Resources: Law reform

Results 1 - 10 of 26
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27/10/2009

This unofficial English translation of the 2004 Moroccan Family Law (Moudawana) was prepared by a team of English and Arabic speaking lawyers at the Global Rights head office in Washington D.C. and their field office in Rabat, and a professional Arabic-English Moroccan translator.

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26/10/2009

Although women in Bahrain have had access to education and have participated in elections for eighty years now, even holding positions in government, Ghada Jamsheer, President of the Women's Petition Committee in Bahrain, denounces the flagrant bias stemming from the assumption that this equates to women's full emancipation.

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26/10/2009

The Islamic Sharia, in so far as it is interpreted and exploited as the principal source of legislation in Bahrain, has a negative impact on women's rights and dignity in the private sphere. With regards to the public sphere, women are entitled to participate in public affairs and enjoy political rights including the rights to vote and to stand for elections.

26/10/2009

Marieme Hélie-Lucas, writing in 1989, talks about an alarming change in the situation of women in Algeria. A ‘Family Code’ law was introduced which removed many of women’s basic human rights. She also speaks about contraception, the problem of abandoned children and the consequences for women of the insistence on virginity at marriage.

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26/10/2009

This article traces Algerian women's struggle for full citizenship after the national liberation struggle ended in 1962. The Algerian Family Code, which became law in 1984, defines women as minors under the law and as existing only in so far as they are daughters, mothers or wives.

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26/10/2009

In 2003, the '20 ans Barakat' campaign was initiated by the association of the same name. The aim of the Campaign was to inform and raise awareness among the people in general and women in particular about the Algerian Family Code (personal status laws).

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26/10/2009

Since 2004 the Afghan Constitution has provided women with equal protection before the law. However, many discriminatory practices are disguised as 'Islamic' and, therefore, lawful. These include husbands deciding whether their wives should work, and a father having the right to prohibit his daughters from attending school or forcing them into marriage, all of them based on conservative interpretations of the Quran.

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15/1/2008

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.

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1/3/2007

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.

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5/2/2007

Many thousands in the Muslim community in Britain as well as non-British spouses of British Muslims may be in marriages or undergo divorces whose legal validity is doubtful in the eyes of the English courts and authorities such as immigration and pensions. This leaves them in a ‘married/un-married’ limbo, often referred to in legal terms as ‘limping marriages’. This publication includes articles on: British Law; Laws in Bangladesh, India and Pakistan; and European and International Law.