The story so far: Earlier this month, the Supreme Court asked the Centre to respond to a petition that challenges the constitutional validity of the Places of Worship (Special Provisions) Act, 1991. The law was enacted to freeze the status of all places of worship in the country as on August 15, 1947.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]
An exception was made to keep the Babri Masjid-Ramjanmabhoomi dispute out of its ambit as the structure was then the subject of litigation. The dispute ended after the court ruled that the land on which the Masjid stood should be handed over to the Hindu community for the construction of a Ram temple. The challenge to the Act questions the legality of the prohibition it imposes on any community laying claim to the places of worship of another.
What does the 1991 Act say?
The Act says that no person shall convert any place of worship of any religious denomination into one of a different denomination or section. It contains a declaration that a place of worship shall continue to be as it was on August 15, 1947.
Significantly, it prohibits any legal proceedings from being instituted regarding the character of a place of worship, and declares that all suits and appeals pending before any court or authority on the cut-off date regarding the conversion of the character of a place of worship shall abate. In other words, all pending cases will come to an end, and no further proceedings can be filed. However, any suit or proceedings relating to any conversion of status that happened after the cut-off date can continue.
The 1991 Act will not apply in some cases. It will not apply to ancient and historical monuments and archaeological sites and remains that are covered by the Ancient Monuments and Archaeological Sites and Remains Act, 1958. It will also not apply to any suit that has been finally settled or disposed of, any dispute that has been settled by the parties before the 1991 Act came into force, or to the conversion of any place that took place by acquiescence.
The Act specifically exempted from its purview the place of worship commonly referred to as Ram Janmabhoomi-Babri Masjid in Ayodhya. It was done to allow the pending litigation to continue as well as to preserve the scope for a negotiated settlement.
Anyone contravening the prohibition on converting the status of a place of worship is liable to be imprisoned for up to three years, and a fine. Those abetting or participating in a criminal conspiracy to commit this offence will also get the same punishment.
What are the grounds of challenge?
The petitioner, argues that the Act takes away the rights of communities such as Hindus, Sikhs, Buddhists and Jains to reclaim the sites of their places of worship through legal proceedings. It amounts to taking away the right of the people to seek justice through the courts and obtain a judicial remedy. He also contends that the cut-off date of August 15, 1947, is arbitrary and irrational.
It is also said the law violates the right to practise and propagate religion, as well as the right to manage and administer places of worship. Further, it goes against the principle of secularism and the state’s duty to preserve and protect religious and cultural heritage.
What has the SC said on the status freeze?
In its final verdict on the Ayodhya dispute, the Supreme Court had observed that the Act “imposes a non-derogable obligation towards enforcing our commitment to secularism”. The court went on to say: “Non-retrogression is a foundational feature of the fundamental constitutional principles, of which secularism is a core component.”
The court described the law as one that preserved secularism by not permitting the status of a place of worship to be altered after Independence. In words of caution against further attempts to change the character of a place of worship, the five-judge Bench said, “Historical wrongs cannot be remedied by the people taking the law in their own hands. In preserving the character of places of public worship, Parliament has mandated in no uncertain terms that history and its wrongs shall not be used as instruments to oppress the present and the future.”
What are the implications of the case?
Civil suits have been filed in a Mathura court seeking the shifting of the 17th-century mosque from the spot that some claim is the birthplace of Lord Krishna. Any order that strikes down or dilutes the 1991 law on the status of places of worship is likely to influence the outcome of such proceedings.
Receive Daily Updates
Recent Posts
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]2021 WEF Global Gender Gap report, which confirmed its 2016 finding of a decline in worldwide progress towards gender parity.
Over 2.8 billion women are legally restricted from having the same choice of jobs as men. As many as 104 countries still have laws preventing women from working in specific jobs, 59 countries have no laws on sexual harassment in the workplace, and it is astonishing that a handful of countries still allow husbands to legally stop their wives from working.
Globally, women’s participation in the labour force is estimated at 63% (as against 94% of men who participate), but India’s is at a dismal 25% or so currently. Most women are in informal and vulnerable employment—domestic help, agriculture, etc—and are always paid less than men.
Recent reports from Assam suggest that women workers in plantations are paid much less than men and never promoted to supervisory roles. The gender wage gap is about 24% globally, and women have lost far more jobs than men during lockdowns.
The problem of gender disparity is compounded by hurdles put up by governments, society and businesses: unequal access to social security schemes, banking services, education, digital services and so on, even as a glass ceiling has kept leadership roles out of women’s reach.
Yes, many governments and businesses had been working on parity before the pandemic struck. But the global gender gap, defined by differences reflected in the social, political, intellectual, cultural and economic attainments or attitudes of men and women, will not narrow in the near future without all major stakeholders working together on a clear agenda—that of economic growth by inclusion.
The WEF report estimates 135 years to close the gap at our current rate of progress based on four pillars: educational attainment, health, economic participation and political empowerment.
India has slipped from rank 112 to 140 in a single year, confirming how hard women were hit by the pandemic. Pakistan and Afghanistan are the only two Asian countries that fared worse.
Here are a few things we must do:
One, frame policies for equal-opportunity employment. Use technology and artificial intelligence to eliminate biases of gender, caste, etc, and select candidates at all levels on merit. Numerous surveys indicate that women in general have a better chance of landing jobs if their gender is not known to recruiters.
Two, foster a culture of gender sensitivity. Take a review of current policies and move from gender-neutral to gender-sensitive. Encourage and insist on diversity and inclusion at all levels, and promote more women internally to leadership roles. Demolish silos to let women grab potential opportunities in hitherto male-dominant roles. Work-from-home has taught us how efficiently women can manage flex-timings and productivity.
Three, deploy corporate social responsibility (CSR) funds for the education and skilling of women and girls at the bottom of the pyramid. CSR allocations to toilet building, the PM-Cares fund and firms’ own trusts could be re-channelled for this.
Four, get more women into research and development (R&D) roles. A study of over 4,000 companies found that more women in R&D jobs resulted in radical innovation. It appears women score far higher than men in championing change. If you seek growth from affordable products and services for low-income groups, women often have the best ideas.
Five, break barriers to allow progress. Cultural and structural issues must be fixed. Unconscious biases and discrimination are rampant even in highly-esteemed organizations. Establish fair and transparent human resource policies.
Six, get involved in local communities to engage them. As Michael Porter said, it is not possible for businesses to sustain long-term shareholder value without ensuring the welfare of the communities they exist in. It is in the best interest of enterprises to engage with local communities to understand and work towards lowering cultural and other barriers in society. It will also help connect with potential customers, employees and special interest groups driving the gender-equity agenda and achieve better diversity.