North America

We have received the following call for action from friends in Canada who ask that we write letters to Dr. Martha Bailey protesting her recommendation that the Federal Government of Canada remove Section 293 from the Criminal Code of Canada, thus, decriminalizing polygamy in Canada.
Marion Boyd has submitted her review of the arbitration process in Ontario and the appropriateness of its use in resolving family disputes, entitled, “Dispute Resolution in Family Law: Protecting Choice, Promoting Inclusion,”1 to the Attorney General and the Minister Responsible for Women’s Issues. It is a lengthy and thoughtful report that carefully weighs many competing interests with respect to the use of arbitration, particularly arbitration based on religious law, in resolving family disputes and also examines relevant constitutional issues.
"Ontario n'autorise pas l'instauration de la charia, la loi islamique, pour régler des litiges familiaux." L'annonce a été accueillie, lundi 12 septembre, avec soulagement par des organisations féminines et inquiétude par des groupes religieux au Canada. Par ailleurs, l'Etat canadien a affirmé son intention d'interdire les tribunaux religieux existants.
Many thanks to all of you who responded to this call for action and made your voices heard.
Vous trouverez çi dessous un appel de plusieurs organisations de femmes canadiennes en lutte contre l'introduction de tribunaux religieux pour arbitrer les affaires familiales au Canada.
The undersigned Canadian associations call for support in their struggle against the introduction of religious arbitration courts for family matters in Canada.
WLUML vous demande d’envoyer RAPIDEMENT des lettres de soutien aux mouvements féministes canadiens, et particulièrement aux mouvements de femmes dont les familles viennent de sociétés musulmanes, dans leur lutte pour résister à l’introduction de prétendus « tribunaux Charia » pour résoudre les questions familiales au Canada.
WLUML asks you URGENTLY to send letters of support to Canadian women’s organisations, in particular organisations of women whose families come from Muslim societies, in their struggle to resist the introduction of so-called ‘Shari’a Courts’ in the resolution of family matters in Canada.
Soon after I began my study of the religious life of the Lebanese Shi’a residing in the eastern section of Dearborn, Michigan, I occasionally heard rumors that mut’a (temporary or pleasure marriage) was being encouraged by the religious leaders (shaikhs) in the community.
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