Статті в журналах: "Women's rights"

1

Rodriguez-Trias, H. "Women's health, women's lives, women's rights." American Journal of Public Health 82, no. 5 (May 1992): 663–64. http://dx.doi.org/10.2105/ajph.82.5.663.

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2

Duchen, Claire. "Women's rights, human rights." Women's Studies International Forum 19, no. 4 (July 1996): 467. http://dx.doi.org/10.1016/0277-5395(96)82368-5.

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3

Haanstad, Nancy N. "Women's rights." Social Science Journal 36, no. 1 (March 1, 1999): 197–99. http://dx.doi.org/10.1016/s0362-3319(99)80019-6.

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4

Connors, Jane. "Women's rights." Journal of Gender Studies 7, no. 1 (March 1998): 85–91. http://dx.doi.org/10.1080/09589236.1998.9960703.

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5

Sibbison, J. B. "USA: Women's health, women's rights." Lancet 336, no. 8708 (July 1990): 166. http://dx.doi.org/10.1016/0140-6736(90)91676-2.

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6

Smt. Sudha Kumari. "Revisiting Existential Crisis with Special Reference to Dalit Women’s Rights and Human Rights." Creative Launcher 7, no. 6 (December 30, 2022): 134–38. http://dx.doi.org/10.53032/tcl.2022.7.6.14.

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The present article tries to highlight the connections between Dalit women's rights, human rights, and the forms of domination and fight practiced on them. It closely examines the suffering and literary works that have been created about Dalit women’s bodies and existence. Due to their gender, economic circumstance, and ethnicity, Dalit women's bodies, experiences, and rights continue to be seen with bias. The importance of this article lies in its attempt to highlight the trauma experienced by Dalit women, caste divide in Indian culture, and resistance to numerous power discourses that must also be addressed as a component of human rights. The goal of this article is to investigate how Dalit women are subjected to emotional manipulation by men who pretend to take care of them. The reason for this is that people utilise this tactic to objectify and possess their physique. It also tries to investigate Dalit women’s self-perceptions and rights, which are governed by men. It is significant because Dalit males need to be aware of the negative consequences that men have on Dalit women's lives. The current essay also aims to illustrate the issue with Dalit women’s rights in both public and private life.

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7

Schultz, Jane E., and Marjorie Spruill Wheeler. "States' Rights or Women's Rights?" Women's Review of Books 11, no. 7 (April 1994): 29. http://dx.doi.org/10.2307/4021835.

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8

Fester, Gertrude. "Women's Rights Are Human Rights." Agenda, no. 20 (1994): 76. http://dx.doi.org/10.2307/4065874.

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9

Greengrass, Mara R. "Women's Rights Are Human Rights." Anthropology News 40, no. 3 (March 1999): 8–9. http://dx.doi.org/10.1111/an.1999.40.3.8.3.

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10

Ali, Ahmad Mohammad. "Women's rights are Islamic rights." Journal of Muslim Minority Affairs 16, no. 2 (July 1996): 301–3. http://dx.doi.org/10.1080/13602009608716347.

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11

Thomson, Ann. "Human rights and women's rights." Midwifery 19, no. 4 (December 2003): 249. http://dx.doi.org/10.1016/j.midw.2003.10.001.

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12

Kaplan, Temma. "Women's Rights are Human Rights." Studies in Practical Philosophy 2, no. 1 (2000): 50–63. http://dx.doi.org/10.5840/studpracphil2000218.

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13

Gonen, Julianna S. "Women's Rights vs. "Fetal Rights":." Women & Politics 13, no. 3-4 (April 26, 1994): 175–90. http://dx.doi.org/10.1300/j014v13n03_11.

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14

Knobel, Angela. "Human Rights and Women's Rights." Nova et vetera 21, no. 1 (January 2023): 275–85. http://dx.doi.org/10.1353/nov.2023.a919157.

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15

Phuong, Nguyen Huynh Bich. "Phan Boi Chau's Thoughts on Feminism and the Struggle for Women's Rights." Journal of Law and Sustainable Development 11, no. 2 (July 7, 2023): e401. http://dx.doi.org/10.55908/sdgs.v11i2.401.

