| ANNEXES
Annex
I. Short description of the IGNARM network
A.
Network partners
WWF Verdensnaturfonden is an independent
Danish NGO, which is the Danish branch of World Wide Fund for Nature, a
private and independent organisation with offices in 56 countries. WWF
Denmark aims at saving the biological diversity as a whole, at obtaining
a sustainable use of nature and natural resources and at solving global
environmental problems, e.g. climate change. Our approach is
scientifically based, and our methods are participatory, gender and
dialogue oriented, seeking to achieve sustainable solutions for both
nature and human beings.
Contact: Elisabeth Kiørboe,
e.kiorboe@wwf.dk
IWGIA, the
International Work Group for Indigenous Affairs
is a non-profit, politically independent, international membership
organisation. The aim of IWGIA is to support indigenous peoples
worldwide in their struggle for self-determination. IWGIA’s activities
focus on human rights work, documentation and dissemination of
information, and project activities in co-operation with indigenous
organisations and communities. Contact: Diana Vinding,
dv@iwgia.org
K.U.L.U. – Women
and Development, is a non-partisan
umbrella organisation for twenty-four women’s organisations, two local
organisations and a wide circle of individual members. Established in
1976 at the beginning of the United Nation’s Women’s Decade, K.U.L.U. -
Women and Development works with development education, information and
lobby. Focusing on women’s social and economic rights under the general
heading “World Trade, Globalisation and Development” K.U.L.U. is also
raising gender equality and awareness in Development co-operation,
policies and strategies. Contact: Martha Salazar,
ms@kulu.dk
Nepenthes is an
environmental organisation based in Denmark, working to promote the
sustainable use and preservation of the forests of the world, with a
special focus on support for indigenous peoples of the forests. The work
of Nepenthes is concentrated in Central America and Denmark but also
Eastern Europe and South East Asia are essential. Nepenthes promotes
sustainable use of natural resources including certification, indigenous
land rights, environmental education, ecotourism, advocacy, and
information work in Denmark and abroad.
Contact: Vibeke Tuxen,
vt@nepenthes.dk
Danish Institute
for International Studies (DIIS)
The Department of Development Research is located at the Danish
Institute for International Studies (DIIS) in Copenhagen. The Department
of Development Research conducts research, which contributes to the
understanding of the social, political, economic and environmental
processes that shape development in third world countries and informs
the design of development policy aimed at poverty reduction. Contact:
Helle Munk Ravnborg,
hmr@diis.dk
B. Working Concepts
Natural Resource Management
The concepts of natural resources and natural resource management as
described below should be seen in the context of the knowledge,
innovations and practices of indigenous communities embodying
traditional lifestyles for the conservation of biological diversity and
the sustainable use of biological resources, with a view to the fair and
equitable sharing of the benefits arising, and the promotion of
mechanisms to involve those communities, both men and women, in the
conservation and management of ecosystems.
The
concept of natural resources is understood as renewable resources
including soil; water; products we harvest from the wild such as timber,
nuts, medical plants, fish, and the meat and skins of wild |
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animals; domestic species raised by agriculture, aquaculture and silvi-culture;
and ecosystems such as those of rangelands, forests and waters.
The
concept of natural resource management is understood as the conservation
of renewable biological resources and the sustainable use of these,
including the promotion of sustainable production systems, such as
traditional methods of agriculture, agro-forestry, forestry, range and
wildlife management, which use, maintain or increase biodiversity.
Indigenous Peoples
Indigenous peoples are the descendants of those peoples that inhabited a
territory prior to the formation of a state and who through the process
of colonization and/or neo-colonization have become disadvantaged and
dispossessed. The term indigenous - which is frequently used
interchangeably with terms such as "aboriginal", "native", "original",
"first nations", "tribal" or other similar concepts - may be defined as
a characteristic that relates the identity of a particular people to a
particular territory within a given country and distinguishes these
people culturally from other sectors of the society now prevailing in
that country. They normally form non-dominant sectors of society usually
marginalized and discriminated against but are nevertheless determined
to preserve, develop and transmit to future generations their ancestral
territories, and their ethnic identity, as the basis of their continued
existence as peoples, in accordance with their own cultural patterns,
social institutions and legal systems.
