he Elimination of All Forms of Discrimination against Women (CEDAW) was adopted by the General Assembly in 1979 by votes of 130 to none, with 10 abstentions
At the special ceremony that took place at the Copenhagen Conference on 17 July 1980, 64 States signed the Convention and two States submitted their instruments of ratification. On 3 September 1981, 30 days after the twentieth member- State had ratified it, the Convention entered into force - faster than any previous human rights convention had done - thus bringing to a climax United Nations efforts to codify comprehensively international legal standards for women. 
Its content is divided into four parts. The first part deals with the concept of human rights. It presents the evolution and expansion of this concept and its philosophical formulations and theoretical reflection on the nature and sources of human rights. International standards in the next two parts are grouped, first, from the point of view of categories of human rights: civil, political, economic, social and cultural, and then in relation to the protection of certain categories of vulnerable persons (women, children, minorities, indigenous people and migrant workers). 
There has been a growing realization that the definition of "human rights" needs to be revised to fully include "women's rights" in it. The International Women's Conference in Beijing in 1995, was another landmark achievement in this direction. After much dispute and heated debate, the final program of action stated, "While the significance of national and religious particularities in various historical, cultural, and religious systems must be kept in mind, it is the duty of states regardless of their political, economic, and cultural systems to protect and promote all human...
This essay describes the feminism and the fight for women's rights as an epic saga that is still happening today. Whatever success has been achieved has been purely by dint of perseverance on part of the feminists. The researcher gives his opinion on the topic and states that it is unfortunate that, at times, governments and individuals fail to acknowledge these rights, even in 21st century. In fact it has been justly argued that resolutions against whaling were passed more quickly and unanimously than resolutions for women’s rights. The researcher mentiones that feminists’ efforts to introduce a homogenous standard may be admirable, but may also be misplaced. It is a matter of debate that rights in one culture may be taken as oppression in another culture today. For example, even wearing a scarf is considered a religious obligation and a feminine trait in Muslim society but is considered persecution in Western society. Similarly wearing a skimpy bikini on the beach may give rise to a furor even in “conservative” Catholic communities. The invasion of “multiculturism”, that was described in the essay is also a force to contend with. To conclude, the researcher explores that many countries allow different communities living there to preserve their culture today. In such a situation present homogeneity may itself be an infringement on the cultural freedom of that community. A more pragmatic approach is required today when dealing with issues related to different cultures and religions.