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<p>Lack of women rights in the international society is something that UN and other international human organizations are striving against. Women oppression is common in many countries, but is often connected with the Muslim countries. Women oppression is something that is against UN: s definition of human rights. The international society has therefore tried to protect the women, and has formed resolutions, conventions and so on, for their security.</p><p>According to the Iraqi regime, human rights are an important question. The country has therefore signed the UN: s convention about women rights. Since the year of 1992, when the Kurdish area of Iraq became self- governed, Kurdistan has started programs that favour women rights. Organizations and institutions have for example been established, that are struggling for the women in the society. The ruling government has also instituted some laws that favour women rights.</p><p>Islamic fundamentalism and Muslim feminism are two theories that today have supporters in the international society. Both of those theories and their supporters believes in the Quran and use it to justify their own actions, but in different ways. The fundamentalists emphasize the differences that, by the nature, exist between the sexes. According to the fundamentalists, women and men have different responsibilities in the society. The feminists on the other hand believe in equality between the sexes and mean that women oppression has its origin in an erroneous interpretation of the Quran.</p><p>Different kinds of crimes against women rights issues are today common in Kurdistan. Many of those crimes don’t have any support in neither UN, nor the Quran. Muslim feminists, the department for human rights and the women organizations all has agreed about the meaning of women rights. They believe in UN: s definition of women rights and they all use the Quran to justify women right issues. Islamic fundamentalists on the other hand also use the Quran for justifying their actions, but they don’t believe in UN: s definition of women rights.</p><p>So both Muslim feminists and Islamic fundamentalists exist today in Kurdistan, and their engagement in women issues is therefore affecting the work of the organizations and the department.</p>

Sexual harassment in Cairo's public spaces is a symptom of infringement upon women’s rights in Egypt. Which is ingrained in the socioeconomic context, cultural, and traditional norms of the society. This grant proposal and background research proposes the construction of an extensive anti-sexual harassment infrastructure base in Egypt. The infrastructure platform is built on an evidence-based strategy and guided by recognized best practices. The platform is geared towards alleviating the symptoms of sexual harassment in Cairo's public spaces by constructing the urgently required, but currently missing, national mechanisms which are necessary to prevent, report, prosecute, and provide survivor services for victims of sexual harassment. In addition to the immediate perceived causes and effects of sexual harassment in Egypt there is also deep-rooted ecological factors that must be considered. These ecological factors, on an individual level, both biological and personal, include the fact that approximately 97% of Egyptian girls witness female gentile mutilation (FGM) in a publicized fashion between the ages 4 & 10. The practice of FGM, may have indoctrinated little boys and little girls, from an early age, that it is socially acceptable to inflict physical and psychological pain and suffering upon the female. FGM carried out at this age, as opposed to male circumcision, which is carried out during early infancy, allows for the neurological trauma that is generated leaves a lasting imprint. On a family level, 49% of adolescent rural girls marry before the age of 16. Marriage at this age is internationally recognized as sexual abuse, yet is common practice in rural Egypt. This practice sets a negative precedence for accommodating women's voices, this precedence may last a lifetime. On a community level, based on the most recent statistically significant surveys, approximately 70% of youth, both male and female, believe women are subordinate to men. This dictates that male must exercise control of resources and decision-making. And, that a girl must do what her brother says, even if he is younger. On a society level, 86% of surveyed male respondents indicated they would do “nothing” to try and stop sexual harassment if they witnessed it happening to a stranger in public. And finally, even from the moment they are born, the large majority of women in Egypt, because of religious dictates, inherit only half of what a male sibling would. Ceteris paribus, women in Egypt, just by virtue of being female, based on inheritance, are only able to afford a living standard, for themselves and their family that is only half as high as that of their male siblings living standard, unless of course their male sibling is benevolent enough to bestow upon them his own wealth. All these factors invariable, where they apply, undermine women's status in society and negatively impact attitudes of protecting women from harm and violence, in all its forms, which includes sexual harassment in public spaces.

Magister Legum - LLM / No abstract available. / South Africa

The study intends to investigate the manifestation of power and patriarchy among Armenian marriage and household traditions and customs which have their role in the process of marginalising women. The construal how the marriage traditions and customs define gender roles and trigger gender inequality in Armenian context is discussed. Culture and society and traditions have an enormous impact on defining gender roles in Armenia. Armenians throughout history have been strongly influenced by cultural messages concerning gender roles and family influence. People both at subconscious or conscious level, take in the cultural perceptions. While the country is going through globalisation processes and becoming more and more exposed to foreign influences, conventional gender stereotypes, and patriarchal systems are still deeply rooted and prevalent in all spheres of social life, and the institution of marriage is one of the most striking among them. The research will illustrate how the culture, through institution of marriage, shapes compound power relations which lead to inequality and marginalisation of Armenian women in domestic sphere. Institution of marriage itself, all over the world, historically has been deeply rooted in patriarchal values, customs and traditions. Despite the fact that nowadays,...

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No abstract available.

Willa Cather (1873-1947) is nowadays regarded as one of the most important U.S. writers, and the volume of critical works, articles and dissertations devoted to her as a person and an artist is immense. One of the problematic relationship has always been, as can be seen from a number of critical essays and books, between Cather and U.S. feminists. The feminists would have liked to include Cather, as an feminist writer, into their group of the first-rate, woman-authored "female canon", however, such intent brought about an important question. Is it possible to regard Willa Cather as a feminist, considering her attacks on other women-writers, and her negative attitude towards the organized women's rights movement? This work's objective is to explore the background of Cather and organized women's rights movement's bizarre relationship, and answer the question above. To find out if Cather's work with its strong heroines empowered or weakened women in general, her novels and stories, rather then facts and assumption about her personal life, are used. The relevant parts of the plots from Cather's fiction are put into the historical perspective of the contemporary U.S. laws, showing that although Cather created exceptional woman characters, she let them deal with the same conditions and problems other...

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No description available.