Citing Nuh Violence, 101 Women Lawyers Appeal to Chief Justice of India To Act Against Economic Exclusion of Muslims
New Age Islam News Bureau
18 Aug 2023
· Citing Nuh Violence, 101 Women Lawyers
Appeal to Chief Justice of India To Act Against Economic Exclusion of Muslims
· Afghan Female Students Call to Reopen
Schools
· 10-Year-Old British-Pakistani Girl Sara
Sharif’s Murder Sparks Manhunt
· Liberals Shy Away from Advocating for
Muslim Women. ‘Made In Heaven’ Is A Good First Step
· Arab Women More in Danger of Domestic
Abuse in Israel Than Jews
Compiled by New Age Islam News Bureau
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A victim (right) of the
recent communal violence in Haryana’s Nuh shares her experience during a
national convention organised by the All-India Democratic Women’s Association
(Aidwa) in New Delhi on Thursday. The event was titled “BJP-RSS Hatao, Mahila
Bachao, Desh Bachao”. On the left is CPM politburo member Subhashini Ali.
PTI picture
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18.08.23
R. Balaji
As many as 101 women lawyers on Thursday urged Chief
Justice of India D.Y. Chandrachud to take immediate steps against those spewing
communal hatred and calling for the economic boycott of certain communities in
Nuh and other violence-affected places in Haryana.
In a letter petition addressed to the CJI, the Delhi High
Court Women Lawyers Forum, through advocate Manali Singhal and others, sought
“urgent and expeditious” directives to the Haryana government to prevent hate
speech and take action against those who have perpetrated it. The forum said
such incidents were in violation of the directives repeatedly issued by the
Supreme Court for action against perpetrators of hate speech and violence.
Some panchayats in Haryana had issued diktats barring
“Muslims or miscreants” from doing business or hawking in their areas in the
aftermath of the riots in Nuh and Gurgaon.
The forum complimented the August 7 suo motu directives
issued by Punjab and Haryana High Court staying illegal demolitions by the
Haryana government after the riots.
The lawyers expressed concern about whether buildings
belonging to a particular community were being brought down under the guise of
law-and-order problems.
The forum sought the issuance of the following directives
to the Haryana government:
Some of the signatories to the letter are Manali Singhal,
Miriam Fozia Rahman, Kirti Singh, Malavika Rajkotia, Nandita Rao, Zeba Khair
and Mahjabeen.
The letter petition said: “The State has a sacrosanct
duty to protect its people from unruly elements and perpetrators of
vigilantism, with utmost sincerity. Specific guidelines have been issued with
regard to both the Central Government and the State Government. They include
having police-patrolling in sensitive areas so that anti-social elements
involved in crimes related to mob violence against any caste or community
remain within the boundaries of law and indeed, fear taking the law into their
own hands.”
“The State and Centre are required to broadcast on radio,
TV and other media as well as their official platforms that such violence shall
invite serious consequences. They are also required to curb and stop the
dissemination of information of irresponsible and explosive messages, videos
and other material that may have a tendency to incite mob violence of any kind.
“The police are required to register FIRs… against
persons who disseminate such messages, videos and other material. Nodal
officers are required to be designated for information and action. Such cases
require to be fast-tracked and preferably concluded within six months.
Compensation, where required, is to be granted within 30 days. Failure of the
district administration must be seen as an act of deliberate negligence,” it
added.
The forum recalled the directives issued by the apex
court in the Tehseen Poonawala case, making it clear that action must be taken
irrespective of the religion of the person delivering the hate speech or
engaging in violence. The forum pointed out that the secular character of India
must be preserved and protected.
Despite such repeated guidelines and directives, the
incidents of hate speech in Nuh and other districts had revealed a
comprehensive failure on the part of the Haryana administration and the police
to implement preventive measures, as well as to have appropriate responsive
measures during and after the incidents of hate speech, the petition said.
https://www.telegraphindia.com/india/citing-nuh-violence-101-women-lawyers-appeal-to-cji-to-act-against-economic-exclusion/cid/1959702
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Afghan Female Students Call to Reopen Schools
Photo: TOLO News.com
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By Asma Saayin
18 August 2023
Female students and teachers said they are worried that
nothing was said about schools on the second anniversary of the Islamic
Emirate's takeover.
