Made available in DSpace on 2016-04-25T20:20:19Z (GMT). No. of bitstreams: 1 Melissa Volpato Curi.pdf: 1744492 bytes, checksum: 3907b6db1f44d1c08c2bd100531a3bb3 (MD5) Previous issue date: 2011-05-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Based on the recognition of legal pluralism, this thesis aims to analyze the norms that are specific to the Kamayurá indigenous people. From an internal perspective, the aim is to investigate the regulatory mechanisms that govern this society and the way that such rules are manifested on their oral expression and customs. The assumptions are based on research of the alleged inferiority of customary law in relation to positive law in force. In order to verify legal monism theoretical foundations, questions are raised on the veracity of the proposition according to what the written law, codified and based on the figure of the State, promotes more legal certainty than the common law, characterized by orality and the absence of the State. The analyses made in this work are based on theoretical and empirical research. By undergoing a literature review, it is intended to discuss the treatment given by State law to indigenous rights and to demonstrate the importance of recognizing legal pluralism in order to secure ethnic diversity in the country and for the construction of intercultural dialogue. To elucidate this plurality, Kamaiurá society is used as a study case, being this society structured by rules immersed in their social body. The field surveys, which were divided into two stages, allowed identifying the way customary law is organized in relation to the dynamics of this society. In general terms, the research demonstrates that the regulation and organization of the Kamaiurá society are not dependent upon positive law in force. They communicate in an effective way their entire cultural structure to set standards of social behavior, adopting postures sometimes rigid, sometimes more flexible. Taking into account the valorization of the community, rules enforcement is guided by joint deliberation, which transcends the idea of an unchanging traditionalism in order to ensure social welfare / Com base no reconhecimento do pluralismo jurídico, a presente tese tem por objetivo fazer uma análise das normas próprias do povo indígena Kamaiurá. A partir de uma perspectiva interna, pretende-se levantar quais os mecanismos normativos que regulam esta sociedade e como essas regras se manifestam diante da oralidade e dos costumes. As hipóteses se fundam na investigação da suposta inferioridade do direito consuetudinário frente ao direito positivo vigente. Buscando verificar as bases teóricas do monismo jurídico, questiona-se a veracidade da proposta de que o direito escrito, codificado e fundado na figura do Estado promove mais certezas jurídicas do que o direito costumeiro, caracterizado pela oralidade e pela ausência do Estado. As análises do trabalho se baseiam em pesquisas teóricas e empíricas. Por meio de uma revisão bibliográfica, pretende-se discutir o tratamento dado pelo direito estatal aos direitos indígenas e demonstrar a importância do reconhecimento do pluralismo jurídico para a garantia da diversidade étnica no país e para construção do diálogo intercultural. Para elucidar a referida pluralidade, tem-se como estudo de caso a sociedade Kamaiurá, que se estrutura por meio de normas imersas no corpo social. As pesquisas de campo, divididas em duas etapas, permitiram identificar como o direito costumeiro se organiza diante da dinâmica própria da sociedade em questão. Em linhas gerais, a pesquisa demonstra que a regulação e a organização da sociedade Kamaiurá independem do direito positivo vigente. De forma eficaz, comunicam toda a sua estrutura cultural para definir os padrões de conduta social, adotando, ora posturas rígidas, ora posturas mais flexíveis. Considerando a valorização da coletividade, a aplicação da norma se orienta pela deliberação conjunta, que para assegurar o bem-estar social transcende a ideia de um tradicionalismo imutável

Made available in DSpace on 2016-04-26T14:53:13Z (GMT). No. of bitstreams: 1 Melissa Volpato Curi.pdf: 1744492 bytes, checksum: 3907b6db1f44d1c08c2bd100531a3bb3 (MD5) Previous issue date: 2011-05-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Based on the recognition of legal pluralism, this thesis aims to analyze the norms that are specific to the Kamayurá indigenous people. From an internal perspective, the aim is to investigate the regulatory mechanisms that govern this society and the way that such rules are manifested on their oral expression and customs. The assumptions are based on research of the alleged inferiority of customary law in relation to positive law in force. In order to verify legal monism theoretical foundations, questions are raised on the veracity of the proposition according to what the written law, codified and based on the figure of the State, promotes more legal certainty than the common law, characterized by orality and the absence of the State. The analyses made in this work are based on