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Literatura académica sobre el tema "Patriarchal society"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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Artículos de revistas sobre el tema "Patriarchal society"

Khundrakpam, Prakash y Jayanta Krishna Sarmah. "Patriarchy and patriarchal customs in the Meitei Society of Manipur". Women's Studies International Forum 96 (enero de 2023): 102674. http://dx.doi.org/10.1016/j.wsif.2023.102674.

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Fokou-Ngouo, Arthur Freddy. "Cuerpo político des-censurado y quiebre de la familia patriarcal en la erografía contemporánea". Clepsydra. Revista de Estudios de Género y Teoría Feminista, n.º 23 (2022): 181–94. http://dx.doi.org/10.25145/j.clepsydra.2022.23.10.

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This work addresses the issue of erography from a subversive perspective. It is a question of going against the ideology framed by the patriarchal family and reflected in the society that was inspired by it, the patriarchal society. Based on the radical American feminism of the late 20th century, it will be a question of highlighting the way in which the authors narrate the body-sex in order to transgress the values traditionally attributed to the phallocentric family. Thus, this study wants to consider the narration of the sex-body as a weapon of resistance to the ideology spread long-term by the patriarchal family and on which the patriarchate was based, in order to subvert the latter.

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Adisa, Toyin Ajibade, Issa Abdulraheem y Sulu Babaita Isiaka. "Patriarchal hegemony". Gender in Management: An International Journal 34, n.º 1 (4 de marzo de 2019): 19–33. http://dx.doi.org/10.1108/gm-07-2018-0095.

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PurposeResearch on the impact of patriarchy and patriarchal norms on women’s work-life balance is scarce. A typical patriarchal society, such as Nigeria, tends to be organised based on gender, and the construct is embedded in the culture. This paper aims to investigate the impact of patriarchy on women’s work-life balance in a non-Western context: Nigeria.Design/methodology/approachThe authors adopt a qualitative research approach to enhance their insight into the issue of patriarchy and women’s work-life balance. Data for the study were collected over a four-month period, using semi-structured interviews as the primary method of data collection.FindingsThe findings of the thematic analysis reveal the impact of patriarchy on women’s work-life balance in Sub-Saharan Africa, specifically Nigeria. Women’s aspirations to achieve work-life balance in this part of the world are often frustrated by patriarchal norms, which are deeply ingrained in the culture. The findings of this study reveal that male dominance of and excessive subordination of females, domestic and gender-based division of labour and higher patriarchal proclivities among men are the ingredients of a patriarchal society. These issues make the achievement of work-life balance difficult for women.Research limitations/implicationsThe extent to which the findings of this research can be generalised is constrained by the limited sample size and the selected research context.Practical implicationsThe insights gleaned from this research suggest that there are still major challenges for women in the global south, specifically Nigeria, in terms of achieving work-life balance due to the prevalent patriarchy and patriarchal norms in the society. Strong patriarchal norms and proclivity negatively affect women’s work-life balance and in turn may impact employee productivity, organisational effectiveness, employee performance and employee punctuality at work. However, an Australian “Champion of Change” initiative may be adopted to ease the patriarchal proclivity and help women to achieve work-life balance.Originality/valueThis paper provides valuable insights by bringing patriarchy into the discussion of work-life balance. This issue has been hitherto rare in the literature. It therefore enriches the literature on work-life balance from a patriarchal perspective.

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Tellan, Elif Bayraktar. "The Patriarchate of Constantinople and the “Reform of the Synod” in the 18th Century Ottoman Context". Chronos 39 (13 de septiembre de 2019): 7–22. http://dx.doi.org/10.31377/chr.v39i0.590.

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The Orthodox Patriarchate of Constantinople went through a series of changes in the eighteenth century. By 1763 gerontismos was established, and the Patriarchal seal was divided into four. As such, the metropolitans of the Holy Synod gained considerable power in the administration of the Patriarchate vis-à-vis the Patriarchs. The so called “reform of the Synod” was more than a mere internal struggle among the clergymen of the Patriarchate and the Phanariots. It was rather related to the Empire-wide economic developments in connection to the transformation of social roles in the Ottoman society. In the eighteenth century the collaboration between the Ottoman administration and ecclesiastical institutions was in rise, and by the time gerontismos was established, the institutionalization of the Orthodox Church as part of Ottoman administration had been culminated.

