Relevant bibliographies by topics / Women Indonesia Societies and clubs

Academic literature on the topic 'Women Indonesia Societies and clubs'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Women Indonesia Societies and clubs"

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Sudiarta, I. Gede. "Peningkatan Mutu Pendidikan Politik Perempuan Bali Menuju Terwujudnya Kesetaraan Gender." Jurnal Penjaminan Mutu 5, no. 1 (February 28, 2019): 32. http://dx.doi.org/10.25078/jpm.v5i1.757.

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<p><em>General description of women's participation in the political world in Indonesia representation is very low at all levels of decision making, both at the executive, legislative and judicial levels in the government bureaucracy, political parties both in other public societies. In this case the low quality of women's participation in politics occurs in Bali, namely in the executive ranks. Likewise, at the echelon II level, there were no women who obtained the position, that is, from the number of village heads in Bali there were no women who held more positions as lurah, even if there were only a few. In addition, in the organization of the </em>Lembaga Pemberdayaan Masyarakat<em> (LPM) in Bali, it is rare and there may not be women who become the Bendesa Adat or Bendesa Pakraman. This is also evident in the management of other organizations such as youth clubs and sekuna teruna. In an organization like this it is rare to find women becoming chairpersons or electing a chairperson as chairman or vice chairman. Based on this, a gender perspective is considered by involving men and women in the basic decision-making process of democratic work that will lead to equality.</em></p>
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Lund, Roger D. "Guilt by Association: The Atheist Cabal and the Rise of the Public Sphere in Augustan England." Albion 34, no. 3 (2002): 391–421. http://dx.doi.org/10.2307/4054739.

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It is a cliché of literary history that the natives of the long eighteenth century were uniquely “clubbable” men and women. As Peter Clark points out, by the mid-eighteenth century voluntary associations of all sorts had become “an essential part of the social and cultural language of urban life.” Clark chronicles the rise of coffee houses, benefit societies, lodges, fraternal organizations, and clubs of every kind. As he points out, however, while the “image and concept of the voluntary society increasingly penetrated every nook and cranny of British social and cultural life” in the eighteenth century, there was no “extended philosophical justification for the importance and freedom of voluntary associations in society.” The absence of such justifications may be traced, at least in part, to a relatively wide-spread suspicion of voluntary association as manifested in “atheist” clubs and heterodox conventicles, forms of association that figured prominently in the imagination of Augustan pamphleteers, but whose history, as Justin Champion remarks, “is obscure and little studied.” As I argue in this essay, a brief study of atheist clubs that presumably flourished in the early decades of the eighteenth century reveals a resistance on the part of High-Church Anglican pamphleteers to the growth of clubs and private associations because they presumably posed a threat to the establishment both in Church and State.
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Madera, Judith. "Early Black Worldmaking: Body, Compass, and Text." American Literary History 33, no. 3 (August 5, 2021): 481–97. http://dx.doi.org/10.1093/alh/ajab058.

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Abstract “Early Black Worldmaking: Body, Compass, and Text” previews a Black cultural history of the abolition epoch. It focuses on eighteenth- and nineteenth-century author–activists. Judith Madera tracks an emancipatory network that linked pioneering abolitionist communities in the Caribbean and US by print channels and shared place-based histories. Madera states that Black geographies grew up in reading societies, church organizations, cottage industries, women’s leadership groups, social clubs, and political debate fora. Black women abolitionists, she claims, called for a civics that first needed to be built. They cast blueprints for better worlds because they could imagine that other worlds were possible.
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Imtihanah, Anis Hidayatul, and Asep Syahrul Mubarok. "Framing The Gender Equality in IAIN Ponorogo Indonesia." An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 8, no. 1 (July 7, 2021): 17–31. http://dx.doi.org/10.36835/annuha.v8i1.376.