Gender
In development work, the term Gender is a recent one different from the
term Women, not always understood by English native speakers, and not
easily translated into other languages. Neither women nor men form a
homogeneous group in any society, but socially determined ideas and
practices of what it is to be female or male as well as society’s
expectations of girls and boys vary by culture, group, place, situation
and context. These are changeable and are changing over time influenced
by global and local economic and cultural trends.
Gender refers to the social meaning and lived experience, of being a man
or a woman, and the relationships between and among them at all levels
in any society. Sex refers in general to the biological characteristics
of being born a woman or a man. Gender is a dynamic concept and a
category of analysis as opposed to description. The concept is always in
construction and multidimensional.
Gender analysis goes beyond statements about ‘women’ and ‘men’ and aims
at understanding how historical, institutional contexts and cultural,
socio-economic and ecological factors and dynamics affect relations,
gender roles, practices, power and characteristics between and among
women and men. Gender analysis adopted in operational work is the
systematic gathering and examination of information on gender social
relations and differences in order to identify, understand and redress
inequities based on gender.
Annex II.
Types of natural resource management interventions
A
broad variety of natural resource management interventions exist and we
cannot mention them all. However, four main prototypes come into mind
and seem useful when reflecting upon the importance of involving
indigenous and gender aspects.
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1.
Traditional indigenous interventions
Type 1: Men and women of the indigenous community manage local
natural resources based on traditional knowledge and cultural
practices.
Men
and women work in a complementary way, but have a great deal of
flexibility in the division of roles such as within the Ayllu-system
of the Quechua people in the South American Andean region. The
benefits accrued from the natural resource management are
divided among the members of the indigenous community and/or the
households according to traditional practices. These do not
necessarily take gender equity and equality aspects into
account.
From
a natural resource management point of view, the indigenous
knowledge and practices have for generations allowed the
survival and reproduction of the natural resources and the
indigenous peoples. Today, with an increased indigenous
population, new household cash and material needs and increasing
external economic interest and pressure on the natural
resources, the traditional knowledge and practices for the
management of the natural resources may not always be sufficient
for or well-adapted to the new situation. An example could be
the slash-and-burn technique used in many indigenous societies.
While the method in itself is beneficial to bio-diversity, it is
becoming increasingly problematic in the cases where indigenous
communities have to shorten the regeneration phase for various
reasons. In these cases, the natural resource management
challenge will be to combine modern natural resource management
techniques with traditional indigenous knowledge and practices
in a gender sensitive manner.
Type 2: A mixed community made up of indigenous people and
non-indigenous people manage together the local natural
resources based on the two groups’ traditional knowledge and
cultural practices.
The
relationship between the two groups may vary from being
characterized by relative complementarities (which does not
necessarily mean equality) between the community members, e.g.
the exchange type of relationship between Pygmies and Bantus in
Cameroon, to marginalisation and discrimination of the
indigenous group, e.g. in certain community based natural
resource management (CBNRM) projects in Botswana that include
both San and non San groups and where rules and decisions
regarding the natural resource management are usually taken by
the non-San. In neither case are gender equality and equity
usually considered or included as an important issue.
From
a natural resource management point of view, the situation can
be compared to that in the type 1 case. However, it may also, as
in the case of the San, entail drastic changes in the
traditional indigenous life style due to the indiscriminate
introduction of a market economy. In these cases, the natural
resource management challenge is more complicated. It requires a
combination of modern natural resource management techniques
with traditional indigenous and non-indigenous knowledge and
practices in a gender sensitive manner as well as an effort
directed towards social and racial conflict resolution. |
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2.
