International Women’s Day: The Gulabi Gang

gulabi

Written by Randeep Singh

The days leading up to International Women’s Day saw the screening of “India’s Daughter,” a documentary on the rape of murder of Jyoti Singh in New Delhi in 2012. Singh’s rape and murder provoked a national catharsis of demonstrations, clashes with police and soul-searching on how to better protect India’s (middle-class) women from sexual predators.

Singh did not come from privileged circumstances, but she had the aspirations of a middle-class woman. That made her worthy enough of respect of the middle-class. There were however no moments of silence for those indigent Indian women who are raped daily, no national march to fight for the rights of the dispossessed in rural India, the majority of the country’s women.

The Gulabi Gang is a woman’s movement that was started by poor women in 2006 in Bundelkhand, Uttar Pradesh. It began as a band of women who humiliated and punished men for abusing their wives. Today, it has over 300,000 members and fights against dowry death, rape, child marriage and child molestation and caste oppression in northern India.

The Gulabi Gang do not attend classes at Delhi University, read Byron or catch flicks at the multiplex. The antithesis of the modern, enlightened Indian women, they have struck at the heart of patriarchy without the help of NDTV, academia and marches along Rajpath. The fact that this movement has taken place and grown in rural India, tells us that this is where the real battle against violence against women is to be fought if it is to be won.

‘KarmaaN Maari – The Ill Fated’ a poem by Shehnaz Parveen Sahar

An Urdu poem in English and Punjabi.
Punjabi shahmukhi
Punjabi roman
Urdu
English

photofromshenaz

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Punjabi Shahmukhi >

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کرماں ماری

ہنے ہنے
میں فیر
اوس محفل
توں
نس آئی آں
جتھے رفو،زاہدہ ،عرشی، ٹیبی
میرے
آل دوالے
بیٹھیاں میرے لہنگےاتّے
چمپا گوٹا لا رہئیاں نے
میرے ہتھیں
شگن دی مہندی
متھےاتے
جھومر ٹکہ
لا رہئیاں نے
بابل والے گیت وداعی
گا رہئیاں نے
ویکھو سب دیاں ونگاں ویکھو
چھنک کھنک کے
ایہہ وی سنگت پا رہئیاں نے

ایہہ سب کُج پر کاہدے لئی اے

جھلییو
تسی تے کج وی جاندیاں نئیں
اگے اگ دا
کرماں ساڑدا
لال سمندر
ٹھاٹھاں ماردا آ ڈُھکیا اے
انج کرنا تسی
مینوں اپنے نال ای لے کے ٹرجانا

ایس توں پہل۔۔۔
گیت تہاڈےاگ وچ سڑ کے
پُھٹ پُھٹ روون
چیکاں مارن

اڑیو
میری گل تاں سن لئو
کتھے چلیاں
مڑ کےویکھو
واپس آئو
سکھیونی
مینوں گل نال لائو
سن لئو اڑیو
خورے میریاں آوازاں
نوں کیوں نئیں سُن دیاں
اپنےسارے گیت نمانے لیندیاں جائو
ویکھوکسراں
میرے گل وچ بانہواں پا کے
چیکاں مار کے
رو پئے سارے

خورے مینوں کلیاں چھڈ کے
کیوں تسی ساریاں
ٹر گیئاں جے
پچھے اپنیاں آوازاں وی چھڈ گئیاں جے
اے آوازاں
میری جان دے پچھے پے گیئاں نے

گوٹے کرناں بھریاں چُنیاں دے نال
اتھرواں والیاں۔۔۔ اکھیاں نوں
کج ہوروی کنڈے مل جاندے نے
ہونٹ سدا لئی سل جاندے نے

اُتّوں تہا ڈ یاں کن من کن من آوازاں نے
ساہ لینا وی اوکھا کیتا

سنونی اڑیو
اک گل دسّو
آخر تسی اے ساریاں رل کے
اچی اچی
ہسدیاں کیوں جے؟؟؟

شہناز پروین سحر
..

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< Punjabi, roman

KarmaaN Maari
By
Shehnaz Parveen Sahar

Hunnay hunnay
maiN fer
oss mehfil
tooN
nuss aye aaN
jithay raffo, zahida, arshi, tabby
mere
aalay dwaalay
baithiyaan mere lehngay uttay
champa gotta la rahyaaN naiN
mere hatheeN
shagn dee mehndi
mathay uttay
jhoomar tikka
la rahyaaN naiN
babul walay geet vidaee
ga rahyaN naiN
vekho sab diyaN wangaN vekho
chhanak khhanak ke
eh ve sangat pa rahyaaN naiN

eh sab kujh per kahday laye ae
jhalliyo
tusseiN te kujh ve jandiyaN nahin
aggay agg da
karmaN saarrda
laal smundar
tthatthaN marda aa Dhukeya ae
inj karna tusseiN
mainuN apnay naal ee lae ke tur jana

ais toon pehlaN
geet tuhaday agg vich surr ke
phutt phutt rowan
cheekaN maran

Arreyo
meri gal te sunn lao
kithay chaliyaN
murr ke vekho
wapas aao
sakhiyo nee
mainun gal nal lao
sunn lao arreyo
khawray meriyan awazaN
nooN kiyuN nahin sunndiyaN
apnay saaray geet nomaanay laindiyaN jao
vekho kissraN
mere gal vich baNhwaN paa ke
cheekaN maar ke
ro pai saaray

Khawray mainuN kaleyaN chudd ke
kiyuN tueeiN saariyaN
Tur gayaN je
pichhay apniyaN awazaN ve chudd gayaN je
eh awazaN
meri jan de pichay paindiaN naiN

gottay kirnaN bhariyaN chuniyaN naal
athro valiyaN…. akhiyaN nooN
kujh hor ve kanday mil janday naiN
honT sada laye sil janday naiN

Sunno nee Arriyo
ek gul dusso
akhar tusseiN eh sariyaN rul ke
uchi uchi
hudiyaN kiyuN je????
..


Urdu, original >

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کرماں ماری

ابھی ابھی
میں پھر
اُس محفل سے اٹھ
بھاگی ہوں
جس میں
رفو، زاہدہ ،عرشی، ٹیبی
میرے
لہنگے پر چمپا گوٹا لگا رہی ہیں
میرے ہاتھوں پر مہندی
اور
میرے ماتھے
مانگ کا ٹیکہ سجا رہی ہیں
بابل کی دعائیں لیتی جا
گاتی جاتی ہیں
دیکھو
میری چوڑیاں دیکھو
ساتھ تمھارے
وہ بھی کچھ
گنگنا رہی ہیں

لیکن یہ سب
کیا ہے آخر
کیا تم کو کچھ خبر نہیں ہے
اس سے آگے
آگ کا دریا
کیسےٹھاٹھیں ماررہا ہے
مجھےیہاں سے لے جائواب
قبل اس کے
یہ گیت تمھارے
چیخیں ماریں
پھوٹ پھوٹ کر رونے لگیں سب
اور
ذرا تم رکو
بتائو
کہاں چلی ہو
کیا تم تک آوازیں میری پوہنچ رہی ہیں
سنو
میری آوازتو سن لو
مجھےبھی ساتھ میں لے کر جائو
مجھے اکیلا چھوڑ کے
ایسے
کیسے تم سب جا سکتی ہو
واپس آئو
آجائو ناں

کم از کم یہ گیت تمھارے
اپنے ساتھ ہی لیتی جائو
دیکھو یہ آوازیں میری
جاں لے لے لیں گی

تم اپنی
آوازیں چھوڑ کے چلی گئی ہو
یہ آوازیں تو
بلکل پاگل کردیتی ہیں
اور
گوٹا کرن بھرے دوپٹے سے
آنسو صاف کرو تو آنکھیں
اورسپنے
سب چھل جاتے ہیں
ہونٹ سدا کو سل جاتے ہیں
اوپر سے
تمھاری
آوازیں ہیں

سنو۔۔۔
یہ تم سب
آخراتنا
ہنستی کیوں ہو؟؟؟

شہناز پروین سحر
..

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< English

The Ill-Fated
By
Shehnaz Parveen Sahar

Just now
again i
ran away
from the gathering
where
ruffo, zahida, arshi, tabby
are tucking silver gold decorations on
my wedding gown
hena in my hands
and
on my forehead
a tikka in the parting of my hair
‘take the prayers of your parents with you’
they are singing
look
look my bracelets
are also
humming along
with you

But what is
all this
do you not know
how a river of fire
rages on and on
in front of me
take me with you
before the time when
your songs
become screams
burst into tears
and you
just stop for a moment
say
where are you going
can you hear me
listen
hear my voice
take me with you
leaving me alone
like this
how can you go
come back here
come back

Your songs at least
take them with you
i tell you their echoes will claim
my life from me

You left
leaving behind your voices
these voices can
make anyone insane
and
with a cloth of silver gold decorations
when the tears are wiped then eyes
and dreams both
get scratched
lips get sealed forever
and on top of it
your
voices

Listen…
you all!
Why is it that you
laugh so much?

From Urdu by Fauzia Rafique
..

photo-shenaz

Shehnaz Parveen Sahar: An acclaimed poet from Pakistan.

 Photos from Sahar’s Facebook Page

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“Cinema for Change” – Addressing Violence Against Women

2010_0301_women_hands_m

The South Asian Film Education Society (S.A.F.E.S.) hosted its first “Cinema for Change” film festival from April 19 to April 21, 2013. The theme: “Addressing Violence Against Women.”

Friday, April 19, 2013

The Guest Filmmaker, Samar Minallah, appeared at the opening night by Skype from Pakistan. Her documentary, “Swara: A Bridge Over Troubled Water,” looked at “swara,” the practice of using unmarried girls as compensation to settle disputes between families.  The practice of “swara” in the film of the same name, typically takes place as follows. One man kills another man and the family of the man who has been killed wants compensation from the murderer. The compensation takes the form of a girl, transferred from the family of the murderer to the family who would otherwise seek revenge. The girl is then expected to live in the “other” family as a daughter-in-law.

