A number of women in Samangan say that economic hardship, the long distance to healthcare centers, inadequate facilities, and limited access to healthcare services have left many women with no option but to give birth at home.
Salam Watandar’s interviews with 44 married Afghan women living in Canada, Germany, France, England, Australia, the United States, and Russia show that while some women experience restrictions on their personal freedoms, social relationships, and educational and employment opportunities after migration, others report no change in their freedoms or opportunities and continue to receive support from their husbands and families. Thus, the experiences of married Afghan women after migration are not the same.
“The income from selling vegetables has helped cover some of our household expenses. Some organizations have also provided us with agricultural training, seeds, and fertilizer. Our biggest problems are water shortages, the lack of appropriate markets for our produce, and the high cost of seeds and fertilizer,” she says.
Although Islamic Sharia permits polygamy and second marriage under specific conditions, a number of women in Kunduz say they have repeatedly faced pressure from their husbands’ families to persuade their husbands to take a second wife.
“I want to continue my education, succeed, and achieve my goals. I am happy and satisfied with the decision I have made.” These are the words of Shafiqa, a 30-year-old resident of Kabul. A journalism graduate, she says she wants to achieve her academic and professional goals before getting married. Shafiqa is not alone in making this choice. Findings from Salam Watandar’s interviews with a number of women show that continuing their education, pursuing careers, and attaining personal independence have become their top priorities.
A number of women in Daikundi Province say they face restrictions from their husbands and in-laws (their husband’s family) when trying to visit their families and relatives after marriage.
Ghor Province has a long tradition of handicrafts, particularly khamak embroidery, and is considered one of Afghanistan’s important centers for this traditional art. Deeply rooted in local culture and customs, khamak embroidery not only reflects the province’s cultural heritage but also serves as an important source of income, helping many women achieve economic self-sufficiency.
The findings of Salam Watandar’s interviews with 60 married women in Kabul and several provinces indicate that marriage has brought a range of personal, social, economic, and psychological changes to their lives.
Although in Islamic jurisprudence—particularly within the Hanafi jurisprudence —any form of oppression, insult, beating, or deprivation of a woman’s legitimate rights is prohibited, women in Afghanistan are still occasionally exposed to domestic violence.
In Mazar-i-Sharif, a young girl with a physical disability in her legs has established an educational center that provides free training in tailoring, literacy, and cooking for dozens of girls. This initiative has become an opportunity for many of the center’s students to learn skills and achieve financial independence.
Meanwhile, women interviewed for this report say they were forced into marriage without their consent based on decisions made by their families. According to them, these marriages have resulted in psychological trauma, dissatisfaction, and emotional difficulties.
Stretch marks, medically known as ‘striae’, are lines that develop on the skin as a result of excessive stretching. They commonly appear during pregnancy, puberty, or periods of rapid weight change. For many women, these marks become a source of concern about their physical appearance.
