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TAAPScenario:ACCESSTOJUSTICEASupplementalResourcetotheTAAPToolkitandGuideforInclusiveDevelopment

The TAAP Initiative is an evolving and collaborative learning initiative, launched in 2015, insupportofpromotingandintegratinggenderandsocialinclusionininternationaldevelopmentprojects at organizational and programmatic levels. The TAAP initiative includes theTAAP approach (analytical framework, five TAAP principles and integrating a universal andintersectional approach to social inclusion throughout a project cycle), the TAAP Toolkit andGuideforInclusiveDevelopment,TAAPTuesdaynewsletters,partnerships,thoughtleadershipandlearningagenda.

TAAPScenariosareasetofprojectplanningguides,basedonrealprojects,thatshowwhatTAAPlooks like in different settings. Each scenario provides a project description and an overallstrategyforintegratingsocialinclusion;asetofinclusiveinquiryandanalysisquestions;guidingquestionstoaskacrosstheprojectcycle;asetof inclusion-sensitivestrategiesandactionstoimplementacrosstheprojectcycle,andasummaryofresults.TAAPScenario:AccesstoJusticeillustrateshowtheUSAID-fundedInternationalFoundationforElectoral Systems (IFES)MuslimWomen’s Initiative in Indiapromoted theempowermentofMuslimwomenasactiveagents indeveloping theirowncommunities,arresting thenegativecycleoftheirmarginalizationandpromotingtheirsocial,economicandpoliticalparticipation.TheIFESMWIwasimplementedbeforetheconceptionoftheTAAPInitiative,isincludedhereasitservesasagoodmodelthatembodiesTAAPprinciples.IFEShasbeenavaluedcontributortotheTAPPInitiative.Note:IllustrativequestionsinPart3andillustrativestrategiesandactioninPart4ofthescenarioareamixofactualquestionsandactions,anddesirablequestionsandactionsbasedontheTAAPToolkitandGuide.

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TAAPScenarioPart1:ProjectDescriptionandExploreOverallStrategyforIntegratingSocialInclusionThe Muslim Women’s Initiative(MWI), implemented by theInternational Foundation forElectoral Systems (IFES) and civilsocietypartnersinIndia1,promotedthe empowerment of Muslimwomen as active agents indevelopingtheirowncommunities,arrestingthenegativecycleoftheirmarginalization and promotingtheir social,economicandpoliticalparticipation. It did this through aphasedapproachthat:

● addressed the knowledgegapamongMuslimwomenabouttheirrightsintheQur’anandunderIndianlaw;

● supportedMuslimwomeninaccessingtheirrights;● fosteredunderstandingamongallsectionsoftheMuslimcommunity(includingmenandboys)

aboutwomen’srights;● encouragedparticipationinwomen’sself-helpgroups(SHGs)andincomegenerationprojects;● developedleadershipskillsamongMuslimwomen;and● createdcommunity-basedsupportforMuslimwomen’srights.

MWIwassupportedbytheUnitedStatesAgencyforInternationalDevelopment(USAID)andotherfundingsourcesandimplementedasakeycomponentofIFES’Women’sLegalRightsInitiative.FormoreinformationontheWMIprojectaswellasagraphicnovelillustratingtheproject:www.IFES.org/MWIandwww.IFES.org/MWI_graphic_novel.HowhastheprojectbeenguidedbythefiveTAAPPrinciples?1)ParticipatoryApproaches:MWIwasimplementedinathoughtfulparticipatorymannerinwhichawiderange of key stakeholders at the national and local levels were engaged in developing the programrationale,approach,materials,deliveryandsupportstructures.Theparticipatoryapproachwascriticaltothe project’s successful implementation and sustainability (the program’s core components are stillthriving,8yearsafterIFESconcludedfundinganddirectsupport).2)ContextSensitivity:MWIusedamulti-prongedapproachtopromoteMuslimwomen’srightsunderIndianandIslamiclaw,bothofwhichwereintegratedtoeffectivelyaddressthemultiplemarginalizationofMuslimwomen in India.Critical to its intervention,MWIworkedsimultaneouslywithwomen,girls,menandboys,aswellascommunityandreligiousleaderstofosterunderstandingaboutandbuildbroad-based support for women’s rights. It is important to note here that the Constitution of India allows1IFESpartneredwithseverallocalorganizationsthroughoutimplementationofMWI.Theseincluded:GharibNawazMahilaAvamBalKalyanSamiti(GNS);GroupforUrbanandRuralDevelopment(GUARD);SABALA;SpurthiMahilaMandal;andVisthar.

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differentreligiouscommunitiestobegovernedbytheir‘personallaws’inmattersofmarriage,divorce,inheritanceandcertainotherreligiousmatters.ThisparticularfeatureisalegacyofBritishcoloniallawthatequatedthepersonalandfamilydomainwithreligiousidentity.ReformofpersonallawsingeneralandMuslimPersonalLaw,inparticular,hasbeenanarduousprocess.ConservativeelementswithintheMuslimcommunityhaveresistedreforminthenameof‘identity’.TheIndianstatehasoftentreatedtheviews and positions of conservative leaders as synonymouswith the community itself.MWI engagedwomen’s groups who continued to struggle for equal rights through legal reform. The program wassensitivetotherisingright-winganti-minorityandanti-gender-equalityrhetoric(interestinglyfromthesamepoliticalforces)insomeareasofprojectimplementationwhichmadeitchallengingtoaddressissuesof social and legal reform within minority communities whilst they felt besieged by anti-minoritysentiments.3)EmphasisonDignityandAgency:MWIwasguidedbytheunderstandingthatindividualsshouldnotbeseenas victimsorpassive recipientsof support,but ratheras activeprotagonists andpartners in thedevelopment of themselves and their communities. Throughout the MWI program, leadershipdevelopmentforMuslimwomenprovidedindividualswiththeknowledge,resourcesandsupporttotakealeadroleingeneratingsustainablechangeandadvocatingforwomen’srightstoeducation,decision-making,dignity,economicindependenceandpoliticalparticipation.4)AddressPowerImbalances:MWIaddressedpowerimbalancesbyproactivelyengagingwomenandgirls, men and boys in multiple layers of intervention, from the initial information-disseminationworkshopsonwomen’srightsinIndianandIslamiclawtofosteringcommunity-basedsupportnetworksthatinvolvedmenandwomeninthecommunity.MWIdemonstratedthatwhenmeninthecommunitywereincludedintheprogramaspartnerstheyoftensupportedtheempowermentofwomen,becameactiveadvocatesforwomen’srights,andhelpedtocreateequality-consciousenvironmentswithlastingimpacts.5)ThinkBig/ThinktheImpossible:MWIdidnotjustenvisionacontextwherewomenwerebroughtintothe existing power structures. It engaged women andmen together to transform inequitable powerstructures,promotecollectiveprosperitythatenhancesbothindividualandcommunitywell-being,andadvocateforthefullparticipationofwomeninallfieldsanddecision-making.Assuch,MWImadewomenandmenpartnersinfosteringamoreequitableenvironmentoftheirchoosingunderpinnedbyIndianLawandrightsguaranteedintheQur’an.

