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In a Courageous Village, Ballots Bring
Bullets
By Nicolas D. Kristof

President Bush has become a bosom buddy of President Pervez Musharraf and sealed that friendship with $10 billion in military aid, but any American official who praises Pakistan's "democracy" might want to visit this bullet-scarred village in the Punjab.
Dummerwala held free local elections here last year. But many people voted the "wrong" way, causing the candidate of the local feudal lord to lose. So a day after the election, a small army of gunmen arrived and began rampaging through the houses of the clan members who opposed the lord's choice.
Waheed Rahman, a top student, 14 years old, who dreamed of becoming an engineer, was wounded in the opening minutes of the attack.
"When he was shot, Waheed fell down and begged for water," said his father, Matiullah. "They were surrounding him. But they just laughed and shot at the water tank and destroyed it. Then they ripped the clothes off the women and dragged them around half-naked."
For the next two hours, the attackers beat the men and abused the women, destroyed homes, and told their victims that the feudal lord had arranged for the police to stay away so he could teach them a lesson.
Indeed, the police did stay away. Even when two of the villagers escaped and ran to the police station, begging the officers to stop the violence, the police delayed moving for three hours.
By the time it was over, a woman was dying, as was Waheed, and many others were wounded.
The attack here in Dummerwala is a reminder that democracy is about far more than free elections. In Pakistan, many rural areas remain under the thumb of feudal lords who use the government to keep themselves rich and everyone else impoverished.
For real democracy to come to Pakistan, we'll need to see not only free elections and the retirement of President Musharraf, but also a broad effort to uproot the feudal rulers in areas like this, 300 miles south of Islamabad. That's not easy to do, but promoting education is the best way to combat both feudalism and fundamentalism.
Instead, we've been focusing on selling arms and excusing General Musharraf's one-man rule.
Husain Haqqani of Boston University calculates that the overt and trackable U.S. aid to General Musharraf's Pakistan amounted to $9.8 billion — of which 1 percent went for children's survival and health, and just one-half of 1 percent for democracy promotion (and even that went partly to a commission controlled by General Musharraf).
The big beneficiary of U.S. largesse hasn't been the Pakistani people, but the Pakistani Army.
General Musharraf has done an excellent job of nurturing Pakistan's economy, but he is an autocrat. As Asma Jahangir, a prominent lawyer in Lahore, told me: "Until now, Pakistanis have hated the American government but not the American people. But I'm afraid that may change. Unless the U.S. distances itself from Musharraf, the way things are going Pakistanis will come to hate the American people as well."
Just last week, General Musharraf's secret police goons roughed up and sexually molested Dr. Amna Buttar, an American doctor of Pakistani origin who heads a human rights organization. Dr. Buttar says that she had been warned by a senior intelligence official not to protest against the government and that she was specifically targeted when she protested anyway.
When our "antiterrorism" funds support General Musharraf's thugs as they terrorize American citizens, it's time to rethink our approach. Imagine if we had spent $10 billion not building up General Musharraf, but supporting Pakistani schools.
One place we could support a school is here in Dummerwala. After the attack, the victims in the village were so panicky that they pulled all their children out of school.
"They say, 'If you don't cooperate with us, we will kill your sons,' " said Tazeel Rahman, one of the victims. "This is not democracy. This is a dictatorship. This is terrorism."
(When I interviewed the attackers, they insisted that the victims had simply killed themselves. They compensated for this wildly implausible version of events by sending an armed mob to persuade me of its merits.)
We Americans could learn something about democracy from the brave people here. The villagers insist that if they are still alive and allowed to vote, they will again defy their feudal lord in the next election.
We in the West sometimes say that poor countries like Pakistan aren't ready for democracy. But who takes democracy more seriously: Americans who routinely don't bother to vote, or peasants in Dummerwala who risk their lives to vote?