The practice of “swara” is well-known in North-West Pakistan and in other tribal communities and stopping it, Minallah admits, can be dangerous. The murderer (whose family pays the girl as compensation) is “let off the hook;” stopping that compensation would mean that the murderer must otherwise pay for his crime which, Minallah notes he will typically go to any lengths to avoid. Although Minallah acknowledges the challenges in fighting “swara,” she has helped bring awareness of the issue to the public and to policymakers through short public service-announcements. She also works to sensitive the police to the problem after the practice was made illegal through legislation passed in 2004. A growing number cases of “swara” moreover are being reported and addressed through public interest-litigation (200 cases were reported in 2011).

swara

Saturday, April 20, 2013

The second day saw the screening of “Common Gender” (2012), a Bangladeshi activist-documentary on the life of the hijra (intersexual) community of Dhaka and the violence underlying the social process of gendering. The two other films were “Afghanistan Unveiled” (2007) and “Provoked” (2006).

The film “Provoked,” is based on the true story of Kiranjit Ahluwalia, a Punjabi woman in the United Kingdom who was sentenced to life in prison for the murder of her husband in 1989. Her conviction was set aside in 1992, partly through the help of the women’s advocacy and outreach group, Southhall Black Sisters. The judge noted that because of years of  abuse, Kiranjit suffered severe depression and battered women syndrome; her mental responsibility for the act was thus “diminished.” She had also been “provoked,” but was unable to retaliate right away because of her mental state. Her case (R v. Ahluwalia) changed English law, leading to the setting aside of convictions for battered women in 1992 and thereafter.

Sunday, April 21, 2013

In “Saving Face,” we hear the stories of two survivors of acid attacks in Pakistan, Zakia and Rukshana. While highlighting the brutality of the attacks and their affect on the women, we see how the problem is being fought through cooperation between reconstructive surgeons, policymakers, lawyers, the media and NGO’s is key in bringing perpetrators to justice and helping women rebuild their lives.

In “Bol” (2012) Meghna Halder presents a short-film in three parts through masks, puppetry and shadows. Whereas the “The Cyclist” looks at the facelessness of the Indian Muslim woman who died in a bomb blast in Bangalore, “The Rape” looks at how two women went missing in Kashmir and were presumed to have been raped and disposed of by the Indian Army. In “The Mask,” Meghna presents the story of a man who wakes one day to find his face has been stolen. All three films were layered with meanings, teasing one’s interpretations.

While the issue of violence against women is ongoing and oftentimes distressing, I admire the filmmakers’ use of film as a medium for raising social awareness of the problem. In Minallah, we saw an example of the activist film-maker who has continued to make films despite risk to herself. In three films, we saw how individual and community activism can bring about social change such as the passage of law against “swara” and acid-attacks in Pakistan or the precedent-setting case of Kiranjit Ahluwalia in the United Kingdom. While the struggle continues, the SAFES has hopefully played its own part in presenting “cinema for change.”

For a list of all films shown and descriptions, go to: http://southasianfilm.blogspot.ca/

Israeli mother Addresses European Parliament

Dr. Nurit Peled-Elhanan is the mother of Smadar Elhanan, 13 years old when killed by a suicide bomber in Jerusalem in September 1997. Below is Nurit’s speech made on International Women’s Day in Strasbourg earlier this month.

Thank you for inviting me to this today. It is always an honour and a pleasure to be here, among you (at the European Parliament).

However, I must admit I believe you should have invited a Palestinian woman at my stead, because the women who suffer most from violence in my county are the Palestinian women. And I would like to dedicate my speech to Miriam R’aban and her husband Kamal, from Bet Lahiya in the Gaza strip, whose five small children were killed by Israeli soldiers while picking strawberries at the family`s strawberry field. No one will ever stand trial for this murder.

When I asked the people who invited me here why didn’t they invite a Palestinian woman, the answer was that it would make the discussion too localized.

I don’t know what is non-localized violence. Racism and discrimination may be theoretical concepts and universal phenomena but their impact is always local, and real. Pain is local, humiliation, sexual abuse, torture and death, are all very local, and so are the scars.

It is true, unfortunately, that the local violence inflicted on Palestinian women by the government of Israel and the Israeli army, has expanded around the globe, In fact, state violence and army violence, individual and collective violence, are the lot of Muslim women today, not only in Palestine but wherever the enlightened western world is setting its big imperialistic foot. It is violence which is hardly ever addressed and which is halfheartedly condoned by most people in Europe and in the USA.

This is because the so-called free world is afraid of the Muslim womb.

Great France of “la liberte égalite et la fraternite” is scared of little girls with head scarves. Great Jewish Israel is afraid of the Muslim womb which its ministers call a demographic threat.

Almighty America and Great Britain are infecting their respective citizens with blind fear of the Muslims, who are depicted as vile, primitive and blood-thirsty, apart from their being non-democratic, chauvinistic and mass producers of future terrorists. This in spite of the fact that the people who are destroying the world today are not Muslim. One of them is a devout Christian, one is Anglican and one is a non-devout Jew.

I have never experienced the suffering Palestinian women undergo every day, every hour, I don’t know the kind of violence that turns a woman’s life into constant hell. This daily physical and mental torture of women who are deprived of their basic human rights and needs of privacy and dignity, women whose homes are broken into at any moment of day and night, who are ordered at a gun-point to strip naked in front of strangers and their own children, whose houses are demolished , who are deprived of their livelihood and of any normal family life. This is not part of my personal ordeal.

But I am a victim of violence against women insofar as violence against children is actually violence against mothers. Palestinian, Iraqi, Afghan women are my sisters because we are all at the grip of the same unscrupulous criminals who call themselves leaders of the free enlightened world and in the name of this freedom and enlightenment rob us of our children.

the-weeping-woman-of-pere-lachaise

Furthermore, Israeli, American, Italian and British mothers have been for the most part violently blinded and brainwashed to such a degree that they cannot realize their only sisters, their only allies in the world are the Muslim Palestinian, Iraqi or Afghani mothers, whose children are killed by our children or who blow themselves to pieces with our sons and daughters. They are all mind-infected by the same viruses engendered by politicians. And the viruses , though they may have various illustrious names–such as Democracy, Patriotism, God, Homeland–are all the same. They are all part of false and fake ideologies that are meant to enrich the rich and to empower the powerful.

We are all the victims of mental, psychological and cultural violence that turn us to one homogenic group of bereaved or potentially bereaved mothers. Western mothers who are taught to believe their uterus is a national asset just like they are taught to believe that the Muslim uterus is an international threat. They are educated not to cry out: `I gave him birth, I breast fed him, he is mine, and I will not let him be the one whose life is cheaper than oil, whose future is less worth than a piece of land.`

All of us are terrorized by mind-infecting education to believe all we can do is either pray for our sons to come back home or be proud of their dead bodies.

And all of us were brought up to bear all this silently, to contain our fear and frustration, to take Prozac for anxiety, but never hail Mama Courage in public. Never be real Jewish or Italian or Irish mothers.

I am a victim of state violence. My natural and civil rights as a mother have been violated and are violated because I have to fear the day my son would reach his 18th birthday and be taken away from me to be the game tool of criminals such as Sharon, Bush, Blair and their clan of blood-thirsty, oil-thirsty, land thirsty generals.

Living in the world I live in, in the state I live in, in the regime I live in, I don’t dare to offer Muslim women any ideas how to change their lives. I don’t want them to take off their scarves, or educate their children differently, and I will not urge them to constitute Democracies in the image of Western democracies that despise them and their kind. I just want to ask them humbly to be my sisters, to express my admiration for their perseverance and for their courage to carry on, to have children and to maintain a dignified family life in spite of the impossible conditions my world in putting them in. I want to tell them we are all bonded by the same pain, we all the victims of the same sort of violence even though they suffer much more, for they are the ones who are mistreated by my government and its army, sponsored by my taxes.

Islam in itself, like Judaism in itself and Christianity in itself, is not a threat to me or to anyone. American imperialism is, European indifference and co-operation is and Israeli racism and its cruel regime of occupation is. It is racism, educational propaganda and inculcated xenophobia that convince Israeli soldiers to order Palestinian women at gun-point, to strip in front of their children for security reasons, it is the deepest disrespect for the other that allow American soldiers to rape Iraqi women, that give license to Israeli jailers to keep young women in inhuman conditions, without necessary hygienic aids, without electricity in the winter, without clean water or clean mattresses and to separate them from their breast-fed babies and toddlers. To bar their way to hospitals, to block their way to education, to confiscate their lands, to uproot their trees and prevent them from cultivating their fields.

I cannot completely understand Palestinian women or their suffering. I don’t know how I would have survived such humiliation, such disrespect from the whole world. All I know is that the voice of mothers has been suffocated for too long in this war-stricken planet. Mothers` cry is not heard because mothers are not invited to international forums such as this one. This I know and it is very little. But it is enough for me to remember these women are my sisters, and that they deserve that I should cry for them, and fight for them. And when they lose their children in strawberry fields or on filthy roads by the checkpoints, when their children are shot on their way to school by Israeli children who were educated to believe that love and compassion are race and religion dependent, the only thing I can do is stand by them and their betrayed babies, and ask what Anna Akhmatova–another mother who lived in a regime of violence against women and children–asked:

Why does that streak o blood, rip the petal of your cheek?

