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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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<blockquote data-quote="Archived_Member16" data-source="post: 162314" data-attributes="member: 884"><p><span style="color: Navy"><strong><span style="font-size: 18px">Changing times for women</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">By Editor - Asian Age</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">8 Mar 2012 </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">THE JUDICIARY in India has been the guiding force behind a number of legislations that have helped in bettering the lives of women.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Thanks to landmark judgments, women are now eligible for a share in ancestral property, able to work in offices in dignity, exercise their reproductive rights, continue using their maiden names after marriage, and secure equal rights in the armed forces.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">The judiciary has also been instrumental in finetuning laws related to marriage and divorce, inheritance, guardianship of minor children, child prostitution and protection of sex workers from exploitation.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Right from Shah Bano to Visakha and Geeta Hariharan, the Supreme Court of India has been in the forefront, not only protecting the rights of women, but also ensuring that they get their due.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Courts in India have touched on practically every aspect concerning women, redefining the term “homemaker” in so far as compensation under the Motor Vehicles Act is concerned, giving a new meaning to the increasing “live-in” relationship, or interpreting the Shariat in the light of the Quran with regard to divorce of Muslim women.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">However enlightened the courts’ judgments, what works against litigants is the long time it takes to get justice. This works against everyone but particularly against women who have fewer resources. Lawyer T. Vasantha Lakshmi emphasises the need to reduce procedural delays once a case related to women reaches the court. “Procedural delays often help the accused to find ways to escape from the clutches of the law,” she says.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Though the Supreme Court has delivered several judgments that are considered “landmark” judgments, women in India continue to suffer because of the different laws governing them and the lack of a court with a common jurisdiction to deal with issues related to women. Women are forced to approach different fora to seek each relief separately.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Women have to grapple with numerous legislations for the same or related issues, for example, Hindu women are governed by the Hindu Marriage Act (for divorce), Hindu Adoption and Maintenance Act (for maintenance), Guardians and Wards Act (for custody of children), and the Hindu Succession Act (for inheritance). Muslim women are governed by the Shariat Act and the Muslim Women Protection of Rights Act, while the Indian Divorce Act and the Indian Succession Act are primarily meant for Christian women.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Referring to multiplicity of Acts governing women, the department of women and child development, Government of India, in its document on court cases agrees that each of these acts vests jurisdiction in a different court. “This multiplicity of litigation increases the physical and financial burden of litigation manifold.”</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Some laws still need strengthening. Says senior advocate Ch Nirmalatha, “In many divorce cases, women do not get maintenance as the divorced husbands disobey the decree. There should be stringent laws to ensure that maintenance is paid. Courts should work out a mechanism to oversee the payment.”</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Judicial activism notwithstanding, political pressure often creates hurdles in the delivery of justice to victims. “Political pressures have been on the rise and this impacts the fair functioning of the police department. It is not good for democracy if the police fail to act in cases of violence against women. In Andhra Pradesh the Sri Lakshmi case was a landmark judgment as the culprit was severely punished,” says legal expert J. Jnanamba.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">The top court created a history of sorts in the Visakha case, which is now cited in almost every legal argument related to women. It protected women from sexual harassment at the work place, and framed detailed guidelines for both prevention and redressal.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">There have been a number of orders, which state that the character of a rape victim should not form part of the proceedings during trial.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Women’s rights groups have been largely satisfied by the Supreme Court guidelines in the Visakha case that they feel no new legislation is needed to protect the rights of women. P. Durga Bhavani, vice-president of the AP Mahila Samakhya, observes that existing laws are sufficient to protect women. “What we need is proper implementation of the legislations and judgments,” she says.</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Agrees social activist T. Shakuntala, “It is often the implementation of orders that causes more trouble. The Domestic Violence Act is a case in point. It is observed more in the breach.”</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Advocate S.K. Nagoor says loopholes in the Constitution is the cause of the trouble. “The Constitution is pro-women only on paper,” she argues. “Loopholes in acts should be plugged. An amendment should be made to Section 498-A to make women-related cases non-bailable offences.”