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- Muslim women raising their voices against triple talaq
- Triple talaq meaning any pronouncement of divorce by a person upon his wife in any manner
- A bill has been proposed against triple talaq
New Delhi, Dec 24, 2017: The proposed bill that criminalises the practice of instant divorce “empowers” Indian Muslim women by giving them a larger say in dissolving marriages, custody of minor children and the right to seek maintenance from their estranged husbands, according to the cabinet-cleared controversial legislation opposed by Muslim groups.
The bill defines triple talaq as “any pronouncement (of divorce) by a person upon his wife by words, either spoken or written or in electronic form, or in any other manner”. It proposes to make the practice a punishable offence and is set to be introduced in the Lok Sabha next week.
The draft bill says the practice against “constitutional morality” and “gender equity” is to be considered “void and illegal”.
Anyone who pronounces instant divorce “shall be punished with imprisonment for a term which may extend to three years and a fine”, the bill proposes.
In its statement of objects and reason, the draft mentions the landmark Shayara Bano case in which the Supreme Court invalidated the practice of instant triple talaq. The statement would be read by Law Minister Ravi Shankar Prasad when he introduces the bill in the Lok Sabha to explain why the government had to formulate the legislation.
Shayara Bano, a 38-year-old woman from Uttarakhand, fought a long legal battle seeking an end to the patriarchal custom after she claimed to have suffered for 14 years in her marriage.
“This judgement gave a boost to liberate Indian Muslim women from the age-old practice of capricious and whimsical method of divorce, by some Muslim men, leaving no room for reconciliation,” the minister says in the bill’s statement of objects.
The judgement vindicated the position taken by the government that “talaq-e-biddat”, which allows men to pronounce divorce thrice in one sitting, is against “constitutional morality, dignity of women and the principles of gender equality, as also against gender equity guaranteed under the Constitution”.
Clerics and several Muslim organisations, cutting across sects and schools of jurisprudence, protested against the Supreme Court judgement and termed the government’s stand as “uncalled for interference” in the personal laws of the community.
Ravi Shankar Prasad, however, in the bill’s objects and reasons, says the All India Muslim Personal Law Board (AIMPLB), which was also a respondent in the Shayara Bano case, had contended that it was not for the judiciary to decide matters of religious practices such as talaq-e-biddat but for the legislature to make any law on the same.
“They had also submitted in the Supreme Court that they would issue advisories to the members of the community against this practice,” the minister explains.
The bill notes that “there have been reports of divorce by way of talaq-e-biddat from different parts of the country” even after the Supreme Court invalidated the practice and the assurance by AIMPLB.
“It is seen that setting aside talaq-e-biddat by the Supreme Court has not worked as any deterrent in bringing down the number of divorces by this practice among certain Muslims. It is, therefore, felt that there is a need for State action to give effect to the order of the Supreme Court and to redress the grievances of victims of illegal divorce,” the minister says.
The bill states that urgent suitable legislation was necessary “to give some relief to…the hapless married Muslim women who suffer from harassment due to talaq-e-biddat.
“This is essential to prevent this form of divorce, wherein the wife does not have any say in severing the marital relationship.
“The legislation would help in ensuring the larger constitutional goals of gender justice and gender equality of married Muslim women and help subserve their fundamental rights of non-discrimination and empowerment.” (IANS)
Japan has successfully launched a new navigation satellite into orbit that will replace its decade-old navigation satellite.
The satellite, QZS-1R, was launched onboard an H-2A rocket that lifted off from the Tanegashima Space Center at 10.19 p.m. on Monday night, Mitsubishi Heavy Industries said in a statement.
The company builds and operates H-2A rockets the Japan Aerospace Exploration Agency (JAXA).
QZS-1R is a replacement for Quasi-Zenith Satellite System 1 satellite first launched in 2010. “It was a really beautiful launch," the company said in a tweet after a successful lift-off.
"H-IIA F44 flight proceeded nominally. Approximately 28 minutes 6 seconds after launch, as planned, the payload separated from the launch vehicle," the statement said.
The official QZSS website lists four satellites in the constellation: QZS-1, QZS-2, QZS-3 and QZS-4, Space.com reported.
The QZSS constellation will eventually consist of a total of seven satellites that fly in an orbit passing through a near-zenith (or directly overhead) above Japan, and QZS-R1 is meant to share nearly the same transmission signals as recent GPS satellites, according to JAXA.
It is specially optimised for mountainous and urban regions in Japan, JAXA said.
Mitsubishi's H-2A 202 rocket launch system has been operational since 2003 and has sent satellites to locations such as Venus (Akatsuki) and Mars (Emirates Mars Mission).
The latest H2-A rocket launch is the first since November 29, 2020, when Japan launched an advanced relay satellite with laser communications tech into orbit, the report said. (IANS/JB)
Keywords: Science, Space Satellite, Communications, Japan Aerospace Exploration Agency, satellite QZS-1R
Everyone loves firecrackers, even the most environment-friendly advocates cannot hide their joy when they see these delightful lights colour the skies. India celebrates Diwali in the true spirit of her culture and heritage by spraying the navy-blue skies with sparkling hues of gold, silver, red, and green. Firecrackers are not just a tradition in this country, they are a legacy.