Togetherness_Jewish_Palestinian_Child_political_solution

Published in “Jews for Justice for Palestinians”: http://jfjfp.com/?p=7720

‘Skeena: a Woman Beyond Borders سکینہ: سرحداں توں پار دی عورت’ Review by Surjeet Kalsey

Presented by Surjeet Kalsey at the launch of novel ‘Skeena’ by Fauzia Rafique (Libros Libertad, 2011) in Surrey on April 9, 2011

سکینہ: سرحداں توں پار دی عورت
(فوزیہ رفیق دا ناول “سکینہ”)
ریویو: سرجیت کلسی

فوزیہ رفیق دے ناول “سکینہ” نال میرا رشتہ بہت پرانا ہے کوئی ویہہ پنجھی سال پہلاں جدوں میں فوزیہ نوں اک کانفرنس تے ٹورانٹو ملی سکینہ ناول اودوں دا ہی لکھیا جا رہیا سی۔ اس دے کانڈ ہولی ہولی وگست ہوندے گئے تے ہن آخری روپ وچ ساڈے ہتھاں وچ پہنچیا ہے۔ ناول دی شروعات مادھو لال حسین دی اس کافی نال بہت ہی خوبصورت ڈھنگ نال ہوندی ہے اتے کافی دی ہر سطر ناول دا اک کانڈ ہو نبڑدی ہے:

جھمے جھم کھیڈ لے منجھ ویہڑے، جپدیاں نوں ہر نیڑے
ویہڑے دے وچ ندیاں وگن، بیڑے لکھ ہزار
کیتی اس وچ ڈبدی ویکھی، کیتی لنگھی پار
اس ویہڑے دے نو دروازے، دسویں قلف چڑھائی
تس دروازے دے محرم ناہی، جت شوہ آوے جائی
ویہڑے دے وچ آلا سوہے، آلے دے وچ تاکی
تاکی دے وچ سیج وچھاواں، آپنے پیا سنگ راتی
اس ویہڑے وچ مکنا ہاتھی، سنگل نال کھہیڑے
کہے حسین فقیر سائیں دا، جاگدیاں کوں چھیڑے
(مادھو لال حسین لاہور، ١٥٣٩-١٥٩٩)

بھاگ (١) منجھ ویہڑے (پنڈ ١٩٧١)، سماں “لوڈھے ویلے”،” نماشیں” تے اگلا پاٹھ “رات” ہے۔
بھاگ (٢) مکنا ہاتھی (لاہور ١٩٨١)، جس وچ “میلہ” تے میلے وچ محبوب نوں ملن دا تصور –
رات ویلے محبوب نوں ملن جاندیاں ہولی ہولی تر کدھرے تیری پازیب دی آواز توں لوکاں نوں خبر نہ ہو جائے؛ “اگلے دیہاڑے” دیکھی جائے گی کیہ ہوندا اے تاں جاں فیر “کنڈھے رہی کھلو” ١٩٨٢ دا واقعہ ہے۔

بھاگ (٣) سنگل نال کھہیڑے (ٹورانٹو ١٩٩١) دی “سویر”؛ ٹورانٹو دی “رات” تے ٹورانٹو دے ہی “سرگی ویلے” ساریاں گھٹناواں دا پسار پیکا گھر پاکستان، تے سوہرا گھر ٹورانٹو دا بہت نیڑے دا آلا دوالا ہے جس نال سکینہ دا کوئی واسطہ نہیں پیا ہووے۔ ملک بدلن نال اوہ سماج اوہ دھارناواں اوہ وطیرے تاں نہیں نہ بدلدے، جویں دے تویں ہی رہندے ہین، تے عورت دا درجہ وی اوہی رہندا اے جو گھردیاں نے دتا ہوندا ہے؛ سماج تاں پچھوں آؤندا ہے۔

بھاگ (٤) جاگدیاں کوں چھیڑے (سرے ٢٠٠١) جس وچ “ناں” وچ کیہ پیا اے، ناں تاں کوئی وی ہو سکدا ہے پر ناواں دے بھلیکھے کئی وار زندگی دے اینے وڈے بھلیکھے ہو نبڑدے ہین کہ جیہناں چوں نکلنا مشکل ہو جاندا ہے تے کجھ اس طرحاں دیاں گھٹناواں واپردیاں ہین “اگ”، “رولا”، تے “میری کوئی تواریخ نہیں”۔

سکینہ دا پسار دو ملکاں پاکستان تے کینیڈا وچ وچردا وگسدا تیہہ سالاں دا برتانت حاضر ہے۔ اک بالڑی دیاں معصوم اکھاں آس پاس جو دیکھدیاں ہین تے اوس دے کن جو وڈیاں نوں کہندیاں سندے نے تے فیر اوس دی آپنی نرچھوہ پاردرشی سوچ اوہناں گلاں تے گھٹناواں نوں جس طرحاں گرہن کردی ہے اوس دا ویروے سہت بیان دلچسپ ہے۔ سکینہ روشن دماغ تے سوخم دل والی کڑی دی حیاتی دا روچک تے بے باک ورنن ہے۔ گھٹنا-در-گھٹنا چھوٹیاں وڈیاں گھٹناواں اک دوجی دا ہتھ پھڑی لڑی ہار تردیاں ہین جویں اک سین بعد دوجا سین آ جاندا ہے تے فلم اگے ودھدی جاندی ہے۔ ناول دی ایہہ ودھاء جتھے جیون-برتانت ہون دا بھلیکھا پاؤندی ہے اوتھے اک پاتر-پردھان ناول والے سارے گن سمائی بیٹھی ہے۔ جگیاسا پاٹھک نوں نال لے کے چلدی ہے، اگے کیہ ہووےگا دی چیٹک لاؤندی ہے، پاٹھک نوں انگلی لا کے سکینہ دوڑی جاندی ہے۔

سکینہ دی بولی دی روانگی تے پچھمی پنجاب دی گھیو-گھنی پنجابی پڑھ کے اک وکھری قسم دا احساس ہوندا ہے جس وچ موہ، جھڑک، اپدیش تے صلاح دا احساس ہندا ہے محاورہ شدھ پنجابی تے شبد-چون ڈاڈھی ڈھکویں تے کھچ پاؤ۔ بھا دا رعب داب لہجہ، اماں دا گھر دے ہور جیاں تے دبدبے والا، موہ والا تے سلاہیا لہجہ بولی توں ہی انوبھو ہوندا ہے۔

سکینہ دا وشا-وستو: عورت۔ عورت دا پیکے گھر وچ، عورت دا سوہرے گھر وچ تے سماج وچ درجہ/رتبہٰ سبھیاچارک تے روائتی پچھوکڑ وچ سکینہ عورت دا اک بمب بن ابھردی ہے؛ جس بارے پیکیاں دے سوہریاں دے، تے سماج دے (ہینکڑ جاں اونر والے)، وچار جاں وچاردھارا تے دھارنواں دا کچا-چٹھا پیش کردی ہے۔ اوس دی بولنی، کہنی، رہنی، کرنی تے انسکھاوے ورتاریاں تے کنتو کرن دی سمرتھا نوں جو کھنڈھا کرکے رکھدے ہین کیونکہ اوہ اک عورت ہے جس دا رول حداں وچ رہنا ہے، ایتھوں تک کہ دند کڈھ کے ہسن دی وی مناہی ہے۔ ناول وچوں اگے دو بند پیش کردی ہاں ایہہ دو سین ہین جو پیکیاں دے پیار دیاں موہ دیاں ریشمی تنتاں وچ نوڑی سکینہ وڈی ہوندی ہے

١٩٨٢ وچ جدوں “کئی سیاسی پارٹیاں دے لیڈراں نوں گھر-بندی دا پتہ ہونا اے۔ سرکار کسے نوں اوہدے گھر وچ قید کردی اے، اخباراں وچ خبراں لگدیاں نیں، لوکی لیڈر نوں آزاد کراؤن لئی سرکار تے زور پاندے نیں۔ اوس لیڈر تے اوس پارٹی دا مل ودھ جاندا اے۔

“پر میں، آودے بھا تے ماں جی دی گھر-بندی وچ بس اک اینجہی زنانی آں جیہنوں آودے آپ نوں درست کرن دی لوڑ اے۔نہ اخبار وچ خبر آئی اے، نہ کسے نے میری آزادی لئی کسے نوں کجھ آکھیا اے، تے نہ میرا مل ودھیا اے۔

“ایہہ قیدن سوہنا پاؤندی، چنگا کھاندی تے سانبھ کے رکھی جاندی اے۔ اک گھر دی اتلی منزل تے اک بیڈ تے باتھ اے، کمرہ شاہی قلعے دیاں کئی کوٹھڑیاں توں وڈا ہونا اے۔ روز سویرے ساڈھے چھ وجے چاندی دی ٹرے وچ ناشتہ آ جاندا اے۔ قیدن ست وجے توڑی آودے چار سادی کاٹن دے سوٹاں وچوں اک پا کے تیار ہندی اے۔ نماز پڑھ، قرآن شریف دے تیہاں پاریاں وچوں اک پڑھنا شروع کردی اے۔ اوہ پارہ دس یاراں وجے توں پہلوں ختم ہو جاندا اے، کیدن اوہنوں ولاء پڑھدی اے، اس واری اردو وچ۔”

پیکیاں دے گھر وچ سانبھ سانبھ کے رکھی جاندی چیز وانگ عورت جد اچانک بیگانے گھر تور دتی جاندی ہے پتی دے گھر اودوں نو-ویاہی اتے اوتھوں دے نیم لاگو کر دتے جاندے ہن؛ سکینہ دی شادی کینیڈا دے اک رجے پجے گھر دے آدمی نال کر دتی جاندی ہے تے سکینہ ہن آپنا ملک چھڈ بیگانے ملک تے بیگانے گھر وچ نواز کردی ہے اجے اوس نوں اوتھوں دے ماحول وچ انکولن وی نہیں ہون دتا جاندا کہ میہنے طعنے تے کھروا ورتاؤ پہلاں ہی شروع ہو جاندا ہے۔ نویں ووہٹی دا چاء کدھرے اڈ پڈ جاندا ہے صرف اینا ہی واسطہ رکھیا جاندا ہے کہ گھر وچ اک عورت لیاندی گئی ہے جس دا فرض بندا ہے کہ اوہ باقی دے سارے جیاں دی خدمت کرے، جے کوتاہی کردی ہے تاں اوس نال جو سلوک کیتا جاندا ہے اوس دا دل-ونوا بیان ہے ٹورانٹو دا پتی دا گھر:

“لوکاں شور پایا ہویا اے، کوئی مینوں کھچ کے کھلاردیاں کہندا اے “گیٹ اپ سلٹ، اٹھ کنجری”!  کھلوندیاں ڈھڈ وچ پیڑ دا گھسن وجدا اے، آندراں پنجر نوں وجدیاں نیں، میں کبی ہو جانی آں۔ کوئی وال دھرو کے سدھیاں کردا اے، متھا کسے موڈھے دے ہڈھ وچ وجدا اے؛ گمڑ دیاں وسمدیاں چنگاں مچ پیندیاں نیں۔

“احتشام مینوں قالین تے چھکدا کچن دے فرش تے لیا سٹدا اے۔ ٹائیلاں ابھر کے میرے منہ تے وجدیاں نیں’ ممی جی نے ایہہ کیویں سوچیا کہ برینڈا ایہناں نوں ادھو-ادھ کر لگی اے؟ ٹائیلاں دور جان لگ پئیاں نیں، کوئی مینوں کھلاردا پیا اے۔