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Meyers. "Was Ancient Israel a Patriarchal Society?" Journal of Biblical Literature 133, n.º 1 (2014): 8. http://dx.doi.org/10.15699/jbibllite.133.1.8.

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Meyers, Carol L. "Was Ancient Israel a Patriarchal Society?" Journal of Biblical Literature 133, n.º 1 (2014): 8–27. http://dx.doi.org/10.1353/jbl.2014.0012.

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Šaicāne, Iveta. "Patriarhāta beigas: sociālās kustības, ģimene un seksualitāte informācijas laikmetā M.Kastella skatījumā". Sabiedrība un kultūra: rakstu krājums = Society and Culture: conference proceedings, n.º XXIII (16 de agosto de 2021): 135–41. http://dx.doi.org/10.37384/sk.2021.23.135.

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During the information age, the patriarchalism is undergoing a crisis, which mainly affects the ba-sic cell of the society – the family. The crisis is rooted in transformation of the labour market and the growth of women’s self-esteem, which is caused by globalization, the development of reproductive te-chnologies, as well as feminism and gay and lesbian movements. The identity of a strong, empowered woman has been formed. Women are aware of their rights, values, sexuality, and they define themselves outside the patriarchal matrix. The society strongly opposes manifestations of compulsive sexuality. There is uncertainty about the future in the society. Patriarchal values have lost their legitimacy, therefore a re-turn to the previous values is unlikely to happen. In order for a family to function during post-patriarchate era, it is necessary to create a new, strong, unifying identity appealing for a sufficient number of individu-als, which can influence the formation of new social and family relations.

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Du, Xingjie. "Destruction of Patriarchal Society by Nu Shu in Snow Flower and Secret Fan". Theory and Practice in Language Studies 11, n.º 1 (1 de enero de 2021): 92. http://dx.doi.org/10.17507/tpls.1101.11.

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Lisa See’s Snow Flower and Secret Fan is set in Emperor Taoguang period-late Qing Dynasty that is featured by patriarchal society. One of typical features of the patriarchal society is that the male is the center of everything, while the female is in a disadvantaged position, which is clearly shown in the novel. However, Laotong–a kind of woman’s friendship in the novel can be regarded as a sort of female rebellion to the patriarchal society. They communicate with each other in a special way that men have no access to, which in a way wins more space for women in feudal society in which men always are in dominated position in terms of social status in family or society. The paper is going to discuss how this nu shu narrative destructs the patriarchal society and strives for more space for women, breaking the yoke of man’s gaze and power.

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Bui, Hong T. M., Alua Kuan y Tuan T. Chu. "Female entrepreneurship in patriarchal society: motivation and challenges". Journal of Small Business & Entrepreneurship 30, n.º 4 (27 de febrero de 2018): 325–43. http://dx.doi.org/10.1080/08276331.2018.1435841.

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Yang, Qian y Peicheng Hu. "Chinese Women’s Sexual Desire in the Patriarchal Society". Journal of Sexual Medicine 14, n.º 5 (mayo de 2017): e285-e286. http://dx.doi.org/10.1016/j.jsxm.2017.04.375.

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Tesis sobre el tema "Patriarchal society"

Studholme, Sophie Alkhaled. "Women entrepreneurs in Saudi Arabia : bargaining within a patriarchal society". Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201720.