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Objective: The study clarifies Phan Boi Chau's views on feminism expressed in the right to life, human rights, freedoms, equal rights with men, and the viewpoint of fighting for women's rights. Methods: Dialectical method was chosen as the main research method. Results: The study sheds light on Phan Boi Chau's views on women's rights and the fight for women's rights through the following main issues: the position of women is not only reflected in their role in the family and society. On the basis of criticizing views that do not respect the legitimate rights of women and the inequality between men and women, Phan Boi Chau advocates fighting for women's rights, protecting their legitimate rights and status. of women, that is, the right to life, the right to be a human being, the right to freedom, and the right to be equal with men. Conclusions: The value of the study helps us to realize the role of women's rights in current socio-economic development. Thereby providing the Vietnamese government with policies to promote women's rights in the socio-economic development of Vietnam today.

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16

Segara, I. Nyoman Yoga. "Positive Religious Coping, Cultural Anthropology of Women Rights and Well-Being of Hindu Women in Bali Indonesia: Mediation of Socio-Economic Women Rights." Journal of Ethnic and Cultural Studies 8, no. 3 (July 25, 2021): 262. http://dx.doi.org/10.29333/ejecs/853.

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International human rights organizations are working hard to protect women's cultural, social, and political rights by enforcing laws and amendments to safeguard women's well-being in society. Providing women with their fundamental rights is based on positive attitudes towards them in society. Hence it is important to study the factors impacting women’s well-being. Established on the Theory of Moral Sentiments and the Normative Theory of Human rights, this study aims to determine the factors that underpin Hindu women's well-being in Bali, Indonesia. A cross-sectional survey was conducted from 338 females of the Hindu religion (students, staff, and faculty members) from four public and private Indonesian higher education institutes/universities in Bali. Results revealed that positive religious coping and the cultural anthropology of women's rights, directly and indirectly, impacted women's well-being via women's socio-economic rights. This extended and more comprehensive model would help practitioners better understand how the blend of people's religious values, society, and cultural anthropology of women's rights can positively enhance their well-being.

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17

Shiva, Vandana. "Women's water rights." Waterlines 17, no. 1 (July 1998): 9–11. http://dx.doi.org/10.3362/0262-8104.1998.030.

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18

Cott, Nancy. "Women's Rights Talk." American Studies in Scandinavia 32, no. 1 (March 1, 2000): 18–29. http://dx.doi.org/10.22439/asca.v32i1.1483.

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19

Benshoof, Janet. "Reasserting Women's Rights." Family Planning Perspectives 17, no. 4 (July 1985): 162. http://dx.doi.org/10.2307/2135239.

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20

Raj, Senthorun. "Women's Human Rights." Australian Feminist Studies 28, no. 77 (September 2013): 327–29. http://dx.doi.org/10.1080/08164649.2013.827314.

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21

Hallgarten, Lisa. "Women's reproductive rights." Lancet 396, no. 10246 (July 2020): 234–35. http://dx.doi.org/10.1016/s0140-6736(20)30467-0.

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22

Berer, Marge. "Women's reproductive rights." Lancet 396, no. 10246 (July 2020): 234. http://dx.doi.org/10.1016/s0140-6736(20)30474-8.

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23

Cook, R. J., and M. I. Plata. "Women's reproductive rights." International Journal of Gynecology & Obstetrics 46, no. 2 (August 1994): 215–20. http://dx.doi.org/10.1016/0020-7292(94)90238-0.

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24

Mojdeh, Pouryazdankhah. "WOMEN'S HEALTH RIGHTS IN UKRAINE." Journal of V. N. Karazin Kharkiv National University, Series "Law", no. 32 (December 27, 2021): 89–97. http://dx.doi.org/10.26565/2075-1834-2021-32-13.

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Introduction: Women’s health, due to their biological characteristics and fertility function, as well as their role, their focus on family and community health care is different from that of men and is of particular importance. According to the World Health Organization, women are at greater risk of poverty, hunger and malnutrition due to their diverse roles in the family and society, which undergo various physiological courses such as puberty, menstruation, pregnancy, childbirth and menopause. And sex discrimination is a high-risk group. Women's health is vulnerable for various reasons, and in addition to biological features, the impact of cultural, social, economic and political factors. The first condition for a healthy and dynamic society and health is stability and strengthening the family, and women guarantee health and strengthening family. The family is the foundation and cornerstone of the social institution, given that the upbringing of the next generation is the responsibility of women. Dynamics is the result of the existence of healthy and knowledgeable women, which shows the importance of women's right to health. Unfortunately, despite international, regional organizations and groups working on women's rights, we still see discrimination and lack of access to women's rights today, and this lack of access seems to be due to ignorance and recognition of women's rights and lack of state support. in practice to facilitate women's access to health. Women's health is very vulnerable in most countries, and this is considered to be one of the features of the development of countries, with the main emphasis on promoting and strengthening the role of women in achieving good health and promoting their position in the system. Women develop education and a culture of health. Women Both recipients and main health care providers are part of the health care system and, in part, make up a large proportion of health care providers in the formal health care sector. This article examines the state of health rights in Ukraine, the history of women's health rights, laws on women's health care since Ukraine's independence, current laws on the advancement of women, and all international and global partnerships to promote health. women.

