Icons of Gender Justice Paving the way for women’s rights in Asia Jonathan Menge, Isabelle Mischke(eds.) Icons of Gender Justice Paving the way for women’s rights in Asia Nepal March 2021 To Lyka, a dear friend and colleague, without whom this project would not have been the same. Contents I Preface 1 Kang Ju-ryong from Korea 7 Deng Yingchao from China 13 Karina Constantino-David from the Philippines 21 Sorghaghtani Beki from Mongolia 27 Lian Gogali from Indonesia 35 Trưng Trắc from Vietnam 42 Angkhana Neelaphaijit from Thailand 49 Rokeya Sakhawat from Bangladesh 57 Yogmaya Neupane from Nepal 65 Sonal Shukla from India 71 Asma Jahangir from Pakistan 77 Soraya Tarzi from Afghanistan Preface History is full of extraordinary women, but their stories are seldomly told. In Asia as elsewhere the icons of political and social struggles that are talked about in school or media are overwhelmingly male. Nonetheless, there are also many women who accomplished outstanding achievements and made great sacrifices for their beliefs, often against high odds. In many cases these women inspired others and made a long-lasting impact on their societies. Therefore, the team of the FES Gender Justice Hub Asia(GEHA), together with the regional communications team, and the gender coordinators of the FES offices in the region, set out to identify and tell the stories of some of these Asian icons of gender justice. With this anthology, we want to share their inspiring messages beyond the borders of the countries we work in as well as show how manifold the roots of feminism and gender equality are in the Asia and Pacific region. Since we had to limit ourselves to one story for each country, some hard choices had to be made. Most certainly many more stories could and should be told of the women working and fighting for gender justice in the region. We chose the icons based on their contribution to gender justice in their respective context. Therefore, the stories in this publication do not cover their whole lives but focus on their contributions to gender justice within a specific historic, political and social context. Brachtendorf, FES China; Damyanty Sridharan and Jyoti Rawal, FES India; Rina Julvianty, FES Indonesia; Tae Hyun Kim, FES Korea; Oyungerel Chogdon, FES Mongolia; Lar Say Waa, FES Myanmar; Sidra Saeed, FES Pakistan; Renee Magpantay-Tumaliuan, FES Philippines; Wasu Vipoosanapat, FES Thailand; and Tran Hong Hanh, FES Vietnam for all the work and effort you have put into making this happen! Special thanks go to Pabitra Raut and Priyanka Kapar, who not only worked on the Nepal story as members of the FES country team, but also – as members of the GEHA team – contributed to bring things together in many ways. So did Coco Quimpo who supported the project on the part of the regional communication team. Our colleague Lyka Aguilar particularly pushed the project in the first days and contributed many wonderful ideas that formed this project. Although we lost her in June, her joyful spirit stayed with us while we kept working on bringing these stories to life. We miss her and hold the memory of working and being with her very dearly! We hope you enjoy reading these stories as much as we enjoyed bringing them to life in this anthology. The women whose stories are told are diverse in many aspects: age, class, race, education, and upbringing. Some used their privileged position in society to drive change towards social justice, while others had to fight hard to create space for themselves in the first place. But they all have one thing in common: determination to change the lives of women and girls for the better, and with this they paved the way for women’s rights in Asia. It is a complex coordination task to make such a project happen. However, most of the work was done by our colleagues in country offices, who identified the stories and the writers and illustrators who brought them to life. Many thanks to: Omulbanin Paigeer, FES Afghanistan; Iqbal Hossain, FES Bangladesh; Anna Isabelle Mischke Regional Communications Coordinator, FES in Asia Jonathan Menge Director, Gender Justice Hub Asia, FES Nepal March 2021 Kang Ju-ryong 1900-1931 On May 28, 1931, Kang Ju-ryong, a 31-year-old female worker, headed to Ulmil Pavilion, known as the highest point in Pyongyang, Korea, and climbed up on the rooftop. Here, she cried out for the liberation of women and the liberation of labor.“I have come up on this roof prepared to die, and I will not come down until the boss of Pyongwon rubber factory comes here to roll back his statement regarding our wage cut,” she said. It is historically known as the first high-altitude sit-in protest in Korea. At that time, the wages of Korean female workers were not even close to half of what their male colleagues got paid. Korean women were continually being subjected to exploitation and violence in their workplaces during the dark days of Japanese colonization. The wide-scale wage cuts were practiced by the employers as a method of managing the Great Depression. Kang’s sit-in protest took some eight hours. All 49 female workers who has been engaged in the strike at the rubber factory were forcibly arrested by Japanese police. The story of this protest was also reported in the media. Kang did not stop her protest and linked hunger strikes. Then she was released on bail due to her serious health conditions and passed away two months later. Nowadays, Kang Ju-ryong is remembered as a symbolic figure for the female protest movements against Japanese capitalists. The so called aerial protest was the first starting point for Korean female workers to begin their own fight against them. Following up this protest, female workers organized a series of joint strikes and contributed as one of the key actors for the independence movements in the long run. The high-altitude sit-in protest is understood as the last battleground both for female and male workers who have nowhere else to turn. Even if the working conditions generally have been improved since Kang’s time, the amount of time that workers remain on the rooftops has increased- beginning from the train attendants up to the tower crane drivers who protest against unjust layoffs and unfair labor practices. The hardship at the workplace that Kang Ju-ryong has faced still hold women back today. Sexual harassment and sexual assault occur not only at the workplace but also during the recruiting process. Work-Life-Balance is only a dream for precarious female workers. The gender pay gap is the highest among OECD countries. These are just a few reasons why female workers are still raising their voices against inequalities. Illustrator: Cha Eun Hye 1• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 2 3• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 