What are the mechanisms the strategy of Hijrah is operated as to achieve world Islamic rule? Two important means are Tamkīn and I‘dād.
Tamkīn means to enable control in all relevant matters, to consolidate Islamic rule (Sûratal-A‘rāf, 7:10; Sûrat Yusûf, 12:56; Sûrat al-Kahf, 18:84; Sûrat al-Hājj, 22:41; Sûrat al-Qasas 28:6). I’dād means preparation in military terms against the infidel enemies (Sûrat al-Anfāl, 8:60. From this verse comes the logo of the Muslim Brotherhood). In contemporary usage, it internally means consolidating the Muslim community by socialization and indoctrination processes; and externally, it grants the Muslims the legitimacy to infiltrate all Dār al-Kufr’s infrastructure and institutions in order to conquer them from within. The reference is to the example of Abraham who emigrated for the sake of Allah (Sûrat al-‘Anqabût, 29:26).
This example raises the ability to use power and to seize the host lands. That is why the establishment and empowerment of the Islamic Ummah through Hijrah to the infidels’ lands is a command of Allah for Islam’s victory.it is also accompanied by the command to perform “good” and to abstain from “evil” (Sûrat al-‘Imrān, 3:110, 114, 132; Sûrat al-Taubah, 9:71, 112). However, doing “good” has never meant practicing the universal or moral of Western Golden Rule for the sake of mankind or recognizing and legitimizing the other, but only domestically, doing good within the Islamic community.
The pinnacle of that “good” in political terms is to promote Islam as the only religion and to work for the advancement of Islamic interests (Masālih al-Islām). Therefore, it is important for Western public opinion to understand that when Muslims declare in praise of peace, tranquility, and cooperation it is not for mutual peaceful relationships with the infidels, in a pluralistic world, according to Western conceptions, but only for the Islamic interests, advancement, and achievements. There is no recognition and no acceptance of the other’s legitimate existence.
The Islamic ethnocentric and one-dimensional approach system is exemplified by the following: “The religion before Allah is Islam alone” (Sûrat al-‘Imrān, 3:19). “Whoever seeks a religion other than Islam, it will never be accepted by him, and in the Hereafter he will be one of the losers” (Sûrat al-‘Imrān, 3:85). The Arabs are the most dignified and noble nation among all human race. As for the infidels, “we will fight them forever for the sake of Allah. Killing the infidels is a small matter for us,” according to the historian and biographer of Muhammad, al-Tabari. Muslim believers are the only purified among human race, as Allah loves those who are purified (Sûrat al-Taubah, 9:108). Evil is always related to the infidels. Abstaining from “evil” and performing “good” also means that Muslims are forbidden to live among the infidels under their laws and way of life, and to become their friends. A loyal (Mukhlis) Muslim means total submission and devotion to Allah.
At the same time, to be an infidel means miserable and corrupt life in this world and the agony of hellfire in the hereafter. From here stems the absolute readiness of Muslims to kill and be killed for the sake of Allah, as a win-win situation:
“Those who fight in the way of Allah, who sell this world’s life for the hereafter; and whoever fights in the way of Allah, be he slain or be he victorious, we shall grant him a mighty reward” (Sûrat al-Nisā’, 4:74).
“…they fight for the sake of Allah; they slay and are slain; a promise which is binding on Him…” (Sûrat al-Taubah, 9:111).
This is the right natural world order that should be preserved and becomes constant. Moreover, it is not only a win-win for those who die for the sake of Allah, and not only the glorious life in Paradise with virgins there, but it is the eternity of life for the Shuhadā’ with Allah (Sûrat al-Baqarah, 2:154; Sûrat al-‘Imrān, 3:169).
The purpose is to tear down the societal infrastructure of the enemy by Hijrah and Jihad. This is to be operated by infiltration of the Muslims in Dār al-Kufr and deceiving the infidels in calculated schemed stages. It is a step by step methodology of migration processes designed to subdue and subjugate the host society, culminating in the implementation of the Sharī‘ah. The Islamization of the infidels’ territories becomes inevitable. That is why the future is with Islam, and the destiny of Islam is to win over the infidels as a must.
