By External Source
KABUL, Mar 22 2024 – Malnutrition in Afghanistan has reached an unprecedented level, according to United Nations humanitarian organizations. It is estimated that half of the country’s population grapples with severe hunger year-round, placing Afghanistan among the top ten nations globally with the highest rates of maternal and infant mortality due to malnutrition.

The United Nations Children’s Fund (UNICEF) is experiencing a budget shortfall, and without additional funding support thousands of Afghan children may die from acute malnutrition, the organization sounded out in a recent tweet.

The World Food Programme (WFP) estimates that between May and October 2023, 15.5 million people faced severe food insecurity, with 2.8 million in emergency situations.

According to WFP, four million people, including 3.2 million children under five years are suffering from acute malnutrition in Afghanistan.

It largely stems from the worsening economic situation that has gripped the war-torn country within the last few years. Pregnant women do not have adequate access to proper nutrition both before and after birth, which cascades down to affect their infants.

The widespread hunger and malnutrition among the most vulnerable population groups in the country is also exacerbated by the rule of Taliban who returned to power in 2021.

The hard-line Islamists have banned women from engaging in salaried employment, which in turn has decreased the level of humanitarian assistance reaching women most in need.

For instance, Soheila, the mother of a malnourished child, gave a moving narrative of how the death of her husband has deepened poverty in the family. She became the sole breadwinner of the family, even though her earnings from working in a hairdressing salon could barely meet their needs, all of which dried up when the Taliban assumed power and she was no longer allowed to work.

Soheila and her two small children no longer have enough food and have resorted to begging in front of bakeries and around neighbours’ houses just to eat once a day.

Even though the Taliban Ministry of Health does not provide any statistics on the deaths of mothers and children due to malnutrition, international organizations and doctors working in the country provide a grim picture facing women and children in the country.

Last year, the United Nations Population Fund reported that Afghanistan is one of the countries with the highest maternal mortality rate in Asia and the Pacific, with 638 maternal deaths per 100,000 live births.

Jan Egeland, head of the Norwegian Refugee Council, recently raised concerns about the worsening situation of malnutrition in Afghanistan. According to him, a significant number of children and women in 25 of Afghanistan’s 36 provinces are suffering from malnutrition.

Dr. Hamidullah Ahmadi, physician at the nutrition department of Kabul Children’s Health Hospital, says that the number of malnourished patients has increased compared to previous years due to poverty and the economic crisis.

He added that dozens of malnourished children are registered every day, in serious need of medical attention. Some of them suffer from moderate to acute malnutrition with imminent risk of severe health complications and death.

Dr. Soraya (pseudonym), an official of the nutrition department at the Children’s Health Hospital in Kabul, says the number of malnourished patients attending the facility has increased threefold in the last year, far below the medicines and material they receive from international organizations to treat them.

Soraya requests that aid organizations and the World Food Program address the issue of famine and hunger among Afghan children as soon as possible to avoid the occurrence mass starvation of children.

Excerpt:

The author is an Afghanistan-based female journalist, trained with Finnish support before the Taliban take-over. Her identity is withheld for security reasons

By Rafiqul Islam
RANGAMATI , Mar 22 2024 – Just a few years ago, Sudarshana Chakma (35), a resident of the remote Digholchari Debarmatha village under Bilaichari upazila in the Rangamati Hill District, had to traverse a long hilly path to fetch water for her household because there were no local water sources.

“Unchecked deforestation and degradation of village common forests (VCFs) led to the drying up of all-natural water sources in our village. We struggled to collect drinking and household water,” Chakma explained to IPS. 

Ethnic communities in the Chittagong Hill Tracts (CHT) rely significantly on forests for their lives and livelihoods. They gather water from natural sources like streams and practice jhum (shifting cultivation) in nearby forests. However, indiscriminate deforestation of the natural resources had dried up springs and streams, causing water scarcity in many areas.

