Talk:Madhu Kishwar

message: The article on the journal itself gives 1978 as the year of its foundation, which leaves one wonder...147.142.186.54 13:27, 26 June 2007 (UTC)
thread_title:  "Inception" of journal "[[Manushi]]"(date) 

message: Ever since the early days of Kishwar has been actively engaged in legal aid and counseling for women in diverse kinds of distress situations.
This includes cases of:
a)	Domestic violence and marital abuse.
b)	Disinheritance from property on account of discrimination as daughters, sisters and wives.
c)	Ways to combat sexual violence and sexual harassment.
Through this engagement, Kishwar has not only had occasion to work on actual cases, draft petitions, and do legal research, but also study the actual working of the law courts. The experience thus gained has been shared through several articles published in Manushi and has also been the basis for suggesting several law reforms.  — Preceding unsigned comment added by DisgruntledEngineer (talk • contribs) 09:33, 10 July 2015 (UTC)
thread_title:  Legal Aid work and Research - Section to be added with citations 

message: This is a series of 13 programme commissioned by Doordarshan reviewing the actual fallout of various laws that have been enacted for the ostensible purpose of protecting or strengthening women’s rights in post independence India. The legislations covered include the following:
a)	Laws to protect women against domestic violence
b)	Anti-rape laws.
c)	Laws against obscenity and indecent portrayal of women.
d)	Equal Remuneration Act.
e)	Medical Termination of Pregnancy Act
f)	Reservation for women in panchayats and zillaparishads
g)	Law against bigamy.
h)	Bill to provide 33 per cent reservation for women in legislatures.
i)	Laws to curb Sex Determination Tests.
j)	Muslim Women’s Protection Act of 1986.
k)	Laws to curb Prostitution
l)	Sati Prohibition Act.
m)	Inheritance laws for women
n)	Anti dowry laws.  — Preceding unsigned comment added by DisgruntledEngineer (talk • contribs) 09:43, 10 July 2015 (UTC)
thread_title:  Kissse Kanoon Ke:  

message: A series of six documentaries include the following:
 
(a) Dowry: Compulsion vs. Need (Dahej: Zaroorat ya Majboori): ‘This deals with social and economic dynamics behind the spread of culture of dowry despite stringent legislation. In India, the common perception is that dowry is a social evil. For women in particular, it is considered to be a curse. On one hand, it has been demanded repeatedly that the government should pass stricter laws to abolish the custom of dowry. But those very people who make such demands are unable to answer why the anti-dowry law that was enacted in 1961, and made even more stringent in 1984 and 1986, has remained unsuccessful. Why is it that even after so many decades of pronouncing dowry illegal, the culture of dowry has become stronger and more widespread? Why is it that even those who condemn it are not able to withstand the growing power of this custom in their own families? Is it a disease that has gripped people against their wish? Or does the problem lie elsewhere? These are some of the questions answered in this 
(b) The Disinheritance of Women from Family Property.(Aurtein: na ghar ki, na ghat ki): In most parts of our country and among most communities, the belief that the rightful heirs to the family property are sons, is getting stronger. Parents might spend lakhs in buying consumer goods for their daughters as dowry, but very few are willing to give a share of the parental property to daughters. This documentary explores the implications of the growing culture of disinheritance of women in our country.  
(c)  Liquor and State Policy: why anti-liquor movements inevitably turn anti-state?  (Sharaab: Kaun pilaye, kaun rukaye?)  This film challenges some of the popular myths about anti-liquor movements in India, for example the belief that these are primarily led by women against men. The film reviews the dynamics of anti-liquor movements in four different states: Punjab, Haryana, Maharashtra and Andhra Pradesh and examines the key role played by men in initiating protests and struggles to rid their villages of the liquor menace. It also tries to explain why most anti-liquor movements start off by targeting drunkards but soon turn anti-government. The film examines the role and response of the state machinery with regard to spreading liquor consumption.
(d) Governmental Controls on Agriculture and the Increasing Rural-Urban Divide being promoted through our Farm Policy. (Mera Bharat Pareshan): One of the major characteristics of developed countries is that only 2 to 10 per cent of the population is involved in agriculture. They not only feed their own people but are also in a position to export their agricultural surplus to the rest of the world. However in India, 70 per cent of the population is dependent on agriculture even today, and most of them are so poor that they are unable to provide adequately even for their own families. Even after 50 years of independence, planned economy and various other kinds of government controls have remained unsuccessful in removing India's poverty. On the other hand the hiatus between rural and urban standards of living and income has widened further. In 1951, if a villager was earning Rs. I, his city-dweller counterpart was earning Rs. 1.40. Today, a city-dweller's income is on an average about 10 times more than the villager's income. Why is this gap increasing between rural and urban areas? This film provides an insight into the crippling restrictions imposed by the state on agriculture and how these have kept farmers mired in poverty.	
 