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Women play many roles in today's world in their societies' economic development. Women have many contributions to a country's welfare in various sectors, such as politics, health, agriculture, and public education. This research used a mixed-method design to analyze Islamic higher education, focusing on implementing gender policy and gender values—moreover, the activities of female lecturers in their daily work. The research also combines qualitative and quantitative data-gathering methods, particularly participant observation, in-depth interviews, numbers data, and figures to analyze how gender equality values for women should be implemented. This research reveals that IAIN Ponorogo is responsive gender. It can be seen from women's involvement in multiple fields like the academic senate member and the journal manager. The research also argues that women should be given equal opportunities as men, including paid work and the decision-making position sectors, to contribute to the institution.
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Biernat, Elżbieta, Łukasz Skrok, Dawid Majcherek, and Hanna Nałęcz. "Socioecological Profile of Active Adults. Sport as a Whole-life Choice." Physical Culture and Sport. Studies and Research 85, no. 1 (March 1, 2020): 59–76. http://dx.doi.org/10.2478/pcssr-2020-0007.

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AbstractHitherto empirical research provides insight on particular dimensions or aspects thereof, but analyses that include diverse determinants of the physical activity are scarcer. The aim of the research was to examine the profile of adults who engage in sport activity, using a multi-layer, socio-ecological approach. Combined database: The Social Diagnosis 2015, The Statistics Poland 2014, and the Orliki 2012 was applied. The resulting sample consists of 8,361 adult respondents aged 25–70 years. Sport activity and sport clubs’ membership were measured as dependent variables. According to the Bronfenbrenner’s layered model number of outcome variables were described. While being consistent with fundamental facts known from the literature (e.g. significance of age, education, family, social networks and cultural aspects, the results point to a heterogeneity in determining sport activity. Firstly, women and men differ qualitatively – the set of characteristics important for sport activity is different. For example, while minor health issues seem to instigate activity of women, for men they are rather negatively related. Secondly, different factors are relevant for initiating the activity than for sustaining it. Furthermore, sport activity is rather positively related to other activities related to social life or to the life-long learning. This suggests that a substitution effect, in terms of time, is less important than the general tendency to be engaged in different aspects of life. Lastly, active membership of sports clubs is not only rare, but also qualitatively differs from sports activity in terms of socio-ecological profile of the participants. The obtained results emphasize the need to create and implement nuanced and varied policies to support increase in physical activity in modern societies. Traditional, ‘hard’ measures like providing physical (facilities) or organisational (sports clubs) infrastructure seem to have limited effectiveness.
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Hevel, Michael S. "Preparing for the Politics of Life: An Expansion of the Political Dimensions of College Women's Literary Societies." History of Education Quarterly 54, no. 4 (November 2014): 486–515. http://dx.doi.org/10.1111/hoeq.12080.

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One week before the 1908 U.S. presidential election, the women of the Hesperian Literary Society at the State University of Iowa (SUI, now the University of Iowa) presented “a unique program” in the form of a mock political rally. Imagining that they lived in a town where women had “been honored by the legislature with the ballot,” the “Hep” members divided into clubs that supported various candidates and causes. Several women formed the Utopian Club, which promoted William Jennings Bryan's presidential candidacy, while the members who comprised the Women's Culture Club supported William Howard Taft. Heps who pretended to belong to the Woman's Christian Temperance Union (WCTU) argued for prohibition. Portraying the era's political dynamism, other Heps represented anarchists, socialists, and independents. A woman from each group spoke in support of her cause in front of a crowd that included “a lot of” college men. SUI senior and Hep member Ione Mulnix described the rally in a letter to her parents: “[T]he speeches were of course very ridiculous. The reasons why each was the best were very feminine and would hardly convince aman.” She explained that the Utopian Club representative “argued for Bryan because he was the best looking.” The Heps ended their program by setting loose a toy mouse, causing the actors to scream and scatter. Finding the fictitious rally “awfully funny,” Mulnix noted that the Hep women “acted their parts to perfection” and that the college men “seemed to appreciate it immensely.”
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Alfian, Andi. "Arranged Marriages among Young Educated Muslim Women in South Sulawesi Indonesia." DINIKA : Academic Journal of Islamic Studies 7, no. 1 (July 4, 2022): 55–84. http://dx.doi.org/10.22515/dinika.v7i1.4652.

