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Laws of Prostitution in India (1940-1960) in Hebrew

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בעבודה זו אבחן את התהליכים שהתרחשו בהקמת מדינת הודו וכיצד אלו השפיעו על היחס של המדינה כלפי זנות. אבדוק את ההשפעה על ידי בחינת חוקים אשר הועברו ביחס לזנות לפני הקמתה של הודו, תקופת השלטון הבריטי, ואחרי הקמתה של הודו כמדינה עצמאית ב-1947.
הזנות בהודו הייתה נפוצה עוד לפני הקמת המדינה. בתקופת השלטון הבריטי בהודו הייתה רגולציה של הזנות. השלטון הבריטי הבין כי אחת הסיבות העיקריות למחלות של החיילים הייתה כתוצאה מביקורים שלהם אצל זונות. על מנת למנוע את המחלות הוקמו בתי זונות מוסדרים. בתי הזונות הגדודיים נוהלו על ידי נשים אשר היו אחראיות לפקח די הנשים אינן חולות במחלות. הנשים במקום עברו בדיקות תקופתיות על ידי רופאים צבאיים. סוגיית הזנות לא עניינה את הרשויות האימפריליות, האזרחיות והצבאיות של השלטון הבריטי בעיצוב הספרה המגדרית הפרטית. הם אינם ראו בחשיבות גורלן של הנשים אלא התמקדו בעיקר על שמירה על בריאותם של חיילי האימפריה.
האיזכור הראשון שאנו נתקלים ביחס לזנות במישור החוקתי בהודו הוא ב-1860 כאשר הודו נמצאת תחת שלטון קוליניאלי בריטי . לורד תומאס מקואלי (Lord Thomas Macaulay), חבר במועצת השלטון של הודו, ניסח את ספר הדין הפלילי הראשון של הודו. מקרה שהתקיים בבית משפט וזכה לפרסום רב נגע למקרה של ילדות קטנות שהושכרו לבית בושת למטרות זנות. המקרה הסעיר את בריטניה והוביל ללחץ פוליטי להעביר חוק בנושא. כתוצאה, נוסחו הסעיפים 272 ו-273 המתייחסים לסחר בבני אדם ועל האיסור למכור ולקנות קטינים למטרות זנות.
הסעיפים אינם מתייחסים לאיסור הזנות בכלל אלא רק למכירה וקנייה של קטינים למטרות זנות. יש לציין שלמרות האיסור בקנייה ומכירה של קטינים למטרות זנות בסעיף 366 יש התייחסות לחטיפות ורכישות של נשים למטרות מין אך סעיף זה מתייחס רק לגבי נשים ואינו כולל גברים. בסעיפים אין הגדרה למה היא זנות או התייחסות ללקוחות.
תדמיתה של הזנות בהודו, בעבר, לא הייתה בעלת פן שלילי אלא אף קיבלה פן רוחני דתי וחיובי. רחל פייג מתארת כי בעבר, חיי הזנות לא היה רק מקצוע אליו מגיעים כתוצאה מאורח חיים קשה אלא שגם מקומות קדושים לעיתים מהווים מכשיר לדיכוי. בהודו, מערכת של זנות דתית התקיימה במשך שנים רבות ונקראת דאודסי (davadasi). דאודסי משמעותה 'משרתות האלוהים', אלו הן ילדות צעירות ובתולות אשר מחתנים אותן או נותנים אותן כמתנה לאל מקומי ומקדשים. כחלק מתפקידם היה עליהן לשרת את הנזירים של המקדש, בין היתר לספק שירותי מין. מערכת זו הייתה נפוצה מאוד בהודו בעבר ועד היום ניתן למצוא אותה ברחבי הודו, אם כי במידה מועטה. ב- 1934 הועבר חוק בבומביי המתייחס לדאודסי. החוק אסר על נשים להיות חלק ממערכת הזנות הדתית, גם אם זה נעשה בהסכמה. החוק מתייחס לא רק לנשים אלא בכלליות לכל מי שלוקח חלק בעסק המסחר של הילדות למקדשים.
לאחר הפיכתה של הודו למדינה עצמאית ב-1947, ניתן לראות אימוץ של ספר החוקים הפליליים של השלטון הבריטי בחקיקה של הודו העצמאית. כך, ההתייחסות כלפי הזנות נשארה כפי שהייתה בנוסח מ-1860. ב-1950 התכנסה וועידה באו"ם כדי לדון בסוגיית הסחר בבני אדם. הלחץ מהמדינות הביאה את הודו לנסח חוקים ב-1956 אשר נקראה 'דיכוי הסחר האי-מוסרי (בנשים וילדות)' (Immoral Traffic Act in women and Girls). מטרתם העליונה של הועדה הייתה לעכב ולדכא מסחור של סחר בבני אדם למטרות זנות. החוקים מגדירים לראשונה מושגים כמו זנות, בתי בושת, סרסרות וסחר בבני אדם. לראשונה קיים הכרה לא רק בזנות עצמה אלא גם בתעשייה הסובבת סביבה. החוקים אוסרים על שידול לזנות, סרסרות, פרסום טלפונים למטרות זנות, מגורים עם זונה ועוד.
נוצר פער בין המטרות ששמו לעצמם המחוקקים לבין החוקים שחוקקו בפועל. מטרות הועדה הייתה כאמור לדכא את הסחר והזנות בהודו. למעשה, בפועל, החוקים אינם מתייחסים לסחר בנשים. בנוסף, הם אינם מכירים בזנות של גברים ומתייחסים רק לנשים וילדות. דוגמא לכך ניתן לראות בהגדרה של זנות. זנות מוגדרת ב-1956 כפעולתה של אישה, הצעת גופה למכירה למטרות קיום יחסי מין, בתמורה לאתנן. בעייתיות בהגדרת המושג הוא שאין התייחסות לזנות שלא בהסכמה, החוק לוקח כמובן שהזונה עושה זאת בהסכמה וללא כפייה מסויימת. החוק לא רואה את הזונה כקורבן.
יש לבחון פן נוסף המתייחס לזנות בתקופת הקמתה של הודו והיא ההתייחסות של הפוליטיקאים למצב בהודו עם הקמתה. מפלגת הקונגרס הלאומי שבראשה עמד ג'ווהרלל נהרו, ראש הממשלה הראשון של הודו התייחס לזנות בדיון אודות העתיד של הודו. כחלק מחזונו של נהרו, הוא תמך וניסה לקדם את המעמדות הנמוכים של הודו ביניהם נשים. אחד ההמלצות שניתנו לנהרו בתקופת שלטונו היה ליצור הפרדה של אזורי העיסוק בזנות וריכוזם באזור אחד. נהרו התייחס לרעיון בשלילה וטען כי אין לרכז את הזונות באזור אחד ואף צחק ואמר כי אם עושים את זה אז יש צורך לבודד גם את הלקוחות הגברים אשר מנצלים את הנשים. נהרו האמין שדרך הטיפול בזנות הוא על ידי חינוך ושיפור המצב הסוציו-אקונומי של נשים ושל האוכלוסיה החלשה. על ידי שיפור מעמדם, כך האמין, יוכל להוציא אותם מעולם הזנות והפשע.
במהלך השנים הקודמות להקמת הודו ולאחר מכן ניתן לראות שינוי בתפיסתם אודות הזנות. ניתן לראות את ההשפעות של השליטה הקולוניאלית בהודו על מערכת החוקים שבאה עם קבלת עצמאותה. ניתן לראות התפתחות של מושג הזנות מחוסר הגדרה לתחילת תהליך של הגדרה.