Once again they emphasized their right to education and
asked the current government to reopen academic institutions for girls as soon
as possible.
“Yesterday, I thought that maybe schools, universities,
and many other places that were closed would open but they didn't,” said Marwa,
a student.
“We call on the government to reopen schools and
universities for girls,” said Najma, a student.
Meanwhile, some students and teachers warn of the
negative consequences of closing girls' schools and said that closing the gates
of schools will spread illiteracy in the country more than before.
“There was some news in social media about reopening
schools and universities for girls but it didn’t happen, the closure of the
schools is not beneficial for our country,” said Fahima, a student.
The question is why the plan to reopen schools and
universities has not been finalized after two years of Islamic Emirate rule.
“We were waiting for their announcement (on the
anniversary of Islamic Emirate rule) about reopening schools and universities
for girls,” said Fazil Malik, a Kabul resident.
“We ask to reopen schools for girls because we need them
in the teaching and medical department,” said Rahmatullah, a Kabul resident.
A number of women's rights activists have said that
depriving women of learning will have a negative effect on the future of the
country.
“We are waiting for the reopening schools for girls, but
they didn’t open schools and they put more restrictions on women day by day,”
said Mahboba Saraj, a woman’s rights activist.
After the Islamic Emirate takeover, the Ministry of Education
said that education would be allowed by creating a method for girls above the
sixth grade, but in recent months, the Ministry of Education has not said
anything new about the issue.
https://tolonews.com/afghanistan-184687
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10-Year-Old British-Pakistani Girl Sara Sharif’s Murder
Sparks Manhunt
Atika Rehman
August 18, 2023
LONDON: Police in Surrey are hunting for three people who
spent thousands of pounds on one-way air tickets to Pakistan, as they try to
solve the case of a 10-year-old girl who was found dead in a house after a
“call for concern” on Aug 10.
The body of Sara Sharif, daughter of Olga Sharif and
31-year-old Malik Urfan Sharif, was found in a Woking council house belonging
to Mr Sharif, a local taxi driver, in the early hours of Aug 10. Police said no
other people were found at the property when the body was discovered.
The discovery of the minor’s body prompted a murder
investigation, with police now hunting for three people in connection with the
probe.
It is unclear whether the trio wanted for questioning by
police are members of the deceased’s family, as police have not released names,
but it is reported that “they were known to her”. Police believe the trio left
the country on Aug 9, a day before Sara’s body was discovered, and that they
spent up to 5,000 pounds on one-way tickets to Pakistan for three adults and
five children.
Ms Olga and Mr Sharif are no longer married, and media
reports indicated that Mr Sharif has full custody.
Ms Olga said she was on her way to Poland when
authorities called to say, “You need to come to England and come to the police
station in Dover”.
“He told me she could not say why over the phone, but
when I called again they told me to pull over, so we did. Then she told me Sara
had been found dead in a house and I just burst into tears. It took us six
hours to get back to the UK,” she said.
Neighbours told reporters that a Pakistani family with
six “very young” children had moved into the house in April this year. Surrey
Police said officers are still at the address and that no arrests have yet been
made.
Acquaintances of Mr Sharif, who reportedly moved to the
UK around 20 years ago, told media they had been left shocked by the news.
MailOnline quoted one individual as saying “I just can’t believe it. He is such
a friendly guy who adores his kids. He’s been living in the UK for years and is
originally from Pakistan. He works as a taxi driver with a hackney plate
outside Woking station.”
Ms Olga told journalists she married Mr Sharif in 2009,
and that their marriage ended in 2017.