4 5• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 6 Deng Yingchao 1904-1992 Deng Yingchao was a pioneer of the Chinese women’s movement in the 20th Century. She has made outstanding contributions to the emancipation of women in China. On 4 February 1904, Deng Yingchao was born in Nanning in the province of Guangxi in southern China. Her father passed away when she was very young, and her mother made a living by practicing Chinese medicine. Her mother’s self-reliance deeply impressed Deng Yingchao. In 1910, the family moved to Tianjin, where Deng Yingchao came in contact with new ideas and social movements. From 1919 onwards she participated in the creation of women’s groups, girls’ schools, and women’s publications. Most notable, aged 20 she founded the first newspaper in China that specifically discussed women’s issues. Having become a well-known figure in the women’s movement, she served as a Minister of Women and Secretary of the Women’s Movement Committee on the Tianjin Municipal Communist Party Committee in 1925. During the Second World War, Deng Yingchao worked to organize and unite women to resist Japanese occupation. In the countryside, she helped carry out land reforms and countined to lead the women’s movement. On the eve of the founding of the People’s Republic of China, she led the preparation and presided over the First National Congress of Chinese Women. Through this, the women’s movement was institutionalized in the newly established government. The Marriage Law of the People’s Republic of China, drafted by Deng Yingchao, was the first law promulgated after the founding of the People’s Republic of China. It played an important role in establishing equality between men and women in marriage and family. As the vice chairwoman of the National Women’s Federation, Deng Yingchao led and organized women to contribute to building the nation that China is today. She also participated in the international women’s exchanges and cooperation. After the People’s Republic of China was founded, Deng Yingchao led delegations of Chinese women to attend the Asian Women’s Representative Conference in China in 1949, and the Executive Committee of the International Democratic Women’s Federation in East Berlin in 1975, East Germany. During this period, Deng Yingchao had extensive exchanges with women leaders from all over the world, and established deep friendships with them. Thanks to her efforts, the All-China Women’s Federation established friendly relations with women and women’s groups in 53 countries in just a few years. Deng Yingchao is a widely respected and revered advocate for gender equality. Research: Enlai Foundation Illustration: XU Jingwen 7• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 8 t�h1�04, D�ng Yingchao was bornin Gua�gxil � �southern China. When she was still very young, her father passed away. Her mother brought her up-al- fl-A-e,• Which was consider I bl� difficult at ' e time. _ 1 � ----l (D l ·--··· -, -,.:• °:�B-�r-mG-ther believed t�at only th r ough -one's own har d wor k can one ac hieve . a hap�>f life. She st ud 1:_di· Ch inese_ , �ed1c1ne� and made a 1t1 1 g wor 1ng a 1 a,Gioc or. � , I She had ex cellent . medical skillsand t treated others kindly, which won her a good reputation. Thr ough her mother'sexample, Deng Yingchao understood that women must rely on themselves to gain a f ooth old in society. 9• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 10 11• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 12 Karina Constantino -David 1946-2019 Born on 19 March 1946, Karina was the second child of prolific historians Renato Constantino and Letizia RoxasConstantino. She was educated at the University of the Philippines(UP) where her parents’ works enjoyed a large and dedicated following. Later she herself taught in the UP’s Department of Sociology, and College of Social Work and Community Development, where she mentored a generation of feminist community organizers and development workers. When Ferdinand Marcos declared Martial Law in 1972, Karina was a young faculty member at UP. She committed herself to the fight against the dictatorship of the Marcos regime. In the 1980s together with vocalist Becky Demetillo-Abraham she formed the folk-duo‘Inang Laya’(Mother Freedom). Karina was the guitarist and songwriter of the duo and they bravely performed protest songs during anti-Marcos rallies. Through their music, they exposed injustices and called people to action. Despite all this feminist and activist background, Karina considered herself as a late comer in the feminist cause. She had not formally joined organizations belonging to the women’s movement in the Philippines as they were highly partisan, as she viewed it. However, she saw how she was relegated to the sidelines of the anti-Marcos movement, while her husband took a leading role, even though both had contributed equally. This became consequential in her feminist undertakings confronting gender inequality inside and outside of her movements. Karina’s feminism was not mere rhetoric. She put it in concrete practice through various NGOs and government agencies. After the dictatorship’s fall in 1986, Karina took part on the country’s rebuilding and re-democratization. She was then appointed in different government positions by different administrations. She served the role of Development Undersecretary, Chair of the Urban Housing Council, and Chair of the Civil Service Commission, and in-between terms of offices, she also juggled doing organizing work as part of the civil society. Her feminism was evidently manifested in her advocacy and community work. She formed and campaigned for the women’s party, Abanse Pinay(Forward Filipina), in the first party-list election in 1998. Karina also led Harnessing SelfReliant Initiatives and Knowledge(HASIK, the acronym can be interpreted in English as‘to sow or spread contagiously’) —an organization focused on the urban poor’s empowerment through initiatives on gender and development, children’s rights, and housing. She also served in different capacities in NGOs that advocated for women’s rights like Women’s Action Network for Development, Independent Commission on Population and the Quality of Life, and Caucus of Development NGO Networks. Karina was at the frontline of the blossoming civil society that followed the global wave of democratization in the 1980s and the 1990s. In old age, Karina continued the fight against injustice. She was one of those who founded Tindig Pilipinas(Take A Stand, Philippines)—a network that led political campaigns to end extra-judicial killings in the government’s‘war on drugs’ – consistent to her opposition of authoritarian and misogynist governments. Karina always