Hargreaves took an incredible image of the Prime Minister visiting members of
the Muslim community
Women in New Zealand Move To Clear Up 'Huge Misunderstanding' About The Hijab
Student on Hijab, Media and Being Used As Political Puppet
A First, Bedouin Women Lead Tours In Egypt’s Sinai
of Female Al Qaeda Operatives Sparks Furore among Helmand Residents
Jamal Al-Lail, president of Jeddah’s Effat University, Recently Hit the
Headlines for Organizing a Student Film Festival
Triple Talaq Card ‘Fails’ To Win Over Muslim Women
Most Vulnerable Women
by New Age Islam News Bureau
Shoura Council Wants More Women in Court Jobs
The Ministry of Justice on Tuesday was ordered by the Shoura Council to
increase the number of women in jobs, which also told judges to ensure the
rights of divorced mothers by including housing in alimony payments.
council made the demands during its 34th session of the year, saying courts
needed to have more women in administrative posts to better reflect different
needs and jurisdictions. It urged the ministry not to delay judicial decisions.
told the Ministry of Health to intensify efforts for the early detection of
diseases and to facilitate annual checkups for Saudis, especially the elderly.
ministry should find a mechanism to deliver the medical needs of the
handicapped and the elderly at their residence,” it said.
wanted the ministry to coordinate with relevant authorities on the development
of medical evacuation and to expedite the completion of a national health
register for all diseases in the Kingdom.
Shoura Council also met Indonesian lawmakers who were visiting the
Kingdom. A member of Indonesia’s House
of Representatives, Tamsil Linrung, commended Saudi Arabia’s efforts in helping
Muslims in their pilgrimage to Makkah and Madinah.
group of Muslim women in New Zealand have said they wear the hijab by choice,
not because they're forced to, as they moved to clear up what they say is
misunderstanding in the West of the headscarf worn by women of their faith.
the wake of the March 15 terrorist attack on two Christchurch mosques, an image
was shared around the world of Prime Minister Jacinda Ardern expressing her
compassion and support for the victims and their families by wearing a hijab.
followed was a movement of women around the country wearing headscarves to show
solidarity with the Muslim community, after 50 worshippers were killed and
another 50 injured in the terrorist attack.
everyone felt comfortable about the movement, some labelling it
"tokenism" and others saying it was "counterproductive"
when in some parts of the world the hijab is forced on millions of oppressed
Iran, a woman who refused to wear a hijab was reportedly jailed for 20 years.
New Zealand Muslim women, Senior Lecturer AUT University Amira Hassouna,
project coordinator Latifa Daud and Auckland University student Zainab Baba,
told TVNZ1's Seven Sharp they wear the hijab by choice.
those headlines from time to time, often people take away from that, that
that's what Islam is about," Ms Baba said.
unfortunately they start viewing all Muslim women as being forced into wearing
what they're wearing, and [saying] 'they are oppressed' and all of that. But
for so many Muslim women it's actually an informed decision," she said.
Baba said the hijab has been banned in a few countries now on the grounds that
it's oppression and that women are being forced into wearing it.
it kind of becomes the same thing when you're forcing someone to wear it, or
forcing someone to take it off. So I think that's quite a parallel that people
don't seem to realise - they think they're giving people freedom, but what
about the millions of women who actually want to wear the hijab?
think that there's obviously huge misunderstanding maybe of what the hijab
actually entails. And it's not just a piece of fabric that women wear on their
head. It's the way they treat others, it's the way they live their lives and
it's really just meant to be a representation of what Islam actually asks us
all to do."
Hassouna said she's against compulsion and against banning the hijab.
me wearing the hijab now is my free choice. I feel free to wear it."
said: "In our religion, in our holy Qur'an there's a verse that instructs
the believers to wear the hijab. And the wisdom behind that is it presents
modesty, purity, chastity."
Daud said wearing the hijab is "purely about freedom to be who you want to
be and to express your faith in whichever way that you feel most
how they felt about New Zealand women donning the hijab in support of the
Muslim community, two of the women welcomed the gesture and one had mixed
them in doing that, it shows how beautiful they are from inside," senior
lecturer Amira Hassouna said.
student Zainab Baba concurred.
I think it's more than just a symbol of solitary. For Muslims it's actually a
sign of humanity. At the end of the day we are humans first and there shouldn't
be such a distinction between those who choose to wear something on their head
or whatever it is," she said.
coordinator Latifa Daud said she did have mixed feelings about the
it's great that there was that solitary, still you can put it on for one day
and take it off the next," she said.
