Showing posts with label Violence against minorities. Show all posts
Showing posts with label Violence against minorities. Show all posts
Midway to Agenda 2030: Why are we off the track on gender equality?
Violence against women and girls is not cultural but criminal
Defending the environmental defenders
Shobha Shukla, CNS (Citizen News Service)
Violations of the environmental rights of communities and individuals are on the rise in Asia Pacific and worldwide. Statistics released by Global Witness reveals that in 2017, 197 people were killed (on an average 4 per week) for defending their land and/or natural resources, underscoring the escalating violence in a global economy that is driven by expansion and consumption through corrupt and unjust practices. Extractive industries were one of the deadliest drivers of violence.
Burning of Wife and abandoning minor daughter still not a crime in UP
Speak The Unspeakable and Do The Unthinkable
International Day Against Homophobia: Protect the right to life with dignity of LGBT community
Well, why do we need to celebrate such a day? "Homophobia is expressed in ways which does not treat MSMs, lesbians and transgenders with respect, and prevents their access to basic human rights, particularly the right to live with dignity. So, it is imperative to draw the attention of various countries, particularly of the South Asian region, to this fact. The main challenge before all of us is to create a conducive atmosphere for making appropriate health and other services accessible to persons with different /alternate sexuality" said Shivananda Khan, who has been honored with Most Excellent Order of the British Empire (OBE) by the British Queen, for his services to HIV/AIDS prevention and among marginalized communities in South Asia. Shivananda Khan is one of the keynote speakers at the High Level Dialogue to discuss punitive laws, human rights and HIV prevention among men who have sex with men (MSM) in Asia Pacific, in Hong Kong on 17th May to mark the International Day Against Homophobia. Read more
Gandhians appeal to respect people's inalienable rights
"Freedom of expression is a fundamental right enshrined in the constitution of India. We are proud to live in a nation that believes in the ideal of universal human rights. However, sometimes the state expediently forgets its professed ideals and tries to ride roughshod over the rights of citizens. These transgressions have become more frequent as commercial, industrial and mining interests from all over the world have become more interested in the resources of this country" said veteran Gandhians Narayan Desai and Surendra Gadekar in a statement issued on DailySouthAsian. Read more
Activists condemn victimization of Muslim youth in Nasik
Activists condemn victimization of Muslim youth in Nasik
Authorities are once again unashamedly attempting to victimize a Muslim youth with the allegation that he is "Pakistani." Rahman Nawaz Khan, brother of noted social activist Faisal Khan, underwent humiliating and agonizing experience in Nasik at about 5:30pm on 9th of October 2009, when crime branch officials slapped him with the allegation that he is a "Pakistani" and tried their best to wrongly implicate him. It was only after the intervention of local residents and police that Rahman took a sigh of relief and crime branch people retracted.
Rahman is an aspiring actor, holding an Indian passport (passport no. F6745744) and other valid Indian identities (driving license, college certificates, and others) who was living in Nasik with his aunt. There is no police complaint against him of any nature. His brother, Faisal Khan, is a noted peace activist of National Alliance of People's Movements (NAPM) and has been contributing to strengthening of people's struggles across the country. When authorities can attempt to fabricate false charges against a citizen of India who thankfully has documents to prove his identity, it is left to one's imagination how serious the situation can get with millions of those residents of India who don't have any identity card to prove their nationality in their own country!
On the evening of 9th October 2009, Rahman was sitting in the lawns of the bungalow of his aunt in Nasik, when approximately 15 people came and called him at the gate of the Bungalow in very rude and inappropriate manner. "He immediately responded to their call, but was shocked to hear from them that he is Pakistani and in being watched for the last one year. Those people asked him to sit in the jeep and come along with them. My brother asked them in humble manner what exactly is the matter, and who has actually given this information. Those people become more rude and said "chal tu jeep mein baith." He was extremely tense and called his aunty, she came with the local police who did talk to my brother in a very polite manner and asked him to cooperate. He showed him all the relevant documents (his identity proof, college certificates, his driving license), and informed them that right now he did not have his passport. So the person from crime branch Kiran Kabadia started using foul language. Immediately my brother called our father and those people were convinced after talking to him. His aunty who is a Maharashtrian, tried to convince them but they said "nahi nahi yeh sab nahi chalega, every Pakistani says the same thing, tum muslim ne to badi gandh phaila rakhi hai, tum saloon ko train mein bhar ke Pakistan bhagana chahiye". After so much of threatening they asked him to come to the office on 10/10/2009 with his passport" narrated Faisal Khan, Rahman's brother.
"I would like to make it a point that the mental torture my brother has undergone is very humiliating and is shame on the democratic fabric in the society which we live. These incidents are on rise against muslims in India. These incidents should not be repeated and no Indian should undergo this mental humiliation which my brother has undergone" said Faisal Khan, NAPM activist.
It is yet another blot on Indian social fabric and democracy. By upping the victimization of Muslim youth on baseless charges, the state is jeopardizing the communal harmony and causing irreparable damage to the secularism India boasts of.
Activists from Asha Parivar have strongly condemned this nefarious act of victimizing the Muslim youth. "It is reprehensible on behalf of authorities in India to falsely accuse Indian Muslim youth as nationals of other nations, in particular, Pakistan - because it attempts to nullify the peace process between two nations and wrongly reinforces the misconception that all nationals of Pakistan are anti-social" said the statement from Asha Parivar.
The question is what constitutes to be anti-national - being an Indian Muslim youth is that anti-national in India or the act of authorities labeling Indian Muslim youth as nationals of other countries is anti-national? Is this act of authorities not against the secular and democratic values we Indians recognize ourselves with?
Asha Parivar activists believe that the act of authorities is anti-national because it marginalizes Indian Muslims, it increases the feeling of alienation in communities that are lawful residents of this nation, it is against our own Indian constitution that upholds secularism as one of the key virtues, and it propels misconceptions against another nation that all residents of that nation are anti-social.
The Asha Parivar activists have demanded an enquiry against the authorities who are perpetrating such acerbic activities in the name of law!
Published in:
Citizen News Service (CNS), India/Thailand
Elites TV News, USA
Tweetmeme.com
Authorities are once again unashamedly attempting to victimize a Muslim youth with the allegation that he is "Pakistani." Rahman Nawaz Khan, brother of noted social activist Faisal Khan, underwent humiliating and agonizing experience in Nasik at about 5:30pm on 9th of October 2009, when crime branch officials slapped him with the allegation that he is a "Pakistani" and tried their best to wrongly implicate him. It was only after the intervention of local residents and police that Rahman took a sigh of relief and crime branch people retracted.
Rahman is an aspiring actor, holding an Indian passport (passport no. F6745744) and other valid Indian identities (driving license, college certificates, and others) who was living in Nasik with his aunt. There is no police complaint against him of any nature. His brother, Faisal Khan, is a noted peace activist of National Alliance of People's Movements (NAPM) and has been contributing to strengthening of people's struggles across the country. When authorities can attempt to fabricate false charges against a citizen of India who thankfully has documents to prove his identity, it is left to one's imagination how serious the situation can get with millions of those residents of India who don't have any identity card to prove their nationality in their own country!
On the evening of 9th October 2009, Rahman was sitting in the lawns of the bungalow of his aunt in Nasik, when approximately 15 people came and called him at the gate of the Bungalow in very rude and inappropriate manner. "He immediately responded to their call, but was shocked to hear from them that he is Pakistani and in being watched for the last one year. Those people asked him to sit in the jeep and come along with them. My brother asked them in humble manner what exactly is the matter, and who has actually given this information. Those people become more rude and said "chal tu jeep mein baith." He was extremely tense and called his aunty, she came with the local police who did talk to my brother in a very polite manner and asked him to cooperate. He showed him all the relevant documents (his identity proof, college certificates, his driving license), and informed them that right now he did not have his passport. So the person from crime branch Kiran Kabadia started using foul language. Immediately my brother called our father and those people were convinced after talking to him. His aunty who is a Maharashtrian, tried to convince them but they said "nahi nahi yeh sab nahi chalega, every Pakistani says the same thing, tum muslim ne to badi gandh phaila rakhi hai, tum saloon ko train mein bhar ke Pakistan bhagana chahiye". After so much of threatening they asked him to come to the office on 10/10/2009 with his passport" narrated Faisal Khan, Rahman's brother.
"I would like to make it a point that the mental torture my brother has undergone is very humiliating and is shame on the democratic fabric in the society which we live. These incidents are on rise against muslims in India. These incidents should not be repeated and no Indian should undergo this mental humiliation which my brother has undergone" said Faisal Khan, NAPM activist.
It is yet another blot on Indian social fabric and democracy. By upping the victimization of Muslim youth on baseless charges, the state is jeopardizing the communal harmony and causing irreparable damage to the secularism India boasts of.
Activists from Asha Parivar have strongly condemned this nefarious act of victimizing the Muslim youth. "It is reprehensible on behalf of authorities in India to falsely accuse Indian Muslim youth as nationals of other nations, in particular, Pakistan - because it attempts to nullify the peace process between two nations and wrongly reinforces the misconception that all nationals of Pakistan are anti-social" said the statement from Asha Parivar.
The question is what constitutes to be anti-national - being an Indian Muslim youth is that anti-national in India or the act of authorities labeling Indian Muslim youth as nationals of other countries is anti-national? Is this act of authorities not against the secular and democratic values we Indians recognize ourselves with?
Asha Parivar activists believe that the act of authorities is anti-national because it marginalizes Indian Muslims, it increases the feeling of alienation in communities that are lawful residents of this nation, it is against our own Indian constitution that upholds secularism as one of the key virtues, and it propels misconceptions against another nation that all residents of that nation are anti-social.
The Asha Parivar activists have demanded an enquiry against the authorities who are perpetrating such acerbic activities in the name of law!
Published in:
Citizen News Service (CNS), India/Thailand
Elites TV News, USA
Tweetmeme.com
Stop using different yardsticks for measuring up boys and girls
Stop using different yardsticks for measuring up boys and girls
Kulsum Mustafa
For teenager Nazia, domestic violence does not just amount to physical torture, but also means the continuous denial of the basic right to be oneself. Treasurer of the children’s wing of Bharatiya Muslim Mahila Andolan (BMMA), Nazia is totally against early marriage of girls. She demands equal treatment and opportunity for both the sons and daughters.
Nazia was part of the panel that addressed media persons on the rights due to children and how they have been trampled upon. She was speaking at the bi-monthly Media for Children event, jointly organized by Media Nest and UNICEF on second and fourth Friday afternoon. at Uttar Pradesh Press Club.
She stressed in her presentation that girls should be given all those Rights which are enjoyed by their brothers. This should include the Right to education and the right to chose when to marry.
“A highly prejudiced society has made some rules for girls which it wants to force down the throat of the girl child- this must be stopped at all cost. Different yard sticks should not be used for sons and daughters,” Nazia said.
BMMA is holding its third National Convention in Lucknow on October 11, and through its children committee it will raise the vital issue‘ HAQ MILEGA KAB ?” ANYAY KE KHILAF BAAL COMMITTEE (When will we get our rights? Children committee raises voice against injustice).
Speaking on the occasion, one of the founder members of BMMA, Ms Zakiya Soman said that BMMA is not a registered body but an upsurge of people working towards empowerment of community through women and girls. She said while the membership of the BMMA is 70 per cent Muslim women, the rest 30 per cent comprise all those who are sensitive to the issue and wish to empower Muslim women. She urged Muslim women to fight fear and inequality in their own life before taking up cudgels for others.
Another senior Panellist Ms Khatoon Sheikh, convenor Maharashtara wing of BMMA who has worked very closely with Muslim women and children for the past several years said that unless women are made aware of their rights and learn to fight their battles no lasting change can be brought in. She recalled as how at one of the training and sensitization session in Maharashtra one girl picked up a photo book page which was totally dark. When asked why she did so the girl said with tears in her eyes. “Because that is what my life appears.”
“If this is the mindset of a teenager how it will become when she grows older and has to share the burden of household responsibilities, “ asked Ms Sheikh. Naish Hasan, founder member said “BMMA demands social, economic, political, civil, legal and religious rights for all Muslims.”
Kulsum Mustafa
(The author is a senior journalist and Secretary-General of Media Nest)
Published in:
Citizen News Service (CNS), India/Thailand
Elites TV, USA
Wikio.com
Surchur.com
Kulsum Mustafa
For teenager Nazia, domestic violence does not just amount to physical torture, but also means the continuous denial of the basic right to be oneself. Treasurer of the children’s wing of Bharatiya Muslim Mahila Andolan (BMMA), Nazia is totally against early marriage of girls. She demands equal treatment and opportunity for both the sons and daughters.
