Tag Archives: Farah Naqvi – Member – Post Sachar Evaluation Committee (Kundu Committee)

Working with Muslims: Beyond Burqa and Triple Talaq review: Life on the margins

NEW DELHI :

BookFarahNaqviMPOs15jul2018

A look at the processes of social exclusion which have led to the economic, educational and political decline of Muslims

The urgency with which a batch of homologous petitions have been filed against halala and polygyny this year, and the media attention that instant talaq received last year, would make anyone think that these are big, and the only issues facing Indian Muslims.

The reality, however, is different. Instant talaq despite its atrociousness was never a major problem and its setting aside by the apex court had rendered halala too redundant. There is also no statistical evidence to show that polygyny is widely prevalent among Muslims.

Thankfully, Farah Naqvi’s latest book Working with Muslims: Beyond Burqa and Triple Talaq written in collaboration with the Sadhbhavna Trust makes a spirited attempt to pierce the veil of nescience shrouding real Muslim issues. It looks at the complex historical processes of social exclusion which contributed to the economic, educational and political decline of India’s single largest minority.

Comprehensive study

The book catalogues the findings of a seminal study conducted between 2011 and 2013 of 359 NGOs working with deprived Muslims in eight states and Mewat, a region that straddles Haryana and Rajasthan. Naqvi’s reasons for profiling these NGOs are perceptive. She points out that while Dalits and tribals were constitutionally defined as “development subjects” to overcome the historical discrimination that had affected their progress, Muslims were imagined as “cultural subjects” and constitutional commitments to them were restricted to protection of their religious freedom and personal law.

This allowed the state to absolve itself of responsibility towards Muslims and instead locate the blame in the “religious-community space” where the community is faulted for its own backwardness. It is no wonder that even years after the formation of the Ministry of Minority Affairs and release of the path-breaking Sachar Committee Report, government attitude hasn’t changed.

To prove her point, Naqvi cites Amitabh Kundu’s Post-Sachar Evaluation Committee report of 2014 which inter alia warned that government interventions were not big enough to address the huge deprivation of the Muslims and that implementation structures had not been designed to directly and effectively benefit the minorities.

Hence, says Naqvi, there was never a greater need for the NGO sector in India to take forward a long overdue engagement with the Muslim community especially its women who are invariably seen through the typical tropes of shariah and hijab and never as persons deserving education, health, employment and public representation.

In this context, her study explains the difficulty of addressing Muslim deprivation in terms of their religious identity. Naqvi writes that although NGOs do not discriminate against any community on the basis of religion they were very reluctant to talk about their work with the Muslims. Their fear was that they may come under the CBI scanner or their funds may get frozen.

Climate of fear

Some NGOs openly suspected the stated objectives of Naqvi’s study. They thought her research team was spying for the state and wanted to hide the fact that they were working with deprived Muslims. In other words, the NGOs were able to “walk the walk” but did not have the courage to talk.

Yet Naqvi and Sadbhavna Trust were able to locate 76 NGOs who primarily work with Muslims out of the 359 they mapped. The rest worked with other groups including Dalits, tribals and Muslims. Working with Muslims also contains 30 fascinating stories from across India of the great work done by dedicated NGOs for the Muslims in areas such as women’s rights, rehabilitation of sex workers, education, urban and rural development, child and disability rights, health, access to credit, and democratic participation.

Nonetheless, Naqvi decries the climate of fear under which the NGOs seem to be working for Muslims. She feels the prevalence of such fear amounts to denying that Muslims face a development deficit which polarises and isolates them selectively. Therefore, if a minority community is subjected to such treatment on the basis of its religious identity then that identity calls for secular recognition.

Naqvi’s earnest appeal deserves to be taken seriously because secularism cannot be used as a pretext to ignore discrimination on grounds only of religion or caste which is prohibited under Article 15 of our Constitution, or to violate the spirit of this Article by neglecting to make special provisions for the advancement of any socially and educationally backward classes of citizens. Canadian political philosopher Will Kymlicka in his book Multicultural Citizenship states that “a comprehensive theory of justice in a multicultural state will include both universal rights, assigned to individuals regardless of group membership, and certain group-differentiated rights or ‘special status’ for minority cultures.”

In this regard, Working with Muslims is a trailblazing contribution to the study of Muslim marginalisation in India. It not just encourages the Indian state to not let religion hinder affirmative action programmes for Muslims but serves as an invaluable source of information for those genuinely interested in knowing if Muslims have issues beyond polygyny, triple talaq and halala.

