The beliefs and practices that revolve around menstruation differ across societies. In some cultures, the menstruating women are victimised due to the regressive attitudes that exist around menstruation. In others, menstruation as a topic is not up for discussion; it is covered in layers of shame and stigma. Nevertheless, what remains common for the women who go under this natural biological phenomenon is that there exist different battles. Actually, these battles have to be fought primarily as a result of some concepts that render women dirty and their bodies polluted; as not sacred enough to befit daily activities. These beliefs reduce women into untouchables and sometimes compel them to live in isolation.
In the region of South Asia, the practices vary from culture to culture, and there is a stark contrast between urban and rural societies. In Hindu societies, families host figurines of deities in their houses that are worshipped regularly with full devotion. The concept of sacred and profane is very widely present in such families, and menstruating women are considered profane. Living in the same space as the god is sacrilegious.
In Nepal, 19% women are banished from their houses to ‘chhaupadi goth’, roughly translating to menstruation huts. Chhaupadi is a practice in the mountainous western Nepal that forces women to sleep and live in sheds for the duration of their period, due to the belief that menstruating women cause ill-luck to the family, crops, and cattle if the god is displeased. The practice had been outlawed by the Supreme Court in 2005, and recently in 2017 was taken up in the parliament again because it caused death in huge numbers. In 2017 alone, the cases of Chhaupadi related deaths came up and it was immediately re-criminalised with a penalty for the offenders.
Despite this, the practice has not stopped. In interviews that were taken immediately as the nation was outraged by the frequent deaths that took place in western Nepal, the women were questioned if they would still practice Chhaupadior put their daughters through the same after the re-criminalisation and additional penalty. They responded that it was not up to them but on the very societies that coerced them to undergo such malpractice. Furthermore, criminalising the practice would mean filing formal complaints against the family members which is very unlikely. If the women had that kind of powers, they would not be banished to a shed in the first place.
Merely making and implementing of draconian laws is not enough because people house their belief systems in superstitious interpretation of religion. Vulnerable in those sheds, women fear snake bite and animal attacks, mosquitoes, asphyxiation due to inhalation of smoke from the fire built to fight the cold, and sexual predators among others. However, these families see it more deeming that a woman live in a shed outside the house in unsafe conditions just to prevent the house from being polluted by her presence. This all boils down to the fact that a death of a menstruating woman would be justified because at least, the god was spared from pollution, the crops and cattle were intact. It perhaps gets justified as a result of something she did, maybe touch a bottle of pickle, who knows?
A large section of the urbanised sectors lament, often in forms that take of troll posts and memes, about the so-called ‘feminists’ in the ‘East’ who limit their talk to menstruation to come off as empowered in contrast to the ‘feminists’ in the ‘West’ who battle real and important feminist issues like ‘equal pay’ and ‘glass ceiling’. Dissecting this, it dawns upon a realisation that people in these societies regard the women who talk about menstruation in the open as aggressively progressive. Moreover, they would rather dismiss the topic as something irrelevant and consider talking about it lesser important than talking about other inequalities. However, it is only fitting to be vocal about menstruation as much as required.
We forget to remember that women in remote areas with poor access do not benefit from the choice between various menstrual products at their disposal. In India, less than 16% of the women use marketed feminine products. In various parts of the country, women use sand, or wood shavings or pieces of cloth. Now, the issues that arise are of infections amongst other things. To begin with, these products are unsafe and pose a threat of infections like urogenital infection and bacterial vaginosis. The cloths are repeatedly used without being sun-dried because of the shame of exposure of the used cloths to men and other women. What also prevents these women from using hygienic safe products is due to unavailability for several kilometres, unaffordability arising out of poverty, and embarrassment to ask for even a sanitary pad, especially from male shopkeepers. In fact, 23% of the girls drop out of school upon starting their menstruation. The Indian government, along with entrepreneurs, and educators have worked hard to ensure all women have access to sanitary products. However, the lack of funds, expensive to afford one-use products, unable to maintain quality of the low-budgeted products, and failure to meet the needs of all women in the country are some problems that are faced.
In Pakistan, 80% women do not have access to sanitary menstrual products. UNICEF reported that the biggest hindrance to sanitary conditions was prevented by the lack of washing facilities. In fact, for a country frequented by natural calamities and insurgencies in some areas, women should be educated and encouraged about using hygienic productssince there is always the likelihood of moving to temporary shelters in such circumstances. It was reported that a stunning number of girls are shocked upon menstruating their first time because they were not aware about it. In only a few years to follow, many drop out of school or stay absent from school when they are menstruating, thus hindering their education.
