Violations of Women's Rights in South Asia

Development ◽  
2003 ◽  
Vol 46 (2) ◽  
pp. 96-100
Keyword(s):  
South Asia ◽  
Women's Rights ◽  
Women’S Rights

Violence, Law and Women's Rights in South Asia (review)

NWSA Journal ◽  
2005 ◽  
Vol 17 (3) ◽  
pp. 198-200
Author(s):  
Srimati Basu
Keyword(s):  
South Asia ◽  
Women's Rights ◽  
Women’S Rights

Women's Rights Issues Among Bombay Parsis: A Legal Anthropologist's Thoughts on Mitra Sharafi's Law and Identity in Colonial South Asia

2017 ◽  
Vol 42 (04) ◽  
pp. 1215-1223
Author(s):  
Sylvia Vatuk
Keyword(s):  
South Asia ◽  
Women's Rights ◽  
Women’S Rights ◽  
Reform Movements ◽  
Christian Women ◽  
Early Nineteenth Century ◽  
The Road ◽  
British Colonial ◽  
The Common ◽  
Rights Issues

I focus in this essay on legal issues related to women's rights in the British colonial period that are discussed in Mitra Sharafi's 2014 book, Law and Identity in Colonial South Asia: Parsi Legal Culture, 1772–1947. Beginning in the early nineteenth century, the Parsi leadership actively lobbied for laws related to intestate inheritance, women's property rights, divorce, and child marriage that were consistent with their community's customary values and practices. During the same period, legal reform movements were also underway on behalf of Hindu and Muslim women and, to a lesser extent, Christian women. This essay highlights some of the common themes in those movements and discusses, in particular, the similarities and differences in what was achieved for Parsi women and their Hindu sisters, as they and their respective male leaders traversed the road toward greater gender equality under the law.

Diversity in Dialectics: A Methodological Quest for En-gendering Security

2017 ◽  
Vol 4 (2) ◽  
pp. 158-174
Author(s):  
Imtiaz Ahmed
Keyword(s):  
South Asia ◽  
Lived Experience ◽  
Women's Rights ◽  
South Asians ◽  
Women’S Rights ◽  
The South ◽  
Dialectical Method ◽  
Yin Yang ◽  
Status Of Women

En-gendering security is as much a political exercise as it is a methodological one. An earlier paper ( Ahmed, 1995 ) flagged the limits of positivism in understanding woman’s state of insecurity in a world informed and dictated by masculinity or what could be referred to as the purush jat. The critique was done by taking recourse to dialectics, of a kind that had its roots in the works of Hegel and Marx. However, after two decades, I see the limits of the effort, particularly when it comes to addressing the dialectic of gender relationship and the disempowered status of women in South Asia. This is not because Western dialectical method is at fault (which surely has a tendency of harbouring determinism) or because the utopias put forward by the Hegelians and the Marxists, although qualitatively different in nature, have foundered and transformed into living dystopias, but more because of a serious appreciation of the diversity in dialectics, including the contributions of the Chinese and Indian dialectics over the centuries. Put differently, approaching woman’s state of insecurity from the standpoint of yin-yang relationship and/or prasangika can make a far more meaningful contribution to the task of demystifying masculinity and ensuring women’s rights. En-gendering security in South Asia otherwise requires not only reimagining dialectics in the light of its diversity but also making the methodological quest local, indeed, related to the lived experience of the South Asians.

scholarly journals Savitri Goonesekere (ed.). Violence, Law and Women’s Rights in South Asia. New Delhi: Sage Publications, 2004. 352 pages. Paperback. Indian Rs 390.00.

2008 ◽  
Vol 47 (2) ◽  
pp. 217-219
Author(s):  
Rehana Siddiqui
Keyword(s):  
United Nations ◽  
South Asia ◽  
Women's Rights ◽  
Cultural Norms ◽  
Women’S Rights ◽  
New Delhi ◽  
Gender Based Violence ◽  
Development Fund ◽  
Gender Based ◽  
Set Up

The book titled Violence, Law and Women’s Rights in South Asia deals with a critically important issue for all countries, and particularly so for South Asian countries. In the latter, despite socio-cultural similarities, significant differences exist in handling gender-based violence. The issues are linked to the socio-cultural norms of the societies and the legal and institutional set-up prevailing in each country—viz., India, Pakistan, and Sri Lanka. The present study was initiated by United Nations Development Fund for Women (UNIFEM) in collaboration with United Nations Children’s Fund (UNICEF).

scholarly journals Women’s Rights as Propounded by Fatima Jinnah

2003 ◽  
Vol 42 (4II) ◽  
pp. 761-764
Author(s):  
Kishwar Sultana
Keyword(s):  
South Asia ◽  
Women's Rights ◽  
Role Model ◽  
Focal Point ◽  
Muslim Women ◽  
Women’S Rights ◽  
Asian Society ◽  
Pakistani Women

During the years (1937-1947) when Pakistan movement was at its peak, Fatima Jinnah’s role was nothing less than a beacon of hope for the Muslim women. Though the guidance of her elder brother Quaid-i-Azam Muhammad Ali Jinnah, she herself became a role model not only for the Muslims women of South Asia, but for the women of whole Asian society. Her role as a women leader was even more important when after the death of Quaid-i-Azam in 1948 she became the focal point for aspirations of Pakistani women. It was under very difficult circumstances that she worked for the promotion of women’s rights and privileges in Pakistan.

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