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The great question that has never been answered, and which I have not yet been able to answer, despite my thirty years of research into the feminine soul, is “What does a woman want?”
– SIGMUND FREUD, Ernest Jones’ Sigmund Freud: Life and Work

No woman no water: empowering women to be water and sanitation decision-makers

They carry water home, store it, keep it as clean as possible. Yet women are kept out of major decisions around water supply.

During this year’s World Water Week in Stockholm, experts focused on an age-old problem: how to recognise and value the central role women play in solving water-related issues.

Tracing the recent history of this attempt, Ankur Gupta of the Global Water Programmetold thethirdpole.net: “You can look back at the Dublin 1992 principles that state clearly [the need for] the involvement of women in water management. There is a lot of evidence coming up pointing in the direction that exclusion of women is harmful, especially in Wash (water, sanitation and hygiene).”

Particularly in South Asia, Gupta commented, it is necessary to involve women in decision-making about water supply, starting at the household level. “To fall back on clichés, this helps women in terms of self-esteem and confidence; better water management gives them more free time to engage in other activities. Most importantly, Wash and water management activities need to be monetised and recognised. But for that, the required political will is missing.”

Gupta suggested specific remedies: providing scholarships for women to study water related professions, quotas for women to take up roles on boards and committees, and the provision of menstrual hygiene management facilities.

Read more: Open defecation ends in Bangladesh – almost

Wherever women have been empowered to decide on issues of water, sanitation and hygiene, the results have been excellent. This is how Bangladesh has recently succeeded in controlling open defecation, said Akramul Islam, director of the Bangladesh Rural Advancement Committee‘s (Brac) Wash programme.

“Women in rural areas are vulnerable when it comes to the use of latrines,” said Islam. “Brac’s participatory rural appraisal started including both men and women. This helped us know for sure where new latrines are needed and what their design should be [according to gender-specific needs], because it is often unsafe for women to walk far to use the toilet.”

In this programme, Brac gives leadership training to one male and one female from each community. “Slowly, women have started voicing their opinions and that is very encouraging,” said Islam.

Who carries water home

Brac has another big first: working on making water carrying a shared responsibility of men and women. Women carrying water is a practice so ingrained in South Asia that it is almost a taboo to think otherwise. But Brac is doing just that.

“We are motivating men to collect water so that it is no longer seen just as a woman’s responsibility,” Islam told thethirdpole.net. “To counsel the communities [especially the men], we have brought the village Imams on board. We counsel them and give them small booklets with information they can disseminate through Khutbas (sermons).” And attitudes are slowly changing, Islam said.

“Urban women are some of the greatest water wasters,” said Muhammad Ashraf, chairman, Pakistan Council of Research in Water Resources. “They should be involved in the Wash sector and water conservation at the domestic level.” If women are included in decisions pertaining to Wash, they and their children would be the first to benefit from it, Ashraf pointed out.

The level of education and awareness among women has a direct impact on Wash, said Pervaiz Amir, director of the Pakistan Water Partnership. “Women in Kashmir’s rural areas are [relatively] educated; they give high priority to investment in toilets. On the other hand, the situation in Tharparkar and Cholistan is bad due to a lack of education. Engaging women in public services and increasing their job opportunities can have a direct impact on sanitation and hygiene services.”

Pointing to the link between sanitation and nutrition, Amir also emphasised the need to have women “closely tied to all household-related water decisions. They collect water and regulate the level of usage. When women are excluded, the results are poor, leading to social disharmony and even conflict”.

Positively, there is an overall increase in attention to gender gaps in many spheres, said Maitreyi B. Das, global lead for social inclusion at the World Bank. “This year, World Water Week in Stockholm has made a concerted effort to have more sessions on gender issues. I think there is a greater realisation that SDG6 will not be met unless we focus on men and women separately and together,” said Das referring to the UN’s sustainable development goal to ensure availability and sustainable management of water and sanitation for all by 2030.

After talking about the particular need for inclusion of women in water management in South Asia, Das added: “As our recent report notes, overall gender inequalities are mirrored in water related domains. We will neither achieve our water-related goals nor our goals for gender equality unless we address gender in everything we do, in every sector.”

https://www.thethirdpole.net/2017/09/07/no-woman-no-water-so-women-must-decide/

Also published here: https://www.dawn.com/news/1357427/no-woman-no-water-empowering-women-to-be-water-and-sanitation-decision-makers

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A glimmer of hope for Sindh

Costed Implementation Plan is a right step forward in improving the state of family planning in Sindh

A glimmer of hope

As Pakistan’s second most populous province, with the population projected to increase to 61.7 million by the year 2030, Sindh has a lot to achieve. Out of a conservatively estimated population of 46 million, as per the Sindh Population Policy (SPP) 2016, a majority of which resides in urban areas, the actual population has the province bursting at the seams, with massive numbers of people migrating to Sindh, particularly the mega city Karachi.

