In the Murais district, located in the Al Dhale governorate of southern Yemen, women endure severe hardships due to the gender-based labor exploitation and psychological violence they experience. This situation is exacerbated by the already challenging conditions faced by women and girls in Yemen, where the ongoing conflict has intensified the vulnerabilities affecting Yemeni women and heightened the existing gender disparities.
Haj Abdullah, a resident of Al Dhale city, expressed his deep sorrow to "Khuyut," stating, "When I first entered the Murais region during the period of road closures and witnessed the suffering of women and how they are subjected to injustice and marginalization, I was deeply saddened." He added that women there are afflicted by deadly diseases and physical weakness as a result of this harsh labor, while men marry additional wives from other regions and governorates.
In most areas of Murais, women work in qat farms, where they are responsible for irrigating the land, spraying pesticides and fertilizers, as well as planting, harvesting, and cutting. Meanwhile, men's responsibilities are limited solely to transporting the qat to the market for sale or consuming it.
On Hardship and Suffering
Many residents of Murais widely acknowledge that the suffering experienced by women in their region constitutes violence by all measures. According to social researcher Halima Taha (a pseudonym), who resides in Murais, "denying this reality is akin to attempting to cover the sun with a sieve." She confirms to "Khuyut" that women in all villages of Murais, except for a few near the city, are the primary laborers who work in the fields and at home. Regardless of their families’ income levels, the burden of labor falls entirely on women, as they are viewed as being created for this purpose. In their perspective, even household tasks like cooking and baking are done using firewood rather than gas, even when it is available.
Likewise, many people also affirm that women in the central regions of Yemen, particularly in the rural areas of Qatabah and Damt, and in the countryside of Al-Nadira district in Ibb governorate, as well as in Murais and others, endure harsh living conditions. They work tirelessly day and night, both in the fields and at home, without the slightest mercy or respite.
For his part, the journalist Mohammed Abdullah tells "Khuyut", "During a previous visit to the regions of Hajar, Jayshan, and Al-Qadam in Murais, I saw that it was the women who managed all aspects of qat farming—from irrigation to cultivating and harvesting, and even guarding qat crops if necessary—while the men in these areas are merely responsible for taking it to markets to sell it, or consume it; this is their sole task.
“The physical strain and demanding labor that contradicts the biological nature of women can adversely affect their health, leading to symptoms such as headaches, anxiety, loss of appetite, muscle tension, and pain, as well as chest and respiratory discomfort, and impaired concentration. Furthermore, this strain can impact their sexual drive due to extreme stress and pressure. Additionally, women may also experience neurogenic dyspepsia and a weakened immune system overall, making them more susceptible to serious diseases such as cancer.”
On the other hand, some believe that women in Murais have increasingly turned to education more than ever before, and that most families now hire daily wage laborers to work in the qat fields. Some women assist their husbands in the fields, while others face injustice, though such cases are rare, and as Ahmed Al-Madrasi, an employee at an international organization, asserts: "These rare instances cannot be used as a rule."
In this context, Qasim Abdullah, Deputy Director of the Education Office in Murais district, tells "Khuyut", "These cases are rare, and that the girls in Murais are increasingly pursuing education." He further adds that people in neighboring areas desire to marry women from Murais, as they marry at an early age and there isn't a single young woman who remains unmarried. Although this statement was beyond our question, it reflects the absence of a girl's right to her childhood, to complete her education, and to choose her life partner. However, he insisted on this point, which reveals a contradiction in his view, and to what he seems to believe. According to his remarks, women in Murais manage both education in the morning and housework, with some assisting their husbands in simple tasks.
Meanwhile, Mohammed Ali, a university student from one of the villages in Murais, speaks to "Khuyut", saying, "I don't know all the areas and villages of Murais, but in my village and the surrounding ones, women suffer from significant domestic violence. The problem is that women consider and view these strenuous tasks as their duty, while men—whether they are fathers, brothers, or husbands—believe that these are tasks and responsibilities that women must perform. Consequently, this perception has normalized the situation."
Physical and Psychological Effects
In fact, a woman is a remarkable being, embodying profound spiritual mysteries. She is a gentle creature, possessing treasures of love, compassion, and tenderness—qualities often lacking in men, who are inherently more rigid, harsh, and firm. It astonishes me to see the continuous efforts to prove that women can work in occupations that negatively affect their physical and mental health, as well as their social personalities.
Dr. Younis Al-Amoudi, a general practitioner, tells "Khuyut" that the physical strain and demanding labor that contradicts the biological nature of women can adversely affect their health, leading to symptoms such as headaches, anxiety, loss of appetite, muscle tension and pain, as well as chest and respiratory discomfort, and impaired concentration. Furthermore, this strain can impact their sexual drive due to extreme stress and pressure. Besides, women may also experience neurogenic dyspepsia and a weakened immune system overall, making them more susceptible to serious diseases such as cancer, as a result of their constant exposure to fertilizers and pesticides.