As a part of the Hijrah socialization and indoctrination, the message is to sanctify Mecca in the hearts of the believers, so that even the Muslims are immigrants in faraway territories, they must keep their Islamic identity and must not integrate and assimilate in their host societies. Hence, even though Muslims reside in faraway territories, still their loyalty and activity is solely to the Islamic Khilāfah.
As the example of Muhammad is absolutely binding to all Muslims, they follow his life-time and experience that have passed over four main stages: (a) A world transformer (challenging the existing system in Mecca and supplying alternative rules and operational codes for the believers); (b) A world abstinent in solitary (immigrating to secure place from the threatening existing situation and creating an enclave of refugee believers); (c) A world new creator (transforming the situation from passivity to activity by accumulating powerful political resources and establishing a unified religious community of believers); (d) A world conqueror (making the enclave a basis of expansionist territorial policy by military occupation and Islamization of the occupied territories).
This phased strategy has become, as everything in Muhammad’s life, a contemporary modus operandi for the believers, to be operated by the Hijrah:
Stage One. Muslim organizations must act to change the situation in Arab-Muslim countries that have become apostate, governed by infidel-like rule and laws. The inability to succeed in taking the reins of government; the harsh oppressing political situation; and the economic depression, have compelled the true believers to flee and immigrate to Western countries. Though the Islamic rules of the Hijrah pose them a dilemma of how to correctly behave in Dār al-Kufr, they act to retain their original Islamic identity and to resist the infidel’s challenge.
Stage Two. The domestic integration process in Dār al-Kufr begins with encouraging the Muslims group of Muhājirûn (immigrants) to establish a community of believers, centered on a local mosque. Mosques are at the heart of the spiritual change, the most crucial infrastructure for the establishment of the Muslim community. Clerics serve as the main political component in the processes of the phased strategy for occupying Dār al-Kufr. Without the Imām’s role there is no meaning to the community coherence and adherence. That is to say, religious leadership is what makes the basic important difference in the march of Islam to occupy the world.
The building of the physical presence consists first and foremost the encouraging of Islamic educational system of Madāris (religious schools). It is the Imām’s main arm that constitutes the utmost important means of consolidating and segregating of the Muslim community. The next in importance is the imposition of teaching the Arabic language. Praying and speaking Arabic in public have become a weapon the Muslim leaders use for socialization and indoctrination of the youth, and for “enslaving” the non-Arab Muslims to abide by the Arab culture.
Next in importance are the Muslim behavior and dress. There are rules of behavior Muslims must keep and follow to differentiate them from the outer society. Even the women dress codes of Hijāb and Niqāb are used as a political performance. Muslim street prayers are important components in the process of integration and consolidation of the internal Islamic community, and serve as a political declaration of supremacy against the infidels externally. These street prayers have nothing to do with practicing the religion but serves as a political agitation against the outer society. They have enough places of prayers, and mosque are abound. But closing the main streets with masses is totally political, to introduce the Islamic call.
These Muslim activities, among many others, appear to be reasonable and logical among the host society’s mind, as if they are part of the culture and religion to be cherished in a pluralistic liberal society. From the mirror image perspective, the infidels do not understand the meaning and aims of the Islamic standings, and they stumble and fail to the hazards Islam poses. The infidels’ ignorance and the gaps of cultures increase the Muslims’ demands and actually empower them to proceed to the next stage in the Islamization process.
