Wikipedia

Yunkurin kare hakkin iyaye

Kungiyar kare hakkin uba kungiya ce ta zamantakewa wacce mambobinta suka fi sha'awar al'amuran da suka shafi dokar iyali, da suka hada da kula da yara da tallafin yara wadanda suka shafi iyaye da ' ya'yansu . Yawancin membobinta ubanni ne da suke son su raba tarbiyyar ’ya’yansu daidai da uwayen ’ya’yansu—ko dai bayan kisan aure ko kuma rabuwar aure . Wannan yunkuri ya hada da maza da mata, sau da yawa matan aure na biyu na ubanni da aka saki ko kuma wasu dangin mazan da suka yi hulda da dokar iyali .

Infotaula d'esdevenimentYunkurin kare hakkin iyaye
Iri harkar zamantakewa
Bangare na manosphere (en) Fassara

Alkaluma

gyara sashe

Ƙungiyoyin 'yancin ubanni na wanzuwa kusan a cikin ƙasashe masu arzikin masana'antu, inda kisan aure ya zama ruwan dare gama gari. [1] [ ba tabbatacciyar tabbatarwa ba ] Ya bayyana a Yamma daga shekarun 1960 zuwa gaba a matsayin wani bangare na motsi na maza tare da kungiyoyi irin su Iyali Bukatar Uba, wanda ya samo asali a cikin 1970s. A ƙarshen karni na ashirin, haɓakar intanit ya ba da damar tattaunawa da yawa, tallatawa da fafutuka game da batutuwan da ke da sha'awa ga masu fafutukar yancin iyaye. Abubuwan da ake tunanin za su taimaka wajen haɓaka yunƙurin yancin uba sun haɗa da sauya kididdigar gidaje da ke haifar da haɓakar kisan aure da faduwar aure, sauye-sauyen fahimta da tsammanin uba, uwa da ƙuruciya gami da sauye-sauyen yadda tsarin shari'a ke tasiri ga iyalai.

Kungiyoyin kare hakkin uba a kasashen Yamma sun kunshi farare ne, matsakaita ko kuma masu aiki, maza masu madigo. [2] [3] Membobi sun kasance masu ra'ayin mazan jiya na siyasaamma ba sa raba ra'ayi ɗaya na siyasa ko zamantakewa kuma sun bambanta sosai a cikin manufofinsu da hanyoyin su. [16] Membobin ƙungiyar kare haƙƙin ubanni suna ba da shawara ga ƙwaƙƙwaran alaƙa da ƴaƴansu [15] kuma suna mai da hankali kan ƙayyadaddun al'amurran da suka shafi ƙayyadaddun ƙayyadaddun al'amura dangane da damuwar mazaje da aka sake su ko kuma sun sake su. Mata, galibi sabbin abokan aure da suka hada da mata na biyu ko wasu dangin mazan da suka dan yi hulda da dokar iyali da uwaye ba tare da tsare su ba, su ma membobin kungiyar kare hakkin uba ne, kuma masu fafutukar kare hakkin uba suna jaddada hakan.Nazari guda biyu na kungiyoyin kare hakkin iyaye a Arewacin Amurka sun gano cewa kashi biyar cikin dari na mambobinsu mata ne.

Ƙungiyoyin fafutukar yancin uban iyalai na buƙatar uba da Ƙungiyoyin Iyayen Uba sun yi yaƙin neman yancin uban shekaru da yawa. Ƙungiyoyi masu ɗorewa suna bayyana suna samun sakamako na dogon lokaci da sadaukar da kai na manyan mutane. Sauran kungiyoyin kare hakkin uba sun yi ta kafawa da rushewa cikin sauri. Sabani na cikin gida game da akida da dabaru ya zama ruwan dare, kuma membobi ba sa kasancewa tare da ƙungiyoyi bayan an taimake su.

Ra'ayin siyasa da zamantakewa

gyara sashe

Ƙungiyar kare hakkin ubanni tana da rassa masu sassaucin ra'ayi da masu ra'ayin mazan jiya, tare da ra'ayoyi daban-daban game da yadda maza da mata suke kwatanta. Ko da yake ƙungiyoyin biyu sun amince kan cin zarafi da nuna wariya ga mazaje, sun sami sabani a kan dalilin da ya sa maza da mata suka bambanta ( yanayi da tarbiyya ) da kuma matsayin jinsi na gargajiya . Siga mai sassaucin ra'ayi ya yi imanin cewa bambance-bambancen da ke tsakanin jinsi ya faru ne saboda al'ada kuma yana tallafawa daidaito tsakanin maza da mata; akasin haka, reshen masu ra'ayin mazan jiya ya gaskanta da iyalai na al'adun gargajiya/ masu haɗa kai da kuma cewa bambance-bambancen da ke tsakanin jinsi ya samo asali ne daga ilmin halitta . Ross Parke da Armin Brott suna kallon yunƙurin kare hakkin ubanni a matsayin ɗaya daga cikin sassa uku a cikin ƙungiyoyin maza waɗanda kusan ke da alaƙa da uba, sauran biyun kuma ƙungiyar ubanni nagari ne da ƙungiyoyin da suka kafa ƙungiyar Kiristocin maza - masu kiyaye alkawuran sune mafi girma. .