I would like to see some kind of ongoing conversation about how Muslim women
can continue to kind of wear their show of faith wherever they are and not feel
kind of attacked."
Hassouna emphasised that she has always felt safe in New Zealand.
I felt confident wearing my hijab. And by the way I am more confident now to
wear my hijab and I figure the whole community is protecting me now," she
France - Last year, the 19-year-old
elected leader of the Paris-based Sorbonne branch of the French National
Students' Union (UNEF) found herself at the centre of a frenetic controversy.
Pougetoux had appeared on a brief segment on national TV following
demonstrations across France by students protesting against the changes to ways
they can choose their universities after high school.
it was not her comments that incensed TV pundits and French politicians alike.
It was the fact that she wore a hijab, a headscarf worn by many Muslim women
who feel it is part of their religion, which for a few weeks became the focus
of polemic once again.
hijab has for decades been a source of controversy in France, which in 2004
banned it from being worn in public schools.
Collomb, France's interior minister, called Pougetoux's appearance
"shocking" and likened her hijab to a symbol of the Islamic State of
Iraq and the Levant (ISIL or ISIS) armed group.
country's gender-equality minister, Marlene Schiappa, said she viewed
Pougetoux's hijab as a "form of promoting political Islam".
publicly condemned the comments as a "wave of racist, sexist, and
year after the firestorm, Maryam Pougetoux sat down with Al Jazeera and talked
about how the backlash changed her life, the support she received and France's
fixation with the hijab.
Jazeera: Following the hostile public exposure you received last year, how has
your life changed?
Pougetoux: I'm still one of the co-presidents of the student union. In the
professional area, nothing has really changed. We're still working on students'
rights within the university.
graduating in a few months. Whenever I'm at university, I'm just a normal
20-year-old student: I attend classes, have essays to write, meet up with my
only thing that's completely different relates to my personal life, I guess.
met incredible people, people I thought I'd never meet, like the author,
activist and filmmaker Rokhaya Diallo. I was also invited to speak at the
French embassy in [Canada] to talk about my story and this whole controversy.
was pretty challenging and a tough time to go through. The summer of 2018 will
always be marked in my mind. It happened during my big finals exams. Managing a
national controversy and having university on the other side was really hard.
pretty bizarre seeing your name on headlines, being quoted by famous authors …
It's still a lot to handle.
I decided to take from this experience only positivity. That kept me sane. The
negativity is behind me. Thank God, I had such a supportive system around me.
My family and friends really helped me to overcome all these obstacles.
thing that is still strange to me is that people recognise me and come up to me
in the streets. It still feels weird, and I haven't adjusted to that yet.
Jazeera: In previous interviews, when you were asked your opinion on political
Islam, you said you didn't know much about it. How has that changed now?
The term was thrown at me several times. Why would anyone ask me my opinion
about that? I still don't get it!
the end, I decided to check on the internet what that meant because I had no
idea. The answer was surprising. I still can't understand why they'd associate
me with any of this. My position within the UNEF has never had any links with
my religion or anything. In fact, we don't discuss that within the union.
identity was used to serve the political agenda of these ministers and
commentators. They used me as a political puppet, when, again, that's not who I
thought that my position has something to do with my veil, or that I was hiding
a political Islamic agenda … If only they knew that that was so far from the
truth. They simply couldn't understand that I wanted to represent my fellow
students. But no, to them it had to be something else, some ulterior plan
something. This is completely insane.
was hard because by saying this, they took away all my ability to manage a
union like UNEF. To them, I wasn't elected because of my ability to handle this
position. It had to do with my hijab. It's frustrating, because they take away
from you everything that makes you a human.
separate my faith from any of my unionist actions. These are two different
worlds. No one within the UNEF has ever mentioned my veil to me, or found it
problematic. There are black people, Arab people, Asian people, poor and
wealthy students within UNEF. I don't get why other people could reach this
position with no backlash, but I received negative reaction because of the
fabric I wear on my head? It makes no sense.
Jazeera: During this period, what has been the reaction of the faculty and the
A few days after the controversy, the dean expressed to me his support. It was
a private conversation, and no press release from the university was written or
anything. Of course if he went public with it, it would have been a great
gesture, but I didn't really need that back then.