emphasized the importance of looking at“the feminist side within the larger structures.” For her, a feminist who refuses to transcend the individual self does a great disservice to the movement. A real feminist reaches out and works to create and reclaim the space of women in the realm of politics, economy, culture, and society. Author: Veronica Alporha Illustrator: Lester“Jumjum” Ouano 13• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 14 15• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 16 17• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 18 19• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 20 Sorghaghtani Beki 1190-1252 Women in ancient Mongolia were more free and powerful than in other patriarchal societies. Elite women such as queens and princesses often played an important part in ruling the Mongol Empire. Had it not been for them, we maybe would not have heard of the Mongol Empire at all. Undoubtedly the most prominent of them was Empress Sorghaghtani(c. 1190-1252). Sorghaghtani was the wife of Chinggis Khan’s youngest son and heir Tolui. After the death of her husband, Sorghaghtani gained enormous power. She became an influential advisor of Tolui’s successor and brother Ugudei. Sorghaghtani recognized the value of education for governing the far-flung state and supported the establishment of schools and libraries throughout the Mongol Empire. She made sure that each of her sons, who all became heirs to Chinggis Khan’s throne, learned a foreign language. Sorghaghtani, a Nestorian Christian, is best remembered for her tolerance towards all religions and beliefs. The famous religious tolerance of the Mongol Empire was her and her sons’ legacy. Sorghaghtani grew the cultural and commercial ties of the Mongol Empire with the world, and paved the way for an era of prosperity. Sorghaghtani is a great example of the beneficial power that women wielded over the history of the Mongol Empire. Author: Oyungerel Chogdon Illustrator: Tuguldur Ishgombo 21• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 22 23• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 24 25• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 26 Lian Gogali 1978-present Lian Gogali is the founder and leader of Mosintuwu Institute, an organization based in Poso, Central Sulawesi, Indonesia that empowers women and local communities in the sectarian conflict-torn region. Growing up in the province, where she attended school in Poso in the 90s, years before the Muslim-Christian conflict erupted, Lian obtained her bachelor’s degree in theology in Yogyakarta. Instead of pursuing a career in the clergy, however, she decided to attend graduate school for Religious and Cultural studies. For her thesis, she conducted research into women and children post-conflict in Poso and their memory of the violence. Years later, the thesis was published as a book, and her time spent at camps for displaced people had left an indelible mark in her, giving her a purpose to return and build the conflict-torn communities in the district. Eventually, Lian returned to Poso, where she ran a Women School for the locals. After a while, however, she saw that the programme needed to be improved, if it were to be successful. With a couple of friends, she founded Mosintuwu Institute in 2010 and ran the first batch of Sekolah Perempuan(Women School), gathering women from different ethnicities, villages, and religions. The school aimed to empower the women politically, culturally and economically with a curriculum that ranged from peace studies, gender, sexual and reproductive health rights, social and economic rights, women and politics, to public speaking. Her grounded and localized approach mixed with the progressive curriculum have successfully reached and empowered over 500 women from dozens of villages across Poso. In less than a decade, what she has started has evolved into a true grass roots movement whose members have become effective agents of peace and change in their communities. Beyond the typical postconflict programmes, she empowers women, so they are not just able to survive but also to thrive, applying feminist values grounded in local wisdoms and approaches. Lian says she only teaches the women to“resist” in a society where women’s position is still secondary to men. In doing this, she learned from other women’s movements in Latin American countries:“In resisting, we have to be smart. The key is to do this together.” Her leadership and success has served as an inspiration to other organizers and leaders of communities of women across Indonesia, and even more so in conflict-torn areas. Though her work focuses on communities in Poso, she continues to maintain a strong network with other women’s movements across the country and internationally. For her work, Lian has received both national and international acknowledgement. Author: Devi Asmarani llustrator: Adhitya Pattisahusiwa 27• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 28 In the early 2000s, Lian Gogali was writing her thesis for her master’s degree on women and children living in displaced camps in Poso, Central Sulawesi, to study their memory of violence during the sectarian conflicts in the area.. *Poso- 1999 It was during this time that her eyes were opened to how different the narratives about the conflict were on the ground and in the media. BOOM!! Quick, Theresa! They’re coming, put this ON! Thank you Maemunah ... 29• Icons of Gender Justice: Paving the way for women’s rights in Asia Her thesis was published as a book a few years later, and eventually she landed a job at a regional organization to design the curriculum and run its Women’ School in Poso. But it wasn’t long before she felt the school was not very effective. There was no local context. … and the programme had a top-down approach. *Village Chief She felt this kind of approach did not build a sense of ownership on the women’s side and was not very sustainable. Still, she remained a big believer that a school for women is the best means to empower women. The women need knowledge, information, access and skills. They need training to thrive, not just to survive. Icons of Gender Justice: Paving the way for women’s rights in Asia• 30 Eventually, this led her to co-founding Mosintuwu Institute. Their mission is to emancipate the people of Poso economically, socio-culturally and politically by empowering the women and children, who are among the most marginalized member of society. Mosintuwu Institute In 2010, the first batch of the Women School started in villages across the district. It’s a one-year long programme with a curriculum that reflects their mission. The school brought together women from Muslim and Christian villages, which merely a decade ago were fighting against each other. Religious sentiment still lingered in post-conflict Poso then. They used simple language to convey what are actually progressive ideas. They Ge deconstructed everything that the women nder had known and taken for granted, from religion, gender, cultural limitation to political participation. 