Warren Farrell, wani tsohon soja na mata, maza da uba' motsi tun daga 1970s, ya bayyana motsin hakkin ubanni a matsayin wani ɓangare na babban "motsi na mika mulki" kuma yana tunanin cewa, kama da mata a cikin 1960s, ubanni suna canzawa daga jinsi. - bisa ga mafi sassaucin matsayi na iyali. Farrell kuma ya yi imanin cewa motsi yana taimaka wa yara ta hanyar ƙara adadin waɗanda iyaye biyu suka tashe su daidai, wanda hakan yana ƙara yawan amfanin zamantakewar yara, ilimi, tunani, da kuma jiki - a ra'ayinsa ya zama batun 'yancin yara tare da ubanni suna aiki a matsayin masu ba da shawara. [4]

Mambobin kungiyar kare hakkin uba sun bayyana cewa ana nuna wa iyaye wariya sakamakon nuna banbancin jinsi a dokar iyali; cewa hukunce-hukuncen tsare tsare sun kasance tauye haqqoqi daidai gwargwado; da kuma cewa tasirin kuɗi ya lalata dokar iyali. [25] Babban abin da kungiyar ta fi mayar da hankali a kai shi ne yakin neman zabe (ciki har da zage-zage da bincike) neman hakki na shari'a ga iyaye maza, wani lokacin kuma ga yara, da kuma yakin neman sauye-sauye ga dokokin iyali da suka shafi kula da yara, tallafi da kulawa, tashin hankali a cikin gida da tsarin kotunan iyali. kanta. Ƙungiyoyin haƙƙin uba kuma suna ba da tallafi na tunani da aiki ga membobin yayin rabuwa da saki. Ƙungiyar 'yancin ubanni ana ɗaukarta a matsayin wani ɓangare na manosphere mafi girma, rukunin dandalin Intanet masu haɓaka namiji tare da adawa da mata. [5]

Wasu kungiyoyin kare hakkin uba sun nuna takaicin yadda ake tafiyar hawainiya a yakin neman zabe na gargajiya; Kungiyoyi irin su Uban 4 na Adalci na asali na Burtaniya sun zama masu bayyana ra'ayi da bayyane, suna gudanar da zanga-zangar jama'a da suka ja hankalin jama'a tare da yin tasiri a siyasar adalci ta iyali. Bayan zanga-zangar, an yanke wa wasu masu fafutukar kare hakkin iyaye hukunci da laifuka kamar cin zarafi da cin zarafi. Kungiyoyin kare hakkin uba sun yi tir da barazana da ayyukan tashin hankali, [6] tare da Matt O'Connor na Uba 4 Adalci yana mai tabbatar da cewa kungiyarsa ta himmatu ga "yin zaman lafiya, matakin kai tsaye" kuma za a kori mambobin suna yin barazana. Misalin hakan shi ne a watan Janairun 2006, lokacin da Matt ya wargaza kungiyar na wani dan lokaci bayan da aka bayyana cewa wani bangare na mambobin kungiyar na shirin yin garkuwa da Leo Blair, karamin dan Tony Blair, tsohon Firayim Minista na Burtaniya . A cewar 'yan sanda, makircin bai wuce "matakin zance ba". Bayan watanni hudu aka sake kafa kungiyar.

Masanin shari'a Richard Collier ya rubuta cewa masu fafutukar kare hakkin ubanni galibi suna kafa hujja da kawo sauyi akan "shaidu da ba da tabbaci" maimakon "bincike da ke da goyan bayan shaida", ya kuma ce aiwatar da sauye-sauyen da suka gabatar ga dokar "na iya haifar da mummunan sakamako" ga uwa da yara. Collier, tare da masu bincike Martha Fineman da Michael Flood, sun ce motsi ya ci gaba da haifar da mummunan ra'ayi na mata a matsayin maƙiya, yaudara, cin zarafi, da rashin alhaki da kuma stereotype cewa mata suna fita don cin gajiyar maza da kudi. [7] Collier yana danganta irin wannan ra'ayi mara kyau na mata tare da ra'ayoyin rikicin mazakuta a cikin mafi girman motsin maza, sau da yawa tare da "mai cutarwa" anti-feminism .

Manyan batutuwa

gyara sashe

 

Tsarin kotun dangi

gyara sashe

Membobin kungiyar kare hakkin ubanni sun bayyana cewa kotunan iyali suna nuna son kai ga ubanni da kuma tsare juna . [8] [9] Masu sukar wannan motsi suna jayayya cewa ƙungiyoyin ubanni sun yi watsi da ainihin abubuwan da ke faruwa a cikin dokar iyali waɗanda ke neman tabbatar da mahimmancin alamar ubanni a cikin tsarin iyali daban-daban .

Stephen Baskerville, shugaban Ƙungiyar Ƙungiyoyin Uba da Yara na Amirka, mai kare hakkin iyaye, ya bayyana hukuncin da kotu ta yanke a matsayin haƙƙin iyaye ga 'ya'yansa amma a matsayin ikon hana abokin tarayya daga haihuwa. [46] Ya bayyana cewa sakamakon kisan aure ya wuce gona da iri kuma iyaye mata ne ke farawa a fiye da kashi biyu bisa uku na shari'o'i - musamman ma lokacin da yara ke ciki. Ya kuma bayyana cewa saki na samar da fa'ida ga mata kamar kula da ƴaƴa kai tsaye da fa'idodin kuɗi ta hanyar biyan kuɗin tallafin yara. Membobin ƙungiyar FR kuma sun bayyana cewa kotunan iyali suna jinkirin taimaka wa ubanni su aiwatar da haƙƙin iyayensu, [10] kuma suna da tsada da cin lokaci.

Baskerville ya kuma bayyana cewa kotunan dangi na sirri ne, suna tauyewa da hukunta ubanni masu sukar su. [46] Ya kuma yi iƙirarin cewa ma’aikata da masu fafutuka a cikin kotuna suna goyon baya kuma suna amfana daga raba ’ya’ya da iyayensu [11] kuma dokar iyali a yau tana wakiltar cin zarafin jama’a da kutsawa cikin ikon gwamnati. [52]

