Journal articles: 'Womens liberation'

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Lee, Choonib. "Burning Bras and Dangerous Women: Heroines Cry for Womens Liberation in Sixties America." Korean Journal of American History 45 (May 31, 2017): 67–100. http://dx.doi.org/10.37732/kjah.2017.45.067.

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Shahid, Izzah, Fakhira Riaz, and Akifa Imtiaz. "Elements of Feminism in Language of Childrens Animations." Global Social Sciences Review IV, no. IV (December 31, 2019): 217–23. http://dx.doi.org/10.31703/gssr.2019(iv-iv).28.

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In todays modern globalized world, the power and impact of media in different aspects of human life are universally acknowledged. The elements of feminism in media have been widely researched in the past, but, how feminist ideas are portrayed in childrens media largely remains unexplored. The aim of this research is to explore the presentation of feminist concepts, notions, and ideas in a specific genre of childrens media – animations – through verbal and non-verbal language including verbal discourse, expressions, and overall communicative symbolism. The sample of the study consists of fourteen famous animations which are selected through purposive sampling. The results reveal that the feminist ideas and concepts presented deal with the empowerment and liberation of women, and hinted towards real-life womens issues such as education, adolescence, abuse, oppression, gender equality in work and employment, personal choice and other political, social and economic issues rather than presenting stereotypical image of women.

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Cardona-Lozada, Danelia. "Women and Contraceptives. Women’s Liberation?" Persona y Bioética 18, no. 1 (June 1, 2014): 12–21. http://dx.doi.org/10.5294/pebi.2014.18.1.1.

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El surgimiento de nuevos derechos, en este caso los llamados "sexuales y reproductivos", ha reforzado la legítima conquista de la autonomía femenina, pero ha ocasionado su hipertrofia. Este fenómeno lleva a consecuencias como el uso de métodos anticonceptivos que intentan "liberar" a las mujeres de uno de los fines del ejercicio de la sexualidad: el embarazo. En este escrito se hace una reflexión sobre el origen de la emancipación de la mujer, que va desde la inadecuada interpretación de los textos veterotestamentarios; pasa por los cambios en el papel de la mujer en la vida de la sociedad; la reivindicación de algunos de sus derechos secularmente conculcados; hasta el surgimiento de la llamada liberación femenina. Este itinerario ha cristalizado en la ideología de género, como refinado producto de una liberación sexual, que ha ocasionado en la mujer una desnaturalización de su sexualidad y sus dimensiones biológicas, psicológicas y sociales. salud de la mujer, derechos sexuales y reproductivos, sexualidad, anticoncepción, género y salud, derechos de la mujer, bioética

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Gandolfo, Elizabeth O'Donnell. "Women and Martyrdom: Feminist Liberation Theology in Dialogue with a Latin American Paradigm." Horizons 34, no. 1 (2007): 26–53. http://dx.doi.org/10.1017/s0360966900003923.

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ABSTRACTIn recent decades, Latin American liberation theologians have sought to find meaning in the deaths of women and men throughout their continent who have been killed for their pursuit of God's kingdom by naming these individuals “martyrs” and correlating their lives and deaths to the life and death of Jesus. The concept of martyrdom presents special difficulties when viewed from a feminist perspective, especially since the subjugation of women has been perpetuated by Christianity's tendency to idealize women who embody “martyr-like” qualities. However, the use of this concept as a way to find meaning in the deaths of those who lose their lives in the struggle for liberation is not beyond retrieval. Feminist theologies should take into account the reality of martyrdom, which, especially in the so-called “Third World,” is a part of women's experiences in which God is present in liberating, female form.

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Sherstyukov, S. A. "The Narratives of Muslim Women of Central Asia about "Liberation": the Voice of the Subaltern? (1920s-1930s)." Izvestiya of Altai State University, no. 5(115) (November 30, 2020): 57–63. http://dx.doi.org/10.14258/izvasu(2020)5-08.

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This article examines the narratives of Muslim women in Central Asia about their experience of their emancipation. Gender issues occupy an important place in postcolonial studies which have progressed rapidly in recent decades. Can the analytical language and approaches develop within the framework of postcolonial studies be applied to the study of Soviet history? This issue continues to be the subject of discussion among Russian and Western authors. However, it is obvious that when studying some aspects of the life of Soviet society, it is impossible to ignore the experience of studying colonial and postcolonial societies. The author, repeating the question posed by postcolonial researchers about whether the Subaltern can speak, tries to answer it by focusing on the narratives of Muslim women in Central Asia about “liberation”. These narratives were an important part of the Soviet discourse on the emancipation of women. Muslim women's gaining a voice (individual and collective) was seen as an important indicator of the success of policies aimed at "liberating" women. Analysis of Muslim women's narratives about "liberation" provided an opportunity to see the similarity of their structure, as well as how the structure of narratives changed in the 1930s.

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Izzati, Fathimah Fildzah. "The Problem of “Women’s Work” and the Idea of Work Democratization for the Liberating Empowerment of Women." Jurnal Perempuan 24, no. 2 (May 31, 2019): 141. http://dx.doi.org/10.34309/jp.v24i2.319.

