| zonbron |
8 maart 2012 22:22 |
Citaat:
Oorspronkelijk geplaatst door alice
(Bericht 6020970)
Dus wanneer vrouwen het risico lopen ernstig verminkt te worden wanneer zij activiteiten bijwonen waarbij de aanwezigheid van mannen heel normaal gevonden worden, is het probleem over door het maar niet te doen?
Dat is een vreemde redenering...
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Blijkbaar volgt U mijn logica niet. Als U levend zou verbrand worden, publiek uitgekleed worden of zuur in het gelaat gesmeten zou krijgen om welke reden dan ook, zou U dan toch hardnekkig risicovolle activiteiten bij te wonen ? Lijkt me een zeer zelfdestructieve bezigheid. Het is inderdaad een ondenkbaar maatschappelijk probleem, maar toch bestaat het. Gaat U het probleem oplossen door toch naar bvb. een voetbalpartij te gaan en het risico te lopen om zoiets te ervaren ? Ik denk het niet. Trouwens een dode of verminkte vrouw laat mogelijks kinderen achter.
Blijkbaar is dit onrecht het gevolg van de Islamisatie van Pakistan ingevoerd door generaal Zial-ul-Haq en de introductie van nieuwe wetten (Hudood Ordinances and the Qanun-e-Shahadat Order) , na de staatsgreep van 5 juli 1977.
Citaat:
Verder uit Wikipedia
The status of women in Pakistan varies considerably across classes, regions, and the rural/urban divide due to uneven socioeconomic development and the impact of tribal, feudal, and capitalist social formations on women's lives. The Pakistani women of today enjoy a better status than most Muslim and Middle Eastern women. However, on an average, the women's situation vis-�*-vis men is one of systemic gender subordination,[2] although there have been attempts by the government and enlightened groups to elevate the status of women in Pakistani society.[3] Now due to lots of awareness among people the educational opportunities for the Pakistani women increased in the previous years.[4]
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Historically, in the 19th century, feminist-sympathetic movements within the South Asian Muslim community tried to counter social evils against Muslim women through the custom of purdah (where women were forcibly isolated from social contact, primarily with men). Other Muslim reformers such as Syed Ahmad Khan tried to bring education to women, limit polygamy, and empower women in other ways through education.[3] The founder of Pakistan, Crown attorney/statesman Muhammad Ali Jinnah, was known to have a positive attitude towards women.[3] After the independence of Pakistan, women's groups and feminist organizations started by prominent leaders like Mohtarma Fatima Jinnah started to form that worked to eliminate socio-economic injustices against women in the country.
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Gender equality was specifically guaranteed in the Constitution of Pakistan adopted in 1973. The constitution stipulates that "there shall be no discrimination on the basis of sex alone." The Constitution additionally affords the protection of marriage, family, the mother and the child as well as ensuring "full participation of women in all spheres of national life.".[7] However, many judges upheld the "laws of Islam", often misinterpreted, over the Constitution’s guarantee of non-discrimination and equality under the law.[8
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However, Zial-ul-Haq initiated a process of Islamization by introducing discriminatory legislation against women such as the set of Hudood Ordinances and the Qanun-e-Shahadat Order (Law of Evidence Order). He banned women from participating and from being spectators of sports and promoted purdah.[2] He suspended all fundamental rights guaranteed in the Constitution that had been adopted in 1973, including the right to be free of discrimination on the basis of sex. He also proposed laws regarding Qisas and Diyat, Islamic penal laws governing retribution (qisas) and compensation (diyat) in crimes involving bodily injury. When the victim was a woman, the amount of diyat was halved[10]
The Offence of Zina (Enforcement of Hudood) Ordinance, 1979 was a subcategory of the Hudood Ordinance. Zina is the crime of non-marital sexual relations and adultery. The Zina Ordinance included zina-bil-jabr, the category of forced intercourse. If the woman who accuses a man of zina-bil-jabr (rape) cannot prove to the judicial system that she was raped, she faces adultery charges.[11] In order for a rapist to receive "hadd," the maximum punishment provided for under the Quran, either the rapist must confess to the rape, or four pious adult Muslim men must witness the "act of penetration" itself and testify against the rapist.[12] Under Qanun-e-Shahadat, a woman's testimony was not weighed equally to that of a man.[13] Thus, if a woman does not have male witnesses but does have female witnesses, their testimony would not satisfy the evidence requirement. The perpetrator may be acquitted and the victim may face adultery charges. The threat of being prosecuted discourages victims from filing complaints.
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Hier de originele berichtgeving van kerknet : RECHTVAARDIGHEID EN VREDE KLAAGT ACHTERSTELLING PAKISTAANSE VROUWEN AAN
Citaat:
“Vrouwen worden minder betaald en zij mogen minder vaak op vakantie. Zij worden publiek ontkleed, levend verbrand of aangevallen omdat zij tijdens sportwedstrijden aanwezig zijn. Voor vrouwen die behoren tot een van de Pakistaanse minderheden is het allemaal nog veel erger”, aldus het rapport.
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Blijkbaar heeft het dus ook iets te maken met tot welke klasse men behoort. |