This process is exacerbated by Western politics of denial and ignorance. Within the last years in the US, the word “Jihad” has been expunged from the governmental branches lexicon. What is more painful and disastrous is that “Jihad” is wrongly translated as the inner struggle of the Muslim believer. This is the fruit of the fraud Islamic propagation. Jihād and Mujahādah come from the third Arabic conjugation, and they mean war, fight and struggle in the battleground. Indeed, ignorance, stupidity, and naïve perceptions are the cause to the ongoing failures of Western leaders and public opinion molders to comprehend Islam and to deal with Muslim propagators. Moreover, self-censorship has reached the pick as the words, “Islamic” and “terrorism,” are forbidden to be used together. The American Administration impose the belief that Islam is a religion of peace while terrorism is related to un-Islamic groups like al-Qaeda and the Islamic Caliphate State.
Stage Three. When the critical mass is achieved and consolidation of the Islamic identity occurs, Muslims act to seek political, cultural, and religious changes in the land of the Kuffār. The tactics Muslims use in the host countries is very successful, just because it seems reasonable and understandable in the minds of the infidels. The Muslims begin with asking permission to accept or adopt small acceptable changes in humble and flattering ways; when fulfilled and in time, it goes on to requests with more determined and direct approach; then it continues with sheer demands that do not accept “no” as an answer; and it is culminated with threats and violence to consolidate the changes and make them authorizing laws. These stages are exhibited according to the responsiveness of the host society and the level of its tolerance.
In-between, Muslims buy everything they can with huge money flows from the oil-producing countries, mainly Saudi-Arabia and Qatar, with the aim of buying political influence and power. The main focus is on the academia: most of the universities have been “conquered,” by money that goes to faculties and research centers, by Muslim faculty members, and mainly by huge active mass students in the campuses with high political participation, serving as propaganda agents.
Muslim communities are encouraged to riot in violence against the host countries to demand special privileges; as if it is a retaliation to challenge Islamophobic behavior and to ruthlessly act if they were “insulted.” In this process, Muslims create a Sharī‘ah-zone areas in their neighborhoods; and apply for segregation at public places and educational institutions. This leads to further alienation from the host society, and act as a consolidation the segregation mode among the Muslims. Indeed, “no-go zones” and even demanding the indigenous inhabitants to pay the Jizyah already exist throughout Europe. Using Jihad and Da`wah strategies; requests for Halāl foods; Sharī’ah-compliant financial banking transactions; and adding of Muslim holidays (‘Id al-Fitr; ‘Id al-Adha) to public-formal calendar of the host societies, further elevate the Muslim community to become distinct and segregated.
The case of Halāl food is indicative. The Qur’anic injunction clearly states that meat slaughtered and other foods made by Jews and Christians are lawful for the Muslims (Sûrat al-Mā’idah, 5:3). So there is no need for Muslim slaughtering areas and other food demands, which proves that even the Halāl meat has become a political tool of segregation. To prove this issue, there is the Pledge of Allegiance composed for the Muslims in the United States that empowers their segregation and distinctiveness:
“As an American Muslim, I pledge allegiance to Allah and his Prophet; I respect my family and my community; and I dedicate my life to serving the cause of the truth and justice.”
This is highly important: Muslims in the United States “pledge allegiance” not to the “flag of the US of America, and to the Republic for which it stands, one nation, indivisible, with liberty and justice for all,” but “to Allah and to his Prophet,” Muhammad. They do not respect the US community and American way of life, but the community of Islam, the Ummah. And they give honor and allegiance to the truth and Justice not of the American Constitution, but of Islam and in the cause of Islam, embodied in the Sharī`ah as the highly abiding law.
In the words of Mustafa Carroll, executive director of the Dallas-Fort-Worth CAIR branch: “If we are practicing Muslims, we are above the law of the land… Islam is not the problem; Islam is the solution.” In the words of Omar Ahmad, CAIR chairman: “Islam is not in the US to be equal to any other faiths, but to become dominant. The Qur’an should be the highest authority and Islam the only religion on earth.” Sheikh Zaid Shaqir, Muslim Chaplain of Yale University, has put it: “Muslims cannot accept the legitimacy of the secular system of the United States. It is against the orders and ordinances of Allah… and must be abolished.” Sheikh Yusuf al-Qaradawi has reiterated this idea: “Islam will return to Europe and the US by Da‘wah and not by Jihad, and the Europeans will convert to Islam, and disseminate Islam, and the entire world becomes Muslim.”