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<p class="p1">Women never make choices about their work democratically. In patriarchal society, “women’s work” is constructed as work that is in the area of social reproduction and is “natural” for women. Consequently, women are increasingly in a vulnerable position in the labor market. In addition, women also face obstacles to being actively involved in various democratic spaces such as unions and women’s movements, and wider social movements because they bear a double workload that is life-consuming. However, various women’s empowerment programs launched by a number of development institutions to overcome the problems faced by women turned out to be far from women’s interests. Empowerment, also known as “liberal empowerment”, actually depoliticized and atomized women. Feminist scholars also call for the importance of realizing “liberating empowerment”. Related to that, this paper sees that the process of democratization of work on women’s work is an effort that can be done to pave the way for women’s liberation.</p><p class="p1"> </p>

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Rehman, Laurene, and Wendy Frisby. "Is Self-Employment Liberating or Marginalizing? The Case of Women Consultants in the Fitness and Sport Industry." Journal of Sport Management 14, no. 1 (January 2000): 41–62. http://dx.doi.org/10.1123/jsm.14.1.41.

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Women are responsible for large growth rates in self-employment in many industrialized countries, yet little is known about how they interpret or experience the work they do. In the literature, two competing images of self-employment for women have emerged. With the liberation perspective, self-employment is associated with self-fulfillment, autonomy and control, substantial financial rewards, and increased flexibility in balancing work and family demands. In contrast, the marginality perspective portrays self-employment as a low paying, unstable form of home-based work that combines incompatible work and domestic roles while marginalizing women's work in the economy. The purpose of this study was to examine the work experiences of women consultants in the fitness and sport industry based on the liberation and marginality perspectives of self-employment. Observations of home-based work sites, interviews, and validation focus groups were conducted with 13 women who were currently working or had previously worked as fitness and sport consultants. The results revealed that social context, stages of business development, the personal situations of the women, gender relations and body image issues, and the nature of the work itself influenced whether the women described their experiences as liberating or marginalizing.

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Andalas, Mutiara. "Stigmatized Identity in The Myth of Dewi Ontrowulan." SALASIKA: Indonesian Journal of Gender, Women, Child, and Social Inclusion's Studies 2, no. 1 (January 31, 2019): 1–14. http://dx.doi.org/10.36625/sj.v2i1.22.

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The dissociation of Dewi Ontrowulan from the pilgrimage site of Mount Kemukus and the participation of women in the sex ritual excite me to explore her myths. Surveying the various myths about Dewi Ontrowulan, this paper seeks to sketch the possibly dominant characterization of her. Besides her absence in providing blessings to pilgrims, her presence at the pilgrimage ritual greatly contributes to the brokenness of women’s bodies there. I apply feminist phenomenology to unveil the hiddenness of crimes against women. Reconstructing a liberating myth of Dewi Ontrowulan necessitates the de-stigmatization of her stigmatized character. A feminist re-reading on her myths hopefully also contributes to the liberation of these women from stigmatization.

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Heo, Yoon. "The Distance Between Women’s reader and Women’s Liberation after Liberation of Joseon." Modern Bibiography Review Society 25 (June 30, 2022): 643–70. http://dx.doi.org/10.56640/mbr.2022.25.643.

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Lee Man-kyu, an educator and nationalist during the Japanese colonial period, was belatedly spotlighted in South Korea due to his defection to North Korea during the liberation period. Part of Lee Man-kyu’s educational aspects can be examined in two women’s readers he wrote, Home Reader (1941; 1946) and Women’s lesson in Family of New Era(1946) were published during the liberation period and used as books for women’s education. As can be seen from the title, these two books emphasize naming women as beings in the home and fulfilling their responsibilities as wise wives and mothers. Lee Man-kyu’s view of women is modern in that it imagines a husband-wife-centered family order, while it emphasizes expanded families such as parents, brothers, and sisters. This can also be confirmed by the fact that Lee Man-kyu accepted modern ideas as a Christian, but was conservative in love or marriage. This hybridity is evident when compared to the socialist Choi Hwa-sung’s Joseon Women’s Reader(1948), which was published at a similar time. Choi Hwa-sung emphasizes the need to transform the social system and achieve women’s liberation through the socialist revolution, placing the liberation of Joseon on the same track as women’s liberation. She presented knowledge related to women’s movement history around the world as a reader of women during the liberation period. While Lee Man-kyu assumed women as non-working subjects, Choi Hwa-sung emphasizes women as social beings in a way that women’s right to education also exists for the right to work. Despite the commonalities between the two Christian socialists in North Korea, the position on the theory of women’s liberation is completely changed by gender and generation differences.

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N, Umadevi. "Women Liberation Politics Explained in Kaalakkanavu – Modern Drama." International Research Journal of Tamil 4, S-14 (November 29, 2022): 101–6. http://dx.doi.org/10.34256/irjt224s1417.

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Ideas like Women’s Liberation, Women’s rights, Women’s Development, Feminism, Women’s Law, Equality for women, resistance against male chauvinism are sounding all over the world. Women are voicing everyday to attain her independent space. But her voices are chocked by male chauvinistic voices. Even after all her voices for liberation, her revolutionary history has been denied and dissembled. Women’s history of liberation has been constructed by men here. Periyarist and Feminist researcher V. Geetha has collected Women’s history and she has written this as a play under the title of “KAALAKKANAVU”. Professor A. Mangai direct this play and she published this text as a book. This research paper has been pertaining to women liberation thoughts highlighted in this kaalakkanavu modern Drama.

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Blair, Yvette R. "Womanish and sassy: Remembrance, retelling, and liberation of her (Matthew 26:6–13)." Review & Expositor 117, no. 1 (February 2020): 131–39. http://dx.doi.org/10.1177/0034637320904355.