State intervention
The
local natural resources are taken over by the authorities and in
principle managed according to national legislation regarding
protected areas, parks, natural reserves, etc. The indigenous
communities are often denied access to, control and use of these
natural resources and are either forced to leave their
traditional territories and be relocated elsewhere or allowed to
stay but faced with severe restrictions/ prohibitions regarding
access to and use of the natural resources. The compliance with
the national natural resource management legislation and
restrictions is often focussed on the indigenous peoples,
whereas external agents’ illegal use of the resources, such as
illegal logging, poaching and over fishing, are left to happen
due to either lack of control measures and mechanisms, of
economic resources or of political will.
The
consequences are that indigenous knowledge can no longer be used
and disappears and the gender roles change, i.e. women usually
becoming more dependent on their husband’s access to paid work.
In many documented cases, relocated indigenous communities
suffer severe traumas and social disruption. Indigenous men may
not find an income generating activity, which often is the cause
of loss of self-respect, increased alcoholism and domestic
violence. Women are barred from undertaking traditional
subsistence activities and even income generating activities
formerly based on the use of natural resource products.
Relocations often imply living together with other dominant
ethnic groups, a situation that often entails discrimination,
disempowerment and marginalisation of the indigenous population.
From
a natural resource management point of view, the fact that
indigenous knowledge and practices have been replaced by
tourism, hunting quotas, control, restrictions and
discrimination will in the long run be a threat to the survival
of the natural resources, the bio-diversity and the indigenous
population. |
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3.
Classic NGO project intervention
Local
natural resources are managed by indigenous communities but on
the basis of a model and techniques on the whole defined and set
up by the NGO. This model is often culturally insensitive and/or
relies on information gathered among indigenous men, without
taking women’s specific knowledge, cultural practices and
natural resources-related needs into consideration.
Project activities are at worst designed by the NGO’s
consultants, at best in consultation with indigenous men and are
implemented by indigenous men. Activities for women are often
“add-ons” that are not based on the women’s specific knowledge
regarding natural resource management and do not give room for
their participation in the activities and the decision making
processes within the main project.
The
project benefits go to the men in forms of goods, salaries,
positions in project committees etc., new knowledge and skills
as well as increased status within the community. Land titling
activities – individually or collectively based – normally only
include consultations with the men regarding demarcation issues
and the title deeds or the documents by which land is being
allocated among the members of the indigenous communities are
normally only signed by the indigenous men.
Women
are little informed and involved in the project and see little
of the project benefits and profits. Indigenous men may be
empowered through training and other benefits that they get from
the project. Indigenous women lose out, as their traditional
knowledge on for instance tree nurseries, small livestock
husbandry, medicine plant production and seed storing is no
longer used, recognised or given value or as their workload and
responsibilities often change in nature and quantity. This
entails a decrease in the status of women, a greater dependency
on their husbands and less independence in decisions regarding
their own lives. The interests of female-headed households in
relation to land titling/land allocation will not necessarily be
taken into consideration.
Nature often loses out too, since the loss of traditional
knowledge on the natural resources and the introduction of
modern natural resource management practices, i.e. new species,
focus on a few specific species, ban on slash-and burn
techniques, proliferation of certain animals that no longer are
being hunted etc, will affect the bio-diversity and general
environmental balance in the area. Furthermore, sustainability
in terms of natural resource management is often affected, as
the indigenous men will do what the NGO suggests as long as they
receive some benefit from their work, but after project
completion everything will go back to normal practices and
survival techniques. As the indigenous women have not been
included as legitimate stakeholders, they have no chance of
supporting the continuation of the management measures that
might bring benefit to the indigenous family as a whole and to
the specific natural resources. |
4. Gender and
cultural sensitive project intervention
The local natural
resources are managed by the indigenous communities on the basis
of a negotiated model set up in collaboration with the NGO and
designed after extensive and intensive consultations with the
indigenous men and women.
Both
men and women participate in project activities – together or
separately according to their traditions, knowledge, wishes and
capacities –, in project structures, in project monitoring and
in project decisions. Men and women share responsibilities,
increased workload and benefits with due consideration to gender
equality issues and family needs.