To sum it up, menstruation has been evolved as a shameful event in this part of the world. Menstruating women are shunned and indoctrinated as inferior and unchaste and they do not even fight against the practices but accept it as normal. Firstly, religion has a significant part to play as it is due to the god-fearing purity seeking individuals that seek to maintain the sanctity of their surroundings from where the concept of sacred and impure arise. But, how can any practice be religious if it causes the already disadvantaged more detriment? Secondly, unawareness and equating menstruation with shame and secrecy has worsened the situations to where women are not comfortable with their own bodies so much so that they from birth to death are unaware of their own anatomies. Where mothers are themselves not at peace with their body and bodily functions, passing it on to their daughters is difficult and discussing about it with their sons unimaginable. Lastly, this exclusion of men and terming menstruation as a ‘woman thing’ has led to men genuinely having no idea what the deal is about and why is it important for women to be safe, clean, healthy, and rested when they menstruate. Thus, a change is necessary by educating women, by subsiding sanitary menstrual products, criminalising discrimination against menstruating women, and by including men in this drive.
An Analysis on Marshall McLuhan’s concepts
Marshall McLuhan is an important scholar who has made major contributions to communication discipline through introducing new concepts like “global village” and “medium is the message”. It can be said that ideas of McLuhan can be applied to new technologies and social media discussions today.
McLuhan introduced the idea of “medium is the message” in his book called Medium is the Message that was published in 1967. According to McLuhan, what is said by the message is not very significant. The media actors which can be regarded as the medium hold a more major influence on the masses than the message it presents.
The medium (or media in other terms) does not only have the role of being the carrier of the message but it is also the message that shapes people’s views and perceptions (McLuhan, 1967). McLuhan, based on the idea of “medium is the message” gave examples to support his claim in his book Understanding Media: The Extensions of Man published in 1964. According to McLuhan, the content of any medium is always another medium. For instance, the content of writing is speech; the written word is the content of print; and print can be seen as the content of the telegraph (McLuhan, 1964).
Another important concept coined by McLuhan is “global village”. This concept was introduced in the 1960s to say that mass media will spread all over the world and make the world become a global village (McLuhan, 1962). According to McLuhan, the electronic interdependence of today’s world produces a world in the sense of “global village”. The global village has been created by the instant electronic information movement according to McLuhan.
McLuhan believed in the usefulness of communication technologies. One of the most important emphases McLuhan made was about drawing attention with his findings about the global communication revolution. According to McLuhan, TV has been a critical invention that ensures that nothing remains a secret, and that eliminates privacy, and he believed that the change of societies is possible with the development of communication tools in various forms. McLuhan made one of the most important predictions of the 20th century. This was the Internet.
In contemporary world, social media is used by millions of user all over the world. New technologies have turned the world into a “global village” Although McLuhan said almost 60 years ago, his ideas about media (medium is the message) and the “global village” concept are still relevant today.
- McLuhan, M. (1962), The Gutenberg Galaxy: The making of typographic man. London: Routledge.
- McLuhan M. (1964), Understanding Media: The Extensions of Man by Marshall McLuhan, McGraw Hill
- McLuhan, M. (1967). The Medium is the Massage: An Inventory of Effects. London: Penguin Press.
Leaving no one behind with Fiqh for person with disability
As I watch the new Netflix documentary, Crip Camp: A Disability Revolution produced by former President Barrack Obama and Michelle Obama, I realize thatthere is an urgent need for grassroot activism to support disability religious rights to pave the way towards greater equality. The movie highlights disabled summer campers who fight for the realization disability rights in 1970s, at the time when they were largely ignored by the state.
And does Indonesia need A Disability Revolution?
According to a study by Monash University, it is estimated that the disability prevalence rate in Indonesia is between 4% and 11%. There are several causes of disability, ranging from malnutrition, diseases, ageing population, natural disaster, and accident. Unfortunately, due to social stigma in the society against people with disability, the disability statistical figures may be underreported.
The Indonesian government has been actively involved in international convention by ratifying United Nations Convention on the Rights of Persons with Disabilities (UNCRPD) in 2007 and issued the law no. 8 of 2016 on rights of persons with disabilities to comply with human rights standards. But, at the same time the law faces some stagnate situation regarding improved well-beings of people with disabilities because disability prejudices are still at the heart of this tension.
For example, disabled children are less likely to attend formal education because of lacking inclusive schools. In public places, ramps and accessible information are not easily available. Zooming into the workforce, Indonesian 2010 census reported that only 26,4% people with severe disabilities were employed in formal sectors. This resulted in high rate of self-employment among people with severe disabilities. Many people with mental disability, such as bipolar disorder, have to conceal their condition for the fear of losing jobs.