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This article examines the story of the unnamed woman in Matt 26:6–13 through the lens of womanist theology and Black liberation theology. By encountering the text through the experiences of Black women, womanist theology dismantles patriarchy, unmutes the woman’s voice, liberates her, and redefines an epistemology that is healing, restorative, and transformative. Readers are invited to explore how her sass and womanish behavior were critical in her ministry of anointing and preparing Jesus for his impending burial. Jesus endorses and acts as a co-liberator in the woman’s freedom, declaring that her story would forever be remembered and retold.

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Withers, D.-M. "The politics of the workshop: craft, autonomy and women’s liberation." Feminist Theory 21, no. 2 (June 29, 2019): 217–34. http://dx.doi.org/10.1177/1464700119859756.

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The women’s liberation movements that emerged in Britain in the late 1960s are rarely thought of through their relationship with technology and technical knowledge. To overlook this is to misunderstand the movement’s social, cultural and economic interventions; it also understates how the technical environment conditioned the emergence of autonomous, women-centred politics. This article draws on archival evidence to demonstrate how the autonomous women’s liberation movement created experimental social contexts that enabled de-skilled, feminised social classes to confront their technical environment and the deficits they experienced within it. The context for forging such politics was the workshop. More than a one-off, skill-sharing event, the workshop was a mobile habitus, adapted from a Marxist craft politics that prioritised the distribution of collective knowledge and responsibility and enabled the realisation of women's self-determination and autonomy. The workshop was discursively extended through women-authored publications in the 1970s and 1980s and designated a specific orientation within knowledge that supported women to practise a range of technical knowledge and gain expertise. An important, and largely forgotten political legacy of women's liberation is its world-making activisms: how it created social contexts that supported de-skilled, feminised classes to substantially intervene, shape and re-build their environments. Such histories can inspire how we practise politics today within an environment characterised, some theorists claim, by dramatic scales of de-skilling and dispossession.

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Li, Jianhua. "Evaluating the Intersectionality of Women Liberation Movements." Learning & Education 9, no. 2 (November 10, 2020): 124. http://dx.doi.org/10.18282/l-e.v9i2.1423.

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The paper focuses on how women’s liberation movements overlook women from minority race groups. The rise of feminism, for example, ignores the unique challenges faced by queer women and women of color. Additionally, women liberation movements do not highlight the plight of women from minority race groups, who are thought of as less feminine. For instance, feminist movements do not highlight the discrimination against black women, who tend to be assertive and confident, traits associated with masculinity. Moreover, women’s suffrage protests were subjects of criticism for segregating women based on race. The paper criticizes the women’s liberation movements take on intersectionality of race, strengthening the need to revisit their primal objectives, particularly feminist campaigns that ought to address plights for vulnerable women in society.

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A, Maria Shanthi. "To Make the Women’s Dignity Blossom." International Research Journal of Tamil 4, S-14 (November 29, 2022): 124–32. http://dx.doi.org/10.34256/irjt224s1421.

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Sacrifice lamp women. Female pride, excellence, superiority, women's advancement, women's liberation, etc. are featured in this article. Surviving women are responsible for the success of men and their erection. Women are the cradles of civilization! Women are New chapters! Root-like woman. The woman who makes the world better. Knowledge is beauty for women! Women are equal to men. Man and woman must remain in love. Thanthai Periyar used to call women as “The Women Queen”. Women need to rise to the occasion about themselves. The rise of woman is life to earth. Thiru.vi.ka wishes that “To live world, Live feminine”. Beautiful Women’s, who makes the world blossom. He also mentioned that sovereignty shines in femininity.

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Khaldun Yousef Awwad Alsaket, Khaldun Yousef Awwad Alsaket. "Claims Behind Women's Liberation: دعاوى تحرير المرأة." Journal of Islamic Sciences 4, no. 7 (December 30, 2021): 57–44. http://dx.doi.org/10.26389/ajsrp.l190821.

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The Study Aimed to Clarify the Claims of Women's Liberation and Also Dealt with Their Concept and Origin, and to Talk About the Most Prominent Advocates of Women's Freedom' And the Ideas and Belifs Advocated by The Advocates of Liberation and The Likes Raised Around Them. One of the Most Prominent Findings of the Study Is That Advocates of Women's Liberation Are A Secular Movement That Emerged At The Beginning of The Ninteenth Century In The Arab Countries Of Egypt, And The Balance Of Liberation Among Advocates Of Liberation Is That Women Liberate From The Command Of Our Lord And Disobey God Almighty.

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Saeed, Sohail Ahmad, Ahmad Naeem, and Muhammad Mahmood Ahmad Shaheen. "Caught in Transition: Ama Ata Aidoo's Search for a New Ghanaian Woman." Global Language Review VII, no. II (June 30, 2022): 339–47. http://dx.doi.org/10.31703/glr.2022(vii-ii).28.

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This paper brings out the Womanist perspective in Aidoo’s No Sweetness Here and Other Stories. The term ‘Womanism' encapsulates the varied dynamics of the black woman's literary experience as it distinguishes itself from the feminism of the White Woman. The predicament of women in postcolonial Ghana is the focus of Aidoo’s attention. Aidoo’s vision is historical, also. In her short stories, she explores the challenges faced by women in post-independence Ghana. In the period of transition, the African woman's identity is brought into conflict with traditions and cultural modernization. Aidoo’s predominant concern is to reflect on women’s increasing alienation in contemporary African society with the help of tradition and modernity. In Aidoo’s vision, Africa’s progress is inseparable from the social, economic,political and psychological liberation of women. No Sweetness Here and Other Stories attempts to make African women aware of their agency, which is the first step towards their liberation.

