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welcome you all to this very important.

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which is on secular authoritarism and gender inequities

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in plural societies.

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Let us begin with the acknowledgment of the country

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on behalf of everyone gathered. I pay respect to the spirit of country here in now where we are meeting. I acknowledged the past and present cooling nation.

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Urung Jerry. Why, Murong, as the sovereign people here the culture knowledge holders who maintain and promote the nam, aboriginal law, customs and custodianship, responsibilities

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for country and the people.

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That country

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continues to sustain generation after generation into the future. For all of us.

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I recognize

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the important contribution that first nations thinkers have made to sociology.

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including challenges to our dominant ways of thinking. We thank all first nations delegates in the room today

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for their contributions to the knowledge in the discipline.

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It's indeed I get pleasure to get this opportunity

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in this city. And today in this session and this session is very enriching one with regard to presentation from different parts of the world.

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While considering the pluralism realistic societies, we have to understand how

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this authorism is

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regulating

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our social relations and having impact on our society.

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we have got

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5 presentations, and out of them

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2 are online presentations. I also welcome the presenters who are online.

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and with this I introduced myself as the Pakumar voma.

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I am from Dr. Br. Umbatkar University of social sciences. In India

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and in our country. Ours is the first university of social sciences. We have got universities of medical sciences, technology, engineering, but in social sciences, totally dedicated to sociology.

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social work, and social sciences. We have got this, this is university.

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and for the last 35 years I am with this in.

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and I am very fortunate that you

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have kindly contributed papers to my session, and I welcome you all for your presentations. We may keep, because we have a sufficient time, but it still, for the sake of discussion.

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and for having some academic churning.

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I would request you to make presentations 12 to 15 min or so.

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and then we may have some, 5, 10 min for discussion if that permits.

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So with this, I

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take you again to the team

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and the very

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important consideration that I have in my mind is throughout the world we are witnessing.

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 See! Change in terms of

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geopolitics relating to the society. Social change

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and important thing is, we considered Secularism very important to empower secular arthritis. But how it is working

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let us discuss and debate from different experiences from different parts of the world. Our learning speakers are here. They are going to present their papers. So with this.

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 I may invite Wikileaks.

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kindly make a presentation, and

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with this presentation if we all agree, we may have discussion at the last, or, if you are, consider important, to have any intervention. Kindly make your question suggestions in between. Thank you very much, and I will come. We can

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thank you, Dr. Verma, for organizing this session and for giving me the opportunity to participate in it.  I have to get my Oh, there it is!

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 I'm figuring out the technology people.

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This isn't I? I'm not doing it.

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How do I go to the next?

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Oh, okay. all right.

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Okay.

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okay. So my presentation is on church, State and women's rights in Greece, from World War Ii to the end of the twentieth century.

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 let me see if I can get the next slide. Okay.

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when pussy riot. The Russian feminist Punk band performed the prayer, Mother of God, drive Putin away in the Cathedral of Christ, the Savior Church in Moscow on February 20 first 12. The governmental response was swift.

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3 of the 5 performers were promptly imprisoned as they awaited trial on charges of hooliganism, and more specifically that they committed a blasphemous act that was an offense to practicing Christians.

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The performers deny the accusation.

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and denied that their motivation was anti-religious, claiming that their act was political and criticizing the Church for its subservience to the Putin government.

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With the end of the Soviet Union in

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90 91 the Russian Orthodox Church came out of years of hibernation to take a central place in the reconstruction of traditional ethnicity, the basis of post-soviet Russian society. The performance in the reaction to it

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pointed to the relationship

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between Church and State and Russia particularly, and more generally to other nations of which the Christian orthodox religion is dominate, and to the place of women in these nations. So, too, in other post-soviet societies of the Eastern bloc, the Eastern Orthodox Church emerged as central to a sense of traditional nationhood.

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For women. The traditionality promoted by the Church has meant an expectation that women's place as subordinate to men is in the home, caring for family members, including their husbands. The conservative influence exercised by the Church is enhanced

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in the context of traditional or right-wing government leadership. The orthodox Christian religion, pivotal and post-soviet societies is not limited to them.

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The Greek Orthodox Church has played a significant role in the development of the modern nation. State of Greece and ethnic group maintenance in the Greek diaspora.

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as in Pro-soviet societies, the Church has generally been a conservative force, issuing statements and expectations about the patriarchal family.

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The Eastern Orthodox Church comprises 9 patriarchates and 17 autocephalous churches, one of which is Greece's Autocephalus, Orthodox Church.

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Greek identity has vent Greek Orthodox identity from when most Greece lived in a church-centered village to their present-day residence in an urbanized Greek society.

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The Greek Church and the Greek State are interrelated.

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Article 3 of the Greek constitution of 1,975 states that the prevailing religion of Greece is the Eastern Orthodox Church of Christ.

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The State pays the salaries and pensions of the clergy. Religious education, more accurately Greek Orthodox Catechism has been mandatory for public school students in Greece, and the relationship between Church and State is indicated by the Greek flag with the Christian cross incorporated into the symbol of the State.

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For most of the twentieth century the slogan fatherland, religion, family, characterized Greek society, thereby reinforcing Greece as patriarchal, the Greek Church as the underlying societal authority, and the father's husband's position as head of the family

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with daughters and wives as subordinates

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during World War Ii. After the evacuation of the Italian occupying forces in Central Greece, the more popular of 2 resistance movements, the Leftist National Liberation front and its military branch, the Greek People's Liberation Army set up a nation within a nation or a mountain government. In the territory vacated

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there. Greek women had suffrage. For the first time. Many took up arms and fought as part of the resistance in the Civil War that followed. At the end of the wars. Many who had fought alongside men were ostracized for deviating from the traditional female role. It was not only the official Greek government and forces on the right who ostracized them.

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Tasuna verd Venyote quotes a woman.

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She interviewed us, saying, when the movement was defeated, the comrades became masters again. Yesterday's brothers and arms became simply men.

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while some priests and bishops supported the leftist-led popular front. The church, under the leadership of Archbishop Zavaniskonos.

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in addition to its support of the patriarchal family developed a strong voice against Communism, and for its emphasis on the individual against modernity.

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Government forces defeated the Communist-led leftist insurgency in the Greek civil war, ending in 1 49, following a short period of Liberal government

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from 1,952 Conservative parties governed Greece until 1,967. When a military coup was staged, the Hunta fell in 1,974, and democracy was restored to Greece.

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The Greek body of law, the Greek civil code of 1 46 was enacted in 1,950. Book 4 of the code on family law was highly influenced by the Church and the teachings and writings of the first century. Archbishop of Constantinople.

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St. John Chrysstone.

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from the orthodox point of view, marriage is a sacrament. Thus only a religious marriage can be recognized by law. This belief was encoded, and civil marriage was not recognized in Greece until 1983.

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Further, regarding the relationship between hellsbins and wives and orthodoxy, according to Dmitri Salapatos, the existence of the sexes does not show discrimination, but complementarity and reciprocity

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based on this theology. Article 1386 of the code specified that in personal relations the husband was to be considered the head of the family. An article 1389, specified that house management was the wife's responsibility

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in the in the legalized patriarchal family. The male head had the right to make all family decisions. He had complete authority over the children. If the wife wanted to take their children overseas, she had to obtain official permission.

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A male guardian was appointed. In the case of a father's death. contraceptives were prohibited and abortion was outlawed.

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Once democracy was restored, 3 mass-based women's organizations, each connected to the newly recognized left parties began actively working towards women's rights. In 1981, a Socialist government, Pasak, was voted into office, and feminist attention turned to changing the Greek civil code

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described as highly oppressive. In 1,983, the family code was changed, so that among other reforms. Civil marriage was recognized and in line with Greece's

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seed, all signature. The year before, equality between women and men was signed into law in 1,983,

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2 Greece joined the European economic community. These developments, further, the separation of Church and State that had begun with Greece's urbanization

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since the 1990 S. And with the increasing secularization of Greece there has been conflict over its identity.

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Those intellectuals who see the Church as interdependent with the nation are critical of the European Union's supranational programs and criticize Westernization, including feminism while asserting Hellenism as either Eastern or, as some argue, neither Western nor Eastern, but orthodox, correct

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in faith.

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Those in opposition who could be called modernizers see Greece as as needing to be secular, denationalized, and conforming to EU norms, which include gender equality.

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They also tend to favor ecumenicalism

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most relevant to Greece's participation.

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and the European Union is the question of human rights, which, according to Daniel PE. Pain involves a clash of civilizations. The Eastern orthodox view of the human being is that of a person, not an individual.

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Persons strive for the spiritual community. The Eclesia, the Western Christian religions believe in the individual who is part of the temporal world. The concept of human rights, valid as far as it applies to Western Christianity has no relevance for Eastern Christianity.

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1,998, Greece enthroned Archbishop Christopher Laws. He was initially enormously popular and skilled in using the media TV and radio. According to Alexandro's

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skeleton, he held extreme right political views and lost some of his following because he argued against too much liberation for women

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regarding human rights. The Archbishop said, the Church is not ready to surrender its own rights in the name of the human rights of any other. We don't care who likes us.

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We are Greek, worst orthodox Christians. In 2,005 the church was embroiled in a scandal, and the Archbishop lost more favor. The Archbishop's tenure, however, meant a new way of exercising influence by the Church, independent of the State, and in direct communication with the people.

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and

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in the new millennium there have have been several developments about gender to which the Church has responded in 2,015, with the election to office of Syriza, the coalition of the left party. Same-sex unions were recognized in protest. The Bishop of Calabrieta ordered funeral bells to be wrong

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in 2,017, when a law was passed. Recognizing the rights of transgender people.

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the bishop again responded, directing priests and his diocese to ring church bells, protesting what he called an anti-christian and anti-greek law

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and 19, a Conservative government. New democracy was voted into office. It just recently was

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re voted into office just this past week.

