Florida Senator 'Bombs Away' Threat To Muslim Congresswomen Ilhan Omar, Rashida Tlaib
New Age Islam News Bureau
28 November 2024
· Florida Senator 'Bombs Away' Threat To Muslim Congresswomen Ilhan Omar, Rashida Tlaib
· Iraq’s Planned Marriage Bill Seriously Threatens the Rights of Women and Girls
· Breaking Stereotypes Doesn't Mean Liberation For Muslim Women
· Survivors of Iran's 'Woman, Life, Freedom' Protests Demand Justice for Human Rights Violations
· How A Brookfield Mom And Iraq War Veteran Fights For Homeless Women Veterans
· Cooperation With UAE Enhances Women's Empowerment, Says Pak Envoy
· UAE: How Women's Participation In Politics Affects Law-Making Positively
Compiled by New Age Islam News Bureau
URL: https://www.newageislam.com/islam-women-feminism/florida-senator-ilhan-omar-rashida-tlaib/d/133851
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Florida Senator 'Bombs Away' Threat To Muslim Congresswomen Ilhan Omar, Rashida Tlaib
Nov 27, 2024
Rashida Tlaib and Ilhan Omar get open threat from Trump-backed Randy Fine.
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Florida senator Randy Fine who will be running for a congressional seat being vacated by Mike Waltz, Donald Trump's nominee for national security advisor, issued an open threat to the two Muslim Congresswomen -- Rashida Tlaib and Ilhan Omar. With a 'BombsAway' hashtag, Randy Fine wrote, “The Hebrew Hammer is coming,” Fine, who is Jewish, wrote in a post on X. “[Rashida Tlaib] and [Ilhan Omar] might consider leaving before I get there.” President-elect Donald Trump has endorsed Randy in the Congress race.
Both Tlaib and Omar called for a ceasefire in the Israel-Gaza conflict and Tlaib is the only member of Congress of Palestinian descent. Randy Fine, on the other hand, is a staunch supporter of Israel and is known for his anti-Muslim comments.
Fine accused President Joe Biden of hiring Muslim terrorists to work in the White House because of the appointment of former diplomat Maher Bitar, a man of Palestinian descent, to work on intelligence policy. Fine repeatedly called Biden "Jihad Joe".
When a Turkish American activist was killed by Israeli forces in the West Bank earlier this year, Fine wrote in a post on X: “Throw rocks, get shot. One less Muslim terrorist. Fire Away.”
In 2019, Fine referred to a Jewish constituent who defended a forum titled “Palestine/Israel, Opening the Dialogue” as “Judenrat,” a term referring to Jews who collaborated with Nazis during the Holocaust. The comments were made on Facebook, according to the Jerusalem Post and the Orlando Sentinel.
Republican Randy Fine, just elected to a state Senate seat in Brevard County, is a candidate in the special election in Florida’s 6th Congressional District, now an open seat as incumbent Michael Waltz is resigning to serve as national security adviser to President-elect Donald Trump.
“@realDonaldTrump needs fighters who will Make America Wealthy Again, Make American Safe Again, and someone who will stand up for Israel,” Fine announced on his X page on Tuesday morning. “That is why today I’m announcing my candidacy for FL 6th Congressional District Join me in my fight by going to http://VoteRandyFine.com.”
Endorsing Fine, Trump wrote: "I am hearing that America First Patriot Randy Fine is considering launching his Campaign for Congress in Florida’s 6th Congressional District!"
Source: indiatimes.com
https://timesofindia.indiatimes.com/world/us/randy-fines-bombs-away-threat-to-muslim-congresswomen-ilhan-omar-rashida-tlaib/articleshow/115740418.cms
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Iraq’s Planned Marriage Bill Seriously Threatens the Rights of Women and Girls
November 27, 2024
In Iraq, a proposal to appeal to religiously aligned political factions to legally lower the marriage age of girls has drawn outrage, including protests in the country, above, yet it still has strong support in the parliament. Women’s rights groups say such a step could institutionalize child marriage, among other threats to their well-being. ORGANIZATION OF WOMEN’S FREEDOM IN IRAQ
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Iraqi lawmakers’ proposal to amend the country’s family law and grant religious courts the authority to legalize marriages for underage girls is being pushed by the country’s Shiite parliamentary factions as part of their appeal to conservative voters ahead of the country’s October 2025 elections, if not sooner.
