Search results for 'Women's rights Philosophy' (try it on Scholar)

  1.  14
    Peter Jones (2012). Women's Rights as Multicultural Claims: Reconfiguring Gender and Diversity in Political Philosophy. Contemporary Political Theory 11 (1):e5 - e7.
  2.  24
    Jennifer Warriner (2011). The Future of Political Theory? A Review of Toward a Humanist Justice: The Political Philosophy of Susan Moller Okin. Edited by Debra Satz and Rob Reich and Women's Rights as Multicultural Claims: Reconfiguring Gender and Diversity in Political Philosophy. By Monica Mookherjee. Hypatia 26 (4):864-871.
  3.  20
    Kristen Hessler (2013). Hard Cases: Philosophy, Public Health, and Women's Human Rights. [REVIEW] Journal of Value Inquiry 47 (4):375-390.
  4.  26
    Shari Stone-Mediatore (2004). Women's Rights and Cultural Differences. Studies in Practical Philosophy 4 (2):111-133.
    The rights of women in fundamentalist Muslim countries has become a cause celebre for many North American women; however, the problem of how to balance respect for women's rights and respect for cultural differences remains in dispute, even within feminist theory. This paper explores how U.S. feminists who are serious about supporting the struggles of women across cultural borders might best adjudicate the seeming tension between women's rights and cultural autonomy. Upon examining 4 representative approaches (...)
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  5. Yvanka B. Raynova (2015). Human Rights, Women's Rights, Gender Mainstreaming, and Diversity: The Language Question. In Community, Praxis, and Values in a Postmetaphysical Age: Studies on Exclusion and Social Integration in Feminist Theory and Contemporary Philosophy. Axia Academic Publishers 38-89.
    In the following study the author goes back to the beginnings of the Women's Rights movements in order to pose the question on gender equality by approaching it through the prism of language as a powerful tool in human rights battles. This permits her to show the deep interrelation between women's struggle for recognition and some particular women rights, like the "feminization" of professional titles and the implementation of a gender sensitive language. Hence she argues (...)
     
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  6. Don Browning (2003). Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective. Zygon 38 (2):317-332.
    In this article I apply the insights of hermeneutic realism to a practical-theological ethics that addresses the international crisis of families and women’s rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans-Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or (...)
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  7.  19
    N. Guessous (2012). Women's Rights in Muslim Societies: Lessons From the Moroccan Experience. Philosophy and Social Criticism 38 (4-5):525-533.
    Major changes have taken place in Muslim societies in general during the last decades. Traditional family and social organizational structures have come into conflict with the perceptions and needs of development and modern state-building. Moreover, the international context of globalization, as well as changes in intercommunity relations through immigration, have also deeply affected social and cultural mutations by facilitating contact between different cultures and civilizations. Of the dilemmas arising from these changes, those concerning women’s and men’s roles were the most (...)
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  8.  10
    G. B. Levey (2003). Multicultural Jurisdictions: Cultural Differences and Women's Rights. Australasian Journal of Philosophy 81 (1):144 – 146.
    Book Information Multicultural Jurisdictions: Cultural Differences and Women's Rights. By Ayelet Shachar. Cambridge University Press. Cambridge. 2001. Pp. xiv + 193. Hardback, Aus.$140. Paperback, $48.95.
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  9.  11
    Anthony Luyirika Kafumbe (2010). Women's Rights to Property in Marriage, Divorce, and Widowhood in Uganda: The Problematic Aspects. [REVIEW] Human Rights Review 11 (2):199-221.
    This article examines women’s rights to property in marriage, upon divorce, and upon the death of a spouse in Uganda, highlighting the problematic aspects in both the state-made (statutory) and non-state-made (customary and religious) laws. It argues that, with the exception of the 1995 Constitution, the subordinate laws that regulate the distribution, management, and ownership of property during marriage, upon divorce, and death of a spouse are discriminatory of women. It is shown that even where the relevant statutory laws (...)
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  10.  2
    Toma Birmontienė & Virginija Jurėnienė (2009). Development of Women's Rights in Lithuania: Recognition of Women Political Rights. Jurisprudence 116 (2):23-44.
    The article discusses the problems of development of women’s political rights in Lithuania in the legal historical aspect starting from the 16th century, when some property and individual rights were enshrined in the first codifications of the laws of the Great Duchy of Lithuania. The aim of the article is to show that women’s struggle for political equality and suffrage at the end of the 19th and at the turn of the 20th century correlates with the movement for (...)