Howhastheprojecttakenauniversal/cross-identitiesapproach?

Whileuniversalapproachesmaybenecessarytopromoteequality(e.g.toempowerallgirlsandwomenandtoensureuniversalaccesstorightsandservicesforall),thereisacriticalneedtotargetparticularlydisadvantagedormarginalizedgroups,especiallythosefacingmultiplemarginalization.2Atthesametime,while responding to the specific and overlapping factors that contribute toMuslim women’s uniquemarginalization,MWIdidintegrateauniversalapproachbyframinginterventionsaroundthecommonanduniversally-applicableprinciplesofequality,transparency,accountability, integrity,andtheruleoflaw,andafirmbeliefinthepowerofunity,notonlywithinthemarginalizedcommunitybutalsowiththewidercommunity.MWIusedbothQur’anicandsecularquotesandresourcestoestablishanatmosphereof strict adherence to democratic values and human rights principles and actively supportedMuslim2AmandaLenhardtandEmmaSammanInQuestofInclusiveProgress,ExploringIntersectingInequalitiesinHumanDevelopment,OverseesDevelopmentInstitute,DevelopmentProgress,ResearchReport04(2015).

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women’s participation in the larger women’s rights movement. These values and participation werereinforced in the informationworkshopsandMWIevents,and throughothermeans suchasmonthlynewslettersandothercommunicationmechanisms.

Howhastheprojecttakenanintersectionalapproach?

MWIrecognizedthatwomenexperiencedifferentformsofoppressionandmarginalizationdependingontheirdifferentpositionsinsociety.Therefore,respondingtomarginalizationofwomenbasedonlyontheirgenderfailstoaccountforotherformsofoppressionawomanmayface,andthewaythesedifferentformsinteractwithoneanothertoproduceauniquepatternofoppressionordisadvantage.3Themulti-pronged approach to MWI addressed these overlapping forms of marginalization through targeted,intersectional approaches that included engaging religious leaders and advocates forwomen’s rights,advancingknowledgeofwomen’srightsinthecontextofbothIndianandIslamiclaw,promotingincomegenerationofwomen,andfosteringwomen’sSelfHelpgroupsamongotherinterventions.

Howhastheprojecttakenatransformativeapproach?

MWIprogramstoadvancetheequalityofwomenandmencannotbeconceivedonlyintermsofbringingwomen into the various arenas of the current power structures. Theymust involvewomen andmenstriving together to build a new social order. MWI participants worked together to conceptualizefundamentallydifferentconceptsofpower,workandequality.Powerwasconceptualizedasthecapacitytotransform,mutualisticandintegrative.Workwasconceptualizednotjustasameanstoaccumulatematerialwealththatenrichesafewbutasameanstocollectiveprosperitythatpromotesindividualandcommunity well-being. Equality was explored as not only a recognition of the unremunerated andunacknowledgedworkoffeeding,nurturingandcaringthatwomenperform,butalsofullparticipationofwomen in all fields and decision-making. Exploring, developing, and articulating these conceptscontributedtotheeffectiveimplementationofMWI.

3Crenshaw,K.W.“MappingtheMargins:Intersectionality,IdentityPolitics,andViolenceAgainstWomenofColor(StanfordLawReview,Vol6,1991)1242

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TAAPScenarioPart2:InclusiveInquiryandAnalysisThe Where, Who, Why, What, How and When framework used below is adapted from the conflictassessment framework at the core of Conflict Assessment & Peacebuilding Planning: Toward aParticipatoryApproachtoHumanSecurity,LisaSchirch,2013.WHEREisthesocialinclusion,marginalizationorexclusiontakingplace,inwhatcontext?AmidrecentdecadesofeconomicgrowthanddemocraticconsolidationinIndia,littleattentionisgiventoMuslimwomen,themajorityofwhomaretriplymarginalizedaswomen,personslivinginpoverty,andmembersofareligiousminority.Suchmultipleandoverlappingdisadvantages–poverty,discriminationbasedonreligion,andgender–reinforceMuslimwomen’sexclusion.Addedtothis,Muslimwomenalsotend to experience “spatial inequalities” as they aremore likely tobe concentrated in disadvantagedlocations,whichinturncontributestoexclusionfrompoliticalprocessesanddecisionmaking.4WHATarethedrivingfactorsbehindthesocialinclusion,marginalizationand/orexclusion,andwhatcanbedonetoaffectthesefactors?KeyfactorsdrivingthelowstatusofMuslimwomeninIndiaarealackofeducation,economicpowerandautonomy.5Additionally, theoverallghettoizationofMuslimshasoftendeprivedthemofgovernmentinfrastructure such as health centers, schools, roads, garbage disposal and sewage facilities.6Compounding this is the fact thatMuslimwomen in India face themall in isolationdue to restrictedmobilityimposedbyconservativesocialstructures.Exacerbatingallofthedisadvantageshighlighted—and in some respects perpetuating them— is the fact that althoughMuslimwomen have the samepoliticalandlegalrightsastherestofthepopulation,theyareunabletoproperlyexercisethoserights.7ManyMuslimwomendonotrealizetheyhaverightsbothunderthe IndianConstitutionandreligiouslaw.8Thislackofknowledgerestrictstheirabilitytostandupfortheirrights,makedecisionsthataffecttheirlives,earnalivelihood,oraccessgovernmentprogramsandservicesintendedforthem.WHO is driving the social inclusion, marginalization and/or exclusion, and who is supporting socialinclusion?ForMuslimwomen,marginalizationisdrivenbydifferentactors.OutsideoftheMuslimcommunity,thereisacommonmisperceptionthat thegenderdisparityseen inmanyMuslimsocieties isa resultof thereligionitself,leavingnon-MuslimIndianstodisparageIslamandisolateMuslimsasbackward.WithintheMuslimcommunity,ongoingdiscriminationagainsttheMuslimminoritycontributestoasiegementalityamongMuslimleadersthatencouragesarestrictiononwomen’srights.Finally,withinandoutsideoftheMuslimcommunity,menandwomensubscribetoaninterpretationofmasculinityandgendernormsthatisorientedaroundmalecontroloverwomen.MWIdemonstratedthatifengaged,theseactors-including