The tide turned when the USAID-funded Chittagong Hill Tracts Watershed Co-Management Activity (CHTWCA) engaged surrounding communities, including those living in Digholchari Debarmatha village, as conservation volunteers to protect Village Common Forests (VCFs) in 2020. This initiative successfully revived springs, ensuring a year-round water supply.

The Strengthening Inclusive Development in Chittagong Hill Tracts Project, which the Ministry of Chittagong Hill Tracts Affairs implemented, has transformed many lives, including Chakmas’.

“Now we can easily fetch water from nearby springs, bringing peace to our lives. Due to the arduous journey ethnic women had to make to fetch water, quarrels over who was going to fetch the water were common in the village and among families. Now, we live in harmony,” said Sudarshana, a mother of four.

Silica Chakma of Digholchari Hajachara village echoed her sentiments, highlighting the voluntary conservation efforts by ethnic communities to ensure an adequate water supply during the dry season.

“Before the restoration of our forests, we faced water scarcity. Now, we have no water crisis, as we collect water four to five times a day from the springs revived in the forests,” she said.

Silica emphasised that village common forests are conserved voluntarily, with strict regulations against harvesting forest resources without the approval of VCF management committees.

Barun Chakma, President of the Digholchari Debarmatha VCF Management Committee, emphasised the shift in mindset, stating that locals now protect the forests voluntarily, contrasting with past practices where trees were felled indiscriminately.

Enhancing Small Agriculture Sustainability

The CHT faces aggravated water crises during the dry season, impacting agriculture and homesteads.

To address this, local ethnic farmers in Digholchari Debarmatha have constructed bamboo-made dams on streams, creating water reservoirs fed by springs from the village common forest.

Pujikka Chakma, a 45-year-old female farmer, is grateful for the progress.

“After conserving the local forests, farmers do not face water scarcity for their agriculture and homesteads. We store spring water in the reservoir to irrigate cropland during the dry season.”

Thirty-seven-year-old Lika Chakma also acknowledged the benefits of the expanded use of spring water in agriculture, including cultivating various crops and ensuring food security for the community.

Conserving Medicinal Plants

In addition to addressing water security, ethnic communities in the Rangamati Hill District have been actively conserving medicinal plants for healthcare and treatments.

Lika Chakma explained, “We conserve medicinal plants in our local forests for use when we fall sick.”

Poitharam Chakma emphasised the importance of these efforts, given limited access to healthcare facilities in remote hilly areas. “Once our forests were degraded, we faced problems collecting medicinal plants. Now, we are conserving those in our forests.”

Barun Chakma provided details of the planting, a few years ago, of various medicinal plants, including Haritaki (myrobalan), Bohera (Terminalia bellirica), and Amloki (Indian gooseberry), in the Digholchari Debarmatha VCF. While acknowledging that it will take time for these plants to yield herbal medicines, he expressed confidence in the community’s ability to support health treatments in the future.

The conservation initiatives run by ethnic communities in Bangladesh address issues with water security, support agricultural sustainability, and protect priceless medicinal plants.

IPS UN Bureau Report

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By Surita Sandosham
LITTLE ROCK, AR, Mar 22 2024 – Shocking and ongoing levels of violence in Ecuador since the New Year followed by flooding caused by El Niño landed a double blow for those in the country who live day to day and are most vulnerable to instability.

Farming families and communities, already struggling to earn a living income, saw the entire food market disrupted. Escalating crime and violence made it more dangerous and challenging to get crops, fish and meat to market, while growing insecurity also dampened consumer demand. Reports reached us of women sleeping in their shops to protect their agri-food businesses while migration levels continued to climb.

Yet against the odds, many communities are keeping local food supplies moving thanks to ongoing collaboration with local development groups that has strengthened their resilience to shocks, offering a blueprint for cost-effective, community-led economic development elsewhere.

Many rural communities in Ecuador were able to adapt to the effects of recent events with the support of organizations on the ground, including Heifer Ecuador, the Global FoodBanking Network and others. Grassroots efforts to minimize the impact of such crises have reduced the scale of losses and the cost of rebuilding as well as the imperative to migrate, making long-term resilience a strategic investment for the humanitarian and development sectors.