Wasu </link> yi hamayya da waɗannan yanke shawara, da bayyana cewa kotunan iyali suna nuna son kai ga ubanni da kuma cewa ƙananan kashi na raba ubanni a matsayin iyaye masu kulawa ya samo asali ne sakamakon zaɓin da ubanni suka yi maimakon nuna son kai ga kotunan iyali. Sauran marubutan sun bayyana cewa masu fafutukar kare hakkin uba suna yin kuskuren cewa kotuna suna nuna son zuciya ga iyaye yayin da a hakikanin gaskiya yawancin shari'o'in ana yin su ne ta hanyar yarjejeniya ta sirri kuma ubanni na son barin kula da 'ya'yansu na farko, wanda ke bayyana kaso mafi ƙasƙanci na iyayen da ke kula da su; da kuma cewa " son zuciya" na kotuna yana goyon bayan mai kulawa na farko, ba uwaye ba. Collier ya rubuta cewa masu fafutukar kare hakkin uba "sun karanta yanayin jinsi na dokokin tsarin tarbiyyar iyaye a tarihi". A cewar masanin zamantakewa Michael Flood, masu fafutukar kare hakkin uba sun yi karin haske game da rarrabuwar kawuna tsakanin uwa da uba, kuma sun yi biris da cewa a mafi yawan lokuta, uba na son barin kula da ‘ya’yansu ta hanyar tsare-tsare na sirri; ko dai don sun yarda su yi haka, ko kuma don ba sa tsammanin hukuncin kotu mai kyau.

Riko da tarbiyya

gyara sashe

A cewar BBC, "Dokar kariyar wata kila ita ce mafi shaharar fannin fafutukar kare hakkin maza". Journal of Divorce and Remarriage wani sashe da Linda Nielsen ta rubuta, "Daya daga cikin batutuwan da suka fi rikitarwa da kuma tursasawa da ke fuskantar masu tsara manufofi, iyaye, da tsarin shari'ar iyali shine wane nau'i na tsarin iyaye ya fi amfani ga yara bayan kisan aure". Da yake bayyana cewa "'ya'ya na bukatar iyaye biyu" kuma "'ya'ya na da hakkin dan Adam na samun dama da dangantaka da uwa da uba", mambobin kungiyar kare hakkin uba sun yi kira da a kara daidaito a alhakin iyaye bayan rabuwa da saki. [12] Suna kira ga dokokin da ke haifar da zato na 50/50 na haɗin kai bayan kisan aure ko rabuwa, ta yadda yara za su zauna daidai da kowane iyaye sai dai idan akwai dalilai a kan hakan. Suna yin nuni ga binciken da ke nuna cewa yaran da ke cikin tsare-tsaren tsare-tsare sun fi daidaitawa kuma suna da ƙarancin matsalolin zamantakewa kamar ƙarancin nasarar ilimi, aikata laifuka, shaye-shaye, baƙin ciki da kashe kansa, [13] [14] [15] da kuma bayyana cewa haɗin gwiwar iyaye yana cikin. gaskiya cikin maslahar yaro. [16] [17] Warren Farrell ya bayyana cewa ga yara, daidai da raba tarbiyya tare da yanayi guda uku (yaro yana da kusan daidai lokacin da uwa da uba, iyaye suna rayuwa kusa da juna cewa yaron ba ya buƙatar rasa abokai ko ayyuka lokacin ziyartar ɗayan iyaye, kuma babu mugun baki) shi ne tsarin iyali na biyu mafi kyau ga dangin iyaye biyu, sai kuma riƙon uba na farko sannan kuma riƙon uwar firamare, kuma ya ƙara da cewa idan ba za a iya yarda da tarbiyyar iyaye ɗaya ba, yara a matsakaici sun fi kyau. ta fannin tunani, zamantakewa, ilimi, da kuma jiki, suna da matakan tausayawa da jajircewa, idan mahaifinsu shine babban iyayensu na farko maimakon mahaifiyarsu. [18]

Membobin ƙungiyar yancin ubanni da masu sukar su sun yi rashin jituwa game da alaƙar rashin ci gaban ci gaban yara zuwa yanayin tsare su kaɗai. Masanin kimiyyar zamantakewa VC McLoyd ya bayyana cewa rashin uba yana tattare da wasu halaye na iyali kamar rashin samun kudin shiga daga babba namiji, rashin babba na biyu, da rashin tallafi daga tsarin dangi na biyu kuma ya kammala cewa shine mummunan tasirin talauci, kuma ba rashin uba ba, wanda ke haifar da mummunan sakamako na ci gaba. [19] A gefe guda kuma, Farfesa Craig Hart ya bayyana cewa duk da cewa sakamakon talauci da samun iyaye ɗaya yana da alaƙa, kowannensu yana da haɗari tare da tasiri mai zaman kanta akan yara, [20] da Silverstein da Auerbach sun bayyana cewa mummunan sakamako ga yara a cikin tafin kafa. al'amuran tsarewa sun fi dacewa da "rashin uba" fiye da kowane mai canzawa ciki har da talauci. [21] [22]

Mambobin ƙungiyar kare haƙƙin ubanni suna sukar mafi kyawun ƙa'idodin ƙa'idodin yara da ake amfani da su a halin yanzu a ƙasashe da yawa don yanke shawarar kula da yara, wanda suka bayyana a matsayin mai girman kai kuma bisa la'akari da ra'ayin alkalan kotuna na iyali da kuma masu tantance yaran da kotu ta nada, [16] [23] da kuma cewa kotuna suna cin zarafi idan an ɗauke fiye da rabin tsarewa daga iyaye masu son rai, masu cancanta. [24] Membobin ƙungiyar kare haƙƙin ubanni da suka haɗa da Ned Holstein sun bayyana cewa zaɓen da ba za a iya warwarewa ba na tarbiya ɗaya yana samun goyan bayan yawancin ƴan ƙasa. [25] Baskerville ya rubuta cewa shawarwarin kafa dokokin tarbiyyar yara suna adawa da lauyoyin kashe aure, kuma ya ce kungiyoyin "tsattsauran ra'ayin mata" suna adawa da tarbiyyar yara daya saboda yuwuwar tashin hankalin gida da cin zarafin yara. [70]