Out of 1.5 billion Muslims, approximately 400 million live as religious minorities in infidel states. In the absence of Islamic central authority, power should be put in the hands of the Muslim scholars to govern instead. The President of the Sharī`ah Council of Britain has declared: “In the absence of Islamic Court in any country where Muslims are in a minority and the state does not recognize Islamic Law, Muslims are required to form a board of Islamic jurists to judge in the personal matters relating to Sharia. Its decisions will be binding on all Muslims living as a minority community.”
In Britain it is more apparent as there are also Islamic courts that rule according to the Sharī‘ah in eighty-five judicial provinces. A research done by Colin Dye in September 2007, gives practical examples of how Muslims have implemented the principles of Islam’s judiciary system in the conquest of the United Kingdom, with the gradual progression toward the establishment of an Islamic supremacy.
This is a strategy to get the host society accustomed to Islamic way of life, mosques, holidays, dress, and food. Any action to suppress these demands is decried as religious discrimination, condemned as racism, and entails violent reactions of mob disturbances and riots in the streets and death threats. This is a winning strategy, as it targets at the heart of Western political traumas of colonialism (Europe) and of racism (US), and causes the free world to apologize and to subdue. Add to all these multiculturalism and political correctness, the two Western disastrous distorted inventions that enable Arab-Islamic strategy of Hijrah to succeed in Dār al-Kufr.
Stage Four. Expansionist politics starts when many Islamic local enclaves begin to merge as to create larger and powerful territorial frameworks. These enclaves spread like a virus in the body, occupying more and more organs with the aim to control the entire body by replacing it and adopting a new system.
Formally, it starts by using the Islamic pillar of Zakāt to donate for the cause of Islam. Donations are targeted to the needy of the Islamic communities (never to Infidels. Contrary to Islamic propagation, it is only for the Muslim community and not allowed to be given to infidels! That is why when natural disasters occur around the world, one does not find the rich Muslim states on the list of assistance. The call from the Imāms is culminated by the direct act of the Muslim youths, exactly the third generation, to volunteer and fight in Arab-Muslim states, like Afghanistan, Pakistan, Iraq, Chechnya; fighting against imperialism (Isti‘mār) and reaction (Raj‘īyah), and fighting against Taghût, Muslim regimes that are not ruled according to the Sharī‘ah. It is however allowed to endow Zakāt money with the purpose to bringing nations to Islam, like Mali, Niger, and Nigeria; and to assist the fighters against Christian states like Kenya and Ethiopia. In the words of Samuel Huntington, the Islamic civilization is in confrontation with all other world civilizations, and “the borders of Arabia are borders of blood.”
This process has largely become evident when local young Muslims even indigenous converted to Islam, like in Germany, Britain and Sweden travel to fight the Islamic cause in the Middle East. For example, hundreds of Europeans and thousands of other Sunni Muslims have made Syria the land of Jihad. European security chiefs see the flow of extremists to and from Syria as their top terrorist threat. More American, European, and African Muslims are joining the Jihad in Syria and fight against the Syrian regime. Syria has become a magnet for Jihadists. “Demolishing “the New Jāhiliyah” and “the New Crusaderism” has become the item slogans.
This expansionist process sets out and expands like a virus, when the local Ummah-communities enclaves are integrated together to create a larger and stronger territories, challenging the basic well-being of the host-nations. It reveals the Islamic strategy of world occupation in phased processes. On May 22nd 1991, the Muslim Brotherhood organization in the United States has issued a memorandum on “the strategic goal for the group In North America.” The first article set the motion: The general strategic goal of the Group in America which was approved by Majlis al-Shûra and the Organizational Conference for the year  is enablement of Islam in North America, meaning: establishing an effective and a stable Islamic Movement led by the Muslim Brotherhood which adopts Muslims’ causes domestically and globally, and which works to expand the observant Muslim base, aims at unifying and directing Muslims’ efforts, presents Islam as a civilization alternative, and supports the global Islamic State wherever it is.