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Saudi Arabia is one of the world’s largest exporters of oil and is known as the hub of Islam. It has been argued that the production of oil has a harmful effect on the economic and political status of women. Therefore, these tribal states are left with atypically strong patriarchal institutions where women are assigned to the domestic sphere. However, the international political pressure on Saudi Arabia to improve the position of women post the events of September the 11th 2001 has led the government to mobilise initiatives encouraging women into the public sphere. In addition, the depletion of oil resources has drawn the government’s attention to lessen its dependency on oil production and concentrate on private sector investment. Part of the government’s strategy has specifically focused on women, who hold much of the wealth in the country, to invest in the entrepreneurial sector in order to diversify the Saudi economy and provide employment to the rapidly increasing population. However, the laws continue to maintain women’s secondary position in society, as they are built on tribal customs and ideologies which treat women as ‘legal minors’ under the guardianship of her closest male relative. Furthermore, women are confined to jobs in the labour market which are deemed ‘suitable to their nature’, and thus, their entrepreneurial investment is constrained by gender-‐discriminating laws and placed within certain industries. Research on Saudi women’s experiences of participating in the labour force are scarce, as is the literature on Saudi female entrepreneurs .This thesis adopts a relational multilevel framework with the lens of ‘patriarchal connectivity’ in investigating the salient micro-‐ domestic, meso-‐societal and macro-‐ state opportunities and boundaries of 13 Saudi female entrepreneurs embedded in the patriarchal context. The research adopts a relational methodological approach, capitalising on qualitative in-‐depth interviews with the female entrepreneurs to explore their entrepreneurial experiences, motivations, and the boundaries and opportunities they face. Furthermore, the study investigates women’s negotiation strategies in overcoming the patriarchal boundaries. The findings highlight the women’s ‘emancipatory’ motivations behind entrepreneurship. They also illustrate the nature of the ‘permeable boundaries’ within and across the patriarchal domestic, societal and state domains, which meant the women were paradoxically confronted by ‘enabling’ opportunities and ‘constraining’ boundaries in each of the domains. However, whilst the women did exercise agency at some permeable boundaries, this agency remained within the confines of a prevailing patriarchal structure.

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Kim, Gumsun, of Western Sydney Nepean University y Faculty of Visual and Performing Arts. "A question of equality : women and women's art under patriarchal society". THESIS_FVPA_XXX_Kim_G.xml, 1995. http://handle.uws.edu.au:8081/1959.7/358.

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In the past and present the inter-gender relationship has been based on male domination resulting in the overlooking of the female role and value. Many male-inspired theories helped to establish this hierarchical relationship and to perpetuate the belief that men and women have been created differently and not equally privileged. My research on the status of Korean women verifies these theories by examining how much social and cultural conditions have contributed to the difference between the genders to the disadvantage of women. It also reveals the distortion of patriarchal theories by investigating the principle of Confucianism which led to the depravation of Korean women's opportunities to develop themselves. The present level of achievement for women's equality is the result of these women's struggles. I as a women artist, present my work so that it will help both men and women to raise their awareness and to eliminate the prejudice towards females in society. The early principle of the Yin and Yang, distorted later for political benefits, implied a cooperative relationship of two forces for creation and development. Although these force are different and independent, when used cooperatively, they make a complete picture of stability and harmony. If they remain separate forces there is no resulting completion of creation, but instability and misfortunes. By disclosing this principle of harmony in Shamanism and early Confucianism, I also present the notion that all kinds of misfortunes come out of a broken harmony between creatures, peoples, and genders.
Master of Arts (Hons)

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Kim, Gumsun. "A question of equality : women and women's art under patriarchal society /". View thesis, 1995. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030801.151817/index.html.

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Thompson, Christopher P. "Discreet Feminism: Neil Gaiman’s Subversion of the Patriarchal Society in American Gods". ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2026.

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Neil Gaiman’s use of a hyper-masculine American culture in American Gods sheds light upon the multiple issues surrounding a misogynistic society in which women are treated as sexual objects and punished for their independence as sexual beings. Gaiman’s efforts at highlighting these issues are discreet and hidden under layers of patriarchal expectations, but through the use of his protagonist, Shadow, Gaiman is able to provide an alternative to the society he represents. While he successfully illustrates this more “ideal” society, his endeavors fall short and are almost imperceptible throughout his novel. Gaiman’s work in American Gods, while lacking in its overall presence, brings attention to the issues within a hyper-masculine society and it is through this unique, feminist approach that Gaiman is able to present his strong argument for change.

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Tasel, Linda. "Patriarchal Society : Three Generations of Oppression in Arundhati Roy’s The God of Small Things". Thesis, Södertörn University College, School of Language and Culture, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-225.