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and a law was passed reformulating a section of the civil code, so that the at the after the dissolution of marriage fathers have compulsory joint custody, making it difficult for a woman to have sole custody after divorce, even in cases of abuse

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or a child's preference.

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It was not the clergy who responded, but the feminist who protested abortion, legalized. In 1986 became an issue in 2020 with the Holy Senate of the Church, taking a strong stance against it, calling it murder.

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Further, women's decision to have an abortion has been linked to the issue of a declining Greek population in response to the conservative backlash. In 2021, the feminist publication, the Altima News reasserted women's right

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to make decisions about bearing children stating. We denounce the misogynistic conferences that are organized every now and then, supposedly on the demographic issue, with the support of the Church

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and political actors and even government officials. We reiterate that it is a woman's right to decide whether and when to bring children into the world. In closing worthy of note. Encountering the Church's conservative stance

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is the emergence in 2,021 of the Me, too, movement in Greece. In addition, alongside the conservative, theological, and priestly voices, one can hear some liberal words, for example, those of the Archbishop of of America at Peddles, who, in an interview spoke on abortion, saying.

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I unambiguously maintain the position of our Church which believes in the sanctity, sanctity of human life, born and unborn

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abortion has been in existence for millennia.

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and the Church has never endorsed it. At the same time, however, we also believe in the fundamental freedom of every human being. As a general rule.

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women bear the full burden in giving birth and raising their children. while men, otherwise directly involved in the pregnancy do not bear the same burden.

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Therefore we must support women's right to make reproductive decisions of their own free will, while at the same time as church and society, adopting every action, and ensuring every provision that would render abortion unnecessary, and supporting a woman to choose the birth of her child.

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Thank you for your attention.

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Hmm!

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Take those down.

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It was a wonderful presentation by Vicky Demos. and particularly.

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and the debate is resting on reptile rights to women, and there we have to have a lot of discussion, because equal parenting rights.

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they are being considered as disadvantage to women in children. and the important thing that we must give

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his Westernization is being very much limiting to the feminism only.

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So these are the few points. They are there for the discussion. I would request participants here to have discussion after all the presentation, if you permit, please.

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and we have Is it?

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Her presentation is on the law

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and gender inequality in contemporary Nigeria challenges and prospects. I invite you, please to make presentation.

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Good evening, everyone. Thank you for coming.

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My name is the I don't see a sheet.

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I teach sociology at the University of Lagos, Nigeria.

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I'll be speaking on the law and gender inequality in contemporary Nigeria

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challenges on prospects

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the presentation is structured into the background, basically revealing the profile of Nigeria. So that you get acquainted with what Nigeria looks like. Then we will try to conceptualize the concept of gender

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and gender inequality.

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And then we look at the method of how the study was conducted.

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and the results as well as the conclusion.

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Nigeria is a plural state. is a multi-ethnic.

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multilingual, and multi-religious state. We have about 250 ethnic groupings that speak about 500 different languages.

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Nigeria has an estimated population of 241 million people

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with a gender parity. and Nigeria has 36 States with the Federal capital territory.

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It was a former British British colony, and gained her independence in 1,960. It's multi-religious, be detached to dominant religions, Christianity and Islamic religion.

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It is a liberal democracy that practices the presidential system of government.

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It is the eleventh largest, all producer. Globally.

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however, the Nigeria is all rich, is people up for so Nigeria is categorized among the new developed countries based on the United Nations development index. And presently 63% of the population are multi dimensionally poor.

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So let's refresh our mind about the concept of gender and gender inequality.

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Oftentimes people conflict. Gender with sex by gender is not the same thing as sex, while sex is biologically determined. Yeah, except now for transgender, you are either born to be a male or female

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gender, on the other hand, is socially constructed

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by the society. It refers to the way society organizes the understandings of the sexual differences between being a male or female, and this gendering of the male and female sexes has resulted in differential rule, expectations

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for good men and women. So we have milled rules and females. When the first speaker was speaking, she mentioned something like that. Women are supposed to cook, and then medicine, so that is not biologically determined by societally constructed.

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The problem is that most societies tend to assign higher value to male rules, while female rules are devalued. So this socially constructed meaning

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attached to being a male or female, has also resulted in unequal status. Freedoms and opportunities for women and men, and based on this feminist theorists argue that it is this petrical ideology that privileges with men above women that has resulted in inequality between men and women. In the society. Those women are subjugated, marginalized, and exploited.

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However, gender inequality is not typical of the Nigerian state alone is a global phenomenon. The only difference is that it varies to a greater or lesser degree, in different societies. For the method we use primary data sources as well as secondary data sources. So the results are presented along those broad sub headings. So the results.

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We look at the dimension of gender inequality in Nigeria.

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gender inequality in Nigeria manifest in all the various dimensions.

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Politically, the political space is close to women, and I speak now. Women have less than 6% representation at sub-national and national level, and then, socially, women are subjected to all forms of social cultural

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practices that are harmful, like widowhood rights, girl, child, marriage. Women are excluded from education the highest number of out of school children and girls, and then religiously, of course, that's the main basis of the emphasis on gender inequality, religion, culture legally, which is the basis of this presentation. L. Time being. Let's look at what the Literary trust is about gender inequality in Nigeria.

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the Imf report of 2,011 or 2,018, says gender inequality in Nigeria is high and widespread across areas of economic opportunities and outcomes. Then the World Economic Forum Global Gender Gap report 2,022 ranks, Nigeria as 1, 2,010 out of 146 countries, and it performed

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this Malin, all the indicators measuring it as indicated there

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and then. The organization for economic cooperation and development. 2,023 report on social Institutions and Gender Index reports reveals that basically this report tries to measure discriminatory social institutions as the underlying drivers of gender inequalities. And Nigeria

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was categorized as one to 10% of countries with dismal gender discriminations globally. So Nigeria has a Zigis call 4.2 9. We have discrimination in the family, restricted physical integrity, restricted access to productive and financial resources and restricted civil liberties. Those are the indicators, and Nigeria did not do well in any of them.

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The United Nations Development Program, Gender Social Norms Index, 2,021, 2,022 also reveals a very sorry state of gender inequalities for Nigeria. The index is used to measure biases, prejudices and beliefs against gender equality and women's environment. In the dimension of politics, education, economic and fiscal integrity. As you can see there on the board.

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all the indexes shows negative political, like I said, 85.5 3, and all the other

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indexes. So

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how does the law relate to gender equality or an inequality. But before I discuss that, I would just like to refresh our mind on what the law is suingly put, the law is defined as the impossible body of rules

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that govern any society, and from the sociological approach of law the law exists to balance the conflicting interests and all members of the society, so the law is expected to protect citizens of the State against any form of discrimination, and the State is the custodian of the law. It is expected that the political state will legislate.

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inappropriate, and applied the law without fear of fever.

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but based on the Nigerian experience. Evidence reveals that Nigeria

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has not always been fair to all groups in legislating, interpreting, and applying the law, and this is especially so when it comes to gender discrimination. So in Nigeria the State has used the law as a double episode.

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The law has been used

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as an instrument to abrogate some harmful social cultural practices against women. At the same time the law has been used to perpetuate.

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to perpetrate gender inequality. Nigeria operate a tripatite legal system. You have the customary law, you have the Sharia law. These on the Islamic religion, and you have the English laws, so 3 of them are in operation, and the 3 legal system have provisions that are injurious to women. So let's see.

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it's not going again. What did he do?

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What did he do?

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This formerly touched her, and I don't know what she does.

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I have to go.

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Oh.

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I was not.

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Okay. Yeah, I'm going to the next class now. Thank you, sir. So let's look at some of the discriminatory laws against women.

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So, starting with the Nigerian constitution, which is the gr norm of the State, the Constitution is not gender neutral in East language. In fact, the first person pronoun appears over 235 times without any she.

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and as a lawyer, if you use the literally interpretation of law that we call it literal rule of law. It means that women are exempted from the provisions of the Nigerian constitution.

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and then, in terms of the marriage act. There is no stipulated age of marriage for women, and the Constitution subtly supports child marriage by providing in section 29 for B. That any woman that is married shall be regarded as an adult.

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and then, of course, the customary law permits child marriage and the Islamic law in terms of domestic violence. I pick the penal court, which is the Islamic law. It endorses violence against women. Section 55, 10, says a husband can chastise his wife for the purpose of correction, provided there is no previous arm, and the definition of grievous hand

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is there, so a husband can actually beat his wife, and then, in terms of level law. They are variables. But I decided to take the police and other paramilitary organizations. I use the police as an example. The police Act, as I speak now, prevents married women from enlisting in the Nigeria police.

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and also, if an nomeric police woman gets pregnant, she's discharged from the service, and any or married female that wants to get married. The act provides in regulation 124, that you must first write a written permission and get approval before you contract that marriage. But the meals do not have these inconveniences.

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so there are various laws, but because my time is limited and I stop at that. So let's also look at the other side. How has the law enhanced gender equality in Nigeria? The Nigeria State, in response to international and regional instrument which it has ratified, and also pressure from Ngos.

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This is just overlaying the presentation, so people can't read it. So I'm just going to take it down. Okay, thank you. Wait. So that it is not stop.

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Yeah, okay, thank you. So thank you. So this part in response to

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prejudice from both local and international Ngos for gender equality. So the State has promulgated some laws. As I've shown, the violence against people lost some subnational governments, some State have also promulgated some law. We have the national gender policy, the Child Right Act that actually catalogs the entitlement and rights of women in the Nigerian state.

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Similarly the law has been used. There are case laws which have been used to abrogate some discriminatory practices against women. I'm going to give example in Ukraine vessels to the Supreme Court rule that females have a right to as next of kin, and are entitled to inherit, and on properties from the family ested, whether married or married women suffer from the same

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in some communities in Nigeria, so that person took them to court, and it was rule. But was it enforced? That's another question, and then, in Weller versus Attorney General of the Federation.