The indexes are not encouraging. Sindh fares lower than the blue-eyed and better governed Punjab when indicators of both provinces are juxtaposed. The developmentally nascent Khyber-Pakhtunkhwa is also showing more promising upward trends.

Sindh has had successes, but numbered and calculated. While the Total Fertility Rate (TFR) declined from 5.1 births (in 1990-91) to 3.9 births (in 2012-13) in Sindh, the contraceptive prevalence rate (CPR) for Sindh seems to be stuck in a status quo at 29.5 per cent during 2001-2013. Though 96 per cent of the population is aware of at least one method of family planning, the unmet need for contraception in Sindh is still stuck at 21 per cent. In 2015, 13 million women were of reproductive age (ages 15–49), a number expected to rise to 15 million by 2020.

The SPP 2016 shares its high hopes and important but farfetched aims. One of them is to ensure contraceptive commodity security up to 80 per cent at all public service outlets by 2018, while another aims to increase access to Family Planning (FP) and reproductive health services to the most remote and farthest areas of the province by 2017. With almost three quarters of 2017 having passed, this is a good point in time to take a look at the state of family planning in Sindh.

At such a time, the Costed implementation Plan (CIP) promises a glimmer of hope — hope that is conditional to implementation. As a five-year actionable roadmap designed to help the Sindh government achieve its FP goals, the Sindh CIP can play a critical tool in achieving targets. Sindh is Pakistan’s first province to develop a CIP on family planning. The motivation, perhaps, is not just the challenges a large population puts in front of Sindh’s developmental efforts. The political will of late prime minister Benazir Bhutto still looms large as an influence over Sindh’s policy makers. “I dream of a Pakistan, of an Asia, of a World, where every pregnancy is planned and every child conceived is nurtured, loved, educated, and supported,” she once said.

Looking at data from Sindh, it is clear that one of the most important factors is increasing the awareness among the population. A case in point is that the two most frequently used FP methods in Sindh are female sterilisation and condoms.

The government of Sindh allocated PKR 890 million (US$8.5 million) during the last fiscal year (July 2015–June 2016) to CIP activities for 2015–2019. If the CIP, the cost of which is an estimated PKR 79.12 billion (US$ 781 million), does get implemented, the positive ramifications can be immense. It can have an impact not just on the FP efforts, but will also impact health, education, women’s empowerment, employment, as well as demographic and economic activities. Experts predict that if the proposed interventions are carried out, 1,848 maternal deaths and 29,470 child deaths could be averted by the year 2020. Some 1,774,367 unintended pregnancies and 193,332 unsafe abortions could be averted.

This is sorely needed. Earlier this year, Dr Talib Lashari, Technical Advisor, Costed Implementation Programme of Sindh Population Welfare Department, shared with members of the media that Sindh’s birth rate is 1,240,467 per year. This high birth rate, he commented, would not only result in poverty, but also in an insufficiency of resources available to the people of the province.

The estimated cost of the Sindh CIP includes an infrastructure upgrade and mass media campaign. These two aims will help increase awareness among not just the masses but also help sensitise on-ground staff, medical personnel and government officials towards FP. The hope, then, is to eventually reach a point that results in a change of the mindset and not just the numbers.

One of the key tools in the practical implementation of the CIP are the lady health workers (LHWs) who can play an effective role. LHWs carry out layered and multiple roles, and work on activities related to community awareness, maternal health, nutrition, immunisation, FP, as well as providing guidance on minor ailments and health education. They have access into the homes of their communities, and have social impact.

A weak infrastructure and social attitudes make mobility of women to the distant and numbered public health units difficult. LHWs fulfill the need to go door-to-door and convince the communities regarding FP. Pakistan’s FP 2020 commitment requires that the role of the LHWs in FP be enhanced. It is encouraging that the CIP team recently concluded that 50 per cent of allocations for the LHW Programme would be dedicated for family planning work, rather than the earlier 25 per cent.