The proposal has sparked a firestorm, particularly after initial reports (including in PassBlue) suggested it could allow marriages for girls as young as nine years old. Some experts contend the bill could also further fracture Iraq’s stability.
While the bill’s sponsors have since clarified that the minimum marriage age would be set at 15 — three years younger than the current threshold of 18 under the 1959 Personal Status Law — the proposal has drawn objections from women’s rights groups and legal scholars as well as international organizations.
They warn that lowering the marriage age would remove critical protections for women and girls in Iraq and influence other countries with religious courts to do the same. The 1959 Personal Status Law is widely regarded as one of the Mideast’s most progressive legal frameworks for family matters.
The move, led by the Shiite Coordination Framework (CF), is part of a political calculus to appeal to conservative voters. The CF, which holds a parliamentary majority that gives it a major role in shaping and passing key laws, is using its influence to legitimize religious courts, which are backed by conservatives. In exchange for support of the marriage bill, Sunni parliament members, or MPs, have secured a deal to pass the General Amnesty Law (GAL), which could lead to the release of thousands of Sunni detainees.
The amnesty law, passed in 2008 and amended in 2016, aims to release detainees, particularly Sunnis, who were accused of insurgency or terrorism during Iraq’s sectarian violence. Sunni MPs see it as key to national reconciliation, while Shia factions worry it could free those linked to terrorism. Proposed amendments aim to ensure the law applies only to people wrongfully detained and not those involved in serious crimes. This effort stems from the sectarian conflict that erupted after the 2003 United States invasion, which led to harsh crackdowns on Sunni communities.
Shiite Parliamentarian RaedHamdan Al-Maliki, a member of the State of Law Coalition (Dawlat al-Qanun), a prominent political party in Iraq, champions the proposed amendment.
In an interview with PassBlue, he dismissed concerns that the bill would reduce the marriage age, calling such claims “misleading” and rooted in misunderstanding.
“Marriage is not based on the age of puberty alone,” Al-Maliki said. “It requires emotional, psychological and physical maturity, none of which can be expected from a nine-year-old girl.”
Al-Maliki clarified that the minimum marriage age proposed was 15, provided other conditions were met. He stressed that the amendment would not repeal the existing law but offer citizens an additional option.
This approach, he said, respects Iraq’s constitutional guarantee of personal status laws for all religious groups, including Sunnis, Shiites, Kurds and Christians. “This amendment offers an alternative for those who want to follow their sect’s personal status laws,” he said.
Although the proposal has yet to be scheduled for a final parliamentary reading, the the step before a formal vote, its proponents are likely to push for a vote before the election, which is expected to take place in October. Some rights experts worry that a vote could happen as soon as the regional wars, like in Lebanon and Gaza, ease up.
The Personal Status Law, which introduced a unified civil code for family matters, mandates a minimum marriage age of 18 for both sexes and applies uniformly across all religious groups, promoting equality and limiting religious influence in private lives. However, since the early 2000s, the law has faced criticism from religiously aligned politicians in Iraq, particularly as conservative Shiite factions have gained power.
Over the years, Iraq’s Shiite bloc has sought to align family law with religious doctrines, with an attempt in 2017 to lower the marriage age for girls to as young as eight. Although that proposal failed, it highlighted the determination of conservative factions to bring family law under religious control.
Since the fall of Saddam Hussein’s regime in 2003, Iraq’’ political landscape has shifted, with Shiite factions gaining influence. The Shiite Coordination Framework, closely allied with Iran, argues that the current law does not reflect the values of Iraq’s Shiite majority.
Intisar Al-Mayali, a member of Iraqi Women’s League, a nonprofit group based in Baghdad, disagreed, saying that “granting such powers to religious courts not only jeopardizes women’s rights but risks institutionalizing child marriage in a society still grappling with the scars of conflict.”
Al-Mayali also criticized the lack of transparency in the amendment’s presentation and the endorsement of the 15-year-old minimum marriage age by some parliamentarians. “By endorsing the legalization of underage marriage,” she added, “they are even permitting the exploitation of female children under the age of nine.”