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25

Stevens, Guy H. "Translating human rights into women's rights." Peace Review 8, no. 3 (September 1996): 411–15. http://dx.doi.org/10.1080/10402659608425988.

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26

Alkhazaali, Musaab, Husam Rashid, and Fatimah Shaheed. "Women Rights in the Glorious Qur'an : A Sociolinguistic Study." Kufa Journal of Arts 1, no. 46 (August 8, 2021): 739–52. http://dx.doi.org/10.36317/kaj/2021/v1.i46.674.

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This research aims to study the concept of women's rights in the Holy Quran. The study will focus on how the concepts of language and gender are manifested, especially in the verses that talk about women's rights. In addition, the study attempts to answer the following question: Does the language of the Holy Qur’an reflect the physical and biological sex of males and females, or does it mainly emphasize their social and personal identity, i.e. gender? Do women's rights in the Holy Book reflect the man's authority over them? As the study is divided into two parts, the first chapter is an overview of three topics: gender, differences between males and females in the use of language and women's rights. The second chapter is devoted to women's rights in the Holy Qur'an. Important points were concluded in the Qur’anic text regarding the social dimension of women’s rights and their linguistic dimensions, the most important of which is that the Holy Book did not neglect the use of linguistic tools that refer to linguistic, grammatical and semantic femininity.

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27

Tang, Kwong-Leung, and Jacqueline Tak-York Cheung. "Guaranteeing women's rights: The UN Women's Convention." International Social Work 43, no. 1 (January 1, 2000): 7–20. http://dx.doi.org/10.1177/a010517.

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This article looks at the success and limitations of the UN Convention on the Elimination of all Forms of Discrimination Against Women. The authors argue that one must not rely wholly on international agreement to promote women's rights. The Convention has a weak enforcement mechanism, and there have been problems in the implementation process. Some recommendations which touch on its supervisory and enforcement mechanisms are made and implications for social work practice are discussed.

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28

Hall, Matthew, Andreas Pester, and Alex Atanasov. "AI Threats to Women’s Rights." Journal of Law and Emerging Technologies 2, no. 2 (October 15, 2022): 88–51. http://dx.doi.org/10.54873/jolets.v2i2.86.

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The last few decades have seen a remarkable increase in the accessibility and capabilities of technologies using artificial intelligence, augmented, virtual, and mixed reality technologies, which allow users to create new virtual digital worlds, or generate unseen text, images, videos and sound. However, these new spaces have also provided new opportunities to use such technologies to harm women. This article tackles the threat of AI technologies to women’s rights. First, we introduce the deepfake pornography technology based on AI. Second, we expose the gaps in the international legal order governing women's rights against threats posed by those technologies. Then, we provide three examples for domestic/regional legal frameworks which address AI threats to women's rights. These include regulations enacted in some US states, the UK’s pending legislation and a proposal of a European Union law. We highlight the different challenges facing the creation and implementation of those laws. We address the different options for holding someone accountable for violations of women's rights through the Al technologies. We pinpoint the existence of gaps and weaknesses in contemporary legislations addressing Al threats to women's rights. Still we commend the efforts of the above leading jurisdictions that have brought developments in this important subject. Finally, we propose a way to identify the legally responsible entity in order to avoid the socially undesirable behavior that comes from deepfake pornography.

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29

Ostaszewska, Aneta. "Editor’s Introduction. “No sex difference” – Women's rights, empowerment and gender equality." Papers of Social Pedagogy 10, no. 3 (February 1, 2019): 5–9. http://dx.doi.org/10.5604/01.3001.0013.0201.