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Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose
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Maula, Bani Syarif. "Indonesian Muslim Women: Between Culture, Religion, and Politics." Ijtimā'iyya: Journal of Muslim Society Research 1, no. 1 (September 30, 2016): 113–31. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.930.

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Islam in Indonesia is culturally very different from that in the Middle East, particularly related to a tradition of greater freedom for women in public places. In Indonesia, there are many women entering public and political arena and even women are seeking and achieving unprecedented power and influence in public life. However, there are some barriers from religion and culture that give burdens to women to express their political views and to involve in public life. Very often women who want to enter politics find that the political and public environment is not conducive to their participation. This paper discusses cultural, religious, and political factors of the difficulties faced by Indonesian Muslim women to participate freely in public and political lives. This paper looks at how women’s status in cultural and social structure influences the involvement of women in political activities. This study is a philosophical investigation of the value of culture, religion, and politics to Indonesian women in democratic practices. With the use of intensive reading of books and other information sources, together with policy document analysis, the study aims to explore the problems and possibilities of putting the visions of democracy into practice in contemporary Indonesian women, to explore the nature of culture, religion, and politics in Indonesia in influencing women’s political activism, and to understand both the status of Muslim women and the dynamics of Muslim societies in Indonesia. This paper concludes that women are still under-represented in public and political institutions in Indonesia. The long struggle of women’s movement for equal rights has not been easy due to the cultural and religious reasons.
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Utsany, Royan, Afrizal Tw, and Khamim Khamim. "Women's Rights and Gender Equality: An Analysis of Jasser Auda's Thoughts and His Contribution to Renewal of Islamic Family Law in Indonesia." JIL: Journal of Islamic Law 3, no. 1 (February 7, 2022): 54–73. http://dx.doi.org/10.24260/jil.v3i1.530.

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There are still many practices of marginalization and subordination of women. An incomplete understanding of the Qur'an and hadith is the main reason. Women have the same position as men and are elevated in status in Islam. This article aims to explain Jasser Auda's thoughts on women and their contribution to the reform of Islamic family law in Indonesia. This paper uses bibliographic research as the primary source of Jasser Auda's works. This study concludes that Jasser Auda's thinking which provides equal positions between men and women, aligns with maqāsid al-syarī’ah, which was developed and combined with systems theory. Women have an equal role and position with men in the mosque, become leaders, and are given rights in reproductive health. The authors argue that Jasser Auda's views on women have inspired several reforms in Islamic family law in Indonesia that pay more attention to women's rights and position on an equal footing with men rather than the practice of understanding Muslim societies, which are still patriarchal.
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Tw, Afrizal, Khamim Khamim, Royan Utsany, and Fauzan Ramdani. "Hak Perempuan dan Kesetaraan Gender: Analisis Terhadap Pemikiran Jasser Auda dan Kontribusinya dalam Pembaharuan Hukum Keluarga Islam di Indonesia." TASAMUH: Jurnal Studi Islam 14, no. 2 (October 13, 2022): 213–32. http://dx.doi.org/10.47945/tasamuh.v14i2.691.

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There are still many practices of marginazilation and subordination of women. An incomplete understanding of the Qur’an and hadith is the main reason. Women have the same position as men and are elevated in status in Islam. This article aims to explain Jasser Auda’s thoughts on women and their contribution to the reform of Islamic family law in Indonesia. This paper uses bibliographic research as the primary source of Jasser Auda’s works. This study concludes that Jasser Auda’s thinking which provides equal positions between men and women, aligns with maqāsid alsyarī’ah, which was developed and combined with systems theory. Women have an equal role and position with men in the mosque, become leaders, and are given rights in reproductive health. The authors argue that Jasser Auda’s views on women have inspired several reforms in Islamic family law in Indonesia that pay more attention to women’s rights and position on an equal footing with men rather than the practice of understanding Muslim societies, which are still patriarchal
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Dissertations / Theses on the topic "Women Indonesia Societies and clubs"

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Martin, Kirsty School of Sociology UNSW. "The state, local communities and women : a study of women???s organisations in Malang, East Java." Awarded by:University of New South Wales. School of Sociology, 2004. http://handle.unsw.edu.au/1959.4/20637.

