Cooperative members in southern Lebanon make a rare, traditional bread called Mallet El Smid to be sold at the MENNA shop in Beirut. Women are central to meeting the SDGs, say parliamentarians. Credit: UN Women/Joe Saade

By IPS Correspondent
JOHANNESBURG, Feb 23 2023 (IPS)

The post-COVID-19 period has been a crucial one for members of parliament who have their work cut out to ensure that issues that arose during the pandemic are addressed, especially concerning the ICPD25 commitments and programmes of action for universal access to sexual and reproductive rights, gender-based violence and building peaceful, just and inclusive societies. Across the world, progress toward achieving the SDGs by 2030 was impacted during the pandemic.

As Dr Samar Haddad, a former member of the Lebanese Parliament and head of the Population Committee at the Bar Association in Lebanon commented at a recent meeting of the Forum of the Arab Parliamentarians  for Population and Development (FAPPD): “The main theme for this year is combating gender-based violence, which is a scourge that the entire world suffers from, and its rate has risen alarmingly in light of the economic crisis, bloody stability, wars, and displacement.”

IPS was privileged to interview two members of parliament from the region about how they are tackling GBV, youth empowerment, and women’s participation in politics, society, and the economy.

Here are edited excerpts from the interviews:

Pierre Bou Assi, MP from Lebanon

Pierre Bou Assi, MP from Lebanon

IPS: What legislation, budgets, and monitoring frameworks are in place or planned for combating GBV in Lebanon?

Pierre Bou Assi (PA): Lebanon has launched a project to support protection and prevention systems to prevent gender-based violence within the framework of continuous efforts aimed at responding to social and economic challenges in Lebanon and aims to strengthen prevention and monitoring mechanisms for gender-based violence, and support the efforts made by the Public Security Directorate through the Department Family and juvenile protection.

IPS: One of your speakers at a recent conference spoke about rapid population growth, youth, and high urbanization rates. Youth are often impacted by unemployment or low rates of decent employment. What are parliamentarians doing to assist youth in ensuring that the country can benefit from its demographic dividend?

PA: Youth are the pillar of the nation, its present and future, and the means and goal of development. They are the title of a strong society and its future, stressing that the conscious youth (educated and mindful) armed with science and knowledge are more than capable of facing the challenges of the present and the most prepared to enter the midst of the future.

I would like to say that the Youth Committee in the Lebanese Parliament is working on developing a targeted and real strategy that includes advanced programs that are agreed upon by experts and active institutions in this field to consolidate the principles of citizenship, the rule of law and patriotism, and empower the youth politically and economically to achieve their potential and develop and expand their horizons.

In addition, we are expanding youth participation in public life by providing them with opportunities for practical training in legislative and oversight institutions, and refining the participants’ personal skills by informing them of the decision-making process in the Council.

IPS: Looking back at the COVID-19 situation, most countries experienced two clear issues, an increase in GBV and its impact on children’s education. There was also an issue with high levels of violence experienced by children. Are parliamentarians concerned about the COVID impacts on children, and what programs have been implemented to support them?

PA: There is no doubt that Lebanon, like other countries in the world, was affected by the coronavirus pandemic in all aspects of life, including children and its impact on the quality of education, as well as the high level of violence that children were exposed to during that period, as I would like to take a look at the more positive side. We note a number of measures Lebanon took during the pandemic – which included the release of children who were in detention, the strengthening or expansion of social protection systems through cash assistance, and an overall decrease in levels of violence in conflict situations.

Lebanon has a plan that includes the following points:

• The continuity and safety of learning for all school children, including bridging the digital divide and creating low-cost technology.
• Implementing a basic package for equitable access to primary health care for children and mothers.
• Expanding the scope and appropriateness of infant and young child feeding programs and general educational messages.
• Expanding social protection systems to reach the most affected children and families through cash transfer programmes.
• Enhancing government budgetary allocations and public funding for social sectors, with a special focus on health care and education.

Hmoud Al-Yahyai, MP from Oman.

Hmoud Al-Yahyai, MP from Oman

Al-Yahyai spoke to IPS about the development of a human-rights-based framework. The interview followed a meeting with the theme “Human Rights and their relationship to the goals of sustainable development. The meeting was held by the Omani Parliamentary Committee for Population and Development in cooperation Omani National Commission for Human Rights, the Forum of Arab Parliamentarians for Population and Development (FAPPD), and the Asian Population and Development Association (APDA) on “Human Rights and their relationship to the goals of sustainable development.”

IPS: How is Oman working towards a human rights-based legislative framework, and what role are parliamentarians taking to ensure implementation? What role does Oman Vision 2040 play in this?

Hmoud Al-Yahyai (HY): The government of the Sultanate of Oman has integrated the sustainable development goals into national development strategies and plans and made them a major component of the long-term national development strategy components and axes known as Oman Vision 2040. The strategy is enhanced by broad societal participation when designing and implementing it and evaluating the plans and policies set. And we, as parliamentarians, make sure, as stated in the voluntary national report, (to provide oversight of) the government’s commitment to achieving the goals of sustainable development, with its three dimensions, economic, social, and environmental, within the specified time frame.

I commend the efforts of the Sultanate of Oman in implementing the goals of sustainable development through several axes, including the pillars of sustainable development, implementation mechanisms, progress achieved, and future directions for the localization of the sustainable development agenda in the short and medium term, and the consistency of Oman Vision 2040.

The Sultanate of Oman reviewed its first voluntary national report on sustainable development at the United Nations headquarters as part of its participation in the work of the UN Economic and Social Council.

Sustainability is crucial to Sultanate, emphasizing that development is not an end in itself, but aimed at building up its population.

Future directions for the localization of the SDGs in the short and medium term are represented on five axes, which include raising community awareness, localizing sustainable development, development partnerships, monitoring progress and making evidence-based policies, and institutional support.

The axes for sustainable development are human empowerment, a competitive knowledge economy, environmental resilience through commitment and prevention, and peace. These form the pillars for sustainable development through efficient financing, local development, and monitoring and evaluation.

Oman has adopted a coordinated package of social, economic, and financial policies to achieve inclusive development based on a competitive and innovative economy. This is being worked upon toward Oman Vision 2040 and its implementation plans, through a set of programs and initiatives that seek to localize the development plan toward achieving the SDGs 2030 and beyond.

IPS: What role do women play in your legislative framework, and do they play a role in ensuring, for example, SRHR rights?

HY: The Sultanate has taken many positive measures to sponsor women. The Sultanate’s policies towards accelerating equality between men and women stem from the directives of the Sultan and his initiatives to appoint women to high positions, to feminize the titles of positions when women fill them, and to grant them political, economic, and social rights.

Women benefit from support in the

• Social field: through comprehensive social insurance and social security system.
• Political field: through the appointment of female ministers, undersecretaries, and ambassadors, and in the field of public prosecution.
• Economic field: through labor and corporate law.
• Cultural field: through the system of education and grants.

There are many programs geared or dedicated to women. The government has begun to circulate and implement a program to support maternal and childcare services at the national level to reduce disease and death rates by providing health care for women during pregnancy, childbirth, and postpartum and encouraging childbirth under medical supervision.

IPS: What are the achievements of Oman in reaching SDG Target 3.7 (Sexual and reproductive health by 2030, ensure universal access to sexual and reproductive healthcare services, including family planning, information and education, and the integration of reproductive health into national strategies)?

HY: In this regard, a campaign was launched on sexual and reproductive health in the Sultanate due to its positive impact on public health and society. This campaign confirms that reproductive health services are an integral part of primary health care and health security in the country and that it has long-term repercussions on health and social and economic health. Family planning is one of the most important of these services because, if it is not organized, it constitutes a social bomb that can hit everyone, whether a citizen or an official. Therefore, we must take proactive preventive steps.

IPS UN Bureau Report

Follow @IPSNewsUNBureau
  

Pope Francis with a child on his shoulders - graffiti in Rome

“The Roman curia suffers from spiritual Alzheimer [and] existential schizophrenia; this is the disease of those who live a double life, the fruit of that hypocrisy typical of the mediocre and of a progressive spiritual emptiness which no doctorates or academic titles can fill. […] When appearances, the colour of our clothes and our titles of honour become the primary object in life, [it] leads us to be men and woman of deceit. […] Be careful around those who are rigid. Be careful around Christians – be they laity, priests, bishops – who present themselves as so ‘perfect’. Be careful. There’s no Spirit of God there. They lack the spirit of liberty [..] We are all sinners. But may the Lord not let us be hypocrites. Hypocrites don't know the meaning of forgiveness, joy and the love of God.”
                                                                                                                                                Pope Francis I

By Jan Lundius
STOCKHOLM, Sweden, Feb 8 2023 (IPS)

When the Pope Emeritus Benedict XIV/Ratzinger died on the last day of 2022 it did not cause much of a stir in the global newsfeed. Maybe a sign that religion has ceased to play a decisive role in modern society Nevertheless, religious hierarchies are still highly influential, not least for the world’s 1, 4 billion baptized Catholics, and a pope’s policies have a bearing not only on morals, but also on political and economic issues. By contrast, there are more Muslims in the world, 1.9 billion, though adherents are not so centrally controlled and supervised as Catholics and hierarchies do not have a comparable influence on global affairs.

When Benedict abdicated in 2013 he retained his papal name, continued to wear the white, papal cassock, adopted the title Pope Emeritus and moved into a monastery in the Vatican Gardens. It must have been a somewhat cumbersome presence for a new, more radical pope, particularly since Benedict became a symbol of traditional values and served as an inspiration for critics of the current papacy.

By the end of his reign, John Paul II was suffering from Parkinson’s disease and Cardinal Ratzinger was in effect running the Vatican and when he was elected Pope in 2005, his closest runner-up was Cardinal Bergoglio from Buenos Aires. What would have happened if Borgoglio, who eventually became Francis I, had been elected? Would he have been able to more effectively deal with clerical sexual abuse and Vatican corruption?

When Joseph Ratzinger became pope, he had for 27 years served John Paul II by heading the Congregation for the Doctrine of the Faith (CDF), investigating and condemning birth control, acceptance of homosexuals, “gender theory” and Liberation Theology, a theological approach with a specific concern for the poor and political liberation for oppressed people.

Under Cardinal Ratzinger the CDF generally overlooked an often shady economic cooperation financing Pope John Paul II’s successful battle against Communism, while covering up clerical sexual abuse and marginalizing “progressive” priests. Several Latin American liberation theologians agreed that John Paul II in several ways was an asset to the Church, though he mistreated clerics who actually believed in Jesus’s declaration that he was chosen to “bring good news to the poor, to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free.” John Paul II and his “watchdog” Joseph Ratzinger were considered to have “armoured fists hidden in silk gloves.”

Ratzinger censured and silenced a number of leading “liberal” priests, like the Latin American Liberation theologian Leonardo Boff and the American Charles Curran, who supported same sex marriages. Both were defrocked. Under Ratzinger’s CDF rule, several clerics were excommunicated for allowing abortions, like the American nun Margaret McBride, and the ordination of women priests, among them the Argentinian priest Rómulo Braschi and the French priest Roy Bourgeois.

Ratzinger/Benedict wrote 66 books, in which a common theme was Truth, which according to him was “self-sacrificing love”, guided by principles promulgated by the Pope and implemented by the Curia, the administrative body of the Vatican:

“Today, having a clear faith based on the Creed of the Church is often labelled as fundamentalism. Whereas relativism, that is, letting one be tossed here and there, carried about by every wind of doctrine, seems the only attitude that can cope with modern times. We are building a dictatorship of relativism that does not recognize anything as definitive and whose ultimate goal consists solely of one’s own ego and desires.”

A strict adherence to Catholic Doctrine meant bringing the Church back to what Benedict XVI considered as its proper roots. If this alienated some believers, so be it. Numerous times he stated that the Church might well be healthier if it was smaller. A point of view opposed to the one expressed by Francis I:

“Changes need to be made […] Law cannot be kept in a refrigerator. Law accompanies life, and life goes on. Like morals, it is being perfected. Both the Church and society have made important changes over time on issues as slavery and the possession of atomic weapons, moral life is also progressing along the same line. Human thought and development grows and consolidates with the passage of time. Human understanding changes over time, and human consciousness deepens.”

Benedict XVI allowed the issue of human sexuality to overshadow support to environmentalism and human rights. He wanted to “purify the Church” in accordance with rules laid down in the Catechism of the Catholic Church, published in 1992 and written under direction of the then Cardinal Ratzinger. The Catechism might be considered as a counterweight to “relativistic theories seeking to justify religious pluralism, while supporting decline in general moral standards.”

Pope Benedict endeavoured to reintegrate hard-core traditionalists back into the fold, maintaining and strengthening traditional qualms related to sexual conduct and abortion. He declared that modern society had diminished “the morality of sexual love to a matter of personal sentiments, feelings, [and] customs. […], isolating it from its procreative purposes.” Accordingly, “homosexual acts” were in the Catechism described as “violating natural law” and could “under no circumstances be approved.”

Papal condemnation of homosexuality may seem somewhat strange considering that it is generally estimated that the percentage of gay Catholic priests might be 30 – 60, suggesting more homosexual men (active and non-active) within the Catholic priesthood than within society at large.

In 2019, Frédéric Martel’s In the Closet of the Vatican sent shock waves through the Catholic world. Based on years of interviews and collaboration with a vast array of researchers, priests and prostitutes, Martel described the double life of priests and the hypocrisy of homophobic cardinals and bishops living with their young “assistants”. He pinpointed members of the Catholic hierarchy as “closet gays”, revealed how “de-anonymised” data from homosexual dating apps (like Grindl) listed clergy users, described exclusive homosexual coteries within the Vatican, networks of prostitutes serving priests, as well as the anguish of homosexual priests trying to come to terms with their homosexual inclinations.

According to Martel, celibacy is a main reason for homosexuality among Catholic priesthood. For a homosexual youngster a respected male community might serve as a safe haven within a homophobic society.

By burdening homosexuality with guilt, covering up sexual abuse and opaque finances the Vatican has not supported what Benedict proclaimed, namely protect and preach the Truth. Behind the majority of cases of sexual abuse there are priests and bishops who protected aggressors because of their own homosexuality and out of fear that it might be revealed in the event of a scandal. The culture of secrecy needed to maintain silence about the prevalence of homosexuality in the Church, which allowed sexual abuse to be hidden and predators to act without punishment.

Cardinal Robert Sarah stated that “Western homosexual and abortion ideologies” are of “demonic origin” and compared them to “Nazism and Islamic terrorism.” Such opinions did in 2020 not hinder Pope Emeritus Benedict from writing a book together with Sarah – From the Depths of Our Hearts: Priesthood, Celibacy and the Crisis of the Catholic Church. Among injunctions against abortion, safe sex, and women clergy, celibacy was fervently defended as not only “a mere precept of ecclesiastical law, but as a sharing in Jesus’ sacrifice on the Cross and his identity as Bridegroom of the Church.” This in contrast to Francis I, who declared:

“It is time that the Church moves away from questions that divide believers and concentrate on the real issues: the poor, migrants, poverty. We can’t only insist on questions bound up with abortion, homosexual marriage and the use of contraceptive methods. It is not possible … It isn’t necessary to go on talking about it all the time.”

The current pope is not condoning abortion, though does not elevate it above the fight against poverty, climate change and the rights of migrants, which he proclaims to be “pro-life” issues in their own right. In 2021, Francis I stated that “same-sex civil unions are good and helpful to many.” He is of the opinion that Catholic priests ought to be celibate, but adds that this rule is not an unchangeable dogma and “the door is always open” to change. Francis propagates that women ought to be ordained as deacons; allowed to do priestly tasks, except giving absolution, anointing the sick, and celebrate mass and he has recruited women to several crucial administrative positions within the Vatican. Furthermore, he ordered all dioceses to report sexual abuse of minors to the Vatican, while notifying governmental law enforcement to allow for comprehensive investigations and perpetrators being judged by common – and not by canon law.

Just hours after Benedict’s funeral on 5 January Georg Gänswein’s memoir Nothing but the Truth — My Life Beside Benedict XVI, was distributed to the press. Gänswein, who was Benedict’s faithful companion and personal secretary, writes that for the Pope Emeritus the Doctrine of the Faith was the fundament of the Church, while Francis is more inclined to highlight “pastoral care”, i.e. guidance and support focusing on a person’s welfare, social and emotional needs, rather than purely educational ones.

In 2013, Gänswein entered in the service of Benedict XIV. He was professor in Canon Law, fluent in four languages, an able tennis player, excellent downhill skier and had a pilot’s licence. He was also an outspoken conservative and often critical of Francis I.

Shortly before his abdication, Benedict XVI appointed Cardinal Gänswein archbishop and made him Prefect of the Papal Household, deciding who could have an audience with Pope Francis I, while he at the same time was responsible for Benedict’s daily schedule, communications, and private and personal audiences. The Italian edition of the magazine Vanity Fair presented Gänswein on its cover, declaring “being handsome is not a sin” and calling him “the Georg Clooney of the Vatican”. Six years before Donatella Versace used Gänswein as inspiration for her fashion show Priest Chic.

There was an air of vanity and conservatism surrounding the acolytes of Benedict. Gänswein writes that working with both popes, the active one and the ”Emeritus” was a great challenge, not only in terms of work but in terms of style. Benedict XIV was a pope of aesthetics recognising that in a debased world there remain things of beauty, embodied in a Mozart sonata, a Latin mass, an altarpiece, an embroidered cape, or the cut of a cassock. The male-oriented lifestyle magazine Esquire included Pope Benedict in a “best-dressed men list”. Gänswein states that when Pope Francis in 2022 restricted the celebration of the Traditional Latin Mass “I believe it broke Pope Benedict’s heart”.

Pope Francis is now 86, not much time remains for him as sovereign of the Catholic Church. Hopefully he will be able to change the Curia by staffing it with people who share his ambition to reform the Church by navigating away from doctrinal rigidity, vanity and seclusion towards inclusion, tolerance, human rights, poverty eradication and environmentalism.

Main sources: Gänswein, Georg (2023) Nient’altro che la verità. La mia vita al fianco di Benedetto XVI. Segrate: Piemme. Martel, Frédéric (2019) In the Closet of the Vatican: Power, Homosexuality, Hypocrisy. London: Bloomsbury.

IPS UN Bureau

 

Follow @IPSNewsUNBureau
  

A couple participate in the gay pride parade in San Salvador, held before the state of emergency was declared on Mar. 27, under which the government is carrying out massive raids in search of suspected gang members. Members of the LGBTI community are among those arbitrarily detained, victims of police homophobia and transphobia. CREDIT: Edgardo Ayala/IPS

By Edgardo Ayala
SAN SALVADOR, Nov 21 2022 (IPS)

Police raids against gang members in El Salvador, under a state of emergency in which some civil rights have been suspended, have also affected members of the LGBTI community, and everything points to arrests motivated by hatred of their sexual identity.

Personal accounts gathered by IPS revealed that some of the arrests were characterized by an attitude of hatred towards gays and especially transsexuals on the part of police officers."Cases like this, which reveal hatred towards gay or trans people, are happening, but the organizations are not really speaking out, because of the fear that has been generated by the ‘state of exception’.” -- Cultura Trans

“Cases like this, which reveal hatred towards gay or trans people, are happening, but the organizations are not really speaking out, because of the fear that has been generated by the ‘state of exception’,” an activist with Cultura Trans, a San Salvador-based organization of the LGBTI (lesbian, gay, bisexual, trans and intersex) community, told IPS.

Hatred of homosexuals and transgender people

The activist, who asked to remain anonymous, said that another member of his organization, a gay man known as Carlos, has been detained since Jul. 13, after he complained about the arrest two months earlier of his sister Alessandra, a trans teenager.

The authorities have accused them of “illicit association,” the charge used to arrest alleged gang members or collaborators, under the state of emergency.

“The case against Carlos was staged, it was invented,” said the source. “He is a human rights activist in the trans community, we have documents that show that he participates in our workshops, in our activities.”

A police officer stops a young man in San Salvador and checks his back and other parts of his body for gang-related tattoos, one of the elements used by authorities to track down gang members in El Salvador. Since the state of emergency was declared, 58,000 people have been detained, in many cases arbitrarily, among them members of the LGBTI community. CREDIT: National Civil Police

The state of exception, under which some civil rights are suspended, has been in force in El Salvador since Mar. 27, when the government of Nayib Bukele launched a crusade against criminal gangs, with the backing of the legislature, which is controlled by the ruling New Ideas party.

Gangs have been responsible for the majority of crimes committed in this Central American country for decades.

According to the constitution, a state of exception can be in place for 30 days, and can be extended for another 30. But a legal loophole has allowed the government and Congress to renew the measure every month, under the argument that this was already done during the 1980-1992 civil war.

This interpretation could only be modified by the Constitutional Chamber of the Supreme Court of Justice. But Bukele, with the backing of the legislature, named five hand-picked magistrates to that chamber in May 2021, in what his critics say marked the beginning of a shift towards authoritarianism, two years into his term.

Since Mar. 27, the police and military have imprisoned some 58,000 people.

In most cases no arrest warrants were issued by a judge, and the arrests are generally based on gang members’ police files.

In addition, anonymous tips by the public to a hotline set up by the government have gradually expanded the number of people arrested.

“The state of emergency exposes you to an inefficient prosecutor, incapable of investigating and linking people to crimes,” William Hernández, director of Entre Amigos, an LGBTI organization founded in 1994, told IPS.

He added: “If a police officer decides to detain someone and make a report of the arrest, they go out to look for them, but there’s no record of who reported that individual, where the information came from, and no one knows who investigated them.”

Among the 58,000 detainees are some 40 people from the LGBTI community, according to a report made public in October by Cristosal and other human rights organizations that monitor abuses committed by the Salvadoran authorities under the state of exception.

These organizations have collected some 4,000 complaints of arbitrary detentions and other abuses, including torture, committed against detainees. Some 80 people have died in police custody and in prison.

Carlos is a gay man who spoke out against the arrest of his younger sister Alessandra, a trans woman seized in May by Salvadoran police, accused of belonging to a gang. In July he was also arrested and so far little is known about their situation, under the state of emergency in El Salvador, which has led to the imprisonment of 58,000 people. CREDIT: Courtesy of Cultura Trans

Police homophobia

In the case of Carlos, 32, and his sister Alessandra, 18, the information available is that she was arrested in May in one of the police sweeps, in a poor neighborhood in the north of San Salvador.

She was arrested for not having a personal identity card. She had recently turned 18, the age of majority, and she should have obtained the document, which is needed for any kind of official procedure.

The police officers who arrested Alessandra told her mother that she was only being taken for 72 hours, while the situation was clarified.

However, something that could have been easily investigated and resolved turned into an ordeal for her and her family, especially her mother, who was facing several health ailments, said the Cultura Trans activist.

“She was in the ‘bartolinas’ (dungeons) of the Zacamil (a police station in that poor neighborhood),” the source said. “We went to leave food for her, then they sent her to the Mariona prison. We realized that she had been beaten and sexually abused, because she was being held in a men’s facility.”

He added: “When they took Alessandra, her mother told us that the police told the girl ‘culero, we are going to take you to be raped, to be f**ked,’ which is what actually did happen. ‘We’re going to take you so that you learn not to dress like a woman’.”

Culero is a pejorative term used in El Salvador against gays.

Meanwhile, her brother Carlos spoke out against Alessandra’s arrest, during activities carried out by the LGBTI community.

In May, in a march against “homo-lesbo-transphobia” – hatred of gays, lesbians and trans people – he carried several handmade signs calling for his sister’s release from prison.