It is important to understand: these stages are not organized according to place, time and space, rather the opportunity and the vacuum doctrine, it depends very much on the reaction or lack of it of the Infidels. Moreover, when operated, the amount or intensity depend again on the infidels. There is not one brain behind this all-around- the-world onslaught. There are many groups, organization and movements working independently, even against one another. They use different tactics and means, but they all work for the same objectives: the victory of Islam as a political religion.
Over 1,200 Migrant Children Deaths Recorded Since 2014, True Number Likely ‘Much Higher’
In 2015, a photo of a Syrian boy found dead on a beach in Turkey after attempting to reach Greece made headlines across the world. Since then, many more children have died during migration, but the true scale of these tragedies is unknown due to a severe lack of data.
Since IOM, the UN Migration Agency, began collecting data in 2014 through the Missing Migrants Project, it has recorded the deaths of more than 1,200 child migrants, nearly half of whom perished while attempting to cross the Mediterranean. This figure represents less than 5 per cent of the total number of migrant deaths recorded during this period by IOM.
The real figure is likely to be much higher, given that approximately 12.5 per cent of all migrants are under the age of 18, and the number of children migrating around the world has been increasing in recent years. For example, roughly one quarter of the approximately one million migrants who arrived by sea to Italy and Greece in 2015 were children, and, in the case of Italy, 72 per cent were unaccompanied.
The call to action released yesterday by UNICEF, IOM, UNHCR, Eurostat, and OECD highlights the lack of data essential for understanding how migration affects children and their families – and for designing policies and programmes to meet their needs. Data on children moving irregularly across borders, and those who have gone missing or lost their lives during their migratory journeys are particularly scarce.
“We are aware that there are a growing number of children on the move, and that many of these children face significant risks during their journeys,” said Frank Laczko, Director of IOM’s Global Migration Data Analysis Centre, which hosts the Missing Migrants Project. “In only about 40 per cent of cases where we record a migrant death are we able to estimate the age of the person who died,” he said. “It is extremely difficult to find data disaggregated by age.”
Of the 1,202 deaths of child migrants recorded by the Missing Migrants Project, their age is provided in only 21 per cent of cases. Often, sources will only mention that the deceased person is a ‘child’ or ‘infant,’ which means that it is difficult to assess which child migrants are most vulnerable. Of the children whose age was provided, the average was just 8 years old at the time of their death. Fifty-eight of these children were infants under the age of 1, and 67 were between 1 and 5 years old.
Though the scarcity of data on child migrants means that it is impossible to say which migratory route is most dangerous for children, the available data indicate that crossing the Mediterranean, especially from Turkey to Greece, is particularly deadly. At least 396 migrants under the age of 18 died while crossing the Eastern Mediterranean since 2014, with a further 164 recorded on the Central Mediterranean route, and 16 on the Western Mediterranean route.
However, as less than 20 per cent of the more than 15,000 deaths recorded on these routes contain information on age, IOM’s recent Fatal Journeys report estimates that at least 1,300 children have died in the Mediterranean since 2014.
Worldwide, the Missing Migrants Project has recorded the deaths of 137 children migrating in Africa, 20 on the US-Mexico border, and 18 on land in Europe. By far the most deaths were due to drowning – 681 children have been lost while crossing a body of water, most of whom perished in the Mediterranean Sea or the Bay of Bengal. Sixty-eight children died due to vehicle accidents or suffocation during vehicular transport; 50 due to exposure to harsh environments during their journeys; 35 as a result of violence; and 23 due to illness and lack of access to medicine.
Some 803 of the children recorded in the Missing Migrants Project database were originally from Asia, including the Middle East, while another 171 of the dead were from African nations. Sixty-one were from the Americas, while the origin of the remaining 167 children could not be determined.