I cared about was the support shown by my family and the UNEF, the latter who
published press releases. Back then, the president of National UNEF was Lila le
Bas and she was interviewed by several media outlets regarding students'
issues. Eventually, some questions about my controversy came up, and she always
showed maximum support, saying that they'll continue fighting for me.
Jazeera: What do you think of the role of media in how they portray Muslims and
Islam in France?
The real problem is, as minorities, we are not represented in the media. It's
not even a question of religions. Minorities in general are misrepresented. The
traditional media outlets are pretty reactionary on some many topics.
generations are still present in newsrooms, and analyse situations through
their own prism, due to the lack of minorities present. This is a huge problem.
They cover stories through one angle: the 50-year-old Caucasian man. If the
newsroom were full of minorities, maybe this all stigmatisation wouldn't
happen. There would be more discussion about it. The stigmatisation of so many
communities is a direct consequence of lack of diversity in the newsroom.
Jazeera: What do you think of France's war against the visibility of Islam in
the country? Do you think these laws go against laïcité (secularism) or do they
It's neither way I think. I feel like both are the extreme and this is scary
that it's only seen as a binary choice. I understand France's position on
secularism. However, we're the country of [ Liberté, Égalité, Fraternité ], and
it's a freedom to wear wherever you want. This applies to everything, not only
to the veil. France always adopts a reactionary process. They react to a
situation. When the 2011 full-face veil (niqab) ban was passed, France was
reacting to a certain context.
there will always be Muslim women in France, walking in the streets, veiled or
not. A few weeks ago, another controversy hit France about a sport hijab being
sold by Decathlon, which resulted in Decathlon removing it from its stores. But
I will continue to practise a sport no matter what the government and the
French society say. It's insane how every time we go back to the same
controversy. Wearing a hijab is legal, I'm not doing something illegal here.
There's an everlasting barrier here, on what women should wear or not. It's
Jazeera: How do you feel about giving interviews to media outlets who would
only want to discuss your hijab?
Before the controversy, when I was getting interviewed by the media, they'd
only ask me about the student issues. The veil wasn't a problem to them. No one
asked me a question about my hijab when I did interviews with huge networks
such as BFMTV or France 3. Then after the 10 seconds interview on M6 channel
(which kick-started the controversy), the journalists' approach totally
the controversy, journalists offered me to react to this. But quickly, they'd
ask me to comment on other Islam-related controversies. They quickly put me in
the box. To them, I became the Muslim women's spokesperson. It was frustrating.
ZENIMA: Amid a stunning vista of desert mountains, a Bedouin woman, Umm Yasser,
paused to point out a local plant, and she began to explain how it was used in
medicine to the group of foreign tourists she was guiding.
Yasser is breaking new ground among the deeply conservative Bedouin of Egypt’s
Sinai Peninsula. Women among the Bedouin almost never work outside the home,
and even more rarely do they interact with outsiders. But Umm Yasser is one of
four women from the community who for the first time are working as tour
is against our culture, but women need jobs,” the 47-year-old Umm Yasser said.
“People will make fun of us, but I don’t care. I’m a strong woman.”
are part of Sinai Trail, a unique project in which local Bedouin tribes came
together aiming to develop their own tourism. Founded in 2015, the project has
set up a 550-kilometer trail through the remote mountains of the peninsula, a
42-day trek through the lands of eight different tribes, each of which
contributes guides. The project has been successful in bringing some income to
the tribes, who often complain of being left out of the major tourism
development of the southern Sinai, home to beach resorts and desert safaris.
now, all the project’s guides were men. Ben Hoffler, the British co-founder of
the Sinai Trail, felt it was not enough. “How can we be credible calling this
the ‘Sinai Trail’ if the women aren’t involved?“
even after years of trying by Hoffler, almost all the tribes still reject women
guides. Only one of the smallest, oldest and poorest tribes, the Hamada, accepted
are some conditions. The tourists can only be women, and the tours can’t go
overnight. Each day before the sun sets, the group returns to the Hamada’s home
village in Wadi Sahu, a narrow desert valley. The organizers also urge the tourists
to photograph the guides only when they are wearing a full veil over the face
that covers even the eyes with mesh.