theoretical and empirical research. By undergoing a literature review, it is intended to discuss the treatment given by State law to indigenous rights and to demonstrate the importance of recognizing legal pluralism in order to secure ethnic diversity in the country and for the construction of intercultural dialogue. To elucidate this plurality, Kamaiurá society is used as a study case, being this society structured by rules immersed in their social body. The field surveys, which were divided into two stages, allowed identifying the way customary law is organized in relation to the dynamics of this society. In general terms, the research demonstrates that the regulation and organization of the Kamaiurá society are not dependent upon positive law in force. They communicate in an effective way their entire cultural structure to set standards of social behavior, adopting postures sometimes rigid, sometimes more flexible. Taking into account the valorization of the community, rules enforcement is guided by joint deliberation, which transcends the idea of an unchanging traditionalism in order to ensure social welfare / Com base no reconhecimento do pluralismo jurídico, a presente tese tem por objetivo fazer uma análise das normas próprias do povo indígena Kamaiurá. A partir de uma perspectiva interna, pretende-se levantar quais os mecanismos normativos que regulam esta sociedade e como essas regras se manifestam diante da oralidade e dos costumes. As hipóteses se fundam na investigação da suposta inferioridade do direito consuetudinário frente ao direito positivo vigente. Buscando verificar as bases teóricas do monismo jurídico, questiona-se a veracidade da proposta de que o direito escrito, codificado e fundado na figura do Estado promove mais certezas jurídicas do que o direito costumeiro, caracterizado pela oralidade e pela ausência do Estado. As análises do trabalho se baseiam em pesquisas teóricas e empíricas. Por meio de uma revisão bibliográfica, pretende-se discutir o tratamento dado pelo direito estatal aos direitos indígenas e demonstrar a importância do reconhecimento do pluralismo jurídico para a garantia da diversidade étnica no país e para construção do diálogo intercultural. Para elucidar a referida pluralidade, tem-se como estudo de caso a sociedade Kamaiurá, que se estrutura por meio de normas imersas no corpo social. As pesquisas de campo, divididas em duas etapas, permitiram identificar como o direito costumeiro se organiza diante da dinâmica própria da sociedade em questão. Em linhas gerais, a pesquisa demonstra que a regulação e a organização da sociedade Kamaiurá independem do direito positivo vigente. De forma eficaz, comunicam toda a sua estrutura cultural para definir os padrões de conduta social, adotando, ora posturas rígidas, ora posturas mais flexíveis. Considerando a valorização da coletividade, a aplicação da norma se orienta pela deliberação conjunta, que para assegurar o bem-estar social transcende a ideia de um tradicionalismo imutável

This thesis is an ethnography of the practice of property restitution in post-war Kosovo. The site of the largest European Union rule of law mission (EULEX) outside its member states, Kosovo is a paradigmatic case of liberal interventionism and state building under the banner of human rights. The thesis is based on 14 months (May 2012 to July 2013) of multi-sited, ethnographic fieldwork in and around the Kosovo Property Agency (KPA), the administrative, mass claims mechanism put in place by the UN to adjudicate war-related property claims between 2006 and 2016. Working with claimants and respondents, administrative clerks, national and international lawyers, commissioners and Supreme Court judges, this study presents novel insights into the everyday workings of the law from within an institution that remained largely closed to the public eye. I investigate the ways in which property, and property rights were reconfigured in post-war Kosovo through the processing of claims at the KPA. To understand how restitution worked, I probe the practices of technical-legal knowledge production by examining key moments of mass claims adjudication: the reframing of grievances in the language of the law, the making of institutional, legal knowledge, the legal analysis of files, and the implementation of decisions. Through this, I look at the consequences of the juridification of normative ideals (human rights and the rule of law) on the restitution process, its protagonists, and the law itself. My ethnographic material suggests rethinking the value of binary analyses of victims and perpetrators, the universal and the vernacularised, 'law of the books' and 'law in action', the extraordinary and the ordinary, and traces the everyday production of 'rough justice'. Building on current debates in anthropology of law on the bureaucratisation of human rights, transitional justice, and legal practice, my research reveals the tensions between the ideals of human rights that underpin the process of property restitution and the legal and political realities of transition.