Al-Maliki, the parliamentarian, asserted that the legislation abides by Iraq’s constitution, particularly Article 41, which allows Iraqis to follow personal status laws based on their sects.
Meanwhile, the Kurdish bloc in parliament has complicated the negotiations by linking their support for the marriage law to the Property Restitution Law, which seeks to return land to Kurdish families seized during the Baathist regime. This strategy has sparked tensions among Arab lawmakers, especially in disputed regions like Kirkuk, where Kurdish land restitution could upset the ethnic balance.
While the political maneuvering behind the amendment may be considered a strategic necessity for the CF, the impact on gender equality is concerning, experts say.
Dima Dabbous, a human rights advocate based in Lebanon, cautioned that the amendment could lead to a “fragmented legal system” that would undermine Iraq’s unity. Dabbous leads Equality Now, which campaigns for family law within the Mideast-North Africa region, where personal status laws protect women.
The rights of citizens, particularly women and children, would vary dramatically based on religious affiliation, she said, noting: “This is not just a step backward for women’s rights; it’s a step back for all Iraqis who believe in a secular Iraq.”
Dabbous also raised alarms about the removal of legal protections, such as alimony and custody rights. “These protections could be stripped away, risking the institutionalization of religious interpretations incompatible with international human rights standards,” she added.
Al-Maliki dismissed such concerns, framing the amendments as a necessary evolution of Iraq’s legal system. “Iraq is a country founded on religious principles,” he said. “We are merely formalizing what has always been a part of our cultural and religious identity.”
Dabbous said, however, that “once religious family laws are in place, it’s no longer parliament that can change them; it’s a religious institution, and as citizens, we have no say.”
Lower marriage ages would be “a disaster for women and children,” she added. She noted that similar patterns have emerged in other countries in the region, like Lebanon, Jordan and Egypt, where religious family laws have negatively affected women’s rights.
Yet Dabbous said the issue goes beyond child marriage. “It’s not just a law on child marriage,” she said. “It’s a constitutional decision. Article 41 of Iraq’s new constitution fragments citizens’ rights.”
She fears that once the numerous Mideast conflicts subside, the law may pass faster than expected. “The regional conflicts, particularly with Israel and Lebanon, have overshadowed the family law debate,” she said. “But once security issues ease, this law could gain momentum.”
Despite Iraq’s Personal Status Law setting the minimum marriage age at 18, with a judge’s approval, unregistered marriages in Iraq have created a significant loophole in the country’s marriage laws, effectively enabling child marriages despite legal restrictions. Human Rights Watch found that religious leaders often officiate these unions, which involve girls as young as 13.
Such unions bypass the legal system entirely, leaving women and girls without access to essential protections, services or documentation. This legal gray area has raised concerns. Sarah Sanbar, an Iraqi researcher for Human Rights Watch, said that legalizing child marriage under the guise of closing a loophole could further erode the rights of women and children, making them more vulnerable to abuse and exploitation.
Sanbar also stressed the global implications, noting that Iraq could become an outlier in the fight against child marriage. Colombia, for example, recently banned child marriage.
“It takes away the agency of young girls, forcing them into marriages they are not physically, mentally or emotionally prepared for,” Sanbar said. “While countries like Sierra Leone push forward with banning child marriage, Iraq risks reversing progress made since 2003. Grassroots activists urge politicians to focus on the root causes of child marriage, such as poverty and insecurity, instead of enacting laws that undermine women’s rights.”
Source: passblue.com
https://www.passblue.com/2024/11/27/iraqs-planned-marriage-bill-seriously-threatens-the-rights-of-women-and-girls/
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Breaking stereotypes doesn't mean liberation for Muslim women
27 Nov, 2024
On the surface Imane Khelif is the embodiment of liberalism; a fiercely strong, fighting, Muslim woman shattering every perceivable stereotype and uninhibited by the constraints of ‘Islamism’, writes Mariya bint Rehan. [GETTY
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As Muslim women, our very claim to femininity is also obscured through a narrative which pervades public thought and opinion – and which impacts us as mums so acutely; the ‘breaking the stereotype’ trope. It becomes incumbent upon us to prove ourselves by performing to shatter historical, racist assumptions, that never belonged to us or our religious tradition in the first place.