Gathering more and better-quality data on migrant children is extremely important at a time when states are discussing how best to achieve safer and more orderly migration. Finding better ways to measure and document child migrant deaths is also important given the inclusion of migration and age in the in the 2030 Global Agenda for Sustainable Development. According to this agenda, states have agreed to work towards promoting safe, orderly and regular migration, and to end preventable deaths of children.
Julia Black, Coordinator of the Missing Migrants Project, concluded, “We know that our data are incomplete. The truth is that the number of children who die during migration is much higher than what we know. Obtaining better data could help to reduce such tragedies in the future, as well as help families to identify their loved ones.”
The daily reality of working poverty
Louisette Fanjamalala, has worked hard all her life, yet, like millions of working poor around the globe, she barely makes enough to survive.
Fanjamalala, from Madagascar, lives with four teenage children – two of her own and two orphans she has adopted. Their home is a cramped one-room house in the Antananarivo suburb of Soavina. Her husband left years ago.
For years, she worked in textile factories, getting only short term contracts and earning as little as 70 000 ariary (about US$20) a month in some cases, and, at best cases 300 000 ariary (about US$90). That was barely enough to feed her family. Now, things are even worse.
“It is becoming increasingly difficult for me to be hired because I am considered as too old. It is a shame because I am qualified, I work as fast as and even better than younger workers. However, nowadays, human resources departments usually turn down my request without even giving me an appointment,” she sighed.
Because she was also a victim of violence at work, Fanjamalala recently received support from an ILO programme which provided her with new skills and a sewing machine. She now makes some money by doing sewing work at home for people in her neighbourhood. She also makes clothes and curtains that she sells at the local market. However, getting food on the family table remains a constant challenge.
“Fanjamalala’s story is unfortunately very common in Madagascar and in many developing countries,” said Christian Ntsay, Director of the ILO Office in Antananarivo. “You only need to walk in the streets here and talk to people to realize that the findings of the World Employment and Social Outlook: Trends 2018 (WESO) on vulnerable employment and working poverty translate into a reality faced by millions of people,” he said.
“Ninety-three per cent of Malagasy workers like Louisette Fanjamalala have no other choice than working in the informal economy to survive,” Ntsay added.
1.4 billion workers in vulnerable employment
“Working poverty continues to fall but – again – just like for vulnerable employment , progress is stalling,” explained Stefan Kühn, lead author of the ILO World Employment and Social Outlook: Trends 2018.
”Vulnerable employment affects three out of four workers in developing countries. Almost 1.4 billion workers are estimated to be in vulnerable employment in 2017. Every year, an additional 17 million are expected to join them.”
In 2017, extreme working poverty remained widespread, with more than 300 million workers in emerging and developing countries having a per capita household income or consumption of less than US$1.90 per day.
Overall, progress in reducing working poverty is too slow to keep pace with the growing labour force in developing countries, where the number of people in extreme working poverty is expected to exceed 114 million in 2018, or 40 per cent of all employed people.
“Emerging countries achieved significant progress in reducing extreme working poverty. It should continue to fall, translating into a reduction in the number of extreme working poor by 10 million per year in 2018 and 2019. However, moderate working poverty, in which workers live on an income of between US$1.90 and US$3.10 per day, remains widespread, affecting 430 million workers in emerging and developing countries in 2017,” said Kühn.
“The findings of the WESO Trends 2018 report is a reminder that more efforts need to be done to reduce inequalities and to ensure better living and working conditions for people like Louisette Fanjamalala and the 1.4 billion workers facing a similar situation throughout the world,” he concluded.
The Worst Horror Story – Rape
Rape in all its horrendous forms is a marred and an abhorrent trace of patriarchy and misogyny. The direct victims are majorly women, but the fact that men can be –and often are– victims cannot be discounted. Devising its roots in power-play and control, today it carries a heavier weight as a statutory offence with set penalties. Despite these penalties and a massive international attention taking forms of media outrage, studies, monetary and legal aid, awareness programs, and safe shelters, rapes of women – young and old are alarmingly high in South Asia by offenders of varying age groups.