In 2019, he was awarded full custody of both Sara and her
13-year-old brother. Ms Olga said she was only allowed to see her children
twice in the four years since she lost custody, aside from occasional phone conversations.
She also said that in 2021, she was cut off completely after an argument
between her and Mr Sharif’s new partner, Beenish.
Ms Olga hoped to take Sara’s body to be buried in Poland
after police release it following a post-mortem and other formalities.
An autopsy performed on Tuesday this week concluded that
the cause of death was “still to be established”.
The National Crime Agency in a statement said it is
working with the police on this case. “The NCA is supporting Surrey Police with
their investigations into the murder of a 10-year-old girl. This involves
specialist officers from our Joint International Crime Centre and across our
international network providing operational support, advice and guidance as
required,” the statement said.
https://www.dawn.com/news/1770731/10-year-old-british-pakistani-girls-murder-sparks-manhunt
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Liberals shy away from advocating for Muslim women. ‘Made
in Heaven’ is a good first step
AMANA BEGAM
18 August, 2023
The new season of Zoya Akhtar and Reema Kagti’s highly
anticipated Made in Heaven, which was released on Amazon Prime Video, plunges
deep into the intricate tapestry of relationships and societal norms to weave a
captivating narrative.
My attention was captured by episode six, Warrior
Princesses. The central storyline of the episode revolves around Shehnaz (Dia
Mirza) and her husband Wasim (Parvin Dabas), who is preparing for his second
marriage. Destined for the role, Mirza embodies Shehnaz with remarkable
aptitude — a woman of grace and poise, shattered by the actions of her husband
who, within the Islamic prerogative, takes a younger, blonde-haired Albanian
wife. Despite her facade of composure, Shehnaz’s strength is relentlessly
eroded by the weight of humiliation and the stark changes in her life. As the
series progresses, her facade begins to crumble, revealing the raw emotions
beneath.
The story reflects the shattered world we live in. It
evokes unsettling parallels with real life. The narrative delves into the
‘justifications’ that Muslims allegedly employ to normalise or downplay
polygamy — citing Sharia law and statistics that seemingly minimise its
prevalence. Shehnaz’s poignant struggle to communicate her pain to her
mother-in-law is met with the same defence. Nagma, played by Anita Kanwal, invokes
Islamic law to claim that polygamy is legal.
Growing up as a Muslim woman, I never regarded myself as
inferior due to my gender. So I find such reasoning deeply perplexing. Is it
truly justifiable to embrace the allowance within Sharia, historically
controlled by men, to replace one’s wife simply because it aligns with men’s
entitlement? Yet, when women raise their voice about the rights bestowed upon
them by Sharia, like share in ancestral property though not equal to men, why
is there reluctance among men to grant women even that unequal share? Why does
the dowry practice persist, despite it being incongruent with Islamic values?
Equally pertinent is the question of criminal justice — why haven’t Indian
Muslim men collectively advocated for the reinstatement of punishments in
accordance with Sharia principles?
Iceberg of legal hardships
Sharia only seems to make sense to Muslim society when it
upholds male superiority and grants them privileges that perpetuate injustice
against women. Shehnaz passionately questions the relevance of such a mindset
in today’s world. With heart-rending eloquence, she draws striking parallels
between once-legal injustices like slavery and polygamy, and the evolving
ideals of the present, bravely challenging established norms.
Despite her protests, Nagma remains indifferent of
Wasim’s choice, suggesting divorce as a possible remedy. Shehnaz is acutely
aware that divorce would bring up the challenge of seeking custody of their
young sons, adding another layer of intensity to the already complex emotional
landscape. Tragically, this circumstance is often exploited as a means of
manipulation when Muslim women contemplate divorce. Refusing the rightful
meher, a provision sanctioned by Sharia, is also used as a manipulation tactic.
But when men exploit Sharia to their advantage, society
tends to maintain a hypocritical silence.
The Made in Heaven episode delves into the surface of the
immense iceberg of legal hardships that Muslim women endure. I am heartened
that the show has taken the first step in acknowledging the pain, trauma, and
inequity suffered by Muslim women, some of whose stories are already known to
us.
