International

This guide is organized in two sections. In Part one we present the history of the WLUML Network, and examine and assess various forms and levels of public participation for upholding and expanding social justice. We discuss different levels of public action and give examples from different countries. Part Two reviews several methods used by social activists around the world, outlines basic principles for preparing and publicizing various forms of solidarity action, and evaluates the limitations and effectiveness of each.

Nous sommes très conscientes du fait que toute victoire de forces conservatrices parmi les communautés musulmanes d’Europe et d’Amérique du Nord renforcera automatiquement les groupes fondamentalistes dans des pays musulmans et communautés musulmanes ailleurs, dans le contexte mondialiste actuel. Cela aura des répercussions contre nous, dans des contextes où nous avons obtenu un certain succès pour préserver l’espace réservé aux voix des femmes et
à des voix alternatives.

The essential information and training kit on women's rights activists from the 8th to the 20th century. This publication, jointly produced by Shirkat Gah Women's Resource Centre and WLUML, explodes the myth that struggles for women's rights are alien to societies that embraced Islam and profiles women who defied and changed the contours of women's lives from the 8th to the mid-20th century.

This guide is organized in two sections. In Part one we present the history of the WLUML Network, and examine and assess various forms and levels of public participation for upholding and expanding social justice. We discuss different levels of public action and give examples from different countries. Part Two reviews several methods used by social activists around the world, outlines basic principles for preparing and publicizing various forms of solidarity action, and evaluates the limitations and effectiveness of each.

Pamela Cross
Legal Director, Metropolitan Action Committee on Violence Against Women and Children (METRAC)
Pamela Cross is a long time feminist political activist with a focus on women’s equality-rights issues.

Pascale Fournier
SJD Candidate, Harvard Law School
Presently, more than one third of the world’s Muslims are living as minorities in non-Muslim countries, a fact which has posed challenges not only for the host countries but also for the Muslims themselves. Most Muslims perceive Muslim minorities as an integral part of the larger Muslim community, umma. Many insist that Muslims must be governed by Islamic law, often that of the country of origin. Home countries are expected to offer human, political, and financial resources in order for the minorities to live Islamically.
Southall Black Sisters (SBS) est un collectif de femmes sud-asiatiques.1 Nous gérons un centre de conseil, de ressources et de campagne pour les femmes de Southall, une zone de l’Ouest de Londres à forte population sud-asiatique. En comparaison avec beaucoup d’autres communautés asiatiques de ce pays, Southall est hétérogène et possède un esprit cosmopolite. Toutes les religions et tous les groupes ethniques du sous-continent indien y sont présents, même si le groupe ethnique et la religion Sikh du Pendjab sont dominants.

An action-oriented publication, this booklet examines some of the central themes which are integral to the status of women in Muslim societies: the multiple sources and forms of law; family, patriarchy, and laws; women and the culture of violence; nationalism, identity, and women; political and social dynamics of power. It also details a number of strategies, both successful and less successful, which have been used by women in Muslim societies to meet the challenges they face.

The Unholy Alliance between some progressives and the fundamentalists has sought to take advantage of state policies of multiculturalism and the painful realities of continuing racial discrimination to demand special rights for the ‘Muslim community ’. But these special rights inevitably involve anti-women practices and highly regressive interpretations of Islam. They also unquestioningly presume that all migrants from Muslim contexts identify as Muslim.

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