31• Icons of Gender Justice: Paving the way for women’s rights in Asia ln lhe be9innin9. il w�s h�rd. One of lhe lou9her ch�llen9es w�s h�vin9 lo de�l wilh lhe women·s fomilies. especi�ll� lheir husb�nds. who oflen h�ve fin�nci�l �nd ph�sic�l conlrol over lhem. ll h�s 9ollen beller since t hen. /V�� \)) \\e.re.'/ dl,,�o,fl� "jo�·re. �� � �t.. ,.,.J! ,./;:�:··.. . q;�,J) .y;::;:::❖:�;� now �ble lo spe�k. in church or vil1�9e meelin9s. bul lhe� could �lso �r9ue wilh offici�ls �boul lhe Vill�9e L�w �nd bud9el. ln focl. lhe� h�ve become � force lo be reckoned wilh. Icons of Gender Justice: Paving the way for women’s rights in Asia• 32 ' \ \ \ \ The� were lhen rec ruiled lo become volunleers in lheir respec live vil1�9es. where lhe� would conl ribule lo pro9rnmmes such �s women �nd chil d ren· s s�ve houses. vil1�9e super vision. or lilernc� projecl s. / Wilhin � few �e�rs. over 500 women from 70 vil1�9es �cross �oso h�ve 9rndu�led from lhe lh ree b�lches of lhe Women S chool. Mosl of lhem �re low-income housewives who lend lo fomil� forml�nds �nd wilh onl� prim�r� or middle- s chool educ�lion. 'L-------====-t'\ow lhe women �re encourn9ed lo become �clive d rivers in lhe vil1�9e econom� b� inili�lin9 loc�l m�rk.el s. Some of lhe vil1�9es h�ve no m�rk.el of lheir own. �nd vil1�9ers musl lrnvel m�n� k.ilomelers lo sell lheir produce or bu� lheir d�il� needs. Mosinluwu helps lhe women develop �nd m�rk.el lheir own produ c l s. / .,.,.._. ------· · .. i i On lop of lh�l. lhe women conlinue lo empower lhemselves wilh new sk.il ls. lechnic�l skil ls lh�l �re oflen holding lhem b�ck. , from compuler lo medi� �nd wrilin9. 33• Icons of Gender Justice: Paving the way for women’s rights in Asia r Since lhen. Sek.ol�h �erempu�n progrnmme h�s lrnnsilioned inlo lhe Vill�ge P...eformer School. where grndu�les of lhe Women School join wilh fem�le public �nd elecled offici�ls lo rele�rn lhe concepl of vill�ge developmenl �nd prosperil�. �1m 1s ensure lh�l o one is lefl behind in lhe evelopmenl process. �nd cre�le vill�ge evelopmenl pl�ns lh�l re nol onl� b�sed on heir needs bul �re �lso Li�n h�s discovered lh�l empowering women wilh knowledge �nd skills is nol enough. She h�s �lso worked lo deconslrucl lhe s�slem �nd mech�nism of p�lri�rch� �nd feud�lism b�. for ex�mple. focilil�ling more inler-foilh di�logues lo encournge � more indusive inlerpre�lion of lheir le�chings. Mos t l y, however , she re a lized t h at wh at she does is give women t he t ools t o resis t, p a r t icul a rl y t he oppression t he y experience in a p at ri a rch a l socie ty . Icons of Gender Justice: Paving the way for women’s rights in Asia• 34 Trung Trac 14-43AD Almost 2,200 years ago, the independent countries of Van Lang and Au Lac, which covered present-day Viet Nam, were conquered by General Trieu Da’s Nam Viet nation which was later occupied by the Han Dynasty. The territory was split into the two districts of Giao Chi and Cuu Chan. On the ground, government was still carried out by the established system of tribal leaders, while the Han Dynasty ruled over the local chieftains. After nearly 150 years, chaos broke out within the Han. That was when To Dinh, a mandarin from the North, was sent to Giao Chi to take over as the new Governor. According to some scholars, due to the harsh cultural assimilation policy and cruel exploitation of the Vietnamese people by the Han in Giao Chi during that time, the Vietnamese military chiefs decided to band together and fight back. To seal the bond of their two families, who were determined to resist the Han, Trung Trac – the daughter of military chief of Me Linh prefecture – got married to Thi Sach – the son of Chu Dien prefecture’s military chief. However, only a short time after their marriage, Governor To Dinh killed Thi Sach to subdue the Vietnamese resistance. The killing of Thi Sach only fuelled the will to revolt within Trung Trac and other military chiefs. Together with her sister, Trung Nhi, Trung Trac led their forces to protect the commune of Hat Giang(today known as Hat Mon), around 15 kilometres NorthWest of Hanoi. In February 40 AD, Trung Trac and Trung Nhi officially started the revolution against the Eastern Han Dynasty. The movement quickly gained support by several armies and the people. The two sisters’ force took over Luy Lau – the capital of Giao Chi, forcing To Dinh to run away back to Nam Hai, in present-day China. After capturing 65 cities in the southern territory, Trung Trac declared herself king, titled Trung Vuong(King Trung). It was the first uprising in the history of Vietnam led by a woman. Although the Trung sisters’ rebellion only brought Independence to the country for a little less than three years, it remains historically significant and still resounds today. Their legend lives on until this day in Vietnam. The Trung sisters are the symbol of tenacity and undaunted mettle of our people, an example of great patriotism of Vietnamese women. As the old saying goes:“When enemies invade, even women join the fight”. Vietnamese women from ancient times are not only assertive and indomitable, but also have the ability to lead the cause of national liberation and nation-building. Author: DeeDee Animation Studio Illustrators: Hoang Ha, Thu Giang Research: Quang Dang Translation: Kim Anh Dang, Hoang Ha 35• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 36 37• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 38 39• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 40 41• Icons of Gender Justice: Paving the way for women’s rights in Asia Angkhana Neelaphaijit 1951-present “I am always glad every time I can help other women. Sometimes I feel that it doesn’t take much for me to help, but it can mean a great deal to them because they get their dignity back” Angkhana was born in 1956, and grew up in a Muslim family in Bangkok. She graduated from the Faculty of Nursing, Mahidol University, and later worked as an emergency room nurse at Siriraj Hospital. Her life was turned upside down after Somchai Neelaphaijit, her husband, was forcibly disappeared on 24 March 2004. This was her motivation to take up the defence of human rights. Angkhana founded the Justice for Peace Foundation(JPF) in 2006 to strengthen non-violent efforts to protect human rights, promote access to justice and end impunity in Southern Thailand. During 2015- 2019, she was appointed to the Thai National Human Rights Commission(NHRC),and encouraged the