Skip to main content

Gender-based violence: a UN statement

The following is a statement sent out today from the Anglican Observer at the UN, Ms Helen Grace Wangusa, at the beginning of the 16 Days of Activism against gender-based violence:

From 25 November to 10 December every year, the United Nations is joined by the international community in observing the 16 Days of Activism against gender-based violence.The 16 days fall between two important international days namely, the International Day for the Elimination of Violence against Women (25 November) and International Human Rights Day (10 December). These 16 days are set aside as a campaign period to emphasize that all forms of violence against women —whether at local, national, regional and international level[1]— is a violation of human rights.

For 2010 the theme of the UN-led campaign is “Structures of Violence: Defining the Intersections of Militarism and Violence against Women”. Militarism has been defined as an ideology that creates a culture of fear and supports the use of violence, aggression or military interventions to settle disputes and to enforce economic and political interests.[2] Such militarism has been responsible for acts with impunity, sexual violence and especially rape that have earned the Democratic Republic of Congo the title of "the Rape capital of the World".
For the rest of the article click here

Comments

Popular posts from this blog

What Do You Call a Group of Theologians?

I think the answer should be "an argument", but perhaps that's unfair. I can test my theory this next week, which sees the start of the annual Society for the Study of Theology (UK) conference on the theme of Holy Writ? (The question mark is very suggestive). It looks really good, and the list of plenary speakers is great: Alex Samely (Manchester); Morwenna Ludlow (Exeter); Henk van den Belt (Amsterdam); Walter Moberly (Durham); Anthony Thiselton (Nottingham); Hugh Pyper (Sheffield). The conference lasts several days and is convening this year at York University. I hope to be able to blog a few thoughts from the conference and some info about the plenary sessions, but I shall be presenting a paper at one of the themed seminars on Wednesday afternoon on the interpretation of Barth's ethics of responsibility so may be a bit distracted until then. So watch this space for more info...

Barth on defining the authority of scripture, and issues in the Anglican communion

Barth is notorious, particularly amongst evangelical scholars, for his view of the authority of scripture. He is right, I think, to argue that scripture's 'authority' is relative to the authority of Christ. This is precisely why his threefold definition of the Word does not privilege scripture, but acknowledges its principal witness to the 'wordiness' of Jesus (John 1 - a passage of which Barth was very fond). Where I think his approach to scripture becomes more complicated, and difficult to understand, is in passages relating to moral authority, such as this one: All biblical imperatives - and we do not say this to impugn the authority of the Bible but to define it - are addressed to others, and not to us, and they are addressed to others who differ greatly among themselves, to the people of Israel in different situations, to the disciples of Jesus, to the first Christian churches of Jews and Gentiles. Their concreteness is that of a specific then and there...This

My new book! Faithful Living: Discipleship, Creed, and Ethics

I’m a little late flagging this up here, but my book Faithful Living: Discipleship, Creed, and Ethics was released by SCM Press in December 2019 — a little bit earlier than expected (and hopefully in time for a few last-minute Christmas presents!). The basic premise of the book is a bit of a thought-experiment: I am interested in the kinds of decisions and actions that may be inferred or implied for those who believe and regularly recite the Nicene Creed. I don’t pretend this is an exhaustive moral commentary, nor that the basic approach isn’t without some qualification, but I do try and join the dots between the confessional substance of the Christian faith (with which many worshipers are familiar because of liturgical confession) and the every-day choices that most Christians are required to make. It comes from the conviction that doctrinal commitments implicate our moral lives. The blurb summarises it as follows: How can the things we do and say in Church impact our lives and s