This picture of hope in Ecuador should inspire the international community to invest more funding and resources into strengthening local and rural economies in Latin America and around the world so that similar shocks do not set back development gains elsewhere.

Core to building long-term resilience is learning and applying lessons from previous shocks or stressors.

For example, at the height of the COVID-19 pandemic, farmers in Ecuador united to pool their produce at dedicated and sanitized collection centers and create food baskets for home delivery, targeting low-income families. Meanwhile, communities established open-air marketplaces with the help of the Heifer Ecuador team to provide farmers with a safe place to sell their produce during periods of restricted movement. This meant farming families could continue to make a living, while also supporting local food security.

Clemente Cáceres shows a crab collected. Fishermen are permitted to harvest only male crabs that reach the pre-established size. Those who do not comply with this regulation will be sanctioned.

Today, farmers are applying the same flexibility and creativity to keep food markets functioning despite criminal gangs controlling key roads and ports. This includes adapting schedules to get key commodities like coffee and cocoa to ports safely.

A second element of long-term resilience is anticipating and preparing for shocks as much as possible.

The 1997-98 El Niño brought extreme rainfall to Ecuador, resulting in agricultural losses of more than $300 million by February 1998 alone. But this year, ahead of a forecasted El Niño, Heifer Ecuador worked with partners to carry out an innovative study of the areas at most risk to help take preventative measures to reduce agricultural losses and damage.

The data analyzed the potential threat to 500,000 farmers and producers in the provinces of El Oro, Esmeraldas, Manabí, Santa Elena and Guayas, and recommended measures such as reinforced flood walls and barriers, improved soil drainage, and storage and processing for crops harvested early.

The result was that communities were better prepared this time with more information about what to expect. Some simple but key prevention actions were implemented to protect food collection centers’ post-harvest equipment, among others, minimizing the impact on food systems and local economies.

One such preventative action in El Oro province involved the co-financing of a canopy for a farmer-run association to cover and protect harvested cacao as it dried — an intervention that helped prevent the product from getting wet and losing its quality during the winter season. Similarly, in Santa Elena, Heifer Ecuador and local partners reinforced the soil around a meat processing center, channeling rainwater away from the center’s perimeter to reduce the risk of flooding and prevent the deterioration of the site’s infrastructure.

With more empowered, resilient communities, humanitarian aid can therefore be better allocated for moments of unprecedented, urgent need.

In the meantime, vulnerabilities that exacerbate the impact of shocks — like the 7.8-magnitude earthquake that struck Ecuador in 2016, which killed hundreds and displaced thousands more — must be addressed through long-term disaster risk reduction, including improvements to infrastructure and early warning systems.

The effectiveness of responding to shocks like the recent violent conflict and climate extremes depends as much on the decisions taken in preceding years as it does those taken in the moment. And with climate extremes becoming increasingly frequent, investing in long-term resilience is even more critical.

By investing in local teams and working to strengthen the resilience of rural and agricultural communities at the bottom of the pyramid, the whole fabric of society is stronger and more stable as a result. This has benefitted Ecuador when it most needed it, and by replicating this model elsewhere, it can help protect the most vulnerable around the world.

IPS UN Bureau

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Excerpt:

Surita Sandosham is President and CEO of Heifer International

By Jan Lundius
STOCKHOLM, Sweden, Mar 22 2024 – The devastation of Ukraine and Gaza might seem to be beyond belief. Let us thus turn to fairy tales to find descriptions of the stony indifference of warlords.

Since ancient times lies the cottage of the mighty witch Baba Yaga close to the heart of Russia’s vast forests. It is no gingerbread house built to attract hungry children lost in the woods, although its owner more often than not has a ravenous hunger for human flesh. On the contrary, her lodge seems to have a will of its own, appearing to fence off people, rather than attracting them. Its surrounding palisade is made of human bones, which fence poles are adorned with skulls. One sharpened pole is empty, in anticipation of becoming adorned with an unfortunate visitor’s skull. Baba Yaga attaches it to her fence after feasting on the roasted body of her victim and gnawing its skull clean from flesh.