Nazia was part of the panel that addressed media persons on the rights due to children and how they have been trampled upon. She was speaking at the bi-monthly Media for Children event, jointly organized by Media Nest and UNICEF on second and fourth Friday afternoon. at Uttar Pradesh Press Club.
She stressed in her presentation that girls should be given all those Rights which are enjoyed by their brothers. This should include the Right to education and the right to chose when to marry.
“A highly prejudiced society has made some rules for girls which it wants to force down the throat of the girl child- this must be stopped at all cost. Different yard sticks should not be used for sons and daughters,” Nazia said.
BMMA is holding its third National Convention in Lucknow on October 11, and through its children committee it will raise the vital issue‘ HAQ MILEGA KAB ?” ANYAY KE KHILAF BAAL COMMITTEE (When will we get our rights? Children committee raises voice against injustice).
Speaking on the occasion, one of the founder members of BMMA, Ms Zakiya Soman said that BMMA is not a registered body but an upsurge of people working towards empowerment of community through women and girls. She said while the membership of the BMMA is 70 per cent Muslim women, the rest 30 per cent comprise all those who are sensitive to the issue and wish to empower Muslim women. She urged Muslim women to fight fear and inequality in their own life before taking up cudgels for others.
Another senior Panellist Ms Khatoon Sheikh, convenor Maharashtara wing of BMMA who has worked very closely with Muslim women and children for the past several years said that unless women are made aware of their rights and learn to fight their battles no lasting change can be brought in. She recalled as how at one of the training and sensitization session in Maharashtra one girl picked up a photo book page which was totally dark. When asked why she did so the girl said with tears in her eyes. “Because that is what my life appears.”
“If this is the mindset of a teenager how it will become when she grows older and has to share the burden of household responsibilities, “ asked Ms Sheikh. Naish Hasan, founder member said “BMMA demands social, economic, political, civil, legal and religious rights for all Muslims.”
Kulsum Mustafa
(The author is a senior journalist and Secretary-General of Media Nest)
Published in:
Citizen News Service (CNS), India/Thailand
Elites TV, USA
Wikio.com
Surchur.com
Mental Health camp opens in Srinagar
Mental Health camp opens in Srinagar
SRINAGAR: Mental health is crucial to one’s general wellbeing. Mr Javaid Ahmad Dar, Minister of State for Health and Medical Education, J&K Government opened the mental health camp today at the Municipal Park, Jawahar Nagar, Srinagar. This mental health camp has been organized by Médecins Sans Frontières (MSF, also known as Doctors Without Borders) in collaboration with the Directorate of Health, J&K government as part of the week long celebrations of th.jpg)
e World Mental Health Day (5-10 October 2009) in Kupwara and Srinagar. Dr Mohammad Amin Wani, Director of Health Services, J&K Government, and Dr. GA Wani, Nodal Officer, National Mental Health Programme, were also present at the camp.
From the 8th – 10th October, Municipal Park, Jawahar Nagar is the setting of a mental health camp, an art and poetry exhibition, live theatre based on MSF’s successful radio programme ‘Alaw Baya Alaw’ and screening of MSF videos in Kashmiri and English.
Pupils from schools in Kupwara and Srinagar as well as students from the University of Kashmir entered an art and poetry contest on the theme of ‘dealing with challenges on one’s life’. Their work is being showcased throughout Mental Health Week, with an award ceremony taking place in Srinagar on 10th of October.
Mental health is an integral component of basic healthcare services MSF has been providing to people in Kashmir since 2002. There is a growing body of evidence showing the benefits of an integrated healthcare approach combining both mental and physical care. Integrating mental health services into basic healthcare is also one of the most pragmatic ways to make mental health services accessible to those who need it most. The multi-faceted mental health-related stigma and discrimination impedes access to existing mental health services for people in need.
“What we have been witnessing with our presence in Kashmir for the past seven years is that mental health needs to be an integral component of the overall health system and therefore access should be guaranteed to such a service. That is why we offer such integrated health-related services in Kupwara, northern Kashmir, where mental healthcare is part of the basic healthcare programmes” says MSF’s project coordinator Sasha Matthews.
“More and more people are realizing the need of mental health in order to go through a difficult and stressful period of their lives. We often suggest coping mechanisms to our clients in our counseling sessions such as spending time with their family and friends in order to overcome such situations. The stigma that is attached to the word “mental health” - where someone is considered crazy - is still present but slowly reducing. We welcomed the introduction of the National Mental Health Programme (NMHP) last year in Kashmir, where we saw it as a first step towards the breaking of such stigma. Unfortunately, the NMHP does not include a counseling component like ours, but we hope that in the near future counseling will be introduced so that this stigma will be completely eroded and the people will benefit of a total mental well being. This is why there is no health without mental health” added Matthews.
Published in:
Modern Ghana News, Accra, Ghana
Med India News, India
Citizen News Service, India/Thailand
World News Network, USA
Khabar Express News, India
Northern Voice Online,
Bihar and Jharkhand News, Bihar and Jharkhand, India
India Education Diary, Orissa, India
24dunia.com
SRINAGAR: Mental health is crucial to one’s general wellbeing. Mr Javaid Ahmad Dar, Minister of State for Health and Medical Education, J&K Government opened the mental health camp today at the Municipal Park, Jawahar Nagar, Srinagar. This mental health camp has been organized by Médecins Sans Frontières (MSF, also known as Doctors Without Borders) in collaboration with the Directorate of Health, J&K government as part of the week long celebrations of th
.jpg)
e World Mental Health Day (5-10 October 2009) in Kupwara and Srinagar. Dr Mohammad Amin Wani, Director of Health Services, J&K Government, and Dr. GA Wani, Nodal Officer, National Mental Health Programme, were also present at the camp.From the 8th – 10th October, Municipal Park, Jawahar Nagar is the setting of a mental health camp, an art and poetry exhibition, live theatre based on MSF’s successful radio programme ‘Alaw Baya Alaw’ and screening of MSF videos in Kashmiri and English.
Pupils from schools in Kupwara and Srinagar as well as students from the University of Kashmir entered an art and poetry contest on the theme of ‘dealing with challenges on one’s life’. Their work is being showcased throughout Mental Health Week, with an award ceremony taking place in Srinagar on 10th of October.
Mental health is an integral component of basic healthcare services MSF has been providing to people in Kashmir since 2002. There is a growing body of evidence showing the benefits of an integrated healthcare approach combining both mental and physical care. Integrating mental health services into basic healthcare is also one of the most pragmatic ways to make mental health services accessible to those who need it most. The multi-faceted mental health-related stigma and discrimination impedes access to existing mental health services for people in need.
“What we have been witnessing with our presence in Kashmir for the past seven years is that mental health needs to be an integral component of the overall health system and therefore access should be guaranteed to such a service. That is why we offer such integrated health-related services in Kupwara, northern Kashmir, where mental healthcare is part of the basic healthcare programmes” says MSF’s project coordinator Sasha Matthews.
“More and more people are realizing the need of mental health in order to go through a difficult and stressful period of their lives. We often suggest coping mechanisms to our clients in our counseling sessions such as spending time with their family and friends in order to overcome such situations. The stigma that is attached to the word “mental health” - where someone is considered crazy - is still present but slowly reducing. We welcomed the introduction of the National Mental Health Programme (NMHP) last year in Kashmir, where we saw it as a first step towards the breaking of such stigma. Unfortunately, the NMHP does not include a counseling component like ours, but we hope that in the near future counseling will be introduced so that this stigma will be completely eroded and the people will benefit of a total mental well being. This is why there is no health without mental health” added Matthews.
Published in:
Modern Ghana News, Accra, Ghana
Med India News, India
Citizen News Service, India/Thailand
World News Network, USA
Khabar Express News, India
Northern Voice Online,
Bihar and Jharkhand News, Bihar and Jharkhand, India
India Education Diary, Orissa, India
24dunia.com
Indian Prevention Advocates Publish India Microbicide Monitor
Indian Prevention Advocates Publish India Microbicide Monitor
Microbicides advocacy in India has come a long way over the past decade and a new publication, the MSI Microbicide Monitor, is the latest fruit of this progress. Providing a weekly snapshot of major microbicides-related news from around the world, the Monitor includes news highlights from countries where clinical trials are taking place, links to major microbicides-related events and advocacy opportunities and documents India-specific developments on microbicides research and advocacy. Produced and distributed by the Microbicides Society of India (MSI), the publication goes out to about 1,000 Indian microbicides advocates using a listserv (http://uk.groups.yahoo.com/group/microbicide/) created in 2005 at a South Indian advocacy workshop convened by the Global Campaign for Microbicides (GCM) and Indian Network of NGOs on HIV/AIDS (INN).
Collaborations initiated years ago and well nurtured by determined advocates, and have grown into what is now the Microbicides Society of India. "GCM's history of working with advocates, policy-makers and researchers in India makes the formation of the Microbicides Society of India and publication of its Monitor especially momentous to us," said GCM Director Yasmin Halima. "We began working in India in 2000 and co-hosted the 2003 National Policy Meeting on Microbicides and HIV Prevention Options for Women in New Delhi. That led to the formation of a multi-sectoral Microbicides [National] Working Group, coordinated for several years by GCM and PATH India. The Campaign has worked closely over the years with MSI President Dr [Badri N] Saxena and several MSI officers and Executive Committee members including Drs Sanjay Mehendale, Suniti Solomon, Nomita Chandhiok, SK Gupta [among others]," she continued, "and we congratulate them on their decision to establish this initiative," she concluded.
She added that GCM looks forward to ongoing synergies, including information sharing between the Monitor and F-SPOT (Female STI/HIV Prevention Options Today), an e-forum moderated by GCM. Created in 2007, F-SPOT provides a forum for Indian advocates and researchers to exchange information, ideas, strategies, and lessons learned on female initiated prevention. GCM looks forward to promoting the MSI Microbicides Monitor to its participants and is confident that this new resource will further inform and stimulate discussion across advocacy, research and policy sectors.
The MSI Microbicides Monitor is available at http://microbicide.blogspot.com
Published in:
Modern Ghana, Accra, Ghana
Citizen News Service, India/Thailand
Bihar And Jharkhand News, Bihar And Jharkhand, India
Microbicides advocacy in India has come a long way over the past decade and a new publication, the MSI Microbicide Monitor, is the latest fruit of this progress. Providing a weekly snapshot of major microbicides-related news from around the world, the Monitor includes news highlights from countries where clinical trials are taking place, links to major microbicides-related events and advocacy opportunities and documents India-specific developments on microbicides research and advocacy. Produced and distributed by the Microbicides Society of India (MSI), the publication goes out to about 1,000 Indian microbicides advocates using a listserv (http://uk.groups.yahoo.com/group/microbicide/) created in 2005 at a South Indian advocacy workshop convened by the Global Campaign for Microbicides (GCM) and Indian Network of NGOs on HIV/AIDS (INN).
Collaborations initiated years ago and well nurtured by determined advocates, and have grown into what is now the Microbicides Society of India. "GCM's history of working with advocates, policy-makers and researchers in India makes the formation of the Microbicides Society of India and publication of its Monitor especially momentous to us," said GCM Director Yasmin Halima. "We began working in India in 2000 and co-hosted the 2003 National Policy Meeting on Microbicides and HIV Prevention Options for Women in New Delhi. That led to the formation of a multi-sectoral Microbicides [National] Working Group, coordinated for several years by GCM and PATH India. The Campaign has worked closely over the years with MSI President Dr [Badri N] Saxena and several MSI officers and Executive Committee members including Drs Sanjay Mehendale, Suniti Solomon, Nomita Chandhiok, SK Gupta [among others]," she continued, "and we congratulate them on their decision to establish this initiative," she concluded.
She added that GCM looks forward to ongoing synergies, including information sharing between the Monitor and F-SPOT (Female STI/HIV Prevention Options Today), an e-forum moderated by GCM. Created in 2007, F-SPOT provides a forum for Indian advocates and researchers to exchange information, ideas, strategies, and lessons learned on female initiated prevention. GCM looks forward to promoting the MSI Microbicides Monitor to its participants and is confident that this new resource will further inform and stimulate discussion across advocacy, research and policy sectors.
The MSI Microbicides Monitor is available at http://microbicide.blogspot.com
Published in:
Modern Ghana, Accra, Ghana
Citizen News Service, India/Thailand
Bihar And Jharkhand News, Bihar And Jharkhand, India
India Court of Women on dowry and violence
India Court of Women on dowry and violence
Women. Dowry. Violence and abuse – associated by default. Almost always. Irrespective of socio-economic 'status'. Urban or rural, north, south, east or west. Heart-rending stories evidence it. And horrific statistics confirm it.