4Kabeer,Naila.CantheMDGsprovideapathwaytosocialjustice?Thechallengeofintersectinginequalities.NewYork:UnitedNationsDevelopmentProgramme.(2010).5Hasan,ZoyaandMenon,Ritu,UnequalCitizens-AStudyofMuslimWomeninIndia(OxfordUniversityPress,2004),2416ActionAid,JahangirabadMediaInstituteandIndianSocialInstitute,“PreliminaryReportontheSocio-EconomicConditionofMuslimsinIndia”(NewDelhi,2006)pg57Desai,S.andGheda,T.(2014);seealsoNarain,V.ReclaimingtheNation:MuslimWomenandtheLawinIndia(Toronto:UniversityofTorontoPress,2008)pg1388Engineer,A.A.,MuslimWomeninIndianSociety(2007)

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religiousandcommunityleadersaswellasmen-canbetransformedaspivotalpartnersin,ratherthanbarriersto,promotinggenderequality.HOWarekeyactorsusingpowertodrivethemarginalizationandexclusion?Marginalization and exclusion ofMuslim women is perpetuated by actors within and outside of theMuslimcommunity.Governmentactors, forexample,havenot consistentlyensured thatgovernmentservicesextendedtoMuslimcitizens.Thiswasnotedinthe2005GovernmentofIndiastudyonMuslimsinIndia—knownastheSacharReport-whichfoundthataffirmativeactionprogramsandgovernmentalleviation projects rarely reached the Muslim community. Within the Muslim community, religiousleaders have too often shared conservative and patriarchal interpretations of Islam that underminewomen’srightsandequality.WHYarethekeyactorsmotivatedtodrivethesocialinclusion?Asacoremessageofitsprogram,MWIrecognizedthatadvancingwomen’sequalitycannotbeseenonlyassomethingthatbenefitswomen,butratherasaprioritythatenhancesthewellbeingofwomenandmen.Theconceptofequality,i.e.thefullparticipationofwomeninallfieldsofendeavoranddecision-making,wasexploredassomethingthatwouldhavepositiveimpactsonthecommunity’seconomicandsocialdevelopment,aswellasbecloser in linewiththeprinciples laidout intheQur’an.This framinghelpedmotivatereligiousleaderstosharemoreequality-focusedinterpretationsofIslam,inkeepingwithIslamicprinciples,aswellasencouragementosupporttheirwives,sisters,andfamilymemberstoengageinpubliclifeandeconomicventures.WHENisthesocialinclusionmostlikelytoopentofurtherexpansionandwhenisthemarginalizationorexclusionmostlikelytobeopentochangeforbetterorworse?The IFESMWIprogramwas implementedata timewhen therewassignificantdataemergingaroundexclusion and the challenges therefrom in India. The 2005 Government of India study of the social,educationalandeconomicstatusofMuslimsinIndia—popularlyknownastheSacharReport—assessedthestatusofIndianMuslimstobeamongthelowestofallsegmentsofsociety.ThereportshowedthatMuslim women are particularly marginalized and disadvantaged. Women’s organizations were alsoactivelylobbyingforthepassageofthePreventionofDomesticViolenceAct,havingcometogetherandformedanationallobbyorganizationcalledWomenPowerConnect.ThetimewasripeforaprogramsuchasMWItogalvanizewomeninMuslimcommunitytoaction.

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TAAPScenarioPart3:GuidingQuestionsAcrosstheProjectLifeCycleGuidingquestionssupportedtheproject teamacrosstheprojectcycletoexplorewho is includedandexcludedinIndia;howandwhythemarginalizationandexclusionimpactstheidentitygroups’agency,accessandpower;howtheprojectmightaddressexclusionandintegratesocialinclusion;andhowtheproject can support theMWI stakeholders to integrate social inclusion in addressing India’s access tojusticechallengesbeyondthelifeoftheproject.TAAPPhase1:InclusiveInquiryandReflection/IllustrativeQuestions:

o What do we know andnotknoworunderstandabout social inclusion,including the status ofsocial inclusion andexclusion of MuslimWomen in in India atvarioussociallevels(i.e.,individual, family andcommunity level,organizational level,societal and socialnormative level, policyand enablingenvironmentlevel)?

o What knowledge,attitudes andexperiences did theIFES/MWIstaffhave?

o Aretherebiasesthatmayimpactindividualand/orteameffortstobeaninclusiveprogram?o Whataspectsof theproject team’s individual social identitiesandexperiences shapehowwe

approachsustainabledevelopmentinterventions?o Canweexplaintheexclusionandtheneedforsocialinclusiontoouraudiencesinasimpleand

understandableway?o Whatdoweneedtolearnaboutgenderandsocialinclusionpractices?o Whatprogrammingapproachesarefieldstaffmostfamiliarandconfidentinusingintheirwork

in thecommunity?Howcanweusetheseapproachestopromoterights-basedapproachestoinclusionofmarginalizedandexcludedpersonsasparticipantsandstakeholders?

o How do the various aspects of the donor’s identity (USAID) and the implementing partner’sidentity(IFESandlocalorganizations),shapethecommitmenttosocialinclusionintheproject?

o Whatcanwetell(e.g.inTAAP’sPhase1,StepB,Activity2)abouttheenablingenvironmentforsocialinclusionatheadquartersandprojectlevels?