From
the natural resource management point of view, the combination
of traditional knowledge and practices with well-adapted and
integrated modern methods, techniques and technology will in the
longer term provide more sustainable solutions to natural
resource management problems that arise from demographic,
political and socio-economic development issues. It is crucial
that natural resource management interventions are designed,
formulated and implemented with a perspective of “handing over
the stick” to the indigenous men and women themselves living in
the areas and by the natural resources surrounding them, with a
view to build natural resource management capacities among both
men and women so they continue practicing the management
measures agreed upon after the external agents have left the
area. |
Annex III. Literature references and
glossary
Gender-focused field diagnostic studies published by IFAD:
http://www.ifad.org/GENDER/tools/gender/diagnostic.pdf
Gender and Budgets, Overview Report, BRIDGE 2003
http://www.bridge.ids.ac.uk/reports_gend_CEP.html#Budgets
International Human Rights Instruments Relevant to Indigenous Peoples:
http://madre.org//articles/indigenouslaw.html
Indigenous and Local Communities and Protected Areas Guidelines (IUCN)
http://www.iucn.org/themes/wcpa/pubs/guidelines.htm#community
Gender and Environment – IUCN Gender Programme
http://www.genderandenvironment.org/EN/entrada.phtml
Glossary
Gender
Equality and Equity
Gender
equality denotes women having the same opportunities in life as men,
including the ability to participate in the public sphere
Gender
equity denotes the equivalence in life outcomes for women and men,
recognising their different needs and interests, and requiring a
redistribution of power and resources
WID/GAD
The WID
(or Women in Development) approach calls for greater attention to women
in development policy and practice, and emphasises the need to integrate
them into the development process
In
contrast, the GAD (or Gender and Development) approach focuses on the
socially constructed basis of differences between men and women and
emphasises the need to challenge existing gender roles and relations
SOURCE: Report 55: Gender and development: concepts and definitions.
Hazel
Reeves and Sally Baden, 2000, 37pp
http://www.bridge.ids.ac.uk/reports/r55%20con&defw2web.doc
Gender
budgeting
Also
called gender budget initiatives (GBI), ‘Gender-sensitive budgets’,
‘gender responsive budgets’, ‘women’s budgets’ and ‘women’s budget
statements’ refer to a variety of processes and tools aimed at
facilitating an assessment of the gendered impacts of government budgets
at national and local level.
It is
important to recognise that ‘gender-sensitive budgets’ are not separate
budgets for women, or for men. Gender budget initiatives (GBIs) break
down the government’s budget in order to see how it responds to the
differentiated needs of and impacts on women, men, girls and boys.
As such, GBIs can make significant contributions in terms of
equity, equality, and the realisation of women’s rights, efficiency,
effectiveness, accountability, and transparency. The purpose and
objective of GBIs distinguish two stages of a long-term process:
gender-sensitive budget analysis and the formulation of gender-sensitive
budgets.
Applying
gender analysis to the budget is not simply a technical exercise. It
requires thinking about government finances in a new way, looking beyond
the household as a single unit of analysis to examine the situation of
each of its members, male and female. It requires a focus on the unpaid
care economy, in which much of women's time is spent. And it requires
gender-disaggregated statistics.
http://unpac.ca/economy/altbudgets.html
http://www.llbc.leg.bc.ca/Public/PubDocs/docs/360141/AusAIDTr.pdf
http://www.bridge.ids.ac.uk/reports_gend_CEP.html#Budgets
http://www.bridge.ids.ac.uk/dgb12.html#1
Gender
auditing
Like any
kind of auditing – Gender Auditing is a look back “at the books”,
checking accuracy and looking for lessons and accountability. Gender
auditing makes suggestions for how to improve systems, if information on
how men and women are benefiting is not available, or needs amending to
remove bias. Gender auditing is similar to gender impact assessment,
except that it is clearly about looking back.
For more
information please refer to:
http://www.genderatwork.org - search for “gender auditing”.