Muslim women are tasked with proving ourselves against a figment of racist imagination; we must not be the submissive wife, the obedient daughter, or the self-sacrificing mum. All roles which were created by the West to justify military, cultural and imperial dominance – the literature, arts and media concerning Muslim women in Afghanistan pays testament to this. In this era of Islamophobia, we are expected to perform against these older racist labels, by embracing the newer, shinier ones; it’s not Racism, it’s Diet Racism.
Muslim women in times of war and peace are encouraged to engage in a self-contorting insanity to create a circus whose sole purpose is to satisfy a secular gaze which is itself wrestling with its own conscience. We must be the skateboard wielding, independent, career-pursuing women.
And, of course, the arts and corporate advertising’s obsession with Muslim women on wheels needs to be unpacked for everybody’s well-being. If you are intent on getting misty eyed and self-fawning about a supposedly edgy ideal you feel your culture has proffered to a class of women - because you have dehumanised them so much their very existence outside of the stereotypes you shoehorn them into appears revelatory to you - then really the call may be coming from inside the house.
This expectation to succumb to another more current fruit of racist thinking, this time by eschewing the historical seeds that bore it, is nothing more than a waste of time and a distraction. The idea that Muslim women must performatively demonstrate they are ‘bold, ‘intelligent’, ‘independent’ or anything else on the list of benign adjectives, exposes the limitations of both mainstream assumptions of Muslim women and their impoverished perceptions of those very traits in themselves.
Boldness need not be expressed through a shade of lipstick, and intelligence should not have to manifest itself in terms of our salaried worth. This is not our cultural baggage and we don’t need to take it on as a barometer of our success; our lives, values and most importantly, our religion, are not beholden to these ideas. Our liberation comes from refusing to pander to the limitations of racist and colonialist minds.
Ultimately, the truth remains, even when we adopt what are perceived as secular constructs of femininity it is not enough to initiate us into the private sorority of womanhood, as is evident in the case of Algerian boxer ImaneKhelif, and the diabolical gender row during the 2024 Paris Olympics. On the surface, Khelif is the embodiment of liberalism and it’s pet, corporate media’s, dream; a fiercely strong, fighting, Muslim woman – shattering every perceivable stereotype and uninhibited by the constraints of ‘Islamism’. The corporate logo is poised and ready to take centre stage in her success. Yet despite being ‘liberated’ according to these ideals, she was deemed a threat to the very notion of ‘womanhood’ - her identity as Muslim, and her opposers identity as European, was integral to this demonisation. That is – when a Muslim woman meets those standards so graciously set out for us by secular culture – those very standards are then weaponised against us, and considered a threat to womanhood itself. Underscoring this is the idea that modern notions of femininity very much exclude the Muslim woman, by default, herself - irrespective of what cultural caveat or secular appendage we attach to our very beings.
The “Breaking the Stereotype” narrative that Muslims become unwittingly enmeshed in means we are afforded humanity through our adjacency to liberal notions of femininity. Our apparent value comes from being conceptually intelligible to others. We are understood – and culturally seen – if we invest our identity into massaging the liberal ego.
As Muslim women, we are not obliged to alter our very being for others’ visual or intellectual consumption. The truth is Muslim women, of their own accord, can and will fit on a more nuanced spectrum which will incorporate some of these arbitrary rankings of worth. Surprisingly, we are not 2D cut out figures in a wider game of social expectations.
The male gaze, which directs popular notions of femininity, is inherently lazy, it seeks a kind of visual gratification that serves its interests and desires. The hijab, and modesty, subverts and desists that gaze. This has created a visual culture whereby as Muslim women we often adopt the practicality of hijab and modesty, but are simultaneously labouring to ensure we are culturally catalogued and visually indexed in a way that is non-threatening and pacifying to the wider world.
Often, the way we alter our public-facing selves to appease mainstream notions of beauty, we are honing and adjusting that unsought spectatorship back onto us.
