BAOBAB for Women's Human Rights, as part of her activities under the 'Stop Killing and Stoning of Women' Campaign of the 'Women Redefining and Reclaiming Culture' programme of WLUML and IWE, recently held four live phone-in programmes on radio in four geo-political zones in Nigeria.
Fatou Sow, Coordinatrice internationale de WLUML, sociologue sénégalaise et chercheuse au Centre national de la recherche scientifique (CNRS, France) est une spécialiste des questions de genre et une militante féministe chevronnée. Elle revient pour Jeuneafrique.com sur les inégalités entre les sexes qui perdurent sur le continent.
This video is a joint action between the National Union of Saharawi Women and Ana Arenas Moreno as a recognition of their incredible work and efforts during their 34 years in exile. It intends to raise awareness and advocate for the rights of the Saharawi people, especially of the women, to help them to strengthen international relationships and support their twiza, their social collective and solidarity movement.
The following is an update provided by BAOBAB - For Women's Human Rights, a women's rights organization based in Nigeria. This is a brief report on the Public Hearing held in July 2008 regarding a proposed bill which, if made into law, would regulate styles of clothing on the grounds this would curb sexual intimidation and other sexual offences. The women who conducted research, presented their findings and demands, spoke out at the public hearing and aired their concerns with the world are to be commended for their actions and commitment to fighting discriminatory laws.
Cependant, d’aucuns soutiennent que c’était une coutume traditionnelle qui a précédé l’Islam en pays Haoussa. L’objectif de la présente recherche consiste à jeter les bases de l’étude de l’histoire et de la pratique de l’enfermement des femmes dans cette région du Nigéria, ainsi que des discours idéologiques, religieux, politiques et juridiques qui les entourent dans leur contexte socio-économique.
Senegal has eight million
inhabitants, 95% of whom are Muslim, with the remainder predominantly Christian.
There are very few animists who formally practice traditional religions. I say
formally because in fact traditional practices are present in the daily life of
all Senegalese, be they Muslim or Christian, because these practices are
profoundly rooted in their cultures.
Soon after the introduction
of Islam to Senegal, Muslims organized into Confreries*. This meant that the
first religious leaders taught Islam according to the tradition of their