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1
Satter, Lori. „Susan B. Anthony : a visionary of the nineteenth-century United States suffrage movement /“. Connect to online version, 2007. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2007/242.pdf.
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2
Day, R. A. „The idea of "a progressive generation" : the case of American women social reformers“. Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.598437.
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This thesis aims to test the assumption that Progressive Era social reform was a product of "a generation" of reformers. It applies theoretical formulations advanced by socialists and historians, to a specific group of women progressive social reformers who have been characterised as a generation in a fashion common to the treatment of generations in the historiography on progressivism in general. The working hypothesis is that the concept of generation has no meaningful application to the period and has simply been used for rhetorical and literary effect by commentators within and following the Progressive Era. The methodology adopted consists of the following: the selection of a "prime generation candidate" i.e. a tight homogeneous grouping of reformers, of the same sex, roughly the same age, bound together by a dense interlocking network of agencies and institutions, and portrayed as members of a "progressive generation" by historians; the application to this group of generational criteria established by theorists: the subsequent examination of the limitations of the generational criteria to explain important aspects of the individual members' motivation, similarities, differences, decisions, preferences and actions. Chapter one surveys the use of the concept of "generation" by historians of the Progressive Era, and examines theoretical formulations of the concept of "generation" that have been advanced by social scientists and historians; the object being to establish that a "generational question" does indeed loom over Progressive Era social reform and over women's social reform in particular. In chapter two the sample of women social reformers to whom these theoretical formulations are to be applied is selected and the criteria on which the selection is made is justified.
3
Andrews, Amanda. „The great ornamentals : new vice-regal women and their imperial work 1884-1914 /“. View thesis, 2004. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20050927.102707/index.html.
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4
Lawston, Jodie M. „Legitimation struggles : credibility claims in the radical women's prison movement /“. Diss., Connect to a 24 p. preview or request complete full text in PDF formate. Access restricted to UC IP addresses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3241817.
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5
Andrews, Amanda R., University of Western Sydney, of Arts Education and Social Sciences College und School of Humanities. „The great ornamentals : new vice-regal women and their imperial work 1884-1914“. THESIS_CAESS_HUM_Andrews_A.xml, 2004. http://handle.uws.edu.au:8081/1959.7/487.
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This thesis traces the evolution and emergence of the new-vice regal woman during a high point of the British Empire. The social, political and economic forces of the age, which transformed British society, presented different challenges and responsibilities for all women, not least those of the upper-class. Aristocratic women responded to these challenges in a distinctive manner when accompanying their husbands to the colonies and dominions as vice-regal consorts. In the last years of Queen Victoria’s reign a unique link was established between the monarchy and her female representatives throughout the Empire. The concept of the new vice-regal woman during the period 1884-1914 was explored through three case studies. The imperial stores of Lady Hariot Dufferin (1843-1936), Lady Ishbel Aberdeen (1857-1939), and Lady Rachel Dudley (c.1867-1920), establishes both the existence and importance of a new breed of vice-regal woman, one who was a modern, dynamic and pro-active imperialist. From 1884-1914 these three new vice-regal women pushed established boundaries and broke new ground. As a result, during their vice-regal lives, Ladies Dufferin, Aberdeen and Dudley initiated far reaching organisations in India, Ireland, Canada andDoctor of Philosophy (PhD)
6
Lock, Sarah Jo. „The people in the neighborhood samaritans and saviors in middle-class women's social settlement writings, 1895-1914 /“. [Fort Worth, Tex.] : Texas Christian University, 2008. http://etd.tcu.edu/etdfiles/available/etd-10152008-181145/unrestricted/Lock.pdf.
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7
De, Simone Deborah Maria. „Charlotte Perkins Gilman on society, women, and education : readings and commentary /“. Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11178528.
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Thesis (Ed.D)--Teachers College, Columbia University, 1991.Typescript; issued also on microfilm. Sponsor: Ellen Condliffe Lagcmann. Dissertation Committee: Douglas Sloan. Includes bibliographical references (¡. 208-220).
8
Pollak, Nancy. „On work and war: the words and deeds of Dorothy Day and Simone Weil /“. Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2397.
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9
Kuntz, Katherine. „Toward a religion of humanity : Frances Wright's crusade for republican values“. Virtual Press, 1998. http://liblink.bsu.edu/uhtbin/catkey/1074540.