The authorities visited Carlos’ house, and threatened to arrest him as well, which they did on Jul. 13.

According to the source, the police and prosecutors put together a case and accused him of illicit association. They are asking for a 20-year prison sentence.

“It’s not because of illicit association, we know that very well. It’s because he’s a human rights activist in the LGBTI community, and because he has been demanding the release of his sister,” said the Cultura Trans activist.

“We want him back with us, and his sister too,” he said.

William Hernández, director of the association Entre Amigos, said that the police and the Attorney General’s Office stage raids against alleged gang members without carrying out proper investigations to substantiate the arrests or to release detainees if they are innocent. The Salvadoran government has been on a crusade against gangs since March, but in the process there have been numerous abuses and illegal detentions, according to human rights organizations. CREDIT: Edgardo Ayala/IPS

Underreporting hides the real number of cases

According to reports by the NGOs, while the 40 people from the LGBTI community who have been detained represent a small proportion of the total number of people arrested, there could be an underreporting of undocumented cases, especially in rural areas.

“In this country, although it’s small, there may be cases in remote places involving people who have never contacted an NGO. These are cases that remain invisible,” Catalina Ayala, a trans woman activist with Diké, an LGBTI organization whose name refers to justice in Greek mythology, told IPS.

Ayala said that, although she has not personally experienced transphobia from the authorities on the streets of San Salvador, and her organization has not received concrete reports of cases like Alessandra’s, she did not rule out that they could be happening.

“I think it’s a positive thing that the authorities are arresting gang members, but not people who have nothing to do with crime, or just because they are LGBTI,” she said.

The organization’s lawyer, Jenifer Fernández, said Diké has provided legal assistance to 12 people from the LGBTI community who have been detained, mainly because they were not carrying their identity documents.

In one of the cases, the police said things that could be construed as transphobic, although there was also a basic suspicion, since she was a trans woman without an identity document.

“She was a 25-year-old woman who had never had a DUI, an identity document, because she suffered from gender dysphoria and was afraid to go to register, afraid of being asked to cut her hair or to remove her make-up,” said Fernández.

Gender dysphoria is a sense of unease caused by a mismatch between their biological sex and their gender identity and has repercussions on their ability to function socially.

“The arrest report said that she was a gang member disguised as a woman, that they did not know who she was, that she gave a name but that it could not be proven without a DUI,” the lawyer explained.

But Fernández added that, in general, with or without a state of exception, trans women suffer the most from harassment, mockery and aggression.

Of the 12 cases, 11 of the individuals were released, and only one remains in custody because, according to the police, there is evidence that the person may have had ties to a gang, although the details of that evidence are unknown.

Call to stop abuses

On Nov. 11, the Inter-American Commission on Human Rights (IACHR) expressed concern over “the persistence of massive and allegedly arbitrary arrests” by Salvadoran authorities under the state of emergency.

It also reported non-compliance with judicial guarantees, and called on the government “to implement citizen security actions that guarantee the rights and freedoms established in the American Convention on Human Rights and in line with Inter-American standards.”

Among the constitutional rights suspended since the beginning of the state of emergency on Mar. 27 are the rights of association and assembly, although the government says this only applies to criminal groups meeting to plan crimes.

It also restricts the right to a defense and extends the period in which a person can be detained and presented in court, which Salvadoran law sets at a maximum of three days.

On Nov. 16, Congress, which is controlled by the governing party, approved a new extension of the state of emergency, which it has done at the end of each month.

New Ideas lawmakers have said that the restriction of civil rights will be extended as long as necessary, “until the last gang member is arrested.”

In this country of 6.7 million people, there are an estimated 60,000 to 70,000 gang members.

Bukele’s party holds 56 seats in the 84-member legislature, and thanks to three allied parties they have a total of 60 votes, which gives them a large absolute majority.

Bindya Rana, a Karachi-based transgender activist and founder and president of Gender Interactive Alliance (GIA), and Shahzadi Rai, a Karachi-based transgender person, believe that the debate over the law protecting the rights of transgender persons is problematic. Credit: Zofeen Ebrahim/IPS

By Zofeen Ebrahim
Karachi, Oct 6 2022 (IPS)

It has taken four years for some politicians to oppose a landmark law protecting the rights of transgender persons, saying it’s against Islam and the country’s constitution.

“This is an imposed, imported, anti-Islam, anti-Quran legislation,” said Senator Mushtaq Ahmed, a Pakistani politician belonging to the Jamaat-e-Islami (JI), spearheading the campaign. “The West is hitting at the two strongest institutions of the Muslim Ummah – the family and marriage; they want to weaken us,” he told IPS from Peshawar, adding that this will “open the road” for homosexuality and same-sex marriage. 

According to Ahmed, for the last four years, the government, with support from non-governmental organizations, was “shamelessly pushing the agenda of Europe and America,” terming it “cultural terrorism.”

Other politicians have also joined in voicing their concerns. For instance, PTI senator, Mohsin Aziz, said transgender people were homosexuals, and “Qaum-e Loot” referred to homosexuality introduced by the people of Sodom. “The longer we take in making amends, the longer the wrath of God will be upon us,” he added. He is among those who have recently presented amendments to the law.

“Using religion to stoke people’s sentiments sets a very dangerous precedence,” warned Shahzadi Rai, a Karachi-based transgender person. “Spare us; our community cannot fight back.” 

Rai asked that the issue not be seen through the “prism of religion,” adding, “even we do not accept homosexuality.”

Physician Dr Sana Yasir, who has a special interest in gender variance and bodily diversity and offers gender-affirming healthcare services, said there was no mention of homosexuality in the Act.

“The right-wing politicians need such issues to keep their politics alive,” said Anis Haroon, commissioner for the National Commission for Human Rights, which was part of consultations on the Act and fully supported it.

Ahmed had presented certain amendments to the Act last year, and earlier this month, he introduced a brand-new bill for the protection of khunsa, an Arabic word he said was for people “born with birth defects in the genitalia.” If passed, the Act will apply to the entire country and come into force immediately. 

In the proposed bill, khunsa is defined as a person who has a “mixture of male and female genital features or congenital ambiguities.” The person will have the right to register as a male or female based on certification from a medical board.

“I studied the old law for a good two years after it was enacted; held discussions with many jurists, even international ones, medical doctors, religious scholars. Based on the information gathered, I came up with amendments to the 2018 law,” Ahmed said, defending his stance and explaining why it took four years to oppose a law passed by a two-thirds majority in the Senate and the Parliament. He has also filed a petition in the Federal Shariat Court against the 2018 Act.

The right-wing Jamiat Ulema Islam (JUI-Fazl) and parliamentarians belonging to the Pakistan Tehreek-e-Insaf (PTI) have also voiced their concern and opposed the 2018 act. 

“Allah has just mentioned sons and daughters in the Quran; there is no mention of another gender,” said PTI’s senator, Fauzia Arshad, speaking to IPS. She has also presented amendments to the Senate’s standing committee on human rights.

The country’s top religious advisory body, the Council of Islamic Ideology (CII), has also termed it unIslamic law.

“We respect the rights of the transgenders given in the 2018 Act, but when it transgresses beyond biology, and psychology and sociology come into play, we have reservations,” said Dr Qibla Ayaz, chairman of the Council of Islamic Ideology, talking to IPS from Islamabad. He also said the council was never approached when the bill was debated.   

The law, instead of defining gender, has defined gender identity: A person’s innermost and individual sense of self as male, female, or a blend of both or neither, that can correspond or not to the sex assigned at birth. It also refers to gender expression: A person’s presentation of their gender identity and/or the one others perceive.

 JI, meanwhile, has defined gender as a “person’s expression as per his or her sex which is not different than the sex assigned to him or her at the time of birth or as per the advice of a medical board.”

“We do not believe in self-perceived gender identity of a person and are asking for a medical board to be constituted to ascertain that,” said Ahmed.

Arshad endorsed this: “The sex of a person is determined from where the person urinates and should be determined by a medical board.”

“Self-perception of who you think you want to be, and not what you are born as is not in the Quran.”

“CII has some reservations about the self-perceived identity,” said Ayaz.

To rule out “real from fake” transgender people, Ahmed’s bill has recommended constituting a gender reassignment medical board in every district, which would include a professor doctor, a male and a female general surgeon, a psychologist, and a chief medical officer. 

“Any sex reassignment surgery to change the genitalia will be prohibited if the person is diagnosed with a psychological disorder or gender dysphoria,” he said. Arshad agreed with this view.

“A medical board can help people figure out their gender identity by offering them personality tests and blood works. They can help decrease the intensity of gender dysphoria by offering non-medical and medical interventions,” said Yasir. 

But the board cannot reject someone’s “experienced gender,” she asserted.

Yasir added there was no mention of a geneticist, a psychiatrist, or those trained in transgender health on the board.

Healthcare professionals argue that constituting medical boards in Pakistan’s 160 districts is nearly impossible. The complex issue requires genetic testing (from abroad), which is expensive for a resource-stretched country like Pakistan, and meticulous diagnosis by scarce experts. 

The trans community has rejected the option of the constitution of a medical board outright. 

“We will never allow anyone to examine us,” said Bindya Rana, a Karachi-based transgender activist and founder and president of Gender Interactive Alliance (GIA). “We know, who we are, just like the men and women in this country know who they are!” 

If this debate has done one thing, it is to validate and increase transphobia.

“Harassment, discrimination, and violence have increased due to the negative propaganda led by Jamat-e-Islami,” said Reem Sharif, a trans activist based in Islamabad.

“A week ago, one transgender was murdered. The alleged murderer is behind bars, but during interrogation, he told the police that he was on jihad as killing transgenders would take him straight to heaven. He is sure he will be released and will finish off the job,” said Rai.

She also recalled the horrific attack on three well-known transwomen in Khyber Pakhtunkhwa’s Swabi two weeks back. “They received several bullets, but fortunately, all survived,” she said. The attack spread panic and fear among the community. Rai said the transphobia was “contained, but now it is out in the open.”

“There is a definite backlash,” agreed Lahore-based Moon Chaudhary. “Ten days ago, in Lahore, a few trans persons were publicly harassed at a posh locality. They were forcefully disrobed, asked about their gender, and then raped,” she said.

According to Aisha Mughal, the “more visible trans activists” like her, are increasingly feeling vulnerable. “Bullying is going on, and people are openly threatening. She gets scores of text messages from unknown numbers referring to her as a “man,” causing “mental torment.”

Rai said she feared for her life since she was actively participating in defending the law on various TV channels, and participating in debates organized by clerics. “I’m worried and have told my flatmates to be vigilant and take extra precautions in letting in their friends.” 

Transgender activists are also fighting on another front – cyberspace. 

“I am being misgendered on national television; then the same clips are shared on social media, which go viral. I am accused of being a man and feigning as a woman,” said Mughal. She said some are provoking people to go on a jihad against them and setting a “dangerous precedent.”

“I thought I was strong and would be able to handle online abuse, but it is taking a toll and affecting my mental health,” Rai admitted. For instance, of the 900 comments on a video clip on social media, 600 were abusive. There were some that were downright violent in nature, calling for her murder or burning her to death. “My photos are being circulated with vulgar messages attached,” she added.

Although Rana admitted the campaign against the 2018 law has brought “irreparable damage” to the transgender cause, she is confident the newly-presented bill by JI was just to create a storm in a teacup and will not see the light of day. 

“All that we worked for, for years, has come to naught,” she lamented. While the law prohibited discrimination against transgender persons seeking education, healthcare, employment, or trade, Rana said, “we never benefitted on any score” except the right to change the name and gender on the national identity card, the driving license, and the passport. For us, even that was a big win,” she said. About 28,000 transgender persons had their gender corrected. But now, even that right is in danger. 

Ahmed said his struggle would continue. “If the khunsa bill finds no takers, we [JI] will take it to the Supreme Court of Pakistan and start street protests,” he warned, adding: “It’s a ticking time bomb!” 

IPS UN Bureau Report

Follow @IPSNewsUNBureau
  

In its premises located in a middle-class district of Lima, the organization Féminas Perú holds meetings of trans women every Tuesday night. They began meeting in 2015 and today they are taking on the challenge of strengthening their leadership and empowering their community. CREDIT: Mariela Jara/IPS

By Mariela Jara
LIMA, Sep 12 2022 (IPS)

“Without recognition of your identity by the State and society, there is no exercise of citizenship or rights,” said Leyla Huerta, director of Féminas Perú, an organization that has been working since 2015 to empower transgender women in the face of the highly vulnerable situation they find themselves in.

She is 44 years old and as a trans woman has experienced multiple situations of discrimination because of her gender identity.

“We have all had the experience of being told ‘I don’t want to discriminate against you, I’m just reading what your identity document says.’ That legalizes discrimination,” she said in her dialogue with IPS during one of the days of meetings and activities held every week at Féminas Perú’s headquarters in Pueblo Libre, a middle-class residential district in the capital."I am a visible trans person and I have been prey to moments of vulnerability not only of my rights but of my identity, in many ways and places. It is complicated for us to go to the bank, to use health services, to ride a bus, to just walk down the street. You feel people watching you, my body is a disturbance.” -- Gretel Warmicha

Huerta said “we saw this clearly in the case of Rodrigo and Sebastián, in which the denial of rights crossed borders and exposed them to extortion, torture and death.”

She was referring to the case of two young Peruvian transsexuals, Rodrigo Ventosilla and Sebastián Marallano, who had just been married in Chile – where same-sex marriage is legal – and were detained upon arrival at the Bali airport on their honeymoon and subjected to cruel treatment between Aug. 6 and 10, according to their families.

The abuse caused the death of Rodrigo, while according to the families and their lawyers the Peruvian government and its diplomats in Indonesia failed them. They have denounced the Peruvian and Indonesian authorities for the crime of torture resulting in death.

The case is considered a hate crime by human rights activists and has helped bring to the forefront the discrimination faced on so many fronts by transgender people from this country.

Féminas emerged with the idea of creating a space for the community empowerment of trans women. Huerta promoted it while coordinating a project to approve a health care model for trans women.

“Instead of continuing to be a target population of NGO projects, we wanted to be the ones to lead them ourselves and with the resources we also wanted to build capacity in our community,” she explained at the Féminas office.

They have met at the organization’s office every Tuesday for the past seven years, offering a safe, welcoming meeting space for learning about their rights, while at the same time taking on the challenge of leading and running their organization.

“It is hard for Féminas to find leaders, people who want to join, because trans people have such pressing day-to-day needs, and the exclusion they face is much stronger,” she said.

Leyla Huerta, a 44-year-old Peruvian activist and trans woman, has achieved through a judicial process the recognition of her right to her lived identity. She has initiated new legal proceedings for the recognition of her gender. The identity documents of trans persons still carry the names assigned to them at birth and the Peruvian government has thrown up barriers to changing them. CREDIT: Mariela Jara/IPS

Barriers in the State

The Peruvian constitution recognizes the right to equality and non-discrimination, but it is a dead letter for trans people, who face barriers from the State when trying to modify the identity assigned to them at birth.

This South American country of 33 million people lacks an administrative procedure for recognizing an individual’s chosen gender identity and lived name. This legal vacuum forces transgender people to initiate legal proceedings that require financial resources and time.

In 2019, the National Commission Against Discrimination of the Ministry of Justice and Human Rights issued a report recommending that civil registry offices rectify their procedures for non-discriminatory access to the National Identity Card (DNI).

It stated that in the case of trans persons, the fact that the information on their DNI does not coincide with their lived identity causes them to receive humiliating treatment, increasing their vulnerability.

However, administrative barriers persist.

The report indicated that by 2019 there were 140 judicial proceedings seeking identity change, of which only nine had been completed and four had obtained rulings.

Only six percent of 400 trans women interviewed had managed to change their identity document, according to a survey conducted in Lima and neighboring Callao, the country’s main port city, carried out in 2020 on behalf of various organizations, including Féminas Perú, and published by the non-governmental Promsex.

A group of trans women involved in the performing arts with whom IPS spoke in the room of a mutual friend of theirs identify as women but still have the male names assigned to them at birth on their ID cards, because they can’t afford the legal proceedings to try to get them changed.

They said they would need at least 775 dollars – money they do not have because of their pressing day-to-day needs.

A group of trans women involved in the performing arts told IPS about their forms of resistance to a system that discriminates against them and leaves them “last in line”. From left to right, Gretel, Brisa, Victoria and Gía are friends, they support each other, share their experiences and they all yearn for a dignified life that “deserves to be livable”. CREDIT: Mariela Jara/IPS

“My body is a disturbance”

Gretel Warmicha, 30, is a multidisciplinary artist. She considers herself a trans woman, transvestite and transsexual and she has transitioned – as the process of changing from one sex to another is called – not only in her gender, but in her religion and in “practices that one follows, to detach oneself from this rigid and ignorant masculinity.”

She was living in the Andean city of Cuzco and is now in Lima for work. She considers herself fortunate to have been able to study and to have a support network, but she feels that the most difficult thing is to recognize that she deserves a livable life “due to the heteronormative system” that marginalizes and violates them, and that she and the others experience on a daily basis.

“I am a visible trans person and I have been prey to moments of vulnerability not only of my rights but of my identity, in many ways and places. It is complicated for us to go to the bank, to use health services, to ride a bus, to just walk down the street. You feel people watching you, my body is a disturbance.”

Making the transition to a gender expression that corresponds to their identity and way of life is very difficult for them. Even though in most cases they felt like girls from an early age, they do not have the conditions to live that way in freedom and dignity due to rejection by society.

“In Peru there is no such thing as a trans childhood, many of us transitioned as adults. I did it when the pandemic started,” said Victoria, 32, who preferred not to give her last name.

“They locked us all up at home and I said to myself: how would I want to live if I only had a month left? Is this the life I really want, is this who I really am, is this how I really want to see myself? That was what pushed me to do it, since life is so short and trans life is even shorter, I wanted to enjoy every moment being who I really am,” she said.

To live the identity they identify with means beginning to make changes in their physical appearance that require hormonal therapies. They usually go through this process without proper medical care due to its high cost and their distrust in the system.

“I confess that during the pandemic I had to do sexual service to be able to buy my hormones. Being a trans woman is expensive, you need about 200 soles a month (51 dollars),” she said.

“The state does not give you treatment, only testosterone blockers and condoms, because it is part of the anti-HIV/AIDS program (to which they have access even if they do not have the virus). If there aren’t funds for treatment for HIV, there are even less for us. We will always be the last in line,” she lamented.

She acknowledged that the “word of mouth” system among friends to help each other make the transition is not safe in terms of health because it is likely, for example, that the estrogen that works for one is harmful to another. “But we have no choice, it’s Russian roulette,” she said.

Gia, 33, also gave only her first name. A poet and artist like her friends, she transitioned during the pandemic as well. She recently moved out of the family home due to pressure from her mother; it was no longer a safe environment for her. When asked how she sees herself in the future, she replies: “dead”.

Although if she thinks about what she would like to do in the future, she draws a picture where she owns a television production company and she and her friends have decent jobs. An aspiration shared by all of them, since the precariousness of employment and income is a constant in their lives.

When asked about the life expectancy of trans women, they said the average was 35 years.

“If you don’t die because of health problems, you die because they kill you, which happened to a trans man friend of ours, Rodrigo. He made it to the age of 32, he studied at the university, he had a scholarship to Harvard (in the United States) and a promising future. And despite all that he died for being trans. It’s a reminder that our life is not worth anything,” Gía said, clouding everyone’s faces and plunging the room into silence.

Florencia Guimaraes, a transgender woman who two years ago got a job for the first time in her life, in the public sector, takes part in a demonstration in defense of the rights of the LGTBI collective. Lohana Berkins, whose photo she carries on the banner, was the founder of the Association of the Struggle for the Transvestite-Transsexual Identity, who died in 2016. CREDIT: Courtesy of Florencia Guimares

By Daniel Gutman
BUENOS AIRES, Jun 23 2022 (IPS)

“At the age of 35, with a document that says who I really am, I went back to school and finished my studies, which I had left at 14 because I could no longer bear the bullying and mistreatment,” said Florencia Guimaraes, a transgender woman whose life was changed by Argentina’s Gender Identity Law.

The new law passed by Congress in May 2012 was a pioneer in the world, since it allows people to change their gender, name and photo on their identity document, without the need for medical tests, surgeries or hormone treatments.

One of the 12,665 people who did so was Florencia, who today is 42 years old. She was born a boy, but since childhood she felt she was a girl, and for this reason she says that she faced barriers to access education and the labor market, which drove her into sex work for years in order to survive.

“There is nothing special about my story. Exclusion was a direct springboard to prostitution, which most of us started to practice at a very young age. It has to do with the lack of opportunities,” she told IPS."The fact that transgender people have no alternative to sex work is slowly changing since the passage of the law, which gave visibility to a group that was discriminated against and hidden, but it is still very recent." -- Esteban Paulón

“The law and our identity documents were tools that empowered us. It’s true that before it was not written down anywhere that we could not study, but we were seen as ‘sick’ and there were mechanisms that expelled us from the educational system,” she added.

Official figures indicate that 62 percent of the 12,665 people who changed their national identity card (DNI) in the last 10 years chose to be female and 35 percent chose to be male. They thus began the slow road to the recovery of their rights in this South American country of 47 million people.

In addition, there are almost three percent (354 people) who recently opted to mark with an “X” the box on their document corresponding to their sex, thanks to a decree signed in July 2021 by President Alberto Fernández recognizing the “non-binary” gender.

Diego Watkins, a 28-year-old trans man who has been the visible face of the Association of Transvestites, Transsexuals and Transgenders of Argentina (ATTTA), says this recognition marked a “before” and “after”.

“I was a person with no identity, no future, no life plan. If I said I had a toothache, they sent me to the psychologist. Knowing and being known who I am gave meaning to my life,” he told IPS.

As a symptom of its current strength, the group has appropriated the term transvestite, traditionally used in Argentina as an insult or in a derogatory fashion. Today, being a transvestite is a political identity and the word is used, precisely, as a banner to vindicate the right to be trans, say members of the community.

Solange Fabián is a transgender woman and member of the board of directors of the Hotel Gondolín, which houses more than 40 transvestites, many of them sex workers, in Buenos Aires. At the top of the window you can see the aftermath of a fire that occurred this month and according to the residents of Gondolin was intentional and was a hate attack. CREDIT: Daniel Gutman/IPS

The slow road to change

Florencia Guimaraes, who graduated in Gender and Politics at the National University of General Sarmiento, has headed for the last two years the Access to Rights Program for Transvestites, Transsexuals and/or Transgendered Persons at the Magistrates Council of the City of Buenos Aires, the body that administers the Judiciary of the Argentine capital.

“It’s the first time in my life that I’ve gotten a job and this, of course, would not have been possible without the law,” she said.

She is also president of the Casa de Lohana y Diana, a self-managed center for the transvestite community in Laferrere, one of the most populous and poorest suburbs of Buenos Aires.

“We offer training workshops with job opportunities, since most of them, despite the law, are still excluded and survive by means of prostitution,” says Florencia.

According to a 2019 study published by the Public Defense of Buenos Aires, entitled The Butterfly Revolution, only nine percent of the trans population is inserted in the formal labor market and the vast majority have never even gotten a job interview.

LGTBI rights organizations agree that the total transgender population in the country is between 10 and 15 percent higher than the 12,665 people registered.