On the other hand, there are societal reasons that push men to exploit women and treat them as their laborers, rooted in traditions and customs instilled since childhood, where fathers position boys as guardians over girls. Dr. Altaf Al-Ahdal, a social specialist, explained to "Khuyut": "It is often said to the girl: 'Obey and listen to your brother, even if he is wrong; because he is a man. Do everything he asks.' This ingrains violence against women in boys and instills subservience, obedience, and humiliation in girls, despite their suffering; All the support and encouragement are directed solely towards the male, leaving all girls' contributions unrecognized, despite all the tasks they perform."
Following this, the social upbringing plays a significant role, as the rural community entirely supports men without establishing genuine standards for guardianship. There is a lack of commitment toward treating women with respect or proper behavior, and instead, women are often subjected to harsh treatment by men. This occurs in an environment where violence is pervasive and there are no protective laws that women can rely on in cases of oppression.
“There is no legal obligation in Yemeni law to provide women with any compensation for their work in their family's or husband's farm. This situation largely depends on the conscience of the head of the household and their willingness to allocate what they deem appropriate as compensation for her efforts. However, this is not a binding law, which is unjust and erroneous; the marriage contract is a legal agreement that entails specific familial responsibilities, including child care and fulfilling marital duties with her husband, such as cohabitation and intimacy. In contrast, work should be regarded as a separate matter that requires regulation, as it has become a prevalent norm for women to work in their families' or husbands' farms without compensation.”
Al-Ahdal continues, stating, "The greatest consequence of this is the phenomenon of domestic violence, which women become accustomed to, leading them to remain silent and refrain from demanding their rights and compensation. Further, this violence can escalate to murder, as men view women as their property, subjecting them to whatever violence, oppression, and tyranny they desire. Additionally, women often feel inadequate and powerless to defend themselves or influence their society."
Regarding the psychological effects on women working in rural areas at tasks that do not suit their physical and mental capabilities, as well as the impact of their husbands marrying other women after they have made sacrifices for their families—whether in the Murais district or other areas—psychologist Shaima Nu’man stated to "Khuyut", "In such situations, women face negative psychological and physical effects, the most notable of which include depression, feelings of insecurity, and low self-worth, as well as feelings of helplessness and isolation. They also experience mental and emotional stress due to the demanding nature of their work. Additionally, the psychological crises stemming from their husbands marrying a second wife impose a tremendous burden on their physical and mental health."
In addition to the deterioration of her health, where psychological stress manifests as chronic illnesses, including heart disease and diabetes—referred to in psychology as "psychosomatic" disorders—Nu’man noted that this is compounded by a lack of self-confidence and a decline in social status. Women in these situations often feel rejected and neglected by their husbands, and all of this has negative repercussions on their children and affects their psychological and social development.
Violence and Yemeni Law
Lawyer Abdulrahman Al-Zabeeb states in this regard to "Khuyut" that "there is no legal obligation in Yemeni law to provide women with any compensation for their work in their family's or husband's farm. This situation largely depends on the conscience of the head of the household and their willingness to allocate what they deem appropriate as compensation for her efforts."
He adds, "However, this is not a binding law, which is unjust and erroneous; the marriage contract is a legal agreement that entails specific familial responsibilities, including child care and fulfilling marital duties with her husband, such as cohabitation and intimacy. In contrast, work should be regarded as a separate matter that requires regulation, as it has become a prevalent norm for women to work in their families' or husbands' farms without compensation, viewed as an obligation under the marriage contract. This is a mistake, and Yemeni legislators should address and rectify this by explicitly stipulating regulations for labor through contracts that outline rights and obligations, including for women, who should have the right to receive compensation for their work, even if it is on their family's or husband's farm."
Al-Zabeeb continues: "The lack of labor regulations leads to significant harm. For example, my mother worked on my father's family farm since she married him at the age of ten, which caused her considerable fatigue and health issues, particularly with her back and spine. Despite working for over thirty consecutive years without vacations or rights, she received no compensation, working daily from dawn until dusk. However, societal awareness regarding this right remains limited, necessitating clarification and demands for it."
Moreover, domestic violence in Yemen is governed by the Crimes and Penalties Code, which treats such incidents similarly to other offenses like insults, verbal abuse, or physical assault, according to Al-Zabeeb. He emphasizes that there is no specific legal provision addressing domestic violence; the only relevant text is found in Article 41 of the Yemeni Personal Status Law, which stipulates that a husband must not cause material or emotional harm to his wife. However, if a wife seeks to end the marriage due to violence or abuse by her husband, it is not considered a valid justification. Instead, her only recourse is to file for divorce on grounds of hatred (khula), which requires her to return the dowry to her husband, and that only proceeds after the judge verifies her validity of her claim and the existence of grounds for hatred.
