Patriarchy On The Mat

Akharas (mud-pit wrestling schools) have historically been a male preserve. There was a time when women were not allowed to step foot beyond the entry point of the akhara. Not only were women prohibited from entering these spaces, most women chose to avoid the noisy, sweaty premises anyway. I myself remember bearing witness to such rules. These customs have existed from the beginning of akhara culture across India.

The Goswami Tulsidas akhara, located near the Sankat Mochan temple, was said to have been established by Goswami Tulsidas himself. It had its own value system. It was in this Tulsi akhara that Goswamiji himself practiced kushti (wrestling). Goswamiji was a revered poet saint and the author of the Hanuman Chalisa and Ram Charit Manas. It is said that he had a vision of Hanuman standing in the exact spot where the temple stands today. Though a man of letters, Goswami Tulsidas believed that a man needs to be both mentally and physically fit to truly attain his true potential. That was his purpose behind starting the akhara. Good health is the first stepping stone for an intellectual mind.

But why should the right to fully realise their potential remain only with the male? Women too are their own individuals and have all the right to access kushti just like any other sport.

That was the thought that drove me to institute one of the biggest changes in the history of akharas in North India. I started inducting women into the akhara.It all started when one day, some girls from Varanasi came to the akhara and said that they wanted to fight. The novel request stumped many as old scriptures suggest women are to be kept indoors. They have been portrayed both as domestic and the seductresses out to distract disciplined men. It was a dosh (sin), according to custom. Of course, there weren’t many takers of the idea of permitting women to enter. But it got me thinking and I wanted to consult our pehelwans (wrestlers) about it.

That was about six years ago. At the time, the move faced several objections, especially from other religious figureheads and members of other akharas. Many claimed that I would set a bad precedent while others warned me that I was inviting severe repercussions.  Luckily, I know how to stand up to bullies. After all, how could I refuse a girl when she herself wants to fight in an akhara? How can anyone deny a girl such a request? Today, about 50 girls from Varanasi train at the two akharas under Goswami Tulsi akhara, one at Sankat Mochan temple complex and the other at Tulsi Ghat on the banks of the Ganga. In 2017, we conducted a small event to mark the entry of women in the Tulsi akhara. I was surprised by the warmth the event received, especially from parents of the girls who eventually turned up to join. 

There is a family nearby where both the son and daughter come to the akhara to wrestle. The sister is stronger than her brother. Initially, people used to laugh at the boy. But it has become normal now. Unlike in ancient times when akharas were imagined as male spaces, we recognise women today not as subordinate extensions of men but equal individuals that have agency. Despite past centuries when public spaces were largely reserved for men, women have shown that they can excel in every field, whether accounting, sports, science, what have you. In fact, there are many things women can do today that they couldn’t do 400 years ago when the scriptures were written. Not allowing women to practise a sport because of their gender is discrimination, plain and simple. And even more so if one is denying them entry into akharas based on the worship of a deity. Hanuman is the chief deity of the Tulsidas akhara. Praying to Hanuman requires keeping oneself fit. In fact, kushti itself is a sport dedicated to the worship of Hanuman and starts with paying obeisance to the deity. By prohibiting women from accessing akharas, we are denying them the right to worship Hanuman as well. Today all akharas are encouraging or at least allowing participation by women. But akharas remain a male preserve. There has been strong opposition by some groups against all-women akhara movements such as the Pari akhara and the Sarveshwvari akhara, even though Kinnar (transgender) akhara - the one instituted by kinnars, has gained acceptability.

The success of the kinnar akhara shows how religion-centric spaces can also be spaces for promoting gender and social inclusion. For women, who have traditionally been kept out of public religious life, akharas can be a strong equaliser. They not only help them gain physical muscle and superiority but also build agency to make their own decisions. Allowing women to safely train in akharas is a sign of a progressive society. The recent allegations raised by wrestlers accusing the Wrestling Federation of India (WFI) chairperson and Member of Parliament, Brij Bhushan Sharan Singh, of sexual harassment reflect poorly on the reputation of akharas. As keepers of akharas, it is our duty to provide safety to women within the akharas and also ensure they can access safe travel. Commuting alone at odd hours may not be ideal for certain women who often face the double pressure of familial chores and unsafe roads and public transport. The Prime Minister has put his weight behind the Beti Bachao Beti Padhao (Save the daughter, Educate the daughter) slogan.

I feel that the if we teach girls how to fight and defend themselves from attackers, we will not need to ‘save’ her. Once she learns how to fight, she will be able to take care of herself.

(as told to Rakhi Bose)

Vishwambar Nath Mishra Akhada Goswami Tulsidas, Varanasi