Pornography and her objectification and come face to face with social media. The viewers failed to understand the reason behind Sadashiv’s frenzied behavior and self–destruction of his Political Career. They found his enmity towards Vimla baseless, groundless, foundationless, unsubstantiated, and totally unjustified. Vimla’s tragedy made it a story of an emancipated widow. Addressing widows all over the world, Vimla said, “Widowhood left many of them with a feeling of insecurity and purposelessness. Remarriage or live-in relationships could provide a definition, a renewed sense of purpose and a feeling of belonging that were absent from their lives in the widowed state.”
Vimla demonstrated how Social Media: Instagram, Twitter, Facebook, and Youtube could mirror everyday life and raise issues like gender roles and expectations, familial pressures, social mobility, sexual desire, and legal responsibility. She joined Politics, contested elections, defeated heavy-weight candidates, and sounded the death knell of Sadashiv’s politics of power. She gave birth to a new era in political awakening.
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