This dissertation asks how it came to be that Amina Lawal, a peasant woman from Northern Nigeria, was sentenced to death by stoning in 2002 for committing the crime of zinā, or illegal sexual activity, three years after full Islamic sharīah penal law began to be implemented there by way of massive grassroots demand. Each chapter examines a factor I deem necessary to explore this question. Drawing on ethnographic evidence gathered during fieldwork in Northern Nigeria, I first examine "sharīah as social text," concluding that sharīah is thought to offer the radical societal ordering and historical and cultural legitimacy necessary to combat the corruption and poverty associated with the Federal State structure. However, the integration of the stoning punishment into the formative period of Islamic law (1st-3rd AH/ 7th-10 CE centuries), taken up in Chapter two, reveals stoning to have presented theological problems, challenging its reception in contemporary Nigeria as a symbol of stability. Chapter three traces the slow integration of Hausaland into a legalistic milieu identified with an eastward Arab-Islamic epistemic tradition by the eighteenth century, culminating in the Sokoto Caliphate's (r. 1809 - 1903) identification with the Mālikī school of Islamic law. The British arrival in the late nineteenth century ended the Caliphate, changed Islamic penal law, and promulgated the "Native Courts Proclamation," which outlawed the stoning punishment despite its absence during the Sokoto Caliphate. This history is often recalled in contemporary Northern Nigeria, but only recently, as the State weakens and the Muslim north loses political power. Chapter four analyzes Lawal's trial as the stage where the boundaries and mandates of post-1999 sharī'ah are delineated. I call several features of legal argumentation endemic of "post-modern Islamic law": legal reductionism, reliance mainly on primary texts, combining Islamic and constitutional arguments, and eschewing the jurisprudential tradition. These factors combine to make it easier (relative to Islamic history) to mete out stoning. Finally, I examine gender and the Western reaction to the case, arguing that these discourses collude to ironically elide the voice of Amina Lawal, Nigerian women more generally, and the stoning punishment per se.

This dissertation tracks the creation and implementation of India's 2006 Forest Rights Act or FRA, a landmark law that for the first time grants land rights to the millions who live without them in the country's forests. I follow the law in relation to the forest rights movement that has been central in lobbying for, drafting, and implementing it in order to examine both how the movement has shaped the law's meaning as well as how contests and alliances over the law's text and meaning have transformed the many movements citing and using the law. Drawing on ethnographic and archival research, I track the law from contests over its drafting in New Delhi to contests over its meaning in Ramnagar, a North Indian village. Ramnagar was settled by landless forest dwellers organized by forest rights activists, and its continued but still precarious existence is premised on a claim to land through the Act. I show that the meaning of the FRA was contested at every stage through collective action oriented around what Bakhtin (1982) terms `chronotopes,' the joint depiction of time, place, and characters in language. By diagnosing contemporary injustice through a depiction of the past and pointing to a just future to be brought about through the action of a collective, political movements and identifications form around and act through chronotopes. The movements enacting the Forest Rights Act have critically seized upon what one bureaucrat involved in its drafting called its `word traps,' words or phrases in the text with apparently uncontroversial literal meanings that in fact allow the law to be read through the political chronotopes of political parties or movements. By attending to the relationship between the legal text, its chronotopic deployment, and collective action, my project provides new ways to understand laws in political practice and language in political practice. / Anthropology

Esta dissertação gira em torno da lei nº 11.520, que em setembro de 2007 estabeleceu o direito a uma pensão especial a todas as pessoas atingidas pela hanseníase e compulsoriamente internadas em colônias hospitalares até 31 de dezembro de 1986. Por um lado, alinhado ao trabalho de diversas pesquisadoras, tais como Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), o enfoque não é direcionado à letra da lei 11.520/2007 (enquanto conjunto de artigos e incisos), mas sim às “práticas” que a constituem. Por outro lado, inspirada pela abordagem de Law (1992) e principalmente de Mol (2002, 2008), tomo como objetivo rastrear aquilo que chamei de múltiplas performances da lei 11.520/2007; ou seja, as várias versões da lei em ação. Com base no trabalho de campo realizado com sujeitos que pleitearam aquela pensão especial, familiares e membros do Movimento de Reintegração das pessoas atingidas pela Hanseníase (Morhan), e principalmente a partir do campo levado a cabo junto à Comissão