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McKee, Rebecca Routh. "Women as heroes in a patriarchal society the roles of Susanna, Esther and Judith /". Winston-Salem, NC : Wake Forest University, 2009. http://dspace.zsr.wfu.edu/jspui/handle/10339/42537.

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Thesis (M.A.)--Wake Forest University. Dept. of Liberal Studies, 2009.
Title from electronic thesis title page. Thesis advisor: B. Diane Lipsett. Vita. Includes bibliographical references (p. 51-55).

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Hallonsten, Sofia. "Help or hinder? : Journalists affecting the future of female genital mutilation in a patriarchal society". Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295773.

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Is it possible to cover an issue as a journalist to the extent that you are practically a human rights activist, and still contribute to its continuation by unconsciously upholding the values causing the issue? This study asks the question if journalists help or hinder the elimination of female genital mutilation (FGM), and puts forth the thesis that journalists as a collective in fact are affecting the development more negatively through their attitudes than positively through their actions. The study consists of a theoretical analysis connecting to patriarchy and post-colonialism, and a field study from Tanzania where journalists are interviewed. The theoretical results show a clear connection between patriarchal values and FGM, and that if a journalist upholds these values she will not be as inclined to see the victim of FGM as a subaltern, she will be more likely to generalize the groups status and characteristics and she will be caught in between traditional and modern values. If a journalist ascribes to more traditional values when it comes to the difference between the genders, her attitudes will to some extent be counterproductive to the work she does when she covers FGM with the intention to prevent it. The field study supports this by showing that awareness about gender inequality and FGM does not necessarily mean awareness of patriarchal structures and how they affect men, women and traditions. One journalist can make a significant difference, but if she is a part of a journalist collective with strong, patriarchal values her efforts might not be sufficient to help in changing the overall development of FGM.

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Cloete, Rynell Adrianno. "A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society". University of the Western Cape, 2017. http://hdl.handle.net/11394/6422.

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Magister Theologiae - MTh
A number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.

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Moor, Merryl y n/a. "Silent Violence: Australia's White Stolen Children". Griffith University. School of Arts, Media and Culture, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070111.172012.

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This thesis makes a significant contribution to the existing knowledge on 'unmarried mothers'. Much of the literature on 'unmarried mothers' has been written by white, male, middle-class professionals who assume that unwed mothers are happy to place their babies for adoption so that they can be free to pursue other interests, meet other men and make a new life. However, after interviewing many of the mothers who gave up their babies in the 1950s, 1960s and early 1970s in Australia, I found this was not the case. Many of the mothers had wanted to keep their babies but were forced to relinquish them by their families and the wider society who seemed more intent on upholding nuclear family values than making available the resources needed to keep natural mothers and their babies together. My argument throughout this thesis is that given a choice - a viable economic and socially supported choice - many of the unmarried mothers, typified by those whom I interviewed, would not have parted with their babies. Most mothers interviewed, and presumably many of those in the community at large, have experienced much pain and grief as a result of the separation - a grief which is profound and lasts forever. Using Marxist feminist theories of the state and post-structural theories, my thesis highlights the perceptions and memories of birthmothers about the birthing experience and adoption as experience, process and life consequence. I also argue that the removal of white, working-class babies from their mothers compares in some small way with the removal of the indigenous 'stolen children' in the same period. The removal of Aboriginal children from their homes and cultures has been referred to by some scholars and activists as a form of cultural genocide. While the removal of babies from white, working-class, unwed mothers was different in that it had few racial implications, I argue that the system in place at the time was patriarchal and class-based and as such left the young, unwed women with no options but adoption. The thesis makes a very important and socially significant contribution to our understanding of unmarried mothers in that it presents a largely unwritten history of women. Rich in the voices of unmarried mothers, there are important conceptual, empirical and practical policy implications flowing from the research findings.

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Moor, Merryl. "Silent Violence: Australia's White Stolen Children". Thesis, Griffith University, 2006. http://hdl.handle.net/10072/365291.

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Libros sobre el tema "Patriarchal society"

Sarker, Profulla Chandra. Women in patriarchal society. New Delhi, India: Serials Publications, 2010.

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