Dans une déclaration publiée lundi, date commémorant le début de l'action armée dans l'ancien Pakistan oriental, le Forum d'action des femmes (WAF ) a présenté ses excuses aux femmes du Bangladesh pour la violence dont elles ont été les victimes au cours des événements de 1971. La déclaration est la suivante:
Le projet de loi (Private Member's Bill) du député Farida Rahman, portant sur une proposition d'amendement à la section V1 du décret sur le code de la famille musulman de 1961 a suscité beaucoup de discussions, en raison de son caractère peu conventionnel et controversé. Ce sont surtout des groupes de femmes activistes qui ont manifesté un grand intérêt. Le projet de loi pose toute la question des droits des femmes d'intérêt général. Nous publions donc aujourd'hui un article critique et serions heureuses de recevoir d'autres contributions, pour ou contre la motion.
This publication describes death sentences pronounced against women in order to obstruct women's development and education, those against women journalists, women who have been accused of sex outside marriage and cases of violence against women and situates these in the religious/political context of Bangladesh in the 1990s.
We live in an era where
relativism and humanism affect almost every facet of our lives. Not least among
these facets is the discourse of Islam vis a vis women’s human rights. The
importance of such factors as relativism, humanism and gender sensitivity has
not come about in a vacuum.
• Excerpts from: New York
Times, November 28, 1999
Sufia Kamal, Bangladeshi
Writer and Women's Rights Advocate, Dies By Douglas
Sufia Kamal, a Bangladeshi poet, political activist and
feminist, died at age 88 on Nov. 20 1999 and was buried [...] with full state
honors, the first woman to receive that recognition from Bangladesh. [...]
[Thousands] of people paid their respects to Ms. Kamal at her funeral [...] in
Dhaka. [...] [Begum Kamal] ...
Dominating the courtyard of
the homestead of Abdul Hossain is a large and ostentatious shrine. Decorated
with Arabic designs and words, and surrounded by flags, the shrine (mazaar) is
similar to hundreds of similarly venerated graves scattered over the landscape
of rural Sylhet, in north-east Bangladesh. It proclaims for all to see that the
late Abdul Hossain is a pir.
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 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.
On 7th June 1988, the members of
the controversially elected parliament of Bangladesh passed the Constitution
(8th Amendment) Bill imposing Islam as the state religion of the country which
broke away from another religious-based country - Pakistan - only 17 years ago.
The four pillars of the Constitution of Bangladesh originally were nationalism,
democracy, secularism and socialism. Secularism and socialism were dropped from
the Constitution in 1977 to be replaced by ‘total faith in Allah’ and ‘social