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Presented articles in this issue of “Papers of Social Pedagogy” are devoted to women's rights, gender equality and subjectivity. The issue is related to the anniversary of the announcement of women's electoral rights in Poland. This anniversary is the main motive for a discussion on women’s roles in a global society today. Presented articles are the reflection on women's issues in the context of global and local perspectives. They are an attempt to understand social, economic and political situation of women.

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30

Burroway, Rebekah. "Women's Rights Save Lives." Sociology of Development 1, no. 4 (2015): 418–41. http://dx.doi.org/10.1525/sod.2015.1.4.418.

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Sociologists have long recognized women's empowerment as a key factor in improving development and health in developing countries. Using new data, this study goes beyond the traditionally used indicators of empowerment by highlighting the potential role of women's rights to land, property, and loans in explaining cross-national variation in child health. Results show that land and property rights are associated with lower rates of infant and child mortality across 75 developing countries, net of women's literacy and a variety of controls. Notably, the robustness of the land and property variables is comparable to that of GDP or access to clean water/sanitation. This provides some suggestive evidence that perhaps these aspects of women's empowerment may be just as important as some of the more conventional correlates of child health. However, access to bank loans is not significantly associated with lower infant and child mortality. This is consistent with a growing body of research that questions the efficacy of microfinance and loan programs for poverty reduction, health, and other development outcomes.

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31

Muhammad Aqeel Khan and Muhammad Zubair. "Women's Rights in Pakistan." sjesr 3, no. 2 (June 25, 2020): 34–41. http://dx.doi.org/10.36902/sjesr-vol3-iss2-2020(34-41).

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The critically discusses the women’s rights in Pakistan. For this purpose, it explores the Patriarchal nature of the society and the historical background of women’s rights in Pakistan. Before it does so, the paper also throws light on the status of women in Islam and enumerates the important rights the woman holds in Islamic law because of Islam’s great influence in the state of Pakistan.

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32

Levine, Etan. "Biblical Women's Marital Rights." Proceedings of the American Academy for Jewish Research 63 (1997): 87. http://dx.doi.org/10.2307/3622599.

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33

BLUMENFELD, OLGA O. "Women's rights at 'Einstein'." Nature 340, no. 6231 (July 1989): 259. http://dx.doi.org/10.1038/340259a0.

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34

Fincher, Leta Hong. "Women's Rights at Risk." Dissent 60, no. 2 (2013): 36–40. http://dx.doi.org/10.1353/dss.2013.0040.

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35

The Lancet. "Pakistan recognises women's rights." Lancet 368, no. 9551 (December 2006): 1938. http://dx.doi.org/10.1016/s0140-6736(06)69784-5.

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36

Babana-Hampton, Safoi. "States and Women's Rights." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 125–28. http://dx.doi.org/10.35632/ajis.v19i4.1902.

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In her preface, Mounira Charrad traces the genesis of her study to her concerns as a sociologist regarding the inadequate analytical models used to account for the origin of political organization in the "predominantly classbased and capitalist societies" Maghribi societies. Charrad proposes "kinship" and tribal ties as more appropriate sociological categories for acquiring a good understanding of the foundations of social relations in Tunisia, Algeria, and Morocco. She focuses on three distinct historical periods: precolonial, colonial, and post-independence. Her investigation centers on documenting the historical relationship between the process of nationbuilding and state-formation, and the codification and articulation of a unified family law that replaced numerous (and sometimes conflicting) forms of customary law competing with Islamic law. The book combines historical, sociological, and geographical data and analytical concepts in order to frame the investigation's main subject. The subject is covered in three main parts divided into nine chapters, in addition to an introduction and a conclusion. The text is supplemented with tables and maps documenting linguistic and geographic features of the Maghrebi states under study. The book concludes with a useful glossary of transliterated Arabic words, chapter notes, a selected bibliography organized conveniently under five main headings, an author index, and a subject index ...

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37

Tchaïcha, Jane D. "Moroccan women's rights movement." Journal of North African Studies 21, no. 1 (October 19, 2015): 153–55. http://dx.doi.org/10.1080/13629387.2015.1101953.

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38

Kerr, Joanna. "Women's Rights in Development." Development 49, no. 1 (March 2006): 6–11. http://dx.doi.org/10.1057/palgrave.development.1100220.

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39

SLOTE, KIM, and CARRIE CUTHBERT. "Women's Rights Network (WRN)." Violence Against Women 3, no. 1 (February 1997): 76–80. http://dx.doi.org/10.1177/1077801297003001006.