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Nordenstam, Anna, and Margareta Wallin Wictorin. "Women's Liberation." European Comic Art 12, no. 2 (September 1, 2019): 77–105. http://dx.doi.org/10.3167/eca.2019.120205.

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In Sweden, publication of original feminist comics started in the 1970s and increased during the following decade. This article describes and analyses the Swedish feminist comics published in the Swedish radical journals Kvinnobulletinen and Vi Mänskor, as well as in the Fnitter anthologies. These comics, representing radical feminism, played an important role as forums for debate in a time when feminist comics were considered avant-garde. The most prominent themes were, first, the body, love and sexualities and, second, the labour market and legal rights. The most frequent visual style was a black contour line style on a white background, recalling the comics of Claire Bretécher, Aline Kominsky-Crumb and Franziska Becker. Humour and satire, including irony, were used as strategies to challenge the patriarchy and to contest the prevailing idea that women have no sense of humour.

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., Malti. "Women’s Liberation." Research Journal of Philosophy & Social Sciences 47, no. 1 (June 30, 2021): 15–23. http://dx.doi.org/10.31995/rjpsss.2021v47i01.03.

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Faisol, M., and Ahmad Kholil. "PEMBEBASAN PEREMPUAN DALAM NOVEL BANĀT AL-RIYĀḌ KARYA RAJA’ ABD ALLĀH AL-ṢĀNI’." Adabiyyāt: Jurnal Bahasa dan Sastra 2, no. 1 (June 17, 2018): 127. http://dx.doi.org/10.14421/ajbs.2018.02106.

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In the midst of dominant patriarchal culture ini Saudi Arabia, Banāt al-Riyāḍ novel by Raja’ ‘Abd Allāh al-Ṣāni’ is present as an effort to liberate women from the dominant patriarchal confines. As woman author, Raja’ ‘Abd Allāh al-Ṣāni’ made criticism and resistance in her work as an effort to liberate women. Through women as writer approach, this paper aims to reveal efforts to fight for women’s rights and liberation from the dominance of tyrannical hegemonic masculinity in the Saudi Arabian setting. The results of the analysis show that female leaders emerged in the movement of awareness when their rights were taken. They made efforts to free themselves by suing the confines of tradition and patriarchal religious construction. Liberating women from the oppressive male domination by the leaders is the attempt to free women, both in the domestic and public shpheres. Novel Banāt al-Riyāḍ is an author’s strategy in its efforts to fight for the rights of Saudi Arabian women and to free them from patriarchal confines.

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김경애. "Conflict in Realization of Nah Hae-Suk’s thought on Women’s Liberation." Women and History ll, no. 19 (December 2013): 263–97. http://dx.doi.org/10.22511/women..19.201312.263.

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Purdy, Laura M. "Does Women's Liberation Imply Children's Liberation?" Hypatia 3, no. 2 (1988): 49–62. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00068.x.

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Shulamith Firestone argues that for women to embrace equal rights without recognizing them for children is unjust. Protection of children is merely repressive control: they are infantilized by our treatment of them. I maintain that many children no longer get much protection, but neither are they being provided with an environment conducive to learning prudence or morality. Recognizing equal rights for children is likely to worsen this situation, not make it better.

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Zulfa, Kholid. "Pornografl-Pornoaksi Dalam Perundang-Undangan dan Perjuangan Membebaskan Perempuan." Musãwa Jurnal Studi Gender dan Islam 4, no. 1 (April 30, 2006): 81. http://dx.doi.org/10.14421/musawa.2006.41.81-97.

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Women still have to make hard effort to strive for liberating themselves. As most of them persistently fight for gender equality to gain their equal rights before men, and when men's sympathy hugely grows to take women as their equal contenders, many other women at the same time enjay being involved in pornography and porno-action. They harm people by committing sex exploitation in various actions. The question then comes up, how the acts govern the pornography and porno action and what impact it will make for women's struggle. This article describes the constitutions regulating porno. graphy and porno-action and elaborates the impact of pornography-porno action towards the entire women's liberation struggle. The term of porno. graphy-porno action, scope, and the object used in criminal laws vary in many countries. They use it both explicitly or implicitly in which the judge's reasoning plays a large role within it. Terminologically, the word of porno. graphy-pomo-action is not found in Indonesian Criminal Law. Nevertheless, it is substantially stated by: Crime against Norms. we can read that in chapters 281, 282, 283, 532 and533 of Criminal Law.

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Sharma, Dr Rajni, and Mrs Poonam Gaur. "Women Predicament in 'A Journey on Bare Feet' by Dalip Kaur Tiwana." SMART MOVES JOURNAL IJELLH 8, no. 2 (February 11, 2020): 14. http://dx.doi.org/10.24113/ijellh.v8i2.10391.