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the Court ruled that regulation 1 24 of the Police Act which provide that the woman police officer, with desirous of marry, must first apply in writing to the Commission of Police, for the State command, for approval is illegal and unconstitutional, and evaluation of busy human rights as we speak. Despite that ruling, we are still not enlisted in yetunate Tolami and quoras, the Judicial Service Commission and others.

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the court ruled that the appointment of a female magistrate that was terminated on the basis of a single marital status was illegal and void, and ordered her immediate reinstatement, and in prayer. Ila Madi, the Director General, the Nigeria Immigration Service. The Court condemned the discriminatory administrative policy of the Nigerian immigration service which required a married woman to produce a letter of concept from her husband

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as a condition for issuance of international passport, declaring it as unconstitutional. At least this one has been enforced. They have stopped that, that it was this court case that brought an end to that. So

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this laws, though they are in existence, are meritorious. They have not been translated into reality. So that takes me to the barriers.

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to the law enhancing gender equality in Nigeria, because even liberal feminists argue that gender equality can be achieved through legal reforms. So why is the so?

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As we saw in the United Nations development biasis norms, Nigeria is entrenched with negative gender loans and ideology against women, and these are rooted in religious and cultural beliefs.

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and is shared by both men and women, not only the men, so everyone is the victim of this ideology, that is, and these have gone a long way to influence legislation, interpretation, and enforcement of laws on gender equality.

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So another major barrier is politics, and of course the political terrain is male-dominated, and the male have this ideology anything about gender equality? They argue that men can never be equal with women, and in fact, they will shiver, and

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you know. But how can you even propose that a man should be close to a woman? And then this has also affected enforcement of laws. The gender laws are not enforced by the judicial officers, for example, rape. They are hardly penalized or apprehended because of a reprisal attack on the magistrate and family for the police.

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and go to the police. They will say it's family matter, and go and settle it so oftentimes gender laws are not implemented. So.

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in conclusion, from the analysis of this paper, I realized that 38 years

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after Nigeria ratified the Sidor for those of us who are known. Lawyers says convention of elimination, of discriminatory orphans, of discriminatory practices against women is an international instrument that aim to

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they create gender equality.

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But Nigeria is yes, to domesticate it. And why is this so? Because of the gender ideology? 2,011 of the few women, because we have about 5 women in the national legislation, proposed an equal opportunity bill that would have enabled the domestication of the cedar.

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but it was thrown out in hot argument that how can women want to be equal to men? And then last year Nigeria had a constitutional amendment exercise and 5 equality bills were sought to promote opportunities for women, and they were all voted out by the meal.

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All the argument is that how can they

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be equality with men, for example, one of the bill, and at giving women who marry foreigners equal right for their husband to just naturalize as it applies to men who married for foreign women, but it was

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but it out. And then all the provisions of the gender

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policy. The char right are beautiful. Laws were laid out, they are not implemented. So, in conclusion, I argue, you know, go 5 of the Sdg. Says, empowering women and gender equality.

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Nigeria will not achieve gender equality by 2,030, and the law, which is a major instrument for gender equality, might not fulfill that role in Nigeria. Why, if we continue with the defeated gender norms and ideology

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against women, and the dominance of the political scene by the name. As it is so achieving. Sdg. Group 5 in Nigeria, will remain in the Raj and achieving gender call. This equality in Nigeria might remain a very talented

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thank you for listening.

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Yeah.

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Another wonderful presentation by shared and definitely, when we have this diversity.

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Christian is Islam. In Nigeria it is important to consider that

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even though fiftieth rank is in economic terms, but in terms of gender equality. It is among the 10%

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of the countries with dismal gender inequities.

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and you already pointed out various reasons

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for this, and particularly the law is not helping much. and there is the role of sociologists that we have to discuss more important becomes how to bring that social change towards gender equality. It's very important.

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very good presentation. We have another presentation now.

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 Mariko Ogawa. Yes.

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yeah.

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Dr.Mariko Ogawa(the University of Tokyo): yes, thank you very much. Can I share my slide

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Dr.Mariko Ogawa(the University of Tokyo):  right now, I think I cannot do it. to release.

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Dr.Mariko Ogawa(the University of Tokyo): yes, maybe stop share. Yes.

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Dr.Mariko Ogawa(the University of Tokyo): thank you very much.

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Dr.Mariko Ogawa(the University of Tokyo): Okay. Can can you see my side.

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Dr.Mariko Ogawa(the University of Tokyo): Yeah, it's still you back. Please start your presentation. Okay, thank you. Thank you very much. My name is Mariko Ogawa. I am from the University of Tokyo, Japan. So thank you very much for coming to this session. this presentation is titled Specialities of Women consultants who stand fight against

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Dr.Mariko Ogawa(the University of Tokyo): gender injustice at the forefront of the counseling and support in the public sector. Actually, we have the the 12 research members about this including researchers and the Women's Consultants and the Ngos members. And today, Professor Kavazura, who is in the

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Dr.Mariko Ogawa(the University of Tokyo): Oh in in Australia, and and I am on remote. we have the presentation as a representative.

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Dr.Mariko Ogawa(the University of Tokyo): So we have conducted temporary studies on this subject in Japan. And today we will present our original research data and the use the to elaborate women's consultant from gender perspectives.

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Dr.Mariko Ogawa(the University of Tokyo): And I'd like to share with you a summary of the situation of women consultant who assist to women who face difficulties such as domestic violence, and like homeless. And I will begin briefly covering some background on the subject and the previous research in the field.

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Dr.Mariko Ogawa(the University of Tokyo): and then I remove into the objective and the methodology, and and present several findings and the end of this the conclusions we have drawn.

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Dr.Mariko Ogawa(the University of Tokyo): So this is the number of women and the families

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Dr.Mariko Ogawa(the University of Tokyo): who was at the at the protection a temporary protection center.

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Dr.Mariko Ogawa(the University of Tokyo): and it about 4, 44,

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Dr.Mariko Ogawa(the University of Tokyo): 1, 40, a hundred women and their family is like a children

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Dr.Mariko Ogawa(the University of Tokyo): is in the protection center in Japan. So

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Dr.Mariko Ogawa(the University of Tokyo): it's raised. I mean it. It's increased from the 2,001. The 2,001 is when the Domestic Violence Act was enacted. So after that, this is really increasing.

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Dr.Mariko Ogawa(the University of Tokyo): And in Japan we have a Women's Welfare Protection system based on the Antique Prostitution Act, which was enacted in 1,956. And it's include the looters of regulations on the Dv Act.

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So women's Protection facilities are originally established to rehabilitate the women who face difficulties such as prostitution.

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Dr.Mariko Ogawa(the University of Tokyo): But 3 century issues concerning women have become increasingly complex, and the compounded. So women's facilities were originally established, especially to thehabilitate women who face difficulties.

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Dr.Mariko Ogawa(the University of Tokyo): and however, recently, Dv cases, domestic violence cases are the most common, and the 70 of the users of such facilities are domestic violence victims, and the other women who face difficulties are those who are homeless, disabled, or younger, pregnant women.

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Dr.Mariko Ogawa(the University of Tokyo): So those women who are used as a facilities of victims of violence. it's like like a following the the COVID-19 pandemic. Several young women who have no price to stay at home or else elsewhere. also have immersed.

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So it has been pointed out from the researchers or researchers or the supporters that the systematic dis mutations of the anti prostitution law and the women's pro

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Dr.Mariko Ogawa(the University of Tokyo): protection programs do not adequately respond to the women in need of support.

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Dr.Mariko Ogawa(the University of Tokyo): So women consultants and the researchers energy. O have worked to make a new role for a long time, and finally, the act to assist women who face difficulties was enacted in 2,022.

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Dr.Mariko Ogawa(the University of Tokyo): So this is a new act to to students and support of women with various difficulties.

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Dr.Mariko Ogawa(the University of Tokyo): And this role, like fundamentally changes of the framework based on the anti prostitution act.

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Dr.Mariko Ogawa(the University of Tokyo): So let me explain about the a Japanese welfare system for women. So, as you can see, there are the 3 institutions of Women's Protection program.

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Dr.Mariko Ogawa(the University of Tokyo): So main organization is the Women Consultation Center, the middle one.

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So at least one Women's Consultation Center of the paprika Administration is set up in each Prefecture. It's about 47

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Dr.Mariko Ogawa(the University of Tokyo): prefectures in Japan

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Dr.Mariko Ogawa(the University of Tokyo): and the left one is the women's consultants

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Dr.Mariko Ogawa(the University of Tokyo): from one of the 3 institutions, and about 1,500 consultants all over in Japan.

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Dr.Mariko Ogawa(the University of Tokyo): and the the the one is women's protection facilities.

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Dr.Mariko Ogawa(the University of Tokyo): This is to support women mid term and the wrong time for their self reliance. So it's about 47 facilities in Japan.

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Dr.Mariko Ogawa(the University of Tokyo): So, according to the Dv. Act, in 2,001, so temporary protected custody of victims and their accompanying family members are conducted at the women's consultation centers or facilities that meet the criteria stipulated by the Minister of Health, labor, and Welfare.

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Dr.Mariko Ogawa(the University of Tokyo): So, looking at the previous research, all the women consultants in the forefront of counseling and support. This facilities and working conditions are not have not been discussed in depth to date.

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Dr.Mariko Ogawa(the University of Tokyo): So this is because women's consultants have been neglected. as a minority profession in Japan.

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Dr.Mariko Ogawa(the University of Tokyo): So the objective of this study is was to gratify the current to status of public women, consultants and identify the issues they face in the in their profession.

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Dr.Mariko Ogawa(the University of Tokyo): So the message to consist of a survey of Occasionnaire and the interviews conducted from 2,021 and 2,023.

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Dr.Mariko Ogawa(the University of Tokyo): So actually, we did pilot survey to the 3 women consultants to make the questionnaire, and we distributed the questionnaire about 15,000,

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Dr.Mariko Ogawa(the University of Tokyo): and which is this? Is the first nationwide sub a of women's consultant in Japan. And we had about 586 correspondence. And

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Dr.Mariko Ogawa(the University of Tokyo): and the response rate was 39%.

