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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
By Nicolas D. Kristof

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

Published: April 3, 2007
Meerwala, Pakistan



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.

You are invited to comment on this column at Mr. Kristof’s blog, www.nytimes.com/ontheground.

 



Sex and the state

RAFIA ZAKARIA
 
http://www.flonnet.com/stories/20061229000306200.htm
WORLD AFFAIRS

 

The euphoria surrounding Pakistan's new law on "protection of women" ignores the fact that the Hudood laws are still intact.
ANJUM NAVEED/AP

President Pervez Musharraf with Prime Minister Shaukat Aziz on December 5 at a women's conference in Islamabad, where he promised more legislation to protect the rights of women.
ON November 16, Pakistan's National Assembly passed the patronisingly titled "Protection of Women (Criminal Laws Amendment) Bill 2006". The Bill, which has since been passed by the Senate, was introduced to the populace in a televised address by President General Pervez Musharraf, who called it a "major achievement". International media, continuing their affair with Pakistan's "enlightened" dictator, also celebrated the new law as a much-awaited respite for Pakistan's rights-impoverished female population. In their euphoria for a "good news story" emerging from an otherwise troubled region of the world, few of the commentators bothered to look at the concrete provisions of the Bill. Even fewer bothered to consider whether the celebrated Bill would assuage the scourge of jurisdictional confusion that exists between the Sharia and civil courts.
The Bill purports to amend clauses in the controversial Zina and Hudood Ordinances, which were promulgated by General Zia-ul-Haq in 1979. As per the provisions of the Bill, only sections of which have been released to the public, rape or zina bil jabr will be tried under the Pakistan Penal Code instead of under the Zina and Hudood Ordinances. This change of jurisdiction, politically spun as rescuing rape victims from the arduous requirement of "producing four adult male witnesses" to accomplish a prosecution, is meant to draw attention away from the fact that the Zina and Hudood Ordinances have not actually been repealed. Adultery continues to remain a crime punishable by death and minorities and women continue to count as half witnesses in hadd cases. The celebrations surrounding the passage of the Bill also ignore the fact that the Council of Islamic Ideology, a constitutional body set up to review the Zina and Hudood Ordinances, explicitly stated in its 2006 report that "piecemeal amendments to the Zina and Hudood Ordinances would not bring them into accord with the Koran and Sunna".
Furthermore, the effectiveness of the jurisdictional changes introduced by the Protection of Women Bill is further reduced by the fact that it introduces the new crime of "lewdness" or "fornication" to the Pakistan Penal Code. Section 496B, Clause 7, of the Pakistan Penal Code, now forbids consensual sex outside of marriage and requires those engaging in it to be punished by five years' imprisonment and a fine of Rupees 10,000. In a lackadaisical attempt to deter false charges, lawmakers have also chosen to include a "qazf" provision in the law that would impose the same punishment on those making false charges of fornication. Happily citing this provision as a built-in mechanism against misuse, lawmakers knowingly chose to ignore the fact that the same provision exists in the Hudood Ordinances against those bringing false charges of adultery and has never once in 27 years been used to punish someone making a false accusation of adultery. Capitalising on the political tractability of the existing jurisdictional confusion, government proponents of the Protection of Women Bill also tout its "firewall" provision that will ostensibly prevent rape victims from being tried under the fornication clause if they are "unable to prove their rape charges".
In an editorial published in Daily Times, Asma Jehangir of the Human Rights Commission of Pakistan termed the Bill "a victory for no one". In her astute discussion of the provisions of the Bill, she pointed out that the unamended portions of the Zina and Hudood Ordinances continued to discriminate on the basis of sex and religion and economic status. Pointing to the law of Qisas and Diyat, which was also left untouched by the Bill, she says: "Murder can be waived or compromised but zina can still be punished with stoning to death. A person who can pay his way out of death penalty or manoeuvre a compromise can be set free but lesser offences can beget imprisonment."
Her emphasis on the class dimension of vulnerability to legal abuse at the hands of the state is an important basis for evaluating this new Bill. Records of women imprisoned under charges of fornication or adultery under the Hudood Ordinances reveal that it is Pakistan's poor women who are most frequently victimised by the state's unchecked power in legislating morality in the name of Islam. Therefore, while the promised jurisdictional changes under the Bill may place a placating Band-Aid on a festering wound, they fail to address the reality that a poor woman who chooses to file a rape charge still faces incredible challenges that are rudely ignored by this politically inspired piece of legislation. The case of Mukhtar Mai, the courageous gang-rape survivor from Meerwala, is a testament to the limited utility of the legal changes sought by the law. The very fact that her rape case was tried not just in a Sharia court or a civil court but also in a "special terrorism court" shows how jurisdictional rules can easily be superseded by governmental directive in an essentially undemocratic system where courts in general have limited legitimacy.
Judging legal changes in Pakistan by evaluating the legitimacy that Pakistan's legal institutions actually possess goes against the predilection of elite Pakistani scholars and their Western counterparts bent on celebrating General Musharraf as the heaven-sent liberal scion saving Pakistan from the mullahs. The elite in Pakistan have little or no reliance on the legal system as a means of dispute resolution. The poor, intimidated by the jurisdictional morass created by the hodge-podge of civil courts, federal Sharia courts and special terrorism courts, lack the material resources and, understandably, the will to navigate a system whose primary aim seems to be to serve the objectives of those in power. In the unlikely event that a poor person is able to secure a conviction from a court, few if any mechanisms exist for it to be enforced against the other party, particularly if they happen to be powerful or command material resources. Predictably, the most high-profile cases ever tried in Pakistani courts are those brought by those holding the reins of government against former rulers accused of corruption. Ultimately, Musharraf's rise to power with the aid of unilateral constitutional amendments sharpens the irony of his being celebrated as someone responsible for instituting the rule of law in a militarised state.