And of course, motherhood is one of the primary things we as Muslim women must qualify through other means, to appear meaningful to the world. This constant din of public discourse and thought, that we see repeated in the highest of government offices, and on an everyday level on the street - that Muslim women are only good for being mothers and being a mother is only good for the passive, empty symbol of the Muslim woman.
Both ‘Muslimness’ and the symbol of ‘mum’ are pulled down and further denigrated by this associative label. It asserts a normative ideal that, given the weight of stereotype we carry, we must be more than just a mum, and that we might achieve something with some semblance of remarkable if we are appendaged with more than just ‘mum’. As though that three letter, unassuming and everyday English word doesn’t encompass, and isn’t encompassed by, so much of what is meaningful to ourselves and society at large.
As though it isn’t the first word for many of us form, a primary element of our language, identity and thinking – the first notion of love, comfort, warmth, happiness and stability most of us encounter; all uncommodifiable, intangible things that materialist culture glitches in response to.
Undoubtedly, Muslim women can and will be more than what we identify as ‘mothers’ because we are (massive shock and true horror…) whole humans – slaves of Allah. But the fact remains, this identity of the Muslim mum is the ultimate pigeonhole we are all told implicitly and explicitly by the world at large, that we must, at all cost, be more than and reach further beyond.
Often, unsurprisingly, the more contrasting to the role of ‘mother’ we assume, the more social advantage we accrue. Roles that are as far away from the private, non-profitable, nurturing, and invisible have more social currency, especially for Muslim women. This creating a strange and congratulatory pride that we all silently carry in us, for being as remote to ‘motherly’ as we can be. As though we carry the shame of being a ‘mother’ in our most unconscious selves.
The pressure to prove ourselves according to other people’s prejudice is not something any woman should take upon themselves for the sheer futility of it. This doesn’t mean that the Muslim mum should ‘restrict’ herself to motherhood – but that our realities and identities should never be in submission or defiance to any ridiculous, recurrent man-made trends and values. Despite ad agencies across the globe achieving a sense of marketing-euphoria in feeling they’ve invented the (Muslim) wheel…
Source: newarab.com
https://www.newarab.com/opinion/breaking-stereotypes-doesnt-mean-liberation-muslim-women
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Survivors of Iran's 'Woman, Life, Freedom' Protests Demand Justice for Human Rights Violations
28-11-2024
Survivors of Iran’s violent repression of the 2022 “Woman, Life, Freedom” protests have called for urgent justice, accountability, and reparations for widespread human rights violations and alleged crimes against humanity. These calls were made during formal consultations held by the Fact-Finding Mission on Iran in Germany, where survivors shared harrowing accounts of persecution and suffering.
Survivors’ Testimonies: Seeking Truth and Justice
At the hearing, survivors – including children, young women, and men – detailed their experiences of violence, arbitrary detention, torture, and gender-based abuse. Many had fled Iran after the protests, which erupted following the death of Jina Mahsa Amini in custody for allegedly violating mandatory hijab laws.
"Survivors spoke of their priorities for truth, justice, accountability, and reparations," said Sara Hossain, Chair of the Fact-Finding Mission. "Their voices and expectations are central to ensuring a victim-centered approach to justice and accountability."
Parents and families of those killed or injured during the protests described continued harassment and the denial of their right to mourn openly. Survivors also highlighted systemic oppression in Iran, such as pervasive surveillance, discriminatory laws, and judicial harassment.
The Ongoing Struggle Against Repression
Survivors expressed frustration at the lack of accountability within Iran due to the judiciary's complicity in repression. They demanded meaningful international action to pressure Iran into complying with human rights obligations and ending impunity.
“We need the perpetrators to be held accountable,” said one survivor. “I don’t want to imagine a future where they walk free.”
While many survivors refrained from calling for retribution, they emphasized the importance of equality, freedom, and dignity. Medical professionals, lawyers, and others who acted courageously to support victims during the protests were also praised for their risk-laden efforts.
Legal Reform: A Call for Change
The survivors underscored the urgent need for legal reform in Iran, pointing to discriminatory structures that perpetuate cycles of repression and impunity.
“The law is being used as a weapon against us,” one survivor said. “We need complete legal reform.”
Repressive laws targeting women, minorities, and dissenters were identified as key obstacles to achieving justice and equality in Iran.