"We hope you will support our fight for justice," said some of the victims. And the mothers, fathers and sisters left behind to suffer the loss of some others. Tears flowed as they spoke. Sometimes mine too. Sighs and shock all around. And applause and appreciation also. At their courage and commitment. To stand up and speak for themselves and others.
All this and much more happened at the India Court of Women on Dowry and Related Forms of Violence against Women at the Christ University and Dharmaram Vidyashram from Jul-27 to Jul-29 organized by Bangalore based Vimochana, the Asian Women and Human Rights Council (AWHRC) and El Taller International in collaboration with over 40 other Indian and international community based organizations and women’s rights groups. This Court was part of the larger global movement of the Courts of Women which were initiated by the AWHRC in 1991 in the Asia Pacific region and have hence moved through El Taller into Africa, West Asia, the Mediterranean, Central and South America. Since then, some of the participating organizations had been with Vimochana and El Taller International in creating and holding over 35 Courts of Women worldwide and particularly in the global south. Focusing on violence against women due to diverse issues like poverty, culture, racism, war, etc., the courts are public hearings of individual testimonies of survival and resistance that invite us to revisit the existing problems and collectively seek new paradigms of justice.
The India court began through a preparatory workshop organized by Vimochana and AWHRC India in Bangalore from January 9-11, 2008 where participants debated and framed key issues and formed the core group whose members took forward the processes of the Court in their locations. This unfolded over a period of 18 months through activities organized by primary partners (including news media) of the Court in their towns/states/regions, along with women’s and human rights organizations, students, trade unions and other civil society organizations thus retaining the perspective and methodology of the Courts of Women of making the Court a process and not an independent event.
This Court centred on bringing the seemingly normal and routine phenomena of dowry and associated violence within the institution of marriage back to the centre of public consciousness and conscience. However, it also delved deeper into some related issues in the overall context of development, consumerism, commoditization and globalization including:
- Sex-selection, declining sex ratios and new reproductive technologies.
- Trafficking and forced prostitution
- Rapes and sexual violence caused by declining sex ratios
- Issues of property rights
- Child marriages and denial of education
- Desertion and bigamy
- Depression and other forms of mental harassment apart from physical violence causing death
- Increasing vulnerability of women in the context of emerging issues as that of farmer’s suicides
- Legal responses
The first day of the finale saw over 200 participants engaging in 6 coordinated and well researched round table discussions on various topics like the impact of growing economic and cultural fundamentalism and globalization on dowry, marriage and abuse of women; media reconstruction of violence and autonomy; government policies, legislation and alternative forms of justice responding to dowry related violence against women; and the role of science and medical technology in femicide (female foeticide, infanticide, etc.). There was also an interesting exchange titled "Resistance: The Conference of the Birds with stories, poetry and sharing of experiences of resistance" aptly held at the Birds Park.
Calling of the Court through the Song of the Cike by Chitra Iyer and team started the second day. A welcome address by representatives of the organizing groups and a performance titled Sva Kranti, Women Seekers of Truth by the renowned performer and activist Mallika Sarabhai from the Darpana Academy followed. The special guests were acknowledged, lamps of memory were lit, the jury was introduced and the legendary Justice (retd.) V.R. Krishna Iyer, a former judge of the Supreme Court opened and blessed the Women’s court. Expert witnesses like social workers/activists, academicians, medical and legal practitioners introduced sessions meaningfully titled Daughters of Fire, Daughters of Despair, Daughters: Displaced and Dispossessed, Daughters of Lost Wisdoms on themes ranging from the changing forms of dowry violence and murders and dowry in the context of globalization and emerging traditions. The concluding ones were Daughters of Hope and Daughters of Dreamtime highlighting instances of resistance and hope. Each topic had 5-7 poignant testimonies heard by the jury and audience – some stories I heard and insights I gained follow.
"I am a woman, I once was a mother" began Poonam Kathuria of SWATI, Gujarat as she talked about how the original practice of girls from wealthy families receiving money and expensive articles as wedding gifts ‘evolved’ into dowry. She described the Satta Patta tradition prevalent in Gujarat and Rajasthan where a girl forms a part of her brother’s wedding gifts given to his bride’s family. Regardless of her age she is forced to marry a brother or male relative of her sister-in-law. If one marriage breaks down, the other is annulled irrespective of either couple’s wishes. According to her, the naari adalat/panchayat functioning in some Indian states question only excess dowry and the women’s problems emerging from it rather than the practice of dowry giving itself. Dowry prevention officers rarely register cases of violation of the Protection of Women from Domestic Violence Act (PWDVA, 2005) or those pertinent to violence or death due to dowry as they are often occupied with training and other official tasks. Further, abuse victims and their families rarely report fearing taboos and repercussion.
She also talked about how dowry and other patriarchal and regressive mindsets and traditions continue to objectify and devalue girls and women resulting in trafficking and child marriage. Advancement in science, particularly medicine has aided in increasing sex selective abortions (estimated at 2 million foetuses annually) and skewed gender ratios especially in Punjab, Haryana and Delhi (with a national average of only 933 girls for 1000 boys in 2001 as per the official Census of India website) despite the and Pre-conception and Pre-natal Diagnostic Techniques Regulation and Prevention of Misuse (PC & PNDT) Act, 1994. Even if allowed to be born, girls are those who often suffer/die from malnutrition and gastrointestinal and other diseases as boys’ health and well being is prioritized over theirs’.
“Love was wonderful but marriage was hell”, said a bleary eyed Nina, a student of social work with a flair for poetry, from Madhya Pradesh currently working with an NGO and living with her parents and son as she awaits legal separation. She painfully narrated how she faced physical and emotional harassment for dowry in her marital home in spite of all the pre-nuptial assurances and agreements with my husband and his family.
Lakshmi who was sold as a girl for dowry was barely able to relate her traumatic experiences while Kamala revealed how she was forced to be a child bride to minimize wedding expenses. The former is now supported by the Gramya Resource Centre for Women, Hyderabad which runs a home for abandoned girls and the latter is studying in a school. Zeenat Jahan from Kerala sighed in anguish as she was physically and mentally tortured without food by her husband and his family for insufficient dowry and bearing girls. Parvati Bai who was trafficked into prostitution in Mumbai from Andhra Pradesh when she was unconscious after her food was drugged by her husband repeatedly thanked her rescuers.
Through a video clip, Dr. Jaya, from the National Capital Region (NCR) shared the horrifying details of how she was forced to undergo foetal sex determination and the violence she and her baby were subjected to after she dared to have a daughter. Encouragingly, she sought legal assistance and agreed to speak out although she fears for her safety.
Nalini Nayak from the Self Employed Women’s Association Union, Kerala started the hearing on the influence of globalization and rapid economic liberalization on the Indian ‘marriage market’ with the words “I am a woman whose wisdom was once priceless”. News and popular media’s repeated coverage/portrayal of ostentatious wedding ceremonies all over India add to the economic burden of low and ‘educated’ middle income families of daughters. She has observed that the parents are often pressurized to organize lavish rituals and celebrations apart from dowry and gifts to the grooms’ family and guests. Women from the increasingly impoverished fishing and farming communities are forced to migrate to earn for their families and more importantly to accumulate savings for their own dowry or their daughters’. They are exploited by the unregulated garment, electronics and other industries particularly in Tamil Nadu and Karnataka in the name of progressive development of women.
The Sumangali Thittam in Tamil Nadu binds young unmarried women to employers who promise financial assistance for wedding expenses at the end of their 2-3 year contract. Malar, Ramya and their families have been following up for many months but have barely received a part of the promised sum though they toiled in inhuman conditions.
Jameela, a single mother and migrant worker from Kerala recounted her struggle to support her family and give dowry for the marriage of her three daughters. Meenu and Asha Rani from New Delhi told their tales of the loss of livelihood and shelter arising from displacement and the subsequent indebtedness due to the burden of dowry and increased wedding expenditure.
Vimochana’s study and campaign initiated in Bangalore in 1997 found that of the 1133 cases of unnatural deaths of women here, only 157 were treated as murder while 546 were classified as suicides and 430 as accidents. Further, among the 550 cases reported between January and September 1997, 71% were routinely closed as kitchen/cooking accidents and stove-bursts. Currently, at least 3 women are killed or driven to suicide daily - clinically terming them as “unnatural deaths of women in marriage”.
After the hearings ended, the jury aired its responses and views. On the final day, those present reflected on the entire process of the court, sharing their opinions, learning and a broad action plan. Among the anticipated outcomes of the court, I believe that the following are critical:
- A catalytic and creative process spreading awareness that dowry related violence against women is a crime against humanity and that dowry is the most extreme form of commoditizing women
- A growing community of strong empowered women who would refuse to barter their dignity for an ephemeral security through dowry; women and men who would reject dowry related demands and raise their voices against all forms of violence and discrimination
- Policy changes that enhance opportunities and ensure sustainable security for women affirming and acknowledging their inherent strengths and wisdom.
Some names, locations and occupations were changed to protect identity
References: Vimochana
Pushpa Achanta
(The author is a freelance writer, a Fellow of Citizen News Service (CNS) Writers' Bureau, and a community volunteer based in Bangalore, India)
Published in:
Modern Ghana, Accra, Ghana
Thai-Indian News, Bangkok, Thailand
World News Network, USA
Citizen News Service, (CNS)
Tweetmeme News
Human Right Today, Pakistan
Truth Feeds.com
Twitter.com
Bihar and Jharkhand News, Bihar And Jharkhand, India
Women. Dowry. Violence and abuse – associated by default. Almost always. Irrespective of socio-economic 'status'. Urban or rural, north, south, east or west. Heart-rending stories evidence it. And horrific statistics confirm it.
"We hope you will support our fight for justice," said some of the victims. And the mothers, fathers and sisters left behind to suffer the loss of some others. Tears flowed as they spoke. Sometimes mine too. Sighs and shock all around. And applause and appreciation also. At their courage and commitment. To stand up and speak for themselves and others.
All this and much more happened at the India Court of Women on Dowry and Related Forms of Violence against Women at the Christ University and Dharmaram Vidyashram from Jul-27 to Jul-29 organized by Bangalore based Vimochana, the Asian Women and Human Rights Council (AWHRC) and El Taller International in collaboration with over 40 other Indian and international community based organizations and women’s rights groups. This Court was part of the larger global movement of the Courts of Women which were initiated by the AWHRC in 1991 in the Asia Pacific region and have hence moved through El Taller into Africa, West Asia, the Mediterranean, Central and South America. Since then, some of the participating organizations had been with Vimochana and El Taller International in creating and holding over 35 Courts of Women worldwide and particularly in the global south. Focusing on violence against women due to diverse issues like poverty, culture, racism, war, etc., the courts are public hearings of individual testimonies of survival and resistance that invite us to revisit the existing problems and collectively seek new paradigms of justice.
The India court began through a preparatory workshop organized by Vimochana and AWHRC India in Bangalore from January 9-11, 2008 where participants debated and framed key issues and formed the core group whose members took forward the processes of the Court in their locations. This unfolded over a period of 18 months through activities organized by primary partners (including news media) of the Court in their towns/states/regions, along with women’s and human rights organizations, students, trade unions and other civil society organizations thus retaining the perspective and methodology of the Courts of Women of making the Court a process and not an independent event.
This Court centred on bringing the seemingly normal and routine phenomena of dowry and associated violence within the institution of marriage back to the centre of public consciousness and conscience. However, it also delved deeper into some related issues in the overall context of development, consumerism, commoditization and globalization including:
- Sex-selection, declining sex ratios and new reproductive technologies.
- Trafficking and forced prostitution
- Rapes and sexual violence caused by declining sex ratios
- Issues of property rights
- Child marriages and denial of education
- Desertion and bigamy
- Depression and other forms of mental harassment apart from physical violence causing death
- Increasing vulnerability of women in the context of emerging issues as that of farmer’s suicides
- Legal responses
The first day of the finale saw over 200 participants engaging in 6 coordinated and well researched round table discussions on various topics like the impact of growing economic and cultural fundamentalism and globalization on dowry, marriage and abuse of women; media reconstruction of violence and autonomy; government policies, legislation and alternative forms of justice responding to dowry related violence against women; and the role of science and medical technology in femicide (female foeticide, infanticide, etc.). There was also an interesting exchange titled "Resistance: The Conference of the Birds with stories, poetry and sharing of experiences of resistance" aptly held at the Birds Park.