Women from the Casa de Lohana y Diana, a self-managed support space for transgender women that operates in Laferrere, one of the poorest localities in the suburbs of Buenos Aires. In the Casa, courses with job opportunities are offered, with the aim of enabling women to leave sex work. CREDIT: Courtesy of Florencia Guimaraes

“The fact that transgender people have no alternative to sex work is slowly changing since the passage of the law, which gave visibility to a group that was discriminated against and hidden, but it is still very recent,” activist Esteban Paulón, who heads the Institute for LGTB+ Public Policy, a civil society organisation, told IPS from the city of Rosario.

Paulón was undersecretary of Sexual Diversity Policies in the northwestern province of Santa Fe, of which Rosario is the main city. He led a vulnerability survey there in 2019, which reached almost a third of the 1,200 trans people in that province.

The study found that only 46 percent finished high school and only five percent completed tertiary or university studies.

And the results were especially revealing in terms of emotional distress related to gender identity: 75 percent said they had self-harmed with varying frequency and engaged in problematic alcohol consumption; 77 percent had consumed other substances; and 79 percent had eating disorders.

Perhaps the harshest statistic is that, according to estimates by LGTB organizations, the average lifespan is between 35 and 41 years.

Paulón said that of the 1,200 trans people living in Santa Fe, only 30 are over 50 years old.

And he explained: “The chain of exclusion has made it impossible for transvestites to take care of their health. Many go to the hospital for the first time with an advanced infection caused by AIDS, a disease that today can be managed with medication.”

Valeria Licciardi, a trans woman who became well-known through her participation in the Big Brother reality TV show and now owns a brand of panties designed especially for transvestites, believes that the law is a starting point for social change.

“We were given our place as citizens and our right to identity, to be who we want to be, was recognized,” she told IPS.

But she warned about an undesired effect of the law: “The more we advance in rights, the more hatred and discrimination against us from one sector also grows.”

She cited the example of an arson attack that was reported this month at the so-called Hotel Gondolin, a shelter for the transvestite community that operates in a squat in the Villa Crespo neighborhood of Buenos Aires.

“It was in the early hours of the morning. The police told us that, according to the security camera footage, two men started the fire from the street,” Solange Fabián, a member of the Hotel Gondolín’s board of directors, told IPS.

Diego Watkins, a transgender man, received one of the first documents with a new identity in 2012, when the Gender Identity Law came into force in Argentina. A long-time activist of the Association of Transvestites, Transsexuals and Transgenders of Argentina, he is seen in this photo taking part in an assembly. CREDIT: Courtesy of Diego Watkins

Overcoming barriers

Seeking to improve labor inclusion, a presidential decree issued in 2020 established that one percent of jobs in the national public administration must be filled by trans people, and a registry of applicants was created.

“We are making progress in implementation and there are already 300 trans people working, which we estimate to be 0.2 percent of the total number of public sector positions,” Greta Peña, undersecretary for Diversity Policies at the Ministry of Women, Genders and Diversity, told IPS.

“We also have 6,007 people listed in the registry, which indicates that there is a great desire among the trans community to go out and work,” she added.

This year, the Undersecretariat launched a one-time economic assistance plan for trans people over 50 years of age, consisting of six minimum wages, since this is the group facing the greatest difficulties in entering the labor market.

“Although no regulation resolves structural violence by itself, the gender identity law has been a milestone in the democratic history of this country, which has not only had an impact on trans people but on the entire population,” Peña said.

Farah Usmani, a director at the UNFPA headquarters in New York, set about changing the stereotype of Indian Muslim Women. As a result of her efforts a book, Rising Beyond the Ceiling, documents the lives of successful Indian Muslim women. Credit: Twitter

By Mehru Jaffer
Lucknow, India, Dec 23 2021 (IPS)

It’s time the achievements of Indian Muslim women were documented to make their contribution to society visible, says international health and gender expert Dr Farah Usmani.

“The idea is to drive a new narrative about the inspiring life some of them lead today.”

Usmani was speaking to IPS in an exclusive interview in Uttar Pradesh (UP) – the largest state in India with a population of about 240 million, of which 44 million are Muslims. Half of the Muslim population in the state are women.

Usmani, a director at the UNFPA headquarters in New York, originates from UP. She wonders how such a large number of people have remained invisible in this day and age of technology.

She said that a chance remark made by a journalist in New York led her to start the Rising Beyond the Ceiling (RBTC) initiative in UP, her place of birth.

The male journalist told her that she was the first Indian Muslim woman he had spoken to in his life.

Celebrating the success of Indian Muslim women and the publication of a book, Rising Beyond the Ceiling were (back) computer science engineer Sameena Bano, and drone pilot Mohsina Mirza with (front) educationalist Dr Farzana Madni and biotechnologist Seema Wahab. Credit: Mehru Jaffer

Long after her meeting with the journalist, Usmani could not stop thinking of how millions of Indian Muslims remain unknown despite their creative contributions to society.

Colourful and inspiring images of countless Muslim women she knows flashed across her mind. She decided to share her troubling thoughts with other female friends and family members.

Usmani has over 25 years of experience in policy and programming leadership, focusing on women and girls and their reproductive health and rights. She reached out to like-minded women in UP, and within days a team of six professional Muslim women was formed.

The RBTC initiative is referred to as the team’s ‘COVID’ baby because it was initiated in early 2020 at the peak of the second wave of the deadly pandemic in India.

“Our brief was to work online and to scout and profile 100 Muslim women in UP. The purpose was to document the inspiring lives led by some Indian Muslim women,” Sabiha Ahmad, team coordinator and social activist, told IPS.

The idea of documenting the extraordinary lives of Indian Muslim women was born out of the urgent need to change the stereotypical narrative about women by women.

The team liked the idea of getting women to build an alternative narrative of each other by curating real-life stories of successful Muslim women in all their diversity.

The goal was to make these lives visible and drive a new narrative around Indian Muslim women. The result was a 173-page book. It documents the women from the state who drones and aeroplanes, weave carpets, serve in the police and army, write books and poetry, paint and bag trophies in tennis and snooker competitions.

There are profiles of politicians, trendsetters, doctors, entrepreneurs, and corporate professionals who met in Lucknow recently to celebrate the RBTC book and meet each other in person.

Usmani used her latest visit to Lucknow to release Rising Beyond The Ceiling formally. The directory details the lives of 100 Indian Muslim women whose inspiring stories shatter the stereotypical narrative a group perceived as primitive, veiled and suffering.

Faiza Abbasi, 47, contributor and co-editor, says the RBTC directory dares to write a different story. It is a step by women to celebrate each other.

“We come forward to highlight each other’s achievements and to take the road our grannies left untrodden,” smiles Abbasi.

Abbasi is an educationist, environmentalist, and outstanding public speaker with a popular YouTube channel. She recalls how her father celebrated her birth by distributing sweetmeats to family and friends. However, an elderly aunt questioned the festivities. The aunt asked why the energy and resources were being wasted, and a fuss made over the birth of a girl?

Not used to the relatively progressive environment of today, many women still hesitate to celebrate their achievements.

“We at RBTC want to celebrate and to learn to appreciate each other,” assures Abbasi.

The RBTC promises to branch out its research analysis and documentation to other Indian states to document the successes of Muslim women.

The work of RBTC is vital at a time when the majority of Muslim women in India are the most disadvantaged. Statistical and micro studies on Muslim women show that they are economically impoverished and politically marginalised.

Follow @IPSNewsUNBureau
  

There is nothing honourable about murder. And murdering someone of your own family, your own child – a daughter, someone you held in your arms and rocked to sleep when they were babies? This is such a horrifying crime that there are no words to describe it – certainly not the word Honour. And yet it happens! It happens in Pakistan and to the shame of all of us in the diaspora, it has been brought to Italy.

Daud Khan

There are about 150,000 Pakistanis living in Italy – the second largest Pakistani diaspora in Europe after the UK. Many of them came here in the late 1990s and early 2000s when there was a growing demand for cheap labour to work in farms and factories. At this time, the Italian Government also announced several amnesties for illegal immigrants. While this allowed Pakistanis living in Italy to regularise their status, it also brought about a new wave of immigrants from Pakistan who promptly “lost” their passports and claimed that they had been in Italy for some time. Similarly, substantial numbers of illegal immigrants from all over Europe moved to Italy to be able to get their legal stay permits which, inter-alia, allowed them to travel to and from Pakistan.

Leila Yasmine Khan

Quite naturally this means pain and unhappiness, and since every unhappy family is unhappy in its own way, each family reacts differently. But there are two things in this conflict of generations that are deplorable. The first is the double standards applied between the sexes. Males are allowed to socialise, to make choices, and even to transgress. But woe betide any young female who tries does the same. Any sign of independence is seen as wilful mischief and any resistance to the wishes of parents as rebellion. The second deplorable thing is how quickly the demand for conformity – particularly for women – can descend into coercion, and psychological and physical violence.

And in those cases where violence does occur, often Islam is dragged in as a justification. Saman Abbas’ brother said “in the Quran it is written that if one stops being a Muslim, one is buried alive with the head outside the ground and then stoned to death. In Pakistan this is what we do”.

But Islam has nothing to do with murder. There is no concept of forced marriages; no concept of violated honour that needs to be punished by violence; no concept of killing female offspring to gain social status; and no provision for individuals or families to take the law into their own hands to act as judge, jury and executioner. Islamic organization and religious leaders in Italy, as in other diaspora, have repeatedly issued statements condemning such violence. Moreover, such events are rarely if ever seen in other Muslim diaspora communities such as Bangladeshis, Moroccans, Tunisians or those from African countries. And so the question arises – is this somehow part of Pakistanis culture?

Killing of women in the name of honour is a feature of ignorant and retrograde communities. In Pakistan much has been done to highlight this problem and laws have been enacted against it. But laws by themselves do not stop culturally embedded misogynist practices. And the killings continue and continue to haunt us.

To really make a difference we need to think about deep changes in how women live and work in our society. And this will require changes that range from school curricula to how women are portrayed in art and literature. The Prime Minister has done the right thing by launching a debate on Pakistaniat. What is that we want the word Pakistani to invoke in our own mind and in the mind of others? Unfortunately, Kaptaan Sahib has not made a great start to the discussion by talking about immodest dressing and vulgarity by women, and linking these to violence and rape.

However, the challenge of trying to define ourselves does exist and we should take it on. And as this debate moves forward, it is important to bring in the voices from the diaspora. Overseas Pakistanis contribute a lot to the country. Although numbers related to remittances are often cited and recognized, little is done to bring them into the wider political and ideological debate. Maybe first generation of immigrants focused mainly on work, but the second and third generation of overseas Pakistanis are brilliant, articulate and committed. In Italy we have intellectuals, entrepreneurs, businessmen and businesswomen, community leaders and journalists. Let’s find a way to harness this resource.

Daud Khan works as consultant and advisor for various Governments and international agencies. He has degrees in Economics from the LSE and Oxford – where he was a Rhodes Scholar; and a degree in Environmental Management from the Imperial College of Science and Technology. He lives partly in Italy and partly in Pakistan.

Leila Yasmine Khan is an independent writer and editor based in the Netherlands. She has Master’s degrees in Philosophy and one in Argumentation Theory and Rhetoric – both from the University of Amsterdam – as well as a Bachelor’s Degree in Philosophy from the University of Rome (Roma Tre).

This story was originally published by The Express Tribune (Pakistan)

Follow @IPSNewsUNBureau
  

When Turkish- Norwegian writer and filmmaker Nefise Ozkal Lorentzen heard about Seyran Ates’ mixed gender mosque in Berlin, Germany, she immediately decided to make a film on Seyran’s life. It took three years to produce the film, ‘Seyran Ates: Sex Revolution and Islam’ a portrait of a female Imam and her struggles in activating revolution within Islam.

In an interview given to me, Nefise says, “Gender” was the key concept in her quest into the mystery of Islam as a religion. “Seyran Ates is a very powerful woman, but besides being powerful, she is so real, and I found that so fascinating. This film is a journey through Seyran’s life from her humble beginning as a Muslim girl in Turkey’s slums to a female leader daring to challenge her own religion.

“It took me some time to penetrate through the fortifications of bodyguard protections and the thick walls of media interest in her work and to really bring her into “our living room”. Seyran is one of the most police-protected civilian women in our time. Therefore I chose to portray her as a daughter, sister, mother, aunt and also as a good friend,” says Nefise.

Seyran Ates is a human rights lawyer, founder and imam of the Ibn Rushd-Goethe mosque in Berlin, where both men and women pray together, where headscarves are not mandatory and members of the LGBTQI community are welcome. Seyran has been unable to move freely for almost 15 years because of death threats, and has been under police protection from Muslim fundamentalists, turkish-kurdish nationalists and rightwing extremists. One of the main reasons for her attacks, is Seyran’s activism for gender equality and LGBTQI inclusivity in Islam.

“We are living in the 21st century but we are teaching Islam like in the 7th century. Islam needs a sexual revolution,” Seyran says in the film.

Over the past two decades, nefise has produced and directed several documentaries related to Islam. Her trilogy of films entitled, Gender Me (2008), A Balloon for Allah (2011) and Manislam (2014) have covered various topics from islam and homosexuality, women and Islam, power privileges and burdens of masuclinity in Islam and more.

“As a filmmaker, my honesty towards understanding people that I don’t agree with, it gives me an opportunity to build bridges between them and myself. As an artist I have been curious about searching for what is hidden behind reality and how it is interpreted. My cinematographic vision seeks the thin organic lines between reality and memory.

“If Seyran, a girl from the Turkish ghetto in Berlin, becomes the woman who can change the political narrative in Germany, then anyone could make changes in their community. I believe Islam can have a sexual revolution because the youth today can see through it, and they want their freedom, they want to be the drivers of their own lives,” Nefise says.

Nefise’s films have often created a stir because of the topics they has covered, but one can easily say they also opened up discussions, conversations and provided comprehensive treatment to often controversial subject of women, gender, homoseuxality, masculinity in Islam. Religion based social norms and values often go unchallenged and create neverending inequality producing mechanisms, often stemming from deeply rooted patriarchal beliefs.

The struggle in today’s Islamic society is torn between fundamentalists and extremists, often speaking their own narrative or interpretations on Islam and on behalf of Islam, and a pluralist faith which is undergoing its own set of revolutions and changes, most often quietly. “The problem has never been with the text, but with the context.”

By choosing to tell the story of a female Imam living in Germany, Nefise has managed to give a glimpse into the world of revolutionaries, what it takes to not just call for “sexual revolution” in Islam, but also what it takes to stand up for human rights, for gender equality, for LGBTQI rights in conversative and often extremist societies of the world – which are not isolated to just one practise or religion.

Seyran Ates in the film says she does not reject Islam, but she decided to change it from within. The challenge is, can a woman, a woman who fights for inclusivity of the LGBTQI community, who wants men and women to pray together, who believes that women have the right to lead prayers, who is also an Imam, can she act as a bridge between a more compassionate religion and victims of religious extremisms, which also includes racists, white supremists and others.

Reforms take time, and it takes much longer when you are also trying to challenge the given and taught notion of what your religion allows, expects and wants from you. Progressive Islam, in many mainstream Islamic countries is not considered Islam, as it brings about changes and that makes many religious heads uncomfortable. When Seyran Ates as a woman and also as an Imam calls for a sexual revolution within Islam, it definitely triggers Muslim fundamentalists as she has bullet scars to prove that she was attacked for trying to bring these changes.

“It is not only conservative right-wing people who have created many hindrances for progressive Muslim women, but also the left-wing intellectuals who do not dare to take the problems within the Muslim communities seriously. The gender revolution within Islam is highly necessary. I really believe that our film on Seyran Ates will trigger it,” says Nefise.

The author is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where Muslim women from around the world are invited to share their views. You can follow her on Twitter here.

Follow @IPSNewsUNBureau
  

In 2020, French President Emmanuel Macron announced plans for tougher laws to tackle what he called, “Islamist Separatism”, and a crackdown on “radical Islamists” in France, which he said were materializing through repeated deviations from the Republic’s values. To counter this, President Macron announced his plans to create a “French Islam”, a practise of the faith which would be regulated by the state.

Rim-Sarah Alouane

“Instead of responding with pragmatism, instead of bringing a rational response to a very difficult issue of radicalization and terrorism, we respond to these issues in a very emotional way, which is dangerous,” says French scholar and commentator Rim-Sarah Alouane in an interview to me.

“The law of Separatism has a list of amendments that will not only restrict civil liberty but also extend the law of 1905 on limiting religious freedom. This law is equal, it applies to everybody, but when you look at it, it will defacto affect Muslim groups,” says Rim-Sarah.

French officials insist the bill is not aimed at Muslims in France, but is against the reconstructed vision of a religion that behaves in a way contrary to the republic.

France has 5.7 million Muslims living in the country, one of the largest in Europe. This bill extends to what is known in France as the “neutrality principle”, which basically prohibits civil servants from wearing religious symbols, voicing political views and is extended to private contractors of public services.

“The groups that are in difficult positions will be in even more difficult positions due to such laws. Can you imagine, let’s say you work for a private company as a maid or as a garbage collector, you will have to be religiously neutral because your company has a contract with the state,” says Rim-Sarah.

The draft law against “separatism” also includes provisions which bolsters powers to close mosques promoting “extremism”, requiring associations to pledge allegiance to French “Republican principles”.

Rights group Amnesty International called for the many problematic provisions of the bill to be scrapped or amended. “The proposed law would be a serious attack on rights and freedoms in France. It would allow public authorities to fund only organizations which sign a ‘contract of republican commitment’ – a vaguely defined concept which is wide open to abuse and threatens the very freedoms of expression and association the French authorities claim to stand for,” the statement said.

Recently there was an uproar in France creating serious public debate concerns over the prohibition of the use of religious symbols for parents picking up their children after school, accompanying them on school trips, and during national sports competition.

Although the bill does not clearly state Muslims or Hijabs, this impacts mothers who do wear hijabs (headscarfs) while accompanying their children. An amendment was made in 2004, which prohibited use of religious symbols in schools in France, though parents were excluded from this ban, only to be opened up again for discussion.

French officials have often championed this ban as a protection of the country’s “secular constitution” and a defence against the regressive Islamic attitude towards its women. Only failing to give freedom or even a choice to Muslim women living in France, to decide what they want to wear or not want to wear.

The “Don’t touch my hijab” movement in France had Muslim women protesting the hijab bans, calling it Islamophobic and a way to exclude Muslim women in the country.

“The niqab ban is to just an excuse to go after the Muslim visibility. Whatever you think about the Niqab, we all have an opinion on it, it doesn’t really matter. I think it’s a conversation that should be around Muslim women, and its not the state that should decide what is religious or not.

“Imposing a woman to wear a certain garment is the same as imposing a woman to remove a certain garment. Muslim majority countries whether Saudi Arabia or Iran saying that a Muslim woman should dress in a certain way is wrong, but I would say the same for countries that say a Muslim woman needs to remove her hijab. It’s about the Muslim woman’s freedom, let Muslim women live their lives,” says Rim-Sarah.

The threat to secularism is often emphasized, in the case of France, by questioning French Muslims apparent lack of integration into what the state believes to be French society. The debate over integration is essentially structured around compatibility of religion and national identity, which has also become a strong political tool in France, and more so recently also across Europe.

France was the first country in Europe to ban full-face coverings in public in 2011, however other countries in Europe still have partial or total burqa bans, including Norway, Denmark, Austria, Belgium, Bulgaria, Latvia. Earlier in March Switzerland passed a referendum banning full face coverings in public spaces. The consequence of such construction is that terrorism and the veil end up being situated on the same level of analysis as violence against European values and principles and “constructing Muslims in Europe as enemies of European societies.”

The exceptional nature of France’s secularism or laïcité’ is more than just a basic separation of the religious and the political, “it is a deep structural and ideological system unique to France and French history.” Liberté, égalité and fraternité are the safe-house of French identity, but you can’t have cultural unity without accepting cultural diversity. The very same French secularism that shouts for freedom, takes that agency away from individuals with multicultural identities. The problem is the assumption that the Muslim population in France might affect the French identity because it could challenge the very concept of laïcité’. The Separatist Bill which is being used to reinforce France’s tradition by discouraging religious viewpoints and identities is only creating a society which is isolating, dominating and excluding minority citizens in the name of upholding republican principles.

“We have more legislation being passed on restricting civil liberties in France. It is deeply concerning because we are passing laws that are directly restricting civil liberties, rights and freedoms. When it affects one group, at some point everybody will be affected. People don’t seem to realize that, because they feel it is to defy political Islam, to fight separatism, will be just for the Muslims basically, but the reality is once one group is tackled, others will follow. You know history. The moment you attack an individual on the grounds of who they are, you are attacking the very foundation of democracy,” says Rim-Sarah.

The author is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where Muslim women from around the world are invited to share their views. You can follow her on Twitter here.

Follow @IPSNewsUNBureau
  

In 2016, when Bosnian-American professional basketball player, Indira Kaljo got in touch with Asma Elbadawi because she had been forced to give up playing basketball after she started wearing the hijab, they decided to take it up with the International Federation of Basketball (FIBA), the sports governing body to change its rules on headgear.

Asma Elbadawi

Most sports federations around the world don’t specify or ban Hijab, but the usage of general language in which ‘headgear’ is banned, means women who wear Hijab, or men or women who wear turbans or other religious gears cannot participate in those sports. However the challenge was not just to overturn the rule, but also counter the belief what Muslim women can or can’t do, which includes playing ‘Basketball’.

Asma became one of the leading voices in the fight to get FIBA to permanently lift the ban on headgears to allow players in turbans, hijabs and other religious headwear to play basketball at all levels. It took four years to finally win the #FIBAAllowHijabCampaign and to overturn the rule.

“That moment when I realized we won the campaign, I was so excited about the girls who would now get that opportunity to play,” says Asma Elbadawi to me in an interview. “Sometimes I think about it and I can’t believe it happened, because in my mind I am a little person, one voice, but we all built our voices together and became so loud that we changed history.”

The impact of this campaign also helped normalize and, for many, introduced covered Muslim women into sports, challenging the stereotype narrative of ‘suppressed Muslim women in a hijab.’

“There were so many people from outside the community who did not understand what it meant for a Muslim woman to maintain her modesty, and if that meant choosing to wear the Hijab, they kept saying why don’t you take it off,” says Asma.

When it comes to sports, it took women a long battle to be able to participate in competitive events, and they still undergo the humiliating practice of sex-testing to make sure they are not men trying to cheat the system – biologically or literally. There was a time when women were not permitted to watch the Olympic games, which were founded in 1894, reserved just for male athletes. It was only in 1900, women were admitted as participants in sports, “that were considered to be compatible with their femininity and fragility, but excluded from the showpiece events of track and field”. It took another 28 years for women to compete for athletics medals, which included, the 100m, the 4x100m relay, the high jump, the discus and the 800m. The latter being an occasion marred by ‘fake news’.

It is not often we see women in male-dominated sports, and even less so for Muslim women, who already have to defy stereotypes, jump multiple social, religious and break personal barriers to be able to be where they are.

“When you deny a whole demographic of people the ability to join in, you are losing out on talent, and most of the time, that talent can add so much to the space and the environment,” says Asma.

It is important for sport federations as institutions to create a more inclusive environment with bigger female representations. How women are portrayed in the press matter, and the media must be held accountable for its unconscious biases and gender markings.

“She’s the female Usain Bolt,” such statements intend to flatter women, “but are actually another way that men’s sport is presented as the standard against which women’s sport should be judged”. Sexualization of female athletes, compulsory heterosexuality and appropriate femininity focused on the athletes bodies rather than athletic abilities are all barriers that are preventing women from performing at the highest level. “Many female athletes are only accepted by the society and receive coverage in the media, if they participate in traditionally feminine sports. If a woman dares to participate in a masculine sport, their sexuality is immediately questioned,” highlights this report.

