I don't know if my grandmother is
dead or alive. I can't remember the last time I saw her. It must have been at
least ten years ago when I was in Pakistan for an extended visit. She was my
only living grandparent and her health was beginning to fail her. Every once in
a while, I think she's probably dead and no one bothered to tell me.
I'm completely out of touch
with my Pakistani life.
Editor’s note: This famous short story by the late
Ismat Chugtai (1915-1991) was written in 1941 and banned by the then State
Government on charges of obscenity. Ismat Chugtai challenged this decision and
won her law suit.
In 1979 the Islamic regime of
Pakistan introduced changes in the law of rape, providing Islamic standards of
proof and punishment for this crime. The law concerning rape was made part of
the ordinance, called The Offence of Zina (Enforcement of Hudood) Ordinance, VII
of 1979 (the term zina encompasses adultery, fornication, rape and
We seek to have a large international response
to stress to the Secretary- General the outrage that women feel. We also want to
show our solidarity with our sisters in Afghanistan, who have been asking what
we in the international community are doing to assist them. Therefore, it is
important to have NGOs from as many countries as possible sign-on to this
At the beginning of the
women’s emancipation struggle among the Muslims of the Indian sub-continent
access to education and the campaign against Purdah were the main points.
The late nineteenth and the first half of the twentieth centuries were
characterized by considerable debate on these issues in the Muslim community,
throughout India. The reform effort by men on behalf of women was sparked by the
considerable progress made by other communities in India and was inspired by
changes taking place in Muslim countries of the Middle East.
Farida Rahman MP’s Private Member’s
Bill on a proposed amendment to section V1 of the Muslim Family Laws Ordinance
1961 has become a much-talked-about subject because of its unconventional and
contentious nature. Particularly, various women’s activist groups have shown
tremendous interest in it. The subject of the bill raises the whole issue of
women’s rights of general interests.
The research project on Women,
Religion and Social Change in Pakistan, India and Sri Lanka currently being
undertaken by ICES provides a unique opportunity to explore the cross-cultural
dimensions of continuing tradition and the process of change as these relate to
women and in this the role of religion. A grey area of uncertainty, prejudice,
and very little research, the role of religion in determining the possible for
individual actors, particularly women, has rarely received the attention it
The legal status of the Muslim women (1) in Bangladesh is defined by the principles
of Sharia through Muslim Personal Law along with the general law which is
non-religious and secular in its character. The Muslim personal law covers the
field of marriage, divorce, maintenance, guardianship of children and
inheritance whereas the general law covers the rights under the Constitution,
penal codes, the civil and criminal procedure codes, evidence act etc.