The 1994 Women's Charter
The women’s movement focused its activity at the beginning of the transitional period on an initiative for a Women’s Charter, inspired by the South African model. Based on the equality provisions of the Palestinian Declaration of Independence and on other United Nations instruments, the Charter attributed existing ‘discrimination and inequality against women’ to the many colonialisms imposed on Palestine, ending with the Israeli occupation, reinforced by prejudicial ‘customs and traditions’.
While the Charter went into some detail in regard to rights to political participation and particularly nationality, personal status issues were at the most general level, demanding ‘the guarantee of women’s full equality regarding issues of personal status’. In a message sent to the conference releasing the document in Jerusalem in August 1994, PLO Chairman Yasser Arafat endorsed the charter but added ‘as long as there is no contradiction with shari'a'. As we will see below, this was to remain his position throughout the establishment of the Palestinian Authority in the transitional phase.
In the period following the Charter, personal status issues became central to a cumulative number of gender and law initiatives undertaken by the women’s movement. The history of these initiatives shows both the strengths and problems of the equality approach which has dominated the strategic thinking of the Palestinian women’s movement and suggests additional directions and strategies to explore when approaching the reform of j⅛n⅛-based family law in the Palestinian context.
More on the topic The 1994 Women's Charter:
- Pressures for Depreciation and Appreciation Since 1994
- The Domestic Violence Act 1994
- Lewis A.D.E., Ibbetson D.J.. The Roman Law Tradition. Cambridge University Press,1994. — 234 p., 1994
- Legal battlefields after the 1994 genocide In Rwanda
- Islamic feminism, local women’s NGOs and women’s movements in Aceh
- Muslim women’s movements and women’s NGOs in Indonesia
- Women’s movements and women’s NGOs in Aceh
- The Romans, like the Greeks before them, held many traditional ideas about women's behavior and the role women should play in society.
- Although the United Nations and the government have exerted painstaking efforts to develop women’s rights, there has been and continues to be broad discrimination against the women in all social, economic and cultural aspects of life.
- Afrianty Dina. Women and Sharia Law in Northern Indonesia: Local Women's NGOs and the Reform of Islamic Law in Aceh. Routledge,2015. — 202 p., 2015
- While men and women are considered equal under the Quran, Muslim women in the twenty-first century are still being burdened by conservative and patriarchal interpretations of the Quran.[943]
- Classical Rome had a very liberal divorce policy (as did Greco-Roman Egypt; see Part III). By the first century B.C.E., women who were not married with manus [see Chapter 1, Part II.B.] had the right to divorce their husbands unilaterally, and eventually the same right was enjoyed by women married with manus.
- Support for women's rights
- Women's image
- International women’s networks
- Women as Leaders
- Women in Muslim societies
- Women in Daoism
- Women and War