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40

Mettler, Suzanne. "States Rights, Women's Obligations." Women & Politics 21, no. 1 (March 27, 2000): 1–34. http://dx.doi.org/10.1300/j014v21n01_01.

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41

Kemp‐Welch, Klara. "Taking Women's Rights Seriously?" Third Text 23, no. 6 (November 2009): 816–20. http://dx.doi.org/10.1080/09528820903371222.

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42

Anderson, Bridget. "TRAFFICKING WOMEN'S HUMAN RIGHTS." Ethnic and Racial Studies 35, no. 9 (September 2012): 1703–4. http://dx.doi.org/10.1080/01419870.2012.688993.

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43

Pollock, Scarlet, and Jo Sutton. "Fathers' rights, women's losses." Women's Studies International Forum 8, no. 6 (January 1985): 593–99. http://dx.doi.org/10.1016/0277-5395(85)90098-6.

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44

COORAY, ARUSHA, NABAMITA DUTTA, and SUSHANTA MALLICK. "The right to be free: is media freedom good news for women's rights?" Journal of Institutional Economics 13, no. 2 (August 30, 2016): 327–55. http://dx.doi.org/10.1017/s1744137416000151.

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AbstractUsing an extensive dataset covering 187 countries during 1993–2011, this paper explores the impact of media freedom from government control on women's rights. To measure women's rights, we consider economic, political and social rights that capture the extent of government's respect for these rights at country level over time. A free press improves government's accountability to the society and leads to better governance. In the context of women's rights, a free press can enhance positive rights by helping women raise voices and gain recognition, and thereby making the government create a more conducive environment for women's empowerment. Further, higher press freedom can reduce the infringement of negative rights by calling for greater public accountability. Yet, a free media, while necessary, may not be sufficient in enhancing such rights, and other institutional factors related to a country's development might be essential to reap the benefit of a free media. Our estimated marginal impacts show that greater access of media (in the form of internet and mobile users) and countries with greater democratic capital enhance the impact of media freedom on women's economic and social rights, with little effect on political rights.

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45

Ma'mun, Sukron, and Ibnu Akbar Maliki. "A Socio-Historical Study of Women's Rights Advocacy in Islamic Legal Construction." Journal of Southeast Asian Human Rights 7, no. 1 (June 20, 2023): 1. http://dx.doi.org/10.19184/jseahr.v7i1.39156.

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This article presents evidence that the construction of Islamic law is influenced by women's voices, experiences, and problems. It also offers a critique of the misogynistic narrative of Islamic law. Adopting a socio-historical approach with a women's perspective, this research demonstrates the inadequacy of current studies that argue that Islamic law places women in an inferior and subordinate position to men. Critical analysis of the asbabun nuzul text of the Qur'an is the primary analytical tool used in this study. Polygamy, khulu', zhihar, and inheritance are the four main issues examined, and the study shows that the complaints and advocacy of women played a critical role in shaping the Islamic law system. Women's perspectives serve as a spiritual foundation in the development of Islamic law and cannot be disregarded. By considering women's perspectives, fair benefits can be realised, and a sense of justice can be achieved for vulnerable groups, such as women. Keywords: Women’s rights, women’s perspectives, Islamic legal construction, discrimination

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46

Natiq qızı Bağırova, Zeynəb. "Women's rights as part of human rights." ANCIENT LAND 14, no. 8 (August 26, 2022): 52–55. http://dx.doi.org/10.36719/2706-6185/14/52-55.