Commission to form a subcommittee on Gender Equality and Women Human Rights. Resigning from the commission in 2019 was not the end of continuing her work to empower women by encouraging women’s participation in Constitution drafting process and tackling cyber-bullying against women. The mission to defend human rights and women’s rights has made Angkhana one of the most prominent human rights defender in Thailand. She received international recognitions on human rights, including the Gwangju Prize for Human Rights, UN Women’s“Women of Achievement”, the Han Honour, and the Ramon Magsaysay Award. During her years of dedication to human rights and women’s rights, Angkhana did not only worked on gender equality and sexual violence, but also helped different groups of venerable women, from disabled women, female refugees and migrant workers, to women in prisons. One of the biggest challenges women in Thailand face is the lack of laws to protect them. The human rights activist sees that better laws would systematically improve women’s life in Thailand, but passing and amending laws are not easy because it needs support from all stakeholders. Since it takes many people several steps to pass or amend laws, Angkhana is willing to work with everyone, from victims, survivors, activists, state agencies to political parties. She believes it is important to let everyone give their point of view in order to see the bigger picture and find where they can compromise. One of the most prominent laws Angkhana worked on has been the Gender Equality Act. Despite all of their differences, she could help all stakeholders find common ground on many aspects of the Act. Even though she thought the Gender Equality Act could have been better, a lot of issues have been improved. She hopes her work might be a shoulder for the younger generation to climb on and push for better laws for women. Angkhana who has made the voices of women heard to make their rights equal to men said“Success is not defined by having laws to protect women, but by implementation. And we need the younger generation to join us and continue the struggle for better laws and practices for women and girls” Authors: Prapapoom Eiamsom and Pinpaka Ngamsom Illustrator: Wasin Pathomyok Icons of Gender Justice: Paving the way for women’s rights in Asia• 42 43• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 44 45• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 46 47• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 48 Rokeya Sakhawat 1880-193 2 Rokeya was born in 1880, in what was then British India, with a strong sense of gender justice, intellectual rigour and a selfless urge to improve the condition of women. Her experience – and rejection – of the repressive patriarchal culture drove her to become a national figurehead for women’s empowerment. She was brought up in a Muslim family that maintained strict purdah, the Islamic rules of modesty that segregate the genders in many settings, restrict women’s movements, and require them to wear the veil. Rokeya saw how women of the Bengali Muslim community suffered due to age-old religious norms and patriarchal dominance. However, her brothers helped her to get education. Furthermore, she married Syed Sakhawat Hossain, a Western-educated, liberal and progressive widower. She admits her husband’s positive contributions to her writing career. Thus, marriage became a turning point in her life paving her ways towards practicing feminism. At a time when women were not educated at all, she dared to talk about women’s education. She realized that education had the power to make women self-reliant, help them conquer their groundless fears, and establish themselves as proper human beings. She established Sakhawat Memorial Girls’ School and ran slum literary programmes in Kolkata. She emphasized physical education, value-oriented education, and open-air schooling. She went door-to-door trying to persuade Muslim families to allow their daughters to attend school. Women were characterised as producer of heirs, homemakers, wives and mothers. Their position was as subordinate to men Rokeya merged pragmatism and idealism through an outlook that was at once conservative and radical. She formed Anjumane Khaoyatin-e-Islam(Muslim Women’s Association) in 1916 to ensure economic freedom through incomegenerating works, and to ensure legal and financial assistance for women through this organization. She also stressed gender justice in her writings. Her utopian narrative Sultana’s Dream published in 1905 was a fictional revenge tale where she inversed the gender roles. She depicted a land where women rule and men are confined to indoor spaces called mardana, the equivalent of the zenana where women were held in real-life society of the time. In the story, the women operating the state machineries, showing women’s huge potential for the social and political advancement of the nation. She had an inclusive feminist view. She did not put the entire blame for gender injustices on men only. Using the term manoshik dashotto, or mental slavery, she argued that women share responsibility for their suffering because they help maintain the patriarchy system. Without minimizing men’s responsibility, she aimed at making women realize the need to snap out of their mental slavery. She faced economic hindrances, social barriers and religious criticism to establish gender justice but nothing could stop her. She believed in equal contribution of men and women for the prosperous economy. Her other contributions include ending child marriage and polygamy, and advocating for human rights. She believed in transformative leadership. Rokeya is relevant today even 88 years after her demise. She was ahead of her time. She emphasized that men need to reflect on the state of their homes by making the home a place where both women and men can seek happiness. Thus, she is still alive in our everyday life, thoughts, and agendas. For Bangladeshi women activists and feminists, she is a role model. Author: Tania Hoque Illustrator: Nahida Nisha 49• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 50 51• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 52 53• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 54 55• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 56 Yogmaya Neupane 1867-1941 Yogmaya Neupane was born into a traditional Nepali family that adhered to the patriarchal culture and the caste system but grew into a staunch opponent of these norms. She challenged not only the customs in her immediate environment, but also courageously addressed injustices with the authoritarian Rana regime, through her poetry and social activism. She ultimately sacrificed her life to draw attention to gender inequalities, and the