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題名 普世人權的涵化：以馬來西亞施行CEDAW公約為中心
Acculturation of Universal Human Rights : The Implementation of CEDAW in Malaysia
作者 羅偉舜
Loh, Wei Shun
貢獻者 翁燕菁
Weng Vivianne Yen Ching
羅偉舜
Loh, Wei Shun
關鍵詞 消除對婦女一切形式歧視公約
人權涵化
國際組織
在地化
馬來西亞
CEDAW
acculturation of human rights
internatioanl organizations
localizes
Malaysia
日期 2016
上傳時間 14-Nov-2016 16:20:24 (UTC+8)
摘要 馬來西亞於1995年批准聯合國體系之《消除對婦女一切形式歧視公約》（以下簡稱CEDAW公約）。然而截至2016年止，馬來西亞僅提交一次CEDAW公約之國家報告書，且並未接受該公約委員會之個人申訴管轄。足見，馬來西亞並未正視其應履行之義務。同時，馬來西亞聯邦奉伊斯蘭為國教，境內穆斯林人口眾多，諸多上開公約保障權利，被認為抵觸傳統伊斯蘭法而為馬來西亞提出保留。凡此皆構成馬來西亞推動女性權利之障礙。然而，馬來西亞在地非政府組織並未放棄持續推動公約之落實，而國際社會亦持續監督。多項保留之撤回，可視為努力成果。惟此變遷之關鍵，是國際社會由上而下之影響較重，或是在地非政府組織由下而上之壓力為要？
本研究擬以國際人權涵化理論為中心，探討馬來西亞在施行CEDAW公約的過程當中，國際非政府組織與在地非政府組織扮演之角色。初步研究顯示，國際非政府組織之涵化效應固然對馬來西亞落實CEDAW公約有重要貢獻，惟鑑於馬來西亞之穆斯林社會脈絡，伊斯蘭教義已深入其生活，施行CEDAW公約仍須考量在地民情，經過在地化而形成影響力。換言之，有賴在地非政府組織將公約內涵與伊斯蘭教義融合，馬來西亞穆斯林社會方可能同意遵守公約規範。
Malaysia ratified Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1995. Until 2016, Malaysia only submitted once its national report to the CEDAW committee and has not accepted the jurisdiction of the individual complaints under the optional protocol. Generally speaking, Malaysia did not fulfill its obligations under the CEDAW. Meanwhile, an officially secular State with an important Muslim population, Malaysia recognized Islam as the religion of the federation. It had therefore entered reservations to certains CEDAW articles, which have been considered as inconsistent with the traditional Islamic law. These reservations then constitute obstacles to Malaysia’s promotion of women’s rights. However, international and local non-governmental organizations (NGO) still see the implementation of CEDAW as a key to promote and supervise women’s status in Malaysia. As an outcome of their efforts, some of the reservations have been withdrawn.
The changes, certainly based upon international human rights norms, did they simply come from top-down influences of international organizations? Our literature review and field interviews research both indicate that bottom-up pressure exercised by local NGO’s might have been more crucial in sensibilizing the public while pushing the government without threatening its legitimacy. The theory of international human rights acculturation emphasizes more on the role of international organizations then that of local NGO’s. However, without devaluating the contributions of the former, our studies show that the later played an indispensable part in translating the rights-based language into Muslim comprehensible arguments, without which the CEDAW could only be understood as a Western interference. The implementation of the CEDAW still needs to take into account the cultural and religious context of the Malaysian Muslim society. In other words, whether the CEDAW norms could become effective within the Malaysian legal system depend largely upon the bridging role of local NGOs. Only by confirming the connotation between the CEDAW and Islam, the Malaysian Muslim population may accept the women’s rights acculturation.
Keywords: CEDAW, acculturation of human rights, international organization, localizes, Malaysia.
