Women worldwide continue to be subjected to terrible violence in the private and public sphere, and our networkers in Senegal alert us to a grave situation where perpetrators of violence against women in that country believe that they can continue to offend without facing prosecution.
In addition to the work of multi-national institutions, the theory is that national gender machinery can play an important role in the struggle to protect and promote women’s rights. Catherine Albertyn argues that national machinery for the advancement of women “… consists of structures, mechanisms, and strategies for achieving equality for women as participants, decision makers and beneficiaries in the political, social, economic and cultural spheres of life.”
Urgent Action Fund for Women's Human Rights (UAF) is a global women’s fund that exists to protect, strengthen and sustain women human rights defenders at critical moments in time. By intervening quickly when defenders are poised to make great gains or face serious threats to their lives and work, UAF provides an efficient and effective model of strategic philanthropy.Designed and led by women activists, UAF’s core programs – Rapid Response Grantmaking and Research, Publications & Advocacy – strengthen and inform one another.
In this edition, we welcome new staff members at the International Coordination Office, cover new developments in the Global Campaign Stop Killing and Stoning Women!, and catch up with some of our networkers from around the world. A special section highlights the political aspects of women and sport in Muslim contexts.
This issue features articles on the launch of the Global Campaign to Stop Killing and Stoning Women! and our Feminism in the Muslim World Third Leadership Institute. This issue features networkers' submissions from Afghanistan, Algeria, Bangladesh, Burma, India and Pakistan, as well as book and film reviews, updates on solidarity cases and more.
This third and completely revised version of the "Knowing Our Rights" handbook is an essential resource for those taking a critical and questioning approach to rights, laws, and constructions of womanhood in Muslim countries and communities and beyond. "Knowing Our Rights" forms part of the international synthesis of the Women & Law in the Muslim world Programme and is based on some 10 years of field experience, research and analysis by multi-disciplinary teams of networkers in over 20 countries across Asia, Africa and the Middle East.
This issue, with an improved format, features the addition of 'Activists Reflections', which present a selection of the articles we received in response to our online Call for Submissions. Reflecting the transnational nature and philosophy of the WLUML network, the articles and reports included in this newsletter range from Growing Talibanisation in Pakistan to Expanding International Legal Protections for Victims of Gender-Based Violence in Iraqi Kurdistan and the lobbying of the Gambian Committee Against Traditional Practices.
For more than two decades, feminists have discussed the impact and mechanics of extreme right politico-religious forces and shared strategies of resistance against fundamentalisms. But, as feminists, we have yet to develop a coherent analysis of the concrete alternatives. Yet we need such an analysis in order to move beyond resistance and be more pro-active in our advocacy for an alternative vision of society.
This Occasional Paper features recent activities of one of WLUML's networking organisations based in the UK. In addition, Dr Nadje Al-Ali is an active UK networker and Sundus Abass is an active networker in Iraq. 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.
Discussions covered interpretation and jurisprudence, foundational myths, the process of Muslim jurisprudence relating to women in the family and women in society, and action and strategies. According to participants, the need for women to review the process of interpretation and claim their right to interpret arises out of the realities of women’s lives and the myth that there is one way of being in the Muslim world.