One is that of Shah Bano. In 1975, the 62-year-old woman
and her five children were abandoned by her husband, Mohammed Ahmed Khan—an
affluent and celebrated advocate—after 14 years of marriage. Three years prior,
he had taken a younger woman as his second wife. She went to court for
maintenance and won. In a 2011 interview with Hindustan Times, Shah Bano’s son,
Jameel, gave an account of his mother’s grievous mistreatment. He paints a
vivid picture of the profound financial hardships and soul-crushing shame that
his mother was subjected to during this tumultuous period. “My mother was
wronged, gravely wronged,” he said.
Spark of change
An observation that struck me profoundly is the series’
genuine avoidance of contrived comparisons between disparate societies. It
becomes evident that Muslim society is grappling with the arduous task of
recognising its imperfections, addressing injustices, and engaging in legal
battles, all while other societies contend with challenges at a more societal
level. The series casts a wide net, addressing various societies and their
issues, all the while maintaining a sincere and candid approach without false
equivalence.
Also, the dialogue spoken by Shehnaz as she commits to
the pursuit of justice — “I am not only Muslim, I am a citizen of this country”
— carries a deeply moving impact. This powerful declaration imparts a profound
message — that faith is a deeply personal journey. It encourages them to view
the world beyond the narrow confines of religion. It beautifully underscores
the idea that everyone possesses the inherent right to actively participate in
the nation’s life, embracing not only their religious identity but also the
rich tapestry of other identities that make them who they are.
Finally, my grievances with the global liberal community,
intellectuals, and artists have centred around their shortcomings in advocating
for Muslim women, and addressing inequality, injustice, discrimination, harmful
cultural practices and regressive mindset within the Muslim community. Despite
76 years of freedom in this ostensibly secular nation, it remains perplexing
why Muslim women continue to be ensnared by the grip of patriarchy. Are we
neglected daughters of India?
However, this particular episode appears to signify
shifting attitudes.
A flicker of relief washes over me as I witness Muslim
society finally finding its place. It arrives much belatedly and in minuscule
measure, but it is undeniably a start. It signifies a spark of change we can
hold onto, even though our journey ahead remains extensive and challenging.
Amana Begam Ansari is a columnist and TV news panelist.
She runs a weekly YouTube show called ‘India This Week by Amana and Khalid’.
She tweets @Amana_Ansari. Views are personal.
(Edited by Theres Sudeep)
https://theprint.in/opinion/liberals-shy-away-from-advocating-for-muslim-women-made-in-heaven-is-a-good-first-step/1718978/
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Arab Women More In Danger Of Domestic Abuse In Israel
Than Jews
AUGUST 17, 2023
By DANIELLE GREYMAN-KENNARD
The resources available for victims of domestic abuse and
how those resources are used can differ greatly depending on the social group
of the victim, a new study published on August 9 has found.
The peer-reviewed study, which is published in the
academic journal Frontiers in Sociology, collected quantitative data from 357
Jewish women and 439 Arab women living in Israel.
The study aimed to understand the different ways Arab
women and Jewish women accessed help in escaping abusive relationships, and
which sources of help were available to the groups.
Domestic abuse in Israel
The study defined domestic abuse, while relabelling it as
“intimate partner violence”, as “behavior that occurs in a current or previous
intimate relationship, which causes physical, psychological, or sexual harm.”
While studies have already been undertaken to understand
the amount of domestic abuse in different communities in Israel, this study is
one of the first to look at the help available to victims of different
communities. The study believes that much like how domestic abuse exists
differently for sociological reasons, so do the actions of survivors of abuse.
In Israel, Arab women are at the highest risk of becoming
victims of domestic abuse, as shown by a study in 2021 that found 67% of the
female Arab population have been victimized by domestic abusers. The 2021
survey also found that female immigrants to Israel were at a slightly higher
risk of experiencing domestic abuse (30%) than Israelis born in Israel (27%).