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  11.  23
    Anne C. Bellows (2003). Exposing Violences: Using Women's Human Rights Theory to Reconceptualize Food Rights. [REVIEW] Journal of Agricultural and Environmental Ethics 16 (3):249-279.
    Exposing food violences – hunger,malnutrition, and poisoning from environmentalmismanagement – requires policy action thatconfronts the structured invisibility of theseviolences. Along with the hidden deprivation offood is the physical and political isolation ofcritical knowledge on food violences and needs,and for policy strategies to address them. Iargue that efforts dedicated on behalf of ahuman right to food can benefit from thetheoretical analysis and activist work of theinternational Women's Rights are Human Rights(WRHR) movement. WRHR focuses on women andgirls; the food (...)
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  12.  4
    Tania Pouwhare & Emily Grabham (2008). “It's Another Way Of Making A Really Big Fuss” Human Rights And Women's Activism In The United Kingdom: An Interview With Tania Pouwhare. [REVIEW] Feminist Legal Studies 16 (1):97-112.
    Following the “Encountering Human Rights” conference in January 2007, Emily Grabham interviewed Tania Pouwhare, a women’s rights activist working at the Women’s Resource Centre in London. Their discussion engaged with the professionalisation of activism, funding constraints and New Labour policies and their impact on immigrant women. Against a background of financial insecurity and huge demand for their services, many women’s organisations in the United Kingdom struggle to use human rights law to advance women’s rights. Nevertheless, the (...)
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  13.  7
    Pragna Patel (2008). Faith in the State? Asian Women's Struggles for Human Rights in the U.K. Feminist Legal Studies 16 (1):9-36.
    The discourse of multiculturalism provides a useful means of understanding the complexities, tensions, and dilemmas that Asian and other minority women in the U.K. grapple with in their quest for human rights. However, the adoption of multiculturalist approaches has also silenced women’s voices, obscuring, for example, the role of the family in gendered violence and abuse. Focusing on the work of Southall Black Sisters, and locating this work within current debates on the intersection of government policy, cultural diversity, and (...)
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  14. Eileen Hunt Botting (2016). Wollstonecraft, Mill, and Women's Human Rights. Yale University Press.
    How can women’s rights be seen as a universal value rather than a Western value imposed upon the rest of the world? Addressing this question, Eileen Hunt Botting offers the first comparative study of writings by Mary Wollstonecraft and John Stuart Mill. Although Wollstonecraft and Mill were the primary philosophical architects of the view that women’s rights are human rights, Botting shows how non-Western thinkers have revised and internationalized their original theories since the nineteenth century. Botting explains (...)
     
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  15.  6
    Jalil Safaei (2012). Democracy, Human Rights and Women's Health. Mens Sana Monographs 10 (1):134.
    Significant improvements in human rights and democracy have been made since the adoption of the Universal Declaration of Human Rights by the United Nations in 1948. Yet, human rights, especially women's rights, are still being violated in many parts of the developing world. The adverse effects of such violations on women's and children's health are well known, but they are rarely measured. This study uses cross-national data from over 145 countries to estimate the impact (...)
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  16.  39
    Sohail H. Hashmi (2010). The Rights of Muslim Women: A Comment on Irene Oh's the Rights of God. [REVIEW] Journal of Religious Ethics 38 (3):588-593.
    This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's (...), but members of the more conservative religious establishment have typically curbed or rejected these efforts. Muslim women themselves have established various responses to the question of Islam's compatibility with women's rights. While some embrace the value and compatibility of both, others reject the propriety of either Western conceptions of rights, or the Islamic tradition, as harmful for women. Muslim reformers and feminists have much to learn from comparative studies with other faith communities that have undergone similar struggles and transformations. (shrink)
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  17.  7
    Natalie Fuehrer Taylor (2006). The Rights of Woman as Chimera: The Political Philosophy of Mary Wollstonecraft. Routledge.
    The land of chimeras -- Rousseau's half-being -- Navigating the land of chimeras with our only star & compass -- John Locke's other half being -- Nature does nothing in vain -- The foundation of almost every social virtue -- In a word, a better citizen.
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  18.  8
    Marie-Luisa Frick (2014). The Cultural Defense and Women's Human Rights An Inquiry Into the Rationales for Unveiling Justitia's Eyes to 'Culture'. Philosophy and Social Criticism 40 (6):555-576.
