In much of the Muslim world, women's lack of knowledge about statutory provisions and about the sources of customs and practices applied in their immediate community obstructs their ability to change their circumstances. This understanding was the basis for the Women & Law in the Muslim World Programme of the international solidarity network, Women Living Under Muslim Laws (WLUML).
This kit provides information on the existing processes and how NGOs can intervene/participate in the review - whether they choose to stay at home, participate in the UN processes or engage exclusively in the NGO events and forums.
Papers from the 'teach-in' organised by Act Together, Southall Black Sisters, Women Against Fundamentalisms, Women in Black (London), Women’s International League for Peace and Freedom and WLUML, held on 8 September 2002 at the School of Oriental and African Studies in London, UK.
This Occasional Paper features recent activities of Act Together, one of WLUML's networking organisations based in the UK. In July 2006 Act Together, Women's Action for Iraq, hosted Sundus Abass, Director of Women in Leadership Institute (Baghdad) in London for 15 days. WLUML helped to make the visit possible, as part of various network activities in support of women in post-conflict situations, such as in Afghanistan, Iraq and Sri Lanka. This publication is a record of some of the activities that happened during those 15 hectic days. The aim of the visit was to highlight the work that Iraqi women are doing to try to amend the new Iraqi Constitution, in particular to ensure that the pre-existing Iraqi Personal Status Law, one of the more egalitarian family laws in the Middle East, is not replaced by Article 41.
In October 1997 35 active networkers from 18 countries met in Dhaka to develop the third WLUML Plan of Action. We re-examined old concerns and identified emerging ones. We strategized about how best we could answer these needs knowing that we must act in the face of odds that sometimes seem overwhelming in our own specific locations.
Women, their roles and above all, their control, are at the heart of the fundamentalist agenda. That they should conform to the strict confines of womanhood within the fundamentalist religious code is a precondition of maintaining and reproducing the fundamentalist version of society.
Control of women’s sexuality remains to be one of the most powerful tools of patriarchy in most societies. The essays in this volume show that the sexual oppression of Muslim women is not the result of an ‘Islamic’ vision of sexuality, but a combination of political, social and economic inequalities throughout the ages.