MUSLIMWOMEN’SISSUESINSRILANKA

66thSESSION

FEBRUARY-MARCH2017

8THPERIODICREVIEWOFSRILANKA

SHADOWREPORT

TOUNITEDNATIONSCOMMITTEEONELIMINATIONOFALLFORMSOFDISCRIMINATIONAGAINSTWOMEN

(CEDAW)

2

SUBMITTEDBYMUSLIMPERSONALLAWREFORMSACTIONGROUP(MPLRAG)

ThisShadowReportissubmittedbyMuslimPersonalLawReformsActionGroup(MPLRAG)ina consultative process withMusawah, the global movement for equality and justice in theMuslimFamily.

MPLRAGisalobbygroupinSriLankaconsistingofindividualrightsadvocates,women'srightsactivists, lawyersandresearchers.Ourcorebelief isthatallMuslims inSriLankashouldhaveequal access to legal rights, justice and redress onmatters ofmarriage and divorce and betreatedasequalcitizensunderStatelawsandtheConstitutionofSriLanka.

FormoreinformationonMPLRAG:www.mplreforms.com

FormoreinformationonMusawah:http://www.musawah.org/

ThisShadowreportisendorsedbythefollowingorganizationsandnetworks:

• MannarWomen'sDevelopmentFederation(MWDF),SriLanka• ProgramforWomen'sEconomic,SocialandCulturalRightsSriLanka(PWESCR),Sri

Lanka• SouthAsiaFeministsAlliance(SAFA)

3

TABLEOFCONTENTS

1.BACKGROUND 4

2.ARTICLE1DISCRIMINATION,ARTICLE15LAW,ARTICLE16MARRIAGEANDFAMILYLIFE 5

2.1LACKOFMINIMUMAGEOFMARRIAGE: 52.2LACKOFEQUALITY,AUTONOMYANDDECISIONMAKINGFORMUSLIMWOMENINENTERINGMARRIAGE 82.3UNEQUALPROVISIONSFORDIVORCE 82.4POLYGAMY 102.5DISCRIMINATIONANDILLTREATMENTFACEDBYMUSLIMWOMENINTHEQUAZICOURTSYSTEM 112.6.QUAZIINTERVENTIONINGENDER-BASEDVIOLENCECASES 132.8.OTHERLAWSDISCRIMINATINGAGAINSTMUSLIMWOMEN 15

3.ARTICLE3GUARANTEEOFBASICHUMANRIGHTSANDFUNDAMENTALFREEDOMS 16

4.ARTICLE7(POLITICALANDPUBLICLIFE)ANDARTICLE8(REPRESENTATION) 16

5.ARTICLE10EDUCATION 17

6.ARTICLE11EMPLOYMENT 17

7.ARTICLE12HEALTH 18

7.1FEMALEGENITALMUTILATION 187.2TEENAGEPREGNANCYANDRELATEDHEALTHRISKSASSOCIATEDWITHCHILDMARRIAGE 19

4

SHADOWREPORTONMUSLIMWOMEN’SISSUESINSRILANKA

1.BACKGROUNDMuslimsinSriLankaconstitute10%ofthepopulation.Theyaregovernedbythegenerallawofthelandwiththeexceptionoftheapplicationof‘personallaws’whichgovernmarriage,family,divorceandinheritance.TherearealsoseveraldifferentsectsofMuslimsinSriLankaandthepersonallawonmarriageanddivorcemakesallowancesforthenuancedapplicationofthelawoftheSectonselectedissues.Asapoliticalminority,Muslimrepresentativeshaverepresentedcommunityinterestswithincoalitiongovernments.Beingaminority,Muslimcommunitieshavebeensubjectedfromtimetotimetoactsofreligiousintoleranceandviolence.

In2016,an island-widepublicconsultationprocesscarriedoutby thePublicRepresentationsCommittee(PRC)soughttodocumenttheneedsofthepeopleforthepurposeofconstitutionalreform.Thiscreatedthespaceforpeopletovoiceavarietyofconcerns.Muslimwomenwereaconstituency that voiced a clear need for change andprotectionof their rights. Therefore in2016therewashighvisibilityforMuslimpersonallawreform.

1.1.Long-standingcallforreforms

Over the past many decades, various groups especially Muslim women’s groups have beenadvocating and lobby for various aspects of reforms of theMMDA. Since 1970, few officialattempts at reforming the Muslim Marriage and Divorce Act (MMDA) to no avail. The lastsignificantattemptwasaCommitteeappointedbytheMinisterofJustice in2009toconsiderreformstotheMMDA.TwopreviouscommitteesfailedtoproduceanychangesdemonstratingthelackofcommitmentbyleadersofthecommunityaswellastheStatetoaddresstheissuesofMuslimwomensufferedonaday-to-daybasis.

UnderthepreviousgovernmentledbythenPresidentMahindaRajapakshereformwasfelttobeimpossible.ThepatriarchalandIslamophobicnatureofthegovernmentatthetime,andtheperceivedsupportreceivedbyviolentextremistsgroupsforactionagainstMuslimcommunitiesand impunity thereafter were strong deterrents against hope for reform. With the presentgovernmenttakingpowerin2015,andthespaceforconsultationopeningupthepossibilityforreformand the commitmentof thenewgovernment to goodgovernanceandaccountabilityraisedthehopesofthepublic.However,thetrendofStateagenciesfailingtoaddressminoritycommunityconcernscontinues.Thepatriarchalattitudesembedded in theStateapparatusesandtheblatantpatriarchyofthesystemofadministrationofMuslimlawcontinuestobetheobstaclestoreform.