Multiple athletics retailers have been pulled up for their treatment of women or people of colour in the workplace. Nike, a brand which identified women as one of “four epic growth opportunities” faced criticism for its treatment of female atheltes during pregnancy, in addition to a class action lawsuit alleging sex discremination. At Adidas, Black employees formed a coalition to pressure top management for change against systemic racism. Both the retailers released their list of company actions, acknowledging to put a stop to racism.

Sport is meant to be one of the most important socio-cultural learning experiences. Girls and women who play sports have higher levels of confidence and self-esteem, lower levels of depression, and more positive body image. Playing a sport is where you traditionally learn about teamwork, goal setting, pursuit of excellence in performance and other achievement-oriented behaviours – critical skills necessary for success in the workplace. However the written and unwritten rules in the sports industry such as ban on headgear, are arguably discriminating against female athletes, and that’s why voices like Asma are needed when women’s sports are de-emphasized.

“You do feel you are representing more than just yourself when you wear the hijab, especially when you are going into communities where they have never seen women wearing hijab. You want to show your best self because you want them to feel like these girls are doing something amazing, and everything we hear in the media is not true about their community,” says Asma.

The challenge is not just from the sport providers, the industry and its management, but also to change the attitude of women and girls towards sports and activities in order to increase participation. The barriers to participation faced by Muslim women are not different from those faced by women from other ethnicity and different cultural backgrounds. Safety and security are important to prevent racially or gender motivated incidents. Cultural sensitivity is definitely an enabling tact, but it is also important to promote positive images, have more diverse role models, stories of success and empowerment, along with simply letting a woman to just be an athlete, without stereotypes, without othering and patronization towards what she can or can’t do. As Asma says, “representation is important because it allows young girls to see women they can relate to in fields they aspire to be in. It gives them hope that they can also achieve those things.”

These would be key to developing long term attitudinal change and increasing participation levels of girls and women in sports – which no longer is or should be defined just by the ‘male gaze’.

The author is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where Muslim women from around the world are invited to share their views.

Follow @IPSNewsUNBureau
  

Credit: Twitter @Dr_Aqsa_Shaikh

By Mariya Salim
NEW DELHI, India, May 7 2021 (IPS)

When Dr Aqsa Sheikh Tweeted and asked if she was the only transgender person to head a vaccination centre, it seemed extraordinary that in a country with 1.3 billion people, that this could be true.

“Can I lay claim to be the only #Transgender person to head a #Covid #Vaccination Centre in India? Will be very happy to have company of other Trans Folks in this spot,” she wrote on March 3, 2021.

India had turned countless hospitals into COVID-19 vaccination centres – and Sheikh was, and still is, the only transwoman heading one.

Born and raised in Mumbai, Dr Aqsa Sheikh is a proud Muslim transwoman. She is presently living in Delhi and working as the Associate Professor of Community Medicine at Hamdard Institute of Medical Sciences and Research. She is the nodal officer of a COVID-19 Vaccination Center, involved in COVID-19 surveillance, and engaged in vaccine and transmission research. Despite her qualifications even in a pandemic, the idea of a trans-Muslim woman as a doctor defies stereotypes.

“I haven’t faced any active face-to-face discrimination. However, a lot of name-calling on social media is common. In my videos, I get comments of people asking whether I am a man or a woman or why is my voice so masculine,” Sheikh told Inter Press Service (IPS) in an exclusive interview.

“People call us ‘Madarsa chhaap’ (derogatorily referring to being from an Islamic School), ‘Hijras’ (a term sometimes used to refer to trans people in a derogatory manner) and so on.”

When asked how her gender identity affects her daily professional interactions, especially during the pandemic, Sheikh says that often “our stories and our identity travel to people before us”, so people look at her through many lenses.

The intersections of her identity are many, Muslim, transgender, woman, leader, health activist.

She credits two aspects of her life for saving her from stigmatisation often experienced in the trans community. Firstly, a lot of time has passed since she transitioned, and secondly, she is in a position of privilege where she is a provider rather than someone who is seeking the service. Both these make her less of a target for discrimination.

Coming out as a trans woman, however, has not been an easy task for Dr Sheikh.

When she broke the news to her family that she was a transwoman, there was anger, denial, and rebuttal.

She says she understands that for a family which has never had exposure to a transgender person, to accept that someone they have raised as a boy for 20 years now says and affirms that they are a woman was difficult to accept. The transition, which involved surgical and legal transitions, met with increased resistance because she came from a conservative Muslim background.

“While my mother stays with me, the rest of the family is not very comfortable affirming these familial bonds, but then you can’t get everything in life,” Sheikh says. “I am happy that I have been able to do what I wanted to do despite all the opposition from society, and that’s what matters at the end of the day.”

Sheikh also emphasises there is a lot of homophobia within the Muslim community, like most communities. Still, she believes that acceptance of trans and intersex people is a little better, especially for those who transition.

The most important thing, according to Sheikh, is to be comfortable with oneself and be secure in the knowledge that she is not doing anything wrong.

“When I was confident that I was right, what I am doing is not wrong or anti-religion, then I was able to talk more about it, I was able to convince more people about it, I was able to break down more walls,” she says.

According to Sheikh, the intersectionality of identities at play and understanding them is also imperative.

“You are not just a Muslim person, or just a queer person, just a doctor. You are not just a woman or just an Indian. You are all of them together,” she says. “So, I, for example, do not only speak on the transgender issues, but I also speak on the different issues of the Muslim community. I speak on the issues faced by the Kashmiri Muslims, those faced by the patients while receiving healthcare irrespective of whether they are cis (assigned and identify with a gender given at birth) or trans.”

She feels once people see you as someone who understands intersectionality (the interconnectedness of aspects of race, class, gender, and religion), acceptance increases.

The transgender community is highly vulnerable, says Sheikh and accessing general, COVID-19, or transition-specific healthcare is challenging.

“With COVID-19 and then the subsequent national lockdowns, the number of service providers available for providing services to the trans persons saw a decrease,” Sheikh says. “During such times, the stigmatisation also always increases because one is looking for scapegoats.”

She says the blame for transmission is often placed on minority groups, like the Tablighi Jamaat or trans persons.

Mental health services, which are a privilege for any person in India to afford, became difficult to access during the pandemic.

“Especially (difficult) when it came to queer-affirmative mental healthcare and counselling. The pandemic has been a tough and challenging time for the trans community with so many losing their traditional livelihood measures,” Sheikh says.

With all the challenges that the present pandemic brings with it, she continues with her activism.

Apart from her professional medical engagements, she runs an NGO called Human Solidarity Foundation.

“We started a charitable clinic in Zakir Nagar this year. With the second wave of COVID-19, apart from distributing food kits and other work, we are doing a teleconsultation and also helping out people with COVID-19 resources,” she says.

Sheikh’s education was funded by Zakaat Funds (money to be compulsorily given by Muslims for charitable causes), and it’s her dream that the potential of children is not lost because of lack of resources. Eradication of hunger, health and education for all, sensitisation and awareness are her goals.

“I am not sure whether we can achieve these in my lifetime, but that’s what I really look forward to.”

Mariya Salim is a fellow at IPS UN Bureau

Follow @IPSNewsUNBureau
  

By Sania Farooqui
NEW DELHI, India, Mar 6 2021 (IPS)

Power is an intriguing concept and it means different things to different people. In simple words, power is the ability to influence the behavior of others to get what you want. Power distribution is usually visible in most societies when there is a clear and obvious division between the roles of the men and expectations from women. One can’t talk about power without talking about patriarchy – in which men always hold the power and women are largely excluded from it. Women are almost always taught power and ambition are two dirty words, and should not be linked to their personalities.

In 2020, as the world tried to survive the global pandemic, women across the world were trying to survive a lot more along with COVID-19, also at times claiming their power and negotiating their spaces in various different ways.

Kawkab Al-Thaibani

“War is the face of toxic masculinity, and it will never give women space, because women are peace agents. The war in Yemen is the biggest challenge we are facing, but the lack of desire by the negotiators to include women in any talks, another challenge,” Kawkab said in an interview to IPS News.

“Yemeni women are one of the most resilient groups in the society. In this Pandemic, the businesses run by women were forced to shut down, whereas shops run by men were not. There is discriminaiton and they think businesses run by women are not important, though it’s very obvious now that it’s the Yemeni women who are leading the financial responsibility of the family,” Kawkab said.

Speaking at the Webinar organized by the IPS United Nations Bureau in mid july 2020 on the impact of Covid-19 on Women and Children, Saima Wazed, Advisor to the Director General of WHO on Autism and Mental Health, and Chairperson, Shuchona Foundation said, “Women already are subject to a double burden of duties which includes unpaid housework. The pandemic drew a common picture across cultures of women with jobs having to juggle being employee, homemaker, cook, cleaner, teacher to her children overnight. Those in the informal sector were the first ones to lose all of their choices of small income sources they may have had.”

One of the other alarming impacts of COVID-19 pandemic has been on girls’ education. “11 million girls might not return to school this year due to COVID-19s unprecedented education disruption.” According to this report by UNESCO, “This alarming number not only threatens decades of progress made towards gender equality, but also puts girls around the world at risk of adolescent pregnancy, early and forced marriages, and violence. For many girls, school is more than just a key to a better future. It’s a lifeline.”

Addressing the deeply rooted gender disparities in and through education, Yasmine Sherif, Director, Education Cannot Wait (ECW) says because of the many risks and barriers that continue to constrain girls and adolescent girls from accessing education, in context where girls are under-represented, ECW encourages its country-level partners to ensure that at least 60% of learners reached are girls and adolescent girls. “This affirmative action to address these inequalities entails promoting a ‘whole-of-child’ approach. It also considers their safety, their food security, their physical and mental health,” Yasmine said to IPS.

Nazlan Ertan

In Turkey, in 2019, 474 women were murdered, mostly by partners and relatives and the figures in 2020, affected by coronavirus lockdowns, are expected to be even higher. “Women have been on the streets and various hashtags have surfaced, domestic violence has increased, nearly half of all the women claim that they have faced some form of physical or psychological abuse in their lives, said journalist Nazlan Ertan to IPS News.

In Bangladesh, in October 2020, citizens took to the streets, outraged by the reports of gruesome gang rapes and sexual violence that were taking place in the country. 975 women were raped in the first nine months of 2020 during the pandemic, 43 women were killed after being raped and 204 women were attempted to be raped by men in Bangladesh.

Shireen Huq

“Violence, male dominance and male aggression have existed for years, the tendency to glorify that these things didn’t happen in the past, and that it’s only happening now in our lifetime, is not true. Misogyny has been part of our culture, politics and society for centuries, especially across South Asia,” said Shireen.

In Egypt, Mozn Hassan, one of the most outspoken voices on human rights, founder and Executive Director of Nazra for Feminist Studies has had a travel ban imposed on her since June 2016, following previous incidents of judicial harassment against Nazra for Feminist Studies, including summons in relation to foreign funding case.

In an interview to IPS News Mozn said, “Being an independent femisnist voice can cost you a lot, targeting by state actors, asset freeze, travel ban, charges of supporting women to have “irresponsible liberty”, or facing threats of charges that could bring you to life time in prisons are just a few examples.”

Mozn Hassan

In addition to these pre-existing social, political and systematic barriers to women’s participation and leadership, there are multiple new barriers that have emerged with the COVID-19 pandemic. However countries with women in leadership positions have suffered six times fewer confirmed deaths from COVID-19 than countries with governments led by men, only 20 countries have women as Head of State and Government worldwide.

The stories of strong female leaders navigating their countries through the pandemic crisis will be remembered for a long time to come, and perhaps also change the overarching narrative of what a strong leader should look and behave like – as compared to the reckless, often pompous and populist male leaders of the world. We are still a long way from fully leveraging the potential of women’s leadership, expertise and intelligence, but that’s not stopping women from taking charge.

The very nature of power is dominance, and women in their own quiet or not-so-quiet and resilient ways have sent the message out, that they are no longer willing to negotiate this space, they are simply going ahead and claiming it.

The author is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where Muslim women from around the world are invitedto share their views.

Follow @IPSNewsUNBureau
  

Excerpt:

Nadia Helmy Ahmed

By Sania Farooqui
NEW DELHI, India, Jan 18 2021 (IPS)

As a Muslim woman born and brought up in Denmark, Nadia Helmy Ahmed broke many stereotypes when she started boxing at the age of 15. “Back then it was not common for girls to take up elite boxing, let alone common for Muslim girls, I used to be the only girl in my gym, along with ten others boys,” said Nadia to IPS News.

Elite boxing is defined by who the boxers fight, how they fight and how they handle top ranked competition on a consistent basis. Nadia has been an elite boxer for over 15 years, and is one of the only ten Danish women in the sport, representing Denmark in world championships.

“Being a girl in a male dominated sport means that you have to learn to deal with all the obstacles that come with it, sometimes you are treated differently, both from inside the community of the sport and outside from the Muslim community as well. Sometimes the tone in the gym can be a bit harsh, but I quickly learnt to turn that direct language into positive fuel.

“Boxing happened by chance in my life and I fell in love with the sport and it has stayed on with me. I am lucky to say my family has always been very supportive, and that’s why I have been able to pursue my passion,” said Nadia.

As a boxer, Nadia continues to challenge various gender stereotypes and cultural discourses. Nadia says, “by living my life the way that I have chosen to live, I have challenged many norms and expectations of what a Muslim woman should look like, what she should do, what her goals and ambitions should be. I have chosen another way for myself, a different path and I feel at home when I am training.”

Nadia is part Egyptian and part Danish and she says she no longer wants to be caught between the discourse of identity and nationality, between her parents’ countries of origin, and her own country of residence.

Denmark is home to almost 320,000 Muslims, which is about 5.5 percent of the population, putting the country in a slightly higher proportion than in the rest of Europe. According to a report published in Reuters, a growing number of Danish Muslims say that they have faced verbal abuse, exclusion and hate crimes since mainstream political parties began adopting anti-immigrant policies. Immigration in Denmark has become a strong issue especially during elections.

In December 2020, Denmark’s government decided to separately classify people from or with heritage in primarily Muslim countries and regions in their official crime statistics. A move which was deeply criticized by many. Immigration and integration minister Mattias Tesfaye supported the differentiation of people in Denmark with Middle Eastern and North African heritage.

“Pluralism is based on trust, and the recognition between people, whether they want it or not, said Nadia. Religion plays an important role in cultural encounters, partly because it highlights differences and opens up new understandings of plurality and community. We as Muslim women have to use our understanding of liberal European politics to protest against the exclusion of immigrants from the public sphere.

“I crave to find a stance of cultural dignity, to find a moral community of mutual acceptance and purpose. The crucial issue for us has been to achieve a status in which is is legitimate and acceptable to be both Muslim woman and Danish at the same time,” said Nadia.

Over the past few years, Nadia has taken her passion for boxing to Muslim girls in local communities living in Braband in Gellerup, an area of western Aarhus, which holds the biggest housing associations in Denmark. Nadia encourages women to empower themselves by teaching them how to tap in and use their physical and mental strengths.

“When I started coaching young girls from the community, I wanted to transfer my passion for boxing to them. My mission was to enable them, to empower them, to give them a space where they could be themselves, at the same time have fun using their bodies to do so”, said Nadia.

“Boxing is a way of life. The combination of the mind and the body in sports gives a smaller picture of life in itself. When you think you can’t give anymore, there is always a little more to give in sports. Without individual strength and power, it is impossible to fight for your rights, for a better society,” said Nadia.

Integration remains a debate and challenge for those who come to Denmark, especially from Muslim countries. Human Rights organizations have reported numerous violations against refugees, immigrants and asylum seekers and have often described Danish policies towards immigrants as some of the most aggressive in the western world. In the current climate where European countries have been opening their doors towards immigrants and refugees, it is important for Denmark to re-think it’s value-based policies which has become one of the biggest reasons for countries’ polarizations especially towards its immigrants, religion, identity and culture.

According to Nadia, the way forward for Denmark is to identify the challenge of integration, without politicization, and interpret differences and similarities in real contexts, defining common goals and interests.

Sania Farooqui is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where Muslim women from around the world are invited to share their views.

Follow @IPSNewsUNBureau
  

A mother homeschools her children in Shamva district, Zimbabwe, during the COVID-19 pandemic. Over 10,000 confirmed COVID-19 cases in Africa; Zimbabwe and South Sudan among most vulnerable. Credit: WFP/Tatenda Macheka

By Kundhavi Kadiresan
WASHINGTON DC, Dec 18 2020 (IPS)

Africa, compared to Asia, Europe and the US, has largely escaped the devastating death toll of COVID-19, accounting for a fraction of the world’s 63 million cases.

Instead, the continent has been uniquely affected by the pandemic’s impact on food supply chains, revealing underlying vulnerabilities that threaten to bring a different crisis and leaving the spectre of famine looming over several African countries.

As donors, NGOs and research organisations rally to support governments in preventing a rise in extreme hunger and poverty, we have an opportunity to transform Africa’s food systems for the better at a time when the entire world has reached an inflection point for the sustainability of food systems.

In tackling the secondary impacts of the pandemic, Africa can build greater resilience to global shocks, leapfrogging other regions by reconfiguring a food system that the continent – and the world – has long since outgrown.

This could provide a blueprint for other regions and countries in the run-up to a milestone UN summit in 2021 and help the rest of the world to leverage food and agriculture for better health, climate action and opportunities for equality.

Such a roadmap should start by recognising that the diet, nutrition and health of a population underpins all other indicators of progress and prosperity.

With this in mind, agriculture should be situated at the heart of any national or regional strategy for development and economic growth.

Since it was launched in 2003, the Comprehensive Africa Agriculture Development Programme (CAADP) has set out clear targets for agriculture as a driver of other goals and includes more than 40 countries among its signatories.

As of 2015, public spending on agriculture across Africa under CAADP had increased by more than seven per cent a year to support more and better livelihoods, stronger food security and greater resilience.

It also provides a clear, shared vision around which partners, such as agricultural research networks like CGIAR, can unite to play their part.

Such an integrated, coordinated approach, both between governments and partners, will be essential in delivering the next decade of the programme to accelerate the transformation of African agriculture.

But while a high-level framework like CAADP is crucial for bringing together partners in pursuit of common goals, each country, district and neighbourhood will also need solutions appropriate to their specific contexts.

The world may be connected by its common need to produce sufficient healthy food in a sustainable way, but the means through which this is achieved varies enormously according to social and environmental factors.

Developing more innovations that fit geographical needs will allow food systems to be more responsive, adaptive and impactful.

Over the last 20 years, for example, CGIAR has developed 52 separate innovations across sustainable livestock, crop breeding and natural resource management in Ethiopia alone. By tailoring them to the specific challenges faced by smallholders, women and youth, these solutions have reached an estimated 11 million rural households.

Going forward, initiatives like the Technologies for African Agricultural Transformation (TAAT) program, led by CGIAR and funded by the African Development Bank, will integrate expertise from across research areas to continue to scale up the uptake of appropriate new technologies.

Working in 30 countries, TAAT is forecast to increase raw food production by 120 million tons per year, helping to lift about 40 million people out of poverty, by focusing on national needs across different crops and livestock, and different challenges from crop pests to soil fertility.

Finally, in reforming agriculture, Africa has the opportunity to address systematic and long-term inequality, particularly when it comes to gender inequality.

Women in Africa continue to carry out around 40 per cent of agricultural labour yet their frequent exclusion from financial services, land rights and equal opportunities for training holds back Africa’s agricultural development.

CGIAR’s COVID-19 Hub enables researchers to work collectively, while also drawing lessons learned from research across the CGIAR System that can both support the pandemic recovery, and also identify opportunities to close the gender gap.

For example, one study demonstrates the challenges women livestock keepers faced compared to men as a result of a shortage of livestock feed during the pandemic, and offered solutions that could unlock the potential of women, building resilience not only for women but also for their families and their communities.

Arguably, if research into the connected relationship between human, animal and environmental health had been better funded, the world may not be facing today’s COVID-19, health and hunger crisis.

But if there is one lesson to learn, it should be that investing now in agricultural research could help prevent the next disaster, in Africa and around the world.

It is clear now that the needs of a 21st century food system stretch further than ever, and we must rise to the challenge of redesigning a food system for Africa itself and by Africa for the world.

Follow @IPSNewsUNBureau
  

Excerpt:

Decades of aggressive efforts to create equal opportunities for women, shatter the glass ceiling and build a more inclusive society only ends up in failure, when the key stake holders refuse to acknowledge discriminatory laws, socio-cultural and religious set ups that continue to threaten progress made by the female work force.

Yousra Imran

“The current challenges for women in the Gulf and some Middle Eastern countries is that despite modernization the law still sees women as minors when they are unmarried women, and if they do get married, legally they move from being under the guardianship of a father or brother to the guardianship of their husband.

“Women just want their own agency – the ability to make decisions without needing a written letter of permission or no objection letter from a male guardian”, says Yousra Imran to IPS. She is the author of the book Hijab and Red Lipstick.

The United Nations Sustainable Development Goal 5 (SDG) that aims to achieve gender equality and empower all women and girls still remains a challenge in many parts of the world.

According to the United Nations Development Program (UNDP), “In Arab region, women face high barriers to entry into the labor market and are at the risk of unemployment than men.”

The latest policy brief from the UN on The Impact of Covid-19 on Women, states that “The coronavirus outbreak exacerbates existing inequalities for women and girls across every sphere – from health and the economy, to security and social protection. The pandemic has also led to an increase in violence against women and girls – particularly domestic violence which has intensified.”

Ending all forms of discrimination against women and girls, are crucial accelerators for sustainable development goals. Sexual violence and exploitation, division of unpaid care, local domestic work and discrimination in public offices, all remain huge barriers in the progress of SDGs, according to the UNDP.

It is important for the Middle East region to acknowledge women’s right as a human right and build an eco system that doesn’t lead to intensification of the authorities crackdown against women and women’s right defenders in the country.

In 2016, a historical attempt was made by 14,000 Saudi women when they handed over a petition to the government, calling for an end to the country’s male guardianship system. The women in Saudi Arabia refused to be treated as “second class-citizens” and demanded to be treated as “full citizens”.

It took almost three years for Saudi authorities to announce reforms to the discriminatory male guardianship system.

Among other things, women could travel without the permission of a male guardian, apply for and obtain passport over the age of 21, register a marriage, divorce or a child’s birth. While these efforts were welcomed, they were far from the abolishment of the guardianship system. Women still can’t marry without the permission of a guardian, or provide consent for their children to marry. Women can’t leave prison, exit domestic violence shelter or pass on citizenship to their children without permission from their guardian.

“There have been a few improvements in recent years “, says Yousra. Women in Saudi Arabia getting the right to drive, and greater emancipation of women into leadership roles and into the workforce across the Gulf, however, the legal system itself still needs addressing and laws need to be changed, she says.

The move towards greater freedom for women in Saudi Arabia were undermined and lost, when right after the driving ban was lifted, an apparent crackdown on women got dozens of activists detained and arrested, ironically partly for calling for these very reforms. A few who are still in jails fighting for their freedom.

All of these factors will perhaps remain in violation of Saudi Arabia’s human rights obligation and its inability to realize its Vision 2030, that declares women—half of the country’s population—to be a “great asset”.

While the UAE has made several moves to overhaul some of its strictest Islamic laws and bolster women’s rights, there are still questions in regards to its obligations under international human rights law and equality of women.