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Frances Wright attempted to reform America between 1825 and 1839. Her activities were unlike any other for a woman of her time. In public lectures to audiences of men and women throughout the East and Midwest, she spoke on the evils of orthodox religion and advocated abolition, equal rights, and universal education for all people regardless of gender or class. In both action and thought, she challenged all notions of nineteenth-century womanhood. Wright's public career helps illuminate the history of antebellum American reform because it reflects the ferment and range of such activity.This study will demonstrate that ideology as a category of study is useful when examining nineteenth-century women in several interrelated contexts. Unlike previous studies examining her as a women's rights advocate, however, this is not a feminist interpretation. Wright's significance as a humanitarian is much larger than any emphasis she gave to women in her rhetoric. Part of her motivation, like her sisters in benevolence reform, involved Christianity and orthodox religion. But unlike most women of her time, Wright believed religion prevented the realization of republican values -- in particular, equality -- because the clergy perpetuated elements of theology scientific methods could not prove true. Intellectual development and social improvement could not occur, she boldly asserted, until Americans threw off religion's blanket of ignorance. Most Americans rejected Wright's denunciations of religion and calls for equality, but to some her message rang true. Her rhetoric planted in progressive women concepts about religious constraints on females and the possibilities of egalitarianism. These individuals would become leaders in the women's rights movement during the final decades of the century.Department of History
10
Boyle, Sarah. „Creating a union of the union the Woman's Christian Temperance Union and the creation of a politicized female reform culture, 1880-1892 /“. Diss., Online access via UMI:, 2005.
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11
Gilbertson, Alice Marie Sorenson. „The hidden ones female leadership in the nineteenth-century educational reform movement and in sentimental-domestic fiction, 1820-1870 /“. Access abstract and link to full text, 1994. http://0-wwwlib.umi.com.library.utulsa.edu/dissertations/fullcit/9500705.
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12
Washington, Clare Johnson. „Women and Resistance in the African Diaspora, with Special Focus on the Caribbean (Trinidad and Tobago) and U.S.A“. PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/137.
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American history has celebrated the involvement of black women in the "underground railroad," but little is said about women's everyday resistance to the institutional constraints and abuses of slavery. Many Americans have probably heard of and know about Harriet Tubman and Sojourner Truth - two very prominent black female resistance leaders and abolitionists-- but this thesis addresses the lives of some of the less-celebrated and lesser-known (more obscure) women; part of the focus is on the common tasks, relationships, burdens, and leadership roles of these very brave enslaved women. Resistance history in the Caribbean and Americas in its various forms has always emphasized the role of men as leaders and heroes. Studies in the last two decades Momsen 1996, Mintz 1996, Bush 1990, Beckles and Shepherd, Ellis 1985, 1996, Hart 1980, 1985) however, are beginning to suggest the enormous contributions of women to the successes of many of the resistance events. Also, research revelations are being made correcting the negative impressions and images of enslaved women as depicted in colonial writings (Mathis 2001, Beckles and Shepherd 1996, Cooper 1994, Campbell 1986, Price 1996, Campbell 1987). Some of these new findings portray women as not only actively at the forefront of colonial military and political resistance operations but performed those activities in addition to their roles as the bearers of their individual original cultures. Their goal was achievement of freedom for their people. Freedom can be seen as a magic word that politicians, propagandists, psychologists and priests throw around with ease. Yet, to others freedom has a different meaning which varies with the individual's sense of associated values. Freedom without qualification is an abstract noun meaning, "not restricted, unimpeded", or simply, "liberty"; but when it is concretized in individual situations its meaning is narrowed, and it becomes clear that no one can be fully free. Yet the love of freedom is one of our deepest feelings, a truly heartfelt cry, freedom of wide open spaces, liberty to enjoy the taste, in unrestricted fashion, of the joys of nature, to live a life free from external anxieties and internal fears; freedom to be truly ourselves. All living creatures, even animals seem to value their freedom above all else. Enslaved people were not submissive towards their oppressors; attempts were made both subtly, overtly and violently to resist their so-called "masters" and slavery conditions. Violent and non-violent resistance were carried out by the enslaved throughout colonial history on both sides of the Atlantic, and modern historical literature shows that women oftentimes displayed more resistance than men. Enslaved Africans started to fight the transatlantic slave trade as soon as it began. Their struggles were multifaceted and covered four continents over four centuries. Still, they have often been underestimated, overlooked, or forgotten. African resistance was reported in European sources only when it concerned attacks on slave ships and company barracoons, but acts of resistance also took place far from the coast and thus escaped the slavers' attention. To discover them, oral history, archaeology, and autobiographies and biographies of African victims of the slave trade have to be probed. Taken together, these various sources offer a detailed image of the varied strategies Africans used to defend themselves and mount attacks against the slave trade in various ways. The Africans' resistance continued in the Americas, by running away, establishing Maroon communities, sabotage, conspiracy, and open uprising against those who held them in captivity. Freed people petitioned the authorities, led information campaigns, and worked actively to abolish the slave trade and slavery. In Europe, black abolitionists launched or participated in civic movements to end the deportation and enslavement of Africans. They too delivered speeches, provided information, wrote newspaper articles and books. Using violent as well as nonviolent means, Africans in Africa, the Americas, and Europe were constantly involved in the fight against the slave trade and slavery. Women are half the human race and they're half of history, as well. Until recent years, Black women's history has been even less than that. Much work has been done studying the lives of slaves in the United States and the slave system. From elementary school in the USA on through college we are taught the evils of slavery that took place right here in the Land of the Free. However, how much do we know about the enslaved in other places, namely the Caribbean? The Caribbean was the doorway to slavery here in the New World, and so it is important that we study the hardships that enslaved people suffered in that area. Slaves regularly resisted their masters in any way they could. Female slaves, in particular, are reported to have had a very strong sense of independence and they regularly resisted slavery using both violent and non-violent means. The focus of my research is on the lives of enslaved women in the Caribbean and their brave resistance to bondage. Caribbean enslaved women exhibited their strong character, independence and exceptional self worth through their opposition to the tasks they performed in the fields on plantations. Resistance was expressed in many different rebellious ways including not getting married, refusing to reproduce, and through various other forms as part of their open physical resistance. The purpose of this project is to identify the role enslaved women in both the Caribbean and the USA played in some of the major uprisings, revolts, and rebellions during their enslavement period. The research identifies individual female personalities, who played key roles in not only the everyday work on plantations, but also in planning resistance movements in the slave communities. This study utilizes plantations records, archival material, and official sources. Archival records from plantations located in archives and county clerks' offices; interviews with sources such as researchers and experts familiar with the plantations of slave communities in designated areas; and research in libraries, as well as other sources, oral histories, written and oral folklore, and personal interviews were used as well.
