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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Discussions
Hard Talk
Painful Payment For An Afghan Debt: A Daughter
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<blockquote data-quote="spnadmin" data-source="post: 182229" data-attributes="member: 35"><p><strong><span style="color: DarkRed">The Update</span></strong></p><p></p><p><strong>Donor Pays Afghan Family’s Debt, but Questions Remain</strong></p><p></p><p>By ALISSA J. RUBIN</p><p></p><p><a href="http://www.nytimes.com/2013/04/02/world/asia/donor-pays-afghan-familys-debt-but-questions-remain.html" target="_blank">http://www.nytimes.com/2013/04/02/world/asia/donor-pays-afghan-familys-debt-but-questions-remain.html</a></p><p></p><p>KABUL, Afghanistan — After the publication of an article in The New York Times on Monday about an Afghan man who had agreed to give his 6-year-old daughter in marriage to pay off his debt to another man, the father called The Times and said the debt had been paid nearly a month ago by an anonymous donor.</p><p></p><p></p><p></p><p>The father, Taj Mohammad, who had fled the fighting in Helmand Province four years ago with his family and has been living in a refugee camp in Kabul, had borrowed $2,500 to pay for medical care for his wife and children, as well as for firewood. When the man he had borrowed from demanded his money back, Mr. Mohammad was unable to come up with the sum, he said.</p><p></p><p>After a traditional jirga, or extrajudicial proceeding, involving elders in the refugee camp, he agreed that if he could not pay the money back in a year, he would give his daughter in marriage to the lender’s son. The case came to the attention of The Times this winter because Mr. Mohammed’s 3-year-old son had frozen to death.</p><p></p><p>After hearing about the daughter’s case through earlier news reports, an anonymous donor offered to pay the debt, but stressed that the donation’s origin should remain private. Kimberley Motley, an American lawyer through whom the donor worked, said the transaction had taken place in early March. But Mr. Mohammad, for reasons that remained unclear and despite numerous conversations with reporters since then, did not tell The Times about it until after Monday’s article.</p><p></p><p>As recently as in a telephone interview on Friday, when he was asked about any developments in the case, he did not mention the donation. Asked on Monday why he had not said anything about it, he gave no direct answer.</p><p></p><p>Potentially complicating matters was that the payment was made through Afghanistan’s unofficial justice system, which, while abided by in some cases, does not have the force of a formal legal proceeding in the courts. And it could be superseded by another jirga.</p><p></p><p>Ms. Motley, in an unusual step, chose to organize a jirga to undo the marriage commitment and repay the debt because the system is more expeditious and less intimidating to the impoverished displaced camp residents than the courts, she said. She acted as the jirga’s chairwoman, although the councils are almost always convened and presided over by local Afghan elders.</p><p></p><p>She said she was concerned that the money might not actually be used to buy back the girl, given the extreme poverty in the camps, and so she was present when Mr. Mohammad gave the money to the lender. She had each side sign the document; those who could not read or write, like Mr. Mohammad, signed with thumbprints.</p><p></p><p>She said she took every step she could think of to try to ensure that the deal holds — including having a mullah present as well as elders from the camp and witnesses for each side.</p><p></p><p>“This is as good as it gets,” she said.</p><p></p><p>She said she did not publicize the jirga or the payment in deference to the donor’s desire for discretion.</p><p></p><p>Still, some human rights experts, as well as Afghan law professors, questioned whether the jirga’s decision would be respected by the two families.</p><p></p><p>“Is this sustainable? I cannot guarantee it,” said Ahmad Gul Wasiq, a law professor at Nangarhar University, who specializes in family disputes. “There’s no guarantee that two years from now the lender won’t show up with a bunch of armed men and take the girl. Since the foundation of the agreement is unofficial, then everything is unofficial.”</p><p></p><p>Mr. Mohammad’s original commitment of his daughter, and its sanction by a jirga in the refugee camp, was illegal under Afghanistan’s Elimination of Violence Against Women law, according to the United Nations Human Rights division in Kabul. However, the law is enforced only if the victim or her relative file a complaint, which leaves open the possibility of such informal practices.</p><p></p><p>The United Nations Human Rights director, Georgette Gagnon, said both the initial use of the girl to pay a debt and the decision to turn to a jirga to undo it, “showed the weakness in both the informal and official justice system when it comes to the protection of women and girls.”</p><p></p><p>The refugee camps in Kabul are rife with families in tough circumstances, and the Afghan government does little to address them — in part because some officials would rather have the hundreds of thousands of refugees who have fled the fighting in recent years return home. Though it is illegal under national law, child marriage is not uncommon in the camps, and there are a number of cases of it among displaced families, according to the aid group Aschiana. The group works in several refugee camps, including the Charahi Qambar camp where Mr. Mohammad’s family lives.