Calling of the Court through the Song of the Cike by Chitra Iyer and team started the second day. A welcome address by representatives of the organizing groups and a performance titled Sva Kranti, Women Seekers of Truth by the renowned performer and activist Mallika Sarabhai from the Darpana Academy followed. The special guests were acknowledged, lamps of memory were lit, the jury was introduced and the legendary Justice (retd.) V.R. Krishna Iyer, a former judge of the Supreme Court opened and blessed the Women’s court. Expert witnesses like social workers/activists, academicians, medical and legal practitioners introduced sessions meaningfully titled Daughters of Fire, Daughters of Despair, Daughters: Displaced and Dispossessed, Daughters of Lost Wisdoms on themes ranging from the changing forms of dowry violence and murders and dowry in the context of globalization and emerging traditions. The concluding ones were Daughters of Hope and Daughters of Dreamtime highlighting instances of resistance and hope. Each topic had 5-7 poignant testimonies heard by the jury and audience – some stories I heard and insights I gained follow.
"I am a woman, I once was a mother" began Poonam Kathuria of SWATI, Gujarat as she talked about how the original practice of girls from wealthy families receiving money and expensive articles as wedding gifts ‘evolved’ into dowry. She described the Satta Patta tradition prevalent in Gujarat and Rajasthan where a girl forms a part of her brother’s wedding gifts given to his bride’s family. Regardless of her age she is forced to marry a brother or male relative of her sister-in-law. If one marriage breaks down, the other is annulled irrespective of either couple’s wishes. According to her, the naari adalat/panchayat functioning in some Indian states question only excess dowry and the women’s problems emerging from it rather than the practice of dowry giving itself. Dowry prevention officers rarely register cases of violation of the Protection of Women from Domestic Violence Act (PWDVA, 2005) or those pertinent to violence or death due to dowry as they are often occupied with training and other official tasks. Further, abuse victims and their families rarely report fearing taboos and repercussion.
She also talked about how dowry and other patriarchal and regressive mindsets and traditions continue to objectify and devalue girls and women resulting in trafficking and child marriage. Advancement in science, particularly medicine has aided in increasing sex selective abortions (estimated at 2 million foetuses annually) and skewed gender ratios especially in Punjab, Haryana and Delhi (with a national average of only 933 girls for 1000 boys in 2001 as per the official Census of India website) despite the and Pre-conception and Pre-natal Diagnostic Techniques Regulation and Prevention of Misuse (PC & PNDT) Act, 1994. Even if allowed to be born, girls are those who often suffer/die from malnutrition and gastrointestinal and other diseases as boys’ health and well being is prioritized over theirs’.
“Love was wonderful but marriage was hell”, said a bleary eyed Nina, a student of social work with a flair for poetry, from Madhya Pradesh currently working with an NGO and living with her parents and son as she awaits legal separation. She painfully narrated how she faced physical and emotional harassment for dowry in her marital home in spite of all the pre-nuptial assurances and agreements with my husband and his family.
Lakshmi who was sold as a girl for dowry was barely able to relate her traumatic experiences while Kamala revealed how she was forced to be a child bride to minimize wedding expenses. The former is now supported by the Gramya Resource Centre for Women, Hyderabad which runs a home for abandoned girls and the latter is studying in a school. Zeenat Jahan from Kerala sighed in anguish as she was physically and mentally tortured without food by her husband and his family for insufficient dowry and bearing girls. Parvati Bai who was trafficked into prostitution in Mumbai from Andhra Pradesh when she was unconscious after her food was drugged by her husband repeatedly thanked her rescuers.
Through a video clip, Dr. Jaya, from the National Capital Region (NCR) shared the horrifying details of how she was forced to undergo foetal sex determination and the violence she and her baby were subjected to after she dared to have a daughter. Encouragingly, she sought legal assistance and agreed to speak out although she fears for her safety.
Nalini Nayak from the Self Employed Women’s Association Union, Kerala started the hearing on the influence of globalization and rapid economic liberalization on the Indian ‘marriage market’ with the words “I am a woman whose wisdom was once priceless”. News and popular media’s repeated coverage/portrayal of ostentatious wedding ceremonies all over India add to the economic burden of low and ‘educated’ middle income families of daughters. She has observed that the parents are often pressurized to organize lavish rituals and celebrations apart from dowry and gifts to the grooms’ family and guests. Women from the increasingly impoverished fishing and farming communities are forced to migrate to earn for their families and more importantly to accumulate savings for their own dowry or their daughters’. They are exploited by the unregulated garment, electronics and other industries particularly in Tamil Nadu and Karnataka in the name of progressive development of women.
The Sumangali Thittam in Tamil Nadu binds young unmarried women to employers who promise financial assistance for wedding expenses at the end of their 2-3 year contract. Malar, Ramya and their families have been following up for many months but have barely received a part of the promised sum though they toiled in inhuman conditions.
Jameela, a single mother and migrant worker from Kerala recounted her struggle to support her family and give dowry for the marriage of her three daughters. Meenu and Asha Rani from New Delhi told their tales of the loss of livelihood and shelter arising from displacement and the subsequent indebtedness due to the burden of dowry and increased wedding expenditure.
Vimochana’s study and campaign initiated in Bangalore in 1997 found that of the 1133 cases of unnatural deaths of women here, only 157 were treated as murder while 546 were classified as suicides and 430 as accidents. Further, among the 550 cases reported between January and September 1997, 71% were routinely closed as kitchen/cooking accidents and stove-bursts. Currently, at least 3 women are killed or driven to suicide daily - clinically terming them as “unnatural deaths of women in marriage”.
After the hearings ended, the jury aired its responses and views. On the final day, those present reflected on the entire process of the court, sharing their opinions, learning and a broad action plan. Among the anticipated outcomes of the court, I believe that the following are critical:
- A catalytic and creative process spreading awareness that dowry related violence against women is a crime against humanity and that dowry is the most extreme form of commoditizing women
- A growing community of strong empowered women who would refuse to barter their dignity for an ephemeral security through dowry; women and men who would reject dowry related demands and raise their voices against all forms of violence and discrimination
- Policy changes that enhance opportunities and ensure sustainable security for women affirming and acknowledging their inherent strengths and wisdom.
Some names, locations and occupations were changed to protect identity
References: Vimochana
Pushpa Achanta
(The author is a freelance writer, a Fellow of Citizen News Service (CNS) Writers' Bureau, and a community volunteer based in Bangalore, India)
Published in:
Modern Ghana, Accra, Ghana
Thai-Indian News, Bangkok, Thailand
World News Network, USA
Citizen News Service, (CNS)
Tweetmeme News
Human Right Today, Pakistan
Truth Feeds.com
Twitter.com
Bihar and Jharkhand News, Bihar And Jharkhand, India
Muslim women are oppressed in India: says minority social activist
Muslim women are oppressed in India: says minority social activist
Alka Pande
It is in India and neighbouring countries like Pakistan and Bangladesh, alone, where Muslim women are oppressed, rest of the Muslim dominated nations give equal status and rights to women. This is how the Muslim minorities feel in this Indian state of Uttar Pradesh. These Muslim minorities also feel that the government schemes do not reach them. "There are welfare schemes relating to education, health, employment and so on but even the Muslim Concentrated Districts (MCDs) remain ignorant about them where it the implementation of these schemes is mandatory, what to say of districts which have sporadic population of minorities," said Aftab Alam, a social activist who is working in one such MCD –Bahraich – in Uttar Pradesh.
The issue cropped up during a consultation meet on Mid Term Appraisal of XI Five year Plan, which was held in the state capital Lucknow, last week. The meeting focused on "listening to the voices from the field" and was organised by the Planning Commission, Government of India with support of UNIFEM, UNICEF, UNFPA, Voluntary Health Association of India and National Alliance of Women. The issues which were covered in the day-long brain storming sessions included minorities, health, women and children.
The presentations emphasised on lack of quality education as far as Muslim population of India is concerned. "The government policy has the provision for 25 percent enrolment of Muslim girls but hardly 5 percent girls are enrolled in government schools," the representatives of minority group pointed out. The group included social activists working for the uplift of Muslims, from different parts of the state. The state of madarsas is more or less the same. "The condition of the madarsas, which get the government aids, has improved a bit as now they teach subjects like computer and English. But such madarsas are very few in numbers. Majority of madarsas are still in pathetic shape and imparting not so relevant education in terms of employment," said Aftab Alam.
Talking of employment, the minority representatives pointed out that a large section of Muslim community comprises craftsmen but the government does not provide them any opportunity to excel and promote their crafts. "On the contrary, capitalists and industrialists are taking over various traditional crafts and arts and the artisans and craftsmen are becoming labourers who are working for these industrialists," said Shaista Amber, a woman social activist and the president of All India Muslim Women Personal Law Board.
The group representing the minorities sounded united when they claimed that a major portion of Muslim population was unaware of the government welfare schemes. Besides, the schemes, which the minorities knew of, were hardly reaching the beneficiaries.
"The overall objective of the whole exercise was to obtain communities' perspective towards various programmes and schemes and their effectiveness," said Manju Agarwal, the founder director of Path – the Lucknow based organisation, who was facilitating this consultation. Such consultations are being conducted at state and regional level (clusters of five to six states) to assess the communities’ participation in the central government programmes. "The exercise would also assess the level of knowledge of the community on various components of the national level schemes designed for them," said Manju Agarwal.
The group of minorities gave a few recommendations as well:
- Include minority representatives in the policy making.
- Propagate the government schemes through madarsas.
- Scholarships should go directly to the account of the students so that there is no mediator to exploit the students.
- Sachchar Committee report should be given the status of a legal document so that it has a binding on governments for the implement of its recommendations.
- Special protection/shelter homes for single women who become homeless after their talaq (divorce), or who after their husbands’ death or due to jahez (dowry) are thrown out of their in-laws houses.
Alka Pande
(The author is a senior journalist)
Published in:
Central Chronicle, Madhya Pradesh, India
Modern Ghana, Accra, Ghana
Citizen News Service (CNS)
Bihar And Jharkhand News, Bihar And Jharkhan, India
Pakistan Christian Post, Pakistan
Scoop world News, New Zealand
Arab News, Saudi Arab
Twocircle.com
Alka Pande
It is in India and neighbouring countries like Pakistan and Bangladesh, alone, where Muslim women are oppressed, rest of the Muslim dominated nations give equal status and rights to women. This is how the Muslim minorities feel in this Indian state of Uttar Pradesh. These Muslim minorities also feel that the government schemes do not reach them. "There are welfare schemes relating to education, health, employment and so on but even the Muslim Concentrated Districts (MCDs) remain ignorant about them where it the implementation of these schemes is mandatory, what to say of districts which have sporadic population of minorities," said Aftab Alam, a social activist who is working in one such MCD –Bahraich – in Uttar Pradesh.
The issue cropped up during a consultation meet on Mid Term Appraisal of XI Five year Plan, which was held in the state capital Lucknow, last week. The meeting focused on "listening to the voices from the field" and was organised by the Planning Commission, Government of India with support of UNIFEM, UNICEF, UNFPA, Voluntary Health Association of India and National Alliance of Women. The issues which were covered in the day-long brain storming sessions included minorities, health, women and children.
The presentations emphasised on lack of quality education as far as Muslim population of India is concerned. "The government policy has the provision for 25 percent enrolment of Muslim girls but hardly 5 percent girls are enrolled in government schools," the representatives of minority group pointed out. The group included social activists working for the uplift of Muslims, from different parts of the state. The state of madarsas is more or less the same. "The condition of the madarsas, which get the government aids, has improved a bit as now they teach subjects like computer and English. But such madarsas are very few in numbers. Majority of madarsas are still in pathetic shape and imparting not so relevant education in terms of employment," said Aftab Alam.
Talking of employment, the minority representatives pointed out that a large section of Muslim community comprises craftsmen but the government does not provide them any opportunity to excel and promote their crafts. "On the contrary, capitalists and industrialists are taking over various traditional crafts and arts and the artisans and craftsmen are becoming labourers who are working for these industrialists," said Shaista Amber, a woman social activist and the president of All India Muslim Women Personal Law Board.
The group representing the minorities sounded united when they claimed that a major portion of Muslim population was unaware of the government welfare schemes. Besides, the schemes, which the minorities knew of, were hardly reaching the beneficiaries.
"The overall objective of the whole exercise was to obtain communities' perspective towards various programmes and schemes and their effectiveness," said Manju Agarwal, the founder director of Path – the Lucknow based organisation, who was facilitating this consultation. Such consultations are being conducted at state and regional level (clusters of five to six states) to assess the communities’ participation in the central government programmes. "The exercise would also assess the level of knowledge of the community on various components of the national level schemes designed for them," said Manju Agarwal.
The group of minorities gave a few recommendations as well:
- Include minority representatives in the policy making.
- Propagate the government schemes through madarsas.
- Scholarships should go directly to the account of the students so that there is no mediator to exploit the students.