Qatar too has faced questions on obligations towards women’s rights, as family laws still continue to discriminate against women, including making it much more difficult for women to seek divorce, protection against violence, including within the family. Human rights organizations have continuously called on Qatar to stop criminalizing sex outside marriage and ends its agressive enforcement of “love crimes”.

The failure to continuously acknowledge regions heavily restricted freedom of expression and civil society activities, violations by security forces continue in the context of the criminal justice systems, including torture and other ill-treatment, especially towards its women.

Despite significant progress through reforms on paper towards the lives of Arab women that has been achieved over the years, the journey ahead is still long, complex and far from meeting the Sustainable Development Goal 5 and Vision 2030.

Sania Farooqui is a journalist and filmmaker based out of New Delhi. She hosts a weekly online show called The Sania Farooqui Show where she regularly interviews Muslim women from across the world on various topics.

Follow @IPSNewsUNBureau
  

COVID-19 has in some nations been converted into a noxious, political issue. One of many worrying examples is the rhetoric of Brazil´s president. On 10 November, when Brazil´s COVID-19 death toll surpassed 162,000 victims – the numbers have continued to raise and are now 179,032 second only to USA´s 296,745 – Jair Bolsonaro minimized the effects of COVID-19 by stating: ”All of us are going to die one day. There is no point in escaping from that, in escaping from reality. We have to cease being a country of sissies.” Bolsonaro actually said maricas, which like sissies is slang for gay people. Both expressions originally indicated ”small girls” – marica is a diminutive of Maria and sissy of “kid sister”. Bolsonaro thus defined homosexuality as effeminacy by associating gay men with affectation and cowardice. By connecting disease, fear, and femininity the Brazilian president not only ignored the strength and courage women throughout history have demonstrated by enduring childbirths and caring for others, it also shows a strong disregard for gender equality and the rights of women and gay people.

In several countries, gender equality has made progress in areas as education and labour force participation, though health inequality between women and men continues to plague several societies, where girls and women remain victims to ideologies and practices that make them more vulnerable than men to diseases originating from neglect, abuse, and mistreatment. Furthermore, women and girls are often subjected to physicians´ bias in diagnosis and treatment, while restricted access to education and remunerated work may hinder them from accessing adequate health services.

In most societies, women have been considered as subordinate to men. In both art and medicine, women have been viewed and interpreted from a “male point of view”. That a “male gaze” applies to how women’s bodies are perceived became evident to me when I sometime in the eighties read Edward Shorter’s A History of Women’s Bodies. Shorter described how religion and medicine have discriminated against women, primarily by disregarding their physical and mental health.

I had Shorter’s book in memory when I several years ago visited the Andean highlands and interviewed women about their life situation. What then upset me was the deplorable state of health of the women I met, assuming that it was my collaboration with a midwife that made them reveal physical pain and problems. Several diseases originated in difficulties during pregnancies, often experienced too early in life, and after that being far too frequent. Ailments related to the female body was burdened by prejudice, chauvinism, and religious bigotry and thus considered as shameful and concealed. My encounter with these women made me realize that gender equality is not exclusively a matter of relations between men and women – physical differences between the sexes must also be taken into account and addressed.

Through its intent to connect fear of COVID-19 infection with cowardice and effeminacy, Bolsonaro´s rhetoric not only reveals an inclination towards homophobia and misogyny, but furthermore demonstrates a lack of knowledge about the crucial role women have had in medical development. While being professionally engaged with gender issues, I have quite often been confronted with a view that almost exclusively emphasizes social injustices caused by male chauvinism. Of course, this is a serious problem that cannot be ignored. Nevertheless, this should not allow forgetting the fact that women’s bodies are distinctive from men’s. Neglect of women’s unique physical constitution has during centuries caused unnecessary suffering and limited
women´s well-being.

Childbirth is a unique female experience that excludes men, who cannot experience the pains and dangers it may bring about. Since time immemorial, childbirth has almost exclusively affected women – the expectant mother, the midwife, women friends and relatives. Men were generally excluded from the process. What midwives lacked in formal, academic learning, they compensated through experience and ancient traditions,

With the emergence of an academically founded medical profession and with it an increased interest in the income-generating business of midwifery, male doctors became during the 19th century increasingly interested in obstetrics and generally opposed to midwifery. Before male interventions, women generally gave birth in partially upright positions, being supported by other women. One reason for this was that giving birth was considered to be a social concern, as well as the technique facilitated the process for both mother and midwife since they could make use of gravity. However, male obstetricians preferred that women, while giving birth, remained in bed. Accordingly, obstetricians were in France, and the rest of Europe, called accouchers, from the French á coucher, go to bed.

It was claimed that surgeons were better trained in scientific medicine than midwives, who relied on popular medical traditions. In several countries, midwives were gradually legislated against in favour of male doctors. In his book, Shorter argued that increasingly male-dominated obstetrics initially were detrimental, causing unnecessary inconvenience and suffering. Furthermore, apart from facilitating the actual birth procedure, midwives also offered support and help during pregnancy and aftercare. They were generally, unlike men, mothers themselves and could thus consider ailments and dangers from a female perspective. Several of them were also knowledgeable about how to alleviate labour pains and how to prevent unwanted pregnancies, and in some cases, even experienced in abortions. The midwives were thus through their own and collective experiences well acquainted with how a female body functioned and reacted to various types of interventions.

The suppression of women midwifery is just one of many examples of how women systematically have been marginalized while healing and caring for the sick and injured. This does not mean that their care-giving has not been decisive. On the contrary, to take care of others has rather been considered as a female duty, even part of a feminine nature. A perception that meant women’s role in healthcare was taken for granted and they were offered neither education, nor payment. In Catholic Europe it was until quite recently, nonsalaried nuns who took care of the sick and were assumed to gain their knowledge through practice.

Well into the twentieth century, doctors were almost exclusively men and nurses were subordinate to them in everything (up to 1955 men were not allowed to serve as nurses in the US Army). In addition, nurses were paid significantly less than a medical doctor. Men in white were, and generally still are, considered as hospital royalty. Something still manifested through several hospitals’ big rounds when the chief physician, accompanied by doctors-in-training, visit bedridden patients, while female nurses discreetly remain in the background.

It was not until the bloody massacres of 19th century warfare that female nurses gained a greater role and nursing schools were established to train them in health care. However, education was mostly hospital-based and had well into the twentieth century an emphasis on practical experience. During the last century, wars continued to improve women´s position in healthcare. During World War I, nurses were integrated into the war effort, and during World War II warring nations established units with trained nurses. For example, the Nazis, who otherwise were reluctant to engage women in the war industry, recruited more than 40,000 nurses for their armies.

The recent rapid development of medical science is probably the most impressive human success story ever. It has not only been beneficial to human well-being, it has also contributed to increased compassion and reduced the brutality of everyday life. This development would probably not have been initiated without attention to women’s health. Due to immense pain and risk of fatal infections, surgical procedures were during millennia limited to superficial interventions, as well as amputations and trepanning. It was through male obstetric care that breakthroughs in concern for sterility took place. The first steps towards the discovery of the role of bacteria and viruses in infections occurred in 1846 when the Austrian obstetrician Ignaz Semmelweiss discovered that more women died in maternity wards staffed with male surgeons, than those cared for by female midwives. Semmelweiss traced the cause to increased mortality to male medical students not washing their hands after dissecting corpses. Although Semmelweis’ sanitary recommendations were largely ignored and he himself was driven to madness, he is now recognized as a pioneer in aseptics and the prevention of hospital-acquired infections.

The presence of male doctors at birth made them realize the immense pain caused by disturbed nerve pathways and made them pursue more effective anesthetics. Advances that, together with aseptics, finally enabled surgical interventions inside the body. It was during a birth in Edinburgh in 1847 that James Young Simpson used chloroform anesthesia and, after the same method in 1853 had been used when Queen Victoria gave birth to Prince Leopold, anesthesia spread around the world. After Robert Koch in 1879 beyond any doubt had established that infections are spread by bacteria, and in 1881 introduced heat sterilization of all surgical instruments, medical science would never be the same again.

Accordingly, to label general health as a concern for “maricas” is not only a sign of ridiculous machismo, but also a manifestation of profound ignorance. When Jair Bolsonaro equaled “fear of COVID-19” with effeminacy he demonstrated contempt for the bravery and professionalism homosexual men have demonstrated as physicians and nurses, as well as he demeaned women who through centuries have combated sickness and fatal injuries, as well as caring for home and family and enduring painful births. On top of that, Bolsonaro revealed a profound ignorance of the fundamentals of modern, medical science and its foundations on women´s well-being.

Sources: https://www.bbc.com/portuguese/brasil-54902608 and Shorter, Edward (1984) A History of Women’s Bodies. London: Pelican Books.

Jan Lundius holds a PhD. on History of Religion from Lund University and has served as a development expert, researcher and advisor at SIDA, UNESCO, FAO and other international organisations.

Follow @IPSNewsUNBureau

Sister Udaya, Mahila Shikshan Kendra, India – IDG 2020 South Asia Challenge Winner. Credit: UNICEF/UN061998/Vishwanathan

By Jean Gough and Yasmine Sherif
NEW YORK, Nov 20 2020 (IPS)

Girls are change makers and world shapers! When girls speak up, they are a powerful force to be reckoned with.

This International Day of the Girl 2020 we listened to girl-led and girl-centered organizations from across South Asia and heard about how they have been empowering girls in their communities and at the forefront of advocating for #GenerationEquality on #DayoftheGirl.

The potential of adolescent girls in South Asia is limitless, yet they are one of the most marginalized and under-served groups of children. During emergencies, either girls’ vulnerabilities can be exacerbated, or girls’ agency and opportunities can be promoted. Adolescent girls are a high priority group for Education Cannot Wait (ECW) and UNICEF. By investing, supporting, empowering, and listening to girls, we can build a more equal world.

Here are some of the ways we can take action to address the issues facing girls in South Asia and support girls in harnessing the power of their voices to make a difference.

Leaving no girl behind
Girls in South Asia continue to face barriers to accessing a quality education. The region has some of the highest rates of girls and young women who are not in education, employment or training (NEET). Even before COVID-19, nearly 1 in 3 adolescent girls from the poorest households had never been to school. At the secondary level in crisis-affected contexts in South Asia, there are significant disparities between boys and girl’s enrolment rates, with boys nearly three times more likely to enroll in school than girls.

It is essential we take decisive action, with intent, to reach and engage girls, in both crisis-affected situations and developing contexts where negative gender norms prevail. With strong affirmative action, we can break the status quo, and ensure that girls do not continue to be under-served and marginalized.

“Change is possible. We believe each girl is unique and has the potential to excel. We help girls improve their self-esteem to express their hopes to make decisions about their own lives. We are the voice for every girl, let’s create an equal future.”

Working together to build a more equal future
We cannot do this alone – girl-led and girl-centered cross-sectorial partners are key. When child protection, adolescent development and gender considerations are integrated into education and services they become holistic, safe, relevant and meaningful. Essential cross-sectorial work includes mitigating school safety risks; training all staff on gender responsive practices and gender-based violence; recruiting female teachers; providing unconditional cash transfers; offering life-skills groups tailored to adolescent girls; and, shifting the social norms that cause girls to be kept out of schools, which requires engaging with caregivers and religious and community leaders that have influence.

Building a versatile set of skills
Supporting adolescent girls to bridge the digital divide and gain 21st century skills is critical. This includes building life skills that can help girls to better navigate challenges and gain skills and support for employability. Transferable skills, such as stress reduction, emotional regulation, decision-making, goal setting, critical and creative thinking, conflict resolution and assertive communication help promote self-esteem and self-confidence that will last a lifetime.

In addition, adolescent girls must learn skills that match the demands of potential employers and the reality of the job market. Girls are far less likely to own digital devices, have access to internet or technology, and in turn have fewer opportunities to gain digital literacy skills. This also has significant implications for their employment prospects. For example, in the burgeoning ICT sector, which especially in South Asia is still dominated by men. In South Asia, young boys and men are five times more likely to access mobile technology than young girls and women.

Credit: UNICEF/UNI309817// Frank Dejongh

“The representation of women in technology is less, while there is a need for more professionals in the industry. Through some of our community education programmes such as career guidance, we received more support than expected which means there are interested young girls, who want to learn and build a career in this industry, and what they need is guidance and support.” Niuma, Women in Tech Maldives – IDG 2020 South Asia Challenge Winner

As we have seen during COVID-19 school closures, access to digital devices is crucial for accessing technology-based learning and online support services. While expanding access to low tech learning materials, more must be done to ensure that all children have access to the tools required to continue learning,

While getting girls online and ensuring access to technology is one goal, the work does not end there. We must ensure the technology they use is safe and the messages girls see online are enhancing and not harming their self-esteem or reinforcing negative gender stereotypes. We must ensure that adolescent girls have real life female mentors who can guide them through this.

We must make sure that while adolescent girls are learning skills, we are sending the message that they have the unlimited potential to do and be anything they want!

“72 per cent of girls [in our programme] have gotten their first jobs and are now earning more than the father and the brother of the family, combined. Now she has a say in the decisions, not just in her own life, but those of her entire family. This increase in self-worth and self-respect is what truly contributes to her healing.” Sonal, Protsahan Girls Champions, India – IDG 2020 South Asia Challenge Winner

Credit: UNICEF/UN0215358/Vishwanathan

Paving the way for a brighter future
Adolescent girls should be at the lead in making social change on efforts in returning to school post-COVID-19. To ensure their engagements are genuine and not tokenistic, they must be at the forefront of the design and monitoring of return to school efforts.

“Gender discrimination is embedded in my country, especially in terms of income, employment and politics. Though it is not highly prevalent, it does exist in a certain manner, where boys somehow take the lead by getting a social advantage. This is why, I am pitching my idea as a voice and representation of all Bhutanese women.” Pema, Cracking the code, Bhutan – IDG 2020 South Asia Challenge Winner

We must engage them in decision making and ask them questions: What do they want education to look like? What changes do they want to see in society? What do they want to learn — and how? We have the opportunity to build back more resilient education systems, and girls should be a part of the planning process.

COVID-19 has taught us that we must be flexible and offer alternative learning programmes that are tailored to the unique needs of marginalized and under-served groups. We must think outside of the box and use innovative tools and solutions to ensure that traditionally unreached children are offered new ways to engage in education.

Our commitment to listening and taking action!
Girls everywhere are breaking boundaries and challenging stereotypes. Whether she is leading the path as an entrepreneur or an innovator for a girls’ rights movement, girls are using the power of their voices to create a world that is unrestricted and inclusive for them and their future generations.

“We believe that every girl-led advocacy begins with listening. We believe that not only the future, but the present belongs to girls and they can take action now. This IDG 2020, let’s give girls a platform to share the causes that they are most passionate about, that they want to change, and to create a world and reimagine a future which is truly shaped by girls and for girls.” Riju, Nepal Scouts – IDG 2020 South Asia Challenge Winner

Adolescent girls should be at the lead in social change and COVID-19 return to school efforts. The International Day of the Girl 2020 South Asia Challenge provided inspiring examples of role models who are pioneering girl-led and girl-centered programming to change attitudes and stereotypes which prevent girls from achieving their dreams. It is time we listen and increase our actions by amplifying girls’ voices. We want you to know that at UNICEF and Education Cannot Wait we hear you and we are listening!

Joint opinion piece by UNICEF ROSA Regional Director Jean Gough and Education Cannot Wait Director Yasmine Sherif

Follow @IPSNewsUNBureau
  

Fast fashion consumes vast resources, often polluting and devastating the natural world. Pictured here are garment workers in Bangladesh. Credit: Obaidul Arif/IPS

By Samira Sadeque
UNITED NATIONS, Sep 28 2020 (IPS)

Racism “keeps the global north oblivious to the effect of fast fashion addiction on the global south” say environmental and gender justice experts.

Organisers and activists came together last week to discuss how the fast fashion industry sits at the intersection of environmental and gender justice. The industry, which discriminates against women from the production cycle to the consumption of it, contributes to environmental degradation as two million tonnes of textile are discarded every year.

Beyond that, fashion also plays a crucial role for people of different genders to express themselves, panelists said at the United Nations General Assembly event “Subversive Catwalk: Women, Fast Fashion & Climate Justice”.

“We hoped to encourage people to look at the connection between women’s oppression – the pressure to look good, to be fashionable, that their bodies are not good enough – and the oppression of women worldwide in the garment sweatshops of the world,” Su Edwards, organiser of the panel, told IPS.

“We wanted to raise awareness of the vast resources consumed by fast fashion and the resulting pollution and devastation of the natural world,” she added.

The panel shed light on the importance of women from the global north creating a bridge to work in solidarity with women in the global south.

“We are very keen to emphasise the unity between groups that are often seen as having divergent interests,” Edwards said. “Fashion is a good place for women to find common interests and to begin to understand that their life choices may impact on their sisters in other places.”

The panel, however, lacked the presence of any Bangladeshi representative on the conversation of the 2013 Rana Plaza factory collapse in Bangladesh that killed more than 1,100 garment workers. Scores of garment workers were injured in the disaster, sparking off a massive global conversation on garment workers’ rights.

The only representative invited to speak about the issue was Sumedha Shivdas, a fashion designer  from India.

“We wanted to include at least one woman from the global south in our panel and Sumedha is part of our organisation,” Edwards said when this issue was addressed. “The point was that she had heard about the Rana Plaza disaster but was numb about it.”

On environment, panelists stated that it takes 12 years to get rid of waste that fast fashion makes in 24 hours.

Beyond environmental concerns, fashion also has a large role to play in one’s identity. One of the highlights of the panel was Josephine Carter, a queer artist-activist and panel member who spoke about the role fashion plays on the intersection of environmental justice, human rights, and identity. 

For Carter, identity is at the center of her activism. She is currently working on a poetry project honouring black men for Black History month in the United Kingdom.

“This work feels deeply relevant at the moment, as we’re once again reminded of how endangered black lives are, and of the particular forces of white supremacy which work to endanger black men particularly,” she told IPS.

This relevance is further deepened by the environmental concerns around the world.

“I am thinking, writing and working my way towards climate activism, and finding a way to make this inextricable with the activism work I already do, on race, gender, sex and class,” she said.

For the panel talk, her aim was to have her message reach women and have them engaged in the conversation on climate crisis, and for them to realise how urgent and relevant it is to their lives.
Another goal for her, as well as that of the workshop’s, was to convey the message that for activists, their emotions are very intricately linked with doing the work of climate justice. Understanding that link, and figuring out which measures work and what needs improvement, can help unlock opportunities for climate justice initiatives that are effective.

Excerpts from the interview follow.

Inter Press Service (IPS): What role has fashion played for you in your identity?

Josephine Carter (JC): As a queer woman of colour, I got to explore how people with my identities get pushed in two different directions – to use fashion and dress as self-expression, or to use fashion and dress as a way to conform to a heteronormative and cisnormative society. Not only do big feelings about ourselves and our bodies come up as a result, there are also real-world consequences to conforming or not conforming.

IPS: The intersection of fast fashion, environment and the queer community aren’t usually examined together. What does this intersection tell society?

JC: The reality is that over consuming fast fashion clothing, either to stand out or to fit in, doesn’t come without environmental consequences. Once we accept that the ecologically degrading and exploitative fast fashion industry can’t be allowed to continue, for the sake of the planet and its people, we then have to reconsider our relationship to clothes and reckon more closely with the presence of homophobia and transphobia in our lives.

As mentioned in the workshop, a part of the work of achieving climate justice is the elimination of all oppressions. Bringing together the topics of fashion, environment and queerness (or other identities) shows that the climate crisis actually permeates all areas of our lives and experiences, even areas that might seem unrelated at first glance. It goes, I hope, a little way towards demonstrating that there are a thousand reasons for every person alive to be active in the fight for climate justice, including people who usually get left out of the climate movement.

IPS: What role do you believe fashion plays a role for queer and gender non-conforming communities?

JC: Experiences with fashion in queer and gender non-conforming communities are as diverse as the communities themselves. While I can’t speak for these communities as a whole – especially as a cisgender queer woman – I notice that fashion provides an opportunity for self-creation, for queer and trans people to reclaim their bodies from oppression and dysphoria. Because clothing is so gendered, it can be a useful tool for exploring and subverting the gender binary. It can also be an outlet for creativity, self-expression and sheer joy in queer lives which are so often marred by interpersonal and systematic homophobia and transphobia – from workplace discrimination to homelessness, from medical mistreatment to hate-motivated violence.

IPS: What other roles does fashion play in this conversation?

JC: Conversely, fashion can also play a role in keeping queer and trans identities hidden, especially when individuals have to conform to heteronormative and cisnormative gender roles because of an oppressive family environment, community or government. The necessity to stay hidden and the harshness of the punishment of visibly queer and trans people increases as homophobia and transphobia overlap with other systems of discrimination such as race, class and disability.

IPS: How has your identity as a queer person shaped your relationship with fashion?

JC: I use clothing to announce my queer identity and to hide it. Some of the pressure that is put on heterosexual women to look “feminine” and attractive according to our culture’s norms actually passes me by, and I love putting myself out in public as a weird, fat, butch, boxy, short, black queer woman when I wear dungarees, Doc Martens, men’s clothing, and the rainbow flag. It works as a way to signal to other people in the LBGTQ community that I’m here, that we see each other, that I stand in solidarity with a queer aesthetic and heritage.

I also sometimes get slurs yelled at me on the street, have disparaging comments made about my body by strangers, and am generally made aware that I don’t look how a woman “should” look. It’s interesting that the defining aesthetic categories for queer women, butch and femme, separate us out into who “looks like a woman” and who doesn’t. I remember many occasions as a teenager and young adult where I have tried and failed to look feminine, attractive and acceptable.

I use fashion as a way of constructing my queer identity, and fashion constantly reminds me that society’s idea of what’s acceptable for women’s lives is still very narrow.

A young and dynamic digital platform, named Fuzia, has attracted millions of women social media followers and 100,000 active global users with its eclectic mix of content. The platform showcases women’s talent and provides a support network.

Riya Sinha, 19 has been an activist for women since her early teens. Credit: Fuzia

“As I have worked on Fuzia, I think my background played a big part in forming my vision for Fuzia. From a young age, I have had the privilege to be able to travel to India and all around the world, experiencing different cultures and types of people. It helped me to create an awareness of my privilege and how life differed in many parts of the world,” Sinha said in an exclusive interview with Inter Press Service (IPS).

The sisterhood is rooted in the fifth Sustainable Development Goal (SDG), which aims to end all forms of discrimination, violence, harmful practices for women. Fuzia seeks to achieve the goal in which enabling technology, especially information and communication, is used to promote women empowerment.

What makes this community different is its belief in yet-to-become-successful women. The founders translate this belief by giving them a platform to showcase their talents. Young photographers, artists, creative and opinion writers, bloggers, and crafters log on and place their bright and distinctive works on the Fuzia website. The website is a conduit to robust debates on significant issues like Black Lives Matter with moving artistic tributes to, for example, a nurse in the time of Covid-19 competing for the audiences’ attention.

Fuziaite of the Week celebrates the most compelling content of that week. Recently, that honor went to a 59-year-old teacher and writer who blogs about her life experiences on the site. She, like many, finds this platform allows her distinctive and exciting voice to shine in a world where it could typically be blurred out.

Shraddha Verma, 31 sees Fuzia as an inclusive platform where women can interact in a non-judgmental and safe space. Credit: Fuzia

Fuzia also fosters women empowerment in the form of job hunting, linking up applicants with proper channels. It arranges periodic competitions, writing and art contests, technology workshops and forums, and live talks from women leaders. It gives women of color a step-up on their career tracks. One success story, Humaira Ferdous from Bangladesh, told IPS about how publishing her work on Fuzia led to her employment within the organization.