--------------------------------------------
[ 1 ]. Ashwini Tambe. "Codes of Misconduct: Regulating Prostitution in Late Colonial Bombay". U of Minnesota Press (2009). pp. 29-30
[ 2 ]. דבורה ברנשטיין "השלטון הקולוניאלי והקהילה הלאומית: חוק מדינתי ופרשנות קהילתית של תופעת הזנות בארץ ישראל – פלשתינה" מחקרי משפט כ"ה 7 (2009). עמ' 34.
[ 3 ]. Tambe p. 28
[ 4 ]. Edited by Rohini Sahni, v. Kalyan Shankar, Hemant Apte. "Prostitution and Beyond: An Analysis of Sex Work in India. SAGE Publications India. (2008) pp. 209-210.
[ 5 ]. רחל פייג – וישניא "הקדמה: בנות אפרודיטה- זנות וזונות בעולם העתיק'" זמנים 90 6 (2005).
[ 6 ]. V. Sithannan, V. Sithannan, B.Sc., M.L., "Immoral Traffic - Prostitution in India". JEYWIN Publications. (2006) pp. 18-19
[ 7 ]. V. Sithannan, V. Sithannan, B.Sc., M.L., pp. 20-21
[ 8 ]. Tambe. Pp 129-130
[ 9 ]. Edited by Rohini Sahni, v. Kalyan Shankar, Hemant Apte. Pp. 213-214
[ 10 ]. Dr. A.K. Shukla. " Women Chief Ministers in Contemporary India". APH Publishing. (2007) p. 64
[ 11 ]. Edited by Rohini Sahni, v. Kalyan Shankar, Hemant Apte. Pp. 213-214

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