International Action and Support
The Fact-Finding Mission pledged to include these testimonies in its next report to the Human Rights Council in March 2025. The report will propose actionable recommendations for advancing accountability, truth-telling, and reparations while addressing survivor needs for rehabilitation and support.
Viviana Krsticevic, a member of the Mission, said: “We are gathering insights from victims and experts to recommend measures for promoting accountability, victim rehabilitation, and compensation. Thousands of pieces of evidence support these efforts.”
Survivors called on the international community to provide humanitarian aid, medical care, psycho-social support, and humanitarian visas to those fleeing persecution.
A Message of Resilience and Solidarity
The consultations underscored the survivors’ resilience and determination to fight for justice. “It was inspiring to hear survivors speak of their struggles to resist injustice and ultimately reach safety,” said Shaheen Sardar Ali, another Mission member.
As survivors of the “Woman, Life, Freedom” movement continue to demand justice, the international community faces mounting pressure to act decisively against the ongoing repression in Iran and to support those who have suffered from the state’s brutal crackdowns.
Source: devdiscourse.com
https://www.devdiscourse.com/article/law-order/3173821-major-success-kathua-police-and-crpf-expose-terror-network
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How a Brookfield mom and Iraq War veteran fights for homeless women veterans
Nov 28, 2024
BROOKFIELD, Wis. — Shauna Firmiss has always lived a life of service, fighting for our country and fighting for others who serve too.
Firmiss joined the Marine Corps right out of high school in 2003 and was deployed to Iraq.
But her service doesn’t end there.
Most recently, Firmiss was a finalist in this year’s Ms. Veteran America competition. Each year, female veterans nationwide come together for the event, raising awareness and funds for the more than 55,000 homeless women veterans in the U.S. through an organization called Final Salute Inc.
“This mission is personal,” Firmiss said.
Years after her military service, she went through a divorce and found herself without a home as a single mother.
“There wasn’t VA help for me. I lived in a hotel for three weeks and an Airbnb for five weeks,” she said. “I didn’t know where to go, and no one could help me. I was grasping at straws.”
That struggle motivated her to compete.
“I was really disappointed,” she said. “I saw the need and experienced it firsthand.”
Now, Firmiss is using her platform to help others.
For years, she's organized local fundraisers and been a part of events for veterans. Her goal is to ensure no veteran feels alone or goes through what she did.
“I’ve always had a passion for helping veterans,” Firmiss said. “I have 50-100 people I check in with on a weekly basis just to say ‘how are you?’”
She continues to reach out to local organizations and connect veterans with the resources they need.
“In the military, having a purpose is one of the big things and one of the things veterans miss when they’re out," she explained.
Firmiss is also asking more people to thank veterans and support our country's women veterans in need.
Source: tmj4.com
https://www.tmj4.com/news/waukesha-county/how-a-brookfield-mom-and-iraq-war-veteran-fights-for-homeless-women-veterans
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Cooperation with UAE enhances women's empowerment, says Pak envoy
Nov 28, 2024
Faisal Niaz Tirmizi. Ambassador of Pakistan to the UAE, stated that cooperation between the UAE and Pakistan in the field of women's empowerment has spanned decades and encompasses many areas, thus enhancing programmes and projects aimed at improving opportunities for women in education, work, and health.
The Ambassador expressed his pride in the participation of Aseefa Bhutto Zardari, the First Lady of the Islamic Republic of Pakistan, in the Global Women's Forum Dubai 2024, which highlights the role of women as leaders in economic, social, and political progress.
Speaking to the Emirates News Agency (WAM) on the sidelines of the Forum, which concluded today at Jumeirah in Dubai, he added that Pakistan was the first country in South Asia to elect a woman as Prime Minister, and that his mother was the first woman from the Islamic world to hold this position.
He pointed out that Pakistan also witnessed the election of the first woman as Speaker of the National Assembly, and that women currently hold leadership positions such as the Secretary General of the Ministry of Foreign Affairs and the Additional Foreign Secretary, in addition to 22 female ambassadors out of 80 ambassadors worldwide. He noted that despite these achievements, Pakistan continues to strive for greater representation of women in various sectors.
