UNICEF supports over 154 thousand children in Mozambique but issues alert on security situation

The article's author argues that household duties should not define a woman's character. As an example, cases are cited where mothers-in-law praise their daughters-in-law for managing 'domestic affairs,' which is a deeply ingrained problem in the Indian community: conditioning women to believe that their worth is measured by their efficiency in running a household.

A more alarming aspect is that often the women themselves perpetuate this culture. From an early age, girls are taught that competence in domestic life is not just a useful skill but a measure of their character. A girl who cooks is considered 'well-mannered'; one who maintains a flawless home is seen as a 'good wife'; and a daughter-in-law who anticipates everyone's needs is called a 'blessing.' However, a woman who states she does not want to spend her life on such tasks is sometimes labeled as selfish, lazy, arrogant, or incapable of caring for her family.

The author highlights the absurdity of a situation where what should be a shared human responsibility turns into a test of female virtue, forcing women to compete with each other for approval. Mothers-in-law judge their daughters-in-law, daughters-in-law compare themselves to other daughters-in-law, and women compete by comparing kitchens, children, clothing, careers, marriages, and culinary skills.

In this exhausting 'Olympics of Domestic Perfection,' no one asks the most important question: Are they happy? Do they have dreams? Do they know who they are outside the roles of wife, daughter, daughter-in-law, or mother? Society has become remarkably comfortable accepting a woman's ability to dissolve into service; the more she sacrifices, the more virtuous she becomes, and the more she is praised, despite her exhaustion.

However, perhaps we should stop romanticizing exhaustion. The phrase 'she does everything' should not be a compliment; it should prompt us to consider why other people do nothing. A woman should not receive a medal for being able to cook dinner while working a full-time job, raising children, caring for elderly relatives, and maintaining perfect order in the house. She should be given the freedom to say, 'I don't feel like cooking today,' and the world should keep turning.

It is also necessary to abandon the notion that domestic perfection is a sacred legacy that must be passed down from generation to generation. A grandmother surviving without a dishwasher, a mother cooking for ten people—that is wonderful, but it does not mean the daughter must repeat this performance to prove her worth. Progress implies that the next generation can live differently. If technology can ease life, it should be used; if the husband can cook, he should cook; if the children are old enough to clean, they should clean; and if the family can afford help, they should hire someone.

If a woman prefers to spend a Saturday morning writing a novel, drawing, studying, exercising, sleeping, traveling, or simply doing nothing, so be it. Her life does not become less meaningful because of a footprint on the kitchen floor. Perhaps we should ask why women are judged much harsher for an untidy home than men. A man returning from work might receive praise for his fatigue, whereas a woman might be criticized because dinner isn't ready. A man who cannot cook is often considered amusing, while a woman who cannot cook is sometimes viewed as inadequate. This is not tradition; it is a double standard, and we must dare to call it what it is.

The author does not want her daughters to grow up with the belief that the highest achievement is becoming a woman capable of doing everything for everyone else. She wants them to know that their life belongs to them. She wants them to receive an education without hearing that diplomas are useless because 'what's the point when you'll still be washing dishes.'

Of course, if they enjoy cooking, let them cook. But let it be because they love cooking, not because they fear being judged as bad women if they don't. Daughters need to be taught how to cook, but also how to earn money. They need to be taught how to maintain a home, but also how to build a career. They need to be taught how to care for others, but also how to care for themselves. They need to be taught how to serve food, but also that they do not exist to serve everyone. And most importantly—they need to be taught that housework is not unpaid labor for a woman. Because until men understand that domestic responsibility lies with everyone, women will continue to compete with each other over who can bear the heaviest burden.

The author does not want the next generation of Indian women to compete over who can sacrifice more. She wants them to compete over who can dream bigger. Who can walk into a room without guessing if someone has judged the state of their kitchen. The kitchen sink is not a measure of a woman's character. A flawless home is not proof of a good marriage. Perfectly cooked food is not evidence of good motherhood. And exhaustion is not a personality trait. The woman here is not to win the 'Domestic Goddess' Championship. She is here to live, think, create, discover, and become. And perhaps the most radical thing to teach daughters is this: you do not have to earn your worth by making yourself useful to everyone else. Your life can be more than the people you serve. An entire world awaits you behind the kitchen sink. Go and live in it.