In Nepal, as reported by a national daily, 78 rape cases have on average been reported every month over a course of five years, many of the offenders being septuagenarians and octogenarians. The Indian National Crime Bureau Report (NCBR, 2016) claimed 338,954 reports were made between 2015 and 2016 as crimes against women out of which 38,947 were rapes. It also reported an increase of 82% in the incidents of rape of children. Likewise, in Pakistan, Human Rights Watch asserts of at least one rape every two hours and one gang-rape every eight. In Bangladesh, 13,003 rape cases were reported between 2001-2017 out of which 85 were rapes by law enforcement agents such as police, jail agents, and the army. These data are only the tip of the iceberg as many cases are unreported by the victim, withdrawn upon coercion, or refused to be registered as a legit case by the authority
The causes of rape are far too many, and differs from case to case. The reasons that surface commonly are sexual frustration in men, poverty, mind-sets and attitudes that reflect machismo, a sense of entitlement, unawareness, and acceptance. In 2012, a report by UNICEF published that 57% men and 53% women in India thought marital rape as not rape, and a sizeable number believed that beating of wives by their husbands was not violence. In India and Bangladesh, the legislations on what constitutes a crime declares it as not rape if the person is married to the victim and if she is over 15 years of age, excepting judicial separation.
We need to remind ourselves that in the South Asian countries, men often grow up being told and shown that they are superior to women who then grow old with a sense of entitlement as they deem it fit for a woman to be available on their demand. When these men are unable to earn for the family due to unemployment or otherwise, their frustration takes the form of rape to demonstrate their ‘masculinity’ and maintain superiority over the women.
Now, this mentality also works in reverse, where a woman is told be to weaker than men and should protect herself from them if she does not wish to get raped. In most South Asian families, females have lesser liberty of movement and choices as compared to their male counterparts. This obviously arises from expected gender behavior that good women should be meek, submissive, and obedient but is also centered around the fact that the families do not want their females to be raped.
This objective of giving women the security inside the family homes is flawed for two reasons. Firstly, rapes and molestation within the family very often exist. In January 2018, a baby girl of eight months was raped in Delhi, India by a relative in her house. Little girls of varying ages have been raped right next to a family member by another family member or neighbors in several instances in Nepal and they could do nothing, not even file a complaint because this façade of a domestic protection does not concern a female’s bodily security but societal reputation.
Once a person is subjected to rape, the victim becomes unchaste and impure and is thought to bring dishonour to the family. The terminology in Pakistan is kari, referring to someone who has lost virginity outside marriage and an honour killing, karokari, is subjected by the village council. The victims often commit suicide or are killed by their own families for tainting the honour. In 2002, Mukhtaran Bibi challenged this status quo by not committing suicide after a gang rape that was ordered on her by a village council but filed a case against all her rapists. Initially, they were sentenced to death but in 2005, five of them were acquitted due to lack of evidence. In 2011, the sixth offender got acquitted too. In 2017 in Multan, Pakistan, a jirgah (village council) ordered revenge rape on the sister of an offender. In all these years, nothing has changed and even today revenge rape is still being ordered on innocent girls for no fault of their own as punishment.
The victims in other countries face social stigma and have to live in fear because once someone falls victim to rape, they are prone to more rapes because the value of a person is reduced from that of a human to a commodity that is free for public use. In Haryana, India, a girl was gang-raped twice by the same set of men who were out on bail after raping her the first time six years ago. A take-home message is that the onus lies on a woman to protect herself from men who are always lurking in hunt of a prey to rape, yet again asserting that the victim befalls such fate on themselves due to their actions, or in Pakistan actions of their family members.
Rapes are justified for godforsaken reasons and victims told they were ‘asking for it’ by travelling alone at ungodly hours, dressing provocatively, being friends with men, or indulging in so called notorious activities like smoking, drinking, and partying. The way these protectionist measures are advised always revolves around victim but never around the offenders, due to the notion that men have an insatiable sexual appetite and if women portray themselves to be ‘easy’, they are raped. Ranjit Sinha, head of Indian Central Bureau of Investigation once commented that if women couldn’t prevent rapes, they should enjoy it.