Mo Yee Lee, bayan gudanar da bincike kan iyaye mata da yara, ya kammala da cewa, akwai wasu fa'idodi ga tsare-tsaren kula da yara tare; kuma gabaɗaya, girman rikici tsakanin iyaye ya shafi yaran fiye da tsarin kulawa. [26] Wasu kungiyoyin mata sun bayyana cewa idan aka ba da umarnin tarbiyyar juna, ubanni ba za su ba da kasonsu na kula da yara na yau da kullum ba. Kungiyar mata ta kasa ta kuma yi tambaya kan dalilan wadanda ke inganta tarbiyyar yara tare, tare da lura da cewa hakan zai haifar da raguwa mai yawa a cikin ko kuma dakatar da biyan tallafin yara. [27]

Stephen Baskerville ya bayyana cewa, an nuna bayyani ga juna domin rage rikicin iyaye ta hanyar bukatar iyaye su ba da hadin kai da sasantawa, kuma rashin takurawa iyaye daya ne sakamakon iyawar da iyayen ke da shi na ware dayan, wanda ke haifar da karuwar rikicin iyaye. . [73] [28] Ya kuma kara da cewa, idan tsarin kula da yara ya zarce kudin gaskiya ne iyaye ke nema ko kuma neman hana sauye-sauyen lokacin tarbiyyar yara saboda dalilai na kudi, inda ya kara da cewa duk wata hujjar da iyaye ke neman a kara lokacin tarbiyyar yara domin rage tallafin yara to a lokaci guda ne. hujjar cewa sauran iyaye suna samun riba daga tallafin yara. [75]

Stephen Baskerville ya bayyana rashin laifi ko kisan aure ba tare da wani laifi ba a matsayin ikon da iyaye suka yi wanda ya fara kisan aure kuma ya bayyana cewa ubanni suna da haƙƙin tsarin mulki na raba ikon mallakar 'ya'yansu kuma ta hanyar siyasa suna da niyyar kafa ikon iyaye. ga iyaye da kuma jin dadin 'ya'yansu. [29] [30] Membobin ƙungiyar kare haƙƙin ubanni sun bayyana cewa zato da za a iya warwarewa don tarbiyyar iyaye ɗaya na kiyaye kariyar yaro daga iyaye marasa dacewa ko tashin hankali. [31]

Masanin zamantakewar mata mai ra'ayin mazan jiya Michael Flood ya bayyana cewa masu goyon bayan tarbiyyar yara suna amfani da shi ne kawai a matsayin wani lamari na alama da ya shafi "hakkoki", "daidaitacce", da "adalci" da kuma cewa haƙƙin uban ba shi da sha'awar a raba kulawar 'ya'yansu. ko kuma burin yara, ya kara da cewa kungiyoyin kare hakkin uba sun fito da tsare-tsare da tsare-tsare masu illa ga iyaye mata da yara da kuma cutar da su kansu uban. Sabanin haka, masanin kimiyyar zamantakewar al'umma Sanford Braver ya bayyana cewa mummunan hoton mahaifin da aka sake shi, tatsuniya ce da ta haifar da manufofin zamantakewa masu cutarwa da haɗari. [81]

Wasu masu fafutukar kare hakkin iyaye suna adawa da kalmar “ziyara”, abin da suke ganin ya wulakanta matakinsu na iyaye, maimakon haka sun gwammace a yi amfani da “lokacin haihuwa”. [82]

Tallafin yara

gyara sashe

Daga Majiyar Nazarin Shari'a ta Jami'ar Arewa maso Yamma. Marubutan Tait, Anderson ya bayyana cewa "tallafin yara wani nau'i ne na bashi, wanda ya zama ruwan dare ga duk matakan samun kudin shiga da wadata, tare da bayanan da ke nuna cewa kusan kashi 30% na yawan mutanen Amurka an biya su tallafin yara ko kuma sun karbi shi." Mambobin kungiyar kare hakkin ubanni na fafutukar kawo sauyi kan ka'idojin tallafawa yara, wanda a mafi yawan kasashen yammacin duniya ya ginu ne kan kiyaye yanayin rayuwar yara bayan rabuwa, da kuma tunanin cewa yaran suna rayuwa tare da iyaye daya ba tare da wani ba. [32] [33] Masu fafutuka sun bayyana cewa jagororin na yanzu ba bisa ka'ida ba ne, suna ba wa iyaye mata abin ƙarfafawa don kashe aure, kuma suna barin ubanni da ƙarancin kuɗin shiga na hankali don jin daɗi tare da yaran yayin lokacin haihuwa. [32] [34] A Amurka, masu fafutukar kare hakkin uba suna ba da shawarar jagorori bisa tsarin Raba Hannun Kuɗi, wanda tallafin yara zai dogara ne akan matsakaicin kuɗin shiga na iyaye da kiyasin kuɗin yaran da iyaye biyu ke kashewa. [86] Laura W. Morgan ta bayyana cewa yana mai da hankali kan yanayin rayuwa na dangi na rabuwar iyaye maimakon mafi kyawun bukatun yara da kuma tallafa musu da kuɗi a matakin guda bayan kisan aure. [35]

Solangel Maldonado ya bayyana cewa ya kamata doka ta ba da ma'ana mai faɗi game da uba ga uban matalauta ta hanyar rage mayar da hankali kan tattara tallafin yara da ƙarfafa gudummawar da ba na yau da kullun (kamar kayan abinci, tufafi, kayan wasa, lokaci tare da yara) na waɗannan ubanninsu ta hanyar kirga waɗannan gudummawar. a matsayin tallafin yara. [36]

Mambobin ƙungiyar kare haƙƙin ubanni sun bayyana cewa ya kamata a dakatar da tallafin yara a wasu sharuɗɗa, kamar idan iyayen da ke kula da yara ya iyakance damar zuwa ga yaran ta hanyar ƙaura ba tare da abin da iyayensu ke so ba, ya ba da shaidar zamba, ko kuma idan an gano zamba na uba., [33] ya kara da cewa bai kamata maza biyu su biya tallafin yara ga yaro daya ba. [32]