A
Woman’s Work Earns Her Enemies
You might think that the worst tragedy that could befall a couple would be for their young daughter to be raped and murdered.
But here in rural Pakistan, that was only the beginning for Hasina Bibi and her husband, Rashid Ahmed. Their story underscores how to be poor in the developing world often means having not only no food but also no justice — and how any war against poverty must be devised not only to enrich the world’s poorest people but also to educate and empower them.
On the morning of July 3 last year, Ms. Hasina and Mr. Rashid were cutting grass in the fields along with their daughter, Shamshad, who was 11 years old, and a group of other laborers. Shamshad carried a stack of grass to a pile across the field — and then disappeared.
Villagers found Shamshad’s body a few hours later. She had been raped and tortured: There were many bite marks, and burns from cigarettes.
Everybody guessed who could have done this: the grandchildren of the local feudal lord. These grandchildren, in their teens and 20s, often harassed girls.
The grandchildren, however, said that the culprits were their servants — and so the police arrested the servants (who presumably would be beaten until they confessed). But Ms. Hasina and Mr. Rashid knew that the servants could not be guilty, because they had all been together when Shamshad vanished.
“We went to the police, and after five minutes the police said, ‘Go home,’ ” Ms. Hasina related. The police told the parents to forget about making accusations against anyone in the feudal lord’s family.
So Ms. Hasina traveled to Islamabad, the capital of Pakistan, 400 miles to the north, to appeal for assistance from the government — but she received no help and her trip infuriated the feudal lord’s family. The feudal lord’s family members beat up her family members and warned them to be silent.
“They said, ‘We killed the girl, and if you don’t keep quiet we’ll kill all of you as well,’ ” Ms. Hasina explained. She sighed and added: “Everybody says, that is just what happens to poor people.”
Yet there is one place that Ms. Hasina and Mr. Rashid have found a sanctuary: the shelter run by Mukhtar Mai here in the remote village of Meerwala. Mukhtar (who also goes by the name Mukhtaran Bibi) survived a gang rape to become a fervent campaigner for voiceless women in Pakistan.
I’ve written about Mukhtar repeatedly over the last few years, and she now runs several schools, an ambulance service and a women’s aid group. Her home and courtyard are full of women and girls who trickle in each day, shellshocked by injustice or disfigured by beatings or acid attacks. Mukhtar arranges medical or legal help and does what she can to address their needs.
A year ago on a visit to Mukhtar’s village, I wrote about a young woman named Aisha Parveen who was fighting efforts by the police to return her to the brothel from which she had escaped. Mukhtar helped rescue Aisha, and now Aisha is trying to replicate Mukhtar’s work farther south. One of Aisha’s first cases was to help Ms. Hasina after her daughter’s murder.
Mukhtar is a hero of mine. But her work has earned her many enemies, particularly among the feudal lords — and even in the government of President Pervez Musharraf, who fears that Mukhtar displays Pakistan’s dirty laundry before the world. So the Pakistani authorities are harassing Mukhtar, trying to break her organization. (For readers who want to help, I’ve posted some ideas on my blog, www.nytimes.com/ontheground. You can also post your comments about this column there.)
Most of the pressure right now is on Mukhtar’s top aide and soul mate, Naseem Akhtar. Lately Naseem’s brother was in a mysterious vehicle accident, her father was ordered arrested for no apparent reason and her own house was broken into.
Farooq Leghari, a police chief, was transferred away from Meerwala because — he and others say — he tried too hard to protect Mukhtar. He now is police chief in another town and, when I visited him, he told me that “this harassment and pressure on them is from very high up, from Islamabad.”
“Their lives are in danger,” Mr. Leghari said of Mukhtar and Naseem, adding that they could be killed by assassins sent by feudal lords or by the Pakistani government itself (our close allies!).
So I have a message for President Musharraf: Don’t even think about it. Start protecting Mukhtar instead of harassing her. And if any “accident” happens to Mukhtar or Naseem, you will be held responsible before the world. We are watching.