13
Roome, Patricia Anne. „Henrietta Muir Edwards, the journey of a Canadian feminist“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq24346.pdf.
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14
Thompson-Gillis, Heather Joy. „"Maddened by wine and by passion" the construction of gender and race in nineteenth-century American temperance literature /“. Oxford, Ohio : Miami University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1181073516.
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15
Barbieri, Julie Laut. „Kamaladevi Chattopadhyaya, anti-imperialist and women's rights activist, 1939-41“. Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1218456911.
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16
Ask, Julia. „“No Rules Apply to Another Man’s Wife” : Social Reforms of the Devadasi System in South India“. Thesis, Stockholms universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-111179.
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17
Carr, Margaret Shipley. „The Temperance Worker as Social Reformer and Ethnographer as Exemplified in the Life and Work of Jessie A. Ackermann“. Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etd/1869.
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This project used primary historical documents from the Jessie A. Ackermann collection at ETSU's Archives of Appalachia, other books and documents from the temperance period, and recent scholarship on the subjects of temperance, suffrage, and women travelers and civilizers. As the second world missionary for the Woman's Christian Temperance Union, Ackermann traveled in order to establish WCT Unions and worked as a civilizer, feminist, and reporter of the conditions of women and the disadvantaged throughout the world.
18
Kurbanoglu, Elcin. „The Lgbtt And Women“. Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/3/12612099/index.pdf.
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This thesis investigates two social movements in Turkey, the women&rsquos and LGBTT movements comparatively and in the light of available NSM theories. While brief histories of both movements are presented and all active LGBTT associations and groups in Turkey are introduced in the thesis, the main focus of the study is the LGBTT movement. Based on in depth interviews with 17 LGBTT activists, the evolution of this movement is traced and its current profile as well as its relationship to different branches of the women&rsquo
s movement are analysed in detail. The activities of the two movements during the legislative reforms in the 2000s are also examined. While findings of the thesis point to differences between the LGBTT and women&rsquo
s movements in Turkey, the interface of both movements with the state constitute a critical explanatory factor of their trajectories. The thesis also argues that the extent to which NSM theories can be used to explain these movements in the Turkish context is limited.
19
Ansari, Rushina. „The Complexities of Empowering Rural Indian Women (A story of Indian Panchayats)“. Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21007.
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In the following research I strive to focus on the various aspects that influence the‘empowerment’ issue of rural Indian women. I refer to two governmental reforms inparticular - the historic ‘Women’s Reservation Bill’ (WRB) which insists on a onethird participation of women at the lower tier of political structure in India called thePanchayats and the controversial ‘Two Child Norm’ (TCN) which restricts politicalparticipation of both men and women Panchayat candidates if the couple chooses tohave more that two children (Buch, 2005).I spread my research over a variety of social actors relevant to this issue and useKabeer’s (1999) three-dimensional model of dissecting empowerment that analyzesthe term at an intrinsic level. It is revealed through this research and analysis that inspite of the government’s efforts through the WRB reform of providing resources tothe rural women toward economic and social empowerment through politicalparticipation, the power terrains of caste, culture and religion withhold their agency.On the other hand, the tainted TCN stipulation, which in some cases has proveddetrimental to women, has also shown signs of being helpful in determining theintrinsic aspect of empowerment like gaining a voice in terms of reproductive rights.Such findings however bring into focus the government’s lack of commitment andforesight in designing such reforms and hence this research helps us locate the sites ofdevelopment to make the term ‘empowerment’ more meaningful.
20
Sahin, Sule. „Transformation Of The Turkish Welfare Regime: The Role Of The Individual Pension System And Its Effect On Women'“. Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12610210/index.pdf.