Interministerial de Avaliação (CIA), responsável pela gestão e análise dos pedidos de pensão em Brasília, busco delinear negociações, estabilizações e efeitos da/na constituição das histórias performadas da lei. Tal empreitada tem como hipótese que a categoria “pessoa atingida pela hanseníase e compulsoriamente internada” (advinda da letra da lei) se constitui através do processo, implicado na gestão da lei, de objetivação dos sujeitos – performatizando não apenas os sujeitos de direito, mas o próprio Estado. / This paper revolves around Brazilian Federal Law 11.520 that in September 2007 granted a special pension to former patients who were affected by leprosy and compulsorily isolated in leprosy colonies before 1987. On the one hand, aligned with researchers such as Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), my focus is not on the law as a list of articles and sections, but rather on the “practices” that constitute it. On the other hand, inspired by thinkers such as Law (1992) and specially Mol (2002, 2008), I seek to delineate what I have called the multiples performances of the law 11.520/2007; in other words, different versions of the law in action. On the basis of field research conducted with former interns, their families and members of Morhan (Movimento de Reintegração das Pessoas atingidas pela Hanseníase) – a social movement that promotes the rights of people affected by leprosy -, and mainly field research conducted at the Interministerial Evaluation Commission (Comissão Interministerial de Avaliação – CIA), responsible for the management and analysis of the applications in Brasilia, I seek to track the various negotiations, stabilizations and effects involved in the forging of the performed histories of the law. This paper is guided by the hypothesis that the category of “affected by leprosy” (atingido pela hanseníase) and “compulsorily isolated” (compulsoriamente isolado) are terms constituted throughout the process implicated in the law’s management of the objectivation of the people involved - in which not only the subjects but also the State is performed.

Esta dissertação gira em torno da lei nº 11.520, que em setembro de 2007 estabeleceu o direito a uma pensão especial a todas as pessoas atingidas pela hanseníase e compulsoriamente internadas em colônias hospitalares até 31 de dezembro de 1986. Por um lado, alinhado ao trabalho de diversas pesquisadoras, tais como Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), o enfoque não é direcionado à letra da lei 11.520/2007 (enquanto conjunto de artigos e incisos), mas sim às “práticas” que a constituem. Por outro lado, inspirada pela abordagem de Law (1992) e principalmente de Mol (2002, 2008), tomo como objetivo rastrear aquilo que chamei de múltiplas performances da lei 11.520/2007; ou seja, as várias versões da lei em ação. Com base no trabalho de campo realizado com sujeitos que pleitearam aquela pensão especial, familiares e membros do Movimento de Reintegração das pessoas atingidas pela Hanseníase (Morhan), e principalmente a partir do campo levado a cabo junto à Comissão Interministerial de Avaliação (CIA), responsável pela gestão e análise dos pedidos de pensão em Brasília, busco delinear negociações, estabilizações e efeitos da/na constituição das histórias performadas da lei. Tal empreitada tem como hipótese que a categoria “pessoa atingida pela hanseníase e compulsoriamente internada” (advinda da letra da lei) se constitui através do processo, implicado na gestão da lei, de objetivação dos sujeitos – performatizando não apenas os sujeitos de direito, mas o próprio Estado. / This paper revolves around Brazilian Federal Law 11.520 that in September 2007 granted a special pension to former patients who were affected by leprosy and compulsorily isolated in leprosy colonies before 1987. On the one hand, aligned with researchers such as Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), my focus is not on the law as a list of articles and sections, but rather on the “practices” that constitute it. On the other hand, inspired by thinkers such as Law (1992) and specially Mol (2002, 2008), I seek to delineate what I have called the multiples performances of the law 11.520/2007; in other words, different versions of the law in action. On the basis of field research conducted with former interns, their families and members of Morhan (Movimento de Reintegração das Pessoas atingidas pela Hanseníase) – a social movement that promotes the rights of people affected by leprosy -, and mainly field research conducted at the Interministerial Evaluation Commission (Comissão Interministerial de Avaliação – CIA), responsible for the management and analysis of the applications in Brasilia, I seek to track the various negotiations, stabilizations and effects involved in the forging of the performed histories of the law. This paper is guided by the hypothesis that the category of “affected by leprosy” (atingido pela hanseníase) and “compulsorily isolated” (compulsoriamente isolado) are terms constituted throughout the process implicated in the law’s management of the objectivation of the people involved - in which not only the subjects but also the State is performed.