</p><p></p><p>Several aid groups in Afghanistan deal with women’s and children’s issues. Among them are Aschiana and Women for Afghan Women, which runs a network of shelters for women and girls seeking to flee abusive situations or needing medical care.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 182229, member: 35"] [B][COLOR="DarkRed"]The Update[/COLOR][/B] [B]Donor Pays Afghan Family’s Debt, but Questions Remain[/B] By ALISSA J. RUBIN [url]http://www.nytimes.com/2013/04/02/world/asia/donor-pays-afghan-familys-debt-but-questions-remain.html[/url] KABUL, Afghanistan — After the publication of an article in The New York Times on Monday about an Afghan man who had agreed to give his 6-year-old daughter in marriage to pay off his debt to another man, the father called The Times and said the debt had been paid nearly a month ago by an anonymous donor. The father, Taj Mohammad, who had fled the fighting in Helmand Province four years ago with his family and has been living in a refugee camp in Kabul, had borrowed $2,500 to pay for medical care for his wife and children, as well as for firewood. When the man he had borrowed from demanded his money back, Mr. Mohammad was unable to come up with the sum, he said. After a traditional jirga, or extrajudicial proceeding, involving elders in the refugee camp, he agreed that if he could not pay the money back in a year, he would give his daughter in marriage to the lender’s son. The case came to the attention of The Times this winter because Mr. Mohammed’s 3-year-old son had frozen to death. After hearing about the daughter’s case through earlier news reports, an anonymous donor offered to pay the debt, but stressed that the donation’s origin should remain private. Kimberley Motley, an American lawyer through whom the donor worked, said the transaction had taken place in early March. But Mr. Mohammad, for reasons that remained unclear and despite numerous conversations with reporters since then, did not tell The Times about it until after Monday’s article. As recently as in a telephone interview on Friday, when he was asked about any developments in the case, he did not mention the donation. Asked on Monday why he had not said anything about it, he gave no direct answer. Potentially complicating matters was that the payment was made through Afghanistan’s unofficial justice system, which, while abided by in some cases, does not have the force of a formal legal proceeding in the courts. And it could be superseded by another jirga. Ms. Motley, in an unusual step, chose to organize a jirga to undo the marriage commitment and repay the debt because the system is more expeditious and less intimidating to the impoverished displaced camp residents than the courts, she said. She acted as the jirga’s chairwoman, although the councils are almost always convened and presided over by local Afghan elders. She said she was concerned that the money might not actually be used to buy back the girl, given the extreme poverty in the camps, and so she was present when Mr. Mohammad gave the money to the lender. She had each side sign the document; those who could not read or write, like Mr. Mohammad, signed with thumbprints. She said she took every step she could think of to try to ensure that the deal holds — including having a mullah present as well as elders from the camp and witnesses for each side. “This is as good as it gets,” she said. She said she did not publicize the jirga or the payment in deference to the donor’s desire for discretion. Still, some human rights experts, as well as Afghan law professors, questioned whether the jirga’s decision would be respected by the two families. “Is this sustainable? I cannot guarantee it,” said Ahmad Gul Wasiq, a law professor at Nangarhar University, who specializes in family disputes. “There’s no guarantee that two years from now the lender won’t show up with a bunch of armed men and take the girl. Since the foundation of the agreement is unofficial, then everything is unofficial.” Mr. Mohammad’s original commitment of his daughter, and its sanction by a jirga in the refugee camp, was illegal under Afghanistan’s Elimination of Violence Against Women law, according to the United Nations Human Rights division in Kabul. However, the law is enforced only if the victim or her relative file a complaint, which leaves open the possibility of such informal practices. The United Nations Human Rights director, Georgette Gagnon, said both the initial use of the girl to pay a debt and the decision to turn to a jirga to undo it, “showed the weakness in both the informal and official justice system when it comes to the protection of women and girls.” The refugee camps in Kabul are rife with families in tough circumstances, and the Afghan government does little to address them — in part because some officials would rather have the hundreds of thousands of refugees who have fled the fighting in recent years return home. Though it is illegal under national law, child marriage is not uncommon in the camps, and there are a number of cases of it among displaced families, according to the aid group Aschiana. The group works in several refugee camps, including the Charahi Qambar camp where Mr. Mohammad’s family lives. Several aid groups in Afghanistan deal with women’s and children’s issues. Among them are Aschiana and Women for Afghan Women, which runs a network of shelters for women and girls seeking to flee abusive situations or needing medical care. [/QUOTE]
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Painful Payment For An Afghan Debt: A Daughter
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