TAAPPhaseII:SocialInclusionAnalysis/IllustrativeQuestions:

o ScopeofInclusionAnalysis:AstheprimaryfocusoftheprojectispromotionofMuslimwomen’ssocial,economicandpoliticalparticipation,whataretheparametersforstudyingmarginalizedandexcludedidentitygroupswithinthethemes?

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o Stakeholder Analysis: How canwe use a stakeholder analysis to understandwho the variousstakeholdersoftheSocialInclusionAnalysisareandwhatrolestheyshouldplay?

o Purposeof Social InclusionAnalysis: Is thepurposeof the social inclusionanalysis to increaseknowledge and awareness aboutwho ismarginalized and excludedwith regard to the publicpolicychallenges? Is thepurposetorecommend inclusion-sensitivestrategies for theproject’sinternalapplication(i.e.,inhowwerecruitandselectparticipants)?Isthepurposetodetermineeffectivewaysfortheprojecttosupportmarginalizedandexcludedgroups?

o Social InclusionAnalysisQuestions:Towhatextentarethebasicrightsandneedsofpeople inIndiametornot?Whatarethegapsbetweenincluded,marginalizedandexcludedidentitiesthatexist in MWI program’s key objectives of arresting the negative cycle of Muslim women’smarginalizationandpromotingtheirsocial,economicandpoliticalparticipation?

o SocialInclusionAnalysisQuestions:Whatidentity-basedinequalityexistsinIndia;whatformdoestheinequalitytake?Inotherwords,whatdoestheinequality“looklike”?

o SocialInclusionAnalysisQuestions:Whatisthelevelofimportanceofeachofthesixdomainsofanalysis to the purpose of the study: laws, policies; access to and control over assets andresources;knowledge,beliefsandperceptions;poweranddecision-making;roles,responsibilitiesand timeuse;humandignity, safetyandwellness?Sampledomain-focusedquestions include:What are the laws with regard to access to justice for women, including from minoritylanguage/religion/economicstatus/caste?Whatare theperceptionsofpeoplewithdisabilitieswithregardtopoverty?

o SocialInclusionAnalysisQuestion:Fromwhomandwithwhomwillwecollectdataforselecteddomains?

o SocialInclusionAnalysisQuestion:Whataretherootcausesoftheaccesstojusticeproblemsthatthe project seeks to engage participants to address? Do the root causes cut across multipledomains?Whatcanbedonetoaffectthesefactorssothatmeaningfulchangecanhappen?

o SocialInclusionAnalysisQuestion:Whataretheidentity-specificboostersandopportunitiesforaddressingthebarrierstoaccess,agencyandpower?

o Social InclusionAnalysisQuestions:How canwe identify individuals and groups of individualswhoseintersectingidentitiescompoundsothattheyarethemostexcludedacrossmostorallofthedomains?Howareprogramsthatimproveaccesstojusticeavailableandabletoreach–ornotavailableandnotabletoreach–themostexcludedgroups,includingthoseexcludedbasedoncompoundedintersectionalidentities?

o SocialInclusionAnalysisQuestions:Whattransformativeinterventionswillbepossiblewithinthescopeoftheprojecttorecruitparticipantsfrommarginalizedandexcludedidentitygroups?Whattransformativeinterventionscanaddressthecausesofexclusionandhowwillmeaningfulchangehappen?What activities can theMWI project implement that could sustain collaboration ofincludedandexcludedgroupsafterclose-out?

o SocialInclusionAnalysisQuestion:Whatarepotentialdifferentimpactsoftheprojectonincludedandexcludedpopulations,includingunintendedornegativeconsequences?

TAAPPhaseIII:InclusiveDesign/IllustrativeQuestions:

o HowcanweensurethattheMWIprojectteamunderstandsthesocialinclusionanalysisresultsandhowitinformsprojectdesign?

o Howcancreatingalocalsnapshot–summarizingthesituation,relevantboosters,barrierstoandopportunitiesofsocialinclusionofthedisadvantagedgroupsdeterminedintheanalysis–supporttheunderstandingoftheprojectteamandstakeholders?

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o Whatwere themostnotablebarriers toagency, accessandpowerhighlighted in theanalysisreportandhowcantheprojectpromoteagency,accessandpowerforeachoftheidentitygroups,withregardtothepublicpolicythemes?

o Howcantheprojectteamrealigntheprojectdesigntoincludethestakeholdersthatemergedfrom the Social Inclusion Analysis, and explore the motivations, influence and power of thestakeholderstoinfluencepositivesocialchangeortoresistchange?

o Howcantheprojectteamdeterminethepriority,timingandcostoftherecommendationsmadeintheSocialInclusionAnalysisreport?

o How can the project team ensure that the social inclusion approach that is integrated in theprojectdesigngoesbeyondbeinginclusion-sensitive(awarenessthatrecognizesthedifferenceinhow marginalized and excluded people have agency, access and power) to identifyinginterventions thatwouldhave themost impact for inclusion transformation, i.e., that activelypromotechangeinthesystems,socialnormsandeverydaylife?

o Howcanweensure thatdisadvantaged identity groups feel safe, empoweredandenabled toparticipateintheMWIproject?Howcanourprogramvision/designsignaltothemthattheyarewelcome?