Yasser was the first to join. She said she started hiking when she was a child
and knows the mountains and the valley by heart. She convinced the families of
three other women to allow them to work as guides.
tribe is a poor one, living in small concrete houses strung along the Wadi
Sahu. Electricity runs no more than five hours a night and there is no running
water. It is isolated deep in the mountains of south Sinai, far from the
tourism centers in Sinai along the Red Sea coast or near the famed Saint
Catherine’s Monastery. The men often leave the village to find work, either at
resorts or in mines further south.
need money to help support our families for basic necessities,” Umm Yasser
said. “We need blankets, clothes for the children, washing machines, fridges,
books for school.”
Sinai Trail came together in some of the hardest years for tourism. It was
launched as an Daesh group-linked insurgency intensified in the northern part
of Sinai and a year after a Russian passenger plane crashed, killing all 224
passengers on board in a likely militant bombing. The violence has stayed far
from southern Sinai, where tourist resorts are located — but the industry has
had to push hard to win tourists back.
a recent tour joined by the Associated Press, 16 female tourists — from Korea,
New Zealand, Europe, Lebanon and Egypt — were led by Umm Yasser and the other
three women guides, Umm Soliman, Aicha, and Selima, through the rugged,
landscape in and around Wadi Sahu.
think south Sinai is safe especially when you are in the care of Bedouins. ...
This is where I feel at home. Every corner there is scenery and another
beautiful view,” said Marion Salwegter, a 68-year-old Dutch woman who travels
to southern Sinai every year alone to escape the winters in Holland.
the two-day tour, the group hiked across an endlessly broad landscape of
mountain peaks and valleys of dry riverbeds. While male Bedouin guides range
far from home, the women tend to move closer, with an exceptionally rich
knowledge of the surrounding mountains. The guides talked about the local
plants and herbs, the history and legends of the area and pointed out the
borders of the area’s tribes.
the evening, the group returned to the Hamada tribe’s village. The women sat on
the floor of Umm Yasser’s home and the tourists asked the guide about life in
the village, marriage and divorce.
Yasser is skeptical other Bedouin women will join her as a guide or in working
in general any time soon. But, she said, “There is no shame in working. This is
what I believe in, and it makes me strong.”
attitudes are changing. Mohammed Salman, an elderly man from the Aligat tribe,
said he thought the guides project was a great step for women. “If a woman
wants to work, she should be able to have the right to,” he said. “Many men say
no, a woman’s place is at home. But I’m sick of this ideology. She’s a human
Bedouin girls tagged along with the group and talked about wanting to be female
guides in the future.
trip is going down in history and will be talked about,” said Julie Paterson, a
facilitator for Sinai Trail who often works with Bedouin women. “It might also
go into Bedouin oral history.”
arrest of two female Al Qaeda operatives in southern Helmand province has
sparked furor among the residents of the province as they demand immediate
release of the two women.
provincial government’s media office in a statement said the two women were
arrested during an operation which was conducted in Malgir area of Greshk
statement further added that two operatives of Al Qaeda network were killed
during the same operation while four others including two women were arrested.
group of local tribal elders on Monday met with provincial governor Mohammad
Yasin Khan to negotiate the release of the two women, warning that the
apprehension of the women have sparked furore among the residents of Malgir in
Yasin Khan told the visiting tribal elders that the women were arrested on
charges of having membership of Al Qaeda network and were arrested based on
intelligence information, the provincial government added.
the meantime, Yasin Khan said the demands of the local residents have been
shared with the officials in Kabul, promising that the women will be released
considering the cultural values of people but the two men will be kept in the
custody for further investigations.
Haifa Jamal Al-Lail is president of Jeddah’s Effat University, which recently
hit the headlines for organizing a student film festival.
four-day event brought together passionate students of the university, as well
as film industry figures from inside and outside Saudi Arabia.
began working in this area six years ago and made efforts at the highest
standards in order to become pioneers in teaching filmmaking in the Kingdom. We
thank God that our efforts have been productive and that Saudi society has
reacted positively to Saudi filmmaking,” said Al-Lail.
holds a bachelor’s degree in business administration from King Abdul Aziz
University, a master’s in public administration from the University of Southern
California, and a Ph.D. in public policy from the same US University.
joining Effat University in 1998, she served as the first dean of the girls’
campus at King Abdul Aziz University.
is a respected academic and renowned advocate of youth engagement. She has
written articles and delivered keynote speeches on women’s education in the
has received many awards, including the Innovation Award, Saudi Sayidaty, Queen
Effat’s Distinction Award, Leading Woman CEO, the Distinguished Arab Woman
Award, the World Family Summit Award and the Distinguished Arabian Woman Award.
triple talaq card ‘fails’ to win over Muslim women
Minister Narendra Modi’s intent to woo Muslim women ahead of the General
Election by making “triple talaq” a criminal offence seemed to have failed in
striking the right chord in Western UP, as they claimed the move was “ok”, but
“our main suffering is more on account of disproportionately high cost of
education and health services”.
speaking to a cross section of Muslim women both in rural and urban areas of
the region, it appeared that “triple talaq” largely remained a fringe issue, as
the practice was not that pervasive as it was made out in certain quarters.