Esta dissertação gira em torno da lei nº 11.520, que em setembro de 2007 estabeleceu o direito a uma pensão especial a todas as pessoas atingidas pela hanseníase e compulsoriamente internadas em colônias hospitalares até 31 de dezembro de 1986. Por um lado, alinhado ao trabalho de diversas pesquisadoras, tais como Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), o enfoque não é direcionado à letra da lei 11.520/2007 (enquanto conjunto de artigos e incisos), mas sim às “práticas” que a constituem. Por outro lado, inspirada pela abordagem de Law (1992) e principalmente de Mol (2002, 2008), tomo como objetivo rastrear aquilo que chamei de múltiplas performances da lei 11.520/2007; ou seja, as várias versões da lei em ação. Com base no trabalho de campo realizado com sujeitos que pleitearam aquela pensão especial, familiares e membros do Movimento de Reintegração das pessoas atingidas pela Hanseníase (Morhan), e principalmente a partir do campo levado a cabo junto à Comissão Interministerial de Avaliação (CIA), responsável pela gestão e análise dos pedidos de pensão em Brasília, busco delinear negociações, estabilizações e efeitos da/na constituição das histórias performadas da lei. Tal empreitada tem como hipótese que a categoria “pessoa atingida pela hanseníase e compulsoriamente internada” (advinda da letra da lei) se constitui através do processo, implicado na gestão da lei, de objetivação dos sujeitos – performatizando não apenas os sujeitos de direito, mas o próprio Estado. / This paper revolves around Brazilian Federal Law 11.520 that in September 2007 granted a special pension to former patients who were affected by leprosy and compulsorily isolated in leprosy colonies before 1987. On the one hand, aligned with researchers such as Vianna (2013), Bevilaqua (2013), Schuch (2008), Das e Polle (2008), Vecchioli (2001) e Ferreira (2009), my focus is not on the law as a list of articles and sections, but rather on the “practices” that constitute it. On the other hand, inspired by thinkers such as Law (1992) and specially Mol (2002, 2008), I seek to delineate what I have called the multiples performances of the law 11.520/2007; in other words, different versions of the law in action. On the basis of field research conducted with former interns, their families and members of Morhan (Movimento de Reintegração das Pessoas atingidas pela Hanseníase) – a social movement that promotes the rights of people affected by leprosy -, and mainly field research conducted at the Interministerial Evaluation Commission (Comissão Interministerial de Avaliação – CIA), responsible for the management and analysis of the applications in Brasilia, I seek to track the various negotiations, stabilizations and effects involved in the forging of the performed histories of the law. This paper is guided by the hypothesis that the category of “affected by leprosy” (atingido pela hanseníase) and “compulsorily isolated” (compulsoriamente isolado) are terms constituted throughout the process implicated in the law’s management of the objectivation of the people involved - in which not only the subjects but also the State is performed.

This thesis aims to explain how politics in 14th century Scandinavia were structured by a set of rules or norms of conduct – rules which were neither codified nor enforced by any outside agency, yet had a very real impact on the patterns by which political action was conducted. Taking inspiration from historical anthropology, the study sets out to analyze the ways in which political tensions and relationships, primarily within the royal elite, were negotiated in various situations. The source material – mainly letters of treaties, but also contemporary literary sources – are treated as remains of political communication within a common discursive framework. The findings of the study go against some established notions about politics in the 14th century that are prevalent in current Scandinavian research. On the whole, patterns of political behaviour during the period show great similarities to those of the earlier Middle Ages, despite the discontinuity implied by the idea of the 13th century as the era of "state formation" in Scandinavia. Rather, the kings and princes of the 14th century appear to have been ruled by quite similar norms of behaviour to those of their predecessors, albeit on a more complex scale. The concepts of peace and justice are shown to have been central to the way that political action was legitimized. No functional difference can be shown to have been made between "feudal" or personal relations, and those of the state. Peace was conceived as a state of harmony, which could only be achieved through the establishment of mutual positive bonds, and an active striving for justice. The latter was achieved, both with the aid of mediators and negotiators, and through the demonstration of force, in patterns largely similar to the practice of feuding. Likewise, acts of supplication and reconciliation are shown to have played an active part in the way that political relations were reified during the process of ending an armed conflict.