“وھاٹ دا فک از دس؟ اوہ میرا سر مائیکروویو وچ تن دیندا اے۔ ناساں  کچے چکن دیاں بوٹیاں وچ کھبھ کے پھیپھڑیاں نوں سڑے لہو دی ہواڑ نال بھر دیندیاں نیں۔

“تے ایہہ؟” اوہ مینوں گھسیٹ کے چلھے کول لے جاندا اے، دیگڑی دا ڈھکن چا، دھون تے ہتھ رکھ، میرا منہ وچ واڑ دیندا اے۔ گچی پیڑ دا شکنجہ، سر کھوہی دا ڈول، دماغ وچ سڑے لہو دی بوٰ ۔

“تیری ایہہ جرأت؟ توں میری ماں نوں بھکھیاں ماریں؟” کوئی مینوں ٹائیلاں تے پٹکاندا اے، وکھیاں فرش تے وجدیاں نیں، “کسے دی ماں تے نہیں مر گئی اے؟”

توں (عورت، اک بیوی) آپنے آپ نوں سمجھدی کیہ ایں؟ جویں سکینہ صرف اک نوکرانی ہووے تے صرف ممی جی دی تیمارداری تے سیوا لئی لیاندی گئی ہووے جویں اوس دا آپنے پتی احتشام نال کوئی دور دا وی واسطہ نہ ہووے اوہ صرف آپنی ممی جی دا تابعدار پتر ہووے تے ماں لئی نوکرانی توں کم کرواؤنا اوس دا دھرمی فرض ہووے؛ پرمپراوادی پتر دا فرض۔

خیر کہانی اگلے پڑ ول جاندی ہے۔ اینی کٹ مار کھا کے سکینہ جدوں رڑھدی کھڑدی گھروں نکل جاندی ہے تے اڈا دتا جاندا ہے کہ اوہ آپنے بوائے-فرینڈ نال بھج گئی اے آپنی عزت تے آنر بچاؤن لئی عورت دی عزت تے آنر نوں مٹی وچ ملا دتا جاندا ہے جویں اوس دی نہ کوئی عزت ہے نہ کوئی آنر۔ تے عام جنتا نوں کیہ؟ اوہناں دی سوچ پرم پراں دے سنگلاں وچ جکڑی سوچ اس توں اگے جا ہی نہیں سکدی تے اوہ سچ من کے عورت نوں بھنڈن لگ پیندے ہین۔ عورت اتے ہوندے تشدد دا مدعا سماج وچ بدل دا غبار بن کے رہ جاندا ہے؛ پیڑت دی حالت دھندلی کر دتی جاندی ہے تے تصویر کجھ اس طرحاں پینٹ کیتی جاندی ہے کہ لگے عورت قصوروار ہے۔ایہی کارن ہے کہ اجے وی آپنے پنجابی/بھارتی بھائی چارے وچ عورتاں/ماواں/دھیاں دے قتل پتیاں/باپاں ولوں کیتے جان دیاں خبراں آئے دن سنن نوں ملدیاں ہین۔ جدوں دوشی چارج کیتے جاندے ہین کیس کورٹاں وچ جاندے ہین تاں بچاء پکھ وچ قتل کیتیاں عورتاں اتے بدکاری دے دوش لا کے اوہناں دے قتل جسٹی فائی کیتے جاندے ہین۔گھناؤنے جرم کرن توں بعد وی دوشی آپنے ورتارے دی ذمہ واری عورت دے سر ہی مڑھ دیندے ہین۔

برینڈا دی مدد نال تے اک پنجابن بلوندر نال ہوئی جان پچھان صدقہ سکینہ ٹورانٹو توں بی سی صوبے دے شہر سرے آ جاندی ہے۔ جتھے اوہ ذکر کردی ہے کہ پچھلے دساں سالاں وچ پہلی وار اوس نوں آزاد آسمان تھلے ساہ لین دا احساس ہوندا ہے تے کینیڈا وچ آؤن دے دس سال بعد پہلی نوکری فارم ورکر دے طور تے ملن دا خوشی بھریا احساس اوس نوں باوری بنا دیندا ہے حالانکہ اوس نوں پتہ ہے کہ اوس دے بھا تے ماں جی نوں ایہہ کم پسند نہیں ہونا۔ ایتھے ہی فارم تے اوس دی ملاقات فارم دے مالک اقبال نال ہوندی ہے۔آس دی اک نویں کرن جاگدی ہے۔

سکینہ نوں لگدا ہے کہ اقبال اک بہت ہی سمجھدار تے ودھیا انسان ہے اتے اس اک خاص پاردرشی درشٹی ہے جس وچ ایہہ سبھ کجھ سنچت ہے:درد نوں سمجھن دا احساس تے شدت نال پیار کرن، کسے دا دکھ سن سکن تے ہر کسے پرتی ستکار ہے۔شبداں دی روح (ارتھاں) نوں سمجھن دی یوگتا ہے، بھاوکتا ہے جو بے شک عورت ہون دا گن ہے (جو کسے کسے وچ ہی ہوندی ہے)، حق انصاف دی سنجیدگی، نیتکتا دے اصولاں دی سوجھی ہے، صبر، سنتوکھ، سہنشیلتا۔ پیارے دے ہلار نے اوس دے سارے سوخم بھاو جگا دتے ہین تے اوس نوں اقبال وچ اوہ سارے گن دکھائی دے رہے ہن- کوملتا، ویدنا، سمندروں ڈونگھا ویدنا بھریا دل ہے تے جو پیار دے قابل (سچجا) ہے جو اوس دی زندگی دی ہاری ہوئی بازی مڑ توں جتا سکن دی شکتی رکھدا ہے۔ سکینہ نوں اقبال دا ملنا کجھ اس طرحاں دی مڑ-سرجیتی دا احساس دے دیندا ہے؛ اوس نوں چڑھدی جوانی دا پیار “اچا متھا” چیتے آ جاندا ہے۔ بے شک آپا نچھاور کرن والی عورت اک وار آپنا سبھ کجھ دل و دماغ، موہ پیار تے ضمیر دی سچمتا نال ارپن کر دیندی ہے بھانویں اوہ چھن-بھنگری ہو جاوے اس دا غم نہیں کردی۔

سکینہ دا پاتر آس پاس دی سوجھی تے آپنے عملاں دا آلے دوآلے تے پیندے اثر توں واقف تے چیتن شخصیت ہے -آلے دوآلے دا خیال رکھن دی سوجھی دانی سبھاء (ماں جی وانگراں)، بولن والے شبداں دا احساس ہے، دوسرے دے بولے شبداں دا صحیح ہنگارا بن جان دی سمرتھا ہے۔عورت اجیہی زندگی دی کامنا کردی ہے فیر اوس دی کامنا اوس نوں سماج دی دلدل وچوں کڈھن توں اسمرتھ کیوں رہندی ہے۔اوس دے پیار نوں پاپ تے اوس دی شخصیت نوں بھنڈیا جاندا ہے سکینہ لئی اقبال اوہ ربی روپ بن کے آیا جس نے اوس دے زخماں تے مرہم دا کم کیتا پر آس پاس وچردے فارماں وچ کم کرن والے ورکر جدوں سکینہ تے آوازے کسدے تاں “سلٹ” کہندے اوس دا جرم صرف ایہہ سی کہ اوس نے اقبال نوں جی-جانو پیار کر لیا سی۔

سماں بدلدا رہندا ہے ملک بدل جاندے ہین پر روڑیھوادی وچاردھارا تے جس طرحاں دا ورتاؤ عورت نال ہوندا ہے، جاں کیتا جاندا ہے اس وچ تبدیلی آؤندی نظر نہیں آؤندی۔ عورت دی ہونی نہیں بدلدی۔ ہاں، اوس در-وہاری ماحول نوں چھڈ کے کتے ہور چلے جانا، سرکھیا گھر وچ پناہ لے کے کینیڈا ورگے ملک وچ پراپت سہولتاں تے سپورٹ ورکراں دی مدد نال آپنی زندگی نوں مڑ کے جیون دا یتن کرن دا سنیہا ابھر کے ساہمنے آؤندا ہے، ایہی سنیہا پچھلے سال چھپے ناول “بلیک اینڈ بلو ساری” وچ وی ملدا ہے۔ عورت دی آپنی وتھیا نوں لوکاں ساہمنے پیش کرنا تے در-ووہاری موہل وچ دکھ-درد دا جیون کٹ رہیاں عورتاں لئی بھرپور تے شکتی شالی سنیہا ہے، مثال ہے جے میں دلدل چوں ابھر سکدی ہاں تے تسیں وی ابھر سکدیاں ہو ہمت کرو، پہلا قدم چک لوو، دہلیز توں پیر باہر پا کے تاں دیکھو، دنیا بدل جائے گی۔کیہ سچ مچ دنیا بدل جاوے گی؟ بہت شکتی شالی سنیہا ہے۔پر عورت نوں چوکھٹ چھڈن سار ہی جو مل تارنا پیندا ہے اوہ سکینہ دے آخری چیپٹر “میری کوئی تواریخ نہیں” وچ سپشٹ ہو جاندا ہے عورت دل و دماغ تے ذہنی طور تے ٹٹ جاندی ہے۔

“کول آودا اج وی اے تے لنگھیا کل وی۔ دوواں وچ ماں جی، بھا تے منحوس جینو ویہنی آں۔اوہ مینوں آودے دند نہیں وکھاندے۔ اوہناں دے دند ہیگے نے؟ میں کول ہو کے ویہنی آں۔ ماں جی نماز پڑھدے پئے نے؛ بھا حقہ پیندا پیا اے، تے جینو آودا منہ پیلی چنی وچ ولیٹی پئی اے۔ کئیاں دے مکھ چیتے نہیں آندے۔ ہالی توڑی میں اقبال تے گامو دا فرق نہیں پچھانیا۔”

ناول دے اخیر تے جو گھٹناواں واپردیاں ہین اقبال دا قتل تے پتہ لگنا کہ اقبال تاں اوس دے بچپن ویلے دا اوہی گامو ہے جو آپنی عورت نوں مار کے فرار ہو گیا سی؛ تے نال ہی سکینا دا اتوادیاں نال سنبندھ ہون دے شک دے گھیرے وچ آ جانا تے پولیس دا پہرہ ایہہ سبھ کجھ سوچ کے سکینہ نوں اک وار آپنا مانسک توازن گواچ گیا لگدا ہے جدوں سکینہ آپنے آپ نوں کہندی اے -“میری کوئی تواریخ نہیں، میری کوئی کہانی نہیں، میرا کوئی ناں نہیں” میں آودے آپ نوں چیتے کرانی آں۔