Sanctuary for Sex Slaves

Shakira Parveen was prostituted by her husband
If the thought has ever flitted through your mind that your spouse isn’t 100 percent perfect, then just contemplate what Shakira Parveen is going through. And give your own husband or wife a hug.
When Ghulam Fareed proposed marriage to Ms. Parveen, he fingered prayer beads and seemed gentle and pious. Ms. Parveen didn’t know him well, but she and her family were impressed.
“The first month of marriage was O.K.,” Ms. Parveen recalled. “And then he said, you have to do whatever I tell you. If I tell you to sleep with other men, you have to do that.”
It turned out that Mr. Fareed was running a brothel and selling drugs, and he intended Ms. Parveen to be his newest prostitute. “I said, ‘No, I don’t want to sleep with other men,’ ” she said, but he beat her unconscious with sticks, broke her bones and at one point set fire to her clothes. Finally, she broke and assented.
Her “husband” locked her up in one room, she said, and the only people she saw were customers. “For two years, I never left the house,” she said.
This kind of neo-slavery is the plight of millions of girls and young women (and smaller numbers of boys) around the world, particularly in Asia. A major difference from 19th-century slavery is that these victims are dead of AIDS by their 20s.
Finally, Ms. Parveen was able to escape and return to her family, but Mr. Fareed was furious and began to torment her family, saying he would let up only if she returned to the brothel as his prostitute. Then Mr. Fareed’s gang pressured Ms. Parveen by kidnapping her younger brother, Uzman, who was in the fifth grade. Uzman says that his hands and feet were shackled, and he was raped daily by many different men, apparently pimped to paying customers.
The gang members explained that they would release the boy if Ms. Parveen returned to the brothel, and she contemplated suicide.
After six weeks, Uzman escaped while his captors became drunk and left him unshackled. But when Ms. Parveen and her parents went to the police, the officers just laughed at them. Mr. Fareed and other gang members worked hand in glove with the police, the family says.
Indeed, the police even arrested Ms. Parveen’s father, who is one-legged because of a train accident (that is one reason for the family’s poverty). Apparently on the gang’s orders, the police held him for two weeks, in which time he says he was beaten mercilessly. The police are also searching for Ms. Parveen’s brothers, who have gone into hiding.
Mr. Fareed also threatened to kidnap and prostitute Ms. Parveen’s younger sister, Naima, a 10th-grader who was ranked first in her class of 40 girls. Panic-stricken, the parents pulled Naima out of school and sent her to relatives far away. So her dreams of becoming a doctor have been dashed. (For readers who want to help, I’ve posted some suggestions on my blog: www.nytimes.com/ontheground.)
This nexus of sex trafficking and police corruption is common in developing countries. The problem is typically not so much that laws are inadequate; it is that brothel owners buy the police and the courts.
But Ms. Parveen’s tale arises not only from corruption, but also from poverty.
“If I had money, this wouldn’t be happening,” said Ms. Parveen’s mother, Akbari Begum. “It’s all about money. In the police station, nobody listens to me. The police listen to those who sell narcotics.”
“God should never grant daughters to poor people,” she added. “God should not give sisters to poor brothers. Because we’re poor, we can’t fight for them. It’s very hard for poor people, because they take our daughters and dishonor them. There’s nothing we can do.”
Yet in a land where poor women and girls are victimized equally by pimps and by the police, they do have one savior — Mukhtar Mai. She is the woman I’ve visited and written about often (she also uses the name Mukhtaran Bibi).
After being sentenced to be gang-raped by a tribal council for a supposed offense of her brother, Mukhtar refused to commit suicide and instead prosecuted her attackers. And then she used compensation money (and donations from Times readers) to run schools and an aid organization for Pakistani women.
It was in Mukhtar’s extraordinary sanctuary that I met Ms. Parveen. In my Sunday column, I’ll tell more about Mukhtar today.