“I believe that the more you praise and celebrate life, the more there is in life to celebrate. Fuzia helped me celebrate life to the fullest. I work here as a Graphic Designer now, but it feels like only yesterday when I couldn’t even think of being on this pedestal,” Ferdous says.

Sinha, who has been an activist since her early teens, says she could notice the sexism and inequalities that women faced in their communities where their free will and even thought processes are governed and guarded. Women and young girls from many South Asian countries at times feel suffocated and have no scope to express their voices, she says.

As young entrepreneurs, both Sinha and Varma sought out a solution. They came up with a concept that harnessed the accessibility of the internet, social media, and smartphones and connected the dots with technology.

Surveys show that 90% of teens aged 13-17 use social media. About 75% report having at least one active social media profile, and 51% report visiting a social media site at least daily. Two-thirds of teens have their own mobile devices with internet capabilities. Nowadays, for most countries, even from remote areas, getting access to the internet and social media is considered standard practice.

These women now have an online platform that is inherently inclusive and welcoming. On Fuzia, anyone can post her views, opinion, creative works, and voices safely and securely. The platform allows women to express themselves freely to a global audience in a judgment-free zone. The users are mainly from India, Bangladesh, Pakistan, and Indonesia, and much of its content represents women of South Asian descent.

Fuzia maintains an active presence over Facebook, Instagram, Twitter, website, and more with subcategories and pages. Initially, in the first year, they gathered more than 1 million supporters, and since then, growth traffic has increased by up to 35-45% each month.

There are no age brackets or geographical location barriers in Fuzia. Anyone can become a user and get their voices heard. Here the users come from various professions, age brackets, and backgrounds. Each contributes, engages, and helps each other as a friend and fellow user. A massive chain of skillful contributors, professionals, and industry movers and shakers are included in an engaging and unified platform. Fuzia empowers women daily by blurring social classes and status—it’s a platform where everyone is a friend and a sister within a massive network.

The authentic and remarkable way Fuzia stands in solidarity with women is key to its success. It provides work-life balance write-ups, has workshops for job readiness in which the values of mutual respect, work ethic, and environmental consciousness are emphasized.

Other platforms include mental health workshops, book clubs, and new releases of books and movies, discussions on current political and global issues, including societal norms, and much more.

Fuzia also has extended its wings to helping and uplifting people regardless of their color and gender. The website supports the LGBTQ community and provides a safe space for them to voice their concerns and seek help. It welcomes people with different gender identities, including male, female, transgender, gender-neutral, non-binary, agender, pangender, genderqueer, two-spirit, third gender, and all, none or a combination of these.

Varma says Fuzia aims to challenge the mindset which forces women into subservient roles and mentions, “I have been brought up in a society where I have noticed a lot of stereotypical mindsets about a woman- how a woman should be, or what she should do. Societal and cultural restrictions have always led to women taking a backseat in everything, and in general, they have lacked the deserved opportunities. And, I think that Fuzia can help by empowering women to share their stories and stand together, giving them confidence in their voice and skill, and help in economic, social, and political liberation and understanding.”

It can be expected that this platform will spark a change in the young people’s mindsets as it is vital to bring people together on a common platform where they could realize their true potential, where they could start believing in themselves, and where they’re accepted.

Kazakhstan's anti-gender bill aims for the complete erasure of concepts of gender and gender equality, according to rights activists. Courtesy: CC by 2.0/Steve Evans

By Samira Sadeque
UNITED NATIONS, Jul 10 2020 (IPS)

 The coronavirus lockdown in Kazakhstan, and the resultant limited public oversight and limited publication engagement, has paved the way for the government to propose amendments to the country’s laws around gender that could see the exclusion of the rights of the Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ)  community. 

Aigerim Kamidola, Legal Advocacy Officer, ‘Feminita’ Kazakhstan Feminist Initiative in Kazakhstan, spoke to IPS this week after presenting her organisation at the Jul. 9 United Nations panel on sustainable development for LGBTI people in times of COVID19. She was one of a group of advocates from around the world who shared their opinions and experiences about how the community has been affected during the crisis. 

She explains how the period of the lockdown was used for “the introduction of amendments and additions to legislative acts of Kazakhstan on family and gender policy”.

“The Draft Law (an anti-gender bill) proposes amendments to the law on state guarantees on equal rights and equal opportunities for men and women. The anti-gender bill aims for the complete erasure of concepts of gender and gender equality. The only outcome of the bill is to erase the word “gender” from the national legislation,” Kamidola says.

“And through the comments of some MPs initiating this legislation, we see that the rationale they provided was that there are “too many genders” and that they have the intention to reinstate two sexes.”

But Kamidola points out “the general public discourse in Kazakhstan is very homophobic and transphobic”.

“On a state-level the subject is a taboo so state officials normally do not speak of it.”

Her organisation works with lesbian, bisexual, transgender and queer (LBTQ) women on issues of discrimination and hate crimes based on sexual orientation and gender identity in Kazakhstan.

Inter Press Service (IPS): How has COVID-19 impacted the LBTQ community in Kazakhstan?  

Aigerim Kamidola (AK):  We’ve seen two main trends in Kazakhstan regarding LBTQ populations: first one is that the general measures, policies and legislations [around] the state’s response to COVID-19 pandemic didn’t take the intersectional approach at the core of it. As a result, they exacerbated the pre-existing inequalities that disproportionately affected LGBTQ people.

The second trend is measures that specifically target civil society and LGBTQ groups. Despite [the fact] that there was a state of emergency and the quarantine, when there was limited public oversight and civic and social engagement, the parliament and the government actually used the space to adopt certain legislation which actually targeted civil society groups.

IPS: What are some ways in which COVID-19 has affected the health of the members of the LBTQ community in Kazakhstan?

AK: With our allies from transgender initiatives, Feminita completed a big research project on access to healthcare of LBQ women and trans people in Kazakhstan in March. Because of the stigma by medical professionals, there’s a high resentment of the LBQT community for [asking for] medical help and that increases health risks. It’s not only HIV or STIs, which are normally spoken of, but also for other chronic disease and cancer-related diseases.

As a result, it makes the group of people more susceptible to health risks [in the event of a] pandemic or other epidemiological diseases.

IPS: Your organisation was denied registration as an NGO last year — how does this affect your ability to operate in the country and to serve the LBTQ community?

AK: We recently received the supreme court decision upholding the previous court rulings, confirming that there was no violation in a denied registration. And it surely affects the organisation’s institutional development because as a non-registered organisation, you’re not eligible to open a bank account, or apply for funding and hence [unable] to maybe be more effective in responding to some urgent calls. 

As a result, the initiative operates with a small group of people — most of them work other jobs on the side. And they cannot pay the initial salaries, or operate sustainably or have sustainable activities. And that of course exacerbates in the pandemic. 

On the other side, we see a contraction of funding too and it is [being] channelled towards the needs of pandemic response or healthcare needs. Then there’s a contraction of resources to activists and civil society groups and human rights organisations needs. We know that it’s just the beginning and that the financial effects of the pandemic will catch up later.  

IPS: Has the LBQT community reached out to your organisation during this pandemic?

AK: We’ve had some cases throughout this quarantine time. One in particular was regarding a woman who faced hate speech by a prominent sport athlete who made a degrading statement with incitement to hate, and the activist called him out. As a result, there was an avalanche of hate speech towards her and then she faced death threats online. She also faced threats by fans of the athlete. 

We launched a media advocacy campaign and also relocated her during the pandemic. The first measure of the pandemic response by the state was isolation, stay at home, as a safe space but home is not always safe for everyone and it was very problematic to relocate a person during the quarantine, because there was a lockdown measure in place. And borders between the states were closed, so it was impossible to relocate her to another state. She was relocated within the same state.

IPS: How does the current pandemic — and global lockdown — affect the LBTQ community’s work and participation in the SDGs?

AK: What is important for activists and civil society and also for international community when they deal with governments like in Kazakhstan — whose economy is very resource and industry driven, and places priority on a lot of investment coming in — we see quite a lot of political will in engaging with the Sustainable Development Goals (SDGs) framework. But at the same time it is a country with a low human rights record, that resents a human rights framework.

What is important is for us to actually strengthen the links between the human rights and SDG frameworks and one cannot be implemented without the other. The state cannot cherry pick the one it likes and just ignore the recommendations in human rights treaties.

By Mawethu Nkosana
BUCHAREST, Romania, May 3 2019 (IPS)

Romanian Adrian Coman and his American-born partner Clai Hamilton had two major reasons to celebrate when they tied the knot last June.

One of course, was their marriage. The other was the historic legal victory they scored when their case before Court of Justice of the European Union (CJEU) led to the recognition of same sex marriage for the purpose of freedom of movement in the European Union (EU).

The case, challenging current law, represented a significant victory for LGBTQI rights, in particular in Eastern Europe.

The couple had married in Belgium in 2010 and later decided to settle in Coman’s native Romania. But Hamilton was denied residency rights because the civil code does not recognise same-sex marriages. So, they took the matter to the Romanian courts, which referred it to the CJEU.

Romania currently ranks 35th out of the 49 countries assessed by the European region of the International Lesbian, Gay, Bisexual, Trans and Intersex Association (ILGA-Europe,), in terms of its equality laws and policies.

Romania compares fairly favourably – when it comes to protecting and promoting LGBTQI rights – to many other Balkan states. But there is an apparent disconnect between the Romanian government’s intentions and public opinion.

While the government adopted anti-discrimination legislation in 2000 and decriminalised consensual same-sex relationships the following year, it did an about-face in 2008 when it changed the civil code to ban same-sex marriage and civil partnerships. But 10 years later, referendum voters rejected an attempt to enforce this prohibition at the Constitutional level.

In this, Romania is not alone. Uncertainty over LGBTQI rights manifests in a variety of ways across the Balkan region, a massive swathe of territory stretching across Eastern Europe from Turkey in the south to Romania in the north.

This uncertainty is a breeding ground for further discrimination, the non-implementation of more liberal civil regimes and the official apathy toward the commission of crimes against members of the LGBTQI community.

For example, in 2015, Slovenia’s parliament passed a same-sex marriage bill with a vote of 51-28. But Slovenians disagreed: nine months later, they rejected the new law in a referendum, by a margin of 63% to 37%.

Across the Black Sea from Romania, an incident in Armenia demonstrated the challenges that still lie ahead for LGBTIQ rights in this general part of the world. This week, around 100 demonstrators gathered outside the national assembly in the capital, Yerevan, to protest a speech in parliament by a transgender activist. Lilit Martirosyan’s address at a hearing organised by the United Nations and the Armenian Human Rights Defender’s Office. While fuelled by party politics, the protests were clearly transphobic.

In some places a more liberal legal framework has been established but greater tolerance is not guaranteed. Croatia passed the Life Partnership Act in 2014, granting same-sex couples the same rights as their heterosexual counterparts – except for adoption, although a parent’s life partner can become a child’s partner-guardian.

This was despite an opinion poll the previous year, showing that almost 60% of Croats thought that marriage should be constitutionally defined as being between a man and a woman. This raises questions around the enforceability and public acceptance of the Life Partnership Act.

Greece presents a more extreme example of public opinion rising against political decisions. Despite its parliament approving civil unions for same-sex couples in a landslide 194-55 vote four years ago, when polls showed that only a third of citizens supported such a reform, public attitudes toward the LGBTQI community remained hardened.

In its 2019 review of LGBTI rights, ILGA-Europe reports the prevalence of homophobic and transphobic speech in Greece, in particular by clergy. It notes also the an International LBTQI youth and student organization ranks Greece as one of the least inclusive countries around LGBTQI issues in education.

The ILGA-Europe review also describes the shocking 2018 murder of LGBT+ and HIV activist Zak Kostopoulos, who was fatally beaten by an Athens jewellery shop owner, a second person and police officers.

Despite videos of the incident being made public, the media made later-discredited claims that he had been trying to rob the shop and had been under the influence of drugs.

The other side of the coin is where authorities, even when they are not backed by legislation, foment hatred and violence toward the LGBTQI community – as in Turkey, where homosexuality has been legal since 1858, although sexual orientation, gender identity and same-sex relationships are not recognised in civil rights laws.

In November 2017, Turkish President Recep Tayyip Erdoğan declared the empowering LGBT people to be “against the values of our nation”. A week later, the governor’s office in the capital, Ankara, banned all LGBT cultural events in that city.

Deep-seated prejudice towards the LGBTQI community in the Balkans – in contrast to Western Europe, where studies and polls consistently show more liberal attitudes – have been further inflamed by the influx over several years of refugees from conflict zones in the Middle East.

LGBTQI refugees from countries like Iraq and Syria escape sexual orientation or gender discrimination and persecution in their homelands, only to face it once again in the Balkans.

Fearful, many do not report their sexual orientation or gender identity when applying for refugee status. This invariably leads to their applications being rejected and them being repatriated to their home countries.

If they stay, or move to another country, their illegal status means they are often forced to support themselves through high-risk occupations such as sex work. And because they enjoy no legal rights, they are at risk of official persecution and have no recourse should they be victimised by the general public.

The win for LGBTQI rights in the Coman-Hamilton judgment is without doubt important, and it stands proudly among other small victories in the Balkans region. But what positive changes there have been are incremental, and often negated by continued prejudice and a lack of will to implement reforms.

Until public and official attitudes undergo a paradigm shift in every one of the Balkan states – irrespective of whether or not their civil regimes are currently transforming – the region’s LGBTQI community will continue to be denied basic human rights and disproportionately suffer indignity, discrimination and violence.

Excerpt:

By Jan Lundius
STOCKHOLM / ROME, Mar 4 2019 (IPS)

I assume it was the Swedish author Stieg Larsson´s Millenium trilogy (2005-2007) that generated the popularity of Scandinavian Crime Fiction, as well numerous movies and TV-series that followed in its wake. A typical Nordic Noir novel takes place within a gloomy landscape of dreary towns, or a semi-deserted countryside, where under the thin surface of an apparently well-ordered society, murder, misogyny, rape, racism and international crime syndicates are thriving.

As a Swede with my roots in a sleepy provincial town where nothing sinister seemed to happen I was inclined to consider Nordic Noir as some kind of Scandinavian magic realism, quite removed from Swedish everyday life. However, reality seems to be changing. In Sweden, as well as in the rest of the world, men are losing their traditional hold on power, as well as occupations that once craved more physical strength than brain power quickly are disappearing, making a woman just as capable as a man to manage any branch of human activities. A development that makes several young men bewildered and foster feelings of powerlessness and misogyny.

During a brief visit to my hometown I recently had a cup of coffee in one of the cafés and became involved in a discussion with one of the locals who use to hang around there. He was a retired police officer and told me:

– Things are changing fast around here. We are now getting our fair share of drug pushers and violent crime. Criminals are better connected, have more money, improved mobility and they actively recruit young guys around here. Youngsters who do not know anything, have dropped out of school and thus cannot get a decent job. They believe through crime they might become somebody, earn money and gain some respect. Most of them are as lost there as they were in school.

I hope he did not talk about any of my former pupils. I had for some years worked as a high school teacher in my hometown. When I made my first stint as teacher not one of my pupils had dropped out, though when I twenty years later returned to the same school, five boys and one girl disappeared from my classes during their first year. Something had happened, but I was unsure of how and why.

In Sweden, women in 2006 surpassed men in educational attainment and since then the gender gap has been widening. In 2016, 48 percent of Swedish women had at least two years of tertiary education, while the corresponding level for men was 35 percent. Gender ratio for applicants to higher education was 60 percent women and 40 percent men.¹ PISA² results from 2012 demonstrated that school performance of Swedish boys was considerably lower than that of girls and this gap was bigger than in any other OECD country. It was speculated that Swedish boys’ extensive computer gaming stole time from their homework. The situation was described as a national crisis and Swedish school policies are currently being overhauled.

In virtually all countries and economies girls do on average outperform boys in reading. Even if gender differences in science performance tend to be small, the share of top performers in science and mathematics is generally larger among boys than among girls. However, with every year this tendency is changing. Even if Finland currently is the only country in which girls are more likely to be top performers in science, other countries are approaching the same condition, while in Finland, Macao, Albania, Macedonia, Georgia, Jordan, Malaysia, Qatar and Trinidad/Tobago, girls scored higher than boys in mathematics.³

In the United Arab Emirates where some earlier barriers to girls schooling have been removed, they now out-perform boys at all levels and across all subjects, while in higher education, women make up 71 percent of graduates. Across the Emirates boys are dropping out of secondary school at rates of up to 20 percent in a single year. This trend has been explained by the fact that boys view connections in pursuit of employment opportunities as more potent in achieving social and economic success, while women consider education as a means to gain social freedom and influence.⁴ However, there are indications that boys school dropout is becoming a globalized trend. In the Caribbean region, boys´ dropout rate is generally 20 percent higher than the one for girls and similar trends are apparent in the entire LAC region.⁵ In countries like India, Senegal, the Gambia, Bangladesh, Mongolia and Nepal, where there were far fewer girls than boys enrolled in secondary school in 2000, the situation had by 2016 been reversed, leaving boys further behind than girls.

Does it matter if more boys than girls drop out of school, and/or to a lesser degree attend higher education? I asked the retired police officer if he thought boys were more inclined to commit crimes than girls:

– Without doubt, he answered. If a girl ends up in crime it´s due to her background, her earlier experiences and not so much because she had left school too early. With boys it´s different. The fact that they are out of school too early makes them inclined to commit crime. I think that for some of them it´s a status thing, if they fail with everything else they can at least succeed in crime.

The modern world increasingly requires specific knowledge and skills, making people with limited schooling ever more marginalized. The risk of becoming poor, socially excluded and having poor health, as well as being trapped in delinquency is dramatically higher among youth who exit education before having reached an upper secondary/high school diploma. The old police also appeared to be correct about girls and crime – research indicates that much fewer girls than boys are trapped in crime due to school dropout.⁶

For example, in Sweden high school dropouts are much less likely to be able to support themselves from a regular income. They have a mortality risk three times that of graduates, and are five times as likely to have been sentenced to prison by the age of thirty. Furthermore, dropouts tend to be inhibited by the social bonds the school and/or a steady job may provide and instead find security in criminal bonding. They become frustrated when aspirations cannot be fulfilled due to their miserable socioeconomic status. A recent Swedish Government report pointed out school failure as the single most important predictor for becoming a member of the NEET group, i.e persons “Not in Education, Employment or Training.” In EU countries the numbers of NEETs are estimated to 15 percent of people between 15 and 29 years of age. According to the police officer I met it is among this group of people criminals are recruited.

While I after my meeting with the retired police officer was driving home through the dark Swedish forest I imagined that if nothing was done to address men´s feelings of powerlessness, Nordic Noir could soon shift from being magic realism to becoming a description of an actual, global reality.

¹ https://english.uka.se/
² OECD´s Programme for International Student Assessment (PISA) is a worldwide study evaluating educational systems by measuring 15-year-old school pupils’ scholastic performance on mathematics, science, and reading.
³ http://www.oecd.org/pisa/
⁴ https://www.thenational.ae/there-are-many-reasons-why-boys-drop-out-of-school-1.687412
⁵ https://gemreportunesco.wordpress.com/2018/07/04/promoting-changes-in-gender-norms-in-latin-america-why-boys-education-matters/
⁶This and much of the following is based on Bäckman, Olof (2017) ‘High School Dropout, Resource Attainment, and Criminal Convictions’. Journal of Research in Crime and Delinquency, No. 54.

Jan Lundius holds a PhD. on History of Religion from Lund University and has served as a development expert, researcher and advisor at SIDA, UNESCO, FAO and other international organisations.

By Geneva Centre
GENEVA, Feb 27 2019 (IPS-Partners)

On the occasion of the launch of two new publications on topics related to women’s rights and gender equality, and in order to mark International Women’s Day, the Geneva Centre will organize a panel discussion and book presentation. The discussion will expand on the themes of the two publication, namely the status of women’s rights and gender equality in the Arab region, but also more generally, across the world, and the history and the true symbolism of the headscarf in Christianity, Judaism and Islam, the stereotypes and controversy surrounding this topic, and the recent developments in Western societies with regard to the headscarf.

Moderator and Opening remarks
Ambassador Idriss Jazairy, Executive Director of the Geneva Centre for Human Rights Advancement and Global Dialogue.

Speakers

• HE Ms Nassima Baghli, Ambassador, Permanent Observer of the Organization of Islamic Cooperation to the United Nations Office and other international organizations in Geneva;
• Dr. Elisa Banfi, Research Assistant at the Institute of Citizenship Studies (ICite) at the Department of Political Science, University of Geneva;
• Dr. Amir Dziri, Director of the Swiss Centre for Islam and Society at the University of Fribourg, Switzerland.

For further information on the event, please see the attached concept note.

Register by email: info@gchragd.org

Excerpt:

By Natasha Chaudhary
NEW DELHI, Feb 15 2019 (IPS)

Results from a survey with young and unmarried women suggest that as low as 1% of women have received information on sexual and reproductive health and rights (SRHR) from their mothers, doctors or government campaigns.

And 53% of these women feel unsure if the sexual health problems they faced were severe enough to visit a gynaecologist. Within the Indian context and patriarchal system, any conversation around young women’s sexuality is limited and stigmatised.

Natasha Chaudhary

Shame and stigma particularly impact unmarried women who end up delaying abortions and often resort to backdoor clinics putting their lives at risk. As low as 20% of the unmarried women my organization (Haiyya) surveyed, knew about the abortion law in India, and 95% had never visited a gynaecologist to take consultation on sex, pleasure or contraception.

As a demographic, unmarried women are completely invisible in the domain of SRHR in India. Due to societal biases and shame, they de-prioritize their sexual health needs and refrain from accessing services.

When they try to consult doctors, they are often denied services, misinformed or coerced into decisions. It is this stigma and narrative we are challenging through our initiative at Haiyya called Health Over Stigma.

It all started 2 years ago, when one of our colleagues had to undergo an abortion. It was a traumatic and harrowing experience she went through at the clinic, where her dignity was shamed and destroyed.

Following that event, we found ourselves sharing personal stories with each other that we had never shared before. One of us had been denied getting a pap smear test because the doctor felt she would only need it once married.

Someone else had elongated treatment of a vaginal infection because she was too scared to visit a gynaecologist. Someone else had been shamed by the doctor, who dared to ask if her parents knew she was sexually active.

We all had approached our sexual health from a place of fear. None of us felt we could hold service providers accountable. We felt as if we were alone and had no bargaining power as a community.

We began talking to more women and found that despite different experiences, we were bound by our stories of isolation and helplessness. This issue has persisted because power lies with age old institutions where women are disengaged from decision making processes that affect their very own lives.

We needed to flip this by organizing unmarried women as a collective and moving the onus and accountability on medical institutions.

After two years of work, we are challenging the status quo. As a recipient of the Goalkeepers Youth Accelerator Award, this year I will be able to lead Haiyya in the implementation of a campaign were women will mobilize and demand to be treated with dignity and their agency upheld and asking doctors to fulfil their duty as non-judgmental service providers.

Through storytelling and community building, we are aiming to achieve three key objectives in 2019:

Catalyzing public commitments from institutions such as hospitals, ministries and other relevant health actors to update their code of conduct. Creating an online platform that empowers women by providing them with resources on their rights, how to access services, and testimonials from individual experiences.