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Dr.Mariko Ogawa(the University of Tokyo): So here is the current overview of the women consultant in Japan, the age range of the

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Dr.Mariko Ogawa(the University of Tokyo): women consultant is that the largest number is the sixties and followed by 50. So fifties and sixties of the I mean, 70% of the total

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Dr.Mariko Ogawa(the University of Tokyo): and the number of full time and part time positions was around 50%

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Dr.Mariko Ogawa(the University of Tokyo): and followed by part time positions that were concurrently held by other workers. So about 80% were in the part time positions.

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Dr.Mariko Ogawa(the University of Tokyo): So the average number of years worked as a women consultants was 5.8 years. The length was from minimum to less than one year to maximum 26 years.

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Dr.Mariko Ogawa(the University of Tokyo): and the right one. Clarification is like a official qualification held by women's consultants is the most is social worker.

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Dr.Mariko Ogawa(the University of Tokyo): So followed by social welfare officers and teaching a license.

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Dr.Mariko Ogawa(the University of Tokyo): and the total amount of remuneration for women consultants was under 1,200 Us. Data consisting of 30% of the total

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Dr.Mariko Ogawa(the University of Tokyo): and those under 1,400. To us, data accounting for about 60 of the total.

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Dr.Mariko Ogawa(the University of Tokyo): So more than 50 of the women's consultant answers that they do not receive the mineration, the payment commensurate with their work. The reasons We heard from the the questionnaire that the reasons for this were the the nomination. The payment is role for a fiscal year employee with heavy responsibilities and risky work.

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Dr.Mariko Ogawa(the University of Tokyo): and also I don't think it's worth it. But the payment is set by the city's regulations. So the government has a program

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Dr.Mariko Ogawa(the University of Tokyo): to strengthen the activities of women's consultants.

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Dr.Mariko Ogawa(the University of Tokyo): and but it is not to reflect it at all. So this is not something that can be commented on the at the part time level.

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Dr.Mariko Ogawa(the University of Tokyo): So more than 90% of the Women's Consultant are in charge of counseling by form.

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Dr.Mariko Ogawa(the University of Tokyo): So in person counseling.

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Dr.Mariko Ogawa(the University of Tokyo): And the case we calls followed by Ray Zone and the coordination with related organizations. So they have so many things to do the work about the like official work that I can make a documentation and etc.

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Dr.Mariko Ogawa(the University of Tokyo): So this is the the words and the satisfaction. So the results shows that the 90% of the women consultant? Do they work as being worthwhile?

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Dr.Mariko Ogawa(the University of Tokyo): Also nearly 80% responded that they were somewhat satisfied or very satisfied with their work as women consultants.

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Dr.Mariko Ogawa(the University of Tokyo): and the findings on the difficulties is performing the duties of women's consultants well presented like this.

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Dr.Mariko Ogawa(the University of Tokyo): And So

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Dr.Mariko Ogawa(the University of Tokyo): the following questions have been answered in 4 answer format. The most of us lack of social resources and followed by lack of support, system, and inadequate support, and also followed by psychological burden of serious counseling for victims, and difficulty in dealing with perpetrators. In addition, difficulty in cooperation with the dated organizations.

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Dr.Mariko Ogawa(the University of Tokyo): So the Women's consultants also indicated that the work road of Women's Consultant is too heavy, too much responsibility.

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Dr.Mariko Ogawa(the University of Tokyo): The work of women's consultants is not understood, and the workplace, and they were not giving the necessarily the authority to the provide support.

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Dr.Mariko Ogawa(the University of Tokyo): So this is the training. So about the 70 of the New Women's Consultant have received training for the new hires. So about the 20%,

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Dr.Mariko Ogawa(the University of Tokyo): however, never received such training.

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Dr.Mariko Ogawa(the University of Tokyo): and the average number of training sessions per year was about 5 times, and the women's consultants participated in various types of training like national training programs organized by Ministry of Health and Labor and Welfare, or like a training programs grounded by the organization to with the

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Dr.Mariko Ogawa(the University of Tokyo): the Women's Consultant belongs.

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Dr.Mariko Ogawa(the University of Tokyo): So this is the feature of the Women's consultant, so mainly middle aged women in their and sixties, and the 80% are in part time positions and 6 years. The average number of years of service for women consultants and 63% hold the social worker license qualifications

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Dr.Mariko Ogawa(the University of Tokyo): and 80% have their contract renewed every year.

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Dr.Mariko Ogawa(the University of Tokyo): So this is the conclusion. At the beginning I mentioned the passage of the new role, the act to assist to a man who face difficulties which would take effect in 2,024. So we are currently studying the contents of the act.

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Dr.Mariko Ogawa(the University of Tokyo): and since there has been there has not been sufficient to discussion on improving the treatment of the women's consultants. We plan to submit the lead out of this research to various quarters.

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Dr.Mariko Ogawa(the University of Tokyo): So the lack of

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Dr.Mariko Ogawa(the University of Tokyo): workers, status of women's consultants, and who had been non-negative civil servants from the time

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Dr.Mariko Ogawa(the University of Tokyo): the Anti Prostitution Act

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Dr.Mariko Ogawa(the University of Tokyo): had been enacted, and the disproportionate a variation of their professionalism, and associated with the status in separable. So the study will analyze the conduct interviews with female women consultants to delay deeper into the research.

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Dr.Mariko Ogawa(the University of Tokyo): So we plan to make recommendations regarding policies on the appropriate evaluation and improvement of treatment over women. Consultant.

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Dr.Mariko Ogawa(the University of Tokyo): Thank you very much. This is all.

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Thank you, Marikova.

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 You have made a presentation on women consultants. There is status, the opportunities they are making available for the women in Japan.

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And most important thing, how the society can stand on this purpose with

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elevating the status as well as in terms of the wages that they are getting.

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I think we must discuss this presentation detail because it is helping the woman and the gender empowerment, gender equality

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will be resolved through this kind of innovative approaches. Thank you very much.  we have Dr.

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Onesa Ferrit with us, and I invite her for her presentation.

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Doctor on a

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Dr. Oneza Farid: yeah. Hello!

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Dr. Oneza Farid: Can I share my screen?

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Dr. Oneza Farid: Oh. is my screen visible?

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Dr. Oneza Farid: Okay?

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Dr. Oneza Farid: Respected chair. doctor Deepa Kumar Verma.

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Dr. Oneza Farid: the organizers of the Conference the participants. A very good afternoon. I'm Dr. Ronessa Ferrit. I'm an assistant professor at the Aks of Women's degree college from a small town, Rivandi in Maharashtra, India.

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Dr. Oneza Farid: The topic of my presentation today is, gender politics hate against Muslim women

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Dr. Oneza Farid: in India.

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Dr. Oneza Farid: So let me introduce, in brief, now, India, as we all know, is the largest democracy with Muslim community as its second largest population.

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Dr. Oneza Farid: the biggest challenge of contemporary India as a secular state is the rising interfering of religious conviction. In politics

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Dr. Oneza Farid: we can see a growing trend of discrimination and hatred towards the minority communities in India, and nowadays Muslim women are among the who is educationally defranchised, economically vulnerable, politically marginalized within the country.

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Dr. Oneza Farid: They right now with the what is happening in India Muslim women wears the br that has scattered the national social fabric into pieces. They face hostility, negative attitudes, and intolerance. And this is an emerging problem.

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Dr. Oneza Farid: Harassment of Muslim women in India is nothing new. It has become observably more evident in recent years. The Katua gang rape of a young 8 year old girl in An is an example of the most chilling and gruesome hate. Incident.

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Dr. Oneza Farid: Defamation of Muslim women on social media Apps in New Delhi and the Hijab controversy in Karnataka. These 2 are the examples of communities oppression in India in an organized way.

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Dr. Oneza Farid: Now, the objectives of my paper is to understand the unpleasant consequences of hatred against Muslim women in India.

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Dr. Oneza Farid: understanding hijab from Muslim women's perspective in order to better address the intersectional discrimination affecting Muslim women understanding self-addressed views of women from Muslim minority.

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Dr. Oneza Farid: Now the importance of this study is Muslim. Women are a part of the Indian population that reflects the exclusivity of the country's racial ethnic culture. Since last few years there has been a pattern of late campaigns filled with communal insults and disgraces and misogynist willing targeting Muslim women.

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Dr. Oneza Farid: There is a need for restructuring in the legal mechanism to deal with the present situation

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Dr. Oneza Farid: and preserving equality, integrity, and public order in educational institutions. The research methodology use that this particular research paper aims to understand the unpleasant consequences of hatred against Muslim women in order to better

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Dr. Oneza Farid: address the intersectional discrimination affecting them.

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Dr. Oneza Farid: Mixed method is used, qualitative and quantitative for the study. Self at best, views of women from mostly minorities, is also taken into consideration as an exploratory study of qualitative quantitative design was chosen to gathered, gather data from Muslim. Women's perceptions of hijab and religiosity data was collected using questionnaire by means of Google form responses. From 1 50 Muslim women were analyzed and 10 in depth. A studies were conducted.

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Dr. Oneza Farid: Now let us see what is hate politics. Now Hinduwa ideology is being promoted in India. As we all know political discourse. Our contribute also contributes to creating a fertile ground for discriminatory practices and violence happening in India.

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Dr. Oneza Farid: Political capitalists accumulate Hindu nationalist dog masks, creating misunderstanding. Some political parties, uses religion to maintain political control, cultural majority or Iranianism and cast hierarchy

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Dr. Oneza Farid: the new to politically influence. History has branded Muslims as foreign invaders and outsiders. Muslims in India are struggling with online misinformation and distortion.

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Dr. Oneza Farid: Muslim women have become the soft targets with with the rise of communal politics.