In this article, we will focus on international human rights acculturations theory and explore the roles of international non-governmental organizations (INGO) and local NGO’s. Preliminary studies have shown that acculturations effects by INGO had an important contribution for the implementations of CEDAW in Malaysia. But seems Malaysia is a Muslim majority country, Islam has penetrated their lives. Therefor, the implementation of CEDAW still has to consider the cultural and religions context of local Muslim as have binding power to them. In other words, the effects of implementation by CEDAW will depend on the roles of local NGOs to find the connotation of CEDAW and Islam as no contradicts with each other’s. Only by this condition, then Malaysian Muslim may agree to the standard of CEDAW.
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描述 碩士
國立政治大學
政治學系
103252023
資料來源 http://thesis.lib.nccu.edu.tw/record/#G0103252023
資料類型 thesis
dc.contributor.advisor 翁燕菁zh_TW
dc.contributor.advisor Weng Vivianne Yen Chingen_US
dc.contributor.author (Authors) 羅偉舜zh_TW
dc.contributor.author (Authors) Loh, Wei Shunen_US
dc.creator (作者) 羅偉舜zh_TW
dc.creator (作者) Loh, Wei Shunen_US
dc.date (日期) 2016en_US
dc.date.accessioned 14-Nov-2016 16:20:24 (UTC+8)-
dc.date.available 14-Nov-2016 16:20:24 (UTC+8)-
dc.date.issued (上傳時間) 14-Nov-2016 16:20:24 (UTC+8)-
dc.identifier (Other Identifiers) G0103252023en_US
dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/104005-
dc.description (描述) 碩士zh_TW
dc.description (描述) 國立政治大學zh_TW
dc.description (描述) 政治學系zh_TW
dc.description (描述) 103252023zh_TW
dc.description.abstract (摘要) 馬來西亞於1995年批准聯合國體系之《消除對婦女一切形式歧視公約》（以下簡稱CEDAW公約）。然而截至2016年止，馬來西亞僅提交一次CEDAW公約之國家報告書，且並未接受該公約委員會之個人申訴管轄。足見，馬來西亞並未正視其應履行之義務。同時，馬來西亞聯邦奉伊斯蘭為國教，境內穆斯林人口眾多，諸多上開公約保障權利，被認為抵觸傳統伊斯蘭法而為馬來西亞提出保留。凡此皆構成馬來西亞推動女性權利之障礙。然而，馬來西亞在地非政府組織並未放棄持續推動公約之落實，而國際社會亦持續監督。多項保留之撤回，可視為努力成果。惟此變遷之關鍵，是國際社會由上而下之影響較重，或是在地非政府組織由下而上之壓力為要？
本研究擬以國際人權涵化理論為中心，探討馬來西亞在施行CEDAW公約的過程當中，國際非政府組織與在地非政府組織扮演之角色。初步研究顯示，國際非政府組織之涵化效應固然對馬來西亞落實CEDAW公約有重要貢獻，惟鑑於馬來西亞之穆斯林社會脈絡，伊斯蘭教義已深入其生活，施行CEDAW公約仍須考量在地民情，經過在地化而形成影響力。換言之，有賴在地非政府組織將公約內涵與伊斯蘭教義融合，馬來西亞穆斯林社會方可能同意遵守公約規範。		zh_TW
dc.description.abstract (摘要) Malaysia ratified Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1995. Until 2016, Malaysia only submitted once its national report to the CEDAW committee and has not accepted the jurisdiction of the individual complaints under the optional protocol. Generally speaking, Malaysia did not fulfill its obligations under the CEDAW. Meanwhile, an officially secular State with an important Muslim population, Malaysia recognized Islam as the religion of the federation. It had therefore entered reservations to certains CEDAW articles, which have been considered as inconsistent with the traditional Islamic law. These reservations then constitute obstacles to Malaysia’s promotion of women’s rights. However, international and local non-governmental organizations (NGO) still see the implementation of CEDAW as a key to promote and supervise women’s status in Malaysia. As an outcome of their efforts, some of the reservations have been withdrawn.