1.2.TheStatelacksleadershipandisevadingresponsibility

DespitevoicescallingforreformsoftheMMDAfromwithintheMuslimcommunityforthepastmanydecades,theStatehashesitatedtoengagewithanyonebeyondtheusualprimarilymaleconservative interlocutorswhoclaim to represent the communityand/oralso claim toarguethe‘Islamicperspective’.StateactorshaveplacedtheobligationontheMuslimcommunityto

5

comeupwith solutions toproblemsaffectingMuslimwomen, aswell asbuild consensusonreforms. Dissenting viewpoints within the Muslim community, both with regard to Islamicjurisprudenceandpublicopinion,havebeenignoredbytheState1.

TheSriLankangovernmenthastheprimarydutytoaddressissuesfacedbyMuslimsundertheMMDAandtheQuazicourtsystem,whichwasestablished,administeredandisfundedbythestate.IthastheforemostresponsibilitytoensurethatStatelawsprotecttherightsofcitizensand does not result in discrimination and injustice. It cannot suspend the individual andfundamentalrightsofcitizensinthenameoftheculturalandreligiousrightsofanygroup.

Oncertainissuessuchasminimumageofmarriage,theSriLankangovernmentismandatedtoestablishanagethatissuitableforallcitizensandprotectchildrightsandpromoteeducation,healthandwellbeing.PuttingperceivedculturalandreligiousrightsbeforegenderequalityandchildrightsandlegallyallowingforMuslimminorstobegiveninmarriageatanearlierageandlegallyexemptingtheirprotectionundertheConstitutionandPenalCodeisaseriousviolationofthisStateresponsibility.

2.ARTICLE1DISCRIMINATION,ARTICLE15LAW,ARTICLE16MARRIAGEANDFAMILYLIFEThe 1951MuslimMarriage and Divorce Act (MMDA), governs all Muslims in Sri Lanka whomarryanotherMuslimincludingpersonswhoconverttoIslam.TheMMDAcontainsprovisionspertaining to registration and procedures of marriage and divorce, including wife and childmaintenance.ThereareseriousconcernsthattheMMDAviolatestherightsofMuslimwomenand limits access to justice, due process and redress. These concerns are with regard toprovisions within the Act itself as well as practical problems with procedures andimplementationviatheQuazicourt.

2.1LACKOFMINIMUMAGEOFMARRIAGE:2.1.1. A primary and pertinent concern emanating from the currentMMDA is that it legallyallows child marriage for Sri LankanMuslims under theMMDA a Quazi (Muslim judge) canpermit themarriageof a girl below12years. The cases coming to theattentionofwomen’sorganizationsworking at the community level, aswell asQuazi courts, indicate a practice ofearly marriages arranged by guardians are occurring between 14 and 17 years of age, indistricts including Puttalam and Batticaloa. Records of Muslim marriage registration in1Isadeen.H,Hamin.H,December2016.Study:‘UnequalCitizen:Muslimwomen’sstruggleforjusticeandequalityinSriLanka’www.mplreforms.com/unequal-citizens-study

ConcernssurroundingtheMMDAhavebeenraisedrepeatedlyinShadowReportssubmittedtotheCEDAWCommitteebySriLankancivilsocietyorganizations.However,theStatehaschosen to put the onus of responsibility for MMDA reforms back onto the Muslimcommunity.

6

Kattankudyindicatethatin2015-22%ofallregisteredmarriageswerewithabridebelow18yearsofage.Thisisaconsiderableincreasefrom2014whenthefigurewas14%.

2.1.2. According towomen volunteerswho assist affectedwomen, one of themain reasonsthathusbandsseekdivorcefromwiveswhoareminorsisbecausetheyare“unfittohavesex”and“unabletodohousework”.Theplightofyounggirlswhoaredivorcedbecomesprecarious.Education of young women and girls who get married early is often discontinued2therebysignificantlylimitingtheirhighereducationalandeconomicopportunities.Thiscompelsthemtobe highly susceptible to grave financial difficulties in the event that husbands are unable orunwilling to provide maintenance, in case of death of husbands, polygamy, divorce orabandonment.

IthasbeenobservedthatnationalleveldiscussionsbyStateactorson‘zerotolerance’forchildabuse or about minimum age of marriage and teenage pregnancies leave out the Muslimcommunityunderthepretextthattheissueis‘toocomplicated’.

2.1.3.At thesametimeMuslimpoliticians3, religious leaders,aswellassome individualsandorganizations in support of MMDA reforms believe that the minimum age of marriage forMuslimsshouldbedecidedfromwithintheMuslimcommunityandmandatedbytheMMDA.However,theminimumageofmarriageisacontestedtopicevenwithintheMuslimcommunityand is highly subjective, dependent upon the theological viewpoint of the various partiessupportingoropposingtheestablishmentofaminimumage.

2.1.4. Therefore, in the current context, it is unlikely that all the stakeholders in theMuslimcommunity in Sri Lankawould agree and reach consensus on 1) raising theminimumageofmarriageto18yearsand2)decidingthattheStateshouldsettheminimumageofmarriageforallcitizens.

2Case11–Source:Gul,BegumSafana,2014.‘IsEqualJusticePossible’,IslamicWomen’sAssociationforResearchandEmpowerment(IWARE),Batticaloa,SriLanka

3SeecommentsmadebyMinisterRauffHakeeminMarch2015http://www.sonakar.com/?p=80151

7

Criticalquestionstogovernment:

(1)Why is this issue under the discretion ofMuslim family law and not a girl-child rightsconcern?

(2)Who isgivenauthoritytodecidewhattheminimumageofmarriageshouldbefortheMuslimcommunity?Dotheyrepresentthebestinterestofwomenandchildren?

(3)WhenthereisadifferenceofopinionaboutminimumageofmarriagewithintheMuslimcommunityandstrongcallsforreform,whyisthegovernmentgivinglegitimacytothevoiceofonlythepatriarchswithinthecommunityandnotthevoiceofaffectedwomen?

KEYRECOMMENDATION:Standardminimumageofmarriageforallcitizens

Regardlessofthenumberofcases,whetherisolatedormany,childmarriageisunacceptableandfortheMuslimcommunitythisneedstobeaddressedbyremovingthelegalcoverthatMMDAaccords.AsperCEDAW,earlyandforcedmarriageisconsidereda“harmfulpractice”thatthestateneedstotakeseriousactiontoreduceandeliminate.

