‘I COMMIT before God to save the gift of my sexuality from now until marriage regardless of my past’ – reads the ‘green card’ for purity held by 16-year-old Savya in Bangalore. She is amongst the many girls in the technologically advanced city of India to have taken a pledge against pre-marital sex, courtesy ‘Morelove’, an evangelist organisation of India. This group of preachers has so far been successful in netting more than 2,500 women for abstinence commitment. Dominic Dixon, founder of ‘Morelove’, is of the view that abstinence from pre-marital sex is a way to prevent HIV and AIDS. In its campaign to fight the deadly disease, ‘Morelove’ has devised the slogan – ‘Premarital Sex: Condemn it, don’t condom it’.

 

Even the Indian ministry of Health seems to be in agreement with this view, evident through one of the ongoing AIDS awareness advertisements on television where a young woman says “Main jawaan hoon, nadaan nahin” (I am young, not foolish) on being approached for sex by her friend. Both the origin and the implications of such an idea are matters of serious concern for the development of Indian society and its youth.

 

So, is sexuality an unnatural and irrational state of human behaviour or does it derive its existence from the natural order of our species? Answer to this on one hand finds a solace in scientific explanations but also raises moral and ethical fingers under social conservatism. Sexuality is a force that empowers us to communicate emotional and physical feelings towards each other. Since man is a social animal, it is imperative for him to interact with the other social beings professionally and personally, for its growth. Science has successfully explored human sexual behaviour ascribing scientific legitimacy to such instincts particularly during youth. Therefore, it is merely a gracious pastime of the social conservationists to keep themselves disposed in challenging the physical by metaphysical.

 

The approach is derived from the reasoning that sex is merely the means of procreation and the pleasure derived is incidental, even reprehensible. So how does this stigma regarding free sex originate? Hinduism talks about various stages in the life of man – beginning from Brahmcharya (student age), which involves educational and spiritual advancement through celibacy to prepare life for religious duties and righteous earthly actions. Only after one reaches Grihastya (domestic age) that, he is allowed to seek physical pleasure. Youth is considered to be the age of Brahmcharya and any inclination towards sexual pleasure at this time is not only deemed immoral but also curtailed. Culturally sensitive Hindus, adhere to sexual standards similar to Victorian morality that perceives pre-marital sex as shameful, prescribing abstinence from it until marriage a necessary step to reach Moksha or ultimate enlightenment of the soul. Islam too celebrates the sanctity of sex only under the purview of marriage, treating it as a sin otherwise. Religiously speaking, sex is an activity one is authorised to only, after the ‘holy’ act of marriage. So how is sex looked at in a religion? It is perceived only as a process of procreation and not a result of physical attraction, so natural and intrinsic to human behaviour.

 

Liberalism, on the other hand views sexual freedom akin to freedom of expression or that of speech. Grounded in the philosophy of personal freedom and power of individual decision-making: Liberalism is a far cry from religious motivations in its opinion on sexuality. The philosophy in this sense gives both the power and the right to choose to the concerned individuals. Hence, the belief of Dixon of ‘Morelove’ that young people with generous amounts of money and liberty in their hands are unable to make wise judgments for themselves, smells of paternalism that, has long constrained the social development of India.

 

Perspectives lead to attitude, which in turn gives rise to social consciousness and behaviour in a community. A closed outlook on sex has a potential of serious implications on social attitudes and its effects on various groups of the society. Estimates show more than 84 per cent of the HIV infection in India happens through sexual intercourse. According to a 2005 study, above 35 per cent of those infected are below the age of 30.

 

According to a conservative value system, like that of ‘Morelove’, these patients should be treated as sinners; physical and psychological pain resulting from their medical condition and social discrimination should be seen as deserving punishments. AIDS, in India, is often looked upon as what is commonly called “someone else’s problem” – something that affects those whose lifestyles are considered to be immoral. Reports show infected people have faced violent attacks, been rejected by their families, dismissed from their jobs and also sometimes refused their last rites after death. A 2006 study found that 25 per cent of people living with HIV were refused medical treatments in India and also evidenced a stigma in workplaces, where 74 per cent of the employees fear to disclose their HIV status anticipating discrimination.

 

A social disgust towards sex-for-pleasure debilitates the position of sex workers within the society. Paradoxically, job of a businessman is respected in the same setup where prostitutes are treated as social criminals. Although young women are sometimes forced into this occupation, they also end up selling sex due to utter poverty or marital break-ups. Falling under the ‘High risk groups’, these women are most prone to sexually transmitted diseases such as AIDS. Organised sex workers are of the view that stricter legislation regarding sex work in India will only push the trade underground, making it even more difficult to reach sex workers with information about HIV. Lack of sufficient knowledge and education in this field is already stifling the health of these women. Giving legal recognition to sex-market would possibly liberate the service providers and also give them health security. Conservatism and stereotypes force these groups into a veil of darkness and shame, thereby engrossing the challenges of fighting the disease.