Women's Action Forum (WAF) Lahore is deeply disturbed by the shocking news of the killing of Ms. Farida Afridi in the Khyber Agency. It is evident from news reports that she was killed because she was a woman human rights defender associated with a non-government organization working for the welfare of tribal women.
This project was implemented by Sangtani Women Rural Development Organisation Rajanpur (Sangtani) as part of their ongoing programme. Sangtani is an organisation that has been working in Rajanpur, one of Pakistan’s least developed areas, to provide counselling, mediation and free legal aid to needy women in family disputes to ensure their access to justice.
In response to Cecile Jackson's article, Agarwal argues here that Jackson has seriously misrepresented her work, often attributing the opposite of what she has said, and turned nuanced and balanced formulations into one-sided extremes. She seeks to correct the important misrepresentations, as well as outline substantive differences with Jackson. In particular, her argument that women should not claim family land for risk of destabilizing family relations could, by extension, have deeply conservative implications for all forms of women's struggles to enhance their freedoms and capabilities.
This paper focuses on a much neglected issue: the links between gender inequities and command over property. It outlines why in rural South Asia, where arable land is the most important form of property, any significant improvement in women's economic and social situation is crucially tied to their having independent land rights. Better employment opportunities can complement but not substitute for land. But despite progressive legislation few South Asian women own land; even fewer effectively control any. Why?
Awarding the Edgar Graham Book Prize in 1996, “the judges were unanimous that this book will become a classic landmark work of reference.” They said: “Professor Agarwal’s book gives a masterly review and analysis of women’s property rights in South Asia. It goes into the detailed legal, historical, cultural and other roots of women’s access to land. It analyses the implications of women’s property rights in both formal and customary law, for farming systems, household economies and livelihoods of the most vulnerable. It looks at their response to past development and change.
This project was implemented by Women Workers Help Line (WWHL), an organisation that has been working in Pakistan to promote women’s social, political and economic rights, including campaigns for the repeal of all discriminatory laws against women. In this project, WWHL provided capacity building, leadership training and knowledge dissemination for women peasants, for whom land rights are closely linked to issues of food sovereignty. A charter of demand for women’s rights to land and property was drawn up after consultations with different stakeholders, social movements and NGOs.
This bibliography attempts to cover all areas of violence against women in the family, the community and by the state. The compilation also includes a full array of resource material from books to monographs and newspaper articles, both published and unpublished, and is broken down by country.
The International Solidarity Network, Women Living Under Muslim Laws (WLUML) is deeply shocked that a court in Nankana Sahib, Pakistan, has sentenced a 45-year-old Christian woman, Asia Bibi, to death on the charge of having committed “blasphemy”. Although illiterate, she has been accused of denying the institution of prophet-hood by citing copious examples from the key texts of Islam. We join local human rights organizations, international women’s groups and religious minorities in calling for Pakistan to urgently repeal its Blasphemy Laws. We also appeal to the authorities to guarantee the safety of Asia Bibi and her family from the rage of local extremists, as well as investigate the violent persecution of the Christian community in the Punjab.
In this Groundviews interview, the interviewer asks WLUML Council member, Chulani Kodikara, about affirmative action, and also whether for example, the entry of telegenic females sans political acumen to parliament in any way helps advocacy on stronger female representation. Pegged to this, he also questions her about substantive equality, that goes beyond, in her own words, the classical liberal notion of formal equality which assume that removing formal barriers, for example giving women the right to vote and be elected to political office, is sufficient to give women equal access to political institutions.