rights of the poor and marginalized. Yogmaya was rebellious in nature from an early age. She resisted her child marriage and later left her in-laws and returned to her maternal home, only to find herself cast out. She was constantly criticized and mocked for not giving in to the expectations of married life. She fled to Assam to start a new life on her own terms. Thirty years later, she returned with her daughter, visited pilgrimage sites at a time when women’s mobility was curtailed, and decided to live in an ashram(spiritual retreat). Society was riddled in poverty, illiteracy and discrimination during the autocratic Rana regime. While others were too scared, Yogmaya had no fear to speak up for the marginalized. Even though those who did faced repressions such as being excluded from their caste, dispossessed of property, or even receive brutal punishment including the death penalty. Yogmaya raised her voice against child marriage, slavery, discrimination against the low caste of Dalits and injustice against the poor. She opposed the Hindu practice of Sati, where a widow would sometimes be immolated – voluntarily or under coercion – on her husband’s funeral pyre. She also strongly advocated for widows’ right to remarry and promoted education for young girls. This challenge from a woman was not acceptable to conservative society back then. Religious and economic elites were furious - such as the Sadhus(Hindu religious ascetic), the Mahajans(Money lenders) and Pandits(a person with specialised knowledge on religion and scriptures). She was publicly undermined and insulted. But that did not alter her determination to fight for an egalitarian society. Nepal was ruled by the Rana dynasty for a century from 1846-1950. The Rana government not only deprived the king of his powers, but also denied common people their fundamental rights. At that time, Yogmaya submitted her demand letter for social reform to the Rana government, but her demands were ignored. So, to increase the pressure, she decided to selfimmolate herself by performing Yajna(a holy ritual done in front of a sacred fire). Around 240 of her followers were ready to join her sacrifice but the government prevented this by arresting them. They were released after three months, but Yogmaya’s determination was not broken. So, at the age of 74, with 68 of her followers, she jumped into the Arun river.“Down with the Rana regime, down with injustice”, they chanted. Yogmaya was a revolutionary, from her early years until her last breath. She was illiterate yet she preached and practiced equality. She raised her voice for the rights of women, Dalits and the marginalized. She created a public space for women who were traditionally confined to their house. Women from her ashram were not intimidated by the elites and voiced their demands. Until today, not much has been written about this rebellious figure. It took a long time for the patriarchal society to acknowledge her courage and determination as a defender of quality and basic human rights. Much on her is yet to be written… Author: Anbika Giri Illustrator: Bandana Tulachan 57• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 58 Nepal was on the verge of social and political change during the 1940s. However, nobody had imagined a woman leading a revolutionary challenge to the autocratic Rana regime. Yogmaya Neupane, along with 68 of her followers, committed mass suicide by jumping into the Arun River. This is a story of tragedy and rebellion in the history of Nepal. “Down with injustice, Restore justice" 59• Icons of Gender Justice: Paving the way for women’s rights in Asia Yogmaya was born in Nepale Danda of Bhojpur district, eastern Nepal, in 1867 as the child of mother Chandrakala and father Shrilal Upadhyaya Neupane. When she was seven years old, Yogmaya was married, as per Brahmin tradition, who sent their daughter off before their menstruating age. Unable to cope with a life of young bride, she returned to her parents' home. But a married daughter running away from her husband’s home to return to her parents, was not common in those time. How can she live on her own? Rejected by her husband! We must keep our women away from her. IMMORAL WOMAN! HOW SHAMELESS!! You have brought disgrace to our family. You must return to your husband. I will not go back to that hell. I can look after myself. Tired of hatred from the family and society, Yogmaya ran away to Assam in India with a man from her village. She was only 17 at the time. In Assam she married for the third time and had a child. Icons of Gender Justice: Paving the way for women’s rights in Asia• 60 After 30 years, Yogmaya returned to her village, alone with her daughter. In all these years, nothing much had changed. WHY? SHAMELESS Woman disgraceful For the next few years, Yogmaya travelled and visited pilgrimage sites, observed changes in society and participated in worship and penance. After her return, Yogmaya decided to raise awareness about injustice and inequality present in the society with her ascetic image. She knew that through religion, she could raise her voice in a conservative patriarchal society against every inhuman and discriminatory custom. She was a staunch opponent of*Sati Pratha. Sati custom Is A social evil. Widows should be respected. They have the right to marry if they wish to. Let u as rre in ag d e child m lavery. and s to go t Girls shouldo besc ah ll o o o w l e . d Soon people began to listen to her and many began following her. *Sati Pratha- Widow-burning custom that was prevalent in Brahmin-Hindu community 61• Icons of Gender Justice: Paving the way for women’s rights in Asia Yogmaya built her own ashram which became the only public place for women, especially for Dalits and poor women, where they were free to debate and express their views. At a time when women were not allowed to speak in public, she became the representative voice of women. **Vaishya were the trader caste who were concerned about Brahmin Priests getting more engaged in the bussiness. Yogmaya commented and pointed out the greed behind it. Icons of Gender Justice: Paving the way for women’s rights in Asia• 62 Yogmaya believed that discrimination and other social evils could be eradicated by an order from the state. So, she started to appeal to the Rana government for social reform. THE Rana Ruler has demolished Sati and slavery. Let us write a letter and present to Rana Ruler to make him aware of other social evils. He will surely address our demands. But for a long time… her demands were not heard... Enough is enough! We cannot sit around and wait. Let us prepare for Yajna. We will sacrifice ourselves in the Yajna for the sake of change. The Rana government did not let Yajna happen. Yogmaya and her followers were