o WhatactionsandapproachescantheMWIprojecttaketoensurethatthefiveTAAPprinciplesareintegratedthroughouttheprojectcycle?Howcanweengagestakeholderstoguideusasweundertakethesestrategiesandactions?

o WhatrecommendationsdodisadvantagedgroupshavetoimproveaccesstotheMWIprogram?Dothesegroupsfeelasthoughtheyhaveavoiceinourdesign?

o Doestheimplementingteamfeelempoweredtomakedecisionswhichbolstersocialinclusion?o Howcanouroutreachandrecruitmentdesignreachthosemostmarginalized?Howcanweget

outsidethetypicalcircleofyoungleadersinordertoengagethosefromruralcommunitiesanddisadvantaged groups? Does our participant selection process reflect our value of socialinclusion?

o Have we budgeted for social inclusion, e.g. reasonable accommodations for persons withdisabilities,signlanguageinterpreters,travelforruralparticipants,etc.?

o Whatindicatorscanbedevelopedtotrackandmeasureoursocialinclusiongoals?Howwillweholdourselvesaccountabletooursocialinclusionaims?

o Howcantheprojectteamandstakeholdersidentifythechangethatispossiblebecauseoftheinclusion-sensitivity and responsiveness in the project? How can project teams use the TAAPTheoryofChangetoidentifywhichlevelsofchangetheprojectwilladdress?(TheTAAPTheoryofChangeposits that expanding theagency, access, andpowerofmarginalizedandexcludedpeoplewillrequiretacklingentrenchednorms,institutionsandpowerstructures.)

o Howcantheprojectteamvalidatetheprojectdesignwithkeystakeholders?TAAPPhaseIV:InclusiveImplementation/IllustrativeQuestions:

o Havewecreatedampleopportunitiesforpersonsfromdisadvantagedgroupstotakepartintheprojectasstaff,participants,trainers,mentors,agentsofchange?

o IstheMWIparticipantbaserepresentativeofIndia’sfulldiversity?o DoesMWIprogramming,trainingandprojectimplementation,reflectsocialinclusionprinciples?o AreourMWIparticipantsdemonstrating, throughtheir (effortsbeyondtheproject), that they

understandsocialinclusionandcanapply(atleastbasic)socialinclusionpractices?o Doesourpublicoutreach(includingmediaandsocialmedia)articulatevaluesofsocialinclusion?o Havewecreatedarangeofopportunitiesfordifferenttypesofparticipationfrompersonswith

disabilities?(e.g.asbeneficiaries,asadvisors,ascommunityvolunteersandmobilizer,aspeersforothers,andasleadersinthecommunity)

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o Howarethediverseskillsandcapacitiesofpersonswithdisabilitiesbeingprofiledthroughoutimplementation?

o Whatisourprocessforidentifyingneworunexpectedbarriers?o Have we set targets with our own staff and partners to include persons with disabilities in

programsandactivities(e.g.asstaff,volunteersandbeneficiaries)?TAAPCross-CuttingInclusiveMEL/IllustrativeQuestions:

o Doesourbaselinesurveycapturewhetherourparticipantsunderstandsocialinclusionconcepts?TAAPCross-CuttingInclusiveImpactandSustainability(IIS)S/Illustrativequestions:

o Asparticipantsdemonstratecommitmenttoinclusivepracticesintheiractivities,aretheylinkingthecommitmenttolong-termpositivesocialchange?

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TAAPScenarioPart4:SocialInclusionSensitiveStrategiesandActionsInclusive Inquiry andReflection / Illustrativeaction: Providing supportneeded to ensure thatstaff are eager and readyto take part in inclusivedesign, implementationandlearning.Building staff and partnercapacity: For MWI, IFESselected local partnerswho had valuableexperience working onsocial and economicempowerment of Muslimwomen.Some,butnotall,partner organizations hadworked on civic andpoliticalrightswithinthecontextofthebroaderwomen'srightsmovement.Almostnoonehadactivelylinkedtheseempowerment initiatives torightsguaranteedtowomen in theQur’an.Toaddress thesegaps, IFES conducted an orientation to build in all project staff and resource persons a holisticunderstandingoftheMWIandwhatitwasdesignedtoachieve,buildthecapacityofstafftonurtureafavorableclimateforinterventionandequipstafftodisseminateinformationwithconfidence.ExpertsinIndian Family Law, Human Rights Law, and Islamic Law, as well as experts in activism and economicempowerment(includingprivatesector)wereengagedtodevelopanddeliveraseriesoftrainings.Atthelocal level MWI also engaged numerous activists alongside the local partner organizations includingwomen’s rights activists and social workers familiar with existing welfare programs, academicians,teachersandlegalspecialist.Aspartofitsongoingstaffcapacityefforts,IFEShadtoaddresssignificantresistanceinitiallyexpressedfromwithinIFESstaffandpartnersaswellasexternallyonwhetheraseparateprogramtargetingMuslimwomenwasnecessary.Afearthattheprogrammightfurtherentrenchaminoritycommunityawayfromthe ‘mainstream’ was articulated bymany. There was also considerable subconscious and open biasagainstmalereligiousandcommunityleaders.AsignificantamountofworkhadtobedonetoexamineandaddressthesecommonbiasesforMuslimandnon-Muslim,maleandfemaleteammembersintheprogrambeforeandthroughouttheimplementationperiod.AconcreteexampleofthiswastheefforttounderstandthefullcontextandoriginofthepermissionofMuslimmentotakemorethanonewife(uptofour)articulatedintheQur’an.NotonlywasthisrestrictiveofthecurrentpracticeatthetimeoftheProphetMuhammad,italsocamewithastipulation‘providedhecantreatthemallequally’whichwasintendedtoshowtheimpossibilityoftakingmorethanonewife.Also,thispermissionwasintendedtoprovidesecurityandcareforwidowsandorphansfromwar.Manyoftheparticipantswerenotfamiliarwiththisinformation.Oftenthislawwasarticulatedasawaytoestablishmen’ssuperiorroleinfamily