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The autobiographical impulse and act is central to woman's writing in India. The range of Indian women's writing generates an unending discourse on personalities, woman's emotions and ways of life. In a way, it presents the socio-cultural state in India from a woman's stance. It affords a peep into Indian feminism too. Besides giving a historical perspective, it throws ample light on woman's psychic landscape. It takes us to the deepest emotions of a woman's inner being. The varied aspects of woman's personality find expression in the female autobiographical literature. We find that a deeper study of women’s autobiographies unravel the hidden recesses of feminine psyche of Indian society. Whatsoever the position of women maybe, behind every social stigma, there is woman, either in the role of mother-in-law, sister‑in‑law or wife. The women writers with sharp linguistic, cultural and geographical environment represented the problems and painful stories of Indian women from 19th century until date. However, they have not shared the contemporary time of the history, the problems of patriarchal society, treatment women, broken marriages and the identity crises for the women remained similar. Women writers have also been presenting woman as the centre of concern in their novels. Women oppression, exploitation, sob for liberation are the common themes in their fiction. Dalip Kaur Tiwana is one of the most distinguished Punjabi novelists, who writes about rural and innocent women’s physical, psychological and emotional sufferings in a patriarchal society. As a woman, she feels women’s sufferings, problems, barricades in the path of progress as well as the unrecognized capabilities in her. Dalip Kaur Tiwana has observed Indian male dominated society very closely and has much understanding of social and ugly marginalization of women. She can be considered a social reformer as she is concerned with human conditions and devises for the betterment of women's condition in Indian Punjabi families. This paper focuses on the theme of feminist landscape. It presents the miserable plight of women characters. She has come across since her childhood. Women, who felt marginalized, alienated, isolated and detached in their lives, but were helpless as no law was there in her time to punish the outlaws. Dalip Kaur Tiwana beautifully portrays the landscape of her mind. The paper shows how Dalip Kaur Tiwana presents the unfortunate image of her mother, grandmother aunts and some other obscure women who were unable to mete out justice during their life time.

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S, Janani. "In Bharathi's Dream Vision, Women's Liberation and Soil Liberation." International Research Journal of Tamil 4, S-11 (September 9, 2022): 57–63. http://dx.doi.org/10.34256/irjt224s117.

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An unparalleled poet of the 20th century, Bharathi was not only a progressive thinker but also a foreteller of future events. The former President of India, Abdul Kalam, said about dreams, "Dream! That dream is not the dream you see in your sleep. It's an ideal dream that keeps you awake." It is no exaggeration to say that Bharti dreamt of such an ideal many years before Kalam. Yes, India will be liberated anyway; we shall have breathed and swayed the air of liberation! Bharathi, who already knew that we have achieved blissful freedom by singing and dancing, it was Bharathi who sang the liberation anthem even before freedom. The most essential of his dreams are women's emancipation, unequal society, widow marriage, no child marriage, Tamil development, etc. Bharthi, who is very concerned about the welfare of women, says that women should get an education on par with men. Educating a girl only uplifts her. It will also uplift the community in which she belongs. Through that, our country becomes a superpower. Only then will the Indian flag fly in the world. Bharthi eagerly waits the day he will see Even though Bharthi's life had disappeared from this earth, he left the seeds of his dream deeply imprinted in our hearts. They started sprouting today. In today's time, we are travelling towards a higher level where men and women are equal. Many love marriages are taking place to bridge the caste differences. Widow Remarriages are encouraged. The government has passed several laws to prevent child marriage. Today's youth are working tirelessly to transform India into a superpower. It is certain that Bharathi's dream will soon come true through this.

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ROSENFELD, ALAN. "‘Anarchist Amazons’: The Gendering of Radicalism in 1970s West Germany." Contemporary European History 19, no. 4 (September 29, 2010): 351–74. http://dx.doi.org/10.1017/s0960777310000275.

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AbstractThis article examines the intersection between reactions to urban guerrilla violence and anxieties over the women's liberation movement in 1970s West Germany. State officials and the mainstream press focused a disproportionate amount of attention on women's contributions to left-wing violence, claiming that female guerrillas suffered from an ‘excess of women's liberation’. However, while commentators juxtaposed domineering women with effeminate men, the actual experiences of women inside groups such as the Red Army Faction often featured expressions of male dominance. Evidence suggests that female guerrillas suffered more from a compulsion to self-sacrifice than excessive emancipation.

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Berko, Anat, and Edna Erez. "Gender, Palestinian Women, and Terrorism: Women's Liberation or Oppression?" Studies in Conflict & Terrorism 30, no. 6 (May 24, 2007): 493–519. http://dx.doi.org/10.1080/10576100701329550.

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Zhang, Xia. "Resistance to Phallogocentrism in The Storm by Women’s Writing." International Journal of Education and Humanities 4, no. 3 (September 20, 2022): 102–3. http://dx.doi.org/10.54097/ijeh.v4i3.1680.

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The Storm is one of the most representative works by Kate Chopin, who is best known for her stories about the inner lives of sensitive daring women, for which she is considered as a forerunner to focus on feminist literary in the 20th century. The Storm unfolds a story about a moment of a woman’s passionate sex, reminding that Hélène Cixous compares Medusa’s laugh as the outpour of women’s writing and declares women are “stormy”. Thus, it is a typical work bearing the properties of women’s writing claimed by Cixous, and reveals resistance to the oppression of women’s body by phallogocentrism by writing through women’s body with mother’s quality. The Storm can be accepted as women’s writing for its stressing on the liberation of women’s body and women’s sexual desire as resistance to phallocentric tradition.

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Park-sun-sub. "Jeong, Chil-seong’s Socialism and Theory of Women's Liberation in the 1920s~30s." Women and History ll, no. 26 (June 2017): 245–72. http://dx.doi.org/10.22511/women..26.201706.245.