- Sachchar Committee report should be given the status of a legal document so that it has a binding on governments for the implement of its recommendations.
- Special protection/shelter homes for single women who become homeless after their talaq (divorce), or who after their husbands’ death or due to jahez (dowry) are thrown out of their in-laws houses.
Alka Pande
(The author is a senior journalist)
Published in:
Central Chronicle, Madhya Pradesh, India
Modern Ghana, Accra, Ghana
Citizen News Service (CNS)
Bihar And Jharkhand News, Bihar And Jharkhan, India
Pakistan Christian Post, Pakistan
Scoop world News, New Zealand
Arab News, Saudi Arab
Twocircle.com
Queer Habba: A festival of fun and understanding
Queer Habba: A festival of fun and understanding
Background
After last year’s colourful and vibrant queer parade, various groups and individuals under the banner of Campaign for Sex-workers and Sexual Minorities’ Rights (CSMR) and its supporters successfully organized the Karnataka Queer Habba from Jun-21 to Jun-28. Starting with a cricket match, the celebrations included inter-group dialogues, public discussions and cultural performances that culminated in the Pride march.
Queer Pride’s significance dates back to the night of June 28, 1969, when drag queens (men dressed in women’s clothes) and others resisted armed police who raided the Stonewall Inn, a New York city pub, humiliating and arresting people. This was the first time that LGBT people defended their rights. In India, LGBT people face harassment from the police, organized rackets and even their own families, sometimes driving them to suicide. Same sex couples who have been partners for years cannot buy a house together, have a joint bank account or will their property to each other without being challenged by their families.
Accordingly, the sexual minorities and sex workers have been demanding:
1. Amendment of Section 377 of the Indian Penal Code decriminalizing homosexuality and sex work. This is currently under parliamentary review.
2. Preventive steps from the state government against police/goonda violence towards sexual minorities and sex workers and effective measures to punish offenders.
3. The state’s legal recognition of trans-genders and subsidization of the cost of sex assignment surgery, irrespective of whether they can afford the surgery or not.
4. Addressing forced marriage of lesbian women and legal support from the state government when they face violence and threats from their families.
5. Special measures by the state government for the welfare of hijras and transsexuals (the most marginalized section of sexual minorities) like education, employment, savings-credit facilities, housing, skill development, etc.
6. Guaranteed provision of all entitlements by the state and central governments including voter id., ration card, passport, driving licence, housing, education, employment, savings and credit facilities, insurance, old age pension and shelter homes with no discrimination.
In this context, discussions on the current socio-cultural, legal and religious frameworks impacting sexual minorities and sex workers were part of the Queer Habba. While some of the conversations were in Kannada, those in English, Tamil or Telugu were translated into Kannada simultaneously. Here is a peek into some of them.
Dalits, Sex Workers and Sexual Minorities: A Dialogue
Jun-22-09 2-4 pm, ISI
In a first of its kind dialogue in Karnataka, each group shared its concerns and struggles initially and then identified the common and unique issues. Everyone agreed that they needed to understand each other’s problems better and work jointly for their rights and sensitizing the general public, the police and other authorities. Manohar Elavarthi, a tireless worker on minority issues who moderated the interaction and other participants felt that such exchanges should be regular and longer.
Some of the primary challenges facing Dalits (D) and Sexual Minorities (SM):
• EDUCATION
o D: Discrimination continues in government schools (despite majority being Dalits) in the form of separate noon meal utensils, segregated seating, etc. as in Anekal taluk
o SM: Humiliation by teachers and peers who question their behaviour and compel them to change forcing them to dropout resulting in minimal education.
• EMPLOYMENT
o D: Despite the SC/ST quota for government jobs, vacancies exist due to fewer qualified people and lesser awareness. Even in private firms, where employees need not reveal their caste, subtle and indirect discrimination persists.
o D: NREGA benefits haven’t reached them although crores are allotted to them like in Anekal taluk. Rice at Rs. 25/kg (and more) is too expensive for the paltry daily wage.
o SM: In the private sector, colleagues, management et al view them as ‘abnormal’ in fundamental aspects like using restrooms, specifying gender, despite inclusive labour and organizational policies thus discouraging from revealing their alternate sexuality. Further,
o SM: Unable to find or retain steady jobs, Kothis and Hijras take to the streets for survival and become easy victims of sex seekers. Employers, land/house owners and others abuse and exploit them.
• GOVERNANCE
o D: No implementation and monitoring of the 17-18% reserved posts at the Gram Panchayat level.
o D: Land, especially agricultural is encroached/reclaimed by the government and others but with minimal or no compensation as in Teni district.
• SOCIO-CULTURAL
o D: Temples still discriminate against Dalits while accepting offerings or distributing prashad
o D: Similar sub-castes are classified differently in various states. For eg., Lambanis are BC in Maharashtra while they are ST in Andhra and SC in Karnataka causing inconsistencies.
o D: Caste determination and/or stereotyping often based on culinary preferences and personal habits persists
o SM: Parents who discover the altered sexual orientation of their adult children pressurize them to revert to normal behaviour. They classify them as mentally unstable and subject them to psychological counseling, heterosexual marriage, etc. They sometimes refuse to give them a share of their assets.
• SUPPORT
o D: Non-Dalits assume that Dalits have better family, social, legal support and umpteen benefits like job quotas, reservations in educational institutions, etc.
o SM: English news media (visual and print) highlights their problems more than the vernacular versions.
o SM: Obtaining financial and other support for them is tough except for HIV/AIDS related issues
o SM: They have no recognizable representatives like Dr. Ambedkar for Dalits
• OTHER
o SM: Suicide rates (especially among lesbians who are least understood and accepted) are high – highest in Kerala but mainstream media rarely reports it.
o SM: Many alternate sexual persons migrate to cities hoping for better acceptance.
o SM: They continue to experience discrimination in public transport, common spaces, etc. Some have countered this stating that they are also human beings deserving fundamental rights!
Religion and Sexuality: An Interactive Discussion
Jun-22-09 4-7 pm, UTC
Over a 100 people including students and the general public from different religious and socio-cultural backgrounds participated in this interactive discussion. “I am overwhelmed by the response”, said Shubha Chacko, a long time champion for the rights of sexual minorities, as she initiated the proceedings. Researchers, sexual minorities and grassroots social workers shared instances of the prevalent patriarchal interpretation of sex work and alternate sexuality in various faiths and society at large. Encouragingly, they all mentioned that education and awareness through sustained campaigns and public debate are changing attitudes, although very gradually.
Meera Baindur, a researcher on eco feminism mentioned that some Hindu that narratives/ myths equate bhoomi (the earth), with umpteen male rulers to a woman with multiple husbands, like a Devdasi, Jogini or prostitute who is ‘unclean’ and ‘illegitimate’. According to Evangeline Rajkumar a faculty member at Bangalore’s United Theological College (UTC), in the history of Christianity, there has been a negation of the body as against the soul, and further denial by looking at the female body, sex and sexuality as that which stands for sin (assigning everything a negative connotation). The root of the problem therefore is this linking of sin, sex, sexuality with the female body. Any change/transformation within the system cannot overlook the importance and urgency of affirmation of the body, sex and sexuality as a gift from God which we need to use responsibly.
Dr. Ali Khwaja, a social scientist and grassroots counselor at the Banjara Academy, (http://www.banjaraacademy.org/index.php) finds some parents shocked and confused on their adolescent daughters and sons seeking information and indulging in sexual acts. He notices parents condemning the former strongly while just admonishing the latter. And he continues to be surprised that in this ‘modern’ day, urban girls and boys who have been childhood friends are sometimes suddenly discouraged from even interacting from early teenage.
Father Cyriac, a Catholic priest who works with the “young at risk”, especially street children through BOSCO (http://boscoban.org/web/home/home.htm) revealed that although they are sexually active from early teenage, these children declared that they prefer to avoid it at least until marriage. As per Edwina Pereira, training director at the International Services Association, India (http://insa-india.org.in/) even NGO’s stigmatize HIV/AIDS training and religious groups reluctantly agree to proactive counseling only due to the high prevalence of this disease.
Dr. Surendra, an ophthalmology professor cum practitioner and a member MahaBodhi society of India quoted The Buddha’s humane approach to all life with a healthy mind respecting the laws of nature as the means to healthy living. While sharing the influence of Islam and Hinduism on the existing socio-cultural traditions and religious rituals, Revathi, director, Sangama (http://sangama.org/), a hijra and former sex worker reiterated that the community is very secular and genuinely respects all faiths.
For someone who received the ‘badhai’ (blessing) from a ‘hijra’ group as a newborn in Hyderabad, hearing and writing this has not only been insightful and enriching but also personally bonding.
Pushpa Achanta
(The author is a freelance writer, a Fellow of Citizen News Service (CNS) Writers' Bureau, and a community volunteer based in Bangalore, India)
Background
After last year’s colourful and vibrant queer parade, various groups and individuals under the banner of Campaign for Sex-workers and Sexual Minorities’ Rights (CSMR) and its supporters successfully organized the Karnataka Queer Habba from Jun-21 to Jun-28. Starting with a cricket match, the celebrations included inter-group dialogues, public discussions and cultural performances that culminated in the Pride march.
Queer Pride’s significance dates back to the night of June 28, 1969, when drag queens (men dressed in women’s clothes) and others resisted armed police who raided the Stonewall Inn, a New York city pub, humiliating and arresting people. This was the first time that LGBT people defended their rights. In India, LGBT people face harassment from the police, organized rackets and even their own families, sometimes driving them to suicide. Same sex couples who have been partners for years cannot buy a house together, have a joint bank account or will their property to each other without being challenged by their families.
Accordingly, the sexual minorities and sex workers have been demanding:
1. Amendment of Section 377 of the Indian Penal Code decriminalizing homosexuality and sex work. This is currently under parliamentary review.
2. Preventive steps from the state government against police/goonda violence towards sexual minorities and sex workers and effective measures to punish offenders.
3. The state’s legal recognition of trans-genders and subsidization of the cost of sex assignment surgery, irrespective of whether they can afford the surgery or not.
4. Addressing forced marriage of lesbian women and legal support from the state government when they face violence and threats from their families.
5. Special measures by the state government for the welfare of hijras and transsexuals (the most marginalized section of sexual minorities) like education, employment, savings-credit facilities, housing, skill development, etc.
6. Guaranteed provision of all entitlements by the state and central governments including voter id., ration card, passport, driving licence, housing, education, employment, savings and credit facilities, insurance, old age pension and shelter homes with no discrimination.
In this context, discussions on the current socio-cultural, legal and religious frameworks impacting sexual minorities and sex workers were part of the Queer Habba. While some of the conversations were in Kannada, those in English, Tamil or Telugu were translated into Kannada simultaneously. Here is a peek into some of them.
Dalits, Sex Workers and Sexual Minorities: A Dialogue
Jun-22-09 2-4 pm, ISI
In a first of its kind dialogue in Karnataka, each group shared its concerns and struggles initially and then identified the common and unique issues. Everyone agreed that they needed to understand each other’s problems better and work jointly for their rights and sensitizing the general public, the police and other authorities. Manohar Elavarthi, a tireless worker on minority issues who moderated the interaction and other participants felt that such exchanges should be regular and longer.
Some of the primary challenges facing Dalits (D) and Sexual Minorities (SM):
• EDUCATION
o D: Discrimination continues in government schools (despite majority being Dalits) in the form of separate noon meal utensils, segregated seating, etc. as in Anekal taluk
o SM: Humiliation by teachers and peers who question their behaviour and compel them to change forcing them to dropout resulting in minimal education.
• EMPLOYMENT
o D: Despite the SC/ST quota for government jobs, vacancies exist due to fewer qualified people and lesser awareness. Even in private firms, where employees need not reveal their caste, subtle and indirect discrimination persists.
o D: NREGA benefits haven’t reached them although crores are allotted to them like in Anekal taluk. Rice at Rs. 25/kg (and more) is too expensive for the paltry daily wage.
o SM: In the private sector, colleagues, management et al view them as ‘abnormal’ in fundamental aspects like using restrooms, specifying gender, despite inclusive labour and organizational policies thus discouraging from revealing their alternate sexuality. Further,
o SM: Unable to find or retain steady jobs, Kothis and Hijras take to the streets for survival and become easy victims of sex seekers. Employers, land/house owners and others abuse and exploit them.
• GOVERNANCE
o D: No implementation and monitoring of the 17-18% reserved posts at the Gram Panchayat level.
o D: Land, especially agricultural is encroached/reclaimed by the government and others but with minimal or no compensation as in Teni district.
