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Ra'ana. Mine was not a political appointment as ambassador. After Liaquat's death they didn't know what to do with me, so they tried me out as ambassador. I was hanging about in a sense; the Prime Minister was no more. At that time the members of the cabinet had sympathy and regard for me and they thought this would be a good job for me because there's a queen in Holland who's a social worker and they thought we would get on well together. That is why I was appointed, not for any political reasons.
Also, I wanted to get away for a while. The situation was very tense, people talking to my children about why and how their father was killed, so I thought it was better to be away. The governorship from Bhutto's point of view, was political, but not from mine.
I didn't know it then, but because of the language problem that was going on at the time, they thought the best person to put in that post would be a woman from the minority (Muhajir) community. I was not expected to play a political role, but I thought I could help cement relations. The minorities in Karachi were very happy. It didn't have a negative effect on my social work. I carried on with APWA work.
Afsheen. As one of the pioneers of women's emancipation in Pakistan, how do you view the status of women in Pakistan today?
Ra'ana. We are regressing. We had gone to a certain peak when women were trained to do certain jobs and there was no trouble at all. But now we find women being pushed back and told that their place is in the home and they're not to come out. Education from the beginning has been on a very slow wicket. Now it all depends on unity among women. So many women have been bought up by the government, in the Shoora and elsewhere. They are not representing anybody, they are hand-picked.
Afsheen. How do you feel about the proposed law of qisas and diyat?
Ra'ana. I don't know much about theology and all that but common sense tells one this religion is so liberal, so universal and then you pick one or two things which are not at all important and bring it up and say this is Islam. Islam from the very beginning thought well of women. What about Hazrat Khadija? This goes back to the Prophet's time so I don't know with what face they can come up with all this now. And how our people are demoralised ... They are putting a nail in the coffin of women's (rights) and what can women do except unite.
If half of us are going to be bought over and toe the line then I'm afraid there's no salvation. We (APWA) have expressed strong objection to section l0(b) of the proposed law in which the evidence of women is excluded. There is no basis in the Holy Quran or Sunnah for excluding the evidence of women for Hadd.
APWA and eight other women's organisations have also filed a Shariat petition against the four Hadood Ordinances where the evidence of women has been excluded in cases of Hadd punishment. The petitions are pending before the Federal Shariat Court. It is also deplorable that the basic and fundamental right of women to equal diyat has not been accepted.
Afsheen. There are so many different women's organisations. Do you feel this diversity reflects lack of unity?
Ra'ana. It's a good thing to have different organisations, not petty ones. As a matter of fact, I was the one who started WAF, because I really feel they can do a lot by writing, getting the women's point of view and being a pressure group. But I'm not very much in favour of marching on the streets. I've never believed in it, neither did the Quaid-e Azam.
Afsheen. Then how will they make themselves heard?
Ra'ana. Through government channels, through the press. Though the press is so low, so chaotic and immoral, but we should really have done it through the press.
Afsheen. It is often said that the women's movement is restricted to the urban elite and doesn't touch the rural masses, especially the women. How do you view this charge?