detained for months. Yogmaya became the first woman to be detained in the history of Nepal. Detention cannot break our commitment to change. *Yajana- a holy ritual done in front of a sacred fire 63• Icons of Gender Justice: Paving the way for women’s rights in Asia Yogmaya waited for a long time for the government to act on her demands for social reform. However, there was no sign of a shift towards better governance. Seeing her demands ignored, Yogmaya adopted a strategy of putting pressure on the Rana government even at the cost of her own life and her followers. Even if we cannot change anything, the government must be forced to take ACTION. Social reform is inevitable. The patriarchal society became reluctant to accept Yogmaya's commitment towards social justice. Her story remained largely untold. Nobody can deny that she had shown indomitable courage during her transformation from a saint to rebel, an ascetic and a poet. The life she lived and the issues she raised at that time hold prominence now though there is still a long way to go before gender justice is achieved in Nepal. Icons of Gender Justice: Paving the way for women’s rights in Asia• 64 Sonal Shukla 1941-present For more than three decades now, Sonal Shukla’s name has been synonymous with Vacha, the feminist group that transforms adolescent girls from Mumbai’s slums into confident citizens who can question the authorities who rule their lives. Every aspect of this transformation bears traces of Sonal’s unique personality. In the spectrum of Mumbai’s feminists, Sonal stands apart, and not only for her wry wit. In interviews with the media, her perspective is always fresh, thanks to her lifelong interactions with people from the most deprived sections of society. These interactions started way back in her teens. Her school principal introduced Mahatma Gandhi’s Basic Education methodology to the school, and topics such as social studies came to life when students met indigenous communities and Dalits in nearby settlements. The interactions continued more meaningfully when Sonal worked with the principal and his wife for 16 years as a teacher and then a lecturer in their college of education, in charge of projects involving sanitation workers, the lowest strata of society, and fisherfolk, Mumbai’s indigenous inhabitants. It is this grounded approach that makes Sonal such a magnet. She has lived the feminist slogan:“the personal is political”. Sonal was among the founders of Mumbai’s first autonomous feminist group, Forum Against Rape(founded in 1980, it later became Forum Against Oppression of Women), and turned her own home into a support centre for battered women for two years.“Our needs were few,’’ she says about her and her doctor husband’s decision to let one room in their house be used as a space for women they hardly knew. These four simple words reveal her deep commitment to women’s rights. In the 80s, feminist voices were flowering. Sonal had a background few others did: brought up without any religious rituals and with the rich literary and spiritual heritage of India. The works of leading Bengali poet and thinker Rabindranath Tagore, and the writings of the saint-poets thanks to her poet father had a great influence on her. She was schooled in her mother tongue; trained in Gandhi’s educational methods and had worked with the most deprived sections. The Englishlanguage press would have welcomed her as a columnist. But Sonal chose to write a column in her mother tongue: Gujarati. That meant a lower social profile, and less payment, but it also meant reaching out to a larger audience, one that needed to hear what she had to say: i.e., average women. The feedback she received was tremendous; the initial hostility by men an indicator that what she was writing was making a difference. Sonal has, in fact, made a difference to women’s lives in all that she has done. Vacha started off as a resource centre for anyone interested in the women’s movement, a space where you could drop in to borrow a book and encounter an award-winning writer giving a talk. The organization has documented and made accessible the lives of those early freedom fighters, the feminists of the early 20th Century. Most of all, it has given space to poor adolescent girls to escape from family and community strangleholds and experience to the fullest this crucial phase of blossoming of their personalities, through a programme of life skills and community work. Author: Jyoti Punwani Illustrator: Sharad Sharma Cover illustrator: Garima Sharma 65• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 66 67• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 68 69• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 70 Asma Jahangir 1952-2018 “Everyone is entitled to a dignified life, and no society can advance unless the individuals within it are free from fear and can at least enjoy basic political rights”-Asma Jahangir Asma Jahangir was a Supreme Court lawyer and human rights activist who dedicated her life to securing justice for the most vulnerable people in her country- women, children, religious minorities and the poor. Often putting her own life at risk she courageously took on the most sensitive cases, for which she faced threats to her family, public assault and an attack on her house. Together with three other women lawyers, she founded the first legal aid centre in Lahore, known as AGHS, and a shelter home for women. Both institutions continue to provide relief to thousands of women and their children from different walks of life. In 1986, Asma enlisted the support of eminent journalists, lawyers and civil society activists and founded the Human Rights Commission of Pakistan, which remains one of the most respected and influential non-governmental organizations in the country and internationally. Asma Jahangir was born in a politically active family of Lahore. Her father, a civil servant who became active in politics after retirement and served several terms in jail, had a great influence on her life. While still in her teens she petitioned the Supreme Court of Pakistan to challenge her father’s detention. The case became known as the Asma Jilani versus Government of Punjab case and is recognized as a landmark in the legal and political history of the country. As a fearless and sensitive human rights lawyer Asma was able to secure justice for hundreds of desperate women and men, ranging from battered housewives and abused children to exploited landless peasants and victims of religious persecution. She was elected as the first woman President of the Supreme Court Bar Association in 2010 and became widely known as the lawyer who helped women and disadvantaged people to attain justice. In addition to her outstanding achievements