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The aim of the thesis is to analyze the transformation of the Turkish welfare regime in the framework of the social security reforms and the effect of the individual pension system on both this transformation and women&rsquos welfare considering the gender gap in retirement. While there is a growing literature on Turkey&rsquo
s social security reform, there are only few studies on the gender dimension of social security and the gender effects of the reform. This study aims to contribute to this literature by examining the gender gap in recently introduced individual pension system (2003) in Turkey from a sociological perspective. The literature review focuses mainly on Esping-Andersen&rsquo
s welfare regime typology and its critics to categorize the current welfare regime of Turkey. The Southern European welfare regimes are examined particularly to construct a theoretical framework for the Turkish welfare regime and its transformation. Furthermore, the literature on gender inequality and social security is examined to discuss the gender gap in private pension systems. This thesis based upon some statistical and actuarial analyses to explore the gender gap. By using &lsquo
actual data&rsquo
the effects of some sociodemographic and socio-economic factors on the participation and the contribution rate to the individual pension system are examined. Besides, gender gap in benefits that arise from the defined contribution schemes in a serious of projection using a stochastic actuarial model is analyzed. The study is supported by the interviews made with three experts and decision makers about these issues.
21
Bernardi, Elisabetta <1984>. „Pandita Ramabai, the High-Caste Hindu woman who gave voice to Indian women’s appeal The most controversial Indian woman of her times, Sanskrit scholar, social reformer, Christian convert who tried to improve women’s life with her unique life path“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2020. http://hdl.handle.net/10579/17113.
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The work focuses on the incredible figure of Pandita Sarasvati Ramabai, an Indian woman who between the end of the 19th century and the beginning of the 20th century devoted her life to give voice to the Indian women’s oppression, denouncing in particular the appalling conditions of Hindu child widows. She can be considered a pioneer in the Indian feminist discourse for her interest and dedication to the cause of child brides and widows, especially with the publication of her famous work The High-Caste Hindu Woman in 1887, which described the conditions of young girls and women in Indian society and the creation of educational institutions for girls in India, which are nowadays active. Her conversion to the Christian faith during her sojourn in England, caused her ostracization from the Indian social reforming field and a fierce criticism by her fellow reformers.
By tracing her eventful life, this work tries to give a brief but comprehensive portrait of this woman and her work as Sanskrit scholar, social reformer, Christian convert and missionary, who left an important mark and legacy in the social and educational field for Indian women.
22
Oddleifson, Willa D. „"A Facade of Most Exquisite Gallantry": The French Educational Reforms of the Late Nineteenth Century and their Impact on Women's Education“. Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/290.
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A critical study of the education reform laws of the 1880s in France; specifically the Ferry laws and the Camille See law. How these laws affected women's education and more broadly, the place of women in French society. The ideologies of universalism and laicite and how they affected women's education, specifically the exclusion of women from French society based on the suppression of difference inherent in universalism.
23
Duval, Sylvie. „L’Observance au féminin : Les moniales dominicaines entre réforme religieuse et transformations sociales, 1385-1461“. Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20095/document.
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Les sociétés européennes du XVe siècle sont marquées par de profondes transformations sociales, culturelles, mais aussi religieuses : une grande vague de réforme traverse alors tous les ordres réguliers. Les tenants de ce que l’on va bientôt appeler « l’Observance » prônent un respect plus rigoureux de la règle tout en s’engageant dans la pastorale des laïcs, à une époque où les crises se succèdent au sein de l’Eglise séculière. Les religieuses prennent une part active à ce mouvement. Les moniales dominicaines, inspirées notamment par l’enseignement de Catherine de Sienne, commencent leur réforme dès 1385. Celle-ci se traduit par une réaffirmation de leur rôle contemplatif au sein de l’Ordre des Prêcheurs et par l’élaboration de normes très sévères concernant la clôture, perçue comme la manifestation visible de leur consécration totale à Dieu. La diffusion des monastères de stricte clôture, à une époque où les béguines et les pénitentes sont encore nombreuses au sein des villes, marque les esprits. L’Observance ne peut, d’ailleurs, être comprise en-dehors du contexte social dans laquelle elle s’insère, c’est pourquoi nous nous sommes intéressés à la composition sociale de deux communautés observantes de Dominicaines italiennes. Les religieuses prises en compte dans notre étude (de 1385 à 1461) sont, en grande majorité, issues de familles de la bourgeoisie urbaine (banquiers, membres des professions savantes ou riches artisans) ; elles sont aussi, le plus souvent, veuves. Peu à peu cependant, les premières moniales sont remplacées