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andsociety,andhadtobere-understoodinordertoovercomemisperceptionsaboutMuslimwomen’srights.Integratingbeneficiariesandcommunitymembersasdecisionmakers:Fromtheoutsetoftheprogram,alllocalpartnersagreedontheimportanceofmaintainingarespectful,principledapproachtotheMuslimcommunitiestheywouldbeworkingin.Theycommittedtobemindfulofthebeliefs,valuesandpracticesofthecommunity.Tothatend,partnersagreedthattheywouldemployMuslimwomenontheirteamstoassistininteractingwiththeprimarytargetgroup;engagewithreligiousandcommunityleadersaboutthe scope and objectives of the program to build support and lessen resistance; and engageMuslimscholarsandcommunityleaderstopresentinformationandassistwithotherelementsoftheprogram.TheoutreachtoMuslimreligiousandcommunityleaders,particularlythosewhowereknownfortheirgender-equality stances or were considered likely to support MWI’s goals in their areas ofimplementation, proved critical toMWI success. These leaders came from among the ulema, schoolteachers, lawyers, doctors, business owners and activists. They became a core support group for theproject. Itwas through them that a broader group of community leaderswere reached to create anenablingenvironmentforMWI’simplementationandsustainabilityasMWIwasaimingfornothinglessthansignificantsocietaltransformation.Social InclusionAnalysis/ IllustrativeAction:Planningorconductingparticipatoryconsultationwithawide variety of stakeholders including leaders and change agents from civil society and governmentinstitutions.MWI planning and interventions were rooted in the understanding that intersectionality andinterconnectedness of various dimensions of marginalization of minority women require multi-dimensional interventions. More than one condition of marginalization will likely exist within anycommunity.Theseconditions–includinglackofeducation,poorhealth,povertyanddiscrimination–maybeinterlinked.Socialinclusionalsohastooccurinthecontextofbroaderissuesfacingthenationasawholesuchasaslowbureaucracy,corruption,riseofright-wingauthoritarianpolitics,andthewideninggap between the rich and the poor. Addressing only the gender-related factors in isolation withoutconsideringpolitical,socio-economicandculturalfactorswillminimizetheeffectivenessofsocialinclusioninterventions.RecognizingthisneedtoaddressintersectionalityandinterconnectedissuesaffectingMuslimwomen’smarginalization, several factorswere identifiedaspriorityconsiderations for theprogram.ForMuslimIndians ingeneral, itwas importanttounderstandthe lasting impactofthehistoricpartitionbetweenIndiaandPakistan,andthefactthatoftheMuslimswhoremainedinIndia,manyfeltsafeonlyamongmembersoftheirowncommunities.Suchspatialinequalityperpetuatedcyclesofdiscrimination,socialstagnation,andeducationaldeprivation,allofwhichreducedtheMuslimcommunity’sabilitytoaccessIndia’sgovernmentinstitutionsortakeadvantageofIndia’seconomicdevelopments.ForMuslimwomenin particular, additional factors related to gender and socio-economic standing, influenced in part bypatriarchalinterpretationsofIslam,furtherreducedtheiraccesstoeducation,employment,andpoliticalengagement.Asnotedinthefollowingsection,MWI’sinclusiveprogramdesignrecognizedthatunlessthe overlapping intersectionalities present in a marginalized community are taken into account indesigning an empowerment program, the program may not properly target the conditions of

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marginalizationandthereforemayprovetobeof littleuse,orworse,mayactuallybedetrimental forsegmentsofthecommunity.Inclusive Design / Illustrative Action: Planning to validate prioritized recommendations withstakeholders.OneofthekeychallengestoMuslimwomen’srightsthatneededtobeaddressedfromprogramdesignthrough implementationwas themisperception that gender inequity is inbuilt in Islam. In reality, theQur’an provideswomenwith rights to education, inheritance, choice ofmarital partner, divorce andparticipationingovernanceandotherpublicfields.OrientingtheprogramaroundteachingsintheQur’anandotherIslamiclegalsourceshelpedensurethattheinterventionwaslocallyowned,ratherthanbeingperceivedasbeingappliedfromexternalsources. InadditiontoIslamiclaw,MWIalsodrewonIndia’sConstitutionwhichincludesrightstoequalitybeforethelaw;prohibitionofdiscriminationonthegroundof religion, caste, race, sex or place of birth; rights to employment; rights to education; and otherprovisions that complementedprinciplesof genderequality enshrined in Islamic law. Taken together,awarenessraisingaroundIslamicandIndianlawhelpedincreaseknowledgeaboutwomen’srightsfromintersectingidentities-bothasMuslimsandasIndiancitizens.WhileMWIfocusedontheempowermentofMuslimwomen,theapproachalsoproactivelyengagedmenandboystoadvanceeffectivenessoftheprogram,detertheriskofmalehostilitybeingdirectedtowardwomen’sdevelopment/empowermentprojectsandalleviatethefearthatthewomenmightbeplottingsomethingagainstthem.Attheoutsetoftheprogram,MWIpartnersmetwithreligiousandcommunityleaders - particularlymen - to explain the initiative and seek community leaders buy-in. Additionally,husbands, brothers and sons of activists were encouraged to be actively involved in the planning,executionandevaluationofMWI.Informationworkshopsfocusingontherightsofwomenandgirlswereorganizedformenatthesametimeasthewomenutilizingthesamecurriculum.Finally, it is important tonote thatMWI’s holistic approachensured thatpeople fromother religiouscommunities in MWI’s geographic areas of operation were also impacted by the program. Negativestereotypes and preconceived notions about women’s rights in Islam were often shattered. Lawenforcementofficialsand the judiciarybegan toperceiveMuslimwomenasempoweredcitizenswhoknewabouttheirrightsandexpectedfairtreatmentandresolutionofissues.Inclusive Implementation / Illustrative Action: Planning to validate the inclusion-sensitive riskmanagementplanwithselectedpartnersandotherstakeholders.ThedesignandimplementationofMWIisrootedinacommitmenttosocialinclusionandMWImaterials- including training kits - used standardized messaging that included accurate Qur’anic and legalreferencesandinterpretations.Thisrepresentsinclusionofminorities.Theprogramwasimplementedinareasofsignificantpovertyandilliteracyandtheprogrampreparedmaterialswithillustrationsoriginatingfrom art-workshops for the women participants later collated, story-boarded and illustrated byprofessionalartistsandpromotionalanddocumentationmaterials.Wheretheprogramcouldhavebeenmoreeffectivewasdisabilitiesinclusion.Whiletherewereafewwomenwithdisabilitiesinvolvedintheprogramtherewasnotanintentionalfocustocreateopportunitiesfortheirsocialinclusion.MWIalsoproactivelyengagedyouthwithinthecommunitywhocanbesomeofthemosteffectiveandenthusiasticagentsofchange.Asaclearexample,studentswhohadattendedclassesonwomen’srightsformedsmallactiongroupstosensitizefamilymembers,friendsandneighborstothestatusofwomen