جدوں میں سکینہ دا سارا کھرڑا اس دی شاہ مکھی توں گورمکھی وچ اتارے توں بعد سکرپٹ دے پروف پڑھن لئی کر رہی ساں اس دا اک اک ورقہ اک اک سطر میں پڑھدی جا رہی ساں تے سکینہ اک سرحداں توں پار دی عورت ہو میرے ساہمنے اجاگر ہو رہی سی۔ سکینہ نہ پاکستان دی اے، نہ بھارت دی نہ انگلینڈ دی نہ کینیڈا دی سکینہ ہر اوس عورت دی دیہہ من تے ذہن تے ہنڈھائی حیاتی دا سجیو بمب ہے، ہر اوس عورت دی کہانی ہے جو پرم پرا دیاں سنگلاں وچ جکڑی پیدا ہوندی ہے تے جکڑی ہی دنیا نوں چھڈ کے جان توں پہلاں آپنے آپے دی غلام ستھتی تے کنتو کرن دی جرأت کردی ہے، بندھن مکت جیونا چاہوندی ہے تے اک آزاد سوے-مان والے ویکتی دی ماند ہی دنیا توں جانا چاہوندی ہے۔سکینہ کسے طریقے بچ جاندی ہے۔ تے جو عورتاں بچ جاندیاں ہین اوہ سماج دیاں ساریاں عورتاں نوں آپنی مثال دے کے دسنا چاہوندیاں نیں کہ جے تسیں بچ سکدیاں ہو تاں بچ جاؤ بھاویں گھر ہی کیوں نہ چھڈنا پوے، تے سکینہ اک مثال ہے۔پر ہزاراں سکینہ گھراں دے تشدد دی بلی چڑھ گئیاں نیں تے بلی دے رہیاں نیں تے بچ نہیں سکدیاں، اوس پرم پراوادی ماحول توں نکل نہیں سکدیاں، دنیا دا ڈر، رشتے داراں دا ڈر، کیہ کرن گیاں کتھے سر لکاؤن گیاں؟

قانون بدل گئے، عورتاں نے چلن بدل لئے، سہائتا مہیا ہو گئی، پر نہ پرم پرا دیاں لیہاں بھریاں نہ روڑیھوادی سوچ، نہ عورت پرتی دھارناواں ہی بدلیاں۔ سماجک سوچ تے ورتارا بدلن دی پکی نشانی ایہہ ہووے گی جس دن عورت نوں اک انسان سمجھ کے اوس نوں برابر دی عزت تے ستکار دتا جائےگا، اوس نوں گھٹیا درجے دی جاں نوکرانی دے طور تے نہ ورتیا جائےگا تے کسے عورت نوں مجبور ہو کے بدسلوکی دا ماحول چھڈن لئی ننگے-پیریں، سیت ادھی راتیں، نکے نکے بالاں نال آپنی چوکھٹ نہ چھڈنی پئے گی۔کسے باپ نوں آپنی کنجک دھی صرف آنر لئی بلی نہیں چڑھاؤنی پئے گی نہ ہی کسے پتی نوں اپنے بے لگام کرودھ دا شکار آپنی پتنی نوں بناؤنا پوے گا اوس دن ایہہ سماج رہن یوگ ہووےگا۔

سکینہ دی آمد کینیڈا دے پنجابی ساہت وچ نگھر وادھا ہے فوزیہ رفیق دی دلوں دھنوادی ہاں تے مبارک باد دیندی ہاں کہ سکینہ نے سماج نوں اک وار فیر جھنجوڑ کے جگاؤن دا جتن کیتا ہے۔

First published in Gurumukhi by Indo Canadian Times from Surrey BC in May 2011

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Pakistan Media Dons Cower Down to Religious Pressure

Last week, after countless wrongful convictions and unjust deaths of women and non-Muslims, the democratic forces in Pakistan got together to demand an end to it all. The demands to abolish Shariat Courts, repeal the Blasphemy Laws, and to denounce the Federal Shariat Court’s attack on the Women Protection Act of 2006 were made, reiterated, and supported through press statements, conferences and demonstrations by nation-wide grassroots organizations yet the mainstream media did not cover any of it.

You saw the first such statement here last week issued by the Insani Huqooq Ittehad (IHI), and the latest was a demonstration in Islamabad where even in terrible weather, over 200 people came out in support of the statement issued by Joint Action Committee (JAC) but no mention of it was made by the media.

The JAC statement is quoted below:
‘We, the members of the Joint Action Committee for People’s Rights Lahore (JAC) and Women’s Action Forum are deeply concerned by the Federal Shariat Court’s verdict on 22.12.2010, that declared four clauses (11, 25, 28 and 29) of the Women Protection Act 2006 as unconstitutional. While the clauses may appear to make no substantive difference to the law the implications will be far reaching as by striking down sections 11 and 28 the verdict insidiously reintroduces the over-riding effect of Zina and Qazaf Ordinances which the WPA had removed. It also confuses the issue of separation of rape from zina that the WPA had established. The verdict of the FSC will certainly cause confusion in the administration of criminal justice.

‘The FSC’s verdict is both political and anti-women. In order to expand its own dwindling powers and encroach upon the jurisdiction of the higher Judiciary as well as the powers of the Parliament the FSC has used WPA (and by extension women, the most vulnerable section of society) as the means to pursue its objective. This attempt by the FSC to extend its jurisdiction beyond that envisaged by the Constitution of Pakistan is evidence of the insecurity of FSC and their keenness to gain greater power and influence through subjective interpretation of the Constitution and law which on the face of it, is unreasonable, malafide and unjust.

‘The preoccupation of the FSC is with procedural requirement of the WPA or other legislative instrument. This has little or no nexus with the scope of the court whose jurisdiction is only to determine whether a law or the provisions of a law is repugnant to Islam.

‘This is unacceptable to us and is indeed contrary to the vision of Quaid –e-Azam Mohammad Ali Jinnah.

‘The Joint Action Committee and WAF urge the Federal government and all four provincial governments who are respondents to this petition to challenge the verdict and ensure that the administration of justice in our country does not deteriorate further and result in intensifying problems of the public in general and women in particular. We expect a show of courage and integrity from the governments.

‘WE DEMAND THAT ALL PARALLEL JUDICIAL SYSTEMS INCLUDING THE FEDERAL SHARIAT COURT AND THE COUNCIL OF ISLAMIC IDEOLOGY BE IMMEDIATELY ABOLISHED.
In case the governments do not come forward the civil society will play its legitimate and expected role in Pakistan.’

The above statement is issued by the the following organizations:
AGHS Legal Aid Cell, Ajoka Theater Workshop, All Pakistan Minorities Alliance, ASR/Institue of Women Studies, Aurat Foundation, Centre for Legal Aid, Assistance and Settlement (CLAAS), Community Support Concern, Democratic Commission for Human Development (DCHD), Democratic Women’s Organization, Education Foundation, Gender Development Organization, Human Rights Commission of Pakistan, International Rescue Committee (IRC), Justice & Peace Commission (MSLCP), Labour Education Foundation, Labour Party of Pakistan, Lok Rehas, Lok Sujag, National Commission for Justice & Peace, Nawa-e-Khawateen, Pakistan Christian National Party, Pakistan Institute of Labour Education and Research (PILER), Punjab Naujawaan Mahaz, Society for the Advancement of Education (SAHE), Shirkat Gah, Simorgh, South Asia Partnership (SAP), War Against Rape, Women Action Forum (WAF), Women Workers Helpline, Working Women Organization, Commission for Peace and Human Development, Caritas Pakistan Lahore.

For more information on this isuue, check this web page: Baaghi (The Rebel)

The above organizations have, over decades, worked for the democratic rights of women, minorities, workers and other dis-advantaged population groups. Together, these grassroots organizations and their constituencies have fought and won many battles. The introduction of Women Protection Act in 2006 is one such gain. As well, the same population groups have fought religious fanatics by opposing the blasphemous Blasphemy Laws, by supporting rights of workers/peasants/domestic-workers in their daily struggles. And, indeed, these same people have supported the rights of media workers in Pakistan.

The media workers attended the event/s but were unable to get their reports past the desks of their employers. To view the abhorrent role of Pakistani media Dons, check this information released by the Pakistan Federal Union of Journalists (PFUJ): Pakistan 2010: 19 Media Workers Killed, 327 Wounded, 1500 Retrenched.

I end this with a comment made in a Yahoo discussion group by a wonderfully brave person who has waged a life-long struggle for democratic and human rights of people in Pakistan. ‘It is quite sad that the demo was hardly shown on the media, despite so many friends braving the weather. Yet if a few dozen clerics get together, we see constant clips on TV.’
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Abolish Pakistan’s Shariat Courts and Repeal Blasphemy Laws

The demand to abolish Shariat Courts and to repeal/amend Blasphemy Laws in Pakistan is coming into shape as religious right attempts to take back the few gains made in the past years by the democratic forces in Pakistan.

In the past week, the religious right made two moves: one, to wipe out Women Protection Act 2006, and the other to ‘blasphemise’ MNA Sherry Rehman for her bill to repeal/amend the bloody Blasphemy Laws. The Women Protection Act of 2006 is a small but important gain to provide minimal protection to women charged for adultery/rape and other forms of sexual abuse under the discriminatory Hudood Ordinances of 1979. As well, the right also lodged a legal challenge against MNA Sherry Rehman for her bill to repeal the Blasphemy Laws, and opposed another bill for the repeal of Blasphemy Laws tendered by MNA Bushra Gohar.

This confrontation between the religious right and Pakistan’s democratic forces is inevitable yet a grave prospect. It is grave because Pakistan’s religious right is fully armed in each province, and for years, employs violence to acquire political agreement. On the other hand, the democratic elements represented by the ‘civil society’ have prided themselves on waging fair and non-violent struggles through peaceful and legal means.

Pakistan’s ‘civil society’ will need all of our support against the violent, unjust and extra-legal tactics and policies of religion-based formations that are spoiling to gain supremacy in Pakistan.