Bi, a resident of Moradabad, said: “Triple talaq is a social ill, but not as
big an issue to determine our voting preference.” She went on to add that she
has three children and her husband is a factory worker and the income is “not
enough to meet the cost of basic health and education”.
friends Rani Begam and Noor Fatima also echoed her views. They said: “The
quality of education in government schools is very poor. So, we are forced to
choose private schools where the fee is exorbitant. If the government has to do
something for us, it should work on enhancing our income, providing better
education and health facilities.”
Alam in Bijnor argued that cases of triple talaq happened one in several
thousand families, though “we think it should not happen”. “But will the issue
influence us in voting in a particular way, I have serious doubts,” she said,
adding: “We are realistic and are more concerned about our day-to-day struggle
in making two ends meet and providing education to our children.”
Are the Kuchis?
traditionally nomadic communities, are considered to be one of the poorest and
most marginalized groups in Afghanistan. Over the centuries, Kuchis, whose
numbers are estimated from 300,000 to 3 million, have pursued a migratory life,
herding caravans of sheep, goats, and camels around the country. However,
decades of conflict and drought have increasingly forced Afghanistan’s Kuchis
to abandon their traditional lifestyle and relocate to settled areas.
of the destitute Kuchi pastoralists have lost their livestock and sought to
settle permanently and semi-permanently in unregulated areas, resulting in
conflict with local residents and commanders due to the issues around land
ownership and water access. With many living in refugee camps and temporary
accommodations, the majority of Kuchis suffer stigma, exclusion, and
discrimination at the institutional, political, and social level wherein their
identity is questioned and misunderstood.
National Vulnerability Analysis Report of Afghanistan states that Kuchi
communities (both nomadic and semi-sedentary) have limited access to health,
education, and livelihood standards since the government doesn’t collect
disaggregated data on Kuchis. The indicators are far worse for Kuchi girls and
women as compared to other poor women in the country. The enervating poverty
faced by Kuchis has a direct impact on girls in achieving social and well-being
Kuchis: The Ones Left Behind
behind a roughly painted turquoise door, an 8-year-old girl, Lida, peeks out
when she notices a group of Afghan officials and expats speaking to her father
and brother. She exchanges glances and smiles, inviting herself out of a
roughly structured home that can only belong to a nomadic family.
to conceal her excitement, Lida eagerly and carelessly takes a swift step
outside the door. But then her 14-year-old brother, Tariq, standing outside
with his brothers and uncles, gives her a sharp, stern look with bloodshot eyes
and clenches his teeth, muttering sullenly, “How dare you – get back in.” Lida
quietly lowers her eyes and hides behind the door.
mother, Karima, appears and drags her inside a large rundown, ramshackle house.
She receives two slaps on her left cheek while her 10-month-old sister, Gzifa,
who is crawling, gets kicked in the face for being in the way. Gzifa cries out
but no support or help is provided. Karima shuts the door behind her, kicking
Gzifa almost absentmindedly again and leaving her in the dusty courtyard to
the vast majority of Kuchis are Pashtun, who have stricter gender rules. Girls
as young as 8 are not allowed to leave their house without the permission of a
male member of the family, which includes brothers as young as 10. In most
cases a male member of the family would need to accompany her. In general,
girls are not allowed to go and seek education. They get married and bear
moved with her father and two uncles, their 9 wives, and 43 children to Parwan
as sedentary Kuchis as they lost the majority of their livestock due to drought
and conflict. Her brothers go to school provided by the local government.
However, they don’t attend classes regularly due to corporal punishment and the
quality of education. The brothers spend most of their time hanging out with
other boys in the neighborhood.
to Education and Early Marriage
asked if Lida goes to school, Hamid, her long-bearded father, breathes heavily
and grunts, “No, she has to help her mother fetch water and assists in
National Vulnerability Analysis Report also highlights a significant gender
disparity in net primary school enrollment, especially among Kuchis.
education indicators for girls in Afghanistan are improving, for Kuchi girls
they have remained stagnant due to stricter traditional gender roles,
insecurity and child marriage,” the Kuchi representative says. “Many girls are
cast-off to resolve dispute with landowners and conflict between families.