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This thesis is an ethnographic study of five women???s organisations in Malang, Indonesia. The contemporary significance of local women???s organisations in the lives of kampung women in Indonesia is revealed through an investigation of the relationship between the Indonesian state, local communities and women. This study sets contemporary women???s organisations in the context of their changing historical role and relationship with the state. Women???s organisations have been a part of the Indonesian political and social landscape since the early twentieth century. They played an important role in mobilising women during the struggle for independence. Under Sukarno???s policy of Guided Democracy, restrictions were placed on the political mobilising role of all organisations, including those for women. These restrictions were taken much further under Suharto???s New Order government when many were proscribed. Only state-approved and controlled organisations were accepted. The New Order era essentially undermined the credibility of women???s organisations as vehicles for promoting women???s interests, instead they were generally regarded as ???tools of the state???. Indonesianists and feminists have been especially critical of state-run women???s organisations arguing they have offered Indonesian women ???no path to female power???. This perception of state-sponsored women???s organisations has continued in the post-Suharto era even though their links to the state have changed radically. They now exist alongside a range of NGOs, religious and social women???s organisations. The crucial question that this thesis addresses is why these state-sponsored organisations continue to exist and what motivates women???s participation in these organisations? Through membership in local women???s organisations women enter into a complex relationship with the state, local society and the socio-religious and political institutions within the wider society. The membership status women enjoy provides them with opportunities to engage in a social bargain. Through this bargaining process, local women make social, religious, personal and romantic gains for themselves. The results of the social bargaining process depend largely on the particular organisation to which women belong but they remain strongly oriented towards their local kampung worlds. The thesis provides an alternative way of thinking about the complex role that women???s organisations play in Indonesian society and what function they may continue to have within Indonesia???s post-Suharto future.
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Rofah, 1972. "A study of Aisyiyah : an Indonesian women's organization (1917-1998)." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33312.

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This thesis examines the social role of the Indonesian women's organization known as `Aisyiyah, the female wing of the reformist group the Muhammadiyah, founded in 1912. This is achieved by analyzing the development of the organization vis a vis other Muslim women's organizations. It looks at the activities of `Aisyiyah during the period extending from its birth in 1917 until the late New Order era of the 1990s, with close reference to other women's organizations.
A comparison of the activities of `Aisyiyah with those of other women's organizations, and an analysis of the response of this organization towards such issues as polygamy, is also an important feature of this work. While there was much common purpose, still, inevitable differences in perspective, even disharmony developed between `Aisyiyah and other women's groups. This was due in many respects to its determination to maintain its identity as a Muslim women's organization, while it at the same time faced certain limitations by virtue of its being a part of the Muhammadiyah. In general, however, `Aisyiyah is no different from other women's organizations in Indonesia, all of which have tried to represent women's interests and have struggled for their enhancement, while at the same time being faced with the challenges posed by a constantly changing political situation.
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Martyn, Elizabeth 1968. "Gender and nation in a new democracy : Indonesian women's organisations in the 1950s." Monash University, Dept. of Politics, 2001. http://arrow.monash.edu.au/hdl/1959.1/9112.

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Wade, Chris A. "Muslim women and women's organizations allies in the war of ideas." Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWade.pdf.