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Dr. Oneza Farid: Now, as far as communal bias against Muslim is a cause for distress. Indian Itos and culture at present is saturated with anti Muslim attitude and xenophobia.

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Dr. Oneza Farid: rising, interfering of religious conviction in politics. Muslim women at the moment is stuck between political deliberations and personal marginalization. As for the Sacha Committee report of 2,006. It confirms that Muslim women

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Dr. Oneza Farid: among all religious minorities, India especially, suffer structural discrimination in economic and political representation, access to opportunities in life and security.

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Dr. Oneza Farid: Muslims face negative prejudices and discrimination. In addition to triple Ca, Nrc and the hijab have been highlight heightened. Now.

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Dr. Oneza Farid: Muslim women experience discriminations not only due to their gender, but also due to apparent or real ethnicity, religious conviction and nationality.

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Dr. Oneza Farid: They have suffered in matters such as triple telak and polygamy, owing to patriarchal misinterpretations of religion. Then the hateful Ca and Rcn hijabi.

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Dr. Oneza Farid: Now, what exactly we have to see what is Hijab and Muslims like, you know Muslim women are supposed to dress modestly. As for Islamic teachings, we are supposed to cover their hair with the headscarf, which is called hijab

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Dr. Oneza Farid: women wearing hijab have found themselves targets of ethnic violence in educational institutions and discriminations leading to anti-muslim sentiment arising from labelling in the media

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Dr. Oneza Farid: hija flag women are often discriminated against for exercising their personal choice. They have been prohibited from wearing headscarves in schools and educational institutions. They are categorized or really good

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Dr. Oneza Farid: political parties has irrigated the women's right debate for its own purpose. Muslim in India are currently going through a never ending cascade of hate, discrimination, harassment, and discourage, they experience exposure to discrimination. And recently the appearances of discrimination appear to be on the rise because of their perceptibility.

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Dr. Oneza Farid: They are denied education and employment opportunities.

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Dr. Oneza Farid: So basically, he, Job, serves as a marker of the threats. These women faith.

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Dr. Oneza Farid: Now role of media

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Dr. Oneza Farid: media plays an essential role in both fighting and magnifying the passes to upload and spread their propaganda of hatred. Media and social media anticonism and malicious operations against Muslims has increased. The social media have been marketing hateful falls broadcast, or reporting in sinister ways to push anti Muslim story

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Dr. Oneza Farid: rising negative and damaging use of social media. The occurrence of cyber time has increased tremendously. Muslim women have been facing abuse online, malicious, online attack targeting Muslim women laced with sexual slurs have become a common site.

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Dr. Oneza Farid: Prominent Muslim women's. We are haunted by optioning them online on apps such as Boulevard and Sullivan.

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Dr. Oneza Farid: The purpose of the app was to degrade and humiliate them. A major event that reverberated across India is the Boole by and solidile app.

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Dr. Oneza Farid: On first January 2,022, it allegedly doctored pictures that uploaded of numerous Indian Muslim women that includes journalists, social workers, students, and famous personalities accompanied by derogatory content. The bully by case, is related to an online in imitation option of Muslim women in India. The app did not actually sell anyone but Harris and humiliated these women

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Dr. Oneza Farid: hit up to down the website, which was called Boole by a slur against Muslim women. But the event was only one of the latest online incidents targeting Muslim women in India and Muslim women in particular, many of whom have been vocal about rising tide of Hindu nationalism.

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Dr. Oneza Farid: In July of last year another fake option site called Sally Deals, displayed profiles of more than 80 Muslim women in the social audio app clubhouse. Hindu men are auctioning of parts of Muslim women's bodies and openly issuing rape threats, open threats to kidnap and ray Ray Muslim women publicly has become common in India. Now, these are some of the graphs from my

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Dr. Oneza Farid: So primary data like, you know, I think like, you know, as I said, the qualitative, the quantitative data. So this was these were the questions so like, you know, almost 97.4 of the respondents. They wear your job

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Dr. Oneza Farid: like, you know, the important reason for wearing the hijab was, basically, it's simply because Islam tells us to wear the Aja, and I simply want to do it. So most of them like 77.3, do it because of a religion and not anybody forcing them to do it.

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Dr. Oneza Farid: The question was, Do you feel people are more judgmental about you? If you were to Job? And 78

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Dr. Oneza Farid: said, yes, people are judgmental. when they see you in hijack, only 14.7% said No, and 7.3% said, maybe.

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Dr. Oneza Farid: The question was, Have you ever face communal insults and misogynist intimidation. 55.8% said, no. But 25.6% said yes, and 18.6% said, maybe.

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Dr. Oneza Farid: then, do you feel that hijab wearing Hj, the kind of sexual segregation on dominance?

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Dr. Oneza Farid: 69.2% said no to this, that it is not a sexual segregation or dominance, but it is out of their choice, and they like doing it. And 23.3% said, Yes, where is 77.5% said, maybe

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Dr. Oneza Farid: the next one. Have you ever face negative prejudices and discrimination for wearing hijab 9.7? Said yes, 4.6 said it was religious, their personal choice.

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Dr. Oneza Farid: then the next was, do they feel intimidations of sexual women's targeting? Women are carried out alongside, humanizing, contained quartering Muslims on social media 53.2% said, yes, there is 19.1% said, maybe in 27.7% said, no.

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Dr. Oneza Farid: Then do you feel media and social media antagonism and malicious operations against Muslim has increased

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Dr. Oneza Farid: a whooping. 72.1% said, yes, it has increased only 14.14% said, No, and 14% said, maybe.

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Dr. Oneza Farid: do you feel hijab whaling is causing discrimination and is a hindrance to growth and development of Muslim women? 72% said No, whereas 20% said yes, and 8% said, maybe

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Dr. Oneza Farid: we that I just quote quoted 3 of the respondents that I had 1 50.

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Dr. Oneza Farid: like, you know, Muslim, even a targeted is respective of hijab. However, Hijab makes them more susceptible to it, because

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Dr. Oneza Farid: the hijab unfortunately adds, as a marker, politician, hijab.

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Dr. Oneza Farid: lack of trust in the police or equal equality, bodies of rights, awareness, fear of revictimization and internalization of the normality of violence prevent Muslim women from reporting cases to the authorities.

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Dr. Oneza Farid: then the confusion, basically, mostly women are targets of discrimination and suppression manifested in different domains of life and activity that is, need to expand our understanding and depictions of Muslim women away from Hijab, and indeed, outside clothing practices.

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Dr. Oneza Farid: the rights to freedom of religion and freedom of speech are important. Socioeconomic position of women in Muslim communities, along with their political participation, relation and the need for legal reform, has raised serious apprehensions and demand immediate attention. Government should take necessary steps to combat Islamophobia by launching anti-ate crime, law and procedures to stop and arraign hate, crimes.

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Dr. Oneza Farid: education and knowledge is the key. Women should come forward and spread awareness among their fellow women who have been suffering in silence. Feminist circles should assimilate the issue of Muslim women and work for empowerment. And up there is an essential need to expand our understanding and think beyond the clothing practice. Thank you so much.

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Thank you very much for it.

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Gender, politics, woman, identity, and dignity. Religious harmony was a gender discrimination.

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very empirical paper.

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She has made the presentation.

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Now I invite Melody for her presentation.

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and we have got some

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30 min. So in 1015 min we would like to finish our presentations, and then we will have our discussion.

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at least for 10 min. If he is there for discussion, I would request. Please come.

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I think it's really interesting. the even the presentation in Nigeria we are separated by by continents, but I see a lot of points of convergence, even with my research.

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I'm melody, and I'm a Ph. D. Candidate at Iit, Madras. I will be speaking on the topic of customary low and women current concerns and future possibilities in Northeast India

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and this is a part of my larger Ph d. Research work. So I'd welcome possessions from senior researchers, maybe at the end of this session.

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and because I am going to talk about an area that is not that that lacks visibility in mainstream Academy at first like to provide a a context from my study.

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Oh.

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I'm unable to move to the next Sars light

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you.

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Thank you.

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I'm sure we're familiar with the term. with the phrase that's often been said. Fickle by name is woman. So you see different? Representations of that across societies, across communities. And this is a commonly used

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phrase or sane. in Mizo culture, a walnut tree and a misbehave woman, the more you whip them the better they become uncontrolled to women and untended weeds become more and more stubborn and aggressive. These are rough translations of popular sayings that depict the perspectives on on Mizo women. And the reason I'm I'm including these sayings in my presentation is because

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this is representative of the way women are positioned in customary law. Take, for instance, the first statement.

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if you look at domestic violence lows in. Among in customary laws, among the mizos How do we navigate across? The issue of domestic violence as a crime in a community that does not see violence perpetrated within the domestic space as a crime, but rather as a form of discipline.

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and if you look at the laws related to domestic violence in Meso customary low, you would see that A lot of the laws related to customary law deals mostly on reconciliation, and also on how to keep the integrity of the family and the cohesion of this family as a social unit, and not on the heck of the violence as a crime or in the the focus is not on the perpetrator. And if you look at the second statement.

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you see shadows of this, even in the customary law in of of women.

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in Miss in Ms. Or customary low and

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For instance, if you look at the custody rights of women in Meso customary low, because the family system is a petrilineal system. Custody of children belongs to the men and women are granted custody rights only under certain conditions, on the condition that the child is a minor below the age of 3 years, and this condition can also be revoked if she chooses to remarry, while it is not the same case for men.

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and these this is how customary law also puts a limitation on the agency of women, and serves as a measure of control for women.

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And Ms. O. Namdan, that's how we call it Ms. O. Namdan is a customary law of the missiles, and it is granted constitutional legitimacy by the Indian Constitution.

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that is, the sixth schedule of the Indian Constitution, and also Article 371 g. Of the Indian Constitution, so article 371 g. Of the Indian Constitution states that no heck of Parliament, meaning Indian Parliament can interfere in the land, people and resources of the Mizo tribe, and this also includes customary law, and this can even extend to criminal procedures unlike other personal laws in the country

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which have jurisdiction only over civil matters.