Baba Yaga

Baba Yaga broods on a great wealth and she is the ruler of all forest beings. Predators and birds are governed by her, as well as wayward cattle and coveted wild horses. It has been said that Baba Yaga is the mother of all mankind, that she is identical to Mother Earth. That she can transform herself into a cloud, that even the sun and the moon are governed by her, in addition to draught and tempests. Her abode stands close to the gates of Hell; maybe she is Death. In any case, demons and dragons obey her.

Her house rests on chicken legs. From whatever direction you approach it, the cottage turns its front towards you. To enter you have to command the moving house: “Little house, little cottage, set your face towards me and your butt against the forest”, then it bends forward like a chicken picking up a grain and the front door opens. Entering the untidy kitchen, it is difficult to discern the old crone. Either she is curled up like a cat on the slab above her oven, or she has extended her gawky body along one of the hut’s walls. The visitor may mistake her for a log, gnarled and craggy as she is. Sooner or later the witch’s scratchy, dry voice can be heard as she angrily sputters something about russkim dukhom “stench of a Russian”. With her pointed nose she sniffs up into the stale air, lifts her head, looks around until she drills the sharp stare of her luminous red, eyes deep into her visitor.

Baba Yaga is possibly not bad to the bone, not entirely evil, rather injured or poisoned by too much power. She might reluctantly develop a liking to a visitor and declines to slay him/her and instead put her reckless visitor to difficult tests to ascertain that s/he may be worthy of her trust. Her house is mined territory – each thought, every step must be carefully calculated. You must be respectful and let the witch speak before you say anything. Powerful creatures hate being contradicted, taught or admonished. Reply if asked, but watch your words. Witches can sniff out a mistake and hurl themselves on it as if they were starving wolves.

You cannot escape Baba Yaga. If you rush out of the door, she throws herself on top of a huge wooden mortar, using it to pursue her intended victim, rushing forward like a blizzard, punting her vehicle with a pestle, while she uses a broom to sweep away her tracks. Finally, the pursued victim cannot keep up the speed, staggers and falls to the ground. The witch leans over her prey and opens her huge mouth, which can be extended from earth to heaven. It is Hell opening up to devour the hapless loser, obliterating all traces of her/him.

Koščéj the Deathless

Baba Yaga has many servants, vilest of them all is Koščéj the Deathless. He may be Baba Yaga´s male manifestation, though Koščéj appears to have a life of his own. Koščéj is a powerful Tsar, with a vast kingdom of his own and an almost invincible army. It might be Hell he rules over, the name Koščéj sounds much like the old Slavic name for the place – Koshchnoye. Koščéj does not die, but he’s aging. Far back in time Koščéj found that he could separate his body from his soul. At that time, Koščéj was a handsome warrior who wanted to hide his soul so he could remain undefeated in every battle. No one dies if body and soul go on living, each on their own. However, the price was high. He now looks like a cadaver. Koščéj can through magical tricks hide his true appearance by perverting the perception of his victims. Using power and wealth he flatters and pampers his minions and if assured he is admired, or even loved, Koščéj believes the lie. Legends may offer scenes where a captured maiden allows the old monster to rest his head in her lap, while she quietly sings and asks him questions, untangling his matted hair. Koščéj becomes dazzled by what he perceives as his own excellence, a weak spot that eventually might cause his annihilation.

Koščéjs body can only be damaged by age and killed if someone finds his soul – his vulnerable humanity – and crushes it. It was by denying and hiding what he assumed to be his fragility – love and compassion – that Koščéj succeeded in transforming himself into a powerful and invulnerable being. However, that does not impede his constant search for love, a feeling that nevertheless is unavailable for a soulless man. Koščéj can neither give, nor receive love, possibly admiration, but such an emotion is based on fear, mixed with submissiveness. As a powerful being Koščéj does not hesitate to exploit his minions, among other things, he forces them to create armies and feed the evil demons that serve him like docile doves.