• SOCIO-CULTURAL
o D: Temples still discriminate against Dalits while accepting offerings or distributing prashad
o D: Similar sub-castes are classified differently in various states. For eg., Lambanis are BC in Maharashtra while they are ST in Andhra and SC in Karnataka causing inconsistencies.
o D: Caste determination and/or stereotyping often based on culinary preferences and personal habits persists
o SM: Parents who discover the altered sexual orientation of their adult children pressurize them to revert to normal behaviour. They classify them as mentally unstable and subject them to psychological counseling, heterosexual marriage, etc. They sometimes refuse to give them a share of their assets.
• SUPPORT
o D: Non-Dalits assume that Dalits have better family, social, legal support and umpteen benefits like job quotas, reservations in educational institutions, etc.
o SM: English news media (visual and print) highlights their problems more than the vernacular versions.
o SM: Obtaining financial and other support for them is tough except for HIV/AIDS related issues
o SM: They have no recognizable representatives like Dr. Ambedkar for Dalits
• OTHER
o SM: Suicide rates (especially among lesbians who are least understood and accepted) are high – highest in Kerala but mainstream media rarely reports it.
o SM: Many alternate sexual persons migrate to cities hoping for better acceptance.
o SM: They continue to experience discrimination in public transport, common spaces, etc. Some have countered this stating that they are also human beings deserving fundamental rights!
Religion and Sexuality: An Interactive Discussion
Jun-22-09 4-7 pm, UTC
Over a 100 people including students and the general public from different religious and socio-cultural backgrounds participated in this interactive discussion. “I am overwhelmed by the response”, said Shubha Chacko, a long time champion for the rights of sexual minorities, as she initiated the proceedings. Researchers, sexual minorities and grassroots social workers shared instances of the prevalent patriarchal interpretation of sex work and alternate sexuality in various faiths and society at large. Encouragingly, they all mentioned that education and awareness through sustained campaigns and public debate are changing attitudes, although very gradually.
Meera Baindur, a researcher on eco feminism mentioned that some Hindu that narratives/ myths equate bhoomi (the earth), with umpteen male rulers to a woman with multiple husbands, like a Devdasi, Jogini or prostitute who is ‘unclean’ and ‘illegitimate’. According to Evangeline Rajkumar a faculty member at Bangalore’s United Theological College (UTC), in the history of Christianity, there has been a negation of the body as against the soul, and further denial by looking at the female body, sex and sexuality as that which stands for sin (assigning everything a negative connotation). The root of the problem therefore is this linking of sin, sex, sexuality with the female body. Any change/transformation within the system cannot overlook the importance and urgency of affirmation of the body, sex and sexuality as a gift from God which we need to use responsibly.
Dr. Ali Khwaja, a social scientist and grassroots counselor at the Banjara Academy, (http://www.banjaraacademy.org/index.php) finds some parents shocked and confused on their adolescent daughters and sons seeking information and indulging in sexual acts. He notices parents condemning the former strongly while just admonishing the latter. And he continues to be surprised that in this ‘modern’ day, urban girls and boys who have been childhood friends are sometimes suddenly discouraged from even interacting from early teenage.
Father Cyriac, a Catholic priest who works with the “young at risk”, especially street children through BOSCO (http://boscoban.org/web/home/home.htm) revealed that although they are sexually active from early teenage, these children declared that they prefer to avoid it at least until marriage. As per Edwina Pereira, training director at the International Services Association, India (http://insa-india.org.in/) even NGO’s stigmatize HIV/AIDS training and religious groups reluctantly agree to proactive counseling only due to the high prevalence of this disease.
Dr. Surendra, an ophthalmology professor cum practitioner and a member MahaBodhi society of India quoted The Buddha’s humane approach to all life with a healthy mind respecting the laws of nature as the means to healthy living. While sharing the influence of Islam and Hinduism on the existing socio-cultural traditions and religious rituals, Revathi, director, Sangama (http://sangama.org/), a hijra and former sex worker reiterated that the community is very secular and genuinely respects all faiths.
For someone who received the ‘badhai’ (blessing) from a ‘hijra’ group as a newborn in Hyderabad, hearing and writing this has not only been insightful and enriching but also personally bonding.
Pushpa Achanta
(The author is a freelance writer, a Fellow of Citizen News Service (CNS) Writers' Bureau, and a community volunteer based in Bangalore, India)
Fatwa against iftars hosted by politicians dampens annual minority wooing
Fatwa against iftars hosted by politicians dampens annual minority wooing
Kulsum Mustafa
The Darul Uloom Nadvatul Ulema, Lucknow’s fatwa against iftar parties hosted by political organisations has come as a dampener against the annual wooing of the minority community by the political parties.
The fatwa was issued on August 18, 2009 on a query made by (retired) Colonel MJ Shamsi. In the reply Mufti Zahoor Nadvi of the Darul Ifta stated that holding of iftar by political parties has no religious basis as that these parties organise the iftars invested interest. The fatwa seems to have made the obvious more clear. This certainly is one religious edict which will by and large find many supporters in the Muslim community.
Ever since the then chief minister of Uttar Pradesh, Hemvati Nandan Bahuguna organised the first roza iftar in the state capital in the seventies the hosting of these functions is 'religiously' done by political parties to woo the Muslims. While the whose who of the city are invited to these functions, it is ensured that there is a fair sprinkling of the skull-caped and Muslim clerics among the invitees.
Keeping in mind the dictates of gender equality special arrangements of breaking fasts are made for the women too. Of course most of them are not purda observing damsels and prefer to mingle with the males after the namaaz.
While the style and audience differs from party to party the one hosted by the governor has an august gathering and more or less a fixed invitee list that has only been slightly amended over the years. It is often mandatory for government officers to be present at these does.
But it is true that in the heart of hearts most of Muslims invited to such 'iftar parties' have always found them to be in the way of them performing their religious duties in this pious month reserved for prayers and social work towards humanity.
"I highly object to the word party attached to iftar," said a senior Muslim bureaucrat who had attended several such iftars in the course of his duty. Many Muslims term these as "political iftars" where to be seen is a must otherwise you become a subject of great speculations in your social and professional circle.
Maybe the fatwa will now provide the Muslims a good opportunity and courage to refuse attending these political iftars in the name of religion. Whether this change proves to be effective or not- only time will change.
Kulsum Mustafa
(The author is a senior journalist and Secretary-General of Media Nest)
Published in:
Modern Ghana News, Accra, Ghana
Citizen News Service (CNS)
Bihar and Jharkhand News, Bihar and Jharkhand
Twocircles.net
Media For Freedom, Nepal
Kulsum Mustafa
The Darul Uloom Nadvatul Ulema, Lucknow’s fatwa against iftar parties hosted by political organisations has come as a dampener against the annual wooing of the minority community by the political parties.
The fatwa was issued on August 18, 2009 on a query made by (retired) Colonel MJ Shamsi. In the reply Mufti Zahoor Nadvi of the Darul Ifta stated that holding of iftar by political parties has no religious basis as that these parties organise the iftars invested interest. The fatwa seems to have made the obvious more clear. This certainly is one religious edict which will by and large find many supporters in the Muslim community.
Ever since the then chief minister of Uttar Pradesh, Hemvati Nandan Bahuguna organised the first roza iftar in the state capital in the seventies the hosting of these functions is 'religiously' done by political parties to woo the Muslims. While the whose who of the city are invited to these functions, it is ensured that there is a fair sprinkling of the skull-caped and Muslim clerics among the invitees.
Keeping in mind the dictates of gender equality special arrangements of breaking fasts are made for the women too. Of course most of them are not purda observing damsels and prefer to mingle with the males after the namaaz.
While the style and audience differs from party to party the one hosted by the governor has an august gathering and more or less a fixed invitee list that has only been slightly amended over the years. It is often mandatory for government officers to be present at these does.
But it is true that in the heart of hearts most of Muslims invited to such 'iftar parties' have always found them to be in the way of them performing their religious duties in this pious month reserved for prayers and social work towards humanity.
"I highly object to the word party attached to iftar," said a senior Muslim bureaucrat who had attended several such iftars in the course of his duty. Many Muslims term these as "political iftars" where to be seen is a must otherwise you become a subject of great speculations in your social and professional circle.
Maybe the fatwa will now provide the Muslims a good opportunity and courage to refuse attending these political iftars in the name of religion. Whether this change proves to be effective or not- only time will change.
Kulsum Mustafa
(The author is a senior journalist and Secretary-General of Media Nest)
Published in:
Modern Ghana News, Accra, Ghana
Citizen News Service (CNS)
Bihar and Jharkhand News, Bihar and Jharkhand
Twocircles.net
Media For Freedom, Nepal
Overhaul policing system to arrest the alarming human rights violations by police
Overhaul policing system to arrest the alarming human rights violations by police
The Indian government should take major steps to overhaul a policing system that facilitates and even encourages human rights violations, Human Rights Watch said in a report released in Lucknow on 7 August 2009 at UP Press Club. For decades, successive governments have failed to deliver on promises to hold the police accountable for abuses and to build professional, rights-respecting police forces, according to the report 'Broken System: Dysfunction, Abuse, and Impunity in the Indian Police.'
The report launch was organized by 'Uttar Pradesh Shehri Gharib Kaamgar Sangharsh Morcha', People's Vigilance Committee on Human Rights (PVCHR) and Human Rights Watch.
"This 118-page report -Broken System: Dysfunction, Abuse, and Impunity in the Indian Police - documents a range of human rights violations committed by police, including arbitrary arrest and detention, torture and extrajudicial killings. The report is based on interviews with more than 80 police officers of varying ranks, 60 victims of police abuses, and numerous discussions with experts and civil society activists. It documents the failings of state police forces that operate outside the law, lack sufficient ethical and professional standards, are overstretched and outmatched by criminal elements, and unable to cope with increasing demands and public expectations. Field research was conducted in 19 police stations in Uttar Pradesh, Karnataka, Himachal Pradesh, and the capital, Delhi" said Asheesh Awasthi, Convener, 'Uttar Pradesh Shehri Gharib Kaamgar Sangharsh Morcha.'
"India is modernizing rapidly, but the police continue to use their old methods: abuse and threats," said Brad Adams, Asia director at Human Rights Watch in a press statement. "It's time for the government to stop talking about reform and fix the system."
A fruit vendor in Varanasi described how police tortured him to extract confessions to multiple, unrelated false charges:
"[My] hands and legs were tied; a wooden stick was passed through my legs. They started beating me badly on the legs with lathis (batons) and kicking me. They were saying, ‘You must name all the members of the 13-person gang.' They beat me until I was crying and shouting for help. When I was almost fainting, they stopped the beating. A constable said, ‘With this kind of a beating, a ghost would run away. Why won't you tell me what I want to know?' Then they turned me upside down... They poured water from a plastic jug into my mouth and nose, and I fainted."
Several police officers admitted to Human Rights Watch that they routinely committed abuses. One officer said that he had been ordered to commit an "encounter killing," as the practice of taking into custody and extra-judicially executing an individual is commonly known. "I am looking for my target," the officer said. "I will eliminate him. ... I fear being put in jail, but if I don't do it, I'll lose my position."
Almost every police officer interviewed by Human Rights Watch was aware of the boundaries of the law, but many believed that unlawful methods, including illegal detention and torture, were necessary tactics of crime investigation and law enforcement.
The Indian government elected in May has promised to pursue police reforms actively. Human Rights Watch said that a critical step is to ensure that police officers who commit human rights violations, regardless of rank, will face appropriate punishment.
"Police who commit or order torture and other abuses need to be treated as the criminals they are," said Adams in the statement. "There shouldn't be one standard for police who violate the law and another for average citizens."
Human Rights Watch also said that while not excusing abuses, abysmal conditions for police officers contribute to violations. Low-ranking officers often work in difficult conditions. They are required to be on-call 24 hours a day, every day. Instead of shifts, many work long hours, sometimes living in tents or filthy barracks at the police station. Many are separated from their families for long stretches of time. They often lack necessary equipment, including vehicles, mobile phones, investigative tools and even paper on which to record complaints and make notes.
Police officers told Human Rights Watch that they used "short-cuts" to cope with overwhelming workloads and insufficient resources. For instance, they described how they or others cut caseloads by refusing to register crime complaints. Many officers described facing unrealistic pressure from their superiors to solve cases quickly. Receiving little or no encouragement to collect forensic evidence and witness statements, tactics considered time-consuming, they instead held suspects illegally and coerced them to confess, frequently using torture and ill-treatment.
"Conditions and incentives for police officers need to change," Adams said in the statement. "Officers should not be put into a position where they think they have to turn to abuse to meet superiors' demands, or obey orders to abuse. Instead they should be given the resources, training, equipment, and encouragement to act professionally and ethically."