Stephen Baskerville ya bayyana cewa sau da yawa yana da wahala ga iyaye maza a cikin matsalar kuɗi ko kuma waɗanda ke ɗaukar babban aikin kulawa tare da yaransu don rage biyan kuɗin tallafin yara. Ya kuma bayyana cewa rashin aikin yi shi ne na farko da ke haifar da basussukan kula da yara, ya kuma kara da cewa wadannan bashin na sa a kama uba da daure shi ba tare da bin ka’ida ba. [37]

Stephen Baskerville ya bayyana cewa ya kamata a tantance manufar tallafawa yara a bainar jama'a, kuma dole ne a tsara shirye-shiryen tilastawa don cika wannan manufar, tare da kiyaye tsarin doka. [89]

Wasu malaman shari’a da marubutan mata sun bayyana cewa kungiyar kare hakkin uba tana fifita maslahar uba fiye da na ‘ya’ya, misali ta hanyar cewa ya dace uba su janye tallafin yara idan ba a ba su damar zuwa ga ‘ya’yansu ba, ko kuma a ce ba a ba ‘ya’yansu ba. ta hanyar fafutukar neman sauye-sauye a cikin dokar iyali da za a yi zargin cewa za su kara kaimi ga yara ga iyayen da ke cin zarafi, kuma za su kara jefa uwayen da ke fama da tashin hankali cikin hadari. [38]

Magoya bayan kungiyar kare hakkin ubanni sun yi ikirarin cewa wasu matan na yin ikirarin karya na cin zarafin gida, lalata ko cin zarafin yara don samun galaba a kan kisan aure, rigingimun tsare-tsare da/ko hana uba ga ‘ya’yansu, kuma sun bayyana cewa lauyoyi suna ba da shawara. mata su yi irin wannan ikirarin. Sun bayyana cewa da'awar ƙarya na tashin hankali na cikin gida da cin zarafin yara suna ƙarfafa ta ta hanyar "nasara ko asara" yanayin sauraron tsare-tsaren yara, cewa maza suna ɗaukar laifi maimakon 'yan sanda da kotuna ba su da laifi, [33] [39] Lauyoyi da masu fafutukar kare hakkin matan da aka zalunta sun bayyana cewa shari’ar kotuna na iyali tana tare da zargin cin zarafi a cikin gida saboda yawaitar cin zarafin da ake yi a cikin al’umma maimakon sakamakon zarge-zargen karya na cin zarafin gida. Sun kuma tabbatar da cewa tashe-tashen hankula a gida sukan fara ko karuwa a lokacin rabuwar aure ko rabuwa. Masanin ilimin zamantakewa Michael Flood ya yi jayayya cewa kungiyoyin kare hakkin iyaye sun yi mummunar tasiri a fagen shirye-shirye da manufofin cin zarafi na cikin gida ta hanyar yunƙurin bata sunan matan da aka zalunta, don dawo da kariyar doka da ake samu ga waɗanda abin ya shafa da kuma takunkumin da aka sanya wa masu laifi, da kuma lalata ayyuka ga wadanda rikicin maza ya shafa. [40] Stephen Baskerville ya tabbatar da cewa idan aka ci zarafin yara, mai yiyuwa ba zai zama uba ba, kuma cin zarafin yara ya fi faruwa ne bayan an raba uba da ’ya’yansa. Baskerville ya ba da shawarar cewa dole ne a yanke hukuncin cin zarafin cikin gida da cin zarafin yara a matsayin laifin aikata laifuka, kiyaye kariyar tsari, kuma dole ne a sanya tallafin gwamnati don shirye-shiryen magance waɗannan batutuwan da suka shafi irin waɗannan kariyar. [89]

Tsangwama lokacin iyaye

gyara sashe

Glenn Sacks ya ce wasu iyaye mata suna tsoma baki a lokacin tarbiyyar uba kuma ya kamata a daina irin wannan tsangwama. Sacks da Jeffery M. Leving sun bayyana cewa tsangwama lokacin iyaye na iya haifarwa daga ƙauran iyaye masu kula da su fiye da nisa daga iyayen da ba su kula da su ba kuma suna kamfen don ƙishin sakewa da ke hana irin wannan ƙaura. [41]

Masu fafutukar kare hakkin uba sun kuma bayar da shawarar shigar da cutar rashin iya iyaye, wani ciwo da Richard A. Gardner ya kirkira wanda ke zargin rashin hakki na rushe alakar da ke tsakanin iyaye da yaro da sauran iyaye ke haifarwa. Babu PAS ko PAD da kowace ƙungiyar doka ko lafiyar hankali ta karɓi karɓa. [42] Duk da zaɓe, ciwo na rabuwar iyaye ba a haɗa shi a cikin daftarin littafin DSM da aka saki a cikin 2010, ko da yake matsalar rabuwar iyaye ta bayyana a matsayin "Sharadi na Ƙarshen Waje" don sake dubawa ta ƙungiyar aiki. [43]

saki babu laifi

gyara sashe

Stephen Baskerville ya bayyana cewa dokokin da suka kafa kisan aure ba su tsaya ba wajen cire sharuddan da za a bijiro da su na kisan aure, ta yadda za a ba da damar saki ta hanyar “amincin juna”; Hakanan ya ba wa ko dai ma’aurata damar kashe auren ba tare da wata yarjejeniya ko kuskure daga ɗayan ba. [100] Phyllis Schlafly ta ce babu laifi a kira kisan aure a matsayin kisan aure. [44]

Stephen Baskerville ya bayyana cewa ana iya ganin dokokin da suka kafa kisan aure ba tare da wani laifi ba a matsayin daya daga cikin gwaje-gwajen zamantakewa mafi girma a tarihin zamani wanda ya kawo karshen aure yadda ya kamata a matsayin kwangilar doka. [102] Ya bayyana cewa ba zai yiwu a kulla yarjejeniya ta samar da iyali ba, inda ya kara da cewa jami’an gwamnati na iya, bisa bukatar daya daga cikin ma’auratan, su kawo karshen aure a bisa rashin amincewar dayan. [102] Ya bayyana cewa, saki babu gaira babu dalili ga iyaye maza da mata ba su da wata kariya daga abin da ya bayyana a matsayin kwacen ‘ya’yansu. [103]

Baskerville ya bayyana cewa laifin ya shiga ta kofa ta baya ta hanyar sauraron tsare-tsare na yara, da kuma cewa matar da aka sake ta ("wanda ake tuhuma") da aka tilasta masa ya yi laifi. [104] Hakazalika, sauran 'yan kungiyar kare hakkin ubanni sun yi imanin cewa maza sun kasa samun amincewar da ya dace na rashin laifi sakamakon kisan aure da aka yi.