Working with Muslims: Beyond Burqa and Triple Talaq; Farah Naqvi, with Sadbhavna Trust, Three Essays Collective, ₹450.

source: http://www.thehindu.com / The Hindu / Home> Books> Review / by A. Faizur Rahman / July 14th, 2018

Paying Tribute to Pathbreaking, and Forgotten, Muslim Women from the 20th Century

Muslim women who were at the forefront of the nationalist and feminist discourse in the country, during and after the independence movement, were eventually overlooked or excluded from the mainstream narrative.

MWF exhibition featured 21 Muslim women who contributed to nation-building during and after the independence struggle. Credit: Khushboo Kumar
MWF exhibition featured 21 Muslim women who contributed to nation-building during and after the independence struggle. Credit: Khushboo Kumar

New Delhi:

Most Indians today may not be aware that the national flag was designed by a Muslim woman, Surayya Tayabji, an active member of the Indian National Congress. Jawaharlal Nehru assigned this task to Tayabji, and it was her idea to replace the symbol of the charkha used and popularised by Mahatma Gandhi with that of Ashoka Chakra at the centre of the flag. Tayabji felt that the charkha, a symbol of the Congress party, might appear partisan.

Narratives like this – often forgotten or lost in public memory – were the central theme of a colloquium that was organised by the Muslim Women’s Forum (MWF), an organisation engaged in the advocacy of Muslim women’s rights. Titled ‘Pathbreakers: The Twentieth Century Muslim Women of India’, the colloquium held in partnership with UN Women showcased the achievements of 21 Muslim women in various spheres of public life during and after the independence struggle.

Other women who featured in the exhibition included Saeeda Khurshid, Hamida Habibullah, Aziza Fatima Imam, Qudsia Zaidi, Mofida Ahmed, Zehra Ali Yavar Jung, Razia Sajjad Zaheer, Tyaba Khedive Jung, Atiya Fyzee, Sharifa Hamid Ali, Fathema Ismail, Masuma Hosain Ali Khan, Anis Kidwai, Hajrah Begum, Qudsia Aizaz Rasul, Mumtaz Jahan Haider, Siddiqa Kidwai, Attia Hosain, Saliha Abid Hussain and Safia Jan Nisar Akhtar.

The speakers participating in the discussion talked about the need to reclaim the lost narratives of Muslim women and take control of their representation.

Speaking on the occasion, Seema Mustafa, an Indian print and television journalist, pointed out that these women would not fit even the current stereotypical representation of hijab-clad, oppressed and orthodox Muslim women, who need a messiah to rescue them. Mustafa, in her keynote address, said that these women had broken barriers and challenged patriarchal order in their time; they followed Islam in its liberal spirit, refusing to be shackled by societal norms. Most of them abandoned the purdah system, she said.

Speakers panel for the session ‘Recognising and Nurturing Pathbreakers’ at Muslim Women’s Forum colloquium. Credit: Khushboo Kumari
Speakers panel for the session ‘Recognising and Nurturing Pathbreakers’ at Muslim Women’s Forum colloquium. Credit: Khushboo Kumari

Stereotypes in modern India

The speakers insisted that the reality was and still is that Muslim women, just like women belonging to any other socio-cultural group in India, do not constitute a monolithic, homogenous entity. They come from diverse backgrounds and subscribe to varying ideologies. Muslim women have been and still are writers, teachers, artists, scientists, lawyers, educators, political workers, legislators in parliament and in assemblies. The speakers said clubbing them under the generic rubric of backwardness was a misrepresentation.

As the regular use of terms like triple talaqhalala and purdah has come to demonstrate subjugation of Muslim women, Islam has acquired the status of the most oppressive religion for women, the speakers said. Muslim women have become an object of pity.

Commenting on Islam and feminism, Farida Khan, former dean of education at Jamia Millia Islamia and former member of the National Commission for Minorities, pointed out that gender oppression is common to all religions. “Why should Islam have the burden of taking on feminism?” asked Khan. She further explained that Islam should be perceived and understood in the social and historical context of the day. Every religion has to and does evolve with time.

Referring to the exhibition, Khan said, “It makes me sad to think that you need to have an exhibition and you need to project these women in a country where they should be well known, where they should be part of the mainstream, where everybody should know their names and know the work they have done.”

Gargi Chakravartty, former associate professor of history in Maitreyi College and author, said, “Muslim women’s political and social contributions in the pre-independence period during the major Gandhian movements or in the field of spreading education, or in the sphere of literary activities, cannot be erased from history.” She shared many anecdotes that came up in her own research about largely unknown Muslim women who have extensively worked among the poor throughout the 20th century and still continue to do so.