If the State determines that adolescents and children marrying before 18 years isdetrimental totheirhealth,educationandwellbeing then itshouldapply toall children inthecountryirrespectiveofwhichethnicorreligiousgrouptheybelongto.Itisimportantforthe Sri Lankan state to recognize and protect the rights of all citizens to enjoy his/herculture, traditions and freedom of religion. However in provisions such as establishing aminimumageofmarriage–itistheresponsibilityoftheStatetoensurethatchildrightsarenotcompromisedinthenameofcultureandreligion.

TheSriLankangovernmentneedstochallengeandcountertheargumentsof interlocutorsandconservativeswithintheMuslimcommunity,whentheyuseIslamandIslamicpracticesto justify childmarriage.While there is enough support within Islamic jurisprudence (seeMUSAWAH Statement below) to support raising age ofmarriage to 18 years, State is theprimarydutybearerofprotectingchildrightsofallchildrenandthisissuemustbedealtwithasestablishingoneageforall.

(StatementofMUSAWAHtoOHCHRonageofmarriage:http://www.musawah.org/sites/default/files/MusawahStatementOnChildMarriageForOHCHR.pdf)

8

2.2LACKOFEQUALITY,AUTONOMYANDDECISIONMAKINGFORMUSLIMWOMENINENTERINGMARRIAGE2.2.1IntheMMDAadultMuslimwomenareconsideredminors,astheyareunabletoenteramarriageof their own freewill and require the permissionof amale guardianor ‘wali’. Theconcept of wali restricts women’s individual and equal agency and autonomy in familialmatters. These provisions are entrenched in the patriarchal notion that women’s decision-making ability in marriage is controlled by male members of her family and by extension -community.

2.2.2ForamajorityofSriLankanSunniMuslims,theMMDAdoesnotmandatebridalconsentas a prerequisite for amarriage to be contracted and as per the Act, thewali (closestmaleguardian)4of thewomanhas the right to give awoman/girl inmarriage. In caseswhere thewoman has nowali, the Quazi is required tomake an order authorizing themarriage5. ThemarriagedocumentsrequiredforaMuslimmarriagehavenoprovisionforthebride’ssignatureorthumbprint.

2.2.3Thereare caseswhere thishas resulted in forcedmarriageof girlsbywaliswhoabusetheirlegalauthorityandcompelwomenandgirlsintomarriagesevenatayoungage.AyoungdivorceeinMullaitivusaidthatshehadbeenforciblygiveninmarriageattheageof14byherwali. She had been informed that it was the wedding of her aunt’s daughter and had noindication of her marriage until the first night when she was locked into a room with herhusband.Shecontinuestobehighlytraumatizedbytheexperience.

2.2.4 Practically, the lack of mandatory provisions in ensuring the consent of the bridesignificantlyincreasesthechancesforwomenandgirlstobecoercedintomarriageorforcedtomarrywith orwithout their knowledge. The denial ofwomen’s right to consent tomarriagedenieswomentheirrighttopersonhoodandcitizenship.

2.3UNEQUALPROVISIONSFORDIVORCE

TheMMDAdifferentiatesbetweenthetypes,groundandproceduresfordivorceformenandwomen. Under the MMDA husbands have the provision to proclaim ‘talaq’ divorces, whilewiveshavetheprovisiontoobtain‘fasah’divorces.Thedifferencesareextremelyprejudicialtowomen.

2.3.1. Talaq (divorce by husband) - Talaq (which literally translates as a proclamation of “Idivorceyou”)isatypeofdivorcethatisinitiatedbythehusband.Talaqdoesnotrequirethehusbandtohaveanyspecificbasisorreasontodivorce.Becausethepronouncementoftalaq

4“Wali-Inthecontextofmarriage,amarriageguardian.UsuallyrecognizedbysomeSchoolsasthefatherorpaternalgrandfatherwhohasauthoritytocontractthe marriage on behalf of the bride”.(Source: Women Living Under Muslim Law 2006, Knowing our Rights: Women, Family and Law in the Muslim Worldhttp://www.mediterraneas.org/IMG/pdf/kor_2006_en.pdf)

5MMDASection47(3)-Ininstanceswherethewomandoesnothaveawalisuchasinthecaseofafemaleheadofhouseholdwithnomalerelatives,oraconverttoIslam,themaleQuaziisrequiredtomakeanorderauthorizingthemarriage.

9

doesnotrequirethepresenceof thewife,women’sgroupshavereportedmany instancesofwomenbeingunawareofherhusband’sintentiontodivorceuntiltheQuaziinformsherofit.

Talaqisalsosoughtininstancesofpolygamousmarriageswhenmaintainingmultiplewivesandfamilies becomes burdensome. There are cases where Quazis have granted divorce prior toestablishingpaymentofmaintenanceforchildrenorreturnofdowry,leavingwomen(andgirls)indifficultandvulnerablesituationsfinanciallyandsocially.

2.3.2 Fasah (divorce by wife) - Fasah is a type of divorce that is initiated by a Sunniwife,without the consent of the husband, on the basis of amatrimonial fault on the part of thehusband.Grounds for fasah include ill-treatment,cruelty,domesticviolence (includingverbalabuse), failure to maintain and desertion, and other grounds amounting to “fault” under“Muslimlawgoverningthesecttowhichthepartiesbelong”6.

2.3.3UndertheMMDAthereisprovisionforthe(unwritten)lawofthesecttoapplyforfasahdivorces. Therefore, if a particular sect does not recognize initiation of divorce by the wife(fasah)thenwomenofthosesects(eg:Shia)areunabletoinitiatedivorce.Onlytalaqdivorceby the husband is recognized. As a result women would require ‘permission’ from theirhusbands fordivorcenomatter the circumstance. Therefore theprovision fordivorce is alsonotequaltowomenacrosssectsinSriLanka.