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İnsan hüquqları dedikdə, dinindən, dilindən, irqindən, cinsindən və etnik mənsubiyyətindən asılı olmayaraq, dünyadakı bütün insanların sadəcə insan olduqları üçün istifadə etdikləri hüquq və azadlıqlar başa düşülür. İnsan hüquqlarının bir hissəsi olaraq qadın hüquqları uğrunda mübarizə 1789-cu il Fransa İnqilabından sonra başladı. Tarixdə ilk dəfə olaraq qadınlar 1791-ci ildə öz Qadın və Mülki Hüquqları Bəyannaməsini nəşr etdilər. Oktyabrın 24-də BMT Nizamnaməsinin qəbulu ilə 1945-ci ildə müasir insan hüquqları rəsmiləşdi. Xüsusən də Nizamnamənin preambulasında insan hüquqlarının müdafiəsinin Birləşmiş Millətlər Təşkilatının əsas məqsədlərindən biri olduğu bildirilir və eyni zamanda kişi və qadınların bərabərliyi məsələsinə toxunulur. Dünyanın bir çox yerində qadın hüquqlarının əhəmiyyət kəsb etmədiyi bir vaxtda qadın hüquqlarına bu cür yanaşma çox vacib hesab olunurdu. 1945-ci ildə Birləşmiş Millətlər Təşkilatının yaradılmasından sonra qadın bərabərliyini təmin edən daxili orqanın yaradılması əsas məsələlərdən biri oldu. Buna görə də 1946-cı ildə BMT-nin tərkibində İnsan Hüquqları Komissiyası və Qadının Statusu üzrə Komissiya yaradıldı. Daha sonra 1979-cu ildə o dövr üçün böyük əhəmiyyət kəsb edən və müstəsna olaraq qadın hüquqlarının müdafiəsi ilə bağlı olan Qadınlara qarşı ayrı-seçkiliyin bütün formalarının ləğv edilməsi haqqında Konvensiya (CEDAW) qəbul edildi. CEDAW Konvensiyasını digər beynəlxalq sənədlərdən fərqləndirən əsas xüsusiyyət ondan ibarət idi ki, digər sənədlərdə ümumilikdə bütün insanlara təminat verilən mülki, siyasi, iqtisadi, sosial və mədəni hüquqların hər biri qadınlar üçün nəzərdə tutulmuşdur. Bəyannamənin iştirakçısı olan dövlətlər qadınları bu cür zorakılıq hərəkətlərindən qorumağa və zorakılığa məruz qalmış qadınlara belə zorakılığın qarşısını almaq üçün lazımi şərait yaratmağa borcludurlar. Ailə münasibətləri də daxil olmaqla, zorakılığın bütün formalarından uzaq yaşamaq hər bir qadının və qızın əsas insan hüququdur. Açar sözlər: İnsan hüquqları, Qadın hüquqları, CEDAW bəyannaməsi, Gender bərabərliyi, BMT Zeynab Natig Baghirova Women's rights as part of human rights Abstract Human rights mean the rights and freedoms that all people in the world, regardless of religion, language, race, gender or ethnicity, enjoy simply because they are human. As part of human rights, the struggle for women's rights began after the French Revolution of 1789. For the first time in history, women published their own Declaration of Women's and Civil Rights in 1791. With the adoption of the UN Charter on October 24, 1945, modern human rights became official. In particular, the preamble to the Charter states that the protection of human rights is one of the main goals of the United Nations, and also addresses the issue of equality between men and women. In many parts of the world, this approach to women's rights was considered very important at a time when women's rights were not important. After the establishment of the United Nations in 1945, one of the key issues was the establishment of an internal body to ensure women's equality. Therefore, in 1946, the Commission on Human Rights and the Commission on the Status of Women were established within the UN. Then, in 1979, the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was adopted, which was of great importance for that period and dealt exclusively with the protection of women's rights. The main feature that distinguished the CEDAW Convention from other international documents was that in other documents, each of the civil, political, economic, social and cultural rights guaranteed to all people in general was intended for women. The States Parties to the Declaration are obliged to protect women from such acts of violence and to provide the necessary conditions for women who have been subjected to such violence to avoid such violence. Living away from all forms of violence, including family relationships, is a fundamental human right of every woman and girl. Keywords: Human rights, Women rights, CEDAW convention, Gender equality, UN

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Greene, Margaret E., Julie Peters, and Andrea Wolper. "Women's Rights, Human Rights: International Feminist Perspectives." Population and Development Review 21, no. 3 (September 1995): 686. http://dx.doi.org/10.2307/2137763.

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Anggraini, Aulia, and Pratiwi Retnaningdya. "Women’s Rebellion to Find Voices in Enola Holmes." Anaphora: Journal of Language, Literary, and Cultural Studies 5, no. 1 (July 31, 2022): 104–16. http://dx.doi.org/10.30996/anaphora.v5i1.6657.