Maybe due to his advanced age Koščéj constantly has to prove his vigour and does every morning ride out for an exhaustive hunt in his forests. His steeds are wild and famous, some of them have three or seven legs and they can all speak. Koščéj is a bon vivant constantly on the look-out for exclusive conveniences, among other things he has a fur-lined mantle, which is warm in winter and cool in summer. His age sometimes takes its toll and he may become so tired that a servant is forced to stand behind his throne and occasionally lift up his heavy eyelids. It happens that Koščéj´s melancholy engulfs his entire court; the demons and people surrounding him then run the risk of being turned into stone and can only be awakened by the sound of a gusli, a kind of zither. In all his authoritarianism Koščéj is a lonely, insecure and thus dangerous beast.

If anyone would find Koščéj´s soul and unravel him in all his human nakedness and vulnerability, he instantly loses all his powers. Accordingly, he has made his soul inaccessible. He has impaled it on the top of a needle, placed inside an egg. This contraption is encased by an iron coffin, over which a mighty oak has grown. Koščéj’s immortality has made the oak old and strong and it encloses the coffin with its tenacious roots.

Like any kind of power, Koščéj´s strength is maintained through confirmation. The old demon has committed all imaginable sins and crimes, but his final error will be to succumb to vanity. As the Devil himself has noted: “Vanity is my favourite sin, through vanity I can manipulate anyone.”

Stories about Koščéj are an integral part of Russian lore. Aleksandr Afanasiev (1826-1871) was Russia’s greatest collector and publisher of folktales. He worked as a librarian at the Imperial Archives in Moscow and thus came in contact with folk tales. Afanasiev published a collection of more than 600 Russian folktales and proceeded to write an analysis of them, Slavs’ Poetic View of Nature, published in three volumes, each with more than 700 pages. He did not hesitate to publish stories that irritated Russia’s rulers. When the powerful Vasily Drozdov, Metropolitan of the Moscow Patriarchate, attacked Afanasiev for his publication of “obscene stories”, the librarian answered him back in a newspaper article and thus brought upon himself the unbridled hatred of Church and State. Afanasiev wrote: “There is a million times more morality, truth, and human love in my folk legends than in the sanctimonious sermons delivered by Your Holiness.”

Afanasiev could not refrain from keeping contact with his good friend, the renowned freethinker and exiled Russian, Alexander Herzen, and while visiting him in London he presented him with his collection of fairy tales. The dreaded Ohkranan, “Division of Patronage of Public Safety and Order”, found out where and when the visit had taken place. After Afanasiev´s return from his trip the Ohkranan turned his apartment upside down, until they found a manuscript with Russkie zavetnye shazki, Russian Secret Folk Tales. Afanasiev was immediately removed from his post, blacklisted and unable to find a new employment. To get money for food for himself and his family the degraded librarian sold his extensive library. He lived out his last days like a poor wretch, got tuberculosis and died destitute, only 45 years old. Ivan Turgenev wrote to a friend: “Afanasiev died recently, from hunger, but his literary merits will, my dear friend, be remembered long after both yours and mine are covered by the dark of oblivion.”

Afanasiev was far from being the only victim of ruthless Russian rulers and many great authors and philosophers have been inspired by his tales about Baba Yaga and Koščéj, while trying to tell the truth about cruel dictators. Stalin did not want to be connected with demonic doppelgängers from Russian folklore. The great poet Osip Mandelstam’s poem about the Kremlin Mountaineer might be connected with the fearsome Koščéj, the demon without a soul who reigns over a realm of death filled with smirking sycophants, who suddenly may be ossified by the demon’s remarks or bad moods.

Mandelstam was in November 1933 reading his Stalin Epigram to a select group. One of the listeners wrote down the poem and brought it to OGPU, the secret police.

