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.

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.

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.

There are various models of Constitutions in the world. This write-up is not looking at the technicalities of different models or offering a comparative analysis of those. It is an attempt to facilitate the reading of a Constitution, in search of Fundamental Rights, no matter what particular system of democratic governance, presidential or parliamentary, it has adopted.

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.

En octobre 1997, 35 participantes actives du réseau (issues de 18 pays différents) se sont rencontrées à Dhaka dans le but de développer le troisième Plan d’Action du WLUML. Nous avons ré-examiné d’anciens problèmes et aussi identifié certaines difficultés qui émergent. Nous avons débattu de la meilleure stratégie pour répondre, en tant que réseau, à ces besoins tout en sachant que nous devons agir dans des circonstances qui apparaissent parfois insurmontables dans nos contextes spécifiques.

The Dossier explores and synthesizes a broad range of feelings, interpretations and strategies of women on issues of feminism, nationalism, internationalism, and religion.

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