Repressed women of muslim countries

Stereotypes having to do with people of specific nationalities. Some of them are a little bit Truth in Television certain others more sodue to having some basis in reality.

Repressed women of muslim countries

Askin and Dorean M. Women have moved from the margins of history to its center and play increasingly important roles in families, communities, and states across the world. In the most recent national elections in the United States, women were instrumental in electing candidates to important political offices, including that of president.

In Scandinavian countries, women are the main issue in state-society relations. As women become increasingly aware and assertive across the globe, their demands for equality, participation, and access elicit reactions that range from efforts to curtail the exercise of their rights to their body, as in the United States, to politicies that seek to segregate them from all activities that are essential to their ability to compete in society, as in contemporary Afghanistan.

History as we know it begins with indifference to women. In the earliest of societies, as in most originary myths, men and women seem to be more or less equal.

Many lines of argument— biological, environmental, bioenvironmental, or sociological—have been offered to explain, to condemn, or to justify this phenomenon. As societies began to change, facts, values, and aesthetics also changed, disturbing the symmetry and balance among the components of the traditional culture.

Pattern gave way to fragmentation. Culture, therefore, became increasingly an alienated concept, describing conditions that were imagined to have existed rather than the reality of life actually lived in contemporary societies.

The main points of these documents are encapsulated in the Mission Statement of the Platform for Action of the Fourth World Conference on Women, of which the first and second articles state: This means that the principle of shared power and responsibility should be established between women and men at home, in the workplace and in the wider national and international communities.

Repressed women of muslim countries

Equality between women and men is a matter of human rights and a condition for social justice and is also a necessary and fundamental prerequisite for equality, development and peace. A transformed partnership based on equality between women and men is a condition for people-centered sustainable development.

A sustained and long-term commitment is essential, so that women and men can work together for themselves, for their children and for society to meet the challenges of the twenty-first century.

The Platform for Action reaffirms the fundamental principle set forth in the Vienna Declaration and Programme of Action, adopted by the World Conference on Human Rights, that the human rights of women and of the girl child are an inalienable, integral and indivisible part of universal human rights.

As an agenda for action, the Platform seeks to promote and protect the full enjoyment of all human rights and the fundamental freedoms of all women throughout their life cycle.

Browse Countries

Women possess these rights not because they belong to a particular culture or religion, but because they are human beings. It follows therefore that they also possess the right to be equal with men in all spheres of social endeavor.

To achieve this goal, it is imperative that women be allowed and, when necessary, helped to acquire certain capabilities.

The unequal condition of women results from a universally repressive and unjust social order that throughout history has denied women the opportunity to gain the capabilities necessary to successful competition.

At the First World Conference on Women in Mexico City infor example, governments accepted in principle the rights inscribed in the major international documents. Most of those that entered reservations did so on political grounds. In the U. Human Rights Conference in Vienna, as well as later in Beijing, some governments rejected many of the same rights on the ground of a supposed conflict between universal human rights and national cultures.

In the Cairo Conference on Population and Development, fundamentalist and conservative positions against women coalesced across societies and North-South boundaries. In relation to the developing societies, many denounced universal human rights as Western parochial concepts and as weapons of cultural imperialism.

They argued that judging non-Western countries in particular, Islam provides the basic elements of a just society, including the fundamental rights of women. A major contention of this position is that women, in East and West alike, have rights because they belong to certain cultures or religions, not because they are individual human beings.

The first suggests the best in the arts, manners, literature, music, philosophy, science and all the other refined attrivutes that a civilization has achieved.

It is also the reason why people everywhere and always have been sensitive to the word itself. To be culturally invaded is abhorrent to everyong—relativists and universalists alike.

The second string—the concepts, habits, skills, arts, instruments, etc. Thus, although values might change, the traditional community persisted essentially in the institutional arrangements that had congealed over many centuries and were sanctified by a mixture of science, relgion, and philosphy that produced what Max Weber called an enchanted view of the world.

Cultural Relativism and Women’s Human Rights | Mahnaz Afkhami

Women, children, and slaves were taught, and for the most part believed, that they lived in the best of possible worlds under God, or gods.

Force, though used extensively in this society, was not indispensable to its persistence or integrity. For most people, regardless of their station, social arrangements were legitimate and just.

Injustice applied to the individual who deviated from the rules—the law as given. Kings, priests, and commoners might be unjust; societies never. Social arrangements were considered just because they were accepted by the community.The need for women to veil themselves from strangers is explicit in the Koran (Sura 24, verse 31).

Hijab symbolises women’s inferior position in Islam and their sexual segregation. Islamic families, not only in Islamic countries but in the heart of Europe too, cover the heads of their little girls and adolescents.

The ongoing Boko Haram conflict in the northeast, cycles of communal violence between pastoralists and farmers, and separatist protests in the south defined Nigeria’s human rights landscape in Definitions and etymology Definitions.

North America

Some definitions or uses of the term Wahhabi Islam include: "a corpus of doctrines", and "a set of attitudes and behavior, derived from the teachings of a particularly severe religious reformist who lived in central Arabia in the mid-eighteenth century" (Gilles Kepel)"pure Islam" (David Commins, paraphrasing supporters' definition), that does not deviate.

Until women and girls can live free of fear, violence and insecurity, the world cannot pride itself on being fair and equal, United Nations Secretary-General António Guterres said on Monday, commemorating the International Day for the Elimination of Violence Against Women, marked annually on 25 November.

A post over at The Spearhead a few days ago brought up how men under 30 are more clued in about women than anyone other age group of men.

Several comments basically communicated the fact that men under 30 are increasingly fed up with women: Thanks for mentioning us younger guys.

Many Islamic countries require women to wear clothes that do not flaunt or define their bodies in any form. In certain countries such as Iran, additional clothing is required especially when engaging in religious or outdoor activities.

Repressed Women Of Muslim Countries Essays