Other important parts of this jigsaw puzzle that cannot be afforded to be missed are the Lady Health Visitor (LHVs), Community Midwives, Rural Health Centres (RHCs) and Basic Health Units (BHUs). There are some 22,575 LHWs and 770 Lady Health Supervisors (LHS) working in Sindh.

An exhaustive consultative process with stakeholders enabled the PWD and Department of Health (DOH) in identifying six strategic areas for investment in FP, all equally important. They are well planned out and focus on both increasing knowledge and awareness among the communities as well as better governance, improved coordination among the government departments working on it, and consistent government spending on this cause.

Looking at data from Sindh, it is clear that one of the most important factors is increasing the awareness among the population. A case in point is that the two most frequently used FP methods in Sindh are female sterilisation and condoms. While people are aware of short-term methods like condoms, pills and injections, the use of these methods remains low, and will remain low till the people are made aware and the contraceptives are made readily available. There are vast disparities in the provinces urban and rural development landscapes. The CPR rate in urban areas is of 42.7 per cent, compared to 17.4 per cent in rural areas.

If this province has any hope of attaining success with regards to the Sustainable Development Goals (SDGs) 2030, FP will have to be a key focus. It is hoped that the CIP fulfills its aims, and alongside effective FP, also positively impacts literacy and education in Sindh, as well women’s empowerment via increased work participation and economic self-sufficiency.

Did Yasra Rizvi deserve to be trolled for her unconventional mehr?

Published: January 7, 2017

Yasra’s unconventional mehr was something many had not heard of. PHOTO: FACEBOOK.

When actress Yasra Rizvi set out to marry Abdul Hadi, little did she know that her claim to fame will be that she married a man 10 years younger and her mehr, which her husband agreed to, is Fajr prayer (obligatory morning prayers for Muslims). The couple was scrutinised harshly through the lens of a magnifying glass, and was trolled on social media for one simple reason – they dared to do something against the norm. And nothing scares us like what we do not understand.

People are still familiar with the older-woman-weds-younger-man scenario, even though they see it as abominable, even those who harp on about how important following the example of the Prophet (pbuh) is, forget that it is also his Sunnah that he married a woman 15 years his senior at the prime of his youth.

But Yasra’s unconventional mehr was something many had not heard of. We, as a nation, have common misconceptions about this Islamic tenet, stemming from a lack of awareness. Yasra, thank you! You taking this step out of the norm may just have triggered a debate that could result in some authentic information regarding the concept of mehr trickling into our collective narrative.

Here are just a few very basic facts about the concept of mehr. While these are just a few pointers, I hope this will encourage us to talk about mehr and help expose some myths:

Mehr (also called haq mehr) is a mandatory payment of tangible assets, currency, property or an intangible, conditional commitment or understanding that both parties agree upon.

Yes, a mehr can be intangible, as is in Yasra Rizvi’s case. The best example of an intangible mehr comes from the Sahabiya Umm Sulaym Bint Milhan al-Ansarriyah (ra) who agreed to marry Abu Talha (ra), and the mehr was him accepting Islam.

Islam has not fixed an upper or lower limit of mehr. It will depend upon the financial standing of both the man and the woman.

While no amount or limit has been prescribed, it shouldn’t be an amount so extravagant that the man cannot afford to pay (and is just fixed to portray financial or social standing). Nor should it be so miniscule that the tenet appears to have been taken lightly. However, once again, no sum or limit has been set, neither upper nor lower.

The amount is to be decided upon after mutual consultation between the man and the woman tying the knot. This is one more reason why the couple entering into the contract read through and understand the clauses of the nikkah nama, and the terms are mutually agreed upon. If elders of the family help with the consultation, it should be made sure that the man and the woman are on the same page and are aware of the agreement.

Mehr is an absolutely obligatory clause of the contract of marriage for Muslims, no matter how big or small the amount.

Mehr is designed as a means of security and protection for the woman. It will be the sole property of the woman and she will have discretion over how and when to spend it. It is therefore a part of the nikkah, and its payment is not conditional with or tied to the incidence of talaaq (divorce). It is therefore strongly recommended that it is paid at the time of the nikkah. However, if there is a genuine reason why it cannot be paid at that time, mawajjal/muakhhar (deferred/promised) rather than mo’ajjal/muqaddam (immediate/prompt), then it should be paid as soon as the man can afford to pay it. Till such time that he pays it to her, it is considered a kind of debt that he owes to his wife. Islam makes clear that if he cannot pay it at that given time, he should intend on paying it at the earliest.