par d’autres membres de leur famille, en particulier des jeunes filles non destinées au mariage, que leurs parents établissent ainsi honorablement. La réforme observante doit donc son succès non seulement à son message prônant le renouveau de l’Eglise et de la société chrétienne, mais aussi au fait qu’elle a répondu aux nouvelles exigences d’une classe dirigeante élargie et urbanisée : les murs de la clôture protègent l’honneur de femmes célibataires de plus en plus nombreuses, tout en rendant visible leur consécration au sein d’une société où chacun se doit de remplir les devoirs correspondant à son étatDuring the XVth century, European societies got transformed by deep social, cultural but also religious evolutions. A great reform movement spread through all the regular religious orders. The supporters of this movement, quickly called the “Observance” , were asking for a more rigorous respect of the Rule; they were also involved in the secular Church, trying to make up for the several crisis it was undergoing at the moment. Religious women took an active part in this movement. Dominican nuns, inspired by Catherine of Siena’s teaching, began to reform their monasteries in 1385: they reaffirmed their contemplative role within the Order of Preachers and elaborated some very strict new norms of enclosure, considered as a the visible sign of their total consecration to God. The diffusion of these new monasteries strictly enclosed, while beguines and penitent women were still numerous in the cities, was an outstanding fact for contemporary people. The Observance indeed has to be considered and studied within its social context. That is why we paid attention to the social composition of two italian observant communities of Dominican nuns (until 1461). The religious women taken into account in our study were mainly coming from non-noble but rich families (bankers, members of intellectual professions, rich artisans). Most of them were widow women. Thus, little by little, the first reformers nuns were replaced by other members of their families, mostly young brides that would not have been married, and whose parents considered observant monasteries as an honourable refuges. The Observant reform’s success is not only due to its message on the Church and Christian Society revival, but also to the answer it gave to the new requests of an enlarged and urbanized ruling class. The walls of the enclosed convents were indeed supposed to preserve the honour of a growing number of non-married women, making visible to external people their consecrated life in a society in which everybody was supposed to do the duty corresponding to its own status
Le società europee del Quattrocento sono segnate da profonde mutazioni sociali, culturali, e anche religiose. Un movimento di riforma, che presto verrà chiamato “osservanza”, appare in quasi tutti gli ordini religiosi. Gli Osservanti promuovono il rispetto stretto della Regola, senza staccarsi però dal mondo dei laici nel quale si impegnano, cercando di rimediare alle difficoltà della Chiesa secolare, allora in crisi. Le religiose partecipano attivamento al movimento. Le monache domenicane, fedeli all’insegnamento di Caterina da Siena, cominciano a riformare le loro comunità a partire del 1385. La loro riforma consiste nella reaffermazione del loro ruolo contemplativo all’interno dell’Ordine dei Predicatori e nell’elaborazione di nuove e severissime norme di clausura, considerata come la manifestazione visibile della loro consacrazione totale a Dio. La diffusione dei monasteri di stretta clausura nelle città quattrocentesche in cui beghine e penitenti sono ancora numerose colpisce molto i contemporanei. L’Osservanza infatti non puo essere capita senza prendere in considerazione il contesto sociale in cui si è sviluppata; abbiamo dunque studiato con particolare interesse la composizione sociale di due comunità osservanti di Domenicane italiane. Le religiose censite nel nostro studio (dal 1385 al 1461) provengono, per la maggior parte, da ricche famiglie borghesi (banchieri, membri delle professioni intellettuali, ricchi artigiani); sono anche molto spesso vedove. Tuttavia, a poco a poco, vengono sostituite da altre donne provenienti dalle stesse famiglie, soprattutto giovani ragazze non destinate al matrimonio i cui genitori considerano il monastero osservante come un luogo sicuro e prestigioso. Il successo della riforma osservante, quindi, non è dovuto solo alle predicazioni dei suoi sostenitori sulla rinascità della Chiesa e della società cristiana, ma anche al fatto che la riforma sia andata incontro alle nuove esigenze di una classe dirigente più larga e più urbanizzata: i muri della clausura proteggono infatti l’onore delle sempre più numerose donne celibi, e rendono visibile la loro consecrazione in una società in cui tutti devono adempiere i doveri del proprio stato
24
Ginzberg, Lori D. „Women and the work of benevolence morality and politics in the Northeastern United States, 1820-1885 /“. 1985. http://catalog.hathitrust.org/api/volumes/oclc/14560765.html.
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25
Ogawa, Manako. „American women's destiny, Asian women's dignity : trans-Pacific activism of the Woman's Christian Temperance Union, 1886-1945“. Thesis, 2004. http://hdl.handle.net/10125/12047.
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26
Wilkerson-Freeman, Sarah. „The emerging political consciousness of Gertrude Weil education and women's clubs, 1879-1914 /“. 1985. http://www.archive.org/details/emergingpolitica00wilk.
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27
Arnstein, Tammy. „Performing a Social Movement: Theater for Social Change’s Collective Storytelling“. Thesis, 2020. https://doi.org/10.7916/d8-kynk-gc36.