2.3.4Theproblemsandconsequences:Womenwhoareinabusivemarriagesfaceadditionalbarriers and challenges in obtaining divorce in terms of presenting evidence, witnesses andgiving testimony before adjudicators. Women who have faced severe emotional abuse orpsychological trauma and who may not have ready witnesses to support their case facesignificant problems in obtaining a divorce. Furthermore, women and girls presenting theircases in hearings, which could range from non-maintenance to serious physical and sexual

6Section24,1951MuslimMarriageandDivorceAct(MMDA)

KEYRECOMMENDATIONFORMMDAREFORMSONUNEQUALDIVORCE:

• MMDAshouldnotallowunilateraldivorcebyeitherbrideorgroom,thereforeconditionsfortalaq(divorcebyhusband)mustalsobestipulated;

• EquitableandprogressiveprovisionsondivorcefromthedifferentmadhabsmustbeconsideredandincludedintheMMDA;

• Types of divorce, grounds for divorce and effective and efficient process of divorceshouldbeapplicabletoallwhoaregovernedbyMMDA.MMDAmustrecognizerighttofasahforallwomenacrossgovernedbyMMDA.

SOURCE: Muslim Women’s Demands on Reforms to the MDMA www.mplreforms.com/2016/11/20/muslim-womens-demands

10

abuse, areput through theadditional traumatic taskof articulating to anall-malepanel, themembersofwhicharenotprofessionallytrainedtoevaluateandgivejudgmentinsuchcases.

2.3.5Accordingtowomenactivists,therearecaseswherehusbandsforce/compeltheirwivestogetafasahdivorce,insteadofproclaimingatalaq.Inaparticularcase-ahusbandwantedtodivorcehiswife,butdidn’twanttopaymatah(compensation)thathewouldbeobligedtopayifheoptedforatalaqdivorce.Insteadheresortedtoseveredomesticviolencetocompelhiswife to apply for a fasah divorce. As per the conditions of fasah divorce she obtained nocompensation,andsimilarlytherewerenolegalconsequencesforherhusband.

2.4POLYGAMY2.4.1TheMMDAallowsforaMuslimmantomarryuptofourwiveslegallyandanysubsequentmarriage thereafter is not considered illegal, but ‘irregular’ (temporarily invalid without anylegalrepercussions).UnlikeincountrieslikeMalaysia,forhusbandsdecidingtoenterintopluralmarriages,theMMDAdoesnotrequirepriorconsentofthecurrentwivesnordoesitrequireaninquirybytheQuaziintowhetherornotthehusbandhastheabilitytomaintainandprovideformultiplewivesandfamilies.InSriLankapolygamousmarriagesaccountforoneofthemainreasonsforabandonmentandnon-maintenanceofMuslimwomenbytheirhusbands,aswellasthehighrateofdivorceamongMuslims.

2.4.2 The problems and consequences: The provisions under the MMDA leaves the soledecisionmakingpoweroftakingmultiplewivesatthediscretionofthehusbandwithoutinanyway considering the psychological, social and financial impacts of such a marriage on theprevious wives and children. Many Muslim women who find themselves in polygamousmarriageswereunawarethattheywerepartofpluralmarriagesandwereunabletoexerciseanyagencyandautonomyonthematter.

2.4.3Forwomen,attemptsatspeakingoutaboutthehusband’sdecisiontotakeanotherwifeis likely to result in ill-treatment, domestic violence and mental trauma. In some instanceswomen are threatened and forced to live in plural marriages. Thus there are also seriousfinancial consequences forwives and children in polygamousmarriages. Anecdotal evidencesuggests that husbands have divorced previous or subsequent wives on the basis of beingfinanciallyincapableofsustainingpluralmarriages.Menarealsoengaginginpluralmarriagesinorder to obtaindowry (kaikuli) from thenewbride. It is also highly improbable thatwomenwillingly consent to polygamousmarriages should they have a clear, unforced and informedchoice.

11

2.5DISCRIMINATIONANDILLTREATMENTFACEDBYMUSLIMWOMENINTHEQUAZICOURTSYSTEM2.5.1Muslimwomen’saccesstojusticeisseverelyrestrictedinQuazicourts.Affectedwomenhave articulated inmultiple forums that they are discriminated against by the sub-parQuazicourtsystem,which issignificantlydifferentfromthecivilcourtsystemanddoesn’tallowforclientstohavelegalrepresentation.WomenareoftenmistreatedbyincompetentQuazisandthe jurorsof the courts; not givenequal treatment as their husbands; areunable to expresstheir side without fear of being verbally abused, threatened and humiliated in courtsthroughout their caseprocesses.Moreoften thannot all-male jurors (withnoqualifications)areselectedbyQuazisarbitrarily.

2.5.2 Lack of sensitivity and inappropriate behavior and attitude of Quazis: The mostproblematicissuewithregardtotheQuazicourtsystemisthebehaviorandattitudeofmanyQuazis towardswomenwhoaccess the courts.Women’sorganizationsnotenumerous caseswhere treatment has been biased against women seeking divorce or maintenance orders.CertainQuazisareentrenched inpreconceivednotionsof thespecific rolesofwomen/wives,are against divorce and/or in favor of practices like polygamy. This bias and the lack ofprofessional training contribute towards prejudiced judgments against women. For instance,women and girls who have faced domestic violence and cruel treatment at the hands ofhusbands are often dismissed by theQuazis and asked to tolerate this treatment from theirhusbands.