Gender
proofing
Is a
means to ensure that policies and practices benefit men and women
equally, or, if they have bias against one sex or the other, to
recognise this and put positive action in place to remove that bias.
Gender proofing is done in anticipation - for instance, at the appraisal
stage - rather than in retrospect.
For
example the Equal Opportunities Commission has published a checklist for
gender proofing research. This is what they say it is for: "Gender
proofing research means building a gender dimension into all stages of a
research project. This means thinking about the gender implications when
deciding the aims and objectives of the research project; formulating
the research questions; designing the research methodology (e.g. drawing
up samples); carrying out the research; analysing the results; deciding
what to include in the final report; and, where appropriate, making
recommendations relating to policy."
SOURCE:
Oxfam GB, October 2004
http://www.oxfamgb.org/ukpp/sid/browse_s_gender_audit_etc.htm
Annex IV. References to International
Agreements and Legal Frameworks
Besides the International Legal Instruments regarding Indigenous
Peoples, Gender and Environment mentioned in Box 3, there are a number
of additional instruments that might be relevant and useful to check,
such as:
-
Convention Against Torture and Other Cruel Inhuman or Degrading
Treatment or Punishment,
Optional Protocol to the Convention Against Torture and Cruel
Inhuman or Degrading Treatment or Punishment,
International Covenant on Civil and Political Rights
-
Optional Protocol to the International Covenant on Civil and
Political Rights
-
Second Optional Protocol to the International Covenant on Civil and
Political Rights,
International Convention on the Protection of the Rights of All
Migrant Workers and Members of Their Families
-
Convention on the Rights of the Child
-
Optional Protocol to the Convention on the Rights of the Child on
the involvement of children in armed conflict
-
Optional Protocol to the Convention on the Rights of the Child on
the sale of children child prostitution and child pornography
Indigenous women and men over the world can use CERD and CEDAW
international instruments when their countries are not parties to
the ILO 169.
I. Environment
Within the United Nations System:
Convention on
biological diversity (1992),
http://www.biodiv.org/doc/legal/cbd-en.pdf
The
Convention on Biological Diversity (CBD) signed at the 1992 Rio Earth
Summit, is dedicated to promoting sustainable development. Conceived as
a practical tool for translating the principles of Agenda 21 into
reality, the Convention recognizes that biological diversity is about
more than plants, animals and micro organisms and their ecosystems – it
is about people and our need for food security, medicines, fresh air and
water, shelter, and a clean and healthy environment in which to live.
This Convention is legally binding for ratifying countries (183 as of
March 2002)
The Convention has
recognized the vital role women play in the conservation and
sustainable use of biological diversity. Moreover, CBD affirmed the
need for the full participation of women, at all levels of
policy-making and implementation, for biological diversity
conservation. In the Third Conference of the Parties in 1997, member
states recognized the need to empower indigenous and local
communities. Also the necessity of building their capacity for in
situ conservation and sustainable use and management of
agricultural biological diversity, thus building on indigenous
knowledge systems.
It
covers all components of biodiversity, from genes to species and
ecosystems and recognizes the importance of genetic resources and their
conservation.
The
CBD Article 8 (j) requires that signatories ‘shall, as far as
possible and as appropriate’ and ‘subject’ to [their] national
legislation, respect, preserve and maintain knowledge, innovations and
practices of indigenous and local communities embodying traditional
lifestyles relevant to the conservation and sustainable use of
biological diversity, and promote their wider application with the
approval and involvement of the holders of such knowledge, innovations
and practices and encourage the equitable sharing of benefits arising
from the utilization of such knowledge, innovations and practices’.
Article 10 (c) commits contracting parties, ‘as far as possible, and
as appropriate … [to] protect and encourage customary use of biological
resources in accordance with traditional cultural practices that are
compatible with the conservation or sustainable use requirements’.