Le droit international véhicule des principes de droits des femmes dits universels. Pourtant, ces droits prennent un tout autre sens lorsque confrontés aux réalités locales. En Inde, le droit hindou entretient la notion de devoirs par opposition aux droits individuels. Ainsi, la femme est définie selon ses relations à la famille et au mariage plutôt que selon ses libertés sociales. Toute dérogation dans les devoirs de la femme envers sa famille ou son mari est une raison valable pour punir la délinquance et discipliner. Cette étude s’intéresse aux tensions entre les standards internationaux et locaux à partir de l’étude de la Protection of Women against Domestic Violence Act de 2005 (PWDVA). Cette loi se trouve au confluent de l’universalisme du droit international des droits humains et du pluralisme culturel en Inde. La PWDVA semble remettre en question le statut de la femme et de la famille dans la société. Les idéaux du droit peuvent-ils être adaptés aux diverses réalités nationales et locales? Comment les organisations non gouvernementales (ONG) s’inscrivent-elles dans la conjugaison du droit vivant et du droit international pour contrer la violence domestique? Cette recherche étudie le rôle des ONG dans l’adaptation et la traduction des normes internationales dans le contexte culturel et social indien. Une analyse approfondie de documents théoriques et juridiques, des observations participatives et des entrevues au sein d'une ONG à Mumbai en 2013 ont permis d’observer la transition des normes internationales vers le local. Un tel séjour de recherche fut possible à l’aide d'une méthodologie suivant le cadre théorique du féminisme postmoderne et de l’anthropologie juridique. L’analyse des résultats a mené à la conclusion que les ONG jouent un rôle de médiateur entre les normes appartenant au droit international, au droit national indien et au droit vivant. Celles-ci doivent interpréter les droits humains intégrés à la PWDVA en reconnaissant ce qui est idéaliste et ce qui est réaliste à la lumière des réalités locales, faisant ainsi l’équilibre entre le besoin de transformations des communautés et le respect des valeurs à préserver. Cette recherche offre donc une ouverture quant aux solutions possibles pour contrer les tensions entre droits des femmes et droits culturels dans un contexte de développement international. / International law carries principles of women’s rights that are called universal. However, those rights take on a whole new meaning when confronted to local realities. In India, Hindu law embodies notion of duty rather than individual rights. Thereby, a woman is defined through her relations towards her family and husband at the expense of social freedoms. In her duties towards her family and husband, any deviation will justify punishment and discipline. This research focuses on the tensions between international and local standards through the study of the 2005 Protection of Women against Domestic Violence Act (PWDVA). This law is at the conjunction of the universality of human rights law and the Indian cultural pluralism. The PWDVA seems to question the status of woman and family in India. Can legal ideals be adapted within diverse national and local realities? How do non-governmental organizations (NGOs) get involved in the conjugation of living law and international law to counter domestic violence? This thesis studies the NGOs’ role in the adaptation and the translation of international norms into Indian cultural and social context. A depth analysis of theoretical and legal literature, participative observations and interviews without an NGO in Mumbai in 2013 helped to show the transition of international norms to local justice. The field study was possible through the methodology related to postmodern feminism and legal anthropology. The data analysis led to the conclusion that NGOs play a mediating role between norms for international, national and living law. They have to interpret the PWDVA and the human rights imbedded in it while recognizing different idealistic and realistic components in local realities. They strive to establish a balance between communities’ need of change and observance of values to be preserved. This research provides an overview of local solutions to counter those tensions between women’s rights and cultural rights in an international development context.