Uddari Weblog supports the following statement made yesterday by Insani Huqooq Itehaad (IHI):

‘We, the members of civil society, express our serious reservations about the Federal Shariat Court’s attempt to revert the Women’s Protection Act’s Clause 11, 25, 28 and 29 back to Hudood Ordinances. Another alarming aspect of the FSC judgment is its attempt to expand its jurisdiction and undermine constitutional jurisdiction of High Courts and the Supreme Court of Pakistan.

‘We demand from the government to immediately file a petition against this Declaration. We also demand that the Parliament immediately initiate legislative measures to not only repeal all discriminatory laws against women and religious minorities (such as Blasphemy Laws, Hudood Ordinances, Qisas & Diyat and all clauses under Sections 298 of PPC that single out and persecute a religious minority) but also to abolish all parallel judicial systems.

‘We would like to state that women’s and human rights groups struggled for more than twenty-seven years against the controversial Hudood Ordinances. A plethora of evidence was gathered through research to show the anti-women nature of Hudood Ordinances and their massive misuse particularly Zina Ordinance. Thousands of women languished in jails for years under Zina Ordinance. The acquittal rate of women charged under this law — over ninety percent – indicates the mala fide and false nature of most of the charges against them.

‘In response to the consistent demand for the repeal of Hudood Ordinances, Parliament finally introduced the Women’s Protection Act in 2006 to redress the violation of women’s rights under these laws. The recent study of National Commission on the Status of Women (NCSW) has shown that Women’s Protection Act has brought tremendous relief to women’s lives. Currently there’s hardly any woman who is in prison under the Hudood Ordinance.

‘We regret that Federal Shariat Court has attempted to reverse the gains made by Women’s Protection Act. We believe that the institution of Council of Islamic Ideology and parallel judicial structure of Federal Shariat & Appellate Shariat Courts was part the military dictator Zia-ul-Haq’s political agenda to use religion to legitimize his own dictatorial rule. It is regrettable that despite the consistent demand from civil society organizations and women’s and human rights movements for the repeal of all forms of parallel judicial system, successive civil governments failed to take any concrete action in this regard. We strongly demand that all citizens of this country should be treated as equal, under one law and one judicial system.

‘In view of the history of Federal Shariat Court giving anti-women decisions and blocking the protective legislation for women and religious minorities, we demand that the government should immediately challenge the decision of Federal Shariat Court in the Supreme Court of Pakistan and abolish Federal Shariat Court and parallel legal systems. We also demand that the Constitutional Reform Committee of the Parliament and Supreme Court look into the serious constitutional implications of the FSC verdict.

‘We express our resolve to frustrate all attempts to reverse the gains of Women’s Protection Act. We hereby announce the launch of a nationwide movement to dismantle all parallel judicial systems in Pakistan. We call upon all the democratic and progressive forces in the country to join the citizens’ movement to safeguard the rights of people of Pakistan and to preserve the vision of Quaid-e-Azam’s Pakistan in which the state would not use religion to run its business.’
From:
Organizations & Alliances:
1. Insani Haqooq Ittehad
2. Women Action Forum
3. Aurat Foundation
4. Rozan
5. Pattan
6. Sangi
7. PODA
8. SDPI
9. Idara-e-Taleem-o-Agahi (ITA)
10. CPDI
11. PILER
12. Shirkat Gah
13. The Researchers
14. Sanjan Nagar Public Education Trust (SNPET)
15. Pakistan Coalition for Education (PCE)
16. National Commission for Justice and Peace (NCJP)
Human Rights Activists:
Farzana Bari, Naeem Mirza, Marvi Sirmed, Beena Sarwar, Peter Jacob, Harris Khalique, Salima Hashmi, Khawar Mumtaz, Karamat Ali, Fauzia Yazdani, Sirmed Manzoor, Babar Ayaz
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Pakistan’s Women Protection Bill 2006 Snared by Shariat Court

The Women Protection Bill of 2006 that assured at least a minimal protection to women charged under the infamous Hudood Ordinances, has been deemed ‘repugnant to Islam’ by the Federal Shariat Court (FSC).

A Statement by the Asian Human Rights Commission
PAKISTAN: Sharia Court Launches Major Challenge to Protection of Women Act
AHRC-STM-268-2010, December 23, 2010.

On 22 December 2010, after three years and four petitions, the Federal Shariat Court (FSC) of Pakistan declared several critical clauses of the Protection of Women (Criminal Laws Amendment) Act of 2006 unconstitutional. In place of this act that created protections for women, the FSC supports the reinstatement of the Hudood Ordinances VII of 1979, which were used to discriminate against, falsely convict and imprison, and otherwise destroy the lives of hundreds of women.

Although the FSC does not have the power to make or change law, Article 203DD of the Constitution does give the FSC to rule any law which is “repugnant” to Islam based on the Holy Quran and the Sunnah of the Holy Prophet (PBUH). The dangerous, potentially destabilising implications will not be legal but rather primarily social and political, as the FSC declaration will incite Islamic fundamentalists and their supporters to suppress the rights of women for fair trial which they have achieved after a long history of struggle.

The petitioners sought to diminish the Protection of Women Act and reinstate provisions of the Hudood Ordinances concerning the kidnapping, abduction, or forced induction of women for purposes of marriage; kidnapping and abduction to submit the victim to “unnatural lust”; the selling or buying of a person for prostitution; cohabitation under false pretences, such as claims of lawful marriage; and enticing or kidnapping a woman with criminal intent.

The FSC has claimed that elements of the Protection of Women Act are not consistent with Islam and thus violate Article 203DD because they conflict with the FSC’s support of the Hudood Ordinances. The sections in question, 11, 25, and 28, are those pertaining to zina (adultery, rape) and qazf (enforcement of hadd). The FSC advocates the restoration of provisions of Hudood that require women who have been raped to produce four witnesses to support her testimony—and the reestablishment of the right of police to arrest women on a charge of adultery on the basis of their report of rape.

The court also held that sections 48 and 49 of the Control of Narcotics Substances Act of 1997 and portions of the Anti-Terrorism Act of 1997 fall under the Hudood Ordinances and should not give judicial powers to the high court instead of deferring to the FSC. The court would attempt to extent the term “Hudood” to cover apostasy, human trafficking, war against the state, and the right of retaliation. The FSC stated that the provisions it states are unconstitutional should be eliminated by 22 June 2011.

The FSC does not have the legal authority to overturn these provisions of the Protection of Women Act, the Control of Narcotics Substances Act, or the Anti-Terrorism Act. The former president of the Supreme Court Bar Association, Qazi Anwer, stated that the FSC does not have the constitutional authority to declare laws unconstitutional. Only the high courts and the Supreme Court have that power. Meanwhile, Parliament is the only body that can make laws or amend the Constitution.

Yet the implications of the FSC declaration will be tremendous for Pakistan. Of most concern is the effect the ruling will have on Islamic fundamentalists and the likelihood of a resurgence of support for the Hudood Ordinances and the repeal of the Women’s Protection Act. Extremists may start campaigns against women’s rights and protections similar to those currently ongoing surrounding blasphemy laws. The possibility that these fundamentalists may be incited to vandalism, violence, and extrajudicial killings is very real.

Beyond civil society, conflict and insecurity could provoke the extra constitutional forces to take action to support this extreme religious group over secular opponents—and invite the involvement of external actors which would prefer an Islamic fundamentalist government in Pakistan. The effect may be the destabilization of the government as well as the erosion of authority and support for democratic and civilian rule.

The Asian Human Rights Commission is a regional non-governmental organisation monitoring and lobbying human rights issues in Asia. The Hong Kong-based group was founded in 1984.
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Jindan Kaur of Cheechon-ke-Malian

‘JindaN Kaur! Tere sadke, Bibi!
TooN vadh hyateyaN maanaiN
TooN uchi, tera naaN hai ucha
Aakh na pawan pleed-zubanaiN’


By Majid Sheikh
Sunday, 18 Apr, 2010

“Baoo, mera akhri saa barra mitha hoyay ga.”

On Friday, I went to attend the book launching ceremony of Jaswant Singh’s book on Jinnah and the Partition of 1947 at a local private golf club. As I had read the book when it was first launched, a question lurked in my mind about what the future held for the ‘sub-continent of hate’ that we live in.

As the book launch was consigned to `partial chaos’ as participants launched, on invitation, into tea and cakes before the ceremony began, it was best to quietly leave and ponder over the suffering the partition of 1947 had brought to the poor of our land. As the posh of Lahore tucked into sweet delights, outside the heat beat down harsh and fast. My thoughts swayed from my usual Sunday article to focus on the outcome of a remarkable person we are researching with regard to the events of 1947, a `holocaust’ the sort the world has seldom seen, definitely the largest exodus in human history and one that our elders are still ashamed to discuss openly. For this I condemn my elders, for they have not been truthful about our past.

That is why what Jaswant Singh has to say in his book needs much deeper and honest appreciation by all, especially Indians. Sadly, both have their eyes shut tightly to the reality of partition. Let me dwell on my research subject, and as she lives on the edge of Lahore, her story needs to be described. We must not make the mistake our elders have made. We must confront the truth, and face it for a better future.

Last month while on a research visit to a village near Cheechon-ke- Malian, just 18 miles outside Lahore to the west, I set off in search of an old woman a worker in my place of work described as `Sikhnee’. The description had an allure to it, and as we are researching the subject, it made sense to meet this `Sikhnee’. At first her son, the bearded village `mullah’, refused to let us talk to the old woman. After a considerable persuasion, we managed with the promise not to direct others to their house, and that we would not name him or his mother. To this promise we stick.

We met this old woman, aged approximately 78 if our calculations are correct, whose sun-tanned skin had freshness to it. The wrinkles on her face depicted her silent suffering. Maybe it was a thought in my mind. She was not bent as old women tend to be, but was a strong, well-set healthy woman used to working hard in the fields and in the house. Her name now is Fatima Bibi. Her husband was also the village `mullah’ and she married him in 1947. He died almost six years ago. “Jeth de pheli nu moya se,” said Fatima Bibi. She served me with a cold drink, and her great grandson also got one in the bargain.