Upon a man’s death, all that he leaves behind as inheritance for his heirs may not be distributed among the inheritors until all payments or debts he owes to anyone are paid off, which includes the mehr.

No man who wishes to marry a woman is exempt from mehr. Thus, the custom of asking the wife to “forgive him the mehr” is not in line with Islamic tenets.

Knowledge gives one the power to make informed decisions. Yasra used that power. Instead of wasting time judging her decision, it’s best to learn more so that we, too, can make informed decisions.

Information shared in this write-up is based on authentic Islamic traditions.

Farahnaz Zahidi

Farahnaz Zahidi

Farahnaz is a writer and editor, and has worked as the Features Editor with The Express Tribune. Her focus is human-centric feature stories. She now writes as a freelancer, and works in the field of marketing and corporate communications. She loves literature and traveling. She tweets on @FarahnazZahidi. Her work can be seen at chaaidaani.wordpress.com/

The views expressed by the writer and the reader comments do not necessarily reflect the views and policies of The Express Tribune.

http://blogs.tribune.com.pk/story/44707/did-yasra-rizvi-deserve-to-be-trolled-for-her-unconventional-mehr/

Are Pakistan’s “still unmarried” women the leftovers?

Published: April 15, 2016

A painting by Cynthia Angeles titled Grief

The best ones get taken first. The ones that are second choice get taken next. Those who are still not taken are considered ‘left overs’ – something must be lacking. No we are not talking about the kurtas on sale at a pret store, nor the shoes on the rack of an international shoe store. We are talking about women. Talented, smart, intelligent Pakistani women, each uniquely beautiful, irrespective of whether she is poised to be a home maker or a working woman. It is shameful that this is how society perceives them if they are still unmarried.

Being engaged or ‘in a relationship’ buys one a little time before the pressure begins to build up. But this is not just about the pressure on single women in Pakistan to get married. This is more about the blows to their self-esteem when the world seems like a market place (excuse the crass but apt analogy), and if no suitor has expressed a desire to marry you, you are a lesser being – the unwanted woman.

I got married young, so I never faced the unwanted stigma. But even then, one question used to spring up in conversations; shaadi se pehle kitnay rishtay aaye the? (How many proposalsdid you get before you got married?). Your worth, somehow, is associated with how many men wanted to make you their life partner, or how many mothers saw potential in you.

Sadly not much has changed; intelligent, enterprising and highly educated Pakistani women find themselves in a lurch. The late 20s, early 30s women who spent a lot of time in education, once done with their studies, find themselves in a tricky spot, especially if they studied abroad, and now have too much self-worth to allow themselves to be showcased. It is a shock to them that years later, social attitudes in Pakistan are still the same. Many of them go back abroad as the constant judgment that comes with being single is too much to take.

Every action has a reaction. The culture of measuring a woman by the number of proposalsshe receives has ignited a strong reaction within women; one that makes them sick to the idea of marriage. The trend is not a healthy effect, and we may call it a side-effect of women gaining too much independence, but decades of harming women’s self-esteem is the real cause.

A collective sentiment that may not be pronounced as yet, but is slowly and steadily growing among Pakistan’s urban and financially independent women are ‘why marry at all if one has to go through so much scrutiny, humiliation and even rejection?’

Which raises other valid questions like: Why should it be the woman who serves the tea trolley when the potential suitors and their families come to see her? Why should she face the rejection; and on what basis?

Asian cultures across the continent are jarringly similar. A recent advertisement in China aimed at empowering women has gone viral. It talks about how young single Chinese women are literally called the leftovers.

Pakistan may not have a specific word for it, but this is what is implied. And in the rishta (proposal) market, the most valuable currency is, of course, the physical aspect.

A multitude of TV ads perpetuate the same sickening thought process: Be thinner if you want to marry, be fairer if you want to marry, use bleach creams, and have flowing dead straight hair, look and dress a certain way if you want to marry.

If a man in his 30s is unmarried, nobody will blame his paunch, thinning gray hairline or his height, weight or complexion. He will be given the benefit of doubt and excuses will be made FOR him – he was busy studying because he is so brilliant; he was busy building a career because he is so responsible; he was waiting for his sisters to get married because he is so noble.

But for a woman, it seems how her outward appearance is all that she is worth. She must be young enough to bear children and good looking enough to appease the man. Come to urban Pakistan and in addition to this, she should ideally also have a degree from a decent university – a degree which, in all probability, she may not ever use.