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undertheQur’anandIndianlaw,andtheillegalityandimmoralityofpracticessuchasdowryanddomesticviolence.Additionally,byengagingstudents,theprogramalsoreachednewgroupsofteachers,parentsandeducationofficials.Itwasaneffectiveexampleofusingmainstreamstructures—secondaryschools—tocarryoutempowermentprogramsformarginalizedcommunities.InclusiveMEL/IllustrativeAction:Developaninclusiveplantoconductdatacollection.MWIrecognizedthatprogramevaluationandresearcheffortsmustprioritizethemarginalizedgroup’sownneeds,issues,andprioritiesdeterminedthroughqualitativediscussionswithcommunityleadersandpeople.Triangulatingthesevalueswherepossiblefromkeyinformantinterviews,informationreflectingother groups’ experiences, and statistics is also recommended. MWI partners were able to bothcontributevaluabledatatothegovernment’sownresearchonminoritycommunitiesandusethefindingsandanalysisofthisdataaggregatedacrossthenationwhenthegovernmentpublishedanddisseminatedthe Sachar Committee Report for advocacy.MWI also collected data disaggregated by sex, age, andgeographicallocation,whichwascriticalfordesigningtargetedinterventions.Inadditiontomonitoringandevaluationthroughouttheprogram,threeyearsaftertheendofMWI,IFESconductedfollow-onfocusgroupdiscussionstoassessthesustainabilityoftheprogramintervention.ThefocusgroupdiscussionsgathereddataoncivicactivismanddemocraticengagementamongrandomlyselectedgroupsofwomenwhohadtakenpartintheMWIinterventionsaswellaswomenfromsimilarcommunities and backgroundswho had not taken part in those interventions. The latter served as acontrolgroup.The focusgroupdiscussionshighlightedcontinuedknowledgegains,behaviorchanges,and leadershiproles among MWI participants years after program completion. For example, several reported thatneighborhoodwomennowperceivethemasleadersandapproachMWIparticipantsforhelpinpursuingtheirownrights.MWIparticipantswerealsomorelikelythancontrolgroupparticipantstoexercisetheirright to vote and influence political leaders and the broader political process. For example, MWIparticipantsspokeofapproachingthe‘paarshad’(localcounselor)andotherlocalauthoritiesinordertoinfluencelocaldecision-making.Additionally,MWIparticipantsemphasizedtheimportanceandpowerofcollective action, identifying their participation in public protests demanding justice and equity (rareamongMuslimwomen’sgroupsinthepast)oftenwiththelargerwomen’srightsmovement,civilsocietyadvocacyandcanvassingtoaffectelectionmanifestos(platforms),budgetsandcampaignoutcomes.Stillothers spoke of their participation in local rallies to help build support for improving girls’ access toeducation,andonespokeofhercampaigntoobtainscholarshipsforstudentsfrompoorMuslimfamilies.ThesearepowerfulexamplesofMWIparticipants’continuedcommitmenttoaccessingtherightstowhichtheyareentitledasMuslimsandIndiancitizens.Inclusive Impact and Sustainability / Illustrative Action: Planning to make an inclusive impact andsustainabilityplan.Several years after the MWI project’s end, MWI participants continue to demonstrate changes inknowledge,attitudesandbehaviorsthatshowacommitmenttoadvancingsocialinclusionandequality.Onanindividuallevel,Muslimwomenbeganexercisingtheirrighttoeducation,tochoosetheirmarriagepartners,andtoworkandearnanincome.TheimpactonMuslimmenandboyswasalsonoticeablebothatthelevelofthefamilyandthecommunity.Womenreportedgreaterparticipationindecision-makingintheirfamilies.Theirstatuswithintheirfamiliesimproveddramatically.InMWIprogramareas,reports

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showthatMuslimmenareincreasinglyencouragingwomentotakepartinpubliclifeevenafterprogramcompletion.SomemalestakeholdersintheMWIprogramwereinvolvedinsolvingmatrimonialdisputescasesandprovidinglegalredressforfemalevictimsofviolenceandothercrimes.Onthepoliticalfront,men supportedwomen to run for office and promoted their candidacy.Men encouragedwomen toexercise their right to vote in both local and national elections. Interestingly, women who soughtgovernmentpositionsorpoliticalofficewerenotonlyencouragedandsupportedbyMuslimmenintheirowncommunity,butalsobymaleleadersfromothercommunities.Additionally, women participants inMWI did notmerely see the program as beneficial to their ownsituation,butactivelysoughttosupportotherwomenintheircommunitybyinvitingthemtobecomepartof their groups,helping them toearnan income,andassisting in their safeescape fromabusiverelationships. This is highlighted throughnumerousexamplesofwomen’s leadership:NazniBegum,aretiredseniorcitizen,whowasanMWIpartner,successfullyranforaseatontheBangaloreMunicipalCorporation.Inthispositionshesecured,severalhundredthousanddollars’worthofgovernmentfundingto address pressing and neglected in her municipality area. Other women’s groups decided to runcampaignsto“saynotopolygamy.”Theyworkedtoconvincementhatmultiplemarriageshadadverseeffects,notonlyonthewivesbutalsoonchildren.AnotherexamplearosefromMWI’sseriesofadvocacytrainingsthatempoweredwomenwiththeskillsneededtoadvocatetopolicymakersonissuesofgenderequality.MWIpartnersengagedinthesetrainingswentontoconductadvocacyandcreatepublicdemandfor Muslim women’s marriage rights. Their efforts influenced the Indian Supreme Court’s landmarkdecisionin2017tooutlawthepracticeofgivingdivorcebysaying‘talaq’(divorce)threetimes.Inadditiontosocialchanges,therearealsomanyexamplesofeconomicempowerment.Women’sself-helpgroupsweresuccessfulinobtainingmicrocreditloansfrombankstohelpfundincomegeneratingventures that enabled women to contribute economically to their households and, in turn, becomeeconomically empowered. These and numerous other examples highlight the uniqueways thatMWIparticipantsunderstoodandadvancedprinciplesofsocialinclusion.