    In our era of globalization, migration increasingly enforces cultural heterogeneity at the level of single societies and countries mirroring the cultural heterogeneity at the macroscopic level, i.e. the planet. Thus, the question of intercultural understanding and coexistence not only is crucial when it comes to states, but is increasingly gaining in importance in terms of identifying preconditions that enable individuals from various cultural backgrounds to share one commonwealth. At present, a growing number of people are convinced that this challenge is (...)
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  19. Christopher Robert Kaczor (2010). The Ethics of Abortion: Women's Rights, Human Life, and the Question of Justice. Routledge.
    Appealing to reason rather than religious belief, this book is the most comprehensive case against the choice of abortion yet published.
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  20. Julie Peters & Andrea Wolper (1995). Women's Rights Human Rights International Feminist Perspectives.
  21.  11
    Nora Fisher Onar & Hande Paker (2012). Towards Cosmopolitan Citizenship? Women's Rights in Divided Turkey. Theory and Society 41 (4):375-394.
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  22.  4
    Niaz A. Shah (2005). The Constitution of Afghanistan and Women's Rights. Feminist Legal Studies 13 (2):239-258.
  23.  8
    Reena Patel (2003). Vrinda Narain,Gender and Community: Muslim Women's Rights in India, Toronto: University of Toronto Press, 2001. Feminist Legal Studies 11 (3):303-305.
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  24. Paul Smith (1996). Feminism and the Third Republic Women's Political and Civil Rights in France, 1918-1945. Monograph Collection (Matt - Pseudo).
  25. Paul Smith (1992). Women's Political and Civil Rights in the French Third Republic, 1918-1940.
     
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  26.  23
    A. Shachar (1998). Group Identity and Women's Rights in Family Law: The Perils of Multicultural Accommodation. Journal of Political Philosophy 6 (3):285–305.
  27.  17
    Penny Van Esterik (1999). Right to Food; Right to Feed; Right to Be Fed. The Intersection of Women's Rights and the Right to Food. Agriculture and Human Values 16 (2):225-232.
    This paper explores conceptual and practical linkages between women and food, and argues that food security cannot be realized until women are centrally included in policy discussions about food. Women's special relationship with food is culturally constructed and not a natural division of labor. Women's identity and sense of self is often based on their ability to feed their families and others; food insecurity denies them this right. Thus the interpretation of food as a human right requires that (...)
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  28.  8
    Temma Kaplan (2000). Women's Rights Are Human Rights. Studies in Practical Philosophy 2 (1):50-63.
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  29.  10
    Melanie P. Mejia (2008). Gender Jihad: Muslim Women, Islamic Jurisprudence, and Women's Rights. Kritike: An Online Journal of Philosophy 1 (1):1-24.
  30.  10
    Sirkku Kristiina Hellsten (2000). Women's Rights and Reproductive Health Care in a Global Perspective. Journal of Social Philosophy 31 (4):382–390.
  31. Amy R. Baehr (2002). Book Review: Alison Jeffries. Women's Voices, Women's Rights: Oxford Amnesty Lectures 1996. Boulder: Westview Press, 1999. [REVIEW] Hypatia: A Journal of Feminist Philosophy 17 (1):197-200.
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  32. G. B. Levey (2003). Multicultural Jurisdictions: Cultural Differences and Women's Rights. Australasian Journal of Philosophy 81 (1):144-146.
  33.  10
    Jonathan Dagley (2000). John Wroath, Until They Are Seven: The Origins of Women's Legal Rights. [REVIEW] Feminist Legal Studies 8 (2):259-264.
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  34.  9
    Sari Kouvo (2008). A “Quick and Dirty” Approach to Women's Emancipation and Human Rights?1. Feminist Legal Studies 16 (1):37-46.
    During the past decade, women’s and human rights ‘language’ has moved from the margins to the ‘mainstream’ of international law and politics. In this paper, the author argues that while feminists and human rights activists criticise the ‘mainstream’s interpretation of women’s and human rights, ‘we’ do not question what becoming part of the mainstream and the cosmopolitan classes has meant for us. Drawing on examples of how women’s and human rights arguments have been used in the (...)
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  35. Yvanka B. Raynova (ed.) (2015). Community, Praxis, and Values in a Postmetaphysical Age. Studies on Exclusion and Social Integration in Feminist Theory and Contemporary Philosophy. Axia Academic Publishers.