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Markovits, Elizabeth. "Feeling women’s liberation." Contemporary Political Theory 14, no. 1 (October 21, 2014): e5-e7. http://dx.doi.org/10.1057/cpt.2014.1.

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Maude, Kathryn. "Feeling women's liberation." Journal of Gender Studies 23, no. 4 (September 15, 2014): 461–63. http://dx.doi.org/10.1080/09589236.2014.959302.

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Corbman. "Feeling Women's Liberation." QED: A Journal in GLBTQ Worldmaking 1, no. 3 (2014): 169. http://dx.doi.org/10.14321/qed.1.3.0169.

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Manning, Kimberley Ens. "Embodied Activisms: The Case of the Mu Guiying Brigade." China Quarterly 204 (December 2010): 850–69. http://dx.doi.org/10.1017/s0305741010000998.

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AbstractIn this article I re-think the complex legacies of the Maoist era and their relationship to the contemporary decline in rural women's leadership. By focusing on some of the gendered dimensions of rural development policy, it becomes evident that many “traditional” beliefs about the leadership abilities of rural women were given new life during the Maoist era. Prior to the Cultural Revolution rural women had two dominant paths of “liberation” or jiefang available to them: one that involved a liberation through the female body and household, the path of dangjia, and one that involved a liberation from the constraints of the female body and household, the path of fanshen. In this article I show how the simultaneous implementation of these two paths of liberation on a unique women-led Mu Guiying Brigade during the Great Leap Forward reproduced the problem of the political unacceptability of rural women.

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Kang, Sooyeon. "North Korean Democratic Women‘s League and "Women's Liberation", 1945~1950." Critical Studies on Modern Korean History 49 (November 30, 2022): 261–99. http://dx.doi.org/10.36432/csmkh.49.202211.7.

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Dhungana, Raj Kumar. "Nepali Hindu Women's Thorny Path to Liberation." Journal of Education and Research 4, no. 1 (March 11, 2014): 39–57. http://dx.doi.org/10.3126/jer.v4i1.10013.

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This article explains how Nepali Hindu women’s oppressive position was created in the past and how they are still struggling for their full liberation – mukti. It also reflects that Hindu women’s long journey towards freedom and equality has been moving through a thorny path. Deriving mainly from literatures, this paper discusses how Nepali Hindu women’s identity ‘Aimai’ was constructed and how, through their continuous struggle, they are getting better condition as dignified ‘Mahila’ yet far from their reach to the position of fully liberated women –mukta Mahila.DOI: http://dx.doi.org/10.3126/jer.v4i1.10013 Journal of Education and Research, March 2014, Vol. 4, No. 1, pp. 34-52

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Gleason, William. "“Find Their Place and Fall in Line”: The Revisioning of Women's Work in Herland and Emma McChesney & Co." Prospects 21 (October 1996): 39–87. http://dx.doi.org/10.1017/s0361233300006487.

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In 1910, at the outset of a turbulent American decade, Annie P. Hillis reviewed the liberating social advances being made by women during the Progressive Era. Writing in the Outlook, Hillis declared that the days of “idyllic, helpless femininity” were passing. As evidence she adduced the “six-foot captain of the basket-ball team” — who “laughs outright at the slender youth who would protect her” — and the “business woman,” who “can earn her own support and would be beholden to no one.” In both adult work and children's play, she claimed, American women were achieving “independence and equality with the other sex.” But in practically her next breath Hillis makes clear that women's liberation might have reached - or perhaps surpassed - its natural limits. Protesting that it is “too soon to predict the future” even as she reaffirms progressivism's fundamental ideology (“We are in a world where there is a definite purpose running through all events, where there is a definite march forward”), Hillis retreats to a distinctly unliberating position: it is for contemporary women, she insists, to “find their place and fall in line.”

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Voss, K. W. "Freedom for Women: Forging the Women's Liberation Movement, 1953-1970." Journal of American History 98, no. 1 (June 1, 2011): 265–66. http://dx.doi.org/10.1093/jahist/jar047.

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Vergès, Françoise. "On Women and their Wombs: Capitalism, Racialization, Feminism." Critical Times 1, no. 1 (April 1, 2018): 263–67. http://dx.doi.org/10.1215/26410478-1.1.263.

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Abstract This article draws from Françoise Vergès's book, Le ventre des femmes: Capitalisme, racialisation, féminisme,* which traces the history of the colonization of the wombs of Black women by the French state in the 1960s and 1970s through forced abortions and the forced sterilization of women in French foreign territories. Vergès retraces the long history of colonial state intervention in Black women's wombs during the slave trade and post-slavery imperialism, and after World War II, when international institutions and Western states blamed the poverty and underdevelopment of the Third World on women of color. Vergès looks at the feminist and Women's Liberation movements in France in the 1960s and 1970s and asks why, at a time of French consciousness about colonialism brought about by Algerian independence and the social transformations of 1968, these movements chose to ignore the history of the racialization of women's wombs in state politics. In making the liberalization of contraception and abortion their primary aim, she argues, French feminists inevitably ended up defending the rights of white women at the expense of women of color, in a shift from women's liberation to women's rights.

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Uma, K. `G. "Socio-Economic Dualism in the Development Process with Particular Reference to Women, Work and Family." Artha - Journal of Social Sciences 3, no. 1 (November 1, 2004): 10. http://dx.doi.org/10.12724/ajss.5.2.