The leniency of the Pakistani public to the legal or constitutional usurpations of power of the Musharraf administration is ultimately also a product of the self-perpetuating cycle of institutional weakness that maintains the status quo. In a simplistic yet illuminating calculus, the Pakistani public, fed up with the slew of corrupt civilian governments of the past decades, supports the military administration because it maintains law and order through force. In turn, the military administration, adept at maintaining its hold over Pakistani politics, refuses to pour the billions of dollars of aid money it regularly receives into the court system, which if truly legitimate and powerful, could check the military's claim to power. The legal system thus remains impoverished, under-funded and ultimately powerless, while the current administration can manipulate world opinion through the pretence of legal changes to gain political mileage. The hollowness of the legal institutions ultimately enables them to be symbolically manipulated as agents of change and harbingers of the rule of law while never actually threatening the omniscient hegemony of the military. One recent instance that demonstrates the farcical status of Pakistan's courts in curbing state power is the imprisonment without charge of dozens of women belonging to the Baloch Bugti tribe in a government effort designed to force their husbands, fathers and brothers out of hiding. Of course, the legal basis for such an action, which no court could possibly sanction, has yet to be explained.
Even more depressingly, the military is hardly alone in perpetuating this cycle. Past civilian administrations, led either by Benazir Bhutto or Nawaz Sharif, have been equally reticent to strengthen a court system that might ultimately be a check on their own power. In the context of the Protection of Women Bill, the liberal Pakistan People's Party(PPP) as well as the Muhajir Qaumi Movement(MQM) has joined the Musharraf administration in supporting the changes and heralding the birth of what is being called a new configuration in Pakistani politics. Indeed, supporting the legislation bears political rewards for both, since it marks their recognition of the reality that in the eyes of the aid-giving West, being "enlightened" means supporting President Musharraf.
The louder the mullah-dominated Muttahida Majlis Amal (MMA) protests against the Bill, the more resplendent the bounty of dollars of which the Musharraf administration, and now even the PPP and the MQM, may partake of. This new coalition of corrupt authoritarian liberals against religious zealots is particularly worrisome if one remembers the denouement of the Iranian Revolution which was presaged by just such a Western-supported political configuration. And what about the Pakistani women in whose name these reforms are undertaken? Stuck between Musharraf and the mullahs, they must accept the meagre scraps of half-hearted changes promised by the Protection of Women Bill, or shudder in fear of an MMA government that will relegate them to their houses and force them into burqas.
To keep this fear alive, since it stands to benefit so much from the ominous threat it represents, the Musharraf administration has done little to thwart the passage of the Hasba Bill in North West Frontier Province. This new Bill, which was adopted by the NWFP provincial government days before the passage of the Protection of Women Bill in the National Assembly, revives the medieval institution of "mohtasibs" or "moral police". In yet another parallel system of justice, these mohtasibs will now patrol the streets of the province to insure that "society is guided by the Sharia". Vigilante groups have already begun the process by standing guard outside universities and turning away women students not covering their heads as well as harassing minorities under a variety of pretexts.
Human rights organisations in Pakistan and abroad have denounced this "give and take" attitude of the Musharraf administration that has now become proficient at maintaining liberal pretences and legitimising itself as the bastion of anti-extremism, while also appeasing the MMA. Civil society organisations such as the Aurat Foundation, the Women's Action Forum, Sungi and ANAA have all protested against the Bill. Minority rights organisations such as the National Solidarity of Equal Rights have highlighted the reality that Hudood laws left untouched by the legislation prevent non-Muslims from being either full witnesses, judges or even lawyers in cases brought under the Hudood Ordinances. According to Amna Buttar, president of ANAA, "the new law removes a noose but fires a bullet" in continuing to retain the many provisions that may be used to persecute women in the name of regulating sex and morality. This equivocation, which sees legislating on sex as a means of ensuring the moral life of society, ignores the reality that moral wrongs when legislated upon by the state give the latter inordinate power in making the lives of ordinary citizens completely vulnerable to unchecked and indiscriminate intrusions and abuses of power.
In the final analyses, the debate surrounding the Women's Protection Bill must focus on the status of the rule of law in Pakistani society. The duplicitous rhetoric of curbing extremism by promoting militarism masks the grotesque mess of parallel jurisdictions and inaccessibility to justice for both male and female citizens of Pakistan. The Asian Development Bank reports that Pakistan received $1.1 billion in United States aid to fight the "war against terror" last year and is scheduled to receive another $900m this year. A total of $3.7 billion has been given to Pakistan by the U.S. since January 2002. It is safe to assume that not a cent of this bounty has been used to revive Pakistan's weak and failing legal institutions. Unless Western powers realise that victory in the war against extremism hinges not on propping up authoritarian regimes but on long-term investment in strengthening democratic and legal institutions, Pakistani women will continue to bear the unjust burden of misogyny and discrimination