The Department of Social Development reported an alarming increase in calls related to gender-based violence (GBV) received by its 24-hour Gender-Based Violence Centre (GBVCC). This surge followed a series of femicide cases in Ekurhuleni, where the police identified the names of seven out of nine murdered women.

Some victims were found with missing body parts, while the bodies of others were discovered naked or partially clothed, with some showing signs of injury.

Among the victims were named individuals such as Busisive Malangu, found on July 15, 2026, in Kempton Park, and Itumeleng Kekana, found on August 3, 2026. The tragic discoveries continued with Nomphesane Mjobo, whose body was found on August 26, 2026, and an unidentified woman swimming in the Clayville River in Olifantsfontein on September 7, 2026.

The level of violence escalated with the discovery of Graceys Nkomo and Elizabeth Moselakgomo in Kempton Park on September 10 and 12, 2026, respectively. Another victim remained unnamed until family notification, and Dineo Motapane and Jabulile Ntimba were tragically found on September 15 and 17, 2026.

Police have not yet confirmed whether these cases are connected or if one perpetrator is involved. The identification of names occurred against the backdrop of Gauteng police beginning an investigation after the grim discovery of a young woman's body in Soweto on Sunday.

According to police, this woman's body was wrapped in a blanket and dumped in a waterway in Moroka on Sunday evening. Sandy Goldwan, speaking on behalf of the Department of Social Development, noted that the increased public attention to femicide and gender-based violence is evident.

Preliminary statistics showed that from September 1 to September 16, the GBVCC received a staggering 6,782 calls, averaging 424 per day. This represents a notable increase of 21% compared to the previous month, when the centre recorded an average of 350 calls daily.

The final days of this two-week period were marked by a sharp increase in calls—from September 13 to September 16, daily appeals reached around 500, peaking on September 16 with the highest number recorded at 589 calls. This coincided with the escalation of violence against women and widespread fear among communities, particularly noticeable in the Ekurhuleni district of Gauteng province.

A mass demonstration took place in Asansol where women expressed dissatisfaction over not receiving payments under the Annapurna scheme for four months. The women gathered in front of the district administrator's office, demanding the prompt transfer of funds under this program.

The protesters stated that they submitted applications for the Annapurna scheme about four months ago but have yet to receive the amount due to them. They emphasized that while some people are receiving payments, many women who meet the criteria remain without this allowance. The protesters insist that if the scheme is functional, everyone eligible must receive the funds.

One of the women, speaking about her situation, mentioned that her family is in a difficult financial position, and her husband works as a porter. She accused the system of unfairness, noting that people with permanent jobs receive payments while families of tenants and laborers go without money. She demanded that the administration investigate the situation and provide aid to those in need.

Another woman, identifying herself as Savitri Pandey, stated that she previously received funds under the Lakshmi Bhandar scheme, but these payments have now also stopped. The protesters declared that their sole demand is the regular receipt of allowances by those who meet the scheme's conditions. They warned that further delays in payments would worsen their problems.

The demonstrators held the protest in front of the district administrator's building, claiming they were denied entry to the office. The women wanted to personally present their issues to the officials but were not allowed inside. Following this, they blocked the road, putting forward their demands. The protesters stated they would not leave until their issue was resolved and continued to block the road. During the protest, some women also shouted political slogans related to the federal and state governments. One of them expressed her political stance regarding Prime Minister Narendra Modi and Minister Mamata Banerjee, although the main focus remained on the demand for payment under the Annapurna scheme.

Upon receiving information about the road blockade, the police arrived at the scene. Police officers engaged in a dialogue with the protesting women and attempted to calm them down. Subsequently, the women lifted the blockade. Traffic in the area was disrupted for approximately half an hour before the situation normalized. The protesters demanded that the administration conduct an audit of all applications submitted under the Annapurna scheme and disburse the funds to legitimate recipients as soon as possible. The women stated that they had applied and were awaiting their rightful allowance. Currently, their demands are focused on the unpaid amounts under the Annapurna scheme, and through the protest, they are seeking an application review and timely fund transfer.