"Broken System" also documents the particular vulnerability to police abuse of traditionally marginalized groups in India. They include the poor, women, Dalits (so-called "untouchables"), and religious and sexual minorities. Police often fail to investigate crimes against them because of discrimination, the victims' inability to pay bribes, or their lack of social status or political connections. Members of these groups are also more vulnerable to arbitrary arrest and torture, especially meted out by police as punishment for alleged crimes.
Colonial-era police laws enable state and local politicians to interfere routinely in police operations, sometimes directing police officers to drop investigations against people with political connections, including known criminals, and to harass or file false charges against political opponents. These practices corrode public confidence.
In 2006, a landmark Supreme Court judgment mandated reform of police laws. But the central government and most state governments have either significantly or completely failed to implement the court's order, suggesting that officials have yet to accept the urgency of comprehensive police reform, including the need to hold police accountable for human rights violations.
"India's status as the world's largest democracy is undermined by a police force that thinks it is above the law," said Adams in the statement. "It's a vicious cycle. Indians avoid contact with the police out of fear. So crimes go unreported and unpunished, and the police can't get the cooperation they need from the public to prevent and solve crimes."
Broken System: Dysfunction, Abuse, and Impunity in the Indian Police report sets out detailed recommendations for police reform drawn from studies by government commissions, former Indian police, and Indian groups. Among the major recommendations are:
* Require the police to read suspects their rights upon arrest or any detention, which will increase institutional acceptance of these safeguards;
* Exclude from court any evidence police obtain by using torture or cruel, inhuman, or degrading treatment in suspect interrogations;
* Bolster independent investigations into complaints of police abuse and misconduct through national and state human rights commissions and police complaints authorities; and
* Improve training and equipment, including strengthening the crime-investigation curriculum at police academies, training low-ranking officers to assist in crime investigations, and providing basic forensic equipment to every police officer.
The Indian government should take major steps to overhaul a policing system that facilitates and even encourages human rights violations, Human Rights Watch said in a report released in Lucknow on 7 August 2009 at UP Press Club. For decades, successive governments have failed to deliver on promises to hold the police accountable for abuses and to build professional, rights-respecting police forces, according to the report 'Broken System: Dysfunction, Abuse, and Impunity in the Indian Police.'
The report launch was organized by 'Uttar Pradesh Shehri Gharib Kaamgar Sangharsh Morcha', People's Vigilance Committee on Human Rights (PVCHR) and Human Rights Watch.
"This 118-page report -Broken System: Dysfunction, Abuse, and Impunity in the Indian Police - documents a range of human rights violations committed by police, including arbitrary arrest and detention, torture and extrajudicial killings. The report is based on interviews with more than 80 police officers of varying ranks, 60 victims of police abuses, and numerous discussions with experts and civil society activists. It documents the failings of state police forces that operate outside the law, lack sufficient ethical and professional standards, are overstretched and outmatched by criminal elements, and unable to cope with increasing demands and public expectations. Field research was conducted in 19 police stations in Uttar Pradesh, Karnataka, Himachal Pradesh, and the capital, Delhi" said Asheesh Awasthi, Convener, 'Uttar Pradesh Shehri Gharib Kaamgar Sangharsh Morcha.'
"India is modernizing rapidly, but the police continue to use their old methods: abuse and threats," said Brad Adams, Asia director at Human Rights Watch in a press statement. "It's time for the government to stop talking about reform and fix the system."
A fruit vendor in Varanasi described how police tortured him to extract confessions to multiple, unrelated false charges:
"[My] hands and legs were tied; a wooden stick was passed through my legs. They started beating me badly on the legs with lathis (batons) and kicking me. They were saying, ‘You must name all the members of the 13-person gang.' They beat me until I was crying and shouting for help. When I was almost fainting, they stopped the beating. A constable said, ‘With this kind of a beating, a ghost would run away. Why won't you tell me what I want to know?' Then they turned me upside down... They poured water from a plastic jug into my mouth and nose, and I fainted."
Several police officers admitted to Human Rights Watch that they routinely committed abuses. One officer said that he had been ordered to commit an "encounter killing," as the practice of taking into custody and extra-judicially executing an individual is commonly known. "I am looking for my target," the officer said. "I will eliminate him. ... I fear being put in jail, but if I don't do it, I'll lose my position."
Almost every police officer interviewed by Human Rights Watch was aware of the boundaries of the law, but many believed that unlawful methods, including illegal detention and torture, were necessary tactics of crime investigation and law enforcement.
The Indian government elected in May has promised to pursue police reforms actively. Human Rights Watch said that a critical step is to ensure that police officers who commit human rights violations, regardless of rank, will face appropriate punishment.
"Police who commit or order torture and other abuses need to be treated as the criminals they are," said Adams in the statement. "There shouldn't be one standard for police who violate the law and another for average citizens."
Human Rights Watch also said that while not excusing abuses, abysmal conditions for police officers contribute to violations. Low-ranking officers often work in difficult conditions. They are required to be on-call 24 hours a day, every day. Instead of shifts, many work long hours, sometimes living in tents or filthy barracks at the police station. Many are separated from their families for long stretches of time. They often lack necessary equipment, including vehicles, mobile phones, investigative tools and even paper on which to record complaints and make notes.
Police officers told Human Rights Watch that they used "short-cuts" to cope with overwhelming workloads and insufficient resources. For instance, they described how they or others cut caseloads by refusing to register crime complaints. Many officers described facing unrealistic pressure from their superiors to solve cases quickly. Receiving little or no encouragement to collect forensic evidence and witness statements, tactics considered time-consuming, they instead held suspects illegally and coerced them to confess, frequently using torture and ill-treatment.
"Conditions and incentives for police officers need to change," Adams said in the statement. "Officers should not be put into a position where they think they have to turn to abuse to meet superiors' demands, or obey orders to abuse. Instead they should be given the resources, training, equipment, and encouragement to act professionally and ethically."
"Broken System" also documents the particular vulnerability to police abuse of traditionally marginalized groups in India. They include the poor, women, Dalits (so-called "untouchables"), and religious and sexual minorities. Police often fail to investigate crimes against them because of discrimination, the victims' inability to pay bribes, or their lack of social status or political connections. Members of these groups are also more vulnerable to arbitrary arrest and torture, especially meted out by police as punishment for alleged crimes.
Colonial-era police laws enable state and local politicians to interfere routinely in police operations, sometimes directing police officers to drop investigations against people with political connections, including known criminals, and to harass or file false charges against political opponents. These practices corrode public confidence.
In 2006, a landmark Supreme Court judgment mandated reform of police laws. But the central government and most state governments have either significantly or completely failed to implement the court's order, suggesting that officials have yet to accept the urgency of comprehensive police reform, including the need to hold police accountable for human rights violations.
"India's status as the world's largest democracy is undermined by a police force that thinks it is above the law," said Adams in the statement. "It's a vicious cycle. Indians avoid contact with the police out of fear. So crimes go unreported and unpunished, and the police can't get the cooperation they need from the public to prevent and solve crimes."
Broken System: Dysfunction, Abuse, and Impunity in the Indian Police report sets out detailed recommendations for police reform drawn from studies by government commissions, former Indian police, and Indian groups. Among the major recommendations are:
* Require the police to read suspects their rights upon arrest or any detention, which will increase institutional acceptance of these safeguards;
* Exclude from court any evidence police obtain by using torture or cruel, inhuman, or degrading treatment in suspect interrogations;
* Bolster independent investigations into complaints of police abuse and misconduct through national and state human rights commissions and police complaints authorities; and
* Improve training and equipment, including strengthening the crime-investigation curriculum at police academies, training low-ranking officers to assist in crime investigations, and providing basic forensic equipment to every police officer.
Men against violence-1: Learn masculinity from Mahatma Gandhi?
Men against violence-1
Learn masculinity from Mahatma Gandhi?
Nasiruddin Haider Khan
DHAKA: "Women have raised their voices against gender-based violence. They have fought for policies and laws. But now it is high time that women's movement should engage men. There are enormous challenges to counter violence against women. Without involving men, it is not possible to prevent gender based violence."
This is James Lang. A strong advocate of engaging men for prevention of domestic violence. He is leading “Partners for Prevention,” a joint programme on working with boys and men to prevent gender based violence initiated by four United Nations organizations namely the United Nations Development Fund (UNDP), United Nations Population Fund (UNFPA), United Nations Development Fund for Women (UNIFEM) and United Nations Volunteers (UNV).
Recently during a South Asian regional consultation in Dhaka, Bangladesh, I got the opportunity to throw few questions to him. I was one of the participants of this consultation on Engaging men and boys for gender equality and violence prevention.
"Gender relations involve both men and women. Generally this relationship is unequal. Structural dynamics are also against women. This inequality leads to gender based violence", he summarizes the issue in these words.
On the other hand, Satish Singh of Men's Action for Stopping Violence Against Women (MASVAW), a network working with men in Uttar Pradesh, India puts it like this; "if men are part of the problem then they have to be part of the solution too. They are the ones who determine masculine social values and laws. "
However both James and Satish quickly add, violence is not natural to boys and men. They learn this behavior during their lifetime. It is part of their socialization processes. Therefore, according to James, "a non-violent masculinity image can be promoted as an alternative to the macho man image. So, it is very necessary to work with men for an alternative idea of masculinity." Satish elaborates, "if all the men of world are not perpetrator of violence, then rest of the men also can become non-violent."
"This is necessary for peaceful, harmonious and caring relationship. There is an urgent need to see men not only as a perpetrator but also as a human being", James points out. Whereas Satish opines, "violence also affects men. Therefore they have to learn how to respect human rights of others."
This movement for engaging men for gender equality and violence prevention has lot of expectation from South Asia. As James points out, "in this region you will find several examples of alternate masculinity that are non-violent. They are the people who pour love and affection. They are sensitive to the women and children.... and who will be the best example other than Mahatma Gandhi?"
"Was Gandhi not a man", asks James. He elaborates on his idea, "all religions advocate for peace and caring relationships. Why not people see the Buddhist monk of Bhutan? There are people like political leaders, film stars, sports persons, who are men of caring and non-violence. They talk about love, affection and peace. Why not we look at masculinity from this angle? They are indeed a positive example of masculinity."
Because, according to James, "whether it is Hollywood or Bollywood, their films depict a male hero with muscle power and gun fights with another male to get the girl. These male hero with chiseled body and armed with weapons create the image of "real man". This image gets ingrained in the boys. They imitate and try to replicate this image in real life."
"But can anybody get the love of a girl by violent means?" James threw the question.
No.. not at all... What he gives and gets is violence and only violence.
South Asian countries will work together
South Asian countries will work together to engage men for gender equality and violence prevention. Their special focus will be on boys. Not only that, effort will be made to put forward the concept of alternative masculinity. These have been decided in a consultation in Dhaka, Bangladesh last month. This consultation is organised under the banner of "Partners for Rrevention", which is an umbrella programme jointly initiated by UNFPA, UNDP, UNIFEM, UNV. Among the participants were representatives of different networks, civil society organizations, teachers, journalists of India, Pakistan, Bangladesh, Nepal, Afghanistan, Cambodia, Sri Lanka, Bhutan and UN organizations.
(A slightly different version of this series had been published in Hindi daily Hindustan)
Nasiruddin Haider Khan
[The author is a senior Hindi journalist based in Lucknow and a noted researcher on gender issues. His website is Gender Jihad (www.genderjihad.in) and he can be reached at nasiruddinhk@gmail.com ]
Learn masculinity from Mahatma Gandhi?
Nasiruddin Haider Khan
DHAKA: "Women have raised their voices against gender-based violence. They have fought for policies and laws. But now it is high time that women's movement should engage men. There are enormous challenges to counter violence against women. Without involving men, it is not possible to prevent gender based violence."
This is James Lang. A strong advocate of engaging men for prevention of domestic violence. He is leading “Partners for Prevention,” a joint programme on working with boys and men to prevent gender based violence initiated by four United Nations organizations namely the United Nations Development Fund (UNDP), United Nations Population Fund (UNFPA), United Nations Development Fund for Women (UNIFEM) and United Nations Volunteers (UNV).
Recently during a South Asian regional consultation in Dhaka, Bangladesh, I got the opportunity to throw few questions to him. I was one of the participants of this consultation on Engaging men and boys for gender equality and violence prevention.
"Gender relations involve both men and women. Generally this relationship is unequal. Structural dynamics are also against women. This inequality leads to gender based violence", he summarizes the issue in these words.
