Veuillez signer la lettre au Président du Parlement européen pour protester contre une exposition contre l’avortement qui a été déployée avec l’autorisation des autorités concernées du Parlement européen, et qui comparait l’avortement à la Shoa.
The Egyptian Center for Women's Rights has summarised the Freedom House survey on women’s rights in Algeria, Bahrain, Egypt, Iraq, Jordan, Kuwait, Lebanon, Libya, Morocco, Oman, Palestine, Qatar, Saudi Arabia, Syria, Tunisia, United Arab Emirates & Yemen.
Le président sénégalais Abdoulaye Wade a souligné vendredi à Dakar l'existence irréfutable "d'un lien entre développement et égalité des genres" à l'ouverture de la première Conférence de l'Union africaine des ministres chargés de la Femme et du genre.
Council of Europe address by Ms Jahangir, United Nations Special Rapporteur on Freedom of Religion or Belief.
Les femmes, ces artisans de la gestion des conflits.
The 10th International Women and Health Meeting (IWHM) seeks to highlight politics, policies and issues that adversely affect women's health and simultaneously bring out the linkages and interconnections of these seemingly disparate phenomena.
Many feminists of colour have demonstrated the need to take into account differences among women to avoid hegemonic gender-essentialist analyses that represent the problems and interests of privileged women as paradigmatic. As feminist agendas become global, there is growing feminist concern to consider national and cultural differences among women.
* This paper inevitably draws on my previous writing on the international network Women Living Under Muslim Laws, especially ‘Controlled or autonomous: identity and the experience of the network, Women Living Under Muslim Laws’, Signs: Journal of Women in Culture and Society, Volume 19, Number 4, 1994, pp 997-1019. Moreover, the analysis presented owes much to the women linked through the network. Any idiosyncrasies, however, are obviously my own.

The Muslim world in context
Who is to say if the key that unlocks the cage might not lie hidden inside the cage?1

If justice and fairness are inherent to Islam - as fuqaha claim and all Muslims believe - should not these virtues be reflected in the ‘Islamic’ laws that regulate the relations between men and women as well as their respective rights? Why have women been treated as second-class citizens in the fiqh books that have come to define the terms of the Shari’a?
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