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The euphoria
surrounding Pakistan's new law on "protection of women"
ignores the fact that the Hudood laws are still intact.
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The disappeared by By Fatima Bhutto
http://www.thenews.
The first time I came into contact with an image of the disappeared
was a year ago. My mother and I had gone to a rally being held near
the Karachi Press Club. We had walked from Regal Chowk in a crowd of
people and stood outside the Press Club to listen to the many speakers
who had converged that day in protest against the city government's
forced evictions. After everyone had spoken and the crowd began to
disperse my mother's face turned towards the gates of the club. A
young woman was sitting in front of a photograph, her fingers were
tightly wrapped around the edges of the frame and her eyes had a
distant, angry look to them. Her two children sat beside her and
picked at the carpet they were sitting on. We went over to be with
them. The woman's husband had been picked up in the middle of the
night some months before. No one told his family where they were
taking him or why. There was no warrant for his arrest; no charges had
been filed against him. She had not seen her husband since.
A few days later we were at a Karachi stadium, not alas for sports,
but to attend a series of talks set up by the World Social Forum, and
it was there that we saw the faces of the disappeared once again.
Relatives handed out photographs of loved ones snatched away by
intelligence authorities, photocopied papers were passed around
listing the details of many midnight abductions, and people sat in
solidarity with those who lay in an unimaginably painful limbo -- not
knowing whether to mourn the men they assumed were dead -- or to carry
on clinging to the hope that they might still be alive.
Amnesty International, citing the Human Rights Commission of Pakistan,
says that while disappearances were relatively rare in Pakistan before
2001 -- the year the twin pantheons of American free trade were
brought to the ground -- they have since become rampant, even outside
of the 'war on terror' aegis. It has recently been reported that as
many as 4,000 Pakistani citizens have disappeared under Pervez
'nobody-voted-
Disappearances are not unique to Pakistan, not at all. But we have
finally caught up with the many, and may I add dictatorial regimes,
around the world that have used this tactic against their own people
to silence dissent, quell resistance, and crush 'anti-state' activity.
It was mothers, old women, tired of waiting for their sons to return
home, who had led the movement to uncover the truth behind
disappearances in Argentina during the military junta that presided
over 30,000 unlawful abductions in the late 1970s. In Chile, under the
military government of Augusto Pinochet (who now lies in a Santiago
hospital recuperating from a heart attack -- an organ many people
assumed could never hurt him on account of its being wholly absent in
his body before), 3,000 men and women have disappeared. The Gestapo
dabbled in disappearances too, as has the CIA in the various countries
it unpopularly lorded over for the better part of the twentieth
century. And now the state of Pakistan can claim its own unknown
victims.
Who are the disappeared?
They are Baloch nationalists, Sindhi activists, professors, labour
leaders, and political workers. They are fathers and sons. But they
are denied even their names and identities as their cases are often
unkindly reported in the media with the importance of ticker news
'Man, 48-years-old, suspected of having links with terror
organisations reported missing'. It just scrolls by. Before you have a
chance to register the information, you've already missed it.
Why had they been taken? What were their crimes?
Distributing illicit pamphlets? Speaking out against the state? We're
never told. That is part of the secret. That is part of why the
disappeared can never be seen again. But because of the eerie and
almost daily sight of women holding up photographs at public
gatherings and outside government plazas and offices, at least we have
seen the faces of the disappeared -- proof that they once existed,
even if they will never again be found.
Why disappearances in particular?
Because with the absence of a body and no press conference listing the
crimes of the accused to contend with, the state is officially
distanced from any acts of violence or barbarism. They cannot be held
accountable for what you never saw; silence and invisibility greatly
benefits the brutality of the state. It is a terror enacted
wholeheartedly on the populace's imagination -- as opposed to their
bodies. You could have disappeared and no one would ever know what
happened to you; your guilt presupposed over your innocence without
having been tried in a court of law, condemned to a life -- or death
-- forever unseen and unsung.