Her story goes like this. Her real name was Jindan Kaur and her father’s name was Heera Singh Bhatti. They belonged to a village outside Sheikhupura just before Jandiala a hundred yards from the main `moogha'(water channel) as she put it.

In August 1947, their village was attacked by a Muslim mob. A few Sikh elders decapitated their daughters before the mob could reach the young girls. Ultimately, they were saved by the army, who came in two trucks full of soldiers. The entire village of Sikhs was taken to the Sheikhupura railway station and they were put into a railway bogey stuffed like animals and bound for Lahore, from where they were to go onwards to Amritsar in the new India, their new home.

Jindan then described the blood-curdling event of how their train was attacked near Cheechon-ke- Malian railway station. Every male member, including children, as well as old women, was hacked to pieces. “Tootay kar ditay sadday.” The young Jindan was taken away by the local toughs and they did what frenzied men do. “Javani lut lai. Kakh na chaddaya. Rool dita. Jeenday gee marya ve nahi.”

There were no tears in her eyes, for mine had welted on listening to her description of events. She looked at me and said: “Baoo, athroo da koi faida nai jaddon mera bapoo tootay ho gay.” The fate of her dear father had sealed time for her. She was the 15-year old Jindan when she talked lovingly of him. Her son was getting uneasy as she started to open up. I changed the topic to calm him. The ruse worked well. After a while I started off again to listen to what happened to Jindan Kaur alias Fatima Bibi.

The train had about 105 women, most of them young. Jindan was then a mere 15-year old. She was raped by a number of men, she does not recall the number. The young village mullah took her to his house after the `animals’ had satiated their lust. He nursed her to health. He then advised that she convert to Islam and he would marry her. It was a noble deed by any reckoning. He took her glazed eyes and her silence as acceptance for his offer. A year later, soldiers came to the village and offered all kidnapped Hindu and Sikh women to get on an army lorry to be taken to India. They, however, warned, that Sikhs were killing all their own women who had been dishonoured. Life continued to offer no choices.

Jindan was pregnant. She had no family to go to. Life did not offer a choice. For her life began and ended that fateful day. The rest has been mere existence and she waits for the day when she will be released from her mortal remains. The old Punjabi woman described her fate as only she could: “Baoo, mera akhri saa barra mitha hoyay ga.” Her son scoulded her for the remark.

The victims of 1947 abound in the villages of Punjab. In 2010 they are forgotten. The description `Sikhnee’ is a slur that she bears without malice. Her four sons and five daughters do not like the way people call her. Hate has an unforgiving element. Inconspicuous references hide a story, often one of pain and suffering. If only she could again call herself Jindan Kaur with pride and without feeling guilty. That day will surely come, of this I have no doubt.

There are thousands like her in Pakistan and India. They are the forgotten people our elders shut their eyes to. That is why preserving the truth of 1947 is critical if we are to claw our way back to normalcy. That is why what Jaswant Singh has to say matters too. That is why I left the `tea and cakes’ mob to think about Jindan Kaur. Life still does not offer her any choice.

Daily DAWN, Pakistan
From Ijaz Syed
syedi@sbcglobal.net

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Most viewed Uddari posts 2008-2009

April 2008 – April 2009

In April 2008, Uddari Weblog was viewed over 600 times, by March 2009 the number had risen to 5000 views with the totals reaching 41000

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‘No Heer please, we’re Sikhs!’

Punjabi MaaNboli and the Punjabis-1

Fauzia Rafique
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MukhtaraN Bibi: A (the) Great Punjabi Woman!

mukhtar_mai_press-sm

Yes, its hard for me to just say ‘A Great…’ for the likes of MukhtaraN Bibi aka MukhtaraN Mai, and its not just because she makes me unashamedly proud of being a woman, a Punjabi, a Pakistani, a South Asian, a human.

Her story is known to us but it is not certain if it has been told. We know that a woman was punished by a jirga for the actions of her younger brother, June 2002 in Meerwala. On the orders of the jirga, MukhtaraN Bibi was gang-raped by the men of the aggrieved (influential) family to avenge the sexual liasons of her (lower status) brother with one of ‘their’ women.

MukhtaraN Bibi would have taken the rap of justice however hard but not that forced play on the ugly set of a live porn show. As is usual in such cases, the set that was erected to mount that gang-rape was conceived, staged and protected by local male elders, politicians, and law enforcers. It was an ‘honour’ kill without the dead body.

In the pit of physical pain, shame and humiliation, MukhtaraN Bibi may have come to  know the meaning of many words but we are certain of one: ‘Ignorance’. (‘My slogan is to end oppression through education‘).

It is not unusual for women to receive punishment for the actions of their male family members in a country where ‘honour’ means ‘male revenge’ tied to property, and killing for it is an acceptable social practice. Even in that environment, the punishment given to MukhtaraN Bibi by that local court of ‘justice’ was unacceptable for the larger society. Yet this was not the most unusual thing about this case. The most unusual thing was what MukhtaraN Bibi did after the porn show was over. Instead of going insane with shame, despairing to the point of committing suicide or accepting the status of a whore in the area, MukhtaraN Bibi stood up, gathered support, fought the system-backed aggressors, and won!

Oh victimized she was and survive she did as she changed the meaning of both ‘Victim’ and ‘Survivor’!

Even when the real criminals have still not been punished, MukhtaraN Bibi is victorious at many different levels. She has reclaimed her honour in her area and beyond, opened schools in her community to fight ignorance with the money she had received for her strengths and leadership, has become a continual source of inspiration and strength for women, and is one of the major reasons for creating an atmosphere for the jirgas to be declared illegal in Pakistan.

Though jirgas still thrive and continue to generate an ‘official’ form of community violence against women and men of lower social groups, a strong blow to this entrenched system of religio-feudal oppression has been dealt by MukharaN Mai; and, here comes a Punjabi poem for her in roman:

Sohn MukhtaraN!
By Fauzia Rafiq

Terae pairaN haiThhaN jutti
jutti thallae nissaldi mitti
soohae rang vich ghol
mathae tae lawaN
Ek mitti Punjabi
utae tera parchhawaN
Inj laggae Bibo
ajjo dil.dlairee pawaN

Sources and Links to more information:
Chronology of Events
Mai’s Profile on Wikipedia
‘Whose Justice? MUKHTARAN MAI: Punishment of the innocent’: Amnesty International
Mai’s Blog: Poland Travelogue
Interview with Mukhtaran Mai
A film ‘Mukhtiar Mai: The Struggle for Justice’ by Journalist Beena Sarwar


Continued…
Though women were being killed each day by jirgas to avenge male ‘honour’ and protect their properties prior to 2002, the demand to declare jirgas illegal had never gained centrality in the movements for protection of rights in Pakistan. Most women who get killed for male ‘honour’ belong to lower classes while the leadership of women’s and rights movements comes from middle and upper classes. MukhtaraN Bibi by taking a stand against the ‘ignorance’ of jirga-led perpetrators allowed rights activists around the world to support her case to the point where rights movements in Pakistan were enabled to put forward the demand to illegalize jirgas.

All through the years when MukhtaraN Bibi was fighting for her court case and against the value systems that have perpetuated such woman-abusing traditions, she never looked into the camera. It must have been hard to look at all that the world had come to represent to her.

mai
Not here…
Photo: michaelthompson.org

wd3
Or here…
Photo: tribuneindia.com/2005

mukhtar_mai_press1Or for the Press…

250px-mukhtaran_mai20051
For Glamour Magazine Woman of the Year? Almost!
Photo: wikipedia.org

sm20060312

Leading protests… somewhat.

Now she may find that because of what she did and made other people do, the world has become better, and so, behold a glorious folk hero as she raises her eye at the world.

mukhtaranmai-smA folk hero raises her eye!
Photo: ndtv.com/debate

Fauzia Rafique
gandholi.wordpress.com
frafique@gmail.com

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Women Slam Govt on ‘Honour’ Killings in Pakistan

In a historic declaration this Thursday, women’s rights groups vowed to exercise ‘zero-tolerance’ for ‘honour’ killings; and, told the Government of Pakistan to measure up in eradicating all forms of violence against women.

Stunned by the inhuman ordeal of five Baloch women who were buried alive by their male relatives and local political goons ostensibly for ‘family honour’, women activists and leaders from 13 cities came together in Islamabad for a day long consultation. The Consultation was called by Joint Action Committees (JACs), Women’s Action Forums (WAF chapters), Insani Haqooq Itehad (IHI) and Violence Against Women (VAW) Watch Groups.

The outcome in the form of the ‘Islamabad Declaration on ‘Honour’ Crimes’ is inspiring, moving and insightful as it lists all the pitfalls and barriers that can befall a mandate that promises to protect women from this religio-cultural gendercide.
‘… we will employ all our strengths, energies and efforts to prevent any form of a cover-up of such heinous crimes against women by the entrenched tribal, feudal and patriarchal structures and systems, whether demonstrated by the political elites, the legislators, the judiciary, the police, or the federal, provincial, district or local administrations; or by self-styled religious vigilantes; …That we will no longer allow women to be used as pawns – as convenient expendable targets – in feuds between men over murder, property, money, political and tribal rivalries, blood vendettas and misplaced perceptions of “honour” issues;’
Islamabad Declaration on ‘Honour’ crimes. Complete text.

Another crucial understanding that permeates the set of demands and proposed actions is about honoring the lives, contributions and the stories of women who have been honour-killed. Every single woman who is murdered by her family/community for the ‘honour’ of her family is a martyr because either she was killed for being someone’s wife/mother/daughter/sister or she was sensitive/insightful/leader/brave who refused to live a life of complete subjugation. The Declaration proclaims all women killed for ‘honour’ as ‘Shaheed AurtaiN’ Martyr Women.

There are ‘honour’ killings where women of one family are made to suffer for the crimes of their men by the men of the aggrieved family; such killings are often ordered by a Jirga, and are indiscriminate as to the role of women themselves. However, in my view, a majority of women are honour-killed for asserting their basic human rights. Usually in their teens, a mere expression of their dignity as human beings where they begin to think for themselves and make decisions for themselves, becomes a death-deserving crime; a jirga may become involved but it is basically up to the men of their families to pronounce the judgment and to execute it.
‘Eh kon khaRae poordae/mere apnae peyo bhra’
Who are these burying me/my own fathers brothers

Every death for ‘honour’ sends shock waves through the land imparting another message of fear and intimidation to an already controlled and coverted population of women in Pakistan. Every death for ‘honour’ questions the values and the structures of the family where on daily basis and in our homes, some members enjoy fear-inducing power while the others are made to live at their whims. The mere concept of the ‘honour’ of such a family renders us homeless, brotherless, fatherless, sonless. In such families, each of us regardless of our gender, are made to afford a harsh, callous and unjust family life. Women have to confront and change this murderous ‘family’ and its values because we, more than men, are paying with our lives to keep it going.