Marriage is a very important milestone in a person’s life. It is a promise of a long term partnership and a more well-rounded life, and is something most men and women aim for. It is a commitment that needs adjustment, it’s not a fairy tale, but is worth the trouble. Having said that, no one deserves to be made to feel inferior for not having been chosen by suitors.

Today’s single Pakistani women are not necessarily leftovers – many of them simply don’t want a man who is shallow enough to choose or reject them, only on the basis of how they look. They feel they are better off being without such a man. So spare a woman the pity when you see her happening, single and in her 30s. She doesn’t need it.

Intolerance or Awareness? Thousands of Pakistani women opting for Khula

Khula: A woman’s right to divorce with dignity

Published: April 1, 2016
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PHOTO: REUTERS

PHOTO: REUTERS

“There is more to life than just a man,” says Sajida*, explaining her decision to file for Khula. A working woman in her 30s, she is one of the thousands of women from Karachi who opt for it every year. “For my mother and women from earlier generations in my family, even thinking of Khula as an option was impossible.”

Khula is prerogative of husband, not courts, says CII

Where Khula – the right of a woman to seek divorce – is concerned, Pakistani women, today, are on the brink of a major social change. The numbers of women opting for it is growing at an unprecedented rate in Pakistan’s urban centres and data retrieved from family courts confirms this.  Within the first 10 days of 2016, 36 applications for Khula were filed in Karachi alone. On December 31, 2015, 12,733 cases of Khula were still pending in family courts of four districts in Karachi – South, East, West and Centre districts. In recent years, Malir seems to have the highest number of registered Khula cases among all localities of Karachi. On December 31, 2015, there were 700 filed cases in Malir. Within 45 days, another 200 were added bringing the average to about five new cases a day in this area alone. “If 10 cases are resolved or disposed, 50 new ones are added. The numbers keep growing,” says Urdu journalist Arshad Baig, who has spent years reporting court stories in Karachi.

The Council of Islamic Ideology’s recent declaration that it is un-Islamic for courts to use Khula without the consent of a husband to dissolve a marriage triggered heated debate on the subject. Yet, with Pakistan’s family law allowing it, women are now more ready to use this right when a marriage gets too much to bear.

According to Pakistan’s family law, in the law of Islamic jurisprudence, Khula remains a woman’s unequivocal right. “The court cannot deny the woman the right of Khula,” says lawyer Summaiya Zaidi, adding that Khula is when the wife applies to the court for dissolution of the marriage contract. While Islam encourages the family unit be kept intact, provisions of Khula and divorce have been given to both genders to be able to free themselves if a marriage fails despite trying on grounds of solid reasons.

The Pakistani women risking it all for their rights

In Zaidi’s experience, the most common grounds for women seeking Khula are domestic violence, physical and/or emotional abuse, inability of husband to provide for her financially and lack of love or affection given by the husband. “It can also be just general unhappiness or hatred for the husband. The provision for Khula is found in the premise that Islam concedes the right to a wife to free herself from the contract where life becomes a torture for both.” However, Zaidi explains this is not an absolute right but is controlled by the court. “A successful exercise of this right is dependent on the Judge reaching the conclusion that the spouses cannot live together within the limits of God,” she says. In most cases of Khula, as permitted by Islamic law, the woman agrees to let go of the Meher (dower) that the husband has to give to her and may also agree on further monetary negotiations to work her way out of a marriage.

Mufti Muhammad Zahid affirms it is a right Islam has granted to women. Like many mainstream muftis (Islamic jurists), he believes both spouses must agree on the act of Khula. “One sided Khula initiated by the wife with the husband not agreeing to it, is unreliable,” he says. But he also agrees that the Qazi, which today amounts to the Judge of a family court, can nullify the nikaah on solid grounds.

Fight for rights

Khula is different from Talaq-i-Tafweez, explains Zaidi. The latter is the power to grant a divorce; this right, though, belongs to the husband, yet it can be delegated to another such as his wife or a third person either absolutely or conditionally, limited by time or permanently. “The person to whom the right has been delegated can then pronounce Talaq accordingly. In essence, this means that the wife can divorce herself. Such a Talaq, once exercised, would be effective after expiry of 90 days unless revoked by husband or wife,” says Zaidi. The nikahnama carries this optional clause and with rising awareness an increasing number of women have begun to check the box of Talaq-i-Tafweez in the marital contract.