KEYRECOMMENDATIONFORMMDAREFORMSONPOLYGAMY:

Polygamyasapracticehasadverseimpactsonwomenandchildrenandthereforeshouldbeabolished.However in the event of sufficient, reasonable justification in current context -responsibilitymustbeassignedtopreventabuseandaccordinglyitisrecommendedthat:

• Awomanshouldbeinformedinadvanceofmarriageregistrationwhetherornotherhusbandmayoptforpolygamyandhavetheopportunitytoreiterateheracceptanceornon-acceptanceinamarriagecontract;

• Priortotakingsubsequentwives,thehusbandshouldgettheinformedconsentofallwivesandto-bewife/wives;

• Quazimustauthorizeorrejectanapplicationbyhusbandforapolygamousmarriageafterinquiryintothehusbands’capacitytomaintainequally(especiallyfinancialcapability),andafterobtainingwrittenapprovalofcurrentwife/wivesandwifetobe;

• It shouldbemademandatorytorecord inthemarriageregistrationformsallpreviousmarriagesthatarecurrentlyactive.

SOURCE:MuslimWomen’sDemandsonReformstotheMDMAwww.mplreforms.com/2016/11/20/muslim-womens-demands

12

2.5.3The lackofstateoversightandmonitoringmechanismintothefunctioningoftheQuazicourtsystemhasmeantthatotherthancomplaintsreferredtotheJudicialServiceCommission(JSC),therearenoothermeansthroughwhichsupervisionandrectificationcanbeprovidedbythestate.

2.5.4TherearealsohighlydisturbingcasesofQuaziswhohavetakenbribesfromoneorbothpartiesappearingbeforetheQuazicourtsandgivingjudgmentsbasedonthedesiredoutcomeof the said parties. It is unclear at this time towhat extent the JSC pursues inquiry into thecomplaints bought to the JSC and the nature of follow-up action taken with regard to therespectiveQuazis.

2.5.5SignificantgapinknowledgeaboutMMDA,proceduresandjurisdictionamongstQuazijudges: There is no formal, structured andmandatory training about theMMDA or code ofconductandetiquettesforQuazisbytheJSC,unlikeforotherjudicialofficersinnationalcourtswho are given training periodically. This is highly problematic especially as prior knowledgeaboutorexperienceofworkingwiththeMMDAisnotarequirementtobeaQuazi.AsaresultmanyQuazis enter the position and undertake dutieswith little or no knowledge about theMMDAandaretherebyunabletoimplementtheprovisionsandproceduresoutlined.QuazisdonotnotofficiallyreceiveacopyoftheMMDAwhentheyassumeduties.MostoftheQuazisarealsounawareoftheirrealmoflegaljurisdictionsandthelimitstoit.

CriticalquestionstotheState:

(1)Whydespitestrongcallsforreformsforovertwodecades,isthegovernmentchoosingtoignorethedemandsofwomenforastateremedytoissuesaffectingtheMuslimcommunity?

(2)HowwillgovernmentensurethatMMDAreformswilloccurinlinewithStatecommitmentsforgenderequalityandharmonizedtoensurethattheActdoesnotinfringefundamentalrightsenshrinedintheConstitution?

KEYRECOMMENDATIONTOSTATE

SubstantivereformtoMuslimPersonalLawhastobeundertakenswiftlytoensurethatnoprovision or procedure entailed within it violates rights of Muslim women and girls andensuresequalityforhusbandandwife.

TheMMDAshouldbeamendedtoreflectwomenasequalpartnersinamarriage,withfullcapacity to consent, formulate and negotiate a marriage contract and make decisionsregardingherpartnerandhermarriage.MuslimwomenasSriLankancitizensareentitledtoequalautonomyand decision-makingwith regard to theirownmarriages.MuslimwomenshouldalsobeabletobeQuazi(judges)inaQuazicourt–whichisastatefundedpositionandassuchcannotbediscriminatedonthebasisofgender.

13

2.6.QUAZIINTERVENTIONINGENDER-BASEDVIOLENCECASES2.6.1 There are added complexities in addressing gender-based violence, within theMuslimcommunity,especiallywithhowthecasesofaffectedwomenandchildrenareaddressedattheQuazi courts. TheMMDAand theQuazi systemdo not hold any legalmandate to dealwithcases of domestic violence, rape or incest. However, the predominant perception is thatMuslim women should not seek state remedies, or approach ‘non-Muslim’ institutions forsupportwiththeseviolations,becausesolutionsneedtobesought‘withinthecommunity’.

2.6.2Community interventions in domestic violence: Physical violence is a criminal offenceunder the Penal Code and the Prevention of Domestic Violence Act. No 34 of 2005 (PDVA)recognizesotherformsofdomesticviolencesuchasemotionalabuseandgrantsacivilremedythrough the provision of protection orders. Previous study conducted on domestic violenceinterventionsindicatethatasmallfractionofwomenvictim-survivors7accessprotectionordersthroughthePDVA,butlesssoamongMuslimwomen.

2.6.3OrganizationsworkingwithcommunitywomenspeakofmanycaseswherewomengotoQuazi courts for fasah divorce - the reason is usually on grounds of cruelty and domesticviolence. AsQuazis have a duty tomediate divorce cases, they often refer these tomosquecommittees,mosque federations and/or other counseling groups formediation and possiblereconciliation.Inmanyinstances,mosquecommitteeorfederationmembersalsoactasjurorswhoadviseQuazisoncases.Seriousconcernsthusarewhetherornotinformeddecisionsarebeingmade about the nature, extent and degree of violence that determine invoking policeintervention or sending for counseling on reconciliation, who is making the decisions, andwhetherornotwomenareinformedoftheiroptions.

2.7.‘Hadd’punishments–floggingforadultery

TheMMDAofSri Lankadoesnotacknowledgeorhaveanyprovisionoutlining regulationsorpunishments relating toadulteryas it is isnotconsideredacriminaloffenceunder thePenalCode. However over time the Quazi court system has fostered an environment wherebyviolationsoccurwithimpunityatthecommunitylevel.

2.7.1.Therearecasestoindicatethatfloggingpunishmentsonpersonssuspectedofadulteryisoccurring at the community level, either commissionedbymosque committees8andmosque7Chulani, Kodikara, ‘DomesticViolence Intervention Services in Sri Lanka:Anexploratorymapping2009-2011’. InternationalCenterforEthnicStudies,Colombo,SriLanka.

8CivilsocietygroupsworkingintheareasstatedthatthecommunityperceivesthepracticeasanormandalegalandlegitimatepunishmentaspartofShariaandthereforeallowedundertheMMDA,henceithasnotbeenquestionedorchallenged.AcasefromthePuttalamemergedinthemedia.Atwenty-fiveyearoldwomanwhohadbeenavictim-survivorofrapewasaccusedofallegedadulteryandgiven100lashesbymembersofanadministrativepanelatherlocalmosque.Withthehelpofalawyershehadfiledacase,andduetotheinterventionofthejudgehadgottenthefourmenremanded.Women,whoarecourageoustoseekredressfromtheseissues,oftenfacesevereintimidationbythecommunity.

14

federationsorQuazis.Theexactnatureofhowthepunishmentsarecarriedout formenandwomen, or the number and frequency of such incidents are unclear9. As adultery is not acriminal offence, flogging punishments rendered by the Quazi could amount to torture10i.e.cruel, inhumanordegradingpunishmentandaviolationoffundamentalrights,carriedoutbytheQuaziwhoisagovernmentemployee.

2.7.2.Itisaconcernthatinadditiontothephysicalandpsychologicaltrauma,thesocialstigmaand ‘shame’ that is placed upon individuals (both men and women) can have seriousconsequencesontheirwellbeing.Thereforefurtherinquiryintowhetherornotthispracticeisoccurringandimmediatestepstowardscriminalizingitiswarranted.

9Organizations such as Muslim Women’s Research and Action Forum (MWRAF) raised the issue in the 1999 publication‘BetweenTwoWorlds’whereinitwasnotedthatthepunishmentsareusually‘symbolic’andcarriedoutwithacoconuthusk.

10Article11of the1978Constitutionstates that“Nopersonshallbesubjectedto tortureor tocruel, inhumanordegradingtreatmentorpunishment”.

KEYRECOMMENDATIONFORMMDAREFORMSONQUAZICOURTSYSTEM:

• AppointmentsofQuazismustbebasedonasetqualificationsandcompetencies;• QuazisshouldbeaMuslimpersonofgoodstandinginsocietywhohashadan

unblemishedrecordofserviceover10yearsinthefieldoflaw,publicservice,socialservice,mediationandcounselingorinarelevantprofessionandhasasoundknowledgeofreligion;

• Asystematicrecruitmentprocesswithapplicationbackedbycommunityreferences,interviewincludingwrittencomponentandcomprehensivetrainingbothbeforeplacementandthereafteronaregularbasis;

• Quazismustbeprovidedenhancedremunerationthatbenefitsthejudicialnatureoftheofficetheyhold;

• ProvisionmustbemadeforthemandatorytrainingofallQuazisonMMDA,law,procedures,gendersensitivityandethicspriortotakingupduties;

• ImprovementofQuazicourtroomstoensureprivacyandconfidentiality;• Proceduresofdifferenttypesofdivorce/maintenanceetc.mustbeexplainedbyQuazito

thoseaccessingcases;• Domesticviolencecaseshavetomandatorilybereferredtothepolice.• ThereneedstobeasystematicoversightmechanismbytheJudicialServicesCommission

oftheQuazisandtheoperationoftheQuazicourts.• All courtsmust have compulsory female counselors to supportMuslimwomenduring

cases.

SOURCE:MuslimWomen’sDemandsonReformstotheMDMAwww.mplreforms.com/2016/11/20/muslim-womens-demands

15

2.8.OTHERLAWSDISCRIMINATINGAGAINSTMUSLIMWOMEN2.8.1PENALCODE:MUSLIMGIRLSARENOTPROTECTEDBYLAWONSTATUTORYRAPE:

AccordingtotheSriLankanPenalCode11sexualintercoursewithagirlbelow16yearsofage,withorwithoutconsent,amounts tostatutoryrape.However,pushback frommainlyMuslimreligiousleadersandpoliticians,duringthetimethePenalCodewasbeingamendedin1995toincludestatutoryrapeprovisions,meantthattheprovisiondoesnotapplytomarriedMuslimgirlsundertheageof16andabovetheageof12,unlessjudiciallyseparated12.Asaresult, inthe caseofMuslims, the relevant age for statutory rape is 12 years13. Furthermore, becausethere is no provision for judicial separation in the event of a talaq14divorce and thewife isrequiredtostayatthehusband’sresidenceforaperiodofuptothreemonths(iddatperiod)after the first pronouncement of divorce. Women are not protected by the Penal Codeprovision even in the event that forced sexual intercourse (marital rape) occurs during thistime.

2.8.2. EXCLUSIONS FOR MUSLIMS UNDER THE GENERAL MARRIAGE REGISTRATIONORDINANCE(GMRO):

TheGeneralMarriageRegistrationOrdinance(GMRO)isapplicabletoallcitizensofthecountrywiththeexceptionofMuslimswhomarrywithintheirfaith-group.TheonlyothercommunitywithaspecialfamilylawpertainingtomarriageistheKandyanSinhalesewhohavetheoptionto marry under the Kandyan Marriage and Divorce Act (1952), or the GMRO. Sri LankanMuslims do not have this option, unless they marry someone from another ethnicity andreligion.GiventhevariousissueswithregardtotheMMDAandthedelayinreforms,MuslimswhomarryotherMuslimshavenochoicebuttomarryundertheMMDAandfollowtheQuazicourtsystemshouldissuesinmarriagecomeup.

11[1]Section363ofthePenalCodeofSriLanka.

12In1995afterextensivelobbybycivilsocietyorganizationsincludingwomenandchildrightsgroups,thePenalCode(Section363)wasamendedforstatutoryrapetomeansexualintercoursewithanygirlbelowtheageof12,withorwithoutherconsent“...unlessthewomanishiswifewhoisovertwelveyearsandnotjudiciallyseparatedfromtheman”,therebyapplicableonlytoMuslimgirls.

