Violation of Women’s Rights by Harmful Traditional Practices

2011 ◽  
Vol 13 (2) ◽  
pp. 121-129 ◽  
Author(s):  
Newman Wadesango ◽  
Symphorosa Rembe ◽  
Owence Chabaya
2001 ◽  
Vol 10 (1) ◽  
pp. 45-60 ◽  
Author(s):  
Kenneth Omeje

Harmful traditional practices are probably the most severe menace to women's rights and the optimum realization of their development potential in contemporary African history. Over time, and in recent years in particular, community activists, women's rights campaigners, church missionaries and the state have tended increasingly to confront the problem of harmful traditional practices from a doctrinalist paradigm, which mainly emphasizes the prohibition and/or obliteration of the practices. This article highlights some of the critical problems and challenges triggered by the doctrinalist approach using an ethnographic analysis of the tradition of sexual exploitation of cult women among the Bangu. It concludes by making a case for a multitrack sociological approach and solution to the problem.


Author(s):  
Norah Hashim Msuya

Women's rights litigation has produced varied outcomes in many African countries. Although courts have looked at the legislation that discriminates against women with different degrees of success, matters such as tradition and culture continue to be unpredictable when subject to lawsuit. In Tanzania, the judiciary has gradually begun to recognise that discrimination on a prescribed ground cannot be justified. However, this principle has not blocked some judges from maintaining that gender discrimination based on customary rules can still be justified, despite the existence of internal, regional and national human rights law, which prohibits it. It is contended that the judiciary has a significant role to play in ensuring that customary law and harmful traditional practices are reformed and advanced to comply with human rights legislation and ensure equality between men and women in Tanzania.     


Author(s):  
Yomi Rasul Olukolu

There are many traditional practices in Nigeria that literally affect women's reproductive rights within and without marriages ranging from genital mutilation, harmful traditional practices to control women, early girl marriage, one sided divorce rights in Islamic marriage to men alone, nutritional taboos and other uncouth pregnancy related practices, to unfavorably widowhood practices and inheritance. This chapter intends to bring to the fore these traditional practices which impede the women's reproductive rights in Nigeria with emphasis on the study of the role of law as a therapeutic agent within the therapeutic jurisprudential context. This is done with a view to calling on the Nigerian government to wake up to its responsibility by enacting local laws specifically on women's rights generally or domesticating the various international instruments which the country had so far voluntarily ratified on women's reproductive rights.


1999 ◽  
Vol 1 (2) ◽  
pp. 195-205 ◽  
Author(s):  
Michael Molnar

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.


2020 ◽  
Vol 6 (2) ◽  
pp. 145-173 ◽  
Author(s):  
Heidi E. Rademacher

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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