Source: gulftoday.ae
https://www.gulftoday.ae/news/2024/11/28/cooperation-with-uae-enhances-womens-empowerment-says-pak-envoy
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UAE: How women's participation in politics affects law-making positively
Wed 27 Nov
By Nandini Sircar
Women’s participation in parliamentary roles has positively influenced legislation in the UAE, according to a top official in the country’s parliamentary body.
Their approach to addressing key issues related to critical sectors such as healthcare, education, and sustainable development fosters development and leads to 'improved dialogue between genders'.
Speaking on Day 2 of the Global Women’s Forum being held in Dubai on Wednesday, Speaker of the Federal National Council UAE, SaqrGhobash, said, “Women’s participation in parliamentary roles have had a deep impact on legislation. Their approach in handling issues including health, education, sustainable development (are valuable) … and leads to better conversation between both genders. Our leadership has emphasised women’s participation, not only as a ‘right’ …. but it is important for achieving sustainable development and elevating their roles in society.”
Quoting visionary leaders such as the late Sheikh Zayed bin Sultan Al Nahyan, the Father of the Nation, who valued women in distinguished roles, he said, “Nothing makes me happier than seeing a woman in a distinguished position.”
Recalling what Sheikh Mohammed bin Rashid Al Maktoum, Vice-President and Prime Minister of the UAE and Ruler of Dubai, emphasised about empowering society through women, he added, “We don’t empower the women, we empower the society.”
Ghobash highlighted that the UAE has made strides in enhancing women’s political participation and is “witnessing a turning point in parliamentary work”, with milestones like “more representation of women in the Federal National Council".
These efforts have particularly received impetus since 2005 with the initiatives led by Sheikha Fatima bint Mubarak, Chairwoman of the General Women's Union, President of the Supreme Council for Motherhood and Childhood, and Supreme Chairwoman of the Family Development Foundation. Ghobash pointed out these efforts aim to solidify women’s roles in national success.
He added, “A comprehensive work to enhance the role of Emirati women is particularly important in the country's journey toward success.”
Challenges faced by women in conflict zones
Addressing challenges faced by women in conflict zones and restrictive societies, he added: “Women witness more suffering in countries where there are conflicts and where countries impose barriers on women’s participation.”
He stressed that by fostering dialogue and promoting peace, governments can empower women to contribute meaningfully to legislation and global diplomacy, creating a more balanced and progressive governance.
“We need to work towards creating a secure society for women where women can actively and effectively participate in parliament and international platforms… enhancing legislative and political participation.”
Women in politics
Other experts during a panel titled, 'Women in Parliament…Exceptional Abilities' urged the younger generation to be the change, emphasising that inspiring the younger generations to enter politics is essential for shaping a future where diverse voices are heard and represented.
SindisiweChikunga, Member of Parliament, Minister of Women, Youth and Persons with Disabilities - South Africa said: “I want younger generations to join politics. First, they empower themselves educationally, then they must empower themselves politically, so that they understand what it means to be in politics and what it means to represent a society. We bring the experience of knowing what it feels like to be oppressed and ensure that other generations that come after us do not have to undergo that. Therefore, whatever legislation that gets elected must have an element of being ‘gender responsive’.”
She added, “We are afraid of shame as women, and therefore, if you talk corruption, for instance, it will be very difficult for women, because we're ‘afraid of anything that brings shame to us’.”
Similarly, NahlabintAbdulwahab Al Hamdiyah, Member of the Sate Council, Sultanate of Oman, underlined the evolving role of women in society, emphasising their contributions not only in traditional fields but also in sectors like industry, where their economic perspectives are driving significant changes.
She said, “Women today are making significant contributions not only in education, healthcare, and other societal sectors but also in the industrial sector, bringing about economic shifts. We represent diverse fields, offering unique perspectives. Women, by nature, tend to be more collaborative than competitive, which aids in creating policies that are well-balanced and can be effectively reflected in parliament.”
Source: khaleejtimes.com
https://www.khaleejtimes.com/uae/uae-how-womens-participation-in-politics-affects-law-making-positively
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URL: https://www.newageislam.com/islam-women-feminism/florida-senator-ilhan-omar-rashida-tlaib/d/133851