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Thesis (M.S. in Information Operations)--Naval Postgraduate School, December 2007.
Thesis Advisor(s): Robinson, Glenn E. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 83-88). Also available in print.
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卓素莧. "婦女、文化、發展與發展介入 : 貴州苗寨的婦女組織實踐的足跡和反思 = Women, culture, development and development intervention : practice and reflection on women's organization in Miao community in Guizhou, China." HKBU Institutional Repository, 2005. http://repository.hkbu.edu.hk/etd_ra/650.

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McNab, Tracy, and University of Lethbridge Faculty of Arts and Science. "Picnics, potlucks and cookbooks : farm women's clubs and the livelihood of community in twentieth century Southern Alberta." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Anthropology, c2009, 2009. http://hdl.handle.net/10133/1297.

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This thesis examines the collective labour and resources utilized by farm women within the context of the farm women’s neighbourhood club in rural communities in twentieth century Southern Alberta. The ethnographic research explores the historic, cultural and political foundations of women’s labour on farms and in formal and informal farm organizations through interviews conducted with former members of two clubs that were actively involved in fundraising and philanthropic projects in their rural communities for more than forty-five years. The critical perspective argues farm women in rural clubs responded to the patriarchal farm discourse that gendered their labour by using their reproductive skills and resources to build and maintain friendships, social networks and mutuality, and do good works that ensured the livelihood of their rural communities.
vi, 141 leaves ; 29 cm.
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Nathan, Sarah Katheryn. "Making "We Serve" an Inclusive Mission: How the Fargo Lions Club Integrated Women into Full Membership." Thesis, Connect to resource online, 2009. http://hdl.handle.net/1805/1948.

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Thesis (M.A.)--Indiana University, 2009.
Title from screen (viewed on September 30, 2009). Department of Philanthropic Studies, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Frances A Huehls. Includes vita. Includes bibliographical references (leaves 51-53).
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Miller, Carol Ann. "Lobbying the League : women's international organizations and the League of Nations." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:f517ac72-18b3-42b2-9728-31129462bf4a.

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This thesis is an account of women's international work at the League of Nations. While feminists' shift from the national to the international arena has been noted in studies on the inter-war women's movement, most often it has been interpreted as a reflection of the heightened salience of peace work in the aftermath of the First World War. This is an important observation but it overlooks the fact that women's activities at the League embraced the full spectrum of feminist causes: social reform, women's rights and peace. This thesis gives prominence to inter-war feminist activity played against the backdrop of institutional developments at the League which encouraged women to believe their goals could be advanced under its auspices. One of the major goals of the Women's International Organizations was to establish a political role for women in international affairs. The first chapter describes the efforts of women's organizations to secure the representation of women in the League of Nations. Many recently enfranchised women in Europe and North America identified the League as an institution toward which they should direct their newly won political influence. This is assessed in the context of ideas that emerged in the aftermath of the First World War about the transformation of the international sphere through the infusion of female values. The second, third and fourth chapters present a profile of the women's networks operating in and around the League. The study reveals a high level of interaction between the Women's International Organizations and women in official positions at the League. Chapter 2 examines the aims of the Women's International Organizations and exposes tensions between social feminist and equal rights feminist organizations that led to a struggle for influence at the League. The third and fourth chapters assess the impact of gender-stereotyping on patterns of appointments to the League. However much appointments to Assembly delegations and League advisory committees should have carried with them national allegiances, women delegates were often seen to represent women and this both positively and negatively affected women's participation. The remaining chapters assess women's impact on the development of League activities with particular attention to the implications of the idea that women as women had a special contribution to make at the international level. Chapter 5 explores the extent to which the assertion of difference enhanced women's influence with regard to the League's social and humanitarian work in the 1920s and enabled them to have several gender-specific concerns placed on the agenda. The Depression and the rise of reactionary ideologies influenced feminists to call for more decisive League action on the status of women in the 1930s. Most member states of the League, however, did not view the status of women as a subject for international consideration. Chapter 6 looks at the conflict between social and equal rights feminists over what League initiatives would prove most effective for advancing the status of women and traces developments that ultimately led to the League sponsored Inquiry on the Legal Status of Women in 1937. The seventh chapter assesses the impact of traditional associations between women and peace on women's peace activities at the League. Cultural representations of women as peace-loving had political relevance in the context of League activities and the League attempted to bolster support in the 1930s by intensifying collaboration with women. Significantly, the Women's International Organizations responded by asserting that only with equality would women's influence for peace be fully available. The interplay between equality and difference permeated women's international work at every level and the conclusion evaluates the way in which this tension influenced women's participation in and contribution to the activities of the League of Nations.
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McQuerry, Elizabeth 1964. "Central American women's organizations: Two case studies of political participation." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/291498.