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There is widespread agreement among researchers, policy experts, and community advocates that the United States’ mass incarceration system is a policy failure. Despite bipartisan consensus and sporadic reform attempts, the policies and systems ravaging low-income families and communities of color remain largely intact. Formerly incarcerated people have been driving the social movement to dismantle mass incarceration since the movement’s inception, yet their advocacy efforts and creation of alternative programmatic and policy approaches have only recently been acknowledged and documented and have yet to be implemented widely.
Through this study, I aimed to fill these gaps in knowledge about the advocacy work of women impacted by the justice system by documenting the ethos, practices, and strategies of Theater for Social Change (TSC), a performance arts-based advocacy group composed of formerly incarcerated women in service of justice system transformation.
Using action research methodology, I employed dialogic and iterative processes, in partnership with TSC, to develop interview and focus group protocols and analyze data. I also undertook a thematic analysis of post-performance audience discussions, as well as the scenes and monologues created by the ensemble over the years.
This research project found that the ensemble way of working—defined by Radosavljević (2013) as “collective, creative, and collaborative”—enabled TSC to develop and model the type of caring and self-organized community and capacity development, per Nixon et al. (2008), that they envision for currently and formerly incarcerated women and their families and communities to create conditions for a just and equitable society. The ensemble way of working nurtured a sisterhood and enabled the exploration of individual and shared experiences of the trauma of incarceration, as well as overcoming systemic inequalities through higher education and career success in a safe and supportive space. Performing scenes and monologues developed from personal stories allows TSC to control its advocacy messages, challenge stereotypes, and create new narratives about the worth of formerly incarcerated people. Theater and post-performance discussions also enable ensemble members to model and employ their multilevel expertise: personal experience navigating the justice system; professional expertise in reentry, mental health and human services; and advocacy leadership.
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Anderson, Paula J. Fenstermaker John J. „Lydia Maria Child author, activist, abolitionist /“. Diss., 2005. http://etd.lib.fsu.edu/theses/available/etd-07142005-012014.
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Thesis (M.A.)--Florida State University, 2005.Advisor: Dr. John Fenstermaker, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed Sept. 19, 2005). Document formatted into pages; contains v, 41 pages. Includes bibliographical references.
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Andrews, Amanda R. „The great ornamentals : new vice-regal women and their imperial work 1884-1914“. Thesis, 2004. http://handle.uws.edu.au:8081/1959.7/487.
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This thesis traces the evolution and emergence of the new-vice regal woman during a high point of the British Empire. The social, political and economic forces of the age, which transformed British society, presented different challenges and responsibilities for all women, not least those of the upper-class. Aristocratic women responded to these challenges in a distinctive manner when accompanying their husbands to the colonies and dominions as vice-regal consorts. In the last years of Queen Victoria’s reign a unique link was established between the monarchy and her female representatives throughout the Empire. The concept of the new vice-regal woman during the period 1884-1914 was explored through three case studies. The imperial stores of Lady Hariot Dufferin (1843-1936), Lady Ishbel Aberdeen (1857-1939), and Lady Rachel Dudley (c.1867-1920), establishes both the existence and importance of a new breed of vice-regal woman, one who was a modern, dynamic and pro-active imperialist. From 1884-1914 these three new vice-regal women pushed established boundaries and broke new ground. As a result, during their vice-regal lives, Ladies Dufferin, Aberdeen and Dudley initiated far reaching organisations in India, Ireland, Canada and
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Parker, Alison M. „Purifying America the women's moral reform movement and pro-censorship activism, 1883-1933 /“. 1993. http://books.google.com/books?id=sYDaAAAAMAAJ.
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Thesis (Ph. D.)--Johns Hopkins University, 1993.Includes vita and abstract. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.
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Wilson, Kellie Darice. „The political spaces of Black women in the city identity, agency, and the flow of social capital in Newark, NJ“. 2007. http://hdl.rutgers.edu/1782.2/rucore10001600001.ETD.16796.
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Skok, Deborah Ann. „Catholic Ladies Bountiful : Chicago's Catholic settlement houses and day nurseries, 1892-1930 /“. 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3019969.
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Thesis (Ph. D.)--University of Chicago, 2001."A dissertation submitted to the faculty of the division of the social sciences in candidacy for the degree of Doctor of Philosophy, Department of History, by Deborah Ann Skok, Chicago, Illinois, August 2001." Includes bibliographical references (p. 470-486). Also available on the Internet.
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Ayala, Adriana. „Negotiating race relations through activism: women activists and women's organizations in San Antonio, Texas during the 1920s“. Thesis, 2005. http://hdl.handle.net/2152/2385.
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„Going on to perfection: The contributions of the Wesleyan theological doctrine of entire sanctification to the value base of American professional social work through the lives and activities of nineteenth century evangelical women reformers“. Tulane University, 1991.