13 UNICEF Sri Lanka, July 2013, ‘Emerging Concerns and Case Studies on Child Marriage in Sri Lanka’http://www.unicef.org/srilanka/2013_Child_Marriage_Case_Studies.pdf

14[4]Divorceinitiatedbyhusband.

KEYRECOMMENDATIONSTOSTATEPenalCodemustbeamendedtoensurethatthestatutoryrapeprovisioncoversallchildrenregardlessofmaritalstatus.GeneralMarriageRegistrationOrdinancemustbeamendedtoensurethatMuslimstoohavethechoicetomarryunderthegenerallaw.

16

3.ARTICLE3GUARANTEEOFBASICHUMANRIGHTSANDFUNDAMENTALFREEDOMS3.1 Article 16(1) of the Sri Lankan Constitution togetherwith no constitutional provision forjudicialrevieweffectivelyprecludesSriLankanMuslims,andMuslimwomeninparticular,fromutilizingthefundamentalrightsguaranteedundertheConstitution.

3.1.1.Article16(1)proclaimsanylawdatedpriorto1978,whichincludesMuslimpersonallaws,as being consistentwith the fundamental rights provisions of the Constitution, including theequalityprovision,regardlessoftheexplicitorimplicitimpactofthelaw.Forexamplethefactthat the Muslim Marriage and Divorce Act specifically states the position of Quazi, a statefundedpublicserviceposition,cannotbeheldbyawomancannotbechallengedbyvirtueofArticle16(1).

3.1.2. Recentmoves to present a new Constitution to the country has raised the debate onArticle16thesingularpublicpositionagainstitsrepealinanewconstitutionhascomefromtheMuslimmalepoliticians,whoseektoretainArticle16(1)forallpersonallaws.Thiswillineffect,regardlessofthenewconstitutionrecognizingjudicialreviewpostenactment,constitutionallyprecludeanychallengetodiscriminatoryMuslimpersonallaws.

4.ARTICLE7(POLITICALANDPUBLICLIFE)ANDARTICLE8(REPRESENTATION)4.1Atpresent,therearenoMuslimwomenrepresentativesinParliament.Asaconsequence,theCabinetSubCommitteeappointedon27thOctober2016,consideringreformoftheMuslimMarriageandDivorceActconsistsof5Muslimmenand2non-Muslimwomen. It isassumedthattheinclusionoftwowomenparliamentarianswasanominalmeasureasinrealitythemalerepresentativeswillgive littleornocredibilitytotheircontributiononthebasisthattheyare

Criticalquestions:

(1) Whyhasperceived‘religiousandminorityrights’beenallowedtotrumpequalityandhumanrightswhichthestatemustguarantee?

(2) HowistheSriLankagovernmentgoingtoensurethatminorityMuslimwomenarealsoequallyprotectedunderthestatelawsandabletoaccessthecivilcourtsystemforredress?

(3) HowisthegovernmentgoingtoensurethatthenewConstitutionguaranteesequalprotectionofrightsfrombeingviolatedbydiscriminatorylawsandpractices?

KEYRECOMMENDATIONSTOSTATEItmustbeensuredthatthenewConstitutiondoesnothaveanArticle16(1)typeprovisionsothatpre-existingwrittenandunwrittenlaw(includingtheMMDA)arevalidandoperativesolongastheydonotviolatefundamentalrightsofequalityandnon-discrimination.Judicialreviewofgenderdiscriminatorylawsmustbeallowed.

17

not versed in the religious doctrine. There has been no measure by the State to ensureparticipationofMuslimwomeninareformprocessthatfundamentallyaffectswomen.

4.2Attacks against public activism byMuslimwomen: In the last fewmonths in particular(November andDecember 2016),women activists across Sri Lanka have come under threat,from someMuslim individuals and groups, have escalated in the recent past, for advocatingchanges to theMuslimMarriage and Divorce Act (MMDA). Abusive anonymous phone callswarning activists to ensure their wives, sisters and daughters refrain from pursuing thiscampaignhavebeenreceivedbyfamilymembersofwomenactivists.Muslimwomenactivistshave also been named and abused in social media campaigns. These attacks, abuse andintimidationareorganisedandtargetedagainstspecificwomen’srightsactivists.

5.ARTICLE10EDUCATION5.1AccordingtocasesnotedbycommunitybasedMuslimwomen’sgroups,manygirlswhoaremarriedbeforetheageof18arecompelledtodropoutofschool.TherearedocumentedcasesofMuslimgirlsandwomenwhodropoutofschoolbecauseofearlymarriageandwhentheytry to resume their education (duringmarriage or after divorce) they are not permitted byschool authorities back into normal Ordinary and Advanced Level classes with their peersshouldtheychoosetodoso.Instead,theyhavetodoregisterforexamsprivately.

6.ARTICLE11EMPLOYMENT

6.1 Muslim women legally prevented from holding public offices createdundertheMMDA6.1.1InSriLanka,therearenorestrictionsforMuslimwomentopursuelegalcareersasjudicialofficersandjudgeswithinthestatecourtsystem,buttheyareunabletobecomeQuazis,Boardof Quazi members, adjudicators or marriage registrars as per the MMDA. Section 8 of theMMDAon ‘RegistrarofMuslimMarriages’, Section12onQuazisandSection15onBoardofQuazismembersall restrict these respectivepositions to ‘maleMuslims’. Thus,asa resultofthisrestrictionqualifiedMuslimwomenareunabletoapplyforthesepositions.ThepositionofQuaziisastate-salariedandtax-fundedpositionthatisallowedtodiscriminateagainstwomensimply on the basis of sex, but yet again due to Article 16(1) of the constitution, this Statediscriminationis‘legalized’.