For women like Sajida, Khula is what she calls a lifesaving decision. While reasons for Khula vary from couple to couple, in Sajida’s experience it was her ex-husband’s lack of responsibility, taking her for granted and considering her useless. “He was very jealous and unkind. I cooked for him and looked after the house and even contributed financially but he never valued anything. If I were not an educated or working woman I would have committed suicide,” she shares with a shudder.

Khula was not the first option for her and she tried to make things work for almost a decade. “I just wanted him to respect me but he never did. He told me many times that I am fat and ugly,” she says. Sajida’s ex-husband, who suffered from bipolar disorder, let go of her very easily. “We didn’t have any kind of physical contact since years, so he felt guilty. I feel it was the main reason he easily let me go,” she says, and shares that she considers herself lucky to be out of a life of confinement.

‘Khula’ without husband’s consent is un-Islamic: CII

For some of Sajida’s contemporaries, however, the options are less relenting and women are forced to live in marriages where the reasons for opting for Khula would be more than valid, such as impotency, mental or physical disorders, and abuse or even infidelity.

Time to accept

While Khula is undeniably a right and the acceptance levels may have increased, it is never taken lightly. The first reaction of most people Sajida encountered was that this is the price urban Pakistani women are paying for economic empowerment. ‘Yeh human rights walay aur TV dramay aurton ke dimagh karab kartay hain (human rights activists and television dramas have corrupted our women)’ is a common reaction when the increased rates of Khula are brought up.

Women’s rights activists fiercely defend a woman’s right to be able to liberate herself from a crippling marriage. “But it’s never a good thing that a family gets broken. Unlike what people assume, human rights activists like myself, who support women’s rights, do not encourage women to seek divorce and make it their duty to listen to both sides of the story. We try to reconcile their differences,” says Mahnaz Rahman of the Aurat Foundation.

But sometimes the differences are irreconcilable. Such was the case with Naila* who stayed in an abusive marriage for 26 years but never considered seeking Khula. Instead, her marriage ended with her husband divorcing her on his second wife’s pressure. “I am from the generation when mothers taught their daughters ‘Jis ghar mein shareef aurat ki doli jaati hai, wahan se uska janaza uth ta hai’ (a decent woman’s funeral is in the same home where she goes as a bride). This doli-to-janaza mentality was so firmly driven in a girl’s mind that she chose to suffer in silence,” says Naila. She could not take that leap of faith as she felt staying in the marriage was for her children’s better future. The onus of protecting the children from the effects of a broken home sat squarely on the mothers and women would also brush issues under the rug for this reason, confirms Naila. “But sometimes children are better off when they do not see their mothers tormented,” she adds.

Reasons cited in cases of Khula vary but experts agree that economic empowerment of women is translating into the fact that they are no longer willing to live in a perpetual abuse or neglect. “With economic independence comes a sense of self-worth.  A sense of rights and women wonder why they should tolerate unjust behaviour,” says Rahman.

“We are witnessing fairly rapid social change in cities across Pakistan with regards to gender norms and as Pakistan is one of the most rapidly urbanising countries in the world, these changes are significant for the country as a whole,” says Nida Kirmani, who teaches Sociology at Lahore University of Management Science and is a gender activist. In Kirmani’s opinion, migration to cities opens up possibilities for women to move away from the restrictions of extended kinship networks, which sometimes allows them more room to challenge social norms.

More and more girls in urban Pakistan are getting equal opportunities of education. They are topping the grades and getting good jobs. “See Karachi: Two generations of boys in this city have gotten pre-occupied with political activities, their education and careers took a back seat. The girls filled that gap, and excelled, and went ahead,” adds Rahman. But she agrees the levels of tolerance among women have receded. “The overall climate of intolerance in our society is effecting the institution of marriage too,” opines Rahman.

Wind of change

Khula may be a woman’s right but is not always a smooth ride. Based on the cases Zaidi has handled, she advises women to make sure they get all their valuable belongings out of the house before they leave. “Leave first for a safe secure home and then apply for Khula,” she says, explaining how a woman applying for Khula can make the man vindictive and even harmful. “In most cases the potential drama of divorce is unveiled when one reads the grounds for Khula as stated in the Plaint by the woman. Even if a man was willing to grant the Khula, once he reads the allegations against him he may become defensive; it affects his ego,” mentions Zaidi. She believes it works both ways: If a woman were to read such allegations against her, her ego would also be hurt. “It is never nice to read in official documentation that one was an awful spouse,” she adds.