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Guatemala's Grupo de Apoyo Mutuo (GAM) and the Asociacion de Mujeres Nicaraguenses Luisa Amanda Espinoza (AMNLAE) in Nicaragua exemplify the resurgence of social movements arising from the turmoil in Central America. They are female collective agents pursuing the self-defined interests of their membership. Via humanitarian activism, the GAM struggles to locate the desaparecidos, while AMNLAE exercises institutional activism as a means to incorporate women and promote gender-specific interests. Women in both groups became active to protect "practical gender interests" and, as a result, women's level of consciousness is growing but the acquisition of a gender awareness does not necessarily follow political conscientization. The growing level of political participation and consciousness provides the women with training to become active and efficacious participants in the dynamics of their country.
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Natalia. "Having a known, trusted support person during labour and birth: Perceptions of Indonesian (Javanese) women, their support persons and midwives." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2220.

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Childbirth is a life changing experience for women, yet most women feel anxious with regard to this event. Research has shown that support from family or friends can help to reduce anxiety intrapartum, however, the standard procedure at most maternity centres in Indonesia is to not allow any person in the birthing room except midwives. This study investigated the impact of the presence of a support person on the anxiety of women giving birth in Surabaya, Indonesia. The originality of this study is in trying to understand the whole picture about support during labour and childbirth by listening to women, their support persons, and midwives who care for them during this episode. Most studies have looked at perceptions only, however, it is important to hear from caregivers as well in order to understand the phenomenon fully. The findings provide the basis of recommendations about for Indonesian maternity care, particularly those within the Javanese culture. A qualitative approach, specifically narrative inquiry, was used to answer the following research questions: How do childbearing women birthing in an Indonesian (Surabaya) maternity centre interpret the presence of a known, trusted support person and experience their impact on their birth-related anxiety? How do support persons experience their role during labour and childbirth? How do midwives experience the support during labour and childbirth? Twenty-one women, their support persons, and midwives who provide intrapartum care participated in this study. Data were collected from March to December 2016. The major finding of this study was that the key factor in whether women felt supported or not during labour and childbirth depended on how well prepared, their support persons was. Well prepared, emotionally support persons were perceived as trustworthy by the women. When supported by this type of support person, the participant women had positive experiences of labour and childbirth. In contrast, unengaged support persons who were perceived as not trustworthy by the women. As a consequence of having this type of support person with them intrapartum, the women had a negative experience of labour and childbirth. Therefore, this study recommends preparation classes for potential support persons so they can provide effective support for women during labour and childbirth. This study has the potential to contribute to improvements in maternity care services for childbearing women, support persons, and midwives in Indonesia, particularly those within the Javanese culture, and other countries with a similar birthing culture.
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Books on the topic "Women Indonesia Societies and clubs"

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Adipatiwijaya, Thalib. Peranan wanita Indonesia. [Jakarta?]: Yayasan Lembaga Pembina Nasional, 1995.

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Indonesia, Kongres Wanita. Direktori organisasi wanita Indonesia: Anggota Kongres Wanita Indonesia (Kowani). Jakarta: Kowani, 1999.

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Indonesia, Kongres Wanita. Buku kenangan Kowani. [Jakarta]: Kowani masa bhakti 1993-1998 dan Yayasan Kowani masa bhakti 1995-2000 serta GOTA PPN Kowani, 1998.