    The following volume is published on the occasion of the 15th anniversary of the establishment of the Institute for Axiological Research in Vienna – the first European Institute for the advanced philosophical and interdisciplinary study of values – and is divided in two parts. The first one treats specific problems of women's struggle for rights, freedoms, and recognition, and moves successively to thematically broader methodological and hermeneutical approaches of the phenomena of exclusion and the possibilities of social integration, (...)
     
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  36.  17
    Helen E. Lees (2012). Is R.S. Peters' Way of Mentioning Women in His Texts Detrimental to Philosophy of Education? Some Considerations and Questions. Ethics and Education 7 (3):291-302.
    . Is R.S. Peters' way of mentioning women in his texts detrimental to philosophy of education? Some considerations and questions. Ethics and Education: Vol. 7, Creating spaces, pp. 291-302. doi: 10.1080/17449642.2013.767002.
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  37. Sylvia Tamale (2008). The Right to Culture and the Culture of Rights: A Critical Perspective on Women's Sexual Rights in Africa. [REVIEW] Feminist Legal Studies 16 (1):47-69.
    The opposition of ‘culture’ and ‘rights’ is not uncommon in feminist legal discourse. This article argues that such an approach is fraught with danger as it creates an extremely restrictive framework within which African women can challenge domination; it limits our strategic interventions for transforming society and essentially plays into the hands of those seeking to perpetuate and solidify the existing structures of patriarchy. Drawing examples from a parallel research on Gender, Law and Sexuality, I propose that a more (...)
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  38.  12
    Tameshnie Deane (2010). Cross-Border Trafficking in Nepal and India—Violating Women's Rights. Human Rights Review 11 (4):491-513.
    Human trafficking is both a human rights violation and the fastest growing criminal industry in the world. This article examines cross-border trafficking of girls and women in Nepal to India. It gives a brief explanation of what is meant by trafficking and then looks at the reasons behind trafficking. In Nepal, women and children are trafficked internally and to India and the Middle East for commercial sexual exploitation or forced marriage, as well as to India and within the country (...)
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  39.  2
    Ann A. Pang-White (2016). Non-Self, Agency, and Women: Buddhism’s Modern Transformation. In The Bloomsbury Research Handbook of Chinese Philosophy and Gender (London, UK: Bloomsbury Academic). 331-356.
    In “Non-self, Agency, and Women: Buddhism’s Modern Transformation,” Ann A. Pang-White argues that “non-self (anātman 無我)” and “emptiness (śūnyatā 空)” necessarily entail nonduality. Buddha nature is neither male nor female. Nonetheless, conflicting teachings are found in various Theravada and Mahayana texts. The more conservative texts have historically resulted in long-standing patriarchal practices: Buddhist nuns receive much less respect and financial support than monks, often facing the possibility of extinction. In Taiwan, however, in a complete reversal, Buddhist nuns outnumber male monks (...)
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  40.  10
    Ayelet Shachar (2001). Multicultural Jurisdictions: Cultural Differences and Women's Rights. Cambridge University Press.
    Cultural Differences and Women's Rights Ayelet Shachar. (drawing on a group's desire to maintain property within the community), and the state might hold the authority over demarcation (drawing on state traditions to protect the status of ...
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  41.  47
    Serene J. Khader (2008). When Equality Justifies Women's Subjection: Luce Irigaray's Critique of Equality and the Fathers' Rights Movement. Hypatia 23 (4):pp. 48-74.
    The “fathers’ rights” movement represents policies that undermine women’s reproductive autonomy as furthering the cause of gender equality. Khader argues that this movement exploits two general weaknesses of equality claims identified by Luce Irigaray. She shows that Irigaray criticizes equality claims for their appeal to a genderneutral universal subject and for their acceptance of our existing symbolic repertoire. This article examines how the plaintiffs’ rhetoric in two contemporary “fathers’ rights” court cases takes advantage of these weaknesses.
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  42. Peter Beilharz (1984). Reviews : Michael Lowy, The Politics of Combined and Uneven Development, (Verso, 1981) and Raya Dunayevska, Rosa Luxemburg, Women's Liberation and Marx's Philosophy of Revolution (Humanities, 1982). [REVIEW] Thesis Eleven 8 (1):151-153.
    Michael Lowy, The Politics of Combined and Uneven Development, and Raya Dunayevska, Rosa Luxemburg, Women's Liberation and Marx's Philosophy of Revolution.
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  43.  19
    Moira Gatens (2004). Can Human Rights Accommodate Women's Rights? Towards an Embodied Account of Social Norms, Social Meaning, and Cultural Change. Contemporary Political Theory 3 (3):275.