“It was a shocker when I received that brown envelope from the court informing me that my wife had applied for Khula,” says Salman*, a resident of South Karachi, who confesses that the document was the wake-up call which made him amend some of his ways. “Our families got involved because our three children’s lives were at stake and convinced her to give me a second chance,” he shares. It was then he agreed to go for marriage counselling with his wife. “If this had not happened, I know I would have continued beating her. I am not a bad man. I love my family. But I never thought her threats of leaving me could ever be true. I never took her seriously,” he says. Eventually, the couple did not get separated. According to his wife, “No one changes completely but now he knows he can’t cross certain limits.”

While Khula may be a liberating option for women not all women are innocent or fair in how they file the cases. Revenge is a very real factor both in cases of Khula or divorce and both genders indulge in this very basic human emotion.

Zaidi has worked on cases where the man needs defending. She cites the example of a case where the man was not guilty of the reasons specified in the Suit against him, which were cruelty, mental torture and lack of financial security. “If we didn’t defend him he would have to pay her maintenance,” she says.

Undoubtedly, more Pakistani women today feel empowered enough to leave unhappy marriages. “Most people would argue that this is cause for concern,” says Kirmani. “But I think this is a welcome change as many women suffer too long in silence.” But for single mother Aisha*, who opted for Khula and remarried few years later, this trend is neither good nor bad. “If previous generations suffered, with more awareness of women’s rights hopefully future generations will progressively get better. It’s a part of progress, of life moving forward.”

*Names have been changed to protect identity.

Emergency Contraceptive Pills: The misunderstood savior for Pakistan?

http://www.huffingtonpost.com/farahnaz-zahidi/emergency-contraceptive-p_b_9123750.html

02/01/2016 01:07 pm ET | Updated 10 hours ago

  • Farahnaz Zahidi Writer, editor, media trainer and communications expert.

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It does not work by means of abortion, has no effect on future fertility, does not increase risk of diseases like cancer or stroke, and will not harm a fetus or cause birth defects if a woman already happens to be pregnant. Yet, while the conventional 21 to 28 day contraceptive pill has found a degree of acceptance in Pakistan and most developing countries, the ECP (Emergency Contraceptive Pill) continues to be shadowed by myths.

Most people still confuse it for something that terminates a potential pregnancy, and thus confuse it with abortion. The facts could not be further from the truth. It is ironic that in Pakistan a lot of people avoid the ECP thinking that it translates into an abortion. Out of the 2.4 million unwanted pregnancies in Pakistan in 2002, some 900,000 were terminated by induced abortions (Studies in Family Planning 2007). These unsafe abortions that often claim the woman’s life due to resulting complications can be avoided with the use of an ECP.
This method of contraception can be used after unprotected sex when another form of contraception is unavailable or has failed. It can be used to prevent pregnancy for up to 120 hours (five days) after. Again, it acts as a preemptive measure, and does not cause abortions. The sooner it is taken, the better is the efficacy.

Why choose ECPs in Pakistan?
In Pakistan, it is available over the counter and unlike many other countries where it is a pricey contraceptive choice, it is economical. And it is safe. What is needed, then, is a more aware understanding about this excellent option.

As concerned world leaders, philanthropists, media persons and health care persons came together for the fourth International Conference on Family Planningheld in Bali, Indonesia, from 25 to 28 January, 2016, the ECP was discussed in depth. For the world’s sixth most populous nation even if the registered number of Pakistani citizens is considered, which stands at 199,085,847 in July 2015, as per the CIA Fact book, understanding contraceptive methods is vital.

In Pakistan, many organizations and pharmaceuticals, including Green Star andMarie Stopes facilitate the availability of and understanding about the ECPs. A section on emergency contraception in the Manual of National Standards for Family Planning Services, a document developed by the Family Advancement for Life and Health (FALAH) project, includes the EC and related policy. While the document recognizes that there is a lack of awareness among health care providers regarding ECPs, it also mentions certain stipulations about when it should be used and who should prescribe or dispense it. The possibility of it being used without misconception or difficulty, then, depends on how aware both the users and the health care providers are.

Representatives of the International Consortium for Emergency Contraception (ICEC) shed light on the subject during the ICFP. In over 140 countries women can buy emergency contraception and the ECP is readily available over the counter in 60 countries including Pakistan.


When the ECP is the best choice – in rape and other cases

While using a regular, ongoing method is recommended as the most effective way to prevent a pregnancy, in certain cases the ECP is the better choice. In cases of rape, it makes perfect sense. In 2013, the 57th Session of the United Nations Commission on the Status of Women stated that all Member States must require first responders to include EC provision in post-rape care. The ECP, thus, needs to be included as a regular post-rape treatment.