So, the most honourable thing would be to question the validity of the ‘family’ that is based on greed, discrimination and inequality; and, to replace it with a democratic family structure that allows for equal and wholesome opportunities for all its members to shape our futures, to be supported through difficult times, to be protected and nurtured so that we can all live our lives to the fullest potential.

Sounds good but it is not that simple in a social setup where religious extremists are throwing acid on girls and young women and bombarding their schools for not wearing veils; the ‘respected’ jirgas order women to be gang-raped for an offense committed by their male relatives; where over a dozen young women and girl children are declared ‘vani’ and handed over to the aggrieved to resolve a feud between two families; where women are raped in police custody; where declaring a woman/girl ‘kari’ (adulterous) and then killing her is a matter of convenience for a husband/father/brother; where five women are buried alive and the elected representatives justify the action in the parliament; where a woman have to produce four Muslim men of upright character as eyewitnesses to prove that she was raped; where the qisas blood money for killing a woman is half that of a man.

This is the case in a political situation of deteriorating lawlessness where to make it worse, the biggest bully of this whole wide world has resolved to hunt its prey. The direct military assaults by the US forces in Pakistan are causing civilian casualties, inciting explosive responses from the Taliban, embarrassing Pakistan Army, and shaking an already tenuous government of the Pakistan Peoples Party (PPP).

Though the PPP government has sidelined the Lawyers Movement to appease the Army, it is however, moving in favor of women’s demands by invoking the Anti-terrorism Act of 1997 (ATA) that was passed to protect women against gang rape, the Women Development Minister has resolved to make changes in existing laws to protect women in future, and the Supreme Court of Pakistan has taken suo-motu notice of the killings.

It may seem weird but the truth is that the only chance women of Pakistan have of achieving the objectives of Islamabad Declaration is if the United States of America withdraws, at the very least, its military presence from Pakistan. In this life-and-death struggle between women’s rights and religion-supported traditions, it is not going to help women in Pakistan to be identified with the United States even when the Bush Republicans’ prey is one of our perpetrators.

Islamabad Declaration calls for action to accomplish the following:
– Acknowledge the courage and stance of Senator Yasmeen Shah and many media persons who have continued to report on this issue despite threats to their lives.
Protest outside Joint Session on 20th Sept in Islamabad and provincial capitals
Shaheed Auratain
– Women killed in the name of ‘honour’ are Martyrs: Raise to hero status
– Long March for Shaheed Women
– Dua for Shaheed Women and offer Namaz-e-Janazaa
– Visit and offer Fateha at graveyards of women killed for ‘honour’
– Dedicate 16 Days of Activism this year (2008) to Shaheed Women Killed in the name of Honour
Lobbying
– Signature campaigns
– Send letters of concern to Parliament
– Disqualification of Senator Zehri and all those public representatives who defend ‘Honour Killings’.
– Demand a legislation against Jirgas/Panchayats/Informal judicial structures
– Focus groups with legislators to discuss the Honour killing law (Dec 2004) and the necessary amendments.
– Launch poster, documentary and media campaign
– Demand that public representatives denounce all forms of killings particularly of women whether in the name of ‘honour’, ‘tradition’ or ‘custom’
Organizing
– Form a group of concerned individuals including lawyers, retired Judges, Human Rights activitsts and media personnel that should include some eminent personalities to follow such cases
– Vigilant committees in region to monitor day to day updates and reporting to everyone
– Women and human rights group will hold 4 seminars at Provincial levels in the interior of the country in order to build vocal support against ‘honour killings’

‘Assein ve koi kaleyan neesae/punj lukayan lakhan vaikheiN’
We are not alone either/you hid five will see millions

Poems For Five Baloch Women Buried Alive
Swal Jannat da NahiN
Mir Wah de Benaam Chhori Number One
Mir Wah de Fauzia
Fauzia of Mir Wah
Kikli 13 July
Vaen (mourning)

Fauzia Rafiq
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frafique@gmail.com

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Swal Jannat da NahiN

Jannat, 38, was buried alive with Fatima, 45, for trying to stop the burials of three young women of village Mir Wah in Balochistan, July 2008.

Jannat da nahiN
swaal tera mera ae

Oh chawhndi
te saah kujh bachaa awndi
Koi aas hyati de viah awndi
Kaal koThri ch eidaN manaa awndi
PeyareyaN dae
ishareyaN te
koi din
hor
nach-nachaa awndi

Jannat vuDee se
vaDeRi ae

KewaiN apna aap bachaa awae ha
Saah ghuT ke hyati langhaa awae ha
Kaal koThri ch eidan mana awae ha
PeyareyaN dae
ishareyaN te
sathnaN
jewndiaN
dafna awae ha

Jannat de karni
kehndi ae
Vo!
Hyati dheeyaN dae
mul pujdi
naaN putraN dae
mul!
Ja hakoomat joR lae apni,
asseiN ve koi kaleyaN neesae,
punj lukayaaN,
lakhaaN vaikheiN!

A Punjabi poem by Fauzia Rafiq

Related Content:
Swaal Jannat da NahiN, Shahmukhi
Mir Wah de Benaam Chhori Number One
Mir Wah de Fauzia
Fauzia of Mir Wah
Kikli 13 July
Love Life: The Story
Vaen (mourning)

Fauzia Rafiq
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frafique@gmail.com

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Mir Wah de Fauzia!

Mir Wah de Fauzia dae murn te, jehRi maithoN door rehndi se te mur gaye jadoN ohdi umar merae toN adhi ve nahiN se.

PraaN te bahr, lugda ae main ghulti kar beThi aaN.
Fauzia aThharwaiN vurhae apni maut aap nahiN moee.
Maar kuT ke, ohdae Tubr dae murdaN, jewndi noon dufn keeta.

Ek puRhar, ek aggu, ek maan-vur Baloch, Fauzia vich dleri se peyar te hyati nooN haan kehn de; te bahadari se naaN aakhan de huthiarband gundeyaN, najaiz jirgeyaN, vadereyaN, peyowaN, bhrawaN, hakoomti piThhowaN nooN.

Mera dil lahu ronda ae per main khloti aaN maan naal jewndi, ais janni zanani de naaN te, Mir Wah de Fauzia!

A poem by Fauzia Rafiq
From English
English version
gandholi.wordpress.com
frafique@gmail.com

Related Content:
Kikli 13 July Punjabi Sahmukhi
Swal Jannat da NahiN
Mir Wah de Benaam Chhori Number One
Mir Wah de Fauzia
Fauzia of Mir Wah
Kikli 13 July
Vaen (mourning)
Love Life: The Story

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‘Loose Character’ Reason Enough to Take Women’s Lives!

Religious fanatics have successfully ‘cleansed’ the world yet again by killing two women of ‘loose character’ in the NWFP in Pakistan. Ali Hazrat Bacha writes:
‘PESHAWAR, Aug 20: In the first incident of its kind in and around the provincial capital, bullet-riddled bodies of two women, who had been kidnapped from a village in Charsadda district a few days ago, were found in Guli Garhi village near here on Wednesday.
‘A note found near bodies described the victims as women of ‘loose character’ and said they had been killed because they had not heeded the warning of ‘Jaish-i-Islami’ to ‘mend their ways’.’
CMKP Digest Number 1583

Violence against women in Pakistan is rising as always, and now, the exponents of deified male supremacy, the false-morality-ridden religious bullies, are issuing public threats to women not just in the NWFP where Taliban are in strength but in the Punjab as well. And sure, ‘loose character’ is good reason to kill a woman; it does not even cost much in Qisas as the killers will only have to pay half of what they would pay to kill a man. And that is, IF brought to justice.

At the end of last month, the Acid TIP (Tehreek-e-Islami Taliban Pakistan) threatened to ‘Throw Acid on Women Not Wearing Hijab’ . Still I think, the Taliban may use further Saudi guidance in this area as the bastion of their ‘spirituality’ is way ahead with a father killing his daughter ‘for chatting on Facebook’ .

Earlier this month, ‘Militants threw acid on two Muslim women for not wearing veils and for putting make-up on their faces’ in Srinagar Kashmir. The women were high school teachers. The same report also mentions two other women who had ‘faced similar treatment in Kaksarai recently’. www.hinduonnet.com.

Ansar Burney Trust, a human rights organization, finds that ‘in the vast majority of cases’ of women dying as a result of ‘domestic violence’, a term commonly still used in Pakistan for ‘woman assault’, were killed or mutilated by their husbands and in-laws, brothers and fathers, ex-husbands and ex-lovers. Regarding sexual violence, the Trust estimates that ‘as many as eight women – half of them minors – are raped in Pakistan everyday’. Reasons for rape: revenge on the woman or her family; Jirga/Punchayat ordered rape for her crimes or her family’s; and, by the police while in their custody. On average, ‘a woman suffers an acid attack every week in Pakistan’ www.ansarburney.org.

Last year a woman Minister was ‘Shot Dead for Refusing to Wear Veil’. ‘Pakistani tells how he killed 4 daughters’. ‘Danish-Pakistani woman killed in honor murder’ for having a ‘bad character’.

Amnesty, Asia Pacific: ‘Women and girls are dying at the hands of their husbands, their fathers and brothers, while the authorities pay lip service to their obligations to protect them’.

And that is why it is so hard to fight, even resist, the religious fanatics because they are safeguarding the ‘interests’ of all men by providing them with a strong moral-religious ground to ‘control’ what is being perceived as ‘their women’.

We are our own women.
We will determine
our ‘characters’,
values, education, dresses,
makeup, and
the size of our boobs;
We will select our partners,
careers, videos, cds,
miniskirts, and
shoes;
We will fight,
and get back the right
to live as we like;
To be who we are: Beautiful,
Graceful, Creative, and
Content.

Fauzia Rafique
gandholi.wordpress.com
frafique@gmail.com

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