On the other hand, Satish Singh of Men's Action for Stopping Violence Against Women (MASVAW), a network working with men in Uttar Pradesh, India puts it like this; "if men are part of the problem then they have to be part of the solution too. They are the ones who determine masculine social values and laws. "
However both James and Satish quickly add, violence is not natural to boys and men. They learn this behavior during their lifetime. It is part of their socialization processes. Therefore, according to James, "a non-violent masculinity image can be promoted as an alternative to the macho man image. So, it is very necessary to work with men for an alternative idea of masculinity." Satish elaborates, "if all the men of world are not perpetrator of violence, then rest of the men also can become non-violent."
"This is necessary for peaceful, harmonious and caring relationship. There is an urgent need to see men not only as a perpetrator but also as a human being", James points out. Whereas Satish opines, "violence also affects men. Therefore they have to learn how to respect human rights of others."
This movement for engaging men for gender equality and violence prevention has lot of expectation from South Asia. As James points out, "in this region you will find several examples of alternate masculinity that are non-violent. They are the people who pour love and affection. They are sensitive to the women and children.... and who will be the best example other than Mahatma Gandhi?"
"Was Gandhi not a man", asks James. He elaborates on his idea, "all religions advocate for peace and caring relationships. Why not people see the Buddhist monk of Bhutan? There are people like political leaders, film stars, sports persons, who are men of caring and non-violence. They talk about love, affection and peace. Why not we look at masculinity from this angle? They are indeed a positive example of masculinity."
Because, according to James, "whether it is Hollywood or Bollywood, their films depict a male hero with muscle power and gun fights with another male to get the girl. These male hero with chiseled body and armed with weapons create the image of "real man". This image gets ingrained in the boys. They imitate and try to replicate this image in real life."
"But can anybody get the love of a girl by violent means?" James threw the question.
No.. not at all... What he gives and gets is violence and only violence.
South Asian countries will work together
South Asian countries will work together to engage men for gender equality and violence prevention. Their special focus will be on boys. Not only that, effort will be made to put forward the concept of alternative masculinity. These have been decided in a consultation in Dhaka, Bangladesh last month. This consultation is organised under the banner of "Partners for Rrevention", which is an umbrella programme jointly initiated by UNFPA, UNDP, UNIFEM, UNV. Among the participants were representatives of different networks, civil society organizations, teachers, journalists of India, Pakistan, Bangladesh, Nepal, Afghanistan, Cambodia, Sri Lanka, Bhutan and UN organizations.
(A slightly different version of this series had been published in Hindi daily Hindustan)
Nasiruddin Haider Khan
[The author is a senior Hindi journalist based in Lucknow and a noted researcher on gender issues. His website is Gender Jihad (www.genderjihad.in) and he can be reached at nasiruddinhk@gmail.com ]
Rohini Episode-Lessons For The Police and Society
Rohini Episode-Lessons For The Police and Society
Rohini Singh is still waiting for justice to be done after being brutally physically abused by the police constable Subhas Mishra, who entered and ransacked her home and also misbehaved with her two minor daughters, all because she was asking for protection against the harassment and domestic violence she was being subjected to by her husband.
"Even after the Director General of Police (DGP) saheb has intervened I am still being threatened and pressurised to take back my case against the constable. My husband who is in jail has sent a message through my son who went to meet there that they are asking him to sign a affidavit in jail saying that the injury on my leg is an old wound inflicted by him and not Constable Subash Mishra. I fear for the life and protection of both my children and myself and don't know who to approach for support now. There has been a First Information Report (FIR) lodged in my name against the offenders but till date I have not been given the copy of the FIR despite my asking for it several times. It is my right to know what sections have been put and what statement has been recorded in my name. I am also in need of financial relief to support my children and I request the government to help me get it through the courts, " says Rohini breaking down.
But she was not alone who spoke to the media fraternity press at Panel Discussion on "The Rohini Episode-Lessons for Police and Society" organised by UNICEF and Media Nest in collaboration with Saaksham Foundation, a organisation working to address violations of Child, women and Human Rights. The discussion was organised at the UP Press Club.
Dr Richa Rastogi, also spoke about the police harassment she was being subjected to owing to dowry harassment by her husband who along with the police has been tormenting her since 2007. "Every time I went to the police they refused to help me I even approached the women's commission but nothing was done."
"Repeated attempt were made on my life by feeding me poison in my food and pushing me in front of the truck yet when I went to the police for help they harassed me instead. When I got married my parents spend over 25 lakhs on my wedding but even that is not enough, they are still demanding money and my life is in danger. But wherever I have approached for help even the DGP office I have received no support as my husband's uncle who is under secretary in the UP government calls up the 'thanas' and officials I approach and pulls rank."
Professor (Dr) Roop Rekha Verma, former Vice Chancellor of Lucknow University and a noted social activist who has been spearheading Rohini's case through 'Saajhi Duniya' an organisation addressing women's rights, said,"Rohini's is not the first case in which we are seeing such indifference of the police. In every case that we take up it's the same story. It is a shame that living in a democracy we still have to face such atrocities and human rights violations at the hands of the law enforcers. But if we want to approach the judiciary its the same story, long drawn dates and cumbersome paperwork makes it almost impossible to get justice immediately for the victims."
She also questioned the attitude of the police while filing an FIR in such cases,"It's our right to get a copy of the FIR we file but in Rohini's case we have still not received the copy of the second FIR. We don't even know what has been stated in the FIR and what sections have been put. On the other hand we had also asked the police to investigate who filed the first FIR in which the accused were shown as unknown persons, as Rohini has never said the offenders were unknown. In fact her signatures were forged on the FIR which is a crime itself. But the police has still not furnished that information to us."
Dr Sandeep Pandey, Magsaysay Awardee (2002) and President, People's Union for Human Rights (PUHR), said, "This is a systematic problem. Corruption is rife in the police department and the fact that they can be pressurised to work under influence is common. The male dominated patriarchal society we live in also sets the stage for the weak, dalits and minorities rights to be violated. Its a colonial mindset the British have left behind and cannot be rectified. But what can be changed is the attitude of the police, the 'policia bhasha' that they use with expletives can be discouraged and their attitude made more humane. Every victim that goes to a thana today is subjected to abusive language and brutal torture, this should be condoned at all. We don't need a executive council or any legal initiative to change this. The top level cops should bring about this change and if they don't they should not be excused for it. The world is changing today when human rights is a huge issue internationally but in UP we refuse to address it."
G ShreeDevi, Secretary UP State Legal Services Authority (UPSLSA), who was also among the panelist, made people aware on what their legal rights are in case of such violations. She also offered to take up the case of Rohini Singh and help her get the financial aid for judicial intervention. "The problem is that people are not aware of their legal rights. In Rohini's case she should have filed her case under Domestic Violence act. This would have helped her get judicial custody of her children and also the financial relief she wants. The UP State Legal Services Authority wants NGOs to collaborate with us so that we can inform people about the provisions we have made to help them get justice in such issues."
Anjali Singh, Director Saaksham Foundation, said, "In every case of child rights, women rights and human rights the first violations occur at the police level who refuse to go by the system put in place to help these victims. Thus there is a urgent need to develop a pressure group to stand by these victims to help them get justice immediately and bring the offenders even if they are in the police to book. Its a shame that in a survey done by National Human Rights Commission in 2008 out of 94,559 cases of human rights violations from all over India, UP Police was heading the list of offenders with 55216 cases filed against them. It is shameful."
Augustine Veliath, Communication Specialist, UNICEF Lucknow, said,"From our end UNICEF is ready to develop NGO networking list which can be provided to UPSLSA to help educate as many people as possible about their legal rights to protect them selves against human rights violations."
The vote of thanks was given by Subir Roy, Senior Photo Journalist and member Media Nest, he said,"Media Nest's aim is to help people address such issues so that they can seek justice in the cases which are not being addressed fitfully. That's why we have set up this forum and raise such issues every fortnight through Media for Children's Hour."
Rohini Singh is still waiting for justice to be done after being brutally physically abused by the police constable Subhas Mishra, who entered and ransacked her home and also misbehaved with her two minor daughters, all because she was asking for protection against the harassment and domestic violence she was being subjected to by her husband.
"Even after the Director General of Police (DGP) saheb has intervened I am still being threatened and pressurised to take back my case against the constable. My husband who is in jail has sent a message through my son who went to meet there that they are asking him to sign a affidavit in jail saying that the injury on my leg is an old wound inflicted by him and not Constable Subash Mishra. I fear for the life and protection of both my children and myself and don't know who to approach for support now. There has been a First Information Report (FIR) lodged in my name against the offenders but till date I have not been given the copy of the FIR despite my asking for it several times. It is my right to know what sections have been put and what statement has been recorded in my name. I am also in need of financial relief to support my children and I request the government to help me get it through the courts, " says Rohini breaking down.
But she was not alone who spoke to the media fraternity press at Panel Discussion on "The Rohini Episode-Lessons for Police and Society" organised by UNICEF and Media Nest in collaboration with Saaksham Foundation, a organisation working to address violations of Child, women and Human Rights. The discussion was organised at the UP Press Club.
Dr Richa Rastogi, also spoke about the police harassment she was being subjected to owing to dowry harassment by her husband who along with the police has been tormenting her since 2007. "Every time I went to the police they refused to help me I even approached the women's commission but nothing was done."
"Repeated attempt were made on my life by feeding me poison in my food and pushing me in front of the truck yet when I went to the police for help they harassed me instead. When I got married my parents spend over 25 lakhs on my wedding but even that is not enough, they are still demanding money and my life is in danger. But wherever I have approached for help even the DGP office I have received no support as my husband's uncle who is under secretary in the UP government calls up the 'thanas' and officials I approach and pulls rank."
Professor (Dr) Roop Rekha Verma, former Vice Chancellor of Lucknow University and a noted social activist who has been spearheading Rohini's case through 'Saajhi Duniya' an organisation addressing women's rights, said,"Rohini's is not the first case in which we are seeing such indifference of the police. In every case that we take up it's the same story. It is a shame that living in a democracy we still have to face such atrocities and human rights violations at the hands of the law enforcers. But if we want to approach the judiciary its the same story, long drawn dates and cumbersome paperwork makes it almost impossible to get justice immediately for the victims."
She also questioned the attitude of the police while filing an FIR in such cases,"It's our right to get a copy of the FIR we file but in Rohini's case we have still not received the copy of the second FIR. We don't even know what has been stated in the FIR and what sections have been put. On the other hand we had also asked the police to investigate who filed the first FIR in which the accused were shown as unknown persons, as Rohini has never said the offenders were unknown. In fact her signatures were forged on the FIR which is a crime itself. But the police has still not furnished that information to us."
Dr Sandeep Pandey, Magsaysay Awardee (2002) and President, People's Union for Human Rights (PUHR), said, "This is a systematic problem. Corruption is rife in the police department and the fact that they can be pressurised to work under influence is common. The male dominated patriarchal society we live in also sets the stage for the weak, dalits and minorities rights to be violated. Its a colonial mindset the British have left behind and cannot be rectified. But what can be changed is the attitude of the police, the 'policia bhasha' that they use with expletives can be discouraged and their attitude made more humane. Every victim that goes to a thana today is subjected to abusive language and brutal torture, this should be condoned at all. We don't need a executive council or any legal initiative to change this. The top level cops should bring about this change and if they don't they should not be excused for it. The world is changing today when human rights is a huge issue internationally but in UP we refuse to address it."
G ShreeDevi, Secretary UP State Legal Services Authority (UPSLSA), who was also among the panelist, made people aware on what their legal rights are in case of such violations. She also offered to take up the case of Rohini Singh and help her get the financial aid for judicial intervention. "The problem is that people are not aware of their legal rights. In Rohini's case she should have filed her case under Domestic Violence act. This would have helped her get judicial custody of her children and also the financial relief she wants. The UP State Legal Services Authority wants NGOs to collaborate with us so that we can inform people about the provisions we have made to help them get justice in such issues."
Anjali Singh, Director Saaksham Foundation, said, "In every case of child rights, women rights and human rights the first violations occur at the police level who refuse to go by the system put in place to help these victims. Thus there is a urgent need to develop a pressure group to stand by these victims to help them get justice immediately and bring the offenders even if they are in the police to book. Its a shame that in a survey done by National Human Rights Commission in 2008 out of 94,559 cases of human rights violations from all over India, UP Police was heading the list of offenders with 55216 cases filed against them. It is shameful."
Augustine Veliath, Communication Specialist, UNICEF Lucknow, said,"From our end UNICEF is ready to develop NGO networking list which can be provided to UPSLSA to help educate as many people as possible about their legal rights to protect them selves against human rights violations."
The vote of thanks was given by Subir Roy, Senior Photo Journalist and member Media Nest, he said,"Media Nest's aim is to help people address such issues so that they can seek justice in the cases which are not being addressed fitfully. That's why we have set up this forum and raise such issues every fortnight through Media for Children's Hour."
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