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Directed by Harry Bradbeer, Enola Holmes (2020) portrays a 16-year-old girl who searches for her mother who disappeared while fighting for women’s rights to vote. In this movie, Victorian women are bound by a law that forbids them from having the right to vote. This article aims to identify and describe women’s rebellion in their struggle for voices in the Victorian era. Employing Bartlett's rebellious feminism within a feminist perspective of John Stuart Mill, the article analyses how Eudoria Holmes, a female character, undergoes dangerous ways in attempt to fight for women's rights to vote. Using the script and cinematographical elements, the film analysis reveals that Eudoria Holmes rebels against the values of Victorian society on three levels: individual, familial, and societal. Becoming an independent and courageous mother, she plants the seeds of rebellion to her daughter, Enola Holmes. Moreover, Eudoria also establishes a secretive women’s circle to build solidarity with the purposes of social and political activism in the form of women's suffrage campaigns.

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Duhaime, Bernard. "Women's Rights in Recent Inter-American Human Rights Jurisprudence." Proceedings of the ASIL Annual Meeting 111 (2017): 258–60. http://dx.doi.org/10.1017/amp.2017.38.

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While certain aspects of women's rights had been addressed in earlier OAS instruments and more generally in the American Declaration on the Rights and Duties of Man and in the American Convention on Human Rights, many consider that the issue of women's rights was first incorporated in the normative corpus of the Inter-American Human Rights System (IAHRS) with the 1994 adoption of the Belém do Pará Convention on the Prevention, Punishment, and Eradication of Violence Against Women. This treaty obliges states to prevent, punish, and eradicate violence against women, taking special account of vulnerabilities due to race, ethnic background, migrant status, age, pregnancy, socioeconomic situation, etc. It defines the concept of violence against women and forces states to ensure that women live free of violence in the public and private sphere. It also grants the Commission and the Court the ability to process individual complaints regarding alleged violations of the treaty. Since 1994, the Commission has also established a Rapporteurship on the rights of women, which assists the IACHR in its thematic or country reports and visits, as well as in the processing of women's rights–related petitions. In recent years, the jurisprudence of the Commission and the Court has addressed several fundamental issues related to women's rights, in particular regarding violence against women, women's right to equality, and reproductive health.

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Masoud, Amera J., and Hammis Syafaq. "Tathawwur al-Mar’ah al-Muslimah fi al-Mujtama’ al-Libyi." Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam 2, no. 1 (June 6, 2022): 71–89. http://dx.doi.org/10.15642/komparatif.v2i1.1958.

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Abstract: This article discusses the development of Muslim women in Libya. Women in society play a role that surpasses the role of men in the growth and development of society, as women are half of society. Women in the pre-Islamic era were a commodity that men owned, and they did not have any rights. At the beginning of Islam's advent, women's status changed a lot, and women became entitled to many rights and status. In addition to obtaining all their rights recognized by the Islamic religion and accompanied by Libyan legislation, Libyan women have incited the inclusion of women's rights through the ratification of international conventions and women's participation in all fields. Women's rights are their right to education, their right to choose a husband, their right to litigation, to defend their financial rights and to remedy injustice against them, women's right to work and to hold public office, women's right to judicial and litigation functions, women's right to political participation and community development, and women's right to health care. Keywords: Women, Muslimah, Islam, Libya. الملخص: إن هذه المقالة تبحث تطور المرأة المسلمة في ليبيا. المرأة في المجتمع تلعب دورًا يتفوق على دور الرجل في نماء المجتمع وتطوره، فالمرأة هي نصف المجتمع. كانت المرأة في الجاهلية عبارة عن سلعة تخضع لملكية الرجل ، ولم تكن لها أي من الحقوق. وبداية ظهور الاسلام تغير وضع المرأة كثيرا واصبحت المرأة لها كثيرا من الحقوق واصبحت لها مكانة. إن المرأة الليبية اضافة الي حصولها على جميع حقوقها التي اقرها الدين الاسلامي وواكبتها التشريعات الليبية التطور فحرضت على تضمين حقوق المرأة من خلال التصديق على المواثيق الدولية ومشاركة المرأة في كل المجالات. فحقوق المرأة هي حقّها في التربية والتعليم، حقّها في اختيار الزوج وحقها في التَّقاضي والدِّفاع عن حُقوقها الماليّة ورفع الظلم عنها، حق المرأة في العمل و تولي الوظائف العامة، حق المرأة في تولي الوظائف القضائية والتقاضي، حق المرأة في المشاركة السياسية و تنمية المجتمع، وحق المرأة والرعاية الصحية. الكلمات الرئيسيه: المرأة، المسلمة، اسلام، ليبيا.

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