Our lives no longer feel ground under them.
At ten paces you can’t hear our words.
But whenever there’s a snatch of talk
it reaches the Kremlin mountaineer.
Ten thick worms are his fingers,
his words like measures of weight,
laughing cockroaches rest above his lips,
his boot-rims glitter.

Ringed with a scum of chicken-necked bosses
he toys with the tributes of half-men.
One whistles, another meows, a third snivels.
He pokes out his finger and he alone is talking.
He forges decrees like horseshoes, throwing
one for the groin, one for the forehead, temple, eye.
He rolls executions on his tongue like berries.
He wishes he could hug them like great friends from home.

The sick and weak Mandelstam, broken by merciless interrogations, was finally sentenced to five years in correction camps. On 27th of December 1938 he died in a transit camp, just before his 48th birthday. On the 16th of February 2024, the 48 years old Russian opposition leader, lawyer, anti-corruption activist, and political prisoner Alexei Navalny died at the Yamalo-Nenets prison in Western Siberia.

Throughout history, power has in Russia been linked to make-believe and fairytale. Russian Tsars assumed superhuman, heroic attributes. Myth and ceremonies turned them into distant and mysterious sovereigns, elevated above human comprehension and Stalin followed suit. In spite of killing his enemies and jailing opponents, Vladimir Putin continues to be venerated as if he was an incarnation of the Tsars and Stalin. On 17 March he claimed a landslide victory in Russia’s presidential election, winning 87 percent of the votes in what other nations called a “pseudo-election”.

Main source: Russian Magic Tales from Pushkin to Platonov. London: Penguin Classics.

IPS UN Bureau

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By Shihana Mohamed
NEW YORK, Mar 22 2024 – At the opening of the 68th session of the Commission on the Status of Women (CSW) on March 11, UN Secretary-General António Guterres said, “Your gathering this year is focused on how tackling poverty and strengthening institutions and financing with a gender perspective are critical to accelerate gender equality. The reason is simple: globally, poverty has a female face. Women have less access to land, natural resources and financial assets. They suffer the impacts of climate change more than men. And they are more likely to be food insecure. Many women and girls are also facing a war on their fundamental rights at home and in their communities.”

Today one in every 10 women in the world lives in extreme poverty. Among the 690 million people who are food insecure in the world right now, 60 percent are women and girls. The UN report on “Progress on the Sustainable Development Goals: The gender snapshot 2023” highlights poverty and lack of economic opportunities as one of the major challenges remaining for global gender equality. Over 340 million women and girls may still live in extreme poverty by 2030.

Land is an important asset for reducing poverty and boosting shared prosperity at the country, community, and family levels. Thus, the significance of women’s land rights is recognized as a catalyst to ending poverty (Goal 1); seeking to achieve food security and improved nutrition (Goal 2); and achieving gender equality and women’s empowerment (Goal 5) by the global goals set by the 2030 Agenda for Sustainable Development.

Women’s equal rights to land and property are grounded in core human rights instruments, including the Universal Declaration of Human Rights. As established by international standards, women have the right to equality in the enjoyment of all their rights, including the right to access, use, inherit, control, and own land.

Women own less than 20% of the world’s land while half of the world’s population is women,. Women do not have equal ownership rights to property in 15 countries and customs inhibit women’s access to land in 90 countries. Approximately 100 million women live in countries where they can’t own, inherit, or manage land. Nearly half of the global agricultural workforce is female but less than one in five landholders worldwide are women.

For women who are living in poverty, land is not just property; it is their home, survival and income and a chance to feed, clothe, house, and educate their children. When women farmers have access to their own land, they grow more and so do their communities and countries. Hence, strengthening women’s land and property rights increases food security and reduces malnourishment. If more women owned land, more people might be fed.

Throughout history, land has been a primary source of wealth, social status, and power. Owning land is a powerful pathway for women towards improving social and economic stability, increasing autonomy from their husbands/partners and other relatives, and fostering dignity and improved wellbeing. Ownership of land and property empowers women, providing income and security.