The
Bonn Guidelines were adopted by the Sixth Conference of the Parties (COP
VI) in April 2002. Among others, the Bonn Guidelines recommend that
‘respecting established legal rights of indigenous and local communities
associated with the genetic resources being accessed or where
traditional knowledge associated with these genetic resources is being
accessed, the prior informed consent of indigenous and local communities
and the approval and involvement of the holders of traditional
knowledge, innovations and practices should be obtained, in accordance
with their traditional practices, national access policies and subject
to domestic laws.’
Agenda 21 (1992),
http://www.un.org/esa/sustdev/documents/agenda21/english/agenda21toc.htm
Agenda 21 was adopted
by more than 178 Governments at the United Nations Conference on
Environment and Development (UNCED) held in Rio de Janeiro, Brazil,
1992. Agenda 21 is a comprehensive plan of action to be taken globally,
nationally and locally by organizations of the United Nations System,
Governments, and Major Groups in every area in which human impacts on
the environment.
Section III. STRENGTHENING THE ROLE OF MAJOR GROUPS mentions
women and indigenous peoples respectively in paragraph 24. The Global
action for women towards sustainable and equitable development -
paragraph 26. Recognizing and strengthening the role of indigenous
people and their communities.
According to FAO,
despite this increased recognition of gender differences and
implications at the international level, little has been done to
implement this knowledge in national policies and programmes for
agro biodiversity management and conservation.
Source: FAO Recognizing gender aspects in agro
diversity initiatives
II. INDIGENOUS PEOPLES
Within the International Labour Organisation/United Nation System (ILO/UN):
ILO Convention No. 169
concerning Indigenous and Tribal Peoples in Independent Countries
(1989 entry into force 1991) ratified by
17 countries,
http://www.ilo.org
Within the United
Nation System:
Both the International Covenant on Civil and
Political Rights (CCPR) and the International Covenant on Economic,
Social and Cultural Rights (CESCR) mention (the right to)
self-determination.
The UN Draft Declaration on the Rights of Indigenous
Peoples (1994/45),
http://www.unhchr.ch/huridocda/huridoca.nsf/(Symbol)/E.CN.4.SUB.2.RES.1994.45.En?OpenDocument
Please refer to the Plain Language version of the Draft
Declaration to be find in
http://www.iwgia.org/sw582.asp as follows:
“The
Draft Declaration deals with the rights of indigenous peoples in areas
such as self-determination, culture and language, education, health,
housing, employment, land and resources, environment and development,
intellectual and cultural property, indigenous law and treaties and
agreements with governments”.
For
further information on current processes inside the UN relevant to
indigenous peoples please refer to:
The UN Permanent Forum on Indigenous Issues (Economic
and Social Council Resolution 2000/22),
http://www.un.org/esa/socdev/unpfii/
THE KIMBERLEY
DECLARATION,
http://www.globalpolicy.org/globaliz/cultural/2002/0919kim.htm
International Indigenous
Peoples Summit on Sustainable Development Khoi-San Territory
Kimberley, South Africa,
August 20-23, 2002.
Indigenous Peoples' Plan of Implementation on Sustainable Development
WORLD
TRADE-RELATED INTELLECTUAL PROPERTY AGREEMENT (TRIPS),
http://www.wto.org/english/docs_e/legal_e/legal_e.htm#TRIPs
Article 27 (3) (b) of the TRIPS agreement requires all World Trade
Organization (WTO) members to offer intellectual property protection for
plant varieties in the form of patents or ‘effective sui generis
protection’. Article 19 of the Doha Ministerial Declaration instructs
the TRIPS Council to examine: ‘the relationships between the TRIPS
Agreement and the Convention on Biological Diversity, the protection of
traditional knowledge and folklore’, in the context of its review of
Article 27 (3)(b) and the review of the implementation of the TRIPS
Agreement.