A research found that discriminations against people with disabilities in developing countries, including Indonesia, caused a loss of up to 7% of Gross Domestic Product(imagine : what if a genius with severe disability like the late Professor Stephen Hawking had never been employed at university?).
Women with disabilities even suffered more from double prejudices, by their gender and their disabilities. What makes thing more difficult for disabled citizens is that, despite of some disabilities laws and ministerial decrees, they were poorly enforced. This explains the urgency of ending this discrimination from a social-economic developmental perspective.
As the largest Muslim majority country in the world, Fiqh (Islamic jurisdiction) for person with disability remains important to safeguard equal religious rights. As a non-disabled Muslim woman, being able to perform Islamic prayer (shalat) properly help me increase my mental wellbeing during this unprecedented time.
Unfortunately, there are still some Muslims who believe that disabilities are by-products of witchcrafts (sihr) or demons (syaitan) which can be healed only by involving spirits and enchanting some quranic verses. Further, in Islamic law per se, there is no specific term which can encompass all disabilities.
“Fiqh for person with disability is very important because the society has yet to accommodate special needs for people with disabilities in performing religious rituals. For example, how does Islam regulate the wudlu(ablution) taken by a man/woman without arms? Considering that Islamic law obligates that someone must wash one’s arm up to elbow during wudlu. And will the wheelchair be considered as najis(impure) inside the mosque?” said Mr. Bahrul Fuad, a disabled person and board member of AIDRAN (Australia-Indonesia Disability Research and Advocacy Network).
Mr. Ahmad Ma’ruf, the Disability Program Team Leader of Muhammadiyah, the second largest and most influential Islamic organization in Indonesia after Nadlatul Ulama (NU), even posed critical questions:“What if persons with hearing impairment wish to get married and say ijabqabul (Islamic marriage vows), will they use sign language? Because religious court has yet to regulate the sign language issue. And who has the authority to validate the sign language as “legally correct” in Islamic marriage? What if a man with wheelchair wishes to be an imam (leader of a congregational prayer)? Is he allowed to do that, given the fact that many people still interpret explicitly the regulation that makmum (member of a congregational prayer) must follow movements of imam? What if there is no accessible ablution facility in a mosque? Should a person with disability performs tayamum (dried ablution)?”
To address this issue, NUand Muhammadiyah issued Fiqh for person with disability and raise awareness of the public concerning equality for disabled communities. NU even collaborated with the Ministry of Religious Affairs to disseminate the Fiqhto mosques nationwide.
Fiqh for person with disability will fulfil civil rights of disabled community comprehensively, ranging from ubudiyah(religious rituals),muamalah(interpersonal relation), to sahusiah(public policy). This Fiqh will also protect rights of disabled women, as the most marginalized group.
To ensure the smooth implementation of the Fiqh, the government, civil societies, disabled people organizations, religious leaders, and experts of Islamic law should collaborate for accountable monitoring and evaluation. Regular capacity buildings for judges, teachers, and village officials should also be organized.
Finally, political buy-in through Perda(regional regulation)and guidelines should be issued to strengthen government officials’ commitment to enforce the Fiqh. For example, the Special Province of Aceh under Syariah law have regularly issued qanun(regional regulations subjected to Islamic stipulations).
Historically speaking, during the Umayyad Caliph era in the 700s, the Caliph Al-Waleed ibn ‘Abdul Malik accommodated health treatment needs for his population with disabilities through the provision of health care clinics within all his jurisdictional provinces. This idea was emulated by Caliph Umar Bin Abdul Aziz who hired support services workers for people with disabilities. This initiative resulted in social and legal impacts worldwide, in which a broad array of laws on disabilities were enacted.
In making public policy for citizens with disabilities, the government of Indonesia should not paint disabilities situation with a broad brush. Rather, Fiqhfor persons with disabilities must be taken into consideration seriously. Otherwise, there will be far-reaching consequences on well-beings of people with disabilities in the long run.
This Fiqhis a beacon of hope for future generations, to leave no one behind.
As put forward by a member of Crip Camp: “If you don’t demand what you believe for yourself, you’re not gonna get it”.
Good Parenting Reduces the Divorce Rate
Divorce is a very stressful event. Apart from having a bad impact on children, divorce has a major impact on the survival of the husband and wife who experience it. Divorced couples visit psychiatric clinics and hospitals more than couples from intact families. Divorced couples experience anxiety, depression, feelings of anger, feelings of incompetence, rejection, and loneliness.