This week the government, for so long playing a tedious game of see no
evil/hear no evil, has finally outed itself. Last Saturday the deputy
attorney-general admitted that the whereabouts of 20 men picked up by
intelligence agencies were known to the government. A case registered
with the Chief Justice of Pakistan has forced an end to the
authority's silence. On Monday seven other men who had disappeared two
years ago were finally released, no charges had been proven against
them. Four other men were also 'found' and returned to their homes in
Swat, Kohat, and Hazara. Oops! Just kidding! They weren't Al Qaeda
operatives after all, sorry about that whole hide and seek thing, here
are your family members back -- You're welcome! The Supreme Court
didn't find this charade funny and following this week's unexpected
developments in justice for the disappeared is set to take up several
other cases detailing illegal abductions filed by relatives of
Pakistan's many missing men.
Today is international human rights day. While I have problems
celebrating these sorts of days -- shouldn't every day be
international human rights day? -- the time is upon us to mark this
occasion in a meaningful and powerful manner. Ariel Dorfman, the
Chilean playwright and poet, writing on the thousands of
disappearances in his country said "distance has become necessary to
kill comfortably, to erase that killing before it happened and after
it happened. So it can happen again". Our passivity to the injustices
being perpetrated against our society only makes killers more
comfortable.
Do something different today, be active, be enraged. Visit the Asian
Human Rights Commission website at www.ahrchk.net and read their
latest release on disappearances in Pakistan. The AHRC have demanded a
commission be set up to investigate illegal abductions and appeals to
"all concerned people, including journalists, human rights defenders,
lawyers and relatives of victims, to become actively involved in
pressing the government to see such a commission established and the
persistent abductions and killings brought to an end at once". They're
speaking to you. Sign up today and raise your voice in solidarity with
the thousands of disappeared all over our country.
Email: fatima.bhutto@
Muslim women find their voice
Conference to set up female advisory panel to interpret Islamic law
By Noreen S. Ahmed-Ullah
Tribune staff reporter
November 10, 2006
In what many scholars are calling a significant step, more than 100
Muslim women leaders will gather in New York City this month to launch
an advisory council--one that could provide alternative opinions and
become a voice for women's rights in the traditionally male-dominated
field of Islamic law.
The council, which hopes to build consensus on varying issues, comes on
the heels of what appears to be a growing movement among Muslim women to
seek empowerment.
Last year, an Islamic studies professor, Amina Wadud, led a mixed
congregation in Friday prayers in New York City, creating an uproar
across the Muslim world. Prayers on an Islamic holiday last January were
conducted by a woman in Boston. And in the spring, a woman led Friday
worship in Canada.
Two Muslim countries have also decided to take on the issue of women's
equality. In Morocco, 50 women imams were recently awarded diplomas by
the Islamic Affairs Ministry. In Turkey, the Diyanet, or Directorate of
Religious Affairs, appointed 200 state-paid female preachers. The
Diyanet also announced in June that it would delete from the hadith, or
traditional sayings and deeds of Muhammad, passages that discriminated
against women or even subordinated them to men.
"What you're seeing is the emergence of a feminist movement," said Daisy
Khan, organizer of the Women's Islamic Initiative in Spirituality and
Equity, the conference next weekend that hopes to launch the women's
shura or advisory council.
More Muslim women are pursuing degrees in Islamic studies and Islamic
law, she said, to the point where they feel comfortable adding a
"critical and unique voice."
Panel's credibility questioned
Still, some experts wonder whether an advisory council for and by women
will be accepted by men or the larger Muslim community.
"Credibility among Muslim leadership is the key issue," said Laila Al-Marayati,
spokeswoman for the California-based Muslim Women's League. "If you have
something that carries weight and could influence a community or
generate change in behavior, then it would have value."