The changes, certainly based upon international human rights norms, did they simply come from top-down influences of international organizations? Our literature review and field interviews research both indicate that bottom-up pressure exercised by local NGO’s might have been more crucial in sensibilizing the public while pushing the government without threatening its legitimacy. The theory of international human rights acculturation emphasizes more on the role of international organizations then that of local NGO’s. However, without devaluating the contributions of the former, our studies show that the later played an indispensable part in translating the rights-based language into Muslim comprehensible arguments, without which the CEDAW could only be understood as a Western interference. The implementation of the CEDAW still needs to take into account the cultural and religious context of the Malaysian Muslim society. In other words, whether the CEDAW norms could become effective within the Malaysian legal system depend largely upon the bridging role of local NGOs. Only by confirming the connotation between the CEDAW and Islam, the Malaysian Muslim population may accept the women’s rights acculturation.
Keywords: CEDAW, acculturation of human rights, international organization, localizes, Malaysia.
In this article, we will focus on international human rights acculturations theory and explore the roles of international non-governmental organizations (INGO) and local NGO’s. Preliminary studies have shown that acculturations effects by INGO had an important contribution for the implementations of CEDAW in Malaysia. But seems Malaysia is a Muslim majority country, Islam has penetrated their lives. Therefor, the implementation of CEDAW still has to consider the cultural and religions context of local Muslim as have binding power to them. In other words, the effects of implementation by CEDAW will depend on the roles of local NGOs to find the connotation of CEDAW and Islam as no contradicts with each other’s. Only by this condition, then Malaysian Muslim may agree to the standard of CEDAW.		en_US
dc.description.tableofcontents 第壹章 緒論 1
第一節 研究動機及研究目的 1
（一）馬來西亞國家價值決定下的人權保障 4
（二）馬來西亞履行CEDAW公約義務的消極 7
第二節 研究方法與論文架構 13
（一）研究方法 13
（二）章節安排 15
第貳章 人權價值的涵化與轉化 17
第一節 推動人權：由上而下或是由下而上？ 17
（一）涵化理論及其侷限 17
（二）市民社會作為國際社會的媒介？ 23
第二節 國際組織對馬來西亞婦女人權發展的影響 26
（一）涵化理論在馬來西亞的適用 26
（二）婦女柔性推動婦女權利 28
第參章 IWRAW-AP與SIS：串連與紮根 32
第一節 IWRAW-AP：全球走向在地 32
（一）IWRAW-AP之組織特質及運作方式 32
（二）IWRAW-AP與馬來西亞婦權發展 40
第二節 馬來西亞婦權非政府組織SIS 46
（一）SIS之組織特質及運作方式 46
（二）SIS與馬來西亞婦權發展 53
第肆章 普世人權涵化理論再商確 64
第一節 馬來西亞婦權推動的過程及挑戰 64
（一）被動的國家：反向定位非政府組織的貢獻 65
（二）CEDAW的涵化：橋接全球與在地 69
第二節 涵化理論之修正與補充：父權體制下的婦女議題 76
（一）人權涵化理論之修正 76
（二）婦女議題的柔性特質作為涵化理論的補充 79
第伍章 結論 87
第一節 研究結果 87
第二節 研究發展 89
參考文獻 92		zh_TW
dc.format.extent 1319711 bytes-
dc.format.mimetype application/pdf-
dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0103252023en_US
dc.subject (關鍵詞) 消除對婦女一切形式歧視公約zh_TW
dc.subject (關鍵詞) 人權涵化zh_TW
dc.subject (關鍵詞) 國際組織zh_TW
dc.subject (關鍵詞) 在地化zh_TW
dc.subject (關鍵詞) 馬來西亞zh_TW
dc.subject (關鍵詞) CEDAWen_US
dc.subject (關鍵詞) acculturation of human rightsen_US
dc.subject (關鍵詞) internatioanl organizationsen_US
dc.subject (關鍵詞) localizesen_US
dc.subject (關鍵詞) Malaysiaen_US
dc.title (題名) 普世人權的涵化：以馬來西亞施行CEDAW公約為中心zh_TW
dc.title (題名) Acculturation of Universal Human Rights : The Implementation of CEDAW in Malaysiaen_US
dc.type (資料類型) thesisen_US
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