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and this is done to protect the autonomy and administration of tribal areas because these tribal areas the community that I belong to were not originally a part of the Indian Union.

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So you see here a fashioning of plural justice systems, and in these plural justice systems you often find a conflict or a friction between constitutional morality, and also customary low, and unlike other customary laws in India. Ms. O. Namdan, or the Mizo, customary low, it is written, it is codified. It was also passed by the State Legislative Assembly of mesorum in 2,006. So, in order to understand, to get together better.

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took picture and better insight into Meso customary low, it is imperative that we understand the Meso societal structure, which is, of course, patriarchal. And then there is this paternalistic attitudes towards land and society. So you see, a lot of the Lows revolves around Mizo people and their relationship to land.

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And I'll also like to touch upon the idea of collective and individual responsibility. And oh, sorry! And you see that in in in the Meso culture,

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the focus is often on collective responsibility where a lot of decisions are made for the betterment of the community as a whole and collective rights Trump's individual rights, and this also applies even to responsibility as well. And when I went for my feel work. I was initially of the assumption that because of the lack of individual responsibility. I thought maybe

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this would lead to the rate and occurrence of crime rates. And I to I. I said this to the village elders and to the village council, and because I thought that maybe because of the lack of individual responsibility. It could distance the crime from the individual. But I was But the village council and the village elders were adamant to the fact that it was, in fact, the opposite of what I taught, because they said, when it is when it's not just individual responsibility, when a crime

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affects not just the individual, but also the community as the whole. You're taking into the picture the reputation of the family, the clan. So they said. This rather acts as a deterrent to the repetition of crimes, and I was quite surprised. And these are the areas that I'll be focusing on when I'm talking about Meso customary laws. I'll be looking at excess concerns, and the way dispute has resolved, and also a major issues I'll be looking at will be crimes against women.

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and mainly looking at the power, imbalance in the family structure, mostly in relation to

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marriage, divorce, child custody, inheritance of property, administrative or political leadership, and this in the the

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communities that I'm doing my research on. 99% of my respondents belong to the Christian fate. So you see that this power. Imbalance is further cemented by the Church. Which? preaches subservance of women!

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And this is the map of the a region that I'll be looking at If you look at the map in green I'll be looking I'll be looking at Manipur that the southern part of Manipur, the next map, that is, to a Shankur district, and also the northern part of Msorum Isol. And so I'm looking at these regions where the Mizo community are concentrated

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and I'll just keep, because I don't have a lot of time, and I want to give time for discussion. I'll just keep a skip. A lot of the the theoretical aspects and the framework of my research. And

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I want to look. There are different points of excess that women have when it comes to customary low in the Meso society, you have the Putnam power, meaning father, no meaning clan. So you see here you see the gendering of language to so Putnam is, are the elders or the representatives of the clan. And then you see the village authority. You see, clan based organizations, district codes

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and State codes that work side by side, parallel to each other, not necessarily in a hierarchical order! So these women have access to customary law. To these various channels, and I also want to quickly point out that I will also be. there's always this misconception of tribal communities as a homogeneous society. So I want to look at them as stratified societies, so I'll be looking at excess.

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Of justice like in meaning a core justice

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and peripheral justice. By core I mean women and people who have access to practice of low and peripheral justice. Women in the periphery, women with Who who have to contend with justice, justice, justice, but in their reach and their means.

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And this is a brief conceptual framework of my study, and I will also be looking at. And like, I said, when I was talking about peripheral and core justice, I want to. look at the intersection of of gender class religion, and also a tradition. And you see these overlapping hierarchies within the

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Within the social system.

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So in these seemingly homogeneous societies you see the intersection of religion, tradition, and gender. It becomes hard to operationalize because of this, at least to static but stereotypical representations, and also generalizations. So I want to use intersectionality as a tool to bring to light the diverse experience

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and the multiple agencies that women have to make it more context-specific. And I also attempt to use a women question as a method to study gender implications of customary low which will be substantiated by case studies if I have time to

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far the the dwell on that, and I also attempt to use. I have also used this dispute prospective model that was designed by Felcener, Abel and Serret, where you see the base of the pyramid. You see, in order to identify the problems within these customer relos. You see you name, identify an injury to existing circumstance, blame to name the agent responsible for the injury, claim to seek a claim in an attempt to remedy or make necessary changes.

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So this, I think, would help me. get a more nuanced understanding of the problems and issues related to customary low. So my research is mostly based on a qualitative study, mostly on innographic observation. I've done 2 years of that. And I've also analyzed the village authority files. So you look at a lot of tribal customary laws. are mostly based on oral tradition. If you see the file. this is one of the files that I was allowed access to, and it details the proceedings of the village court.

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and also, if you see the other image where I was sitting with a group of men. I. The reason I inserted this image is also because

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of my position as a female researcher. How do I position myself in a space that do not allow access to me. And how do I navigate? And how do I gain access to those spaces? And it's because the Village Assembly or the Village council is considered sacred space. Where women are not allowed access to.

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and I was there just as just as an observer as a researcher, but I did not. I felt like I was intruding into that space, because even as a researcher and also an insider to the community. I knew that I was kind of, you know. Bridging the norms of what is considered like, you know, social decorum. And I I was allowed access to that by the chief. I did not participate. I kept silent.

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but I I had the opportunity to observe it, and this was a case that decided that. It was a divorce case where a woman filed for petition for divorce on account of domestic violence.

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and she was not present at the proceeding, because women are not allowed in that space. So she had the representative, the Putnam who represented her and stated her case.

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So as I've mentioned before, customary low is mostly based on oral tradition, but the first written record of Mizo, customary low that jump started the translation of culture into text was started by Annie Perry in 1,927, who was the dense superintendent of the Liche Hills under the British Colonial government.

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And you see here The!

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And this practice is also common, common even in a in academia, where You see the dominant forms of knowledge transmission. And you see how Texas considered superior to a superior to oral tradition. In a lot of cases people question the credibility and the reliability of your research if it's based on oral tradition. And after that, like I said, that project of writing The customary low by any Perry for administrative convenience jump started

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the project of codification of Meso customary low. So it became

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from a dynamic low it became a so a load that was aesthetic application of a rule to a low. And you see this shift from oral tradition to written tradition in customary law among the Mizo tribes.

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and I will just skip through this, because I don't have enough time, and these are the concerns that I want to. Also address. There is a vagueness in lowest regard in relating relating to crimes against women in customary law, and a lot of the crimes related to women in customary law

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and crimes that are considered to have outraged. Sorry the modesty of women. and For instance, if a man If if a man commits adultery with a married woman, he has to pay a fine to the husband of that woman and not to the women. So you see how Women are perceived, and also how these Crimes against women are like, even in issues relating to crimes against women and in domestic violence. I've mentioned before.

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because in in in a society that gives a lot of importance on on the family structure. If violence is a part of that rubric of how how does one address it? And there's this paternalistic attitude to Westlan. So you have this dial of inheritance rights to women. And But then this law was amended in 2,014 women now have property rights, if it is gifted.

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01:27:22.640 --> 01:27:29.420
or in the absence of a male air, so I'll just skip through this. I think I don't have a lot of time.

442
01:27:29.550 --> 01:27:44.559
and these are the reports from the Women and Child Development Government of Msorum, from 2,016 to 22. And you see that In in the cases that are reported, domestic violence accounts for the majority of the case.

443
01:27:44.970 --> 01:28:09.510
and the problem with statistics and data is that sometimes they conceal more than they reveal. And the reason I'm saying this is because 99, I've traveled across 12 districts, 99% of the female responders that I have has not reported any case of domestic violence, and if the government data shows this amount, then you can only imagine how much more are being, how how much more data is being concealed?

444
01:28:09.770 --> 01:28:11.799
And oh.

445
01:28:12.750 --> 01:28:22.560
so if you look at the perpetrator in terms of crime, it mostly happens within the domestic space, you have the the husband as the highest percentage.

446
01:28:23.350 --> 01:28:30.310
and in a lot of these cases that I have covered, the violence

447
01:28:30.750 --> 01:28:36.389
is highest among married women within the age group of 21 to 40.

448
01:28:37.840 --> 01:28:44.640
I'll just skip to the  data, and I'll just go to

449
01:28:45.700 --> 01:28:52.390
the conclusion, because I think I don't have time now. and I I just want to conclude.

450
01:28:52.440 --> 01:29:22.289
I think so that we have time for discussion. I just want to. Yeah, that There is this gap between. Curious in practice, because I have not. I did not have the time to mention my case studies. But then these existing measures that you have in Social science research on measuring access for justice. A lot of them, I feel. are float when you actually apply them on the ground, because it's all a lot of them like even one of the theories that I applied was premise on the notion of impartiality of the judicial

451
01:29:22.290 --> 01:29:28.089
system, and also another.

452
01:29:29.160 --> 01:29:30.730
I'm sorry.

453
01:29:31.170 --> 01:29:50.609
So one. I just want to conclude by saying that This may not always work in this particular. It may not be the best of options, but I want to bring forward the idea of transformative equality where? Within these communities where both parties acknowledge

454
01:29:51.070 --> 01:30:16.069
that problems do exist within the community, and So that they can jump, start long-term social change. And this is also. Evident, I think, even in the if you look at the trajectory of the way, customer relo have changed in the in the Meso community of how women have now been rented property rights, and then certain amendments have also been made, and there was so, so I think it ordered without looking

455
01:30:16.070 --> 01:30:36.559
it from a western point of view to when you actually go and approach these communities closer. You see, sometimes you I mean it's it has. They have this their flows. But you begin to understand why things are the way they are, and I think a bottom-up approach where you have internal grievance, redressor mechanisms. would be the way to go. Thank you.

456
01:30:41.320 --> 01:30:42.010
Yeah.

457
01:30:48.600 --> 01:31:02.010
thank you, Melody, for a whatever presentation of customer loss, tribal customer laws. And in fact, there is a contradictory situation in the country at the time of independence the

458
01:31:02.220 --> 01:31:04.320
the Constitution make us, they thought.