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Isnaeniah, Erni. Profil gerakan organisasi Wanita Islam Indonesia: Studi kasus Wanita Persatuan Umat Islam tahun 1970-an sampai 1990-an :laporan penelitian. [Bandung]: Pusat Penelitian, IAIN Sunan Gunung Djati Bandung, 1998.

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David, Doughan, ed. Women, clubs, and associations in Britain. New York, NY: Routledge, 2006.

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David, Doughan, ed. Dictionary of British women's organisations, 1825-1960. London: Woburn Press, 2001.

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The best of women: The history of women of the year. London: Women's Press, 2000.

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A, Hallgarth Susan, Tulloch Paulette P, and National Council for Research on Women (U.S.), eds. Who's where and doing what: A directory of the National Council for Research on Women. New York: The Council, 1993.

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Dianne, Norton, ed. Defining women: --on mature reflection. London: Third Age Press, 2007.

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Ahlawat, Neerja. Women organizations and social networks. Jaipur: Rawat Publications, 1995.

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Book chapters on the topic "Women Indonesia Societies and clubs"

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Putri, Nuzulul Kusuma. "The Glass Ceiling: Gender Segregation Within Health Workforce Leadership with Matriarchal and Patriarchal Societies in Indonesia." In Women and Global Health Leadership, 227–33. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84498-1_22.

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Whalley, Lucy A. "12 Urban Minangkabau Muslim Women: Modern Choices, Traditional Concerns in Indonesia." In Women in Muslim Societies, 229–50. Lynne Rienner Publishers, 1998. http://dx.doi.org/10.1515/9781685856236-013.

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"Women’s movements in Muslim societies." In Women and Sharia Law in Northern Indonesia, 24–57. Routledge, 2015. http://dx.doi.org/10.4324/9781315744568-2.

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Rogoff, Leonard. "Hip! Hip! Hooray!!!" In Gertrude Weil. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469630793.003.0002.

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Educated at the Horace Mann school and Smith College, Weil represented a rising generation of college-educated women who were scientifically trained in new ideologies of social theory and public reform but found themselves unsuited for any particular career. Feeling the conflict of social and family claims, as defined by Jane Addams, Weil prized her autonomy but returned to her native Goldsboro. There she sought to move social welfare programs from their origins in the Social Gospel and religious societies to scientific principles of social reform. She began her social welfare career working with impoverished school children and joined Home Culture Clubs and the local Woman's Clubs.
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Bueltmann, Tanja, and Donald M. MacRaild. "Elite associations: from local to transnational." In The English diaspora in North America. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526103710.003.0003.

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Chapter 2 explores, first, the development of elite English associations in North America, focusing on St George’s societies. These earliest English societies were more than gentlemen’s dining and drinking clubs, and extended beyond the cultural life of the colonial tavern where they often met. Their roles encompassed social, cultural, civic and also emotional aspects of immigrant community life. Critically, however, the idea of charity underpinned them and provided the basis for all their activities, with the societies established for the purpose of aiding fellow English migrants who were in distress. This associational anchor of benevolence continues to be a mainstay for the St George’s societies that are still active today. And it was one that spread with the St George’s tradition—first to the largest centres of the original Thirteen Colonies and then, in the 1830s, to British North America. All this was in tune with the patterns of English migration, as well as its overall volume, with a plethora of new societies being founded in the mid-nineteenth century to cater for the mass arrival of migrants. Hence, while the associations’ leaders were comprised of the migrant elite, the work of St George’s societies had wider resonances for it embraced the poorest and most unfortunate of their fellow countrymen and women. Importantly, charitable culture also signifies the extent to which the English formed an active diaspora: that is, one denoted both by the geographical range of its adherents, transnational communication between them, and persistent social action. Indeed, transnational integration and the quest for consistently was fostered by the North America St George’s Union, which was founded in the 1870s for the purpose of bringing closer together the St George’s societies of the United States and Canada.
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