Reconciliation of women’s rights and cultural practices: polygamy in Ghana

2010 ◽  
Vol 36 (2) ◽  
pp. 325-332 ◽  
Author(s):  
Elizabeth A Archampong
Keyword(s):  
Women's Rights ◽  
Cultural Practices ◽  
Women’S Rights

scholarly journals Concept of Culture Relativism and Women’s Rights in Sub-Saharan Africa

2019 ◽  
Vol 54 (8) ◽  
pp. 1145-1158 ◽  
Author(s):  
Norah Hashim Msuya
Keyword(s):  
Human Rights ◽  
Gender Equality ◽  
Women's Rights ◽  
Cultural Practices ◽  
Secondary Analysis ◽  
Sub Saharan Africa ◽  
Women’S Rights ◽  
Sub Saharan ◽  
And Gender ◽  
Human Rights Norms

This article discusses the challenges of the realization of women’s rights in relation to the concept of culture relativism in sub-Saharan Africa. It examines how the concept of culture is misconstrued with a traditional hierarchy and patriarchy approach that intervenes in the realization of women’s rights in sub-Saharan African states. Many societies are concerned that the promotion of gender equality would interfere with local culture; hence they feel that gender equality should not be promoted for ethical reasons. Women have been left with the unpleasant situation of choosing between their rights or their culture. Through secondary analysis and a critical review of the literature, the article engages in the debate on cultural diversity and gender equality, to challenge the existing stereotypes in sub-Saharan African cultures. It argues that traditional and cultural practices should adhere to the values of equality and human rights. The article proposes that cultural considerations will have to yield whenever a clear conflict with human rights norms becomes apparent.

Women’s rights

2020 ◽  
pp. 117-145
Author(s):  
Klisala Harrison
Keyword(s):  
Human Rights ◽  
Case Studies ◽  
Women's Rights ◽  
Cultural Practices ◽  
Music Performance ◽  
Women’S Rights ◽  
Music Program ◽  
Downtown Eastside ◽  
The Relationship ◽  
Over Time

What is the relationship between the human rights deficits contexts that activist music initiatives emerge in and react to, and the human rights promoted through new musical actions? This chapter considers this question through the case studies of two women-centered projects: a once-weekly music program called Women Rock and an annual protest called the Women’s Memorial March. While Women Rock develops capabilities of women in popular music performance and songwriting, the memorial march uses music to protest missing and murdered women of the Downtown Eastside. Both events address women’s rights deficits. These ethnographic accounts reveal that one needs to be careful in assuming that the human rights actually promoted within cultural practices are precisely the same rights as those drawn attention to in activist discourses or observations used to motivate those actions, and with the same intensity, for the same reasons or for the same people. Any of these factors may be different and change over time. Importantly, musical and cultural formats can themselves shape human rights outcomes.

scholarly journals Muslim Women’s Haji Ali Movement in Mumbai: Reimagining Feminism and Piety in Islam

2020 ◽  
Vol 8 (2) ◽  
pp. 84-95
Author(s):  
Esita Sur
Keyword(s):  
Women's Rights ◽  
Cultural Practices ◽  
Muslim Women ◽  
Women’S Rights ◽  
Trade Off ◽  
Religious Subjectivity ◽  
Critique Of Religion

Muslim women’s engagement with Islam through Haji Ali Movement in Mumbai highlights an interesting as well as conflicting encounters between Islam, feminism, and women’s rights. It not only disturbs the quintessential images of them but also opens up an array of possibilities to comprehend that Muslim women can develop their own critique of religion and cultural practices from within. The study argues that the Muslim women’s Haji Ali movement or the mosque movement offers a surprising trade-off between Islam, feminism, and women’s rights by challenging the long-established idea that these are mutually exclusive entities and the distance cannot be bridged. Therefore, the study not only tries to find out the origin, nature, and unique characteristics of the movement but also the new ways of exploring the dialogue between Muslim women’s religious subjectivity, rights, and feminism in India.

John Stuart Mill Translated by Siegmund Freud

1999 ◽  
Vol 1 (2) ◽  
pp. 195-205 ◽  
Author(s):  
Michael Molnar
Keyword(s):  
Women's Rights ◽  
John Stuart Mill ◽  
Women’S Rights

Freud's translation of J.S. Mill involved an encounter with the traditions of British empirical philosophy and associationist psychology, both of which go back to Locke and Hume. The translation of Mill's essay on Plato also brought Freud into contact with the philosophical controversy between the advocates of intuition and faith and the advocates of perception and reason. A comparison of source and translated texts demonstrates Freud's faithfulness to his author. A few significant deviations may be connected with Freud's ambiguous attitude to women's rights, as advocated in the essay The Enfranchisement of Women. Stylistically Freud had nothing to learn from Mill. His model in English was Macaulay, whom he was also reading at this period.

The Transnational Women's Rights Movement and the World Economy

2020 ◽  
Vol 6 (2) ◽  
pp. 145-173 ◽  
Author(s):  
Heidi E. Rademacher
Keyword(s):  
Women's Rights ◽  
Small Body ◽  
World System ◽  
World Society ◽  
Women’S Rights ◽  
Social Movement Organizations ◽  
Global Movement ◽  
Negative Effect ◽  
Society Perspective ◽  
The Impact

Promoting the ratification of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was a key objective of the transnational women's movement of the 1980s and 1990s. Yet, few studies examine what factors contribute to ratification. The small body of literature on this topic comes from a world-society perspective, which suggests that CEDAW represented a global shift toward women's rights and that ratification increased as international NGOs proliferated. However, this framing fails to consider whether diffusion varies in a stratified world-system. I combine world-society and world-systems approaches, adding to the literature by examining the impact of women's and human rights transnational social movement organizations on CEDAW ratification at varied world-system positions. The findings illustrate the complex strengths and limitations of a global movement, with such organizations having a negative effect on ratification among core nations, a positive effect in the semiperiphery, and no effect among periphery nations. This suggests that the impact of mobilization was neither a universal application of global scripts nor simply representative of the broad domination of core nations, but a complex and diverse result of civil society actors embedded in a politically stratified world.

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