 

 

The disappeared by By Fatima Bhutto

http://www.thenews.com.pk/daily_detail.asp?id=35028

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-for-me' Musharraf's government and are thought to have been illegally detained and tortured in secret prisons, packed off to Guantanamo Bay, or killed.

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@gmail.com
 

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--from America, Canada, Europe, Africa, the Middle East and South Asia. The Muslim establishment will be represented by Ingrid Mattson, the first woman to head the largest Muslim group, the Islamic Society of North America. On the progressive end will be women like Asra Nomani, author of "Standing Alone in Mecca," who wants to end strict gender separation during prayer.

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--would then vote on each recommendation. The majority opinion eventually would be distributed globally.


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.com

Copyright © 2006, Chicago Tribune




 

 
 
First Pakistani Newspaper on the Internet since 1994
        Saturday, November 11, 2006
 
 

Repeal Hadood Ordinance
By Naseem A. Shekhani, MD
St. Louis, Missouri


This refers to Dr. Mahjabeen Islams article in the Commentary Section of your paper of October 27 2006. The Hadood Ordinance has plagued the life of countless women in Pakistan and the bogus laws must be speedily dispensed with. Dr. Islam has advised to retain the Islamic part of the Ordinance and to discard the unIslamic one. But I humbly ask who will take a decision in this regard and which Fiqha will we be following. Our goal should be to discard the Hadood Ordinance in toto.
We should look at things from a progressive point of view. Our vision should be of an enlightened Pakistan where there is no room for discrimination and injustice. We should believe in justice for all, in gender equality and human rights for all as enshrined in the principles of the Universal Declaration of Human Rights, CEDAW - the Convention on the Elimination of all forms of Discrimination Against Women, and all charters, covenants and protocols of the United Nations Organization on human rights. Let us focus on Pakistan irrespective of who is in political power.
Our goal should be:
1. To increase awareness about the existence of human rights abuses in Pakistan by educating Pakistanis and the international community about the existing discriminatory laws and practices.
2. To initiate public debate about means to eradicate discrimination and social injustice against women, minorities and other disenfranchised groups through seminars and conferences.
3. To help improve the human rights situation in Pakistan through collaboration with national and international groups engaged in the promotion of human rights.
4. And to expose the legal, social and psychological obstacles, ostracism and alienation faced by victims of sexual violence in Pakistan as well as to confront the issue of sexual violence against women through newsletters, research reports and public seminars.
Let us organize ourselves to strengthen the hands of Pakistanis who are fighting against this injustice day in and day out. Let us work for the complete repeal of the Hadood Ordinance.