An eminent speaker at the colloquium, Rakshanda Jalil, recently wrote a book A Rebel and Her Cause on the life of Rashid Jahan. Jalil spoke of the inspiring life of Jahan, who was a doctor, writer, political activist and member of the Communist Party of India.

Farah Naqvi, member of the Post-Sachar Evaluation Committee (Kundu Committee) 2013-2014, summed up the purpose of the colloquium and the exhibition. “This colloquium is a response. There is a nostalgia about it. But it is not just about the nostalgic nawabi Muslim. It has a political purpose, the colloquium, which is that you cannot allow any one strand of history to be obliterated from this country. Any strand. It could be Muslim women today. It could be someone else tomorrow,” Naqvi said.

Questioning if Muslim women needed to be forced into a separate constituency, Naqvi said it was indeed a tragedy that these women’s contributions were not a part of mainstream knowledge – and that reflected failure on the part of Indian historiography.

Naqvi also pointed out that the undercurrent of the entire exhibition was nation-building because they were “also responding to a moment when Muslims are repeatedly being told that they are ‘anti-national’”. She further explained that against such a background, the Muslim community in general should not take the bait of proving that they are ‘good’ nationalists. Instead they should take pride in the achievements they have made in their respective spheres of work – especially for those who stayed on in India after the Partition.

Wajahat Habibullah, India’s first chief information commissioner and the son of Hamida Habibullah, one of the 21 women featured in the exhibition, talked about Partition and how it divided his family. He said, “It is necessary to remember and nurture the memories of all those Muslim women who then very consciously, despite family pressure and contradictions within the family, opted clearly to be a part of India”.

Contribution to literature, politics and education

The exhibition showed how extensively Muslim women have contributed in the spheres of politics, literature, education and social work.

Many like Saeeda Khurshid, founder of the Muslim Women’s Forum, actively campaigned for the Congress party. Hamida Habibullah was the the president of the Mahila Congress. Few like Aziza Fatima Imam, Fathom Ismail, Anis Kidwai, Siddiqa Kidwai and Qudsia Aizaz Rasul were members of the parliament and legislative assemblies for years.

Rasul was also the only Muslim woman member of the constituent assembly.

Sharifa Hamid Ali founded the All India Women’s Conference (AIWC), with the likes of Sarojini Naidu, Rani Rajwade and Kamaladevi Chattopadhyay, and was involved in its work alongside others like Masuma Hosain Ali Khan and Hajrah Begum – who also founded the National Federation of Indian Women.

These women actively worked with the poor and marginalised sections of society, trying to improve their access to health and education.

Zehra Ali Yavar Jung, who was awarded the Padma Bhushan in 1973, worked to improve the condition of women detainees in Hyderabad’s prisons and presided over a women’s workshop that trained and provided employment to destitute women. Fathom Ismail helped in opening rehabilitation clinics for children suffering from polio. Anis Kidwai worked tirelessly in refugee camps after Partition.

Surayya Tayabji and the Indian national flag displayed at the MWF exhibition. Credit: Khushboo Kumari/The Wire
Surayya Tayabji and the Indian national flag displayed at the MWF exhibition. Credit: Khushboo Kumari/The Wire

Mumtaz Jahan Haider, who was appointed the principal of the Aligarh Women’s College in 1937, worked for women’s education her entire life.

Sharifa propagated legal reforms for Muslim women, including raising the age of marriage and drafting a model marriage contract ‘nikahnama‘.

In the field of literature and arts, these women won multiple awards. Razia Sajjad Zaheer, the recipient of the Nehru Award and Uttar Pradesh State Sahitya Academy Award, wrote novels like Sar-e-ShamKante and Suman. Anis Kidwai recieved the Sahitya Kala Parishad Award.

Attia Hossain used to write for PioneerStatesman and Atlantic monthly and wrote several novels, most notably Sunlight on a Broken Column and a short story collection Phoenix Fled. Aliya Fyzee wrote Indian Music (1914), The Music of India (1925) and Sangeet of India (1942) with her husband.

Qudsia Zaidi wrote and translated books for children, with Chacha Chakkan ke Draamae among the most loved ones. She also founded Hindustani Theatre in 1954, the first urban professional theatre company in independent India.

Khushboo Kumari has a BTech in information technology and is pursuing an MBA in marketing from MICA, Ahmedabad. She is an intern at The Wire.

source: http://www.thewire.in / The Wire / Home> History> Religion> Women / by Khushboo Kumari / May 30th, 2018