</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">Taking the approach of an activist, the Supreme Court drew up guidelines for dealing with the exploitation of sex workers. “Counselling, cajoling and correction, should be adopted to eradicate child prostitution and rescue girls from red light areas.”</span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy">In the Gita Hariharan case the court held that the mother too could be treated as a natural guardian under the Hindu Adoption and Maintenance Act, which hitherto has treated the father as the sole natural guardian.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.asianage.com/india/changing-times-women-315" target="_blank">http://www.asianage.com/india/changing-times-women-315</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 162314, member: 884"] [COLOR="Navy"][B][SIZE="5"]Changing times for women[/SIZE][/B] By Editor - Asian Age 8 Mar 2012 THE JUDICIARY in India has been the guiding force behind a number of legislations that have helped in bettering the lives of women. Thanks to landmark judgments, women are now eligible for a share in ancestral property, able to work in offices in dignity, exercise their reproductive rights, continue using their maiden names after marriage, and secure equal rights in the armed forces. The judiciary has also been instrumental in finetuning laws related to marriage and divorce, inheritance, guardianship of minor children, child prostitution and protection of sex workers from exploitation. Right from Shah Bano to Visakha and Geeta Hariharan, the Supreme Court of India has been in the forefront, not only protecting the rights of women, but also ensuring that they get their due. Courts in India have touched on practically every aspect concerning women, redefining the term “homemaker” in so far as compensation under the Motor Vehicles Act is concerned, giving a new meaning to the increasing “live-in” relationship, or interpreting the Shariat in the light of the Quran with regard to divorce of Muslim women. However enlightened the courts’ judgments, what works against litigants is the long time it takes to get justice. This works against everyone but particularly against women who have fewer resources. Lawyer T. Vasantha Lakshmi emphasises the need to reduce procedural delays once a case related to women reaches the court. “Procedural delays often help the accused to find ways to escape from the clutches of the law,” she says. Though the Supreme Court has delivered several judgments that are considered “landmark” judgments, women in India continue to suffer because of the different laws governing them and the lack of a court with a common jurisdiction to deal with issues related to women. Women are forced to approach different fora to seek each relief separately. Women have to grapple with numerous legislations for the same or related issues, for example, Hindu women are governed by the Hindu Marriage Act (for divorce), Hindu Adoption and Maintenance Act (for maintenance), Guardians and Wards Act (for custody of children), and the Hindu Succession Act (for inheritance). Muslim women are governed by the Shariat Act and the Muslim Women Protection of Rights Act, while the Indian Divorce Act and the Indian Succession Act are primarily meant for Christian women. Referring to multiplicity of Acts governing women, the department of women and child development, Government of India, in its document on court cases agrees that each of these acts vests jurisdiction in a different court. “This multiplicity of litigation increases the physical and financial burden of litigation manifold.” Some laws still need strengthening. Says senior advocate Ch Nirmalatha, “In many divorce cases, women do not get maintenance as the divorced husbands disobey the decree. There should be stringent laws to ensure that maintenance is paid. Courts should work out a mechanism to oversee the payment.” Judicial activism notwithstanding, political pressure often creates hurdles in the delivery of justice to victims. “Political pressures have been on the rise and this impacts the fair functioning of the police department. It is not good for democracy if the police fail to act in cases of violence against women. In Andhra Pradesh the Sri Lakshmi case was a landmark judgment as the culprit was severely punished,” says legal expert J. Jnanamba. The top court created a history of sorts in the Visakha case, which is now cited in almost every legal argument related to women. It protected women from sexual harassment at the work place, and framed detailed guidelines for both prevention and redressal. There have been a number of orders, which state that the character of a rape victim should not form part of the proceedings during trial. Women’s rights groups have been largely satisfied by the Supreme Court guidelines in the Visakha case that they feel no new legislation is needed to protect the rights of women. P. Durga Bhavani, vice-president of the AP Mahila Samakhya, observes that existing laws are sufficient to protect women. “What we need is proper implementation of the legislations and judgments,” she says. Agrees social activist T. Shakuntala, “It is often the implementation of orders that causes more trouble. The Domestic Violence Act is a case in point. It is observed more in the breach.” Advocate S.K. Nagoor says loopholes in the Constitution is the cause of the trouble. “The Constitution is pro-women only on paper,” she argues. “Loopholes in acts should be plugged. An amendment should be made to Section 498-A to make women-related cases non-bailable offences.” Taking the approach of an activist, the Supreme Court drew up guidelines for dealing with the exploitation of sex workers. “Counselling, cajoling and correction, should be adopted to eradicate child prostitution and rescue girls from red light areas.” In the Gita Hariharan case the court held that the mother too could be treated as a natural guardian under the Hindu Adoption and Maintenance Act, which hitherto has treated the father as the sole natural guardian. [B]source:[/B] [url]http://www.asianage.com/india/changing-times-women-315[/url][/COLOR] [/QUOTE]
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