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Women are slowly breaking the traditional bandages and slowly challenging the male bastion of power. Empowerment of women is a precondition for women's liberation. Family relationships have a direct bearing on women's professional role. The author states that there has to be a blend of women's special role in the socio-economic gender equations vis-a-vis different job dimensions.

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Jurik, Nancy C., and Russ Winn. "Gender and Homicide: A Comparison of Men and Women Who Kill." Violence and Victims 5, no. 4 (January 1990): 227–42. http://dx.doi.org/10.1891/0886-6708.5.4.227.

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This study compares the patterns of homicides committed by women and men. Classic comparison studies of homicides by men and women suggest that each group kills in ways that are reflective of socially approved gender role behavior. More recently, however, research on women who kill suggests that they frequently do so in response to threats of violence by men. In contrast to the gender role and self-protection models of women’s homicides, the liberation hypothesis suggests that patterns of women’s violence will increasingly resemble patterns of violence by men. Based on our analysis of court records of 158 cases of homicides by men and women over a six-year period, we find little support for the liberation hypothesis and considerable support for the gender role and self-protection models. Compared to men, women more frequently kill intimates and kill in situations in which their victim initiated the physical aggression.

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Basso, Joéli Fernanda, and Marisa Monticelli. "Expectations of pregnant women and partners concerning their participation in humanized births." Revista Latino-Americana de Enfermagem 18, no. 3 (June 2010): 390–97. http://dx.doi.org/10.1590/s0104-11692010000300014.

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Through the theoretical-methodological support of the Liberation Pedagogy, this convergent-care study identified the expectations of pregnant women and their respective partners concerning their participation in humanized birth. Five categories emerged during an educational intervention carried out with groups: choosing the type of delivery; selecting the type of obstetrical care; acknowledging oneself as a critical subject of one’s own reality; negotiating with the health team; and acquiring knowledge concerning the delivery process. The study reveals that even though power relations permeate the interactions experienced within healthcare facilities, liberating educational practices can strengthen individuals so they are able to overcome the status quo and transform their obstetrical situation.

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Smith, Marquita R. "Birthing a New World." James Baldwin Review 6, no. 1 (September 29, 2020): 49–63. http://dx.doi.org/10.7227/jbr.6.4.

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This essay analyzes how James Baldwin’s late novel If Beale Street Could Talk represents Black women’s care work in the face of social death as an example of how Black women act as surrogates for Black liberation giving birth to a new world and possibilities of freedom for Black (male) people. Within the politics of Black nationalism, Black women were affective workers playing a vital role in the (re)creation of heteronormative family structures that formed the basis of Black liberation cohered by a belief in the power of patriarchy to make way for communal freedom. This essay demonstrates how Beale Street’s imagining of freedom centers not on what Black women do to support themselves or each other, but on the needs of the community at large, with embodied sacrifice as a presumed condition of such liberation.

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Tetsuji, Jean. "Buddhism and Women’s Liberation." Ecumenical Review 73, no. 5 (December 2021): 821–33. http://dx.doi.org/10.1111/erev.12661.

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Chadya*, Joyce M. "Voting with their Feet: Women’s Flight to Harare during Zimbabwe’s Liberation War1." Journal of the Canadian Historical Association 18, no. 2 (June 11, 2008): 24–52. http://dx.doi.org/10.7202/018222ar.

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Abstract This paper explores the experiences of Zimbabwean rural women forced to relocate to the city of Harare during the liberation war in the 1970s. Women found themselves squeezed between a repressive colonial government and coercive guerrilla armies. The accompanying war-induced violence from both sides of the combattants led to massive displacements as women and their families fled from the war-torn areas to urban centres like Harare. Within women’s stories of flight are reflections of gender relations in a war fought largely in the rural areas where women were the majority of the dwellers, and a war in which most of the combattants were male. Gender relations thus informed, and were influenced by the war. Women’s narratives also reveal the socio-economic and emotional costs of the war hardly acknowledged in the nationalist discourse about the liberation war. At the centre of these accounts is a revelation of resistance, courage, fear, and above all agency by rural women under very difficult circumstances.

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Shojaei, Mansoureh. "One Century and Two Uprisings: Toward the Women’s Liberation Movement." Freedom of Thought Journal, no. 12 (December 2022): 51–63. http://dx.doi.org/10.53895/ftj1203.

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The women’s movement in Iran, since the Constitutional era, has entered the field of struggle with three demands: the right to vote, the right to education, and the right to establish an association. In the past century, although women have had successes in establishing their proper legal recognition within the society, discriminatory laws have prevailed in every historical cycle, from the Constitutional era to the era of the National Oil Movement to the reform era known as the first Pahlavi White Revolution to the Islamic Revolution. Although women were the targets of various discrimination throughout these historical moments, they not only insisted on the recognition of their legal movement, but by the end of the century, they had stood up to reclaim their confiscated bodies and identities from government inequity. During the period from the mid-sixties to Homa Darabi’s self-immolation in the seventies, and with the phenomena of the girls of Revolution Street and White Wednesdays in the late nineties, the seeds were sown in women’s everyday struggles for the emergence of the women’s movement in a new way, leading up to the Iranian #MeToo movement. These successive moments, along with the protest of women, both secular and religious, to the ban on running screening tests during pregnancy, the ban on pregnancy prevention, and the plan to increase the population, have led to a physical stage of the women’s liberation movement in Iran. This article enumerates the characteristics of the present stage of women’s liberation in Iran and acknowledges the role and effect of those who prepared the women’s rights movement to advance in this way. With reference to a two-stage definition moving from legal movement to women’s freedom movement, this article examines the impact of individual and collective contributions towards the women’s freedom movement in Iran. Examples include: the first movement of Tahera Qurrat al-ʿAyn, the singing of Qamar al-Maluk Vaziri, the popularization of “white marriage”, women’s use of sperm donation banks, and the current wave of singing and dancing in public streets. These examples are used to demonstrate how, with the turn of the century, the women’s rights movement in Iran has clearly turned into the women’s freedom movement.

