Religion and Gender: Addressing Women's Issues in the Muslim Context
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This talk was held at Lee Kuan Yew School of Public Policy, National University of Singapore in collaboration with Bridging GAP (Gender and Policy) student group on Thursday, October 16th, 2014. Speaker: Sahar Pirzada reclaimculture.org
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Gender discrimination in Pakistan is serious threat to our society. But we need balanced perspective to get rid of it. Total freedom is making more difficulties than making better. All ideas included in this slide are of Ikram Faiz.
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- 1. AWARE MISSION AND APPROACH Association of Women for Action and Research Established 1985 Mission: Promote Gender Equality Research and Advocacy Public Education Support Services
- 2. RELIGION AND GENDER A d d r e s s i n g W o m e n ’ s I s s u e s i n t h e Mu s l im C o n t e x t
- 3. 3 WHY MUSLIM CONTEXTS? 1. Intense contestations about women’s rights in Muslim contexts 2. Women’s assertions of their rights often suppressed by violence in the name of culture and religion 3. Urgent need for women’s empowerment through indigenous strategies as a culturally appropriate countervailing force 4. Different Muslim contexts present different structural spaces for women’s empowerment: both opportunities and challenges 5. Contestations have existed among Muslims since the 7th century. 6. Commentaries on the Quran and Hadiths became a field of study – tafsir; tradition of debates and multiple interpretations is long established.
- 4. •‘The 1.2 billion persons – half female – who make up the ‘Muslim world’ are divided by class and social structures, by political systems and cultures, by ethnicity and race, by natural, technological and economic resources, and differing histories. •‘They are also divided by sect and understanding so that Muslims… cannot even agree on the basic fact of who is a Muslim and who is not. •‘Most Asian Muslims are shocked by the practice of female genital mutilation, most have never heard of this practice, but it is promoted as Islamic in some African and a few Asian communities. •‘For their part, Arabs are shocked to hear of widespread dowry in South Asia – a practice they consider absolutely un-Islamic. •‘Diversities are so pronounced that one has to ask whether the term “the Muslim world” is at all meaningful if it refers to such an amorphous, divergent, shifting composition of individuals and societies who are not infrequently in conflict with one another.’ (Farida Shaheed, WEMC / Women Living Under Muslim Laws / Shirkat Gah, Address on ‘Asian Women in Muslim Societies: Perspectives & Struggles’, Asia-Pacific NGO Forum on Beijing+10, 1 July 2004, Bangkok) 4
- 5. WHAT IS THIS PROJECT? ● Main partners: AWARE in Singapore and Solidaritas Perempuan in Indonesia ● Grant received from UN Women for 3-year project (Sep 2013 - Aug 2016) ● Full project title: “Enabling CEDAW through gender-equitable interpretations and expressions of culture in Singapore, Indonesia and beyond” ● Short project title: “Gender equality is our culture!” ● Implementation: Singapore, Indonesia with outreach to Malaysia © AWARE 2 0 1 4 5
- 6. WHY CULTURE? ● Women: often prevented from enjoying full human rights, due to excuse that their human rights contradict ‘culture’ or ‘traditional values’ – e.g. what a good X woman should do. ● Singapore and Malaysia: reservations on CEDAW articles on grounds of respecting ‘religion’. ● Gender Equality Is Our Culture: a project to promote women’s rights as compatible with culture. © AWARE 2 0 1 4 6
- 7. WHAT IS CEDAW? © AWARE 2 0 1 4 7
- 8. CEDAW ARTICLE 16 1. States Parties shall take all appropriate measures to eliminate discrimination against women in all matters relating to marriage and family relations and in particular shall ensure, on a basis of equality of men and women: (a) The same right to enter into marriage;… (c) The same rights and responsibilities during marriage and at its dissolution;… (h) The same rights for both spouses in respect of the ownership, acquisition, management, administration, enjoyment and disposition of property, whether free of charge or for a valuable consideration. 2. The betrothal and the marriage of a child shall have no legal effect, and all necessary action, including legislation, shall be taken to specify a minimum age for marriage and to make the registration of marriages in an official registry compulsory. © AWARE 2 0 1 4 8
- 9. DISCRIMINATION FACED BY WOMEN UNDER ISLAMIC FAMILY LAW • Wali • Polygamy • Divorce © AWARE 2 0 1 4 9