    The paper is in four parts. The first part offers a brief reminder of the historical context for human rights as women's rights. The second part notes the relative lack of attention in human rights theory to the roles of social meaning and what has been called the ‘social imaginary’. The third part suggests that the social imaginary — understood in terms of the always present backdrop to meaningful social action — may be seen as a (...)
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  44.  19
    Eileen Hunt Botting & Sean Kronewitter (2012). Westernization and Women's Rights: Non-Western European Responses to Mill's Subjection of Women, 1869-1908. Political Theory 40 (4):466 - 496.
    The publication in 1869 of Mill's Subjection ofWomen gave rise to philosophical and political responses beyond Western Europe on the relationship between Westernization and women's rights in developing, colonial, and post-colonial countries. Through the first comparative study of the Subjection of Women alongside the forewords to six of its earliest non-Western European editions, we explore how this book provoked local intellectuals in Russia, Chile, and India to engage its liberal utilitarian, imperial, Orientalist, and feminist ideas. By showing how (...)
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  45.  26
    Jill Marshall (2008). Women's Right to Autonomy and Identity in European Human Rights Law: Manifesting One's Religion. Res Publica 14 (3):177-192.
    Freedom of religious expression is to many a fundamental element of their identity. Yet the jurisprudence of the European Court of Human Rights on the Islamic headscarf issue does not refer to autonomy and identity rights of the individual women claimants. The case law focuses on Article 9 of the European Convention on Human Rights, which provides a legal human right to freedom of religious expression. The way that provision is interpreted is critically contrasted here with the (...)
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  46. Rosallia Domingo (2010). Rizal’s Letter to the Malolos Young Women: A Vindication of Filipino Women’s Rights During His Time. Philosophia 39 (2).
    The author argues that Jose Rizal’s “Letter to the young women of Malolos” is a vindication of Filipino women’s rights during his time. The author examines the situation of the Filipino women as depicted in the “Letter.” Then she presents Mary Wollstonecraft’s notion of vindication of women’s rights to demonstrate that Rizal’s “Letter” is an instance of such a vindication as it calls for Filipina empowerment.
     
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  47.  37
    Christien van den Anker (2006). Trafficking and Women's Rights: Beyond the Sex Industry to 'Other Industries'. Journal of Global Ethics 2 (2):163 – 182.
    In this article I put forward three lines of argument. Firstly, the current debate on trafficking in human beings focuses narrowly on exploitation in the sex industry. This has produced a stand-off between moralists and liberals which is detrimental to developing strategies to combat trafficking. Moreover, this narrow focus leads to missing out the large numbers of women who are trafficked into other industries. It also masks some of the root causes of trafficking. In this article I therefore compare the (...)
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  48.  11
    María Pía Lara (2004). Globalizing Women's Rights: Overcoming the Apartheid. Thesis Eleven 78 (1):61-84.
    This article deals with the empirical example of how social subjects, in this case women, have appropriated the language of rights in order to demand social inclusion. Since there are many different points of view in feminist theory with regard to how to deal with the idea of women’s rights, this article is divided into three sections. In the first section, I focus on how some important normative contents about democracy and rights have already been accepted by (...)
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  49.  6
    L. P. Vetter (2015). "The Most Belligerent Non-Resistant": Lucretia Mott on Women's Rights. Political Theory 43 (5):600-630.
    Lucretia Mott is widely recognized as a moral and spiritual leader in the abolitionist and early women’s rights movements. She has been characterized as a disciple of William Lloyd Garrison, a proliferator of Mary Wollstonecraft’s ideas, and a religious promoter of human rights whose efforts were surpassed by the theoretically sophisticated and politically astute Elizabeth Cady Stanton. These portrayals paradoxically elevate Mott’s status while understating the originality of her views. This analysis examines Mott’s speeches and writings in detail (...)
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  50.  3
    Caitlin Guse (2010). 'Take Your Rosaries Out of Our Ovaries:' Women's Rights in Argentina and Bolivia. Constellations 1 (2).
    Despite being neighbouring countries, Bolivia and Argentina appear to be a world apart in terms of economics, international relations, and women’s rights. Historically, women’s rights have been fairly similar in both countries, but while one country seemingly made “progress,” the other country appeared to be stagnating. By exploring violence against women, and the current state of contraception and abortion laws it becomes apparent that “progress” does not necessarily bring about social change.
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