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This historical analysis investigates the contributions of John Wesley's doctrine of entire sanctification, with its attendant emphasis on Christian perfection, to the value base of American professional social work. Major questions asked were: how catalytic was this doctrine in the drive for nineteenth-century social reform, especially in reforms headed by women; how specifically did it influence the founding and direction of early social work; what happened to these Wesleyan values as social reform moved from a spiritually-grounded movement into a secularized one; and what lessons are embedded in that history for current practice? Findings confirmed Wesleyan perfectionism's significant impact on social work's ethical foundation through America's Puritan-Enlightenment-Wesleyan synthesis; through the Benevolent Empire it spawned; and through the activities of its female adherents, notably the Methodist Diaconate. Tensions between these Wesleyan ideals and the positivistic utilitarian values that displaced them in social work's drive for professionalization remain todayacase@tulane.edu
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Freeman, Tyrone McKinley. „Gospel of Giving: The Philanthropy of Madam C.J. Walker, 1867-1919“. Thesis, 2014. http://hdl.handle.net/1805/6176.
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Indiana University-Purdue University Indianapolis (IUPUI)This dissertation employs a historical approach to the philanthropic activities of Madam C.J. Walker, an African American female entrepreneur who built an international beauty culture company that employed thousands of people, primarily black women, and generated hundreds of thousands of dollars in annual revenues during the Jim Crow era. The field of philanthropic studies has recognized Walker as a philanthropist, but has not effectively accounted for how her story challenges conventional understandings of philanthropy. I use historical methods and archival research to determine what motivated and constituted Walker’s philanthropic giving to arrive at three main conclusions. First, Walker’s philanthropy can be best understood as emerging out of a moral imagination forged by her experiences as a poor, black, female migrant in St. Louis, Missouri during the late 1800s dependent upon a robust philanthropic infrastructure of black civil society institutions and individuals who cared for and mentored her through the most difficult period of her life. Second, she created and operated her company to pursue commercial and philanthropic goals concurrently by improving black women’s personal hygiene and appearance; increasing their access to vocational education, beauty culture careers, and financial independence; and promoting social bonding and activism through associationalism, and, later, fraternal ritual. Third, during her lifetime and through her estate, Walker deployed a diverse array of philanthropic resources to fund African American social service and educational needs in networks with other black women. Her giving positions her philanthropy as simultaneously distinct from the dominant paradigm of wealthy whites and as shared with that of other African Americans. Her approach thus ran counter to the racialized and gendered models of giving by the rich white male and female philanthropists of her era, while being representative of black women’s norms of giving.
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Maurer, Anna C. „"Churches in the Vanguard:" Margaret Sanger and the Morality of Birth Control in the 1920s“. Thesis, 2015. http://hdl.handle.net/1805/7908.
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Many religious leaders in the early 1900s were afraid of the immoral associations and repercussions of birth control. The Catholic Church and some Protestants never accepted contraception, or accepted it much later, but many mainline Protestants leaders did change their tune dramatically between the years of 1920 and 1931. This investigation seeks to understand how Margaret Sanger was able to use her rhetoric to move her reform from the leftist outskirts and decadent, sexual connotations into the mainstream of family-friendly, morally virtuous, and even conservative religious approval. Securing the approval of religious leaders subsequently provided the impetus for legal and medical acceptance by the late-1930s.
Margaret Sanger used conferences, speeches, articles, her magazine (Birth Control Review), and several books to reinforce her message as she pragmatically shifted from the radical left closer to the center and conservatives. She knew the power of the churches to influence their members, and since the United States population had undeniably a Judeo-Christian base, this power could be harnessed in order to achieve success for the birth control movement, among the conservative medical and political communities and the public at large. Despite the clear consensus against birth control by all mainline Christian churches in 1920, including Roman Catholics and Protestants alike, the decade that followed would bring about a great divide that would continue to widen in successive decades.
Sanger put forward many arguments in her works, but the ones which ultimately brought along the relatively conservative religious leaders were those that presented birth control not as a gender equity issue, but rather as a morally constructive reform that had the power to save and strengthen marriages; lessen prostitution and promiscuity; protect the health of women; reduce abortions, infanticide, and infant mortality; and improve the quality of life for children and families. Initially, many conservatives and religious leaders associated the birth control movement with radicals, feminists, prostitutes, and promiscuous youth, and feared contraception would lead to immorality and the deterioration of the family. Without the threat of pregnancy, conservatives feared that youth and even married adults would seize the opportunity to have sex outside of marriage. Others worried the decreasing size of families was a sign of growing selfishness and materialism. In response, Sanger promoted the movement as a way for conservatives to stop the rising divorce rates by strengthening and increasing marriages, and to improve the lives of families by humanely increasing the health and standard of living, for women and children especially. In short, she argued that birth control would not lead to deleterious consequences, but would actually improve family moral values and become an effective humanitarian reform. She recognized that both liberals and conservatives were united in hoping to strengthen the family, and so she emphasized those virtues and actively courted those same conservative religious leaders that had previously shunned birth control and the movement. Throughout the 1920s, she emphasized the ways in which birth control could strengthen marriages and improve the quality of life of women and children, and she effectively won over the relatively conservative religious leaders that she needed to bring about the movement’s public, medical, and political progress.