Girls as young as 7 can be married to men 30-40 years older.”
announces that “Lida will be married of before she is 11,” proudly pointing
toward her brothers. “They will take care of everything,” he says, at which her
brothers’ chests expand and shoulders broaden.
Kuchi representative, who has asked to remain anonymous, asks Lida what she
wanted: she coyly and shyly responds, “Yes, I want to get married.” The
representative shaking his head, tells me that “she doesn’t even know the
meaning of marriage. They are doing it just for money.”
has 21 other sisters, six of whom are married. Two of them, aged 13 and 14,
were exchanged to resolve conflict with a landowner as Hamid’s family tried
accessing clean water.
to Safe Water and Sexual Harassment
Danish Committee for Aid to Afghanistan in 2018 reported that only 45.5 percent
of Afghans have access to safe drinking water. A large percentage of the
population spends 4-7 hours to collect their drinking water from ditches,
canals, and rivers, which often are polluted, and carry water-borne diseases.
many Kuchi groups, women are responsible for fetching water for household
consumption. Because of the need to keep herds and encampments away from
villages and cultivated land, women often have to walk considerable distances
to collect water and may encounter men from outside their communities when
Kuchi representative suggests, “the important contribution of women to the
pastoral economic system is often forgotten and overlooked.”
to water is a controversial issue for nomadic and semi-sedentary Kuchis,
especially if they do not have access to land. They end up relying on common
property sources, such as rivers, streams, and canals, or, alternatively
negotiate to buy water from private or community-owned water sources. When
water is accessed without the permission of a landowner it could potentially
spark life-threatening situations: blood feuds, disputes, and serious conflicts
that could result in murders with impunity. This could lead to exchange of
girls and women to resolve conflicts, as happened to Lida’s sisters.
addition, many young girls and women on their way to fetch water become
subjects of sexual and gender-based violence.
recounts that her sister was raped when she went to fetch water: “She had gone
with other girls to get water but she is a bit slow and is ill. She talks to
herself. One of my neighbors suggested that he would drop her back home when he
took her to a secluded area and raped her.”
asked if they reported the case, Karima says no. “We didn’t [report] because
she brought shame to our family.” Karima didn’t know where her sister was
gravelly whispered in Pashto, “Bale me mar pase,” meaning “good riddance.”
and Reproductive Health
is no disaggregated data to show the sexual and reproductive health (SRH)
vulnerabilities faced by Kuchi women, who are constantly on the move and lack
SRH rights support. There is a lack of data and information that clearly
describes the challenges Kuchi women face.
of Hamid’s wives, Jamila, explained: “I have been pregnant 16 times and only 5
of them survived. It’s all up to God. I am tired but he doesn’t understand. I
lie there like a dry cow.”
who suffers from debilitating stress, looks weak, frail, and ill. Hamid doesn’t
understand why is she always ill and keeps crying.
need to take her to the Shrine again. She is always ill and sad. I don’t know
what’s wrong with her,” he says.
Afghan women face a number of challenges and deprivations. They are denied
access to education, married off as children, raped, and exchanged to settle
policymakers and international donor agencies in Afghanistan have inadequately
addressed vulnerabilities faced by Kuchi girls and women. They remain an almost
invisible group in policy practices and dialogues. There is no ready
information available on the lived realities of Kuchi women who have
experienced or faced gender- and sexual-based violence, lack health services
and education, and are married earlier. The only information on Kuchi girls and
women is currently anecdotal.
the Kuchis are becoming more politically aware and are exercising their voting
rights, there is a need for the government to go beyond political process and
be engaged in their social realities.
evolving policies have increasingly aimed to include nomadic groups, an
overemphasis on mobility has distracted policymakers from going beyond infrastructure
when Kuchi needs are also social and gendered.
Mahendru is a freelance journalist with a Ph.D. in sociology. She writes about
gender, race, sexuality, migration, and conflict. Her work has appeared in Open
Democracy, the Middle-East Eye, and Arab Weekly.
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Muslim News, Arab
World News, South
Asia News, Indian
Muslim News, World
Muslim News, Women
in Islam, Islamic
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