in the legal sphere, she was an intrepid and feisty activist who bravely spoke truth to power and fearlessly challenged dictators and violent extremists. As a consequence of her relentless struggle for the rule of law, human rights and democracy she inevitably invited the enmity of those she fought against; but also earned widespread love and respect within the country and in international circles. She was appointed UN Special Rapporteur on Freedom of Religion from 2004 to 2010 and served on a fact-finding mission to look into Israeli settlements in Occupied Palestine, amongst other assignments. A legend in her lifetime, Asma Jahangir left this world while still in the midst of her battle against injustice, but her convictions live on:“The morality of a nation is not judged by the behaviour of an oppressed class but by the rules and laws made by the state, which either protect or exploit an already depressed section of society.” Author and research: Nasreen Azhar Illustrator: Gulnoori Ghani 71• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 72 73• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 74 75• Icons of Gender Justice: Paving the way for women’s rights in Asia Asma also played a leading role in obtaining freedom for thousands of bonded brick kiln workers and peasants. She won the love and respect of thousands of others who saw her as someone who could always be counted on to stand up for justice. Women activists, Asma among them, mounted a sustained protest demanding repeal of Hudood Ordinance. Apart from many international awards Asma Jahangir was awarded the Nishan-e-Imtiaz. (Nishan-e-Imtiaz, is an honour given by the Government of Pakistan to both civilains and military of fi cers for their outstanding contributions to the country and its people) Asma Jahangir passed away of cardiac arrest in February 2018, leaving many thousands to mourn her death. Icons of Gender Justice: Paving the way for women’s rights in Asia• 76 Soraya Tarzi 1899-1968 Soraya Tarzi was born on 24 November 1899 in Damascus, Syria, the daughter of Afghan progressive thinker and statesman Mahmud Beg Tarzi and Asma Rasmiya. Soraya grew up under the shadows of exile and the Ottoman Empire’s rule of Syria, highly influenced by her father’s aspirations for an independent and modern Afghanistan. Women in Afghanistan had barely any human rights to education, chose whom to marry or what to wear, and so forth. At the time, the reigning king had a hundred women in his harem as sexual slaves – and four official wives. After King Habibullah took power in Afghanistan in 1901, exiled families were encouraged to return home. Soraya’s family also decided to return in 1905. Her father had close ties with the king, and Soraya was introduced to his youngest son, Prince Amanullah Khan. They married on 30 August 1913, a marriage that lasted till the end of their lives and produced four sons and five daughters. After King Habibullah’s assassination in 1919, Amanullah Khan became king, and Soraya became the queen. Queen Soraya was the first consort in the Muslim world to have public appearances and accompany the king to various public events. She also played a crucial role in the king’s initiatives to improve Afghan women’s status and abolish patriarchal traditions and rules. Her active involvement in the country’s social and political arenas encouraged other elite women and wives of government officials to step in. Together, they established the first women’s rights movement. Additionally, her endeavours to improve the lives of women led to tangible and revolutionary achievements for Afghan women’s civil and political rights. In an unprecedented move for a Muslim nation, Queen Soraya accompanied King Amanullah during his travels to Europe, where European politicians warmly welcomed them. After returning home from their Europe tour in late 1929, the royal couple set out to bring more progressive changes to Afghanistan’s ultra-conservative society. However, soon they faced strong opposition, which ultimately led to a revolt that forced King Amanullah and Queen Soraya Tarzi to abdicate and leave the country. This is the story of an ambitious, progressive, and courageous queen whose legacy of strength, audacity, and fight for gender equality will inspire generations to come. She died in exile at the age of 68 on 20 April 1968 in Rome, but her name and role in Afghanistan’s feminist history remain prominent. She redefined what it means to be Queen in the cultural and political history of Afghanistan. Afghan feminists look up to Queen Soraya as a role model, and no other queen or first lady since has been able to match her legacy. Author: Humaira Rahbin Illustrator: Farahnaz Osmani& Narges Zahid(Code To Inspire) 77• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 78 79• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 80 81• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 82 83• Icons of Gender Justice: Paving the way for women’s rights in Asia Icons of Gender Justice: Paving the way for women’s rights in Asia• 84 8 5• Icons of Gender Justice: Paving the way for women’s rights in Asia About the editors Jonathan Menge heads the FES office in Kathmandu, Nepal. As director of the Gender Justice Hub Asia(GEHA) he coordinates FES’ regional work on gender justice. Previously, he worked for FES in Berlin on feminism, gender equality and labour market policies. Before joining the foundation, he was a researcher and consultant with a focus on worker rights in global supply chains. Isabelle Mischke is the Regional Communications Coordinator for the Friedrich-Ebert-Stiftung offices in Asia. She holds a master’s degree in Education, Gender and International Development from UCL and has worked with various non-profits across South- and Southeast Asia and Europe. Imprint © 2021 Friedrich-Ebert-Stiftung Nepal Office| Gender Justice Hub Asia Sanepa, Ward No. 2, Lalitpur P. O. Box: 11840 Kathmandu, Nepal Responsible: Jonathan Menge| Director asia.fes.de FES in Asia @FESinAsia To order publication: geha@fes.de The views expressed in this publication are not necessarily those of the Friedrich-Ebert-Stiftung. Commercial use of all media published by Friedrich-Ebert-Stiftung(FES) is not permitted without the written consent of the FES. Friedrich-Ebert-Stiftung(FES) is the oldest political foundation in Germany. The foundation is named after Friedrich Ebert, the first democratically elected president of Germany. The Gender Justice Hub Asia(GEHA) coordinates FES’ work on gender justice in the Asia and Pacific region. Together with colleagues, feminists and partners in the region we create spaces for exchange and mutual learning and develop transformative strategies for a more gender just future. asia.fes.de