Stephen Baskerville ya ba da shawarar "iyaka masu ma'ana" kan kisan aure mara laifi lokacin da yara ke da hannu. [89] Wasu membobin FRM sun goyi bayan ƙarshen ƙa'idar rashin laifi a cikin kulawar yara da yanke shawarar saki. [45] [46] Wasu daga cikin masu fafutukar kare hakkin uba sun bayyana cewa ya kamata a takaita samun saki. [47]

Shiga gwamnati

gyara sashe

Stephen Baskerville ya bayyana cewa gwamnatoci a duk fadin Amurka da sauran kasashen dimokuradiyya suna shiga ne ta hanyar hadari ko tsari, a yakin neman zabe na yaki da uba da uba, wanda a nasa ra'ayin, ya ta'allaka ne kan babbar matsalar da ke barazana ga aure, da lalata iyalai, da lalata rayuwar al'umma. rayuwar yara da dama, kuma yana zubar da iyaye, dimokuradiyya da rikon amana . [107] Baskerville ya kuma bayyana cewa, kawar da uba daga iyali ta hanyar rabuwar aure ne ke haifar da matsalolin da ake ganin gwamnati ce mafita a maimakon matsalar, sannan ana amfani da wadannan matsalolin wajen tabbatar da ci gaba da fadada gwamnati. . [108] Mambobin kungiyar kare hakkin ubanni sun bayyana cewa saki na zamani ya hada da jami’an gwamnati suna kutsawa cikin rayuwar iyaye, korar mutane daga gidajensu, kwace musu kadarorinsu, da kuma kwashe ‘ya’yansu. [109]

Haƙƙin iyaye da haihuwa

gyara sashe

Ubannin 'yancin masu ba da shawara sun yi aiki don haƙƙin waɗanda ba a yi aure ba, in ba haka ba dace, ubanninsu don samun kulawa idan uwar ta yi ƙoƙarin ɗaukar ɗansu ta wani ɓangare na uku ko kuma idan hukumomin jin daɗin yara suna sanya yaron a cikin kulawa . Masu fafutukar kare hakkin uba suna neman tsarin tsaka-tsakin jinsi wanda maza da mata da ba a yi aure ba za su sami daidaiton hakki a cikin al'amurran da suka shafi reno, tsarin da masu sukar suka ce ba su yarda da mabanbantan ra'ayoyin halittu a cikin haihuwa da ciki ba, da kuma rarrabuwar kawuna a cikin zamantakewa da tattalin arzikin al'umma. Tsarin. [page needed][ shafi A { asar ], wasu jihohi sun zartar da dokoki don kare haƙƙin ubanni marasa aure na tsare. Kotuna sun ƙara tallafawa waɗannan haƙƙoƙin, kodayake alkalai galibi suna buƙatar shaidar cewa uban ya nuna sha'awar, kuma yana ba da tallafi na kuɗi da na motsin rai ga mahaifiyar yayin daukar ciki.

Wasu masu fafutukar kare hakkin uba sun nemi ‘yancin hana mata zubar da ciki ba tare da izinin uba ba, bisa ra’ayin cewa wariya ce ga maza ba su da ikon shiga cikin yanke shawarar yanke ciki. Wannan zaɓin baya samun goyan bayan kowace doka a Amurka. [48] Masu rajin kare hakkin iyaye Jeffrey M. Leving da Glenn Sacks sun bayyana cewa "zabi ga maza mafita ce mara kyau." [49] Masu fafutuka sun kuma bayyana sha'awar samun "zubar da ciki na kudi" wanda zabin ya kasance don raba duk alhakin tallafin yara ga yaron da ba a so. Da yake tsokaci game da wannan, masanin shari'a Kim Buchanan ya ce, "Hanya daya tilo da rashin samun ciki na maza za a iya tsara shi a matsayin rashin adalci na jinsi shine yarda cewa maza suna da 'yancin ziyartar sakamakon jima'i mara kariya (ko gazawar hana haihuwa) musamman. akan abokan zamansu mata”. [48] Wasu masu ra'ayin mata, duk da haka, irin su tsohon shugaban kungiyar mata ta kasa da kasa, lauya Karen DeCrow, sun goyi bayan manufar "zubar da ciki na kudi", yana mai cewa "idan mace ta yanke shawarar yanke shawara don kawo ciki zuwa lokaci, kuma Uban mahaifa ba ya, kuma ba zai iya, raba cikin wannan shawarar ba, bai kamata ya zama abin alhakin shekaru 21 na tallafi ba ... Mata masu cin gashin kansu da suke yanke shawara game da rayuwarsu bai kamata su yi tsammanin maza za su ba da kuɗin abin da suka zaɓa ba.

Izinin iyaye

gyara sashe

Matsin lamba daga kungiyoyin kare hakkin uba, da sauransu, a kasashe da dama ya haifar da shirin(s) na tsaka-tsakin jinsi da suka cancanci izinin iyaye. Yayin da a tarihi, an bayar da fa'idodin samun haihuwa ga iyaye mata bisa tsarin ilimin halittar jiki na haihuwa, gami da buƙatar kare lafiya da walwalar mace da ƴaƴa, fa'idodin hutun iyaye suna jaddada ba da ɗai-ɗai ga yara masu tsattsauran ra'ayi, alfanun da ke tattare da su. Shigar da iyaye mata wajen kula da yara, da kuma magance wariya ga mazaje da suke son shiga da jariransu.

