; according to the Organisation for Economic Co-operation and Development ( oecd ), in 2015 Sweden and Denmark ranked highest while Finland and Norway were among the top ten donors.
One may query whether there is a Nordic approach to women’srights within international law.
This article commences by
equality of all Lebanese, women’srights in Lebanon are subject to different (social, religious and political) constraints. In a system characterised by a complex and often perverse interweaving of state norms, religious tribunals norms, society structure and politics, women’srights have received little
violation of women’srights.
Particularly in post-conflict nations, sexual assault has very serious side-effects on women, like HIV and AIDS for which little assistance is available. These effects are worse than murder - as the physical, emotional and psychological consequences of sexual assault can make
Universal Declaration of Human Rights and the Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW). 3 Tunisia’s reputation as ‘a beacon for women’srights in the Middle East’ 4 is closely related to the supposedly progressive family code it adopted shortly after gaining
-conflict contexts: a question which this article considers with regards to the international community’s efforts in post-conflict countries in the context of the advancement of women’srights and women’s participation in such processes. The article aims to shine a light on the work of the United Nations in post
tk protection regarding women’srights and the obligations of the state to fulfill the enjoyment of women’s social, economic and cultural rights. However, the issue concerning various aspects of protecting tk and tce s attracts more than ip rights under the World Intellectual Property
situation of women’srights in Egyptian constitutions since 1923.
When speaking about “gender” equality, I refer to gender as a category of analysis as proposed by Joan Scott. 2 Though, as gender equality in the case of the Egyptian Constitution is particularly relevant in relation to women’srights, my
The main purpose of this chapter is to show the relationship and conflict between women’s rights and foetal rights in the context of abortion law and the new types of lawsuits such as e.g. prenatal harm cases. Despite the fact that in many Western legal systems a woman enjoys a right to terminate her pregnancy on demand at the early stage of gestational age (g.a.), a remarkable paradigm shift in law concerning women's procreative liberty and status of a foetus has taken place. This change has occurred outside the abortion framework in a form of wrongful life suits, preconception and prenatal harm lawsuits and foetal homicide laws. Creating a conspicuous discrepancy between status of a foetus in the abortion context and its standing in other branches of law, those legal solutions considerably infringe on women's rights. We propose the Metaphysical-Biological Split Account (MBSA) as an explanatory framework for the legal and cultural conjuncture mentioned above. The MBSA hypothesises that the incongruity in question stems from more rudimentary failure to discern a crucial difference between metaphysical (theory of identity) and biological (concept of biological causality) dimensions of justification employed in legal and moral debates over maternal-foetal conflict. We content that the attempt to set aside metaphysical considerations while justifying new types of legal claims is doomed to failure.
Enforcement of Human Rights ( bsehr ) : Dhaka , 1995 ). Hidayatullah M. and A. Hidayatullah , Mulla Principles of Mohamedan Law ( LexisNexis Butterworths : Bombay , 1990 ). Hossain S. , “ Equality in the home: Women’srights and personal laws in South Asia ” in J.C. Rebecca (ed.), Human Rights of
This article analyzes how Iranian women have become legal actors and unofficial source of law in the Islamic republic of Iran, compelling the government to align on universal women’s rights standards. Iranian women have initiated and supported amendments, bills and reforms to enhance their rights and to work towards the implementation of universal women’s rights standards. The path they have opted for to reform Iranian law is original from many viewpoints: firstly, the reform of Iranian law takes place from the bottom to the top of the society as it is carried out by civil society; then women activists and groups support the reform of methods of interpretation of Islamic legal sources in order to see the emergence of more human rights-orientated interpretations of Islamic law: Eventually to reach their aim of conciliation between Iranian law, Islamic law and universal women’s rights, Iranian women have drawn their inspirations for a reformed Iranian law from many legal sources, giving a practical meaning to the notion of legal pluralism.