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P, Barathi. "Bharathi's Works in Multifaceted Perspectives." International Research Journal of Tamil 4, S-11 (September 10, 2022): 171–77. http://dx.doi.org/10.34256/irjt224s1124.

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Bharathiyar has carved out a unique personality for himself in the Tamil creative world. His literary platforms have expanded in various forms, such as poems, stories, essays, magazines, and translations. Bharathi's works basically reflect on three levels: language, nationality, and women. His works demonstrate how these three levels are intertwined and constructed. It also proposes key concepts of powerless politics, social order, and women's reform. Language is the primary identity of a society. Bharthi's work shows that he was actively involved in promoting the excellence of the Tamil language throughout the world. Bharathi's national work also focused on economic liberation, caste liberation, slavery liberation, etc. Bharathiyar is one of the foremost reformers who voiced support for women's education. Bharathi's work and contributions are the main reasons for women's freedom in education, career, and family development today. Bharathi's multifaceted works serve as a great guide for today's Tamil creators.

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S, Jeevanandam. "Feminist Ideologies of the Self-Respect Movement – A Historical Study." International Research Journal of Tamil 4, no. 1 (January 28, 2022): 182–92. http://dx.doi.org/10.34256/irjt22121.

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Women are an essential component of the human society. However, women do not get their respect and rights in the ages due to the deeply institutionalized patriarchal values. There were many feminist movements emerged globally to address these differences where they articulated different strategies for women liberation such as equal education, employment, civil rights, valuing women’s bodies and their rights in the society. In this context, the foundation of the self-respect movement in India was became a crucial movement to address the social inequality in the society. The movement was started in 1925 by Thanthai Periyar E.V. Ramasami. The movement completely believed women as an active social agent and trusted that the freedom of women would lead to a revolution in the society. The movement became a platform for women to articulate their views. The movement proposed some of the significant strategies for women liberation and empowerment, which was pioneer to the many women’s movements in the world. On this background, this particular paper is trying to study the feminist ideologies that were proposed by the Self-Respect Movement.

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Lester, David. "Women's Liberation and Rates of Personal Violence (Suicide and Homicide)." Psychological Reports 71, no. 1 (August 1992): 304. http://dx.doi.org/10.2466/pr0.1992.71.1.304.

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Hofmann, Annette R. "Soccer, Women, Sexual Liberation." German Journal of Exercise and Sport Research 36, no. 1 (March 2006): 85–88. http://dx.doi.org/10.1007/bf03176026.

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Saba, Sahar, and Farooq Sulehria. "Afghan Women." South Asian Survey 24, no. 1 (March 2017): 20–36. http://dx.doi.org/10.1177/0971523118783155.

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In the mainstream narratives on the Afghan conflict, primacy is assigned to a binary of ‘Mujahedeen’ and People’s Democratic Party of Afghanistan (PDPA) regime. The struggle of organisations, beyond this binary, such as the Revolutionary Association of the Women of Afghanistan (RAWA) against and during the communist rule, belies these narratives. Consequently, this article argues that women’s liberation is not possible when a state/society is run by an autocratic regime denying democratic freedoms in general. This is equally true about present-day Afghanistan despite the staging of a mainstream intellectual/political spectacle to show that Afghan women were rescued by the USA. In the case of PDPA, we argue that through the harsh measures to subdue the opposition, the ‘communist’ regime introduced policies with huge consequences for women. Regarding the post-9/11 regime, we flag up its ideologically anti-women character. Therefore, we conclude that women’s liberation cannot be achieved under foreign occupations.

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P, Rajendran, and Hemalatha A. "Feminist Elements in Gnanakkuthan's Poems." International Research Journal of Tamil 4, S-18 (December 8, 2022): 153–59. http://dx.doi.org/10.34256/irjt224s1820.

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Feminism is one of the growing concepts in today's world. Feminism is increasing in literary field. Women are expressing their needs and rights in writing and speech with a sense of liberation, with the intention of changing the social restrictions and attitudes that oppresses women. A woman is the mother of knowledge, the heart full of grace and who showers love. The woman who had all these characteristics faced many problems. Women's liberation became emotional and that everyone was touched by that feeling. Among them Bharatiyar, Bharathidasan, Kavimani Desiya Vinayagam Pillai, Periyar, Anna, Pudumaippittan and poet Gnanakoothan tended to create rising norms for women's emancipation and women's social progress. Poet Gnanakkuthan, who was a pioneer of Puthukavithai, worked to process the ideas of women's progress. He used his poetry as a weapon. In this way, his poems were in a simple manner and reached everyone. In order to sum up his positive views, this article examines the ability of Gnanakoothan to express the suppression of women in all positions of the society by highlighting feminism, grief due to female birth, women's lack of education, dowry violence, mockery, sexual violence etc. in his poems.

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Journal articles on the topic 'Womens liberation'

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