459
01:31:04.360 --> 01:31:10.700
to keep tribes, their traditions, their customer laws intact, and

460
01:31:10.840 --> 01:31:24.629
but the impact as she has presented as having diverse, and they are having negative impact on woman and gender equality. Now we have the last presentation by by Sudia, and I request her

461
01:31:25.410 --> 01:31:31.140
to finish the presentation within 7 min, so that we may have some 12 min for the discussion.

462
01:31:32.100 --> 01:31:32.960
He is

463
01:31:33.880 --> 01:31:54.750
welcome: so yeah, you. I'm audible. So Hello, everyone. I'm Surya. I'm working at the Madras School of social work. I thank our chairperson and all the participants for giving me this opportunity. It's interesting to say that the previous presentation that on the regional law

464
01:31:54.850 --> 01:32:19.959
welcome: which was not the favorable for women, and I'll be talking about the regional law from Tamil, Nadu, India, which was implemented to favor women which was actually very radical and contradicting to the existing Hindu. So this is This paper is from my Phd. Dissertation, so you can access over that, so I'll share it, and I'll try to keep it.

465
01:32:20.030 --> 01:32:22.290
welcome: as a short, I can.

466
01:32:35.090 --> 01:32:36.599
welcome: Is it visible?

467
01:32:37.090 --> 01:32:39.759
Yeah, now it's visible. Please continue.

468
01:32:40.210 --> 01:33:00.299
welcome: Yes. So basically, I forgive. I've from my ph recitation. I've come up with the conceptual framework to assist the Hindu laws. So any Hindu law will fall under these 3 categories. It will be whether it's outlawing tradition like, said the child marriage or

469
01:33:00.300 --> 01:33:23.390
welcome: the age of concerned. The second category would be the reforming consequences. Right, like giving the property rights or divorce rights, and third category would be the secularizing marriage. So, according to my thesis, I have defined this process as a way of for eliminating the role and power of religion from validating a Hindu marriage.

470
01:33:23.390 --> 01:33:44.049
welcome: So in terms of India we have 2 kinds of marriage laws. One is the the law which is being which recognizes the religious, the solemnization of marriage, and second, one would be the civil marriage which is more contractual and registered marriage. But what is a problem with the civil marriage in India is.

471
01:33:44.760 --> 01:34:08.700
welcome: It was implemented during the British period and it was implemented first. It was implemented only for Christians, and then they started to incorporate for all religions as well. So it was implemented in a special marriage Act, 1872, and later in the the in the after the post independent era. It was again a revamp, and it was implemented as a special manager

472
01:34:08.700 --> 01:34:17.759
welcome: 1,956. But the I. 9 is. The people who gets married under this particular act will not get the inheritance.

473
01:34:17.760 --> 01:34:41.859
welcome: They cannot get the prop, but they cannot claim property. They don't. you know, they have a interreligious marriages, or if they'd have an at this kind of marriage. So, and also, though we have certain legislation like Indian succession at the 19 25. It is not implemented, it doesn't have any clarity, so people generally avoid the

474
01:34:41.860 --> 01:34:48.940
welcome: opting for several marriages in India, particularly fearing the fearing the loss of the property rights.

475
01:34:49.100 --> 01:35:18.749
welcome: Then what is the problem with the valid Hindu the the customary loss? And as so many of you might be aware that the Hindu law is made up of the Brahminical customs, which is the given by the Scriptures like manufacturers, and according to these Dominicle dram and Ramons are basically a a small cost group in India, and they are customer according to their customary law only if you comply sub. The

476
01:35:18.750 --> 01:35:37.360
welcome: which is like taking 7 s. With your with the bride and group will. So the man is a legal Hindu marriage. Okay, so according to the law. Only this particular part will legally validate a marriage. But India is full of lot of for diverse customs, where wrong

477
01:35:37.700 --> 01:35:58.890
welcome: where we have to be where we have a lot of options like garlanding and keeping cinder. And it's changing and the dying up of for Mongol tuta. And all these customs that practice across the India, but only in terms of only the Brahminical practices is get will get the legally validated.

478
01:35:58.890 --> 01:36:24.529
welcome: So as a consequence, the person who commits by Gammy, they escaped from the allegation of committing by committing the thing. So they say that they don't. they get married in a random customary practice, and they say that no, when it comes to an legal license, they say that they don't comply with this particular. so it's not a valid marriage.

479
01:36:24.610 --> 01:36:30.709
welcome: So with this region, the reason so many women have lost their consequences, they were not able to claim.

480
01:36:30.800 --> 01:36:55.790
welcome: But but but it is not. In the case of Tamil Nadu. In Tamil Nadu there is a law called the Self-respect Marriage, which was implemented in 1,967, which solemnized even a civil, conductible nature of the. According to this legislation you can exchange guidance. You can read well with the witnesses. So any civil marriage, not to this to manage. But any civil marriage is

481
01:36:55.790 --> 01:37:18.529
welcome: is legalized as a part of Hindu. So this is one of the radical legislative legislation in the Indian. Now, legal history that has a very sharp contrast with the Hindu law, generally dominated by the Brahminism and other customary practices. This particular law was implemented by the self respect movements in Tamil Nadu.

482
01:37:18.530 --> 01:37:27.409
welcome: The self-respect movement has emerged as a part of a anti-car system, and with the feminist ideas, so they want to

483
01:37:27.650 --> 01:37:48.900
welcome: in still self-respect and dignity among the marginalized cousin as well as the women. They want to do away with the Hindu ridge to rituals that they all get women's dignity, and they it. It also doesn't favor Bido remarried and divorced, so they want their Hindu marriage to be very

484
01:37:48.900 --> 01:38:00.749
welcome: a non, very contractual, and it's a very radical in nature. So with these I agendas, they were conducting self respect marriages with the couple, reading vows and garlanding each other, and

485
01:38:00.900 --> 01:38:25.899
welcome: consciously awarding the Brahminical customs. So they were start these these marriages practices were held out since colonial period, and after independence, the High Court, they legally invalidated such marriages. So, in response to that, the Tamil Nad government date to a prolonged contestations, the country, the marriage practices will begin the 19 twenties, and the final

486
01:38:25.900 --> 01:38:37.169
legislation was implemented only in 1,967. They were the contact the the contradictions between the Congress Government and the Dmk. Which was Ravi, a monetary item which was ruling in the

487
01:38:37.170 --> 01:39:02.169
welcome: Tamil Nadu. So they wanted to. the Dmk. Wanted to recognize these marriages as a part of Hindu marriage law to save the property rights, whereas the central government they wanted to recognize these laws as a part of civil marriage act, but just just to save the property I state why, they tried to incorporate. And and in my thesis it was a very

488
01:39:02.170 --> 01:39:15.660
welcome: I had this entire legislative history which is going through 40 decades. And I, this is on legislative historiography. So once the legislation got legally validated.

489
01:39:15.920 --> 01:39:39.790
welcome: It applied to all the Hindus from Tamil large restriction, for example, if a person just garlanding each other, not having a proper self respect management that also comes under this proper law, which actually saved the rights of many women and punished the perpetrators of by this. This was a very crucial issue in terms of India, where not the many

490
01:39:40.000 --> 01:40:01.880
welcome: practice polycany, and get away with all these, the loopholes. But that is a check in Tamil Nadu, where this law validates any marriage practice with witness, it doesn't have to be prominent. It doesn't have to be registered. But if you declare one self as husband and wife, and with the witness it is a valid marriage, according to the Hinduism. So

491
01:40:02.301 --> 01:40:24.619
welcome: in conclusion, also, yeah. So as a practice, self-respect. Marriage certainly got rid of the customs that undermine women's rights, and when it comes off legislation it's secularized marriage by including various marriage practices. It has to be noted that even today it is hard to implement the compulsory registration of manages.

492
01:40:24.620 --> 01:40:49.579
welcome: So in this context, India requires a fluid law like Section 7 may of Hindu marriage, that the self-respect, marriage, regulation has sorted out the ambiguity in the Hindu marriage, that they by it bridges the personal loss and circular laws and given the framework to recognize the valid marriage under a uniform civil code and the road to the secular. And it's Indian.

493
01:40:49.580 --> 01:41:11.259
welcome: It's something that can be seen via self-respect, marriage practice, and legislation. So it gives a picture of how the people engaged with what we now come to conceal as a secular thing. So, yeah, and there is a burning debate going in terms of for the Secularism and uniform civil court. But nobody tends to

494
01:41:12.850 --> 01:41:31.030
welcome: Nobody recognized about this secular law which exist in Tamil Nadu. So my thesis is based on that, and you are always welcome to read into it, and I'm also planning to publish it as an entire book which deals with the whole legislative history of the self-respect. Marriage, legislation. Thank you.

495
01:41:41.090 --> 01:41:53.150
Thank you very much. Now all presentations are over, the floor is open for discussion and questions, and I may request all the presenters to kindly come on there, so that they may have.

496
01:41:53.340 --> 01:41:56.219
If the question at this may respond to please

497
01:41:57.730 --> 01:41:59.599
a sheet may please come here.

498
01:42:10.209 --> 01:42:13.310
So, friends, we we had 6

499
01:42:13.820 --> 01:42:19.800
presentations across the globe. all they converged to the theme

500
01:42:20.770 --> 01:42:26.030
of gender equality in terms of identity. Dignity.

501
01:42:26.410 --> 01:42:28.569
reserv is religion.

502
01:42:28.660 --> 01:42:31.369
sanctification through customer laws.

503
01:42:31.580 --> 01:42:35.119
So if you have any questions to ask any of our

504
01:42:35.280 --> 01:42:38.879
presenters. You are welcome, and you are invited. Please.

505
01:42:47.700 --> 01:42:52.789
yeah, please you, my carbon. The mic is there in the center, please?