6.1.2TheprovisionforwhetherornotMuslimwomencanbeQuazisundertheMMDAisbyfarthemostcontroversialandahighlycontestedissuewithregardtoMMDAreforms.It istobenotedthatcertainaspectsoftheMMDAsuchasenforcementofmaintenanceorders,recoveryof kaikuli andmahr and child custody cases as well as inheritance cases under theMuslimIntestateSuccessionandOrdinance(1931)aretakenupincivilcourts.Thesecourtsalsohavefemalejudges,whodecideoncases.Inthecaseofinheritance,presidingjudges(bothMuslim,non-Muslim,maleandfemale)also interpret Islamic law-based legal jurisprudenceaspertheMuslimIntestateSuccessionOrdinance.

18

7.ARTICLE12HEALTH

7.1FEMALEGENITALMUTILATION7.1.1. The practice of female genitalmutilation (FGM) or ‘Khatna’ appears to bewidespreadand common-place among sections of the Dawoodi Bohra community in Sri Lanka. Generalperceptions from people interviewed is that FGM is still practiced among 80-90% of thecommunity,possiblymore.Casestudiesindicatethatthepracticeisbeingdonetoyounggirlswho are 7 years of age, and by registeredmedical practitioners fromwithin the communityitself,therebyaddingtoitsacceptancewithinthecommunityanditssecrecyoutsideofit.

7.1.2Womenexperiencearangeofnegativepsychologicalandphysiologicalimpactsasaresultof thepractice– the traumaof the cutting itself and thememoryof it; painand/or reducedpleasureduring sexual intercourseasanadultand/or takingvery long to climax; consequentdifficulties in relationship with partners; and feelings of being violated because the act hadbeencarriedoutonthemaschildren,withouttheirconsent,andwithoutthembeingabletounderstanditsconsequences.

7.1.3ThepracticeisshroudedinsecrecyandpropagatedbyitsworldwideleadershiplocatedinIndia.InSriLankaincreasingnumbersofBohrawomenarecomingforwardtospeakoutagainstthepracticebutaredoingsoanonymouslyduetoastrongfearthatidentifyingoneselfwillleadtoostracisation.FGMispracticedamongothersectsoftheMuslimcommunityinSriLankaaswell. However, inmost cases it is done at infancy bymidwives or elderlywomen in privatehomes.TherehavebeeninstanceswhenwomenconvertsfromotherreligionsintoIslamhadtoundergoFGMafterconversionorbeforemarriagetoMuslimmen.Attemptstodocumenttheextentofthepracticehavebeenlimitedduetothesecrecyandstigmaassociatedwithit.

7.1.4LackofStateaction:ThereiscurrentlynolawprohibitingthepracticeoffemalegenitalmutilationinSriLanka.ThereexistswrittenedictspromotingthepracticeandthestateofSriLankahasnotrespondedtoanyofthem.Asaresultoffearsofostracizationthereisnopublic

KEYRECOMMENDATIONFORMMDAREFORMSONQUAZICOURTSYSTEM:

• WomenshouldbeeligibletobeappointedasQuazis,asMembersoftheBoardofQuazis,MarriageRegistrarsandadjudicators;

• ExcludingordisqualifyingwomenisadirectviolationoftheequalrightofaMuslimwomanasaSriLankancitizentopursueherprofessionofchoice;

• Thesearegovernmentsalariedandtax-fundedpositionsfromwhichwomenareexcludedonthebasisofgenderandthereforealsoamountstodirectdiscriminationbytheStateagainstSriLankanMuslimwomen;

• TheMMDAmustmakeitmandatorythatincasesrequiringajurypanel,thatatleasttwoofthejurorsarewomen(asquorum).

19

debate. Theattentionofnational institutions suchas theNationalChildProtectionAuthorityandtheHumanRightsCommissionhavebeendrawntothisissuetonoavail.

7.1.4.Thereispalpablehesitancyonthepartofpublicinstitutionstoengagewithwhatisseenasa“community”issueandhaveexpressedconcernofpubliclyengagingwiththeissuebasedonanonymouscomplaints.Itisclearthatthereisafearofengagingincontroversyandperhapspromptingreligo-politicaltensionsparticularlywithMuslimcommunitymainlymaleleadership,is causing State institutions to refrain from engagement. As a result there is no means ofredressforthegirlchildrenwhohavetoundergothismutilation.

7.2TEENAGEPREGNANCYANDRELATEDHEALTHRISKSASSOCIATEDWITHCHILDMARRIAGE7.2.1Datafroma2011UNFPAreport‘Extent,TrendsandDeterminantsofTeenagePregnancyin Three Districts in Sri Lanka’ revealed that, "An increased risk for teenage pregnancy wasobservedwhentheethnicityofthewomenorthespousewasMuslimand/orwerefollowersoftheIslamicfaith”.Girlswhomarryyoungarealsoatahigherriskofreproductiveandmaternalhealth problems given lack of bodilymaturity anddecisionmaking over sexual, reproductivechoices and family planning. They are also at an increased risk of gender-based violence,includingdomesticviolenceandforcedsexualintercourse(maritalrape).

7.2.2Muslim interlocutorsand religious leadersput forward theargument thatgirlswhoaregiven inmarriagearedeemed ‘mature’andable formarried life,byherguardians. Howeverthisargument ishighlyproblematicas itdoesnotensurea fullchildhood, right toeducation,bodilymaturityand theability toconsent freely tomarriageandsexual intercourse (which isdeterminedbythePenalCodeandshouldbeoneageforallcitizens).

KEYRECOMMENDATIONTOSTATEAsachildabusesituationthereshouldbenohesitancyonthepartofState institutionstointervene and protect the rights of these girl children. Agencies like the National ChildProtectionAuthoritymustlookintoeliminatingthispracticeasamatterofpriority.

Inordertoeliminateanydoubt/debateonthematterlegislationmustbe introducedinSriLanka specifically making FGM (in any form) an offence punishable by law. It will alsoempowermorefamiliestosaychoosenottodothepracticeinthefaceofcommunalandfamilypressureforittobedonetotheirchildren