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TAAPScenarioPart5:SocialInclusionOutcomesTheIFESMuslimWomen’sInitiativemetandexceededitsoriginalobjectiveofmovingtheneedleonthestatusofMuslimwomeninprogramareas.MWI:

o increasedtheknowledgeofMuslimwomenabouttheirrightsintheQur’anandunderIndianlawandsawmanywomenadvocateforandaccessthoserights;

o fosteredunderstandingamongallsectionsoftheMuslimcommunity(includingmenandboys)aboutwomen’srights;

o createdcommunity-basedsupportstructuresfortheprotectionandpromotionofwomen’srightsbyformingwomen’sgroupsandsupportgroupsconsistingofreligiousleaders,administrators,businessleaders,academicians,lawyersandactivists;

o initiatedmicrocreditandincomegeneratingactivitiesforwomen’sgroupstoincreaseeconomicindependence;

o increasedthedemandforandacceptanceofchangewithintheMuslimcommunity,leadingtooverallimprovementinthesocio-economicstatusofMuslimwomen;and

o engenderedtheemergenceofMuslimwomenleaderswhohaveovercometheirexclusionfrommainstreameconomicanddemocraticprocessesandpromotetheempowermentandsocialinclusionofMuslimwomen.

By the close of the program, 534women’s groupswere functioningwithmore than 6,000members.Averagegroupsizewasfifteen.AllactivitiesundertheMWIcontributedtowardthecreationofawomen-friendly environment within the districts in which the program was implemented, as well as themainstreamingofMuslimwomen in theirwider communities.More than1,500 communitymembersincludingacademicians, lawyers, religious leaders,bureaucrats,business leaders, school teachers, andactivistsbecamepartofsupportgroupsandmorethan7,000womenreceivedcounselingservicesandlegalaidfromthecounselingcenters.Atotalof1,500studentsattendedcoursesonwomen’srightsinMuslim schools. Ultimately, more than 30,000 women and men, girls and boys directly receivedinformation on the rights ofwomen. In addition,MWI partners reported that hundreds of girlswereenrolled in schools; benefits from government programswere secured formembers of thewomen’sgroups, their families and communities. This significantly increased women’s roles in family andcommunitydecision-making;andmarkedlyenhancedwomen’spoliticalparticipationandengenderedtheemergenceofscoresofnewwomenleadersincludingmanywhosuccessfullyranforofficeandwon.

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TAAPScenarioPart6:LessonsLearnedandRecommendationsBasedon lessons learned fromMWI,the following recommendations arepresented for practitioners andpolicymakers focused on the socialinclusionofmarginalizedgroupsinthedemocraticmainstream.1. Existing knowledge, beliefs, andstrengths of marginalized groupsshouldbetakenintoconsiderationindeveloping and implementingprogramsfordemocraticinclusion.2.Individualsshouldnotbeviewedasvictims or passive recipients ofsupport, but rather as activeprotagonists and partners in thedevelopmentofthemselvesandtheircommunities.3. Rights education and support toaccess those rightsbuilds confidencein marginalized groups needed forgreater social and politicalparticipation.4. In any project whose goal is toimprove the lives of women, it isessentialnotto ignoretheotherhalfofthecommunity.Theinvolvementofmen in women’s empowermentprogramsiscritical.5. Empowerment of marginalizedgroups requires the involvement ofexistingleadersandtrustedintermediariesfromthemarginalizedcommunity.6.Youthareamajorsourceofidealism,energyandenthusiasmincommunities.Harnessingthispotentialthroughschool-basedprogramscanbehighlyeffective.7.Emergingleadersshouldbeintroducedtotheideasofcommunityleadershipandleadingwithintegrity.8. Linkagesbetweengovernmentandprivate structuresandservices,andengagement inmainstreampoliticalandgovernanceprocessesarecritical.9.Intersectionalityandinterconnectednessofvariousdimensionsofmarginalizationofminoritywomen(including but not limited to poverty, discrimination, lack of education, disabilities, and poor health)requiremulti-dimensionalinterventions.

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10.Collectiveactionthroughcommunityactiongroups,networking,andbuildingalliancescontributetosustainabilityoftheprogram.11.Robustmonitoringandevaluationandresearchshouldbepartofthedesignoftheprogramtoensureefficacyandinformthewiderdiscourseandpractice.12.Programsaimedatmainstreamingmarginalizedgroupsandminoritiesshouldbebasedonprinciplesofequality,transparency,accountability,integrity,andtheruleoflaw,andafirmbeliefinthepowerofunity,notonlywithinthemarginalizedcommunitybutalsowiththewidercommunityofwhichtheyareanintegralpart.13.Programstoadvancetheequalityofwomenandmencannotbeconceivedonlyintermsofbringingwomenintothevariousarenasofthecurrentsocialpowerstructures.Theymustinvolvewomenandmenstrivingtogethertobuildanewsocialorder.