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Swart, Chené. „Caring with women married to Dutch Reformed clergymen: narratives of pain, survival and hope“. Diss., 2003. http://hdl.handle.net/10500/1214.
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The purpose of this research journey was twofold: (1) to investigate the ways in which the lives of women married to clergymen have been influenced by their position in the Dutch Reformed Church and (2) to collaboratively present ways of caring and supporting these women living within this reality. Discourse analysis explored the taken-for-granted truths and power relationships that inform these women's daily lives. Fifteen women embarked on this feminist narrative participatory action research journey, not only to tell their stories but also to negotiate for change in current practices as well as their own contexts. This research journey challenges the institutional structure of the Church through narratives of hope, survival and pain, as storied in a book (Lamentations and Butterflies, 2003), that were collaboratively constructed by the women living these realities. This book and research journey offers a deeper understanding of the experience of being a clergyman's wife in the Dutch Reformed Church.Practical Theology
M.Th. (Practical Theology)
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Lobbezoo, Corrina C. „???They Built a Kingdom???: Developing a Free Reformed Church Community in Southern Ontario, 1950-1976“. Thesis, 2014. http://hdl.handle.net/10012/8240.
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This thesis investigates the establishment and development of a religious community of immigrants from the Netherlands to Canada, whose lives centered around a small denomination called the Free Reformed Churches of North America (FRC). The purpose of this thesis was to explore major reasons for the insularity of the FRC community in Southern Ontario between 1950 and 1976. Primary sources for the research were the FRC???s denominational newspaper, The Messenger, and oral interviews of FRC members.
The first chapter draws on the life stories of interviewees to explore the challenges of their early years of settlement in Canada, and the comfort they found in the church community. Chapter two focuses on the history, structure and leadership of the church, the faith and beliefs of members, and the connections between church and faith. The third chapter delves into the FRC???s perspectives on and relationships with other churches and Canadian culture. Chapter four considers beliefs about women???s roles and the experiences of FRC women at church, home and work. This thesis argues that the following factors contributed to the FRC???s sustained insularity and isolation: the church, its activities, leaders and laws; the individual faith of members; the strong ideological resistance of leaders and members to change and ???outside??? influence; and the social support and pressure of friends, family, and fellow members of the church community.
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Tekwa, Newman. „Gender, land reform and welfare outcomes : a case study of Chiredzi District, Zimbabwe“. Thesis, 2020. http://hdl.handle.net/10500/27126.
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This thesis explores questions of gender equality in social welfare theory; methodologies;
approaches and policymaking in the Global South in the context of land reforms. This stems
from the realisation that gender equality issues in social welfare are increasingly receiving
greater attention in the context of the Global North and less in the South. By adopting a
Transformative Social Policy framework, the research departs from hegemonic livelihoods,
poverty reduction and the ‘classical models’ of land reforms often designed from the mould
of the neoliberal discourse of individual tenure to focus on land reform as a relational
question. Empirical data was gathered using a sequential explanatory mixed-methods
approach involving survey questionnaires; in-depths interviews; focus group discussions; key
informant interviews and field observations. A total of 105 randomly selected households,
comprising 56 male-headed households (MHHs) and 49 female-headed households (FHHs)
participated in the quantitative component of the study, comprising a control group of nonland
reform beneficiaries. Additionally, 30 purposively selected in-depths interviews
comprising 20 FHHs and 10 MHHs were conducted in resettlement study sites. Findings
from this this study indicates that despite the country’s depressed economic environment and
the effects of climate change, transfer of land enhanced the productive capacities of
individuals and rural households, including those headed by females. At micro-level, in-kind
transfer of land to rural households proved to be a more superior social protection measure
compared to either food or cash transfer. However, social relations and institutions proved
resistant to change, posing a greater obstacle to social transformation. And more importantly,
from a social reproductive perspective, the same land reform that enhanced the productive
capacities of women, inadvertently, increased their social reproductive work with
implications on the welfare of women relative to men. The thesis makes a contribution to
social policy debates in Africa, which hitherto have been dominated by the introduction of
cash transfers as witnessed in many countries across the continent. The transformative social
policy approach brings novelty to the study of land reforms. By Conceptualising gender as a
relational and social construct, the study adds knowledge on the nexus between gender, land
reform and welfare using the Fast Track Land Reform Programme (FTLRP) as reference.
With the FTLRP––as a leftist policy in a liberalised economy––there is a need for the government to re-align its social and economic policies to avoid inconsistencies in the
country’s development path. On the gender front there is need to legislate resettlement areas
as outside the jurisdiction of traditional structures; promulgate statutory instruments dealing
with land and setting up designated land claims courts linked right up to the Constitutional
Court. Specifically, for Chiredzi, there is a need to establish a corporate body to administer
the affairs of Mkwasine following the pulling out of the Estate.
Keywords: gender, land reforms, water reforms, transformativeSociology
Ph. D. (Sociology)