In Indonesia, the divorce rate from year to year shows an increasing trend. The Ministry of Religious Affairs of the Republic of Indonesia reports that since 2015 until now there has been an increase in the divorce rate. In 2015 there were 394,246 cases, in 2016 it increased to 401,717 cases, then in 2017 it increased to 415,510 cases, as well as in 2018 it continued to increase to 444,358 cases, and by 2020, per August the number had reached 306,688 cases.
The increase in the divorce rate from year to year has serious consequences in families. Conflict during the process of parental divorce and separation has a negative impact on the physical and psychological well-being of all family members. Quite a number of research results show that divorce has a negative effect on all family members, especially children. The results of Amato’s research in 2011 with a meta-analysis approach to 67 study results showed that children from divorced families had lower academic achievement, behavior, psychological adjustment, self-concept and social relations than children from intact families.
Based on In the author’s empirical observation, the ending of marital status for a particular family also brings several social impacts, for example: narrowing social networks which results in a lack of social support, causes negative life experiences and psychological suffering, and causes economic hardship for women.
Thus rather than that, a marriage which basically originates from an agreement between two parties, so if there is a divorce, it is certain that both parties will suffer losses. Even children from marriages who divorce will share such losses. Then, what factors cause divorce? In my opinion, the substantial cause of divorce is the parenting concept of a married couple.
Parenting, generally known by the public as a pattern of parenting parents towards their children. This assumption is not completely wrong, but it must be straightened out that parenting is an ideal household conceptualization. Of course, you have to move from a husband and wife long before you have children. A husband and wife have had to discuss it long ago so that in various desired manifestations it can be carried out harmoniously together.
Parents (married couples), basically forming their children until they reach maturity will not be separated from the influence of their world. The mode of reflection on the relationship between parent and child is a complex activity that includes many specific attitudes and behaviors that work separately and collectively to influence the child’s outcome and the emotional bonds in which parental behavior is expressed.
In this case, parenting can be explained in terms of two components, namely parental responsiveness and parental demandness. Parents’ demands are the extent to which parents set guidelines for their children and how their discipline is based on these guidelines. Parental responsiveness is an emotional characteristic of parenting. Responsiveness continues to the extent to which parents support their children and meet the children’s needs. Both responsive and demanding parenting have been linked to securing attachment to children. Referring to Baumrind (1971), he identifies three parenting styles, namely: authoritative, authoritarian, and permissive with responsive and demanding concepts in mind.
Authoritative parentingis a condition of authoritative parents as a combination of demands and responsiveness. They make logical demands, set boundaries and demand children’s obedience, while at the same time, they are friendly, accept the child’s point of view, and encourage children’s participation in decision-making and often seek their children’s views in family considerations and decisions. This type of parent is then referred to as the type of parent who monitors and disciplines their children fairly, while being very supportive at the same time.
Authoritarian parenting, a demanding and unresponsive parental condition. They engage in little reciprocal interaction with children and expect them to accept adult demands without question. Strict socialization techniques (threads, commands, physical strength, love withdrawal) are used by parents who are authoritarian and withhold self-expression and independence. Authoritarian parents tend to set high standards and guidelines and require compliance. Authoritarian parents attribute love to success and not nurturing like the other two parenting styles.
Permissive parenting, consists of several clear and predictable rules due to inconstant follow-up and neglected bad behavior, neutral or positive affective tone. They give children a high degree of freedom and do not restrain their behavior unless physical injury involves. Permissive parenting shows an overly tolerant approach to socialization with responsive and non-demanding parenting behavior. These parents are nurturing and accepting, but at the same time they avoid imposing demands and controls on the child’s behavior. They have little or no hope for their children and often see their children as friends and have few boundaries.
Based on the three parenting models above that the author has reviewed and conducted a literature review, it is clear that the Good Parenting pattern that must be applied by a husband and wife is authoritative parenting. This concept implies a condition in which a positive influence on the realm of a child’s life until he grows up on the aspects of education and psychological well-being is formed.
A positive parent-child relationship illustrates that the family will survive in harmony so that it becomes the foundation of a healthy home and community environment. The influence of the parents on the whole life of the child means the influence from birth to adulthood due to the parents. Children spend most of their time at home and the attitudes, behavior, standard of living, and communication of parents with their children have a major impact on the child’s future life. If their parents are too strict or too obedient, it has a negative impact on their life. But the supportive, caring and flexible attitude of the parents results in a psychologically and mentally healthy child.
Parents (a married couple) should adopt an authoritative parenting style and practically apply it when dealing with their children. They are the backbone of a nation and the nation’s future depends on their psychosocial development. Healthy parents can produce healthy children in exchange for a healthy nation. On the other hand, unhealthy parents (husband and wife) will have a bad influence, a small example is divorce. And this is a burden for the nation.
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