The original connotation one makes with fireworks in China. The elaborate Chinese celebrations with dragons and zapping firecrackers have left their mark in human memory, but the use of fireworks is not limited to heralding the Chinese New Year. All over the world, fireworks have come to symbolise the ultimate celebration. During Diwali in India, this spirit is re-ignited every year.
Indians have known the use of gunpowder for many centuries now. Sanskrit texts name a substance called 'agnichura' which is described as a 'powder that creates fire'. This is believed to be saltpetre.
A single firecracker ablaze Photo by Unsplash
Sometime during the rule of the Vijayanagar Empire, and the Adil Shah Dynasty in South India, the use of the Chinese pyrotechnic formulae became extensively common in entertaining the royals. Weddings, Festivals, and other special celebrations in the palace were marked with a spectacular display of fireworks.
Between the 1920s and 1940s, the dynamics of fireworks changed in India. Ayya Nadar and Shanmuga Nadar, from Tamil Nadu's Sivakasi who migrated to Kolkata, set up a fireworks factory there. It began as a match factory, but after receiving the required permission, it was converted into a fireworks unit. Within a few years, another factory was set up in Sivakasi. Before long, multiple units were set up there, and today, it is India's fireworks hub. Most of the crackers that are used during Diwali come from Sivakasi.
Recently, environmental concerns have caused the ban of fireworks as it causes air pollution. The sale of crackers has reduced drastically after this new law. During the lockdown, the factory labourers underwent great losses, especially in Sivakasi. But keeping the spirit of Diwali in mind. crackers cannot be entirely done away with, and continue to light up the skies at least for a few hours every year.
Keywords: Diwali festival, Fireworks, Sivakasi, the Vijayanagar Empire, culture and heritage in India.
PARIS — In a decision with potential ramifications across European museums, France is displaying 26 looted colonial-era artifacts for one last time before returning them home to Benin.
The wooden anthropomorphic statues, royal thrones and sacred altars were pilfered by the French army in the 19th century from Western Africa.
President Emmanuel Macron suggested that France now needed to right the wrongs of the past, making a landmark speech in 2017 in which he said he can no longer accept "that a large part of many African countries' cultural heritage lies in France." It laid down a roadmap for the controversial return of the royal treasures taken during the era of empire and colony. The French will have a final glimpse of the objects in the Musée du Quai Branly–Jacques Chirac from 26-31 October.
French Culture Minister Roselyne Bachelot tried to assuage jitters among European museums, emphasizing that this initiative "will not create a legal precedent."
A royal seat of the 'Royal treasures of Abomey kingdom' (Œuvres des tresors royaux d'Abomey) on display at the Musee du quai Branly in Paris, Sept. 10, 2021. Photo Credit: VOA
A French law was passed last year to allow the restitution of the statues to the Republic of Benin, as well as a storied sword to the Army Museum in Senegal.
But she said that the French government's law was intentionally specific in applying solely to the 27 artifacts. "[It] does not establish any general right to restitution" and "in no way calls into question" the right of French museums to hold on to their heritage.
Yet critics of such moves — including London's British Museum that is in a decades-long tug-of-war with the Greek government over a restitution of the Elgin Marbles — argue that it will open the floodgates to emptying Western museums of their collections. Many are made up of objects acquired, or stolen, during colonial times. French museums alone hold at least 90,000 artifacts from sub-Saharan Africa.
A woman looks at the Parthenon Marbles, a collection of stone objects, inscriptions and sculptures. Photo Credit: VOA
The story of the "Abomey Treasures" is as dramatic as their sculpted forms. In November 1892, Colonel Alfred Dodds led a pilfering French expeditionary force into the Kingdom of Danhomè located in the south of present-day Benin. The colonizing troops broke into the Abomey Palace, home of King Behanzin, seizing as they did many royal objects including the 26 artifacts that Dodds donated to the Musée d'Ethnographie du Trocadéro in Paris in the 1890s. Since 2003, the objects have been housed at the Musée du quai Branly–Jacques Chirac.
One hundred and twenty-nine years later, their far-flung journey abroad will finally end.
Benin's Culture Minister Jean-Michel Abimbola called the return of the works, a "historic milestone," and the beginning of further cooperation between the two countries, during a news conference last week. The country is founding a museum in Abomey to house the treasures that will be partly funded by the French government. The French Development Agency will give some 35 million euros toward the "Museum of the Saga of the Amazonians and the Dan home Kings" under a pledge signed this year.
The official transfer of the 26 pieces is expected to be signed in Paris on Nov. 9 in the presence of Macron and the art is expected to be in Benin a few days later, Abimbola said.
While locals say the decision is overdue, what's important is that the art will be returned.
"It was a vacuum created among Benin's historical treasures, which is gradually being reconstituted," said Fortune Sossa, President of the African Cultural Journalists Network. (VOA/RN)
Keywords: Benin art, Emmanuel Macron, European museums, Abomey Treasures, anthropomorphic statues