Without resources like land, women have limited say in household decision-making and no recourse during emergencies and crises. Land is also a source of fostering self-reliance for women as secure land rights provide women with an asset base that can be used to obtain credit for business investments and home mortgages, avoiding risky loans with higher interest rates and debts.

At the Global Land Forum in Jordan on May 24, 2022, Sima Bouse, Executive Director of UN Women, the agency promoting gender equality and women’s rights, said, “We must address the barriers to women’s land rights across the life cycle. Young, working age, and older women face particular discrimination. Laws alone are not enough to solve this. Deeply rooted traditional and social norms strongly affect women’s access to and ownership of land and property, including being denied rightful inheritance.”

Much of the land in Africa is still under customary tenure agreements, in which men are considered the owners and custodians of land while much of the contributions made in terms of labour, and knowledge comes from women. All countries in the Middle East and North Africa, and most countries in South Asia (i.e. Afghanistan, Bangladesh, Pakistan, Nepal and Maldives) do not provide for equal inheritance rights for sons and daughters.

In Bangladesh, strict religion-based personal laws prevent women from owning land and property. Women who are single, divorced, or household heads are deprived of inheritance property, and in addition, there is a strong tendency for households not to put women’s names on the land deed. In India, land ownership is highly skewed in favour of men, with women constituting barely 14 per cent of all landowners.

With 73 percent of women in the agriculture sector, Nepal managed to increase the number of female landowners in the country through discounts on land registration fees for women and joint land registration fees for husbands and wives. However, their husbands make the major property decisions due to cultural norms.

In Sri Lanka, only 16% of all privately owned land belongs to women despite constitutional provisions that are non-discriminatory regarding land ownership. It is because there is no uniform law governing women’s land rights as the complex legal framework of Sri Lanka is a mix of Roman-Dutch civil law, English common law, and customary laws based on region, ethnicity, and religion (Kandyan, Thesawalamai, and Muslim laws).

In order for women to be able to enjoy their land rights in practice, countries must eliminate those laws which impose barriers to women’s land rights in more than half the world. However, eliminating legal barriers is only a starting point towards guaranteeing women’s land rights.

Even when women have legal rights to land, social norms and patriarchal attitudes embedded in many cultures and societies supported by customary practices and inequitable gender norms often limit their ability to own, access, inherit, control and dispose land. In some countries, women face opposition from within their own families, including from men and women, when exercising their land rights.

Nearly 30 years ago, in 1990s, I became a landowner for the first time in Sri Lanka when my father transferred his share of the land that he co-owned with my mother. At that time, I was not aware of the status of land ownership by women in Sri Lanka or the significance of my father’s decision. Looking back, I now realize that I was exceptionally fortunate to have a father with a progressive mindset who immensely empowered me from my childhood.

The gender gap in land ownership can only be closed by changing the mindsets of men and women in our families and communities. While it is important to educate women about their own rights, men must be an essential part of this change process. It begins with recognizing the inherent and incalculable value of a woman and her limitless contribution to her family, children, community, country, and the overall growth of humankind.

This change starts from our homes.

Our grandfathers, fathers, uncles, brothers, and sons have bigger roles to play in reversing the gender gap in land ownership rights. We also need the support and solidarity of our grandmothers, mothers, aunts, sisters, daughters, and friends to fully enjoy women’s right to land ownership as equally as any man.

Together we must inspire inclusion and break down traditional, social, cultural and gender barriers to women’s land rights.

Shihana Mohamed, a Sri Lankan national, is one of the Coordinators of the United Nations Asia Network for Diversity and Inclusion (UN-ANDI) and a Public Voices Fellow with The OpEd Project and Equality Now on Advancing the Rights of Women and Girls. She is an international gender expert and has been contributing to the cause of gender equality and advancement of women for over 20 years.
https://www.linkedin.com/in/shihana-mohamed-68556b15/

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