But the usage of the ECP should not be limited to cases of rape. It is also ideal in cases where the couple may not have regular sexual activity.

Most importantly, it bails out the couple, and especially the woman, in case of an “accident”. If she decides that this might not be the best time to have a child, the pill empowers her to use that discretion.

It is a safe, economical and effective method of contraception. It has very few side-effects and can be used more than once with the consultation of a doctor but should not be used as a regular contraceptive. To gain maximum benefits, people need to know more about what is often called the morning after pill. Above all, it need not be discussed in hushed tones. Contraception is a careful choice and Pakistanis need to make informed decisions regarding FP. Better to be more informed about the ECP and be safe than sorry.

7 Most Inspiring Pakistani Women 2016

I am honoured and delighted to be included in this list of women doing Pakistan proud. Alhamdulillah.
Thank you Faseeh Haider for this.
https://infolabsite.wordpress.com/2016/01/11/7-most-inspiring-pakistani-women-2016/
January 11, 2016

After reading about these legendary women, you’ll know you can contribute towards the society no matter what – you don’t need to be in a specific field, time or environment to make a difference to the world in this lifetime.

1. Muniba Mazari

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Muniba Mazari is an artist and a writer. Muniba Mazari believes in playing with vibrant colors and flawless portrayal of true emotions. Her work speaks her heart out and is all about people, their expressions, dreams and aspirations.

Although wheel chair bound, her spirit and artistry knows no bounds. In fact, Muniba Mazari takes the agony of spinal cord injury as a challenge and is more determined to express her sentiments through her art work.

While doing her bachelor in fine arts she met a road accident which made her paraplegic. Currently, she is running her brand by the name ‘Munibas Canvas’ with the slogan ‘Let Your Walls Wear Colors’.

Muniba Mazari is named as Pakistan’s first female goodwill ambassador by UN women, United Nations entity for gender equality and the empowerment of women. She also have been featured on the BBC 100 Women list for 2015.


2. Farahnaz Zahidi

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Becoming a shining emblem for Pakistani female journalists, Farahnaz Zahidi was nominated by Women Deliver, a global organisation that works for women’s rights, as one of the 15 most powerful female journalists around the world, for her features on women’s rights. She is the only Pakistani woman to have made it to this list.

Farahnaz has been able to bring pressing issues regarding women’s emancipation and health in the limelight and was able to inspire her co-workers and readers alike to strive for a better tomorrow for everyone, especially women.


3. Salma Habib

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Working with children who belong to the more destitute, slum areas of Karachi, Salma Habib has been a positive force in helping children and harnessing their artistic skills. She works with them by providing the resources, stationary and place for these children to draw and showcase their talent.

By helping these children express through art, Habib is able to create a sense of individuality and self-esteem in them, which is often lacking in street children. Every week, she focuses on a band of children and assists them in addressing their qualities, which is inspirational to say the least. More people like Habib need to be present in our society, so that these children may be able to find some colour in their perpetually grey lives.


4. Mehak Gul

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Gul started playing chess at the early age of six. She is now 14-year-old and is creating a pro-Pakistan image by being an internationally acclaimed chess player.


5. Ayesha Farooq

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Pakistan’s first female fighter pilot is not a woman to be messed around with. Like a scene out of Top Gun, Ayesha dons her military attire and olive green hijab with aplomb and ease, even though she works in such a testosterone-fuelled profession.

Ayesha has been involved in purging Waziristan off Taliban strongholds and is thus a hero in her own right for risking her life for the security and safety of Pakistan. She still maintains close links with her faith and culture yet is breaking taboos and cultural norms by pursuing this profession.


6. Sayeeda Warsi

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Although Warsi was born and resides in the UK, she still shines the light for Pakistanis based overseas. Her name is mentioned here not because of her political or lawyerly prowess but the stance she took on Israel’s bombardment of Gaza in the summer of 2014.

Warsi sent a strongly-worded letter to David Cameron, the prime minister of the United Kingdom, about how she could no longer partake in mainstream British politics because of the UK’s “morally indefensible” stance on Gaza. This was a slap in the face of quiet servitude within politics and proved that Pakistani women remain strong-willed.


7. Maria Toorpakai Wazir

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Maria, born in South Waziristan, is a professional squash player who has won international acclaims for Pakistan. She is currently ranked 54th in the world rank. She is a prolific speaker against extremism in society and has spoken at events such as TedxTeen.