One scholar, Emory University law professor Abdullahi An-Naim, insisted
that the shura would be discredited simply because it's being formed in
the United States, whose foreign policy is heavily criticized throughout
the Muslim world.
The conference is organized by the American Society for Muslim
Advancement with sponsorship from U.S. foundations like the Ford
Foundation and Rockefeller Brothers Fund.
The session is to bring together women from a wide spectrum--liberal
feminists, moderates and conservatives-
In the absence of a pope or hierarchy, Muslims follow different schools
of thought and when they don't understand something, they approach an
imam, a community leader or read books.
9th Century interpretations
Women scholars point to the 9th Century as a time in Islamic history
when many Islamic rules and laws--derived from interpreting the Koran
and hadith--were laid out by scholars who were mostly men. Those rules
are now repeated by traditional imams or religious leaders. In Muslim
countries that follow Shariah law, the problem becomes more profound.
"Muslim countries that are using the Shariah, the law that's practiced
is not pure," said Irfana Anwer, executive director for Karamah: Muslim
Women Lawyers for Human Rights. "They're very biased and very
discriminatory toward women. They don't protect them."
So, many Muslim women lawyers and academics are calling for the
reinterpretation of those dictates and laws.
Groups like the Sisters in Islam in Malaysia, the Canadian Council of
Muslim Women, Karamah and the Muslim Women's League at times have put
that reinterpretation into practice, calling for a more humane treatment
of women, but using the Koranic text to back their arguments.
"It's a cross between theoretical feminism and Koranic feminism," said
Marcia Hermansen, an Islamic studies professor at Loyola University
Chicago. "They want to keep the text as revelation, and they believe the
meaning can be read as egalitarian and women-friendly. They know that's
the way to change minds in the Muslim world where people are deeply
religious."
The advisory council hopes to bring the local efforts into a more global
body that could quickly issue a position when an incident unfolds like
that of Mukhtar Mai in Pakistan or Amina Lawal in Nigeria. A tribal
council sanctioned the gang rape of Mai in retaliation for an alleged
sexual offense that her brother had committed. Lawal was sentenced to be
stoned to death for an out-of-wedlock birth.
Khan, the conference organizer, hopes that during next week's gathering
a core of about six Muslim woman scholars can be selected.
It would be up to them to hash out opinions on various cases. The
general body of the advisory council--the other women attending the
conference--
Female scholars in shadows
Abdul Malik Mujahid, chairman of the Council of Islamic Organizations of
Greater Chicago, said most Muslims are not aware of the work being done
by women scholars studying Islam.
"Once they come together, their voices can be collectively known," he
said.
Legitimacy may, or may not, come later, he said.
"Some will accept it," he said. "Some may not, and some may accept it
halfway."
PANEL LIKELY TO DISCUSS HONOR
KILLINGS, DRESS
These are some issues that may be addressed in a proposed advisory
council for Muslim women:
Honor killings: How can Muslim women end the tradition of honor killings
in some cultures? Such killings target women for alleged sexual or
marital offenses. They often are carried out by family members, but
perpetrators are rarely prosecuted in court.
Hudood laws: How can laws unfair to Muslim women be removed, such as the
Pakistani penal code that makes it hard to prove an allegation of rape?
Dress: What is the obligatory Islamic dress for Muslim women? Some cover
their hair, some don't. Some cover their faces as well. In Britain, a
teacher's aide's fight to wear the niqab, or face veil, drew criticism
from Prime Minister Tony Blair.
Equality in the mosque: How can Muslim women have equal access to
mosques? Often they are relegated to a back room, entered only through a
side door. They cannot see the religious leader or imam, and at times
cannot hear the sermon.
Women imams: Can Muslim women lead prayers for both men and women? In
New York last year a female Islamic studies professor created a storm by
leading a joint prayer.
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nahmed@tribune.
Copyright © 2006, Chicago Tribune
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Saturday, November 11,
2006
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