The study explains that while more Arab women are working
outside the home, the patriarchal culture within Arab society remains and that
presence is especially apparent within romantic relationships. The study
justifies this claim by using the phenomena of honor killings in Arab society
in Israel to explain the ways in which women are abused for reasons relating to
intimacy and sexuality.
The difference in help seeking tendencies for victims of
domestic abuse
The study supported the pre-established belief that
victims of domestic abuse seek help after three phases have been completed.
Firstly, the victim needs to identify the abuse as abuse. Second, the victim
needs to make the decision to seek help. Finally, the victim needs to determine
who to approach for help. However, each phase exists within a theoretical
framework and each victim considers the phase within their own understanding of
normativity and social contexts.
Under the theory of help-seeking behavior, and
intersectional approach to understanding why some victims seek aid, victims of
abuse first consider things in the context of their socio-cultural contextual
influences. In this phase, many victims may not even realize that they are
being abused because the norms within their relationship are standard across
their social group. In the second stage, victims consider their beliefs and
lived experiences under established social support connections. Finally, the
victim seeks a sense of agency, which empowers them to take control and seek help.
As previously mentioned, the study describes Arab society
within Israel as a patriarchal one. Previous research has already established
that within patriarchal societies, “women are expected to retain their honor by
remaining hidden and maintaining a low profile, restricting their autonomy, and
abiding by various constraints to uphold their reputation and that of their
family.”
Adding to the issues faced by all victims of domestic
abuse, Arab women face the additional difficulty of navigating their abuse as a
minority ethnic group within the wider context of the Israeli-Palestinian
conflict. This may mean that Arab women face additional barriers in accessing
sources provided by the Israeli state or language barriers.
So Arab women are in the unique position of reluctance to
seek help from within Arab society for fear of damaging the image of their
family and facing barriers to accessing support from official sources.
Carrying out the study on victims of domestic abuse
In total 796 women participated in the study, 55.2% of
whom were Arab. The participants were aged 18-75 years old with different
relationship statuses and levels of religiosity.
The study confirmed that Jewish Israeli women were more
likely to seek help than Arab Israeli women.
Just under 30% of both Jewish and Arab women said that
there was a high probability that they would turn to their father for help. For
Jewish women, 15.7% said that there was a high probability that they would turn
to their mothers, while only 13.3% of Arab women said the same. 19.6% of Jewish
women said they would be highly likely to turn to a sibling, while only 14.6%
of Arab women said the same.
62.7% of Jewish women said that they would be highly
likely to turn to a friend for help, while only 32.3% of Arab women felt the
same.
19.9% of Jewish women said they would be highly likely to
ask a teacher for help, while Arab women had a higher probability of 24.4%.
Maintaining this trend of reporting to officials, 37.3% of Jewish women said
they would likely tell a social worker, while 41.7% of Arab women said the
same. Additionally, only 17.4% of Jewish women said they would be highly likely
to tell a religious leader while 27.8% of Arab women said that they would.
54.3% of Jewish women said that they would be highly likely
to turn to a social organization for help, while the number stood at only 36.5%
for Arab women.
The data ultimately revealed that Arab women are less
likely to approach their family and friends for help, while they were more
likely to contact professionals excluding social organizations.
The study also found vastly different trends depending on
the age of the Arab or Jewish victim. Young Arab women were significantly more
likely to seek help than older Arab women while the same was true for Jewish
women in reverse. Older Jewish women were more likely to seek help than younger
ones.
Additionally, for Jewish women, the level of religiosity
didn’t impact how likely they would be to seek help. However, religious Arab
women were less likely to seek help than their more secular counterparts.
In theorizing the reasoning behind some of the
statistics, the researchers explained that neither group was likely to seek
help from their mothers because “they do not perceive the mothers as having
sufficient social power to help them.”
https://www.jpost.com/israel-news/crime-in-israel/article-755172
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