(e)  License Permit Raj: a View from Below (Udaarikaran: Kewal Oopar ka Udaar). The consequences of the "liberalisation" of our economy are clearly evident in every city and even some villages. New models of TV, refrigerators, music systems, household gadgets and even clothes and shoes of international brands are invading the market every day. Cars of foreign models based on latest technology are running on our roads. But, on the other hand, vegetable-carts and cycle-rickshaws, which are a means of livelihood for millions and a cheap form of transport for common people, have not seen any technical improvement. On the contrary, their technology seems to have deteriorated further.
This film explores how the working of the License-Permit-Raid-Raj thwarts the earning ability and efforts of the poor city migrants to move out of the poverty trap. It provides moving glimpses as to how the poorest of the poor are fleeced of their earning by our babudom and the urgent need to evolve a bottoms-up approach to economic reforms.	
 
(f) The Impoverishment and Marginalization of India’s Traditional Technologists and Artisans. (Banaye Ajoobe, Kehlaye Pichde) Today India is considered a poor agricultural country. But until about 200 years back, our country was regarded as the world's leading manufacturing society. Europeans took hazardous voyages to India, attracted by its wealth and exquisite luxury goods. One of the major characteristics of our traditional technological excellence was that it did not merely cater to the aristocratic urban elite. High quality, aesthetically designed consumer goods and architectural wonders were found in virtually each part of the country. This is the reason why old jewellery of our ordinary village women, old brass and copper pots commonly used in rural homes, their carved doors, windows and household furniture are today sold as exorbitantly priced antique items in the international market.This technological legacy was the inheritance of a group of jatis known as 'Vishwakarma', who are found in every Indian city and village.Tragically enough, the jatis who elevated our country's technological, craft and industrial skills to such astonishing levels over centuries have today been declared as "Backward" and "Most Backward Castes". Why and how have their skills and art become obsolete? What impact has their devaluation had on the rest of society? These are some of the questions explored in this documentary.
It is naive in the extreme to expect this section to be added. Once touched by the Hindutva kryptonite, any superman or superwoman instantly loses his/her superpowers and credibility. Wikipedia is full of examples. Sooku (talk) 08:20, 22 October 2021 (UTC)
thread_title:  Manas series: -Section to be added with citations 

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thread_title:  External links modified 

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thread_title:  External links modified 

message: In a tweet she has said:
MadhuPurnima Kishwar‏
Verified account 
@madhukishwar
Do you ever ask Pakistanis not to meddle in India's affairs? By the way, my ancestors lived in what came 2b called Pakistan in 1947. They drove our parents/grandparents away from our ancestral lands. Pakistan came into existence through masscares & genocides. Not a real nation!
In another tweet she writes:
MadhuPurnima Kishwar
Verified account
@madhukishwar
These are best specimens among "progressive Muslims"! Moral of the story--scratch the liberal mask of a Muslim & you find a rabid Islamist. As were Iqbal & Jinnah! 
>> This seems like rather hateful rhetoric. Is she generally islamophobic &/or anti-Pakistan?
 74.90.31.36 (talk) 19:55, 28 August 2018 (UTC)
thread_title:  Views on Muslism & Pakistan 

message: Addition of  fake news propagated by her. Its widely reported by media houses and fact checkers.
Why is it wrong to add as the false news propagated by her is from authentic sources.
 Edward Zigma (talk) 08:26, 19 November 2019 (UTC)
thread_title:  Addition of fake news propagated by her.