III. WOMEN
Within the United Nation System:
The Convention
on the Elimination of All Forms of Discrimination against Women (CEDAW)
1979,
http://www.un.org/womenwatch/daw/cedaw/It is often described
as an international bill of rights for women. The
Convention requires states parties to combat sex-based discrimination
through legislation, education and elimination of prejudices and
practices that are based on stereotyped roles. It defines what
constitutes discrimination against women and sets up an agenda for
national action to end such discrimination. The Convention defines
discrimination against women as "...any distinction, exclusion or
restriction made on the basis of sex which has the effect or purpose of
impairing or nullifying the recognition, enjoyment or exercise by women,
irrespective of their marital status, on a basis of equality of men and
women, of human rights and fundamental freedoms in the political,
economic, social, cultural, civil or any other field."
Among the provisions of the CEDAW Convention, it affirms the
reproductive rights of women and targets culture and tradition as
influential forces shaping gender roles and family relations. It
affirms women's rights to acquire, change or retain their nationality
and the nationality of their children. Ratifying states also agree to
take appropriate measures against all forms of traffic in women and
exploitation of women.
The
CEDAW Convention is also used as an inspiration to how to provide a
useful framework for the implementation of legal agreements. Consisting
of a preamble and 30 Articles, the countries that have ratified or
acceded to the Convention are legally bound to put its provisions into
practice. Entering into force in 1981, as of March 2004 a total of 176
states are Parties to the CEDAW.
CEDAW’s
Optional Protocol (1999),
http://www.un.org/womenwatch/daw/cedaw/protocol/
The Convention on the Elimination
of All Forms of Discrimination does not include a right of petition, and
therefore, alone, has no enforcement mechanism. The Optional Protocol
creates a mechanism by which individual citizens or groups in a State
party, which has ratified the Protocol, may submit
complaints to CEDAW. After having received a communication, CEDAW
has the authority to request the State Party to adopt provisional
measures to protect the victim of a human rights abuse from further
harm. By ratifying the Optional Protocol, a
State recognizes the competence of the Committee on the Elimination of
Discrimination against Women - the body that monitors States parties'
compliance with the Convention - to receive and consider complaints from
individuals or groups within its jurisdiction. It establishes procedures
to be tried, also in case Transnational Corporations violates women’s
rights.
Beijing
Platform for Action (BpfA 1995),
http://www.un.org/womenwatch/daw/beijing/platform/index.html
The
BpfA (together with the Beijing Declaration are the result of the IV
Women’s World Conference held in Beijing in 1995) is a basic
international instrument that identifies and promotes the equality of
gender through the twelve critical areas in which gender inequality is
manifested and reproduces: 1) women and poverty 2) education and
training of women 3) women and health 4) violence against women 5) women
and armed conflict 6) women and the economy 7) in power and
decision-making 8) institutional mechanism for the advancement of women
9) human rights of women 10) women and the media 11) women and the
environment 12) the girl-child
Please refer to the
Beijing Declaration of Indigenous Women (1995) and the Indigenous
Women’s Statement in B+10 (2005) for a comparative critic of the
processes during the decade.
MILLENNIUM DEVELOPMENT GOALS (MDG),
http://www.undp.org/mdg/
The Millennium
Development Goals are an ambitious agenda for reducing poverty and
improving lives that world leaders agreed on at the
Millennium Summit in September 2000. A
framework of 8 goals, 18 targets and 48 indicators to measure progress
towards the Millennium Development goals was adopted by a consensus of
experts from the United Nations Secretariat and IMF, OECD and the World
Bank. For each goal one or more targets have been set, most for
2015, using 1990 as a benchmark. Specifically Goal No. 3 is about gender
equality and empowerment of women and No. 7 is about sustainable
environment, both with weak indicators according to women, indigenous
and environmentalist NGOs. Women’s groups and indigenous peoples have
serious concerns about gender, and specifically indigenous women +
natural resource diversity are not being considered in all the 8 goals,
18 targets and 48 indicators.
Goal 1. Eradicate extreme poverty and hunger
Goal 2. Achieve universal primary education
Goal 3. Promote gender equality and empower women
Goal 4. Reduce child mortality
Goal 5. Improve maternal health
Goal 6. Combat HIV/AIDS, malaria and other diseases
Goal 7. Ensure environmental sustainability
Goal 8. Develop a global partnership for development
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