506
01:42:57.230 --> 01:43:03.430
Yeah. To the presenters. Wonder of presentations. In one time I listen to.

507
01:43:03.469 --> 01:43:07.810
I don't want to ask what are the policy

508
01:43:07.950 --> 01:43:14.719
implications for the furious titles that you have presented today?

509
01:43:15.050 --> 01:43:16.110
Thank you.

510
01:43:24.070 --> 01:43:24.820
Okay?

511
01:43:29.360 --> 01:43:31.350
Yeah. Melody, you may please respond.

512
01:43:32.950 --> 01:43:36.259
Yeah. in shared your responding.

513
01:43:37.450 --> 01:43:38.180
Yeah.

514
01:43:45.190 --> 01:43:47.750
I guess I I I

515
01:43:47.800 --> 01:43:49.970
he

516
01:43:56.200 --> 01:43:57.470
well.

517
01:43:57.890 --> 01:44:00.270
the presentation that I may.

518
01:44:01.130 --> 01:44:05.929
I didn't. I I gave the cliff notes versions

519
01:44:06.760 --> 01:44:07.770
oh.

520
01:44:07.840 --> 01:44:09.470
of my paper.

521
01:44:09.640 --> 01:44:12.020
and it wasn't very nuanced

522
01:44:13.310 --> 01:44:16.669
so. But I'd like to say that

523
01:44:18.970 --> 01:44:21.179
what happens in Greece

524
01:44:21.620 --> 01:44:34.460
that there's been, particularly since 1,974 that's back and forth between. For a long time it was the the left

525
01:44:35.120 --> 01:44:38.230
there was in government left parties.

526
01:44:38.740 --> 01:44:52.589
and then and with the left, you have all these changes, all these changes in terms of protecting women's freedom and equal rights, and all that kind of thing.

527
01:44:52.960 --> 01:44:54.080
But

528
01:44:54.970 --> 01:44:58.810
what you have when you you, you elect a person

529
01:44:58.920 --> 01:45:04.320
Conservative party. that some of those things seem to be to

530
01:45:05.420 --> 01:45:10.610
their other kinds of laws were restricted that come into play.

531
01:45:11.030 --> 01:45:19.480
So it's a it's a kind of volatile political scene, which I guess is true in most of the world.

532
01:45:19.570 --> 01:45:23.129
and and and and in the United States now, too.

533
01:45:25.310 --> 01:45:29.939
So the policies go according to

534
01:45:31.100 --> 01:45:33.489
to. But what party is in

535
01:45:36.980 --> 01:45:41.159
when the agenda for women can be further.

536
01:45:41.450 --> 01:45:48.560
 there's always always this resistance that's come up since 1,974,

537
01:45:48.740 --> 01:45:51.199
and democracy in Greece.

538
01:45:51.300 --> 01:46:04.290
where you you have a feminist resistance. Again there was a lot of activity in the 80 s. And then There was kind of a slowing down.

539
01:46:04.340 --> 01:46:15.489
More recently with this change in more conservative views being expressed and the change in the

540
01:46:15.820 --> 01:46:18.300
custody law.

541
01:46:18.870 --> 01:46:23.850
you have again the the Me too movement have started.

542
01:46:24.240 --> 01:46:26.450
So I think it's interesting.

543
01:46:31.260 --> 01:46:40.040
Okay, thank you for the question. The Sdg goal that guides development has as goal 5

544
01:46:40.200 --> 01:46:52.340
gender equality and empowering of women as a basic growth to be realized by 2,030 in order to allow for sustainable development. So

545
01:46:52.390 --> 01:47:01.010
the policy implication of my paypark is to all the attention of the government on the need to legislate, interpreted

546
01:47:01.080 --> 01:47:05.370
an enforced loss that ensures gender equality.

547
01:47:05.600 --> 01:47:10.679
We are not devoid, or in Nigeria there are actually laws that can enhance

548
01:47:10.710 --> 01:47:14.599
the status of women more than what it is now

549
01:47:14.620 --> 01:47:39.539
that those laws are not enforced, and then, if those laws are in, for then there is need for reforms in laws to do away with discriminatory law like they are a lot, but because my time is limited, I highlighted a few. So if those laws are reformed, if gender equality is taken as the front, Bonner issue and the development go.

550
01:47:39.660 --> 01:47:43.289
or the law is a major instrument for achieving that

551
01:47:43.300 --> 01:47:51.120
and those laws will be reformed, and then it will also go a long way to, because you have to legislate.

552
01:47:51.260 --> 01:48:08.999
interprets, and enforce. So the agents of government, both the judicial agents and the police and others who do not enforce gender laws will also be sensitized to. So that's the policy implication of my people. Thank you.

553
01:48:11.490 --> 01:48:40.050
I think what the first speaker said was really interesting about the change in government, and how this impact policies, because even for my particular line of research. there's this, we have a change of government in India, and there's all there is. This continuing process, I would say at a at a attempting this unification and also the attempt at the implementation of a uniform civil call. And last year in December,

554
01:48:40.390 --> 01:48:59.959
the A. A. A bill bill was introduced in the which push for a uniform civil court, and I don't know what would, what what this would mean to other religious minorities which it would mean to Secularism and the right and the freedom of, you know.

555
01:49:00.660 --> 01:49:12.960
the freedom to practice your Religion and domestic! I I don't know what this could in what, what, what this policy could you know? have the effect it could have on customary law to

556
01:49:17.000 --> 01:49:24.529
yeah, any other question, please. In fact, this has been a very interesting discussion.

557
01:49:24.890 --> 01:49:32.410
and when we go for the scientific temperament, the religion, sanctity is very important here, and it is continuing

558
01:49:32.530 --> 01:49:40.980
so for the woman. their identity, their dignity. the important things that we have discussed.

559
01:49:41.290 --> 01:49:51.039
They need certain solutions as Mariko Ogawa has presented about the consultant. So, Mariko, you are there?

560
01:49:52.870 --> 01:50:05.759
Yeah. So besides a state, such agencies are needed, such consultants are needed, but still their profession. Their job is not recognized. Much so. How

561
01:50:06.140 --> 01:50:11.720
the such women consultants are finding it difficult in Japan

562
01:50:11.920 --> 01:50:33.329
they do. You have presented, but, as we see in other parts from us. We see in Africa, we in Asia, and our participants are there. They are presented their papers from India, 3 papers where they are from India, so such women consultants may be a guiding force, so can you please help us in this kind of model

563
01:50:33.360 --> 01:50:49.890
with the with regard to woman consultant if such organizations are there, and it's a such a collaborations are there between different countries like Japan and India Ands upon Nigeria that can help much. I invite Malikova for comments. Please.

564
01:50:50.460 --> 01:51:00.639
Dr.Mariko Ogawa(the University of Tokyo): Thank you very much. I I yes, The Women's Consultant is actually like administrative agencies which is a public

565
01:51:00.650 --> 01:51:05.209
Dr.Mariko Ogawa(the University of Tokyo): sector. They belong to the public sector, but their position is

566
01:51:05.610 --> 01:51:07.739
Dr.Mariko Ogawa(the University of Tokyo): like, I said, part time

567
01:51:07.980 --> 01:51:23.720
Dr.Mariko Ogawa(the University of Tokyo): what they do is very important to Job and and that besides this women's consultant, we have Ngos many energy in Japan the who do like such a the same kind of jobs

568
01:51:24.090 --> 01:51:25.780
Dr.Mariko Ogawa(the University of Tokyo): that the

569
01:51:25.860 --> 01:51:33.229
Dr.Mariko Ogawa(the University of Tokyo): What can I say? I have. I have been studying about the women's shelters for support for the domestic parents victims.

570
01:51:33.690 --> 01:51:37.280
Dr.Mariko Ogawa(the University of Tokyo): But the the women shelter could

571
01:51:37.880 --> 01:51:58.019
Dr.Mariko Ogawa(the University of Tokyo): say that they are they? They are not treated very well in the past, but they as said that we are not in a good position, please, treated us like equally to the Government. And now the Government started to support them as financially.

572
01:51:58.250 --> 01:52:12.279
Dr.Mariko Ogawa(the University of Tokyo): but in, in contrast to the women's shelter. The this women's a consultant because they belong to the public sector. They cannot say anything actually, because it it is kind of under the the public sector.

573
01:52:12.640 --> 01:52:17.590
Dr.Mariko Ogawa(the University of Tokyo): Then I was asked by the women's Consultant

574
01:52:17.920 --> 01:52:24.370
Dr.Mariko Ogawa(the University of Tokyo): they they make kind of the organizations, and that the even though they have

575
01:52:24.410 --> 01:52:52.619
Dr.Mariko Ogawa(the University of Tokyo): protested to the government, the government doesn't listen to their voice. So they ask us that research is to do this research and the sub bay, and then, based on this survey and the subway results, we will submit to the the government, and then I think they will recent to the how they read code, I mean, dedicated to their duties, and

576
01:52:52.790 --> 01:52:56.280
Dr.Mariko Ogawa(the University of Tokyo): but with not a sufficient treatment.

577
01:52:56.780 --> 01:53:15.860
Dr.Mariko Ogawa(the University of Tokyo): So there's like a different, maybe the this is I heard. This is the only Japanese program that the not. It's very close to the social work, as in the other countries. But I have from the research there is not system like this only in Japan.

578
01:53:16.260 --> 01:53:24.750
Dr.Mariko Ogawa(the University of Tokyo): the women's consultants. So that's why I saw this very important to to this research and that. Let them everyone know about

579
01:53:24.990 --> 01:53:26.729
Dr.Mariko Ogawa(the University of Tokyo): what they are doing.

580
01:53:27.780 --> 01:53:43.269
Thank you. Thank you very much. And I thank all the paper presenters. And, more importantly, the audience present here and kindly open your camera so that we will have a joint photograph, and I would request, so we may have a photograph with the group here. Thank you.

581
01:53:43.340 --> 01:53:44.780
Thanks for all joining.