In India, Pakistan, and Bangladesh, victims of rape are subjected to a two-finger test to determine their sexual activeness. This procedure exists despite so many pleas from within these countries and outside to get rid of it on the bases that it is flawed on so many levels as it renders women who chose to be sexually active out of consent as lecherous and dirty who have already been touched by a man. This violation of a victim’s body is backed by the government in the form of a random stranger determining of their worth. This is of course scientifically inaccurate, and extremely irrelevant in case of rape.
Equally exasperating is the fact that women should remain pious and dedicated to only choosing to be sexually active with their legally married husbands but when their husbands rape them, it is not recognised by the legislation. O. P. Chautala, an ex minister in India, once stated that girls should be married as they turn 16 so that sexual needs of women are met and they will not go elsewhere and rapes will reduce. However, even statutory age of marriage is above 16 in India, and marriage is not a way to end rape. Rather, such a statement renders women as cattle whose ownership belongs to the husband.
These instances prove time and again that the role of a woman is always reduced to pleasing her husband in bed without considerations. In fact, marriage is a holy sacrament that can undo rape – perhaps why victims are married off to their rapists in South Asia who then continue to rape them for the rest of their lives.
Most importantly, the police and other protectors of law find ways to make money out of instances of rape. Like, in January 2018 in Kathmandu, Nepal, a woman of 22 years withdrew her report of rape after few days and it was later revealed that the police were involved facilitating monetary settlements between the accused and the complainant with a personal gain. In Bharatpur, Nepal in February 2018, police coerced a woman to withdraw her rape complaint. So many more cases have surfaced in the southern plains of Nepal where the police have been involved as middlemen.
Hindrance to Justice
The reasons behind rape are men-centric but they have been ingrained in the societies as acceptable by both men and women. Reporting of rape has been increasing in India, Nepal, Bangladesh, and Pakistan but the cases are not dealt with caution. The victims face injustice and have to go through denigrating treatment by the police and health officers, questioning their character and morality.
The portrayal of a victim in the media is a stereotypical one, a non-provocative, harmless, and morally upright person with no past sexual history. Any victim deviating from this stereotype probably brought it on themselves. Further, the media has been reporting on sensitive issues like rape without sensitivity like revealing the victim’s name which is illegal or slut-shaming the victims.
Lastly, even death penalties are not enough to deter people from committing rapes. In Pakistan and India, rape can be punished with death but the crime is still on the rise. After the 2012 Nirbhaya case in Delhi, India, a strong plea was made to change the judicial system and a fast-track hearing was introduced for rape because national outrage by the citizens was not deemed enough to bring a change. In Nepal, the fast-track court is in practice too, but the problem arises in procuring evidence which is substantial in these cases.
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Globally Top-Respected Experts on Middle East Warn Syrian War May Produce WW III
Abdel Bari Atwan, the retired editor-in-chief (1989-2013) of the pan-Arab newspaper Al Quds Al Arabi and author of widely respected...
Does the Idea of a Segmentary System Help to Explain Political Conflict?
The concept of segmentation does not imply structural dimensions per se. Segmentation, as it is technically understood, involves a unit-whole...
The War for Raw Materials
The war for raw materials amounts to a reshuffling of the power relations among Western nations, on one hand, and...
ADB, B.Grimm Power Expand Support for Renewable Energy in ASEAN
The Asian Development Bank (ADB) today signed a loan equivalent of up with $235 million to B.Grimm Power Public Company Limited (B.Grimm...
U.S. propaganda cites NATO’s PR agency’s confirmation that “evidence is overwhelming” Russia manipulated U.S. Elections
“There’s no possible way you can say that [Russia’s manipulation of the 2016 U.S. elections] didn’t happen,” says Ben Nimmon,...
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