Sanannun masu sharhi

gyara sashe

Magoya bayan jama'a na ƙungiyoyin 'yancin ubanni da batutuwan su sun haɗa da wanda ya kafa Live Aid Bob Geldof, [50] marubucin Irish kuma dan jarida John Waters da Karen DeCrow, tsohuwar shugabar kungiyar mata ta kasa . [51] Wasu fitattun masu sharhi sun haɗa da:

  • Asa Baber
  • Warren Farrell ne
  • Stephen Baskerville
  • Jeffery M. Leving

Duba Sauran bayanai

gyara sashe

 

Manazarta

gyara sashe
  1. ↑ name="Farrell2001">Empty citation (help)
  2. ↑ name="Crowley 2006">Crowley, Jocelyn Elise (2006). "Organizational Responses to the Fatherhood Crisis: The Case of Fathers' Rights Groups in the United States". Marriage & Family Review. 39 (1–2): 107–108. CiteSeerX 10.1.1.551.6445. doi:10.1300/J002v39n01_06. ISSN 0149-4929. S2CID 141781640.
  3. ↑ Bertoia, C; Drakich, J (1993). "The Fathers' Rights Movement: Contradictions in Rhetoric and Practice". Journal of Family Issues. 14 (4): 592–615. doi:10.1177/019251393014004007. S2CID 146667930.
  4. ↑ name="Farrell2001">Empty citation (help)Farrell, W (2001). Father and Child Reunion. G. P. Putnam's Sons. pp. Chap. 1–2. ISBN 978-1-58542-075-9.
  5. ↑ name="Jones 2020">Jones, Callum; Trott, Verity; Wright, Scott (2020). "Sluts and soyboys: MGTOW and the production of misogynistic online harassment". New Media & Society. 22 (10): 1903–1921. doi:10.1177/1461444819887141. ISSN 1461-4448. S2CID 210530415. The Manosphere is now home to several different groups, including pickup artists, the more radical 'Incels', father’s groups, Men’s Rights Activists (MRAs) and the Men Going Their Own Way (MGTOW) group and each has important differences that need to be unpacked.
  6. ↑ Empty citation (help)
  7. ↑ name="Kaye 1998a">Kaye, Miranda; Tolmie, Julia (1998). "Discoursing Dads: The Rhetorical Devices of Fathers' Rights Groups". Melbourne University Law Review. 22: 172–174.
  8. ↑ "Select Committee on Constitutional Affairs Fourth Report". House of Commons, Parliament UK. 2005-02-23. Retrieved 2007-03-18.
  9. ↑ "The Operation of the Family Courts" (PDF). House of Commons Constitutional Affairs Committee Family Justice. 2004-11-08. Retrieved 2007-03-18.
  10. ↑ name="New research shows bias in restraining orders">Charalambous, M (2005-07-10). "New research shows bias in restraining orders". The Fatherhood Coalition. Archived from the original on 27 September 2007. Retrieved 2007-04-14.
  11. ↑ name="Politics of Fatherhood - S. Baskerville">Baskerville, S (2002). "The Politics of Fatherhood". Political Science and Politics. 35 (4): 695–699. doi:10.1017/S1049096502001191. S2CID 155663812. Retrieved 2007-03-15.
  12. ↑ "Shared Parenting Council". Shared Parenting Council. Archived from the original on 4 October 2008. Retrieved 2008-11-04.
  13. ↑ Baskerville, S (2002). "The Politics of Fatherhood". Political Science and Politics. 35 (4): 695–699. doi:10.1017/S1049096502001191. S2CID 155663812. Retrieved 2007-03-15.Baskerville, S (2002).
  14. ↑ "Shared Parenting: Common Objections versus the Facts" (PDF). The Liberator. American Coalition of Fathers and Children. 32 (3). 2005. Archived from the original (PDF) on 20 June 2007. Retrieved 2007-03-15.
  15. ↑ McCormick M; Sacks, G. "HB 5267 Will Help Michigan's Children of Divorce". American Coalition of Fathers and Children. Archived from the original on 5 April 2007. Retrieved 2007-03-15.
  16. ↑ 16.0 16.1 "New York Times Press Gives Major Press Coverage for Fathers". Fathers & Families. 2005-05-08. Archived from the original on 28 August 2007. Retrieved 2007-05-27. Cite error: Invalid <ref> tag; name "Fathers & Families Comment on NYT article" defined multiple times with different content
  17. ↑ name="Children's rights">Schlafly, Phyllis (2007-07-23). "Children's rights should include life with both parents". Archived from the original on 11 October 2007. Retrieved 2007-09-30.
  18. ↑ Empty citation (help)Farrell, W (2001). Father and Child Reunion. G. P. Putnam's Sons. pp. Chap. 1–2. ISBN 978-1-58542-075-9.
  19. ↑ McLoyd, VC (February 1998). "Socioeconomic disadvantage and child development". American Psychologist. 53 (2): 185–204. doi:10.1037/0003-066X.53.2.185. PMID 9491747.
  20. ↑ Hart, CH (1999). "Combating the Myth that Parents Don't Matter". The Howard Center for Family Religion and Society. Archived from the original on 11 February 2007. Retrieved 2007-03-28.
  21. ↑ "Deconstructing the Essential Father". SPARC. Archived from the original on 16 May 2012. Retrieved 2007-09-22.
  22. ↑ name="Is there really a fatherhood crisis?">Baskerville, S (2004). "Is There Really A Fatherhood Crisis?". The Independent Institute. Retrieved 2007-05-01.
  23. ↑ Schlafly, Phyllis (2007-07-23). "Children's rights should include life with both parents". Archived from the original on 11 October 2007. Retrieved 2007-09-30.Schlafly, Phyllis (23 July 2007).
