We believe that women & girls can reach their full potential when systems are designed to include their experiences and voices, and existing patriarchal systems are disabled. Our programs expand access to justice and human rights education by using evidence-based solutions that are institutionalized in local communities affecting millions of women & girls.
We believe that the identity of marginalized communities must be safeguarded. This happens when their ethnic, national, religious, linguistic, political, or cultural backgrounds are not seen as antithetical to the State, but rather, as a driving force towards creating a pluralistic society. Ensuring equal dignity for minorities helps to ensure just and equitable systems.
The U.N. Universal Periodic Review (UPR) mechanism is central to how we monitor discrimination globally because of its universal coverage of human rights issues and ability to track States who have explicitly agreed to address human rights gaps by reforming their domestic policy. We train law students and civil society on law as an invaluable advocacy tool.
Great talk! "Dr. Prabhjot Singh is on a mission to makes healthcare more accessible. His “a-ha moment” came as he attended the funeral of one of his patients where he saw the man in context of his life and community, rather than the bare facts included on his chart. Singh realized that this man’s death had been the result of the collective failure of many systems—education, mental health, neighborhood safety, job placement, veteran support. In Dying and Living in the Neighborhood, Singh insists that we must discard our top-down approach to the healthcare system and that regardless of our leadership, the solutions won’t come from our government. We must rebuild our system from the neighborhood up." ... See MoreSee Less
THE INDIAN CONSTITUTION AND LEGAL ASSIMILATION OF SIKHISM, BUDDHISM, AND JAINISM INTO HINDUISM
"Article 25, sub-clause 1 of the Indian Constitution guarantees that “subject to public order, morality and health, all persons are equally entitled to freedom of conscience and the right to freely to profess, practice and propagate religion.”38 However, its sub-clause 2 (B) and its corresponding Explanation II is considered very controversial. While Explanation I states that the wearing and carrying of kirpans shall be deemed to be included in the profession of the Sikh religion. Explanation II in sub-clause 2 (B) states, “Hindus shall be construed as including a reference to persons professing the Sikh, Jain or Buddhist religion, and the reference to Hindu religious institutions shall be construed accordingly.”39 This constitutional provision is very discriminatory, as it connotes that even as a multi-faith state, India seems to be concerned about the social welfare of only one religion (Hinduism) and its religious institutions. The appended Explanation II effectively groups Sikhs, Buddhists, and Jains into Hinduism. Explanation II has also led to other discriminatory laws against these religions, including the Hindu Succession Act (1956), Hindu Marriage Act (1955), Hindu Adoptions and Maintenance Act (1956), and Hindu Minority and Guardianship Act (1956). These laws are largely viewed to force legal assimilation of these religions into Hinduism, rather than recognizing them as distinct religious identities." ... See MoreSee Less