Feminist Critique Of International Human Rights

This journal begins by expressing the two fundamental evaluates from social relativist and women 's activist. Social relativist contends that the wellspring of human rights is culture and since culture is one as well as various, therefore human rights are non-general. Then the women 's activist would contend that human rights holder allude to men and not ladies, and its practice and execution, sexual orientation balance, flexibility of ladies, and separation of ladies is not organized in global society. With a specific end goal to address these evaluates, the strategy Reitman utilized is research articles, composing from Jack Donelly, and looks at the issues and civil arguments issued with regards to two United Nation gatherings and one tradition identified with the investigates which are International Conference on Population and Development in Cairo, Fourth World Conference on Women in Beijing, and

Susan felt “And it is a downright mockery to talk to women of their enjoyment of the blessings of liberty while they are denied the use of the only means of securing them provided by this democratic-republican government -- the ballot.” (Anthony, 1872). While Anthony persuaded her listeners to take the side of women should have the right to vote, Wiesel was informing his listeners to not be indifferent. To be indifferent one must be unconcerned, uninterested, uncaring, and uninvolved. Wiesel couldn’t understand how humans live continuously normal in a world and not use their voices to be heard or to walk past injustice and show no acknowledgement. “It is so much easier to avoid such rude interruptions to our work, our dreams, our hopes.” (Wiesel, 1999).

Besides, if all cultures are viewed as special, laying on special values that can not be investigated in a general way, it is difficult to make any evaluation from an international perspective of the significance of particular concepts and practices for women. According to Annie Bunting (1993), Feminists use the universal category of “women” for very different ends than patriarchal theorists, and resistance to this feminist form of universalism undermines its powerful theoretical and political potential: theoretical in the sense that it is using a patriarchal tool against patriarchy and political in its mobilizing force. She refers to what is called as “asymmetrical anti-essentialism.” Feminist analysis of international law involves acknowledgment of the tension between universal theories and local experiences. Women have very different life experiences, and some of them have been experienced social disempowerment, exploitation and subordination which reaching out to the present. Feminist analysis lays on a commitment to challenge male dominance and to allow women

In Boys and Girls, the narrator realized the excessive expectations set upon her which eventually accepts them. Emma Watson disregarded the stereotypical roles and stood against gender inequality for men and women. One has the ability to determine whether or not to comply with society or to oppose. This is noticed when stereotypical roles were set for male and female, their search for individuality and their desired privileges. Both men and women should be able to live freely without anyone besmirching

She argues that it is possible to frown upon pornography and also defend one’s freedom of expression in the society; which seems to be guaranteed in the First Amendment. In addition, Jacoby is determined to show how individuals need to take the so called “healthy and holistic” view of the censorship without taking rigid stances as either pro-First Amendment or ant-First Amendment. Her less important conviction that the First Amendment should be upheld in the society without the regard to the context of expression and freedom has little appeal to the feminists. She even admits that she is criticized and ostracized by many women meaning that her First Amendment isn’t that important to them. Susan Jacoby finds pornography offensive in the society, although she stoutly opposes the idea of censorship on

Cultural relativist theory is not a strong enough theory to protect human rights. That is because it maintains that human values are not universal, and vary a great deal according to different cultural perspectives. Thus, it ignores, and indeed approves of, human rights violations because it has replaced dominant concepts like race, culture, religion, class, and ethnicity or nationality. Activists of human rights must work together to change and stop such harmful and discriminatory practices in many cultures against human rights by promoting their universal nature. In the second part, I argued that Islam (the Qur’an and Sunnah) is not oppressive to women.

This book also had positive and negative points. For example, a positive point is how women were trying to become independent, as well as gain their individual rights. “In a lengthy series of resolutions, Cady Stanton and the others called for an end to all discrimination based on sex. Cady Stanton’s appropriation of the Declaration of Independence was a brilliant propagandistic stroke.” (Banner 40-41) In the attempt of gaining their rights, Cady Stanton and other women gathered the strength to speak demand their suffrage. “She proposed that the Declaration of Sentiments demand suffrage for women.

Hence, she said it will be impossible to take out ‘gender’ from the political and cultural meeting point in which it is always produced and maintained” (Butler 1999:06). She pointed out that the political assumption that there must be a general fundamental principle or stand point for feminism, one which must be found in an identity assumed to exist in every culture and situation, often goes along with the notion that the oppression of women has some particular form discernible in the general or hegemonic structure of patriarchy or male domination. Moreover, gender is not a generalized topic and the ideology of universal patriarchy has been criticized by so many for not stating the issue of gender suppression in accordance to it cultural context in which it is found” ( Butler 1999:06). On the other hand, in as much as universal patriarchy may no longer enjoy its position of being generally accepted as before, it is difficult to get rid of the general shared conception of women. There have been so many debates; “is there a feature held in common among ‘women’ that existed before the suppression or do ‘women’ have a bond as a result of their oppression alone?

While Stanton and Brady do disagree with how women are viewed and treated, Stanton’s priority was fairness in politics and education, not so much on the injustices that occurred within the home Elizabeth Cady Stanton was pushing for women’s right to vote and to participate fully in the running of the country. She shadows the Declaration of Independence to gain credibility and patriotism, particularly from the phrase, “We hold these truths to be self evident that all men, and women, are created equal” (Patterns,557). The Declaration of Independance and the Declaration of Sentiments are purposefully compared. For example, the colonists wrote the Declaration of Independence in order to inform the King of the unfairness and to take action and to make change. The Declaration of Sentiments does the exact same thing, only instead of the problems bing taxation without representation and the quartering acts, the issues were freedoms to vote, have property and own oneself apart from a spouse, followed by the promise to take action against the injustice.

Most importantly the second wave feminist approach avoids seeing morality as a contract, instead relying on the context of the matter, and instead of viewing reason as the main determinant of inquiry, rationality and morality, they use empathy. Indeed, second wave feminists view any previous moral frameworks as male biased, negligent approaches to women’s issues. Here, second wave feminists critique thinkers like Aristotle, Rousseau and Kant as denying that women have the ability to reason, not only this, but these thinkers are devaluing female values and experiences. According to the second wave feminists. an ethics of care is the most reasonable approach, to them, love and empathy are the determinants of flourishing and minimization of any suffering and

In this paper I will be going over issue 17, “Has the Women’s Movement of the 1970’s Failed to Liberate American Women?”. Sara M. Evans and F. Carolyn Graglia each voice their opinions about the issue. They talk about the history of the women’s movement throughout time and the effects it had in our country. F. Carolyn Graglia writes about how she agrees the movement has failed to liberate American women. Her views on feminism concluded that the feminist movement of the 1960’s and 1970’s was a reasonable but a faulty idea, in that it was based on a worthy opinion (that all men and women should be equal).