Building a community of women in India who drive an online conversation in key states on devising informed strategies that improve access to health services and combat stigma

Within the sexual reproductive health and rights spaces, unmarried women continue to be a marginalised group. As a young unmarried woman working with other such women, I want to change that narrative.

We will achieve UN Sustainable Development Goal 5.6 (ensuring universal access to sexual and reproductive health and rights) by making possible that all women, from diverse backgrounds, ages and choices, have the right and necessary information.

*Natasha Chaudhary holds a Master’s degree in Development Studies from University of Sydney and was an undergraduate at Delhi University. She says she deeply cares about gender, health and caste issues with a focus intersectional leadership and designing-interventions that enable changemakers as decision- makers shifting away from service delivery models.

Excerpt:

By Jan Lundius
STOCKHOLM / ROME, Feb 4 2019 (IPS)

Is there a connection between sex education, gender equality and promiscuity? On this website, Fabiana Fraysinnet recently denounced a Brazilian crusade against sex education conducted by conservative and religious sectors. Such initiatives are common in several other countries, where politicians and religious leaders accuse sexual education of blurring boundaries between male and female and thus foment homosexuality and transsexualism, as well as a moral relativism undermining family structures and adherence to religious guidance and dogma.

An opposite position is reflected by the personal motto of the Norwegian-Swedish journalist and socialist agitator Elise Ottosen-Jensen, who in 1933, together with a number of radical medical doctors founded the Swedish Association for Sexualiity Education (RFSU):

I dream of the day when every new born child is welcome, when men and women are equal, and when sexuality is an expression of intimacy, joy and tenderness.

Through her work as a journalist Elise Ottosen-Jensen had gained insights into the everyday life of working-class women. Scarce resources, hard work and domestic violence were common problems. Her conviction that the many unwanted pregnancies were a problem for several families and also a threat to women´s health and well-being turned her into an outspoken promotor of contraceptives and an agitator against the so-called sex laws, which prohibited use of contraceptives and penalized homosexuality. Until 1938 Swedish laws forbade the use of, information about, as well as distribution and marketing of contraceptives and it was not until 1944 that homosexuality was decriminalized. In 1955, sexual education was made compulsory in Swedish schools.

While I studied pedagogy in the 1970s the Brazilian educator and philosopher Paulo Freire´s Pedagogy of the Oppressed was obligatory reading for all future Swedish teachers. Freire stated that pupils simply memorized “facts” transmitted by their teachers, maintaining that all education instead ought to problematize what appears to be simple truths and provoke students to “self-determination”. I was taught that the Swedish school was supposed to support the ”development of critically thinking individuals,” able to dispute generally accepted dogmas and opinions.

Sexual education was part of that agenda and connected to gender equality. It was emphasized that all over the world girls and women are facing social, economic and cultural barriers impeding their education and livelihoods and that even more lack comprehensive sexuality education, which serves as a tool for women to take control of their bodies, to plan their future and avoid unintended pregnancy, child-, early- and forced marriages.

Some educators soon developed Freire´s theories into something they labelled as “anti-oppressive education”, i.e. a commitment to empower youngsters from minority groups by making them question norms that determine people’s perceptions of what is “normal”. Such views have increasingly come to influence the current Swedish debate about the rights of people who identify themselves as LGBTQ (lesbian, gay, bisexual, transgender and queer).

Swedish radicals have recommended that children are given “gender neutral names”, while children´s books address norm changing themes, for example Kalle som Lucia, “Kalle as Lucia”. This particular story is about a boy who wants to be Lucia. In all Swedish schools winter solstice is celebrated by processions headed by a beautiful girl chosen by the pupils to be Lucia, Bringer of Light. While connecting traditional gender roles to normative change, books like Kalle as Lucia are supposed to teach kids that it is OK to be different.

Another Swedish norm changing initiative has been the replacement of the Swedish words for she and he with the neutral hen (from the Finnish gender neutral hän). Such efforts have been criticized as “ridiculous”, or even worse – as a Government supported scheme to blur the difference between the sexes, described as an integrated part of efforts to secure gender equality, which in reality is an entirely different endeavour. Gender equality aims at fomenting equal access to resources and opportunities for people of different sex, it does not at all seek to abolish biologically conditioned differences between women and men.

People who use bio-determinism as an argument against gender equality, claiming that promoting equal rights for women and men is a violation of religious and natural laws, ignore the fact people are able to change. John Stuart Mill, the 19th century economist and promoter of women’s emancipation, emphasized the dangers of bio-determinism:

• Of all the vulgar modes of escaping from the consideration of the effect of social and moral influences upon the human mind, the most vulgar is that of attributing the diversities of conduct and character to inherent natural differences.

¹

We have over time developed social patterns that resist aggression and selfish behaviour. While living close together, humans have used their superior brains to comprehend how violence and excessive dominant behaviour are intrinsically bad for the survival of our specie. Humans are able to change their habitats, instead of exclusively adapting to them, something that is due to the fact that human beings are genetically programmed to make use of reason, culture and free will, an endeavour supported by education aimed at promoting openness, mutual support and compassion.

Ignorance about reproductive health is currently threatening to increase rates of teen pregnancy, communicable diseases, misogyny and abuse of girls and adolescents. Attacking gender equality and sex education in the guise of opposition to norm criticism may prove to be harmful to the entire society and not the least the wellbeing of women, whose health is threatened by the bigotry of religious leaders, harmful traditions and prejudiced politics.

Some years ago, I visited Andean communities, interviewing women about their life situation. I had previously found that as a foreign man one of the best ways of approaching reticent women in rural settings had been to do so in the company of a local midwife. What worried me during my encounters with Andean women was their often poor state of health and I assumed it was the midwife´s presence that made them reveal their pains.

Several suffered from vaginal prolapse and other conditions affecting the female reproductive system. Ailments caused by congenital malformations, or difficulties during pregnancies that came too early in life and often had been far too frequent. Women´s suffering could also have been a consequence of difficult deliveries, poor hygiene, deficient preventive healthcare, hard work, badly treated infections and venereal diseases. Disease affecting productive organs were generally suffered in silence, considered to be shameful since everything connected with female bodies was burdened by prejudices, chauvinism and religious narrow-mindedness. My meeting with these women made me realize that gender equality is not only an issue of equity between men and women, but physical differences between males and females have to be addressed as well.

We are able to change our destiny for the better by liberating ourselves from shackles of intolerance supported by murky traditions and misinterpreted biological determinism. This is one reason to why gender equality, and not the least – unrestricted access to healthcare and sex education for both women and men, benefit the entire mankind. Fear of male power loss and an assumed spread of homosexuality cannot be allowed to forbid sex education and become an obstacle to women´s health and wellbeing.

¹Collected Works of John Stuart Mill: Principles of political economy. University of Toronto Press. p. 319

Jan Lundius holds a PhD. on History of Religion from Lund University and has served as a development expert, researcher and advisor at SIDA, UNESCO, FAO and other international organisations.

Two marchers in Taiwan's annual LGBT Pride March in Taipei City in this picture dated 2013 affirm that "I am proud to be gay; I'm not a sex refugee!" United Nations independent expert on protection against violence and discrimination based on sexual orientation and gender identity Victor Madrigal-Borloz exsaid levels of violence towards and the lack of recognition of gender identities, especially transgender people, stating that the situation is “disastrous.” Credit: Dennis Engbarth/IPS

By Tharanga Yakupitiyage
UNITED NATIONS, Oct 27 2018 (IPS)

Transgender and gender-diverse people are facing unprecedented levels of violence and discrimination around the world and states must act to ensure they are not left behind, said a United Nations rights expert.

In a report presented to the U.N. General Assembly, U.N. Independent Expert on protection against violence and discrimination based on sexual orientation and gender identity Victor Madrigal-Borloz expressed concern over the levels of violence towards and the lack of recognition of gender identities, especially transgender people, stating that the situation is “disastrous.”

“These persons are suffering levels of violence and discrimination that are offensive to human conscience,” he said during a press conference.

Madrigal-Borloz noted that 71 countries criminalise sexual orientation and gender identity diversity. Of them, some 20 countries criminalise certain activities of forms of gender identity.

Alongside persistent discrimination, lesbian, gay, bisexual and transgender (LGBT) communities continue to be subject to violence simply because of their identities.

In the United States, at least 22 transgender people have been killed so far in 2018, many of them women of colour.

Most recently, 31-year-old Ciara Minaj Carter Frazier was stabbed to death in Chicago. Her death puts this year on track to match, if not surpass, the 28 murders of transgender people in 2017.

Brazil has one of the world’s highest rates of LGBT-targeted violence as 2017 saw a record 445 reports of murders of LGBT Brazilians. Among them is Dandara dos Santos, a transgender woman who was tortured, beaten, and shot in northeastern Brazil.

Many fear that such violence will only get worse under the looming presidency of Jair Bolsonaro who has said homosexuality is “an affront to the family structure” and that it can be cured with violence.

“Clearly, criminalisation is creating a situation where persons are not only not protected, but actively persecuted on the basis of their gender identity,” Madrigal-Borloz said.

He also noted that LGBT communities are further marginalised as they are denied access to services such as education, health, and housing.

Approximately one in five transgender individuals have reported being homeless during their lifetime in the U.S., and an estimated 20-40 percent of homeless youth are LGBT.

Madrigal-Borloz said that this situation is partly attributed to the lack of legal recognition of gender identities.

“The measures adopted to ensure that there is conformity between their self identified gender and the legal recognition are of fundamental importance to prevent violence and discrimination,” he said.

According to a leaked memo obtained the New York Times, the Trump Administration is pushing federal agencies to narrow the definition of sex “on a biological basis” under Title IX—a civil rights law that bans discrimination on the basis of sex “any education program or activity receiving Federal financial assistance.”

It could be enforced in a way that allows discrimination against transgender people in access to employment, health, school, and housing.

The U.N. delegation to the U.N. has also reportedly been seeking to remove references to “gender” in U.N. documents, another move signalling the government’s rollback of protections and recognition of transgender people.

Similar actions can be seen around the world, including in Hungary where prime minister Viktor Orban banned gender studies programs at universities.

“The government’s standpoint is that people are born either male or female, and we do not consider it acceptable for us to talk about socially constructed genders rather than biological sexes,” a spokesperson for the prime minister said.

However, the has been some progress, said Madrigal-Borloz, whose report highlighted some of the international community’s best practices on discrimination and violence against LGBT communities.

For instance, Uruguay, in recognition of diverse gender identities and the obstacles that transgender people face in exercising their rights under the law, implemented a program designed to help transgender people navigate the law as well as access social security programs and employment opportunities.

In New Zealand, people can choose to have their gender in their passport marked as male, female or a third category based solely on self-determined identity. This also applies to children under the age of 18.

“There is a historical recognition of the fact that a diversity of gender identities have been recognised in all cultures and traditions around the world and that the outlawing or stigmatising surrounding certain gender expressions have more the result of certain processes—in some cases colonial domination and in some cases normalisation based on certain conceptions of gender,” Madrigal-Borloz said.

“But I do believe that there is enough evidence that in longstanding cultural and societal tradition, gender diversity has played a role in all corners of the world,” he added, highlighting the need for the legal recognition of gender identity.

The U.N. Secretary-General Antonio Guterres also recently said that the organisation must “redouble” efforts to end violations against LGBT communities around the world.

“As we celebrate the 70th anniversary of the Universal Declaration of Human Rights, let me underscore that the United Nations will never give up the fight until everyone can live free and equal in dignity and rights,” he said.

While the Sustainable Development Goals (SDGs), globally adopted in 2016, do not explicitly mention LGBT communities, they still highlight the need to include everyone without discrimination.

“There is a situation that requires immediate and prompt action of the state to actually make sure that these persons are not left behind in the spirit of the Sustainable Development Goals,” Madrigal-Borloz said.

A scene from the film Rafiki, which was banned in Kenya. Photo courtesy of the Cannes press office.

By A. D. McKenzie
CANNES, France, May 19 2018 (IPS)

The usual big-name directors were absent this year from the Cannes Film Festival in southern France, creating space for cutting-edge films from Asia, Africa, small European states, and the Middle East.

Most of these films put the focus squarely on stories about outsiders, highlighting issues of exclusion, disability, racism and gender inequality (including in the film industry). The result was a festival with some of the most engaging movies in the last five years, alongside the trademark glitz.

The winners in the two main categories of the event, which ran from May 8 to 19, exemplified the concentration on the underdog. Manbiki Kazoku (Shoplifters) by Japanese director Kore-Eda Hirokazu won the Palme d’Or top prize, from among 21 films, while Gräns (Border), by Iranian-born Danish director Ali Abbasi, was awarded the Un Certain Regard Prize, beating 17 other movies. The latter category recognizes films that stand out for their originality, and many critics agreed Gräns was remarkable.

“We feel that out of 2,000 films considered by the Festival, the 18 we saw in Un Certain Regard, from Argentina to China, were all in their own way winners,” stated the jury, headed by Puerto-Rican actor Benicio Del Toro.

“We were extremely impressed by the high quality of the work presented, but in the end we were the most moved by … five films” (including Gräns), the jury added

Full of suspense, Abbasi’s movie tells the story of a “strange-looking” female customs officer who has a gift for spotting, or sniffing out, travellers trying to hide their contraband and other secrets, and it takes viewers on her journey to discover who she really is.

We see her experiencing verbal abuse from some travellers, and we slowly discover the exploitation she and people like her have suffered, while also learning about her origins, and seeing her fall in love and deal with appalling crime.

Based on a short story by Swedish writer John Ajvide Lindqvist, and with superb acting, the film combines romance, dark humour and the paranormal to deliver a subtle message about the treatment of people who are different and society’s behaviour towards those most vulnerable, among other subjects.

A second film that won a major award in the Un Certain Regard category also dealt with “difference” and the acceptance of one’s individuality. Girl by Belgian director Lukas Dhont is a first feature about a boy who dreams of becoming a ballerina, exploring the journey of a trans-teen with a passion for dance. Victor Polster, the 15-year-old actor who plays the title role with poignant credibility, won the best actor award, while Girl also won the competition’s Caméra d’Or prize for best first film.

A scene from the film Girl. Photo courtesy of the Cannes press office.

However, Rafiki (Friend), a movie that some critics expected to receive a prize, had to be satisfied with the extended standing ovation it received from viewers at the festival. The film – about love between two young women – is banned in Kenya, despite being the first Kenyan film selected for screening at the festival.

Director Wanuri Kahui said she was moved by the appreciation the film received, telling reporters that people are eager to watch a “joyful” and “modern” African movie, away from the stereotypical images of poverty and disaster.

Regarding the ban, she tweeted in April: “I am incredibly sorry to announce that our film RAFIKI has been banned in Kenya. We believe adult Kenyans are mature and discerning enough to watch local content but their right has been denied.”

Apart from the Palme d’Or winner (about a family of shoplifters), the films that generated widespread buzz in the main competition included Arabic-language Yomeddine, directed by Cairo-born A.B. Shawky, and featuring a leper in Egypt, and BlacKkKlansman, by African-American director Spike Lee, which won the Grand Prix, the second highest honour at the festival.

A scene from the film Yomeddine. Photo courtesy of the Cannes press office.

Yomeddine stood out for its choice of subject and for portraying and employing persons with disabilities. Viewer and British actor Adam Lannon called the film “beautiful and brilliant”, adding that it was “excellent” to see “actors with disabilities working on screen”.

The film’s main character, Beshay, is a man cured of leprosy, but he has never left the leper colony where he has been placed by his family since childhood. When his wife dies, he sets out in search of his roots, with his loyal donkey. He is soon joined by an orphan boy named Obama, whom he has been protecting, although he would rather have been alone.

What follows is an uplifting road movie across Egypt, with a series of tear-jerking encounters on the way and echoes of “Don Quixote”. Shawky’s first feature has some flaws in that certain elements seem too predictable, but he scores overall with his appeal for humanity and inclusion.

The director Spike Lee on the set of his film BlacKkKlansman. Photo courtesy of the Cannes press office.

For Spike Lee, anger at racism comes across clearly in his latest film, which is the story of a real-life African-American policeman who managed to infiltrate the local Ku Klux Klan in Colorado. Lee incorporated recent events in the United States in the movie, particularly the killing of Heather Heyer as she protested a white-supremacist gathering in Charlottesville.

At his main Cannes press conference, Lee slammed the current U.S. administration, in a speech full of expletives. “We have a guy in the White House … who in a defining moment … was given the chance to say we’re about love and not hate, and that (expletive deleted) did not denounce the Klan,” he told journalists.

Gender issues were also raised at the festival, with the #MeToo and #TimesUp movements never far from movie-watchers’ consciousness, as is the global scarcity of female directors. Only one film directed by a woman (The Piano by Jane Campion) has ever won the Palme d’Or, and women have long been underrepresented at the directorial level.

During the event, 82 women working in the movie sector took over the famous red-carpeted stairs to protest that inequality. Their number was an indication that since the Cannes festival officially began in 1946, following World War II, just 82 movies by women directors have been selected for competition. In contrast, 1,645 films by male directors have been chosen.

Led by the five women on this year’s competition jury, including jury president Cate Blanchett and American director Ava Duvernay, the protest coincided with the screening of Les Filles du Soleil (Girls of the Sun), a movie by French director Eva Husson about a group of female fighters in Kurdistan.

This was just one of several protest events. A few days later, black women working in the French film industry also denounced the lack of quality roles. Sixteen women who have contributed to a book titled Noire n’est pas mon metier (Being black is not my profession) made their voices heard on the red carpet.

“We’re here to denounce a system that has gone on too long,” said Senegalese-born French actress Aïssa Maïga, who described how black actresses tended to be cast only in certain roles.

Among the three women directors in the main competition, Lebanese filmmaker Nadine Labaki took home the biggest award – the Prix du Jury for Capharnaüm, about a boy who sues his parents for bringing him into the world.

In a moving speech, Labaki called for everyone to do more to protect children and ensure their education. “A loveless childhood is the root of all suffering in the world,” she said.

By the time the festival wrapped up with a performance from singers Sting and Shaggy on May 19 (the same day as the Royal Wedding in England), it seemed that both filmmakers and the public were yearning for lasting change, and different stories.

Follow A. McKenzie on Twitter: @mckenzie_ale

(Geneva Centre) – On the occasion of International Women’s Day 2018, celebrated on the 8th of March, the Chairman of the Geneva Centre for Human Rights Advancement and Global Dialogue, H. E. Dr. Hanif Hassan Ali Al Qassim reiterates the importance of empowering and giving a voice to women worldwide so as to achieve gender equality. As highlighted by the Chairman of the Geneva Centre, “This year, the International Women’s Day is celebrated against the backdrop of an unprecedented mobilization for women’s rights, equality and justice.” From the private sector, to the film and art industry and the political scene, women worldwide have been joining their voices, coming together to denounce discrimination, violence, sexual harassment and abuse. In this context, according to UN Women, the theme for International Women’s Day 2018 is “Time is now: Rural and urban activists transforming women’s lives”.

The year 2018 is therefore the year of women activists who, propelled by a mounting determination for change, are striving for their rights and for their place in societies worldwide. The Chairman of the Geneva Centre underscores that “The time has come to definitively end the silent, but persistent injustice that women have been subjected to for years, in the workplace and in society in general. The time has come to listen and to act for real equality. We can no longer accept that half of the world’s population be discriminated against, abused, harassed and not given its well-deserved place at the leadership table.”

Around the world, companies, public institutions, and even the UN, are taking stock of their progress and of the remaining challenges with regard to gender equality. Today, for the first time in history, the UN has achieved gender parity at senior level, with 23 women and 21 men forming the current senior leadership. “At the behest of women movements bourgeoning worldwide, from metropoles to rural settings, change is happening. Women are empowering themselves,” points out H. E. Dr. Al Qassim.

The Chairman of the Geneva Centre noted that, however successful women’s movements such as the Women’s March, #MeToo or #TimesUp had been in raising awareness on gender bias, a lot of work remained to be done in order to achieve parity. He recalled that the Gender Gap Report issued by the World Economic Forum in November 2017 warned that at the current pace, it would take 217 years to completely close the gender gap in the economic field, notably as regards the wage gap and the blatant absence of women from leadership and senior positions. Across all regions, women are more likely to live in extreme poverty than men. Less than 20 % of landholders worldwide are women, and while the global pay gap between men and women is 23 %, in rural areas it can be as high as 40 %, according to UN Women.

These numbers are, according to the Chairman of the Geneva Centre, “alarming and unacceptable: while women remain relegated to the outskirts of power and leadership, be it in the public sphere or in the private sector, the global economy is constantly losing from their marginalization and their discrimination.” He thus recalled that, according to research by the McKinsey Global Institute (MGI), if women were to participate in the economy at the same rate as men, it could add up to $28 trillion, or 26% of incremental global GDP into the world economy by 2025.

To conclude, H. E. Dr. Al Qassim noted that International Women’s Day “should represent a stepping stone for transforming momentum into action, and for working together to empower women worldwide, to improve their livelihoods and to offer them equal opportunities for a better future. Gender parity cannot happen overnight, but if we join forces and work together across cultures, we can move forward together towards equality at a faster pace. As echoed in this year’s International Women’s Day theme – the time is now.”

Hondurans protest outside a Tegucigalpa hotel where U.S. and Central American officials were negotiating a regional trade pact. Credit: Paul Jeffrey, Courtesy of Photoshare

By Laila Malik and Inna Michaeli
TORONTO/BERLIN, Mar 6 2018 (IPS)

Since its explosion onto the social media landscape at the end of 2017, the #metoo movement has continued to gain global traction. Initially centred on powerful Hollywood women breaking decades of silence about sexual abuse and harassment in the industry, the conversation soon spread across global regions and sectors, from #YoTambien in the Spanish-speaking world to #balancetonporc in French.  From China to أنا_كمان# in Arabic. From national governments to universities to international development, the stories are grim, and their pervasiveness has been jarring.

But for the majority of women and LGBTQI people, these stories are nothing new.

Individual instances of abuse and harassment are locked firmly in place by prevailing working conditions and an absence of labour rights protection. Across the planet, women’s disproportionately high rates of informal employment and complex production chains prevent them from organizing to protect their rights

Because global feminists and human rights advocates have been fighting for a more just world for decades, and have long noted that those individual instances of abuse and harassment are locked firmly in place by prevailing working conditions and an absence of labour rights protection. Across the planet, women’s disproportionately high rates of informal employment and complex production chains prevent them from organizing to protect their rights.

When they do, they are threatened with violence and union-busting attacks – often by the powerful, mostly North-based, transnational corporations who employ them. Data on the global workplace harassment and abuse of trans and non-binary people is less readily available, but many countries around the world continue not to even recognize trans and nonbinary identities and rights, and International Labour Organization (ILO) research reveals that LGBT people face discrimination in “access to employment and throughout the employment cycle, and can result in LGBT workers being bullied, mobbed, and sexually or physically assaulted”. People who do not conform to traditional gender norms face even more discrimination than those who can “pass”.

While talk in corporate and international development circles about the importance of women’s economic empowerment is on the rise, it often stops at individual income generation or improvement of self-esteem. Meanwhile, governments often refuse to take measures to protect precarious and informal workers – the majority of whom are women – out of fear of losing their competitive advantage to labour markets in other countries.

The situation of Cambodian women who work in the beer industry is case in point. In Cambodia, young women are hired by beer companies to sell as much of the brand as possible. They work long hours in bars, restaurants, and beer gardens late into the evenings, and are paid by commission or by a set salary per month. Some have contracts protected under the Cambodian Labour Code, and some are unprotected informal workers.

