An Analysis of Possibility of Fulfilling Gender Equality Within the Legal System of the Islamic Republic of Iran (IRI)

Bakhshizadeh, Marziyeh

doi:10.1007/978-3-319-96749-3_3

Cited by 5 publications

(4 citation statements)

References 5 publications

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“…Following arduous years of debate and campaigning by Iranian women's rights activists, the Iranian Parliament passed a bill to join CEDAW in May 2003, but the conservative block in the government rallied a push against the bill and successfully barred it [7]. The lack of recognition and action against VAW can be associated with the conservative ruling political powers in the country who do not believe that the definition of violence by CEDAW is compatible with the country's institutionalized ideological standpoints based on a very specific interpretation of Shi'a Islam [8]. In fact, the national legislation enshrines many barriers to accessing fundamental rights in areas such as employment, marriage, and citizenship for women [5].…”

Section: Vaw and Its Status In Iran After 1979: A Short Overviewmentioning

confidence: 99%

“…Therefore, VAW still has a legally unrecognized status in the country. This does not mean that VAW is never punished, but it does mean that it has not been given a special legal status [8]. By not recognizing VAW, Iranian authorities implicitly claim gender neutrality in treating perpetrators and victims.…”

Section: Vaw and Its Status In Iran After 1979: A Short Overviewmentioning

confidence: 99%

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Legitimating Misogyny and Femicide: Legal Himpathy and (State) Violence against Women in Iran

Rahbari

2023

Societies

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On the fifth of February 2022, a man gruesomely murdered his seventeen-year-old wife, Mona Heydari, in a city in a southern province of Iran. The man then shocked bystanders by strolling in public spaces while carrying his wife’s severed head. This paper focuses on the case of Mona’s killing and investigates the state, media, and online user-created reactions to the incident. The paper aims to (i) offer an in-depth exploration of himpathy with the perpetrator and (ii) investigate the role of the law and the state in the normalization and perpetuation of violence committed by men against women in the name of ‘honor.’ This paper extends the usage of the concept of himpathy (by Manne, 2017) as a cluster of biases that direct sympathy towards men who commit violence against women to the institutional and legal realms. It also draws on the traditional notion of gheirat, referring to protecting one’s ‘honor,’ and explores its role in Iranian law to show that the Iranian legal system hinges upon it, therefore legitimating misogyny and femicide.

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Section: Vaw and Its Status In Iran After 1979: A Short Overviewmentioning

confidence: 99%

Section: Vaw and Its Status In Iran After 1979: A Short Overviewmentioning

confidence: 99%

Legitimating Misogyny and Femicide: Legal Himpathy and (State) Violence against Women in Iran

Rahbari

2023

Societies

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“…Since cultural variables play an important role in adaptation, the intended instrument should contain the inter-personal, cultural, and belief contexts, as well ( 25 ). Afterward, In Iran, the religion of Islam and the law allow the husband to remarry if the woman is diagnosed with cancer Or divorce his wife ( 26 ), but such permission is not given to Iranian Muslim women to divorce and have sex with another man if the husband is diagnosed, which in some Iranian views is gender discrimination ( 27 ). Based on what was mentioned above, the present study aims to design and validate Adaptation Questionnaire among the Husbands of Iranian Muslim Women with Breast Cancer (AQHIMWBC).…”

Section: Introductionmentioning

confidence: 99%

Designing and validating an adaptation questionnaire among the husbands of Iranian Muslim women with breast cancer

Shamloo

Elahi

Zaker

et al. 2023

Front. Public Health

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BackgroundBreast cancer is the most common cancer among women and is the second leading cause of cancer death. This disease affects all aspects of the patient's life and family, especially the patient's spouse, which confirms the need to adapt to these changes. The common instruments used for the investigation of adaptation among husbands of women with breast cancer are mainly outdated, one-dimensional, or non-concordant with the Iranian culture. Therefore, the present study aimed to design and validate an adaptation scale among the husbands of Iranian Muslim women suffering from breast cancer.MethodsThis exploratory sequential mixed study was conducted in two qualitative and quantitative stages. In the qualitative stage, semi-structured interviews were performed with 21 participants. Then, items were developed through content analysis using the approach proposed by Elo and Kyngas on the basis of Roy's adaptation model. In the quantitative stage, the extracted items were reduced and psychometric properties such as face, content, and construct validity as well as reliability were explored. To investigate the construct validity, a cross-sectional descriptive study was conducted on 300 husbands of women with breast cancer selected via cluster sampling.ResultsThe initial questionnaire contained 79 items. After the assessment of face and content validity, 59 items were evaluated regarding construct validity using exploratory factor analysis. At this stage, six adaptation dimensions were observed among the women's husbands, with the variance of 51.71. The Cronbach's alpha and correlation coefficient of the questionnaire were 0.912 and 0.701, respectively.ConclusionThe developed 51-item adaptation scale had an appropriate validity and reliability and could be used for the assessment of adaptation in the target group.

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“…http://www.marrakeshdeclaration.org/marrakesh-declaration.html (accessed 5 April 2019). This was followed by a call for "Faith for Rights" in The Beirut Declaration seeking to enable faith leaders and groups globally, but in particular in Muslim nations, to gain fresh insight and impetus for the implementation of rights 5 This is discussed in more depth in the writings of authors such as Stopler 2003;Lerner 2011;Bali and Lerner 2017 eds;Qureshi 2018;Bakhshizadeh 2018 example, in majority Muslim states, which might adopt forms of theocracy or a system of Islamic sharia requiring an approach to rights frameworks which struggles to intersect with plural understandings of communal living together and the common good. This challenge to a universal understanding of FoRB also exists within Western traditions, in particular within strongly secular regimes implementing policies of neutrality that exclude religious expression from public life.…”

Section: Introductionmentioning

confidence: 99%

Religious Freedom in Global Context

Giles

2019

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This article examines the concept of universalism as it relates to the right to freedom of thought, conscience and religion (FoRB). To this end it explores the extent to which the refinement of the jurisprudence surrounding FoRB in Western Liberal democracies may threaten the conceptualisation of religious freedom as a universal right, when compared to the understanding of the concept outside Western contexts. Having identified a gap between Western and other contexts, it questions whether FoRB can still be considered, aspirationally at least, as a universal fundamental right. It considers whether the more recent international religious freedom accords stemming from the Muslim world provide the tools to bolster a core understanding of FoRB such that its claim to universalism might be supported on an ongoing basis.

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An Analysis of Possibility of Fulfilling Gender Equality Within the Legal System of the Islamic Republic of Iran (IRI)

Cited by 5 publications

References 5 publications

Legitimating Misogyny and Femicide: Legal Himpathy and (State) Violence against Women in Iran

Legitimating Misogyny and Femicide: Legal Himpathy and (State) Violence against Women in Iran

Designing and validating an adaptation questionnaire among the husbands of Iranian Muslim women with breast cancer

Religious Freedom in Global Context

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