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New Social Compact

Work or Family: Sri Lankan Women Shouldn’t Have to Choose

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photo: World Bank

Only 3 years separated the births of Fazeela Dharmaratne’s son Nethwin, and her daughter Pravindi. However, in just that time a lot of things changed for their mother. “When I had my kids, I somehow managed to devote a lot of quality time to my son, but when it came to my daughter, I was so busy I felt I ended up neglecting her a little.”

As a young woman, Fazeela joined a bank in Colombo straight out of school, securing a position as a banking assistant. Over the course of 17 years on the job, she climbed up the ladder till she was a Regional Manager, responsible for a cluster of branches.

In 2012, determined to spend more time with her children, she eventually opted for a voluntary separation scheme and went to work on something new – she bought her first preschool and day-care. It was a small home-based operation with only four or five children, but it was a start. It gave her a chance to learn the business from the ground up.

Reliable Childcare Makes a Huge Difference

Today, Fazeela is the director of the CeeBees pre-school and childcare centres and operates corporate crèches for clients like MAS Kreeda, MillenniumIT and WSO2 in Colombo.

The crèches allow employees to access childcare services so that mothers can breastfeed their infants, or stay late to participate in a conference call; when the school holidays are on, the crèche lets the older siblings join in and the staff are willing to accept kids who aren’t regulars during emergencies, such as when a caregiver at home falls ill.

Fazeela offers these uncommon services because she understands intimately what working parents have to deal with. “I have gone through the same thing, holding down a position with a lot of responsibility and having to manage while trying to not feel guilty about my kids,” she says.

In fact, so great are the pressures, that having a child under age five at home makes Sri Lankan women 7.4 percent less likely to join the labour force than women without young children. A 2017 World Bank report Getting to Work: Unlocking Women’s Potential in Sri Lanka’s Labor Force, noted that this association is larger than it was in 2013, when childrearing meant women were 6 percent less likely to participate in the workforce.

Revealingly, the same study found that having young children had no significant effect on men’s prospects in the labour market.

Societal Attitudes Do Not Favor Working Mothers

At just 36.6% percent, Sri Lanka’s female labor force participation rate—a measure of the proportion of females above 15 working or actively looking for work—is discouragingly low.

Among the many challenges experienced by Sri Lankan women, household responsibilities, and especially childcare, remain significant deterrents.

As nuclear families become more common, women are less likely to have extended family living with them who can help raise their children. In addition, societal attitudes often do not favor working mothers.

“It can be a cost-benefit thing for women,” says Dileni Gunewardena, a Professor of Economics at the University of Peradeniya, adding, “sometimes the costs are not monetary – for instance a woman might have to deal with in-laws who disapprove of her working or she might be afraid of leaving her children with strangers.” Dileni thinks one solution is to challenge traditional, deep rooted ideas of what is seen as men’s work and women’s work, and to find ways to share the load.

Families also have to be able to trust crèches and day care centers enough to leave their children for the day. Sri Lanka’s expanding program of early childhood development centers could offer some women short-term relief, and a good accredited system could allay concerns around the quality of childcare offered.

What the Business Community Can Do  

At MAS Kreeda Al Safi-Madaba in Jordan, absences due to sick leave have fallen by 9 percent after only 8 months since the on-site crèche was opened, according to IFC’s Tackling Childcare research. MAS co-founder Ajay Amalean says that providing childcare facilities has helped retain experienced employees, reduced absenteeism, and boosted employee satisfaction and loyalty, helping make his company a preferred employer for men and women both.

Amalean understands that having a crèche works for both parents, and even more so for single ones. Aside from the losses associated with absenteeism, high staff turnover is also a costly affair. Companies routinely underestimate the cost of replacing a trained and experienced employee, failing to account for separation, recruitment and selection, training and productivity costs such as the loss of institutional and client-network knowledge.

To address this, companies like Mindtree in India, have chosen to offer a range of childcare solutions. As a result, over 90 percent of Mindtree’s female employees return after maternity leave and over 87 percent of mothers are still with the company a year after their return, even though India has one of the lowest labor force participation rates for mothers in the world, including for highly educated women.

What can Sri Lankan corporates learn from such success stories?

Chiranthi Cooray, Chief Human Resources Officer, Hatton National Bank and Chairperson, Prime Minister’s Task Force for the FLFP Strategy pointed out that going forward it is critical for both the private and public sectors to implement regulations and provide incentives for the provision of high quality crèche and childcare services.

The task force noted that the law should be amended to allow for both maternal and paternal leave after childbirth, while public-private partnerships were essential to make sure that employers did not have to bear the full burden of the costs of offering such benefits. Research shows that where governments publicly provide or subsidize childcare for children under the age of primary education, women are more likely to receive wages. Support for parents—such as tax credits and the availability of childcare for young children—can increase women’s participation in the labour force.

Meanwhile,   Ceebees is in its fifth year of operations. Fazeela says when a corporate client first approaches her, she tells them that supporting working parents needn’t be complicated. Companies can set up an infant crèche, for instance, that just takes one  room but allows mothers to visit and feed their kids during the working day.

“There’s a lot that can be done. It’s just that decision-makers have to be passionate about supporting diversity,” says Fazeela. “It can’t be just about looking good on your HR awards application, you have to genuinely want to make a difference.”

World Bank

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New Social Compact

An Analysis on Marshall McLuhan’s concepts

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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.

References

  • 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.

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New Social Compact

Leaving no one behind with Fiqh for person with disability

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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”.

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New Social Compact

Good Parenting Reduces the Divorce Rate

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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.

Good Parenting

               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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