  24. ↑ "An Appeal to the Parents of America about the Destruction of the American Family" (PDF). American Coalition of Fathers and Children. Archived from the original (pdf) on 8 May 2007. Retrieved 2007-03-15.
  25. ↑ "Testimony in Support of an Act Relative to Shared Parenting" (PDF). Fathers & Families. 2003-09-25. Archived from the original (PDF) on 26 October 2007. Retrieved 2007-10-14.
  26. ↑ Yee, MY (2002). "A Model of Children's Postdivorce Behavioral Adjustment in Maternal- and Dual-Residence Arrangements". Journal of Family Issues. 23 (5): 672–697. doi:10.1177/0192513X02023005005. S2CID 146326782.
  27. ↑ Weiser, I; Pappas, M (2006-07-29). "Fathers' Responsibilities Before Fathers' Rights". NOW-NYS. Archived from the original on 2008-07-04. Retrieved 2007-09-09.
  28. ↑ Seltzer, Judith (May 1998). "Father by Law: Effects of Joint Legal Custody on Nonresident Fathers' Involvement With Children". Demography. 35 (2): 135–46. doi:10.2307/3004047. JSTOR 3004047. PMID 9622777. S2CID 32866442.
  29. ↑ "Divorced From Reality". Touchstone. January 2009. Retrieved 2010-06-03.
  30. ↑ Stephen Baskerville (1998–2000). "Fathers' Rights Are Fathers' Duties". FatherMag.Com. Retrieved 2007-10-14.
  31. ↑ "Position Paper of Fathers & Families" (PDF). Fathers & Families. 2007. Archived from the original (PDF) on 28 October 2007. Retrieved 2007-10-06.
  32. ↑ 32.0 32.1 32.2 "Comments on the Child Support Guidelines". F.A.C.T. Fathers Are Capable Too: Parenting Association. Retrieved 2007-04-12. Cite error: Invalid <ref> tag; name "Fathers Are Capable Too - Comments on Child Support Guidelines" defined multiple times with different content
  33. ↑ 33.0 33.1 33.2 "Recommendations for Child Support Guideline Revisement June 2001". June 2001. Archived from the original on 6 April 2007. Retrieved 2007-04-15. Cite error: Invalid <ref> tag; name "Recommendations for Child Support Guideline Revisement" defined multiple times with different content
  34. ↑ Wilson, KC (2004-09-15). "The Subversion of Child Support". IFeminists.Com. Retrieved 2007-03-17.
  35. ↑ Morgan, LW (2005-02-15). "The "Cost Share" model of child support guidelines". Archived from the original on 3 May 2017. Retrieved 2007-03-24.
  36. ↑ Maldonado, S (2006). "Deadbeat or Deadbroke: Redefining Child Support for Poor Fathers" (PDF). Archived from the original (PDF) on 6 March 2009. Retrieved 2007-06-21.
  37. ↑ Baskerville, S (2004). "Is There Really A Fatherhood Crisis?". The Independent Institute. Retrieved 2007-05-01.Baskerville, S (2004).
  38. ↑ Kaye, Miranda; Tolmie, Julia (1998). "Discoursing Dads: The Rhetorical Devices of Fathers' Rights Groups". Melbourne University Law Review. 22: 172–174.Kaye, Miranda; Tolmie, Julia (1998).
  39. ↑ Corry, CE; Fiebert, MS; Pizzey, E (2002). "Controlling Domestic Violence Against Men". Equal Justice Foundation. Retrieved 2007-10-04.
  40. ↑ Flood, Michael (2010). "'Fathers' Rights' and the Defense of Paternal Authority in Australia". Violence Against Women. 16 (3): 328–347. doi:10.1177/1077801209360918. PMID 20133921. S2CID 206667283.
  41. ↑ Leving, Jeffery; Sacks, Glenn (2005-06-17). "AB 400 Will Help Wisconsin's Children of Divorce". glennsacks.com. Archived from the original on 10 February 2007. Retrieved 2007-05-12.
  42. ↑ Jordan, Ana (2009). "'Dads aren't Demons. Mums aren't Madonnas.' Constructions of fatherhood and masculinities in the (real) Fathers 4 Justice campaign". Journal of Social Welfare and Family Law. 31 (4): 419–433. doi:10.1080/09649060903430280. S2CID 145716897.
  43. ↑ "Conditions Proposed by Outside Sources". American Psychiatric Association. 2010. Retrieved 2010-03-20.
  44. ↑ Schlafly, P (2006). "Phyllis Schlafly's keynote address". American Coalition of Fathers and Children. Archived from the original (wmv) on 26 September 2007. Retrieved 2007-05-12.
  45. ↑ Khader, Serene J. (October–December 2008). "When Equality Justifies Women's Subjection: Luce Irigaray's Critique of Equality and the Fathers' Rights Movement". Hypatia: A Journal of Feminist Philosophy. Indiana University Press. 23 (4): 48–74. doi:10.2979/HYP.2008.23.4.48.
  46. ↑ "Restoring Control over matrimonial and family law". The Cheltenham Group. September 2004. Retrieved 2008-12-07.
  47. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Kaye 1998b
  48. ↑ 48.0 48.1 Buchanan, KS (2007). "Lawrence v. Geduldig: Regulating Women's Sexuality" (PDF). Emory Law Journal. 56: 1235–1290. Archived from the original (PDF) on 27 June 2010.
  49. ↑ Leving, Jeffery M.; Sacks, Glenn (9 August 2006). ""Weiser"ect a Man's Choice, Too". National Ledger. Archived from the original on 13 April 2020. Retrieved 2010-06-06.
  50. ↑ "Bob Geldof". Shared Parenting Information Group (SPIG) UK. Retrieved 2007-05-01.
  51. ↑ "Welcome to California Shared Parenting Alliance". California Shared Parenting Alliance. Archived from the original on 6 April 2007. Retrieved 2007-03-18.
Daga "https://ha.wikipedia.org/w/index.php?title=Yunkurin_kare_hakkin_iyaye&oldid=468187"