Cambodian beer promoters have been organizing since 2006 for a living wage, and to introduce protections against sexual harassment and violence, long working hours and toxic working conditions in bars and restaurants. During that time, more workers have gained formal status, allowing them to  benefit from the country’s labour code, and minimum wage standards.

But last year, Cambrew Ltd. – the largest brewery in Cambodia, 50% of whose shares are held by the Carlsberg Group – announced a change in working hours that would force women to leave work two hours later in the evening – despite travel safety and childcare concerns – without consultation with workers.

The company also began offering short-term contracts as a way to discourage beer promoters from joining the union, as well as giving union leaders morning shifts where they cannot make additional wages through overtime or larger sales. Ongoing fear of police brutality and dismissal continue to keep trade union activism and mobilization in check.

In other parts of the world, millions of women work under – and fight – similar conditions, upheld by the same logic. 85% of sweatshop workers are women between 15-25 years old, where stories abound of managers calling women workers into the back of workrooms, trying to touch or grope them and threatening to fire them if they refuse.

Around the world, 1 in every 13 female wage earners is a domestic worker, and only 10% of them are employed in countries that extend them equal protection under national labour laws. About 30% of them work in countries that exclude them from labour laws completely. Basically, the threat and exercise of sexual abuse and harassment of women is the cultural grease that keeps profits flowing efficiently across the globe.

Young Bangladeshi women raise their fists at a protest in Shahbagh. Credit: Kajal Hazra/IPS

Time for binding agreements

But feminists and human rights advocates have been, and continue to mobilize for gender and economic justice. In October 2017, 14 organizations came together to request the integration of a gender approach into a long-awaited international legally binding treaty to hold corporations accountable for human rights abuses.

It would include assessments of the impact of business activities on women’s lives, ensuring that women can get justice in courts and creating conditions that are safe, respectful, and enabling for women human rights defenders. It would challenge corporate impunity and legally oblige businesses to uphold international human rights standards all over the world.

At the same time, the International Trade Union Confederation and others have been mobilizing with a campaign for the International Labour Union (ILO) to adopt a comprehensive convention on violence and harassment against men and women in the world of work. This convention is a step in the right direction – towards transforming workplaces to become safer and dignified spaces for people of all gender identities.

On March 8, International Women’s Day,  the intergovernmental working group on the binding treaty will  present its report at the Human Rights Council in Geneva – more than 100 years since women garment workers came out to the streets to demand fair working conditions.

Today, working spaces are often still exclusionary, exploitative and unsafe, particularly for women, trans and non-binary people and global south communities, as well as for queer and racialised people, for differently able-bodied people, and for migrant communities. It is time we responded to that long-standing demand for the human rights of all workers to be respected.

No one international treaty will hold all the solution, but it is a reminder that in order to stop violence against women in the workplace, a structural change is needed in our economic and human rights systems, and the struggle is long underway.

Excerpt:

This article is part of a series of stories and op-eds launched by IPS on the occasion of this year’s International Women’s Day on March 8. ]]> https://www.ipsnews.net/2018/03/metoo-in-the-global-workplace-time-to-connect-the-dots/feed/ 0 https://www.ipsnews.net/2017/10/stopping-child-marriage-forever/?utm_source=rss&utm_medium=rss&utm_campaign=stopping-child-marriage-forever https://www.ipsnews.net/2017/10/stopping-child-marriage-forever/#respond Mon, 30 Oct 2017 06:58:47 +0000 Shahiduzzaman http://www.ipsnews.net/?p=152788

Akhter and her mother, Panna Begum, who saved her from being married off at the age of 13. Credit: Shahiduzzaman/IPS

By Shahiduzzaman
DHAKA, Bangladesh, Oct 30 2017 (IPS)

The mother moved in like a tigress to save her cub. In 2015, when her 13-year-old daughter Shumi Akhter was about to be married off, Panna Begum pleaded with her husband, Dulal Mia, to cancel the marriage he’d arranged for their daughter.

Panna argued vehemently that Shumi was just a child and it was wrong for her to be married off at such a tender age. Dulal was adamant, countering that it was tradition and custom and his responsibility as a father to give his daughter away in marriage. He was furious with Panna for objecting, but she wouldn’t back down.

“I don’t agree with you because I know the reality, the legal age of girls’ marriage and consequences of child marriage. Please don’t try to kill the future of my daughter. If you proceed any further on this matter then I’m even ready to split from you to ensure my daughter’s future,” Panna warned her husband.

The Dulal family lives in Noler Char of Hatia UpaZilla, Noakhali, a southern coastal district of Bangladesh.

Panna never went to school and was herself a victim of child marriage. Fortunately, just a week before her daughter Shumi’s wedding, Panna participated in a sensitization meeting on women’s rights issues organized by Sagarika Samaj Unnayan Sangstha(SSUS), a local NGO. As soon as the meeting ended, she reached out for support from the participating NGO representatives and others to stop her daughter’s marriage. And she succeeded.

In the chars (accreted coastal land) of Noakhali district, where the Bangladesh government with the assistance of the International Fund for Agricultural Development (IFAD) and the Netherlands are implementing a project titled the Char Development and Settlement Project (CDSP IV), the story of Panna’s efforts and success in averting a disastrous child marriage is well known and widely appreciated.

The CDSP IV aims to reduce poverty and hunger among poor people living on newly accreted coastal chars by providing more secure livelihoods.

Shumi Akhter runs her sewing machine. Credit: Shahiduzzaman/IPS

Within a couple of days following Panna’s appeal for help, the NGO admitted her into a CDSP IV month-long training on tailoring. She did well and she received a sewing machine free of cost. The training helped build her confidence. Within a short period Shumi became a popular tailor for the villages in the neighbourhood. Now she is earning between 50 and 70 dollars per month.

Her father Dulal Mia now says, “My decision was wrong. God saved us. I am sorry for causing such tension in my family. Like my wife, now I am also campaigning against child marriage.”

Today, at 16, Shumi is a major contributor to the family income. “I am dreaming of a better life. My parents and the villagers are with me. I will make my own decision about my future,” she stated confidently.

The other partners of CDSP IV are BRAC, Dwip Unnayan Songstha(DUS) and the Society for Development Initiatives (SDI).

Some 25 years ago, this correspondent visited the same char lands to report on the ‘Life of Char People’. At that time poor and marginal people who were victims of river erosion and natural disasters in various costal districts were trying to settle in this area. None of them aware of their basic rights, simply struggling for survival each day.

Those people were highly influenced in their outlook and were entrenched in taboos. Attitudes toward women and girl children were critically narrow. Over 95 percent of the girls were victims of child marriage. Women were strictly restricted in their movement outside their homes. They were bound by rules set by their husbands. In fact, the situation of women and girls was the worst in char areas compared to other parts of the country.

Then-local government officials and NGOs activists said low literacy rates and social insecurity of the families were the principal causes of the high rate of child marriage. Another important cause was that girls and young women in remote areas were vulnerable to sexual harassment and abuse. To avoid incidents of abuse and rape and to ensure safety and security of their daughters, parents took the initiative to give away girls in marriage as early as possible.

Those days are now in the past. Md. Hanan Mollah of SSUS said, “All credit goes to CDSP IV. It has broken the barrier and women are more socially secure and empowered, and their rights on assets have been established. They are now the major mainstream workforce in the area. Their contribution makes our rural economy vibrant.”

Although child marriage has been reduced drastically, many families continue the practice by producing fake birth certificates.

In fact, Bangladesh has many successes in social sectors, but sadly it has the fourth highest rate of child marriage in the world. According to UNICEF, “52 percent of country’s girls are married before the age of 18. Early marriage causes girls to drop out of education and limits their opportunities for social interaction.”

Human Rights Watch (HRW) recently reported that child marriage in Bangladesh is deeply destructive to the lives of married girls and their families; it pushes girls out of school, leaves them mired in poverty, heightens the risk of domestic violence, and carries grave health risks for girls and their babies due to early pregnancy.

Marriage of girls before the age of 18 and men before 21 is treated as child marriage, which is strictly prohibited by law in Bangladesh. It is a punishable offence for the organisers of child marriage including parents, registering entities and related persons.

“I can say confidently that child marriage in the area has reduced more than 90 percent after the CDSP IV project was launched. Often, when we receive information, our local officials including myself rush immediately to stop such marriages at any cost. A couple of months ago we intervened and stopped a child marriage when the couple were about to sign the marriage contract,” said Khondaka Rezauil Karim, Hatiya Upazila Nirbahi (sub-district Executive Officer).

“It is true some child marriages are still happening but within the next 12 months that will be stopped forever because by this time 100 percent birth registration will be completed, which is important for any marriage registrar to check the age of both male and female before registering the marriage.

“Several police camps and investigative centers and ground communication have been established in the areas to ensure peace and security. Now, police can rush within 30 minutes to any part of the chars to tackle the situation. Combating violence against women, promoting women’s empowerment and their rights based issues are our priority tasks,” Rezaul Karim said.

Deputy Team Leader of CDSPIV Md. Bazlul Karim said, “We have introduced multiple social programmes and support to stop child marriage effectively and promoting empowerment of women. ‘Legal and Human Rights’ programme is one of them, where an initiative has been taken to sensitize and raise awareness of the people by educating them on the country’s seven basic laws including Muslim and Hindu family laws, land law, inheritance law and constitutional rights. It also includes legal literacy classes, raising awareness about legal rights, and empowering the poor, especially women, both legally and socially by encouraging them to take legal action.”

“Around the project area, 984 groups are working on these issues. They are also acting like defenders on rights based issues. Now we are receiving complete information on the violation of rights and intolerance against women. And nothing is overlooked. So since the project started we were able to stop 93 child marriages,” he said.

The project is also providing life skill training and various kinds of support to young women, widows and destitute women. Tailoring training is one. So far the project has trained up 125 women and distributed 125 sewing machines free of cost. Each of the recipients are now earning a decent wage and helping their families. Credit is also being made available for small businesses, agro-based farming and livestock.

Achieving gender equality and empowerment of women are the most important goals of the project. Women’s position in their communities has improved remarkably. They are participating in all sorts of developing activities, including constructing roads, cultivating lands and agro-based farming.

The project officials and the NGO activists said that at the beginning it was very difficult to reach women. Their husbands were not cooperative at all, but with time they realized that empowering women only strengthened their own welfare.

Launch of the African Women Leaders Network in New York. Credit: UN Photos

By Kwamboka Oyaro
UNITED NATIONS, Oct 16 2017 (IPS)

Once in a while, Africa produces talented women politicians who, despite the odds, overcome the obstacles that impede their success in the political arena.

Some of the African women who have shattered the glass ceiling include Liberia’s outgoing president, Ellen Johnson Sirleaf; former president of Malawi, Joyce Banda; Mauritius’s president, Ameenah Gurib-Fakim; and former interim president of the Central African Republic, Catherine Samba-Panza.

For most African women, however, the political terrain is too rough to navigate. Few make the journey, perceiving that their male colleagues would try to undermine them. In their effort to take up leadership positions, qualified African women can expect to confront gender-based attacks, including being labelled “prostitutes” or “concubines”. Sometimes they are sexually harassed, and they often contend with men seeking sexual favours as preconditions for support.

Propositions from senior male office holders as a precondition for entry into the field are unacceptable, says former Nigerian senator Uche Lilian Ekwunife. She adds that this is a tactic men have used for years to discourage women from entering the political fray.

Ms. Ekwunife recollects her 2011 re-election campaign for Nigeria’s House of Representatives, when her opponent superimposed her head on a naked body and sent the picture to YouTube “just to demean my person.” Luckily, that childish slur backfired, and Ms. Ekwunife easily won the election to the legislative body.

Four years later, when she sought election to the senate in 2015, her experience was less pleasant. Although she was re-elected to become one of six women out of the 109 senators in Nigeria’s upper law-making body, her political journey was short.

The courts nullified her election after she had been in the senate only six months. She believes that her election’s nullification was politically motivated, even though there was the issue of her switching political parties at the last minute.

Ms. Ekwunife’s experience is not unique among women political hopefuls in Africa. For example, just two days after activist Diane Shima Rwigara declared her intention to run for the presidency in Rwanda’s general election in August this year, social media was awash with purported nude pictures of her. Her candidacy was disqualified by election officials.

In neighbouring Uganda, a member of the opposition Zainab Fatuma Naigaga and some male colleagues were arrested on their way to a political rally in October 2015. But it was only Ms. Naigaga who was stripped naked by abusive police officers, while the men were left alone.

In Kenya, MP Millie Odhiambo Mabona was analysing the country’s Security Laws (Amendment) Bill 2014 in Parliament when a commotion on the floor degenerated into a free-for-all brawl.

Ms. Mabona says she was assaulted by two pro-government MPs. “That day I was in a dress and these men kept pulling it up while I pulled it down. They went ahead and tore my panties,” Ms. Mabona told Africa Renewal in an interview.

One of the accused male MPs was quoted in the local dailies, saying, “I slapped her because she wanted to assault the deputy speaker. That was great disrespect.” The MPs later passed the bill on security laws.

Women facing sexual harassment must call the men’s bluff, says Ms. Mabona. “If they threaten me with exposing my sexual encounters, I tell them I would also expose those that I went out with.” Ms. Ekwunife, taking a different tack, says “women need to focus and ignore these distractions.”

Besides issues relating to their bodies and their private lives, African female politicians, most of the time, begin their career in politics later in life, and start from a position of disadvantage of having to balance family and work. They also tend to have less money than their male counterparts to spend on campaign expenses.

Shauna Shames of New Jersey’s Rutgers University-Camden, writing about “Barriers and solutions to increasing women’s political power,” notes that “when money dominates politics, women lose out. With women having persistently lower incomes for many reasons, they are far less likely than men to be in the social and business networks that pour money into political campaigns.”

Major political parties rarely nominate women for elected positions during primaries because of the belief that women stand a slim chance of winning against men. In Kenya, for example, all the leading parties nominated men as presidential candidates for the August 2017 elections.

Sometimes a political party will attempt to curry favour by nominating women, yet will not fully back the female politicians to win elections, explains Ms. Ekwunife.

Women candidates are more vulnerable than their male counterparts to electoral violence, including physical attacks on the candidates themselves, their families or supporters, from the campaigns to election time, says Ms. Mabona.

The Kenyan government pledged to enhance security for women aspirants in the lead-up to the August 2017 general election. The cabinet secretary for interior security, the late Joseph Nkaissery, in June announced the government’s intention to protect women candidates, but also told them to be “tough,” without explaining what he meant, leaving pundits to infer a tacit approval for women to be violent.

Ms. Mabona herself witnessed raw violence early this year during her political party’s fiery primaries in her Mbita Constituency in western Kenya. Her bodyguard was killed and her house was burned down.

Will the ground be level anytime soon for women politicians in Africa? Dismas Mokua, a political analyst with Trintari International, a Nairobi-based public relations firm, says women in Africa have made some impact in politics but could do better. Most societies are patriarchal and don’t expect women to take up leadership positions, explains Mr. Mokua.

“Running for a public office requires resources. A lot of women candidates may not have the requisite finances,” says Mr. Mokua. Against all odds, the time is now for Africa’s visionary female politicians to join politics and change the narrative.

*Africa Renewal is published by the UN’s Department of Public Information.

Sex workers in India’s Chennai city demonstrate their skills in slipping condoms on a phallus. Credit: Stella Paul/IPS

By Stella Paul
CHENNAI/LONDON, Jul 11 2017 (IPS)

In a semi-lit room of a southern Chennai neighborhood, a group of women sit in a circle around a table surrounded by large cardboard boxes of “Nirodh” – India’s most popular condom.

Clad in colorful saris, wearing toe rings and red dots on their foreheads, they look like ordinary housewives. Slowly, one of the women opens a box, takes out a handful of condoms and a wooden phallus. Sound of laughter fills the air as each woman takes her trurn to slip a condom over the phallus. It’s a rare, happy hour for these women who live a hard life as sex workers – a fact they carefully guard from their families.“In our community, over 90 percent of people survive by begging. How can they ever afford any of these treatments?" --Axom, a 26-year-old transsexual man

Baby, who only goes by the first name, is in her forties and the most experienced of all when it comes to demostrating condom skills. A peer educator, Baby has been teaching fellow sex workers all over the city of Chennai how to practice safe sex and protect themselves from both HIV and sexually transmitted diseases.

Thanks to constant training and a generation of awareness, condoms are now part and parcel of almost all of the city’s 6,300 sex workers’ lives, she says. But their sexual health and protection from diseases still completely depend on their clients’ willingness to use a condom.

“We try our best to help the client understand that it is very important to wear a condom because that will keep us both safe from HIV and other infections like gonorrhea. But it needs some convincing. Most of them wear it only grudgingly,“ says Baby.

Female condoms – a mirage

India is one of the largest manufacturers and exporters of condoms in the world. The government-owned Hindustan Latest Limited (HLL) produces over a billion condoms annually, including Nirodh. Of these, 650 million Nirodh condoms are given away annually free of cost for the safe sex campaign. But when it comes to female condoms, there is no free lunch and one must buy the condoms from a store.

AJ Hariharan is the founder and CEO of the Chennai-based Indian Community Welfare Organization (ICWO), one of the largest NGOs in the country working for the welfare of sex workers. Hariharan says that female condoms could be of immense help for the sex workers, but are extremely hard to access because of steep pricing.

A pack of male condom costs around 25 rupees, while a female condom is priced at 59 and above. This is far beyond the reach of most sex workers whose daily earnings are 200-500 rupees, which goes to support their families.

“At the current price, a female condom is an out of reach luxury for poor women. They will never be able to able to use this which is a shame because the average sex workers really need female condoms,” Hariharan adds..

The reason behind the “great need” is both self-empowerment and money, he explains: it takes some time to explain to a client why he must wear a condom and then help him put it on. But this requires time and often, the couple may have to wait before the man has an erection again. With a female condom, business can be done faster as she can save both her time and energy and serve him quick. For those women who rent a place for work, this can be very helpful as she can be with multiple clients in few hours and spend less on rent.

Organizations like ICWO have asked the government for a free supply of female condoms, says Hariharan, but have not received any so far. “This is one of the biggest unmet needs and it must be looked seriously into,” he says.

Despite their inability to afford female condoms, the sex worker community is luckier than other marginalized people of the city as they regularly access sexual and reproductive health services.

“There are eight hospitals in the city where we can go for a regular health check-up that includes having an HIV and STI test and take condoms,” says Vasanthi, a sex worker.

Healthcare for the Transgender

But for another sexual minority – the 450,000 strong transgender community – even a regular health check-up remains a struggle.

“One of the biggest challenges is finding a doctor who can and is willing to understand our problems,” reveals Axom, a 26-year-old transsexual man.

“The moment you walk into a hospital or a private clinic, the doctor will start judging your character and rebuke you for your sexual choice, instead of advising you what to do. It always starts with ‘why do you choose to be this way?’ After this, obviously you will never feel like opening up about your health issues,” Axom says.

Besides the moral policing, transgender community members also face uphill battles to afford healthcare including feminizing and masculinizing hormonal treatment.

Axom has been undergoing hormonal treatment. He hopes to have sex reassignment surgery – a multilayered medical treatment that will give him a prosthetic penis – and is spending over 10,000 dollars on the treatment. Thanks to his job in one of the world‘s biggest e-commerce firms, he can afford it, but for most others, such procedures remain a distant dream.

“In our community, over 90 percent of people survive by begging,” Axom says. “How can they ever afford any of these treatments?“

FP2020, Commitments and Gaps

In 2012, India became a part of the FP2020 – a global partnership to achieve Sustainable Development Goals 3 and 5 and ensure universal access to sexual and reproductive health services and rights by 2030. India had committed among other things to invest two billion dollars over eight years to reduce the unmet need and address “equity so that the poorest and most vulnerable population have more access to quality services and supplies.“

On July 11, representatives from the FP2020 partner countries are participating in a summit in London again to inform and analyse the current status of delivering those commitments made four years ago.

For India, this is a good chance to tell the world what it has really done and recommit to achieve the goals that it had set, says Lester Coutinho, Deputy Director of Family Planning at the Bill & Melinda Gates Foundation.

“Governments, including India, are now responding to the gaps in the commitments that they made. Adolescents and youths are one area, supply chain is another, money for purchasing commodities is the third. Giving counseling and information to women and young people is another. There are tangible solutions in these areas that the government can adopt,” says Coutinho.

Meanwhile, in Chennai, transsexual men and woman like Axom hope that one day the government will subsidize the SRS and hormonal treatment for transgenders.

“The Supreme Court of India recognized the transpeople as a third gender in 2014, so we are now entitled to equal rights and facilities as other citizens do. If the government can offer free surgeries for life-threatening diseases, why can’t we expect it to offer us subsidies on treatments that can remove threats to our identities and the restoration of a normality in our life?” asks Axom.

Participants at a gay pride celebration in Uganda. Credit: Amy Fallon/IPS

By Lyndal Rowlands
UNITED NATIONS, Mar 20 2017 (IPS)

A group designated as a hate group for its “often violent rhetoric” against LGBTI rights was an invited member of the United States Official Delegation to the annual women’s meeting say rights groups.

C-FAM – one of the invited members of the United States official delegation to the meeting – has been designated as an Anti-LGBT hate group by the Southern Poverty Law Center “for its often violent rhetoric on LGBTQI rights” according to the International Women’s Health Coalition, who opposed the appointment.

Including C-Fam on the US delegation reflects ongoing disagreement between UN member states – and even within UN member states domestically – about the importance of including LGBTI rights within the UN’s work.

For the Lesbian, Bisexual, Gay, Transgender, and Intersex (LGBTI) community, there were many reasons to come to this year’s annual women’s meeting with “battle scars,” and “eyes open” says Jessica Stern, Executive Director of OutRight Action International.

In a statement issued in response to C-Fam’s appointment to the US delegation, Stern said described C-Fam as an organisation with a “violent mentality” and said that “it is essential that the US uphold American values and prevent all forms of discrimination at the CSW” and that “the US government must ensure protection for the world’s most vulnerable people.”

Globally LGBTI people are among those most vulnerable to discrimination, violence and poverty.  Yet explicit references to LGBTI rights continue to be left out of major UN documents, including the annual outcome document of the CSW, Stern told IPS.

“The agreed conclusions of the CSW have never in all of its history ever made explicit reference to sexual orientation, gender identy or intersex status so that’s decades of systematic exclusion,” she told IPS.

“What we’re asking is that our allies in government and our allies in different civil society movements understand that we need them to stand up for and with us in demanding inclusive references to our needs.”

However Stern said that she was also “very happy to say” that there is ”extraordinarily strong representation of LBTI rights” in side events at the year’s meeting, which each year brings thousands of government and non-government representatives to New York.

LBTI representatives at this year’s meeting included Pepe Julien Onzema, a trans male Ugandan activist who was a presenter at a non-government side event on Wednesday.

Onzema told IPS that although he has seen some open-mindedness in including trans people in the feminist movement internationally that there are still some challenges.

“I see that the international (feminist) spaces are beginning to be receptive of trans people,” but Onzema added that thinks that there is still “a lot of work to do.”

“Even we as activists we are still looking at each others’ anatomy to qualify people for these spaces.”

However Onzema who was attending the CSW for the first time said that he had felt welcomed at the meeting:

“I’m receiving warmth from people who know I am trans, who know I am from Uganda,” he said.

The Ugandan government’s persecution of the Ugandan LGBTI community has received worldwide attention in recent years. International organisations both for and against LGBTI rights have also actively tried to influence the domestic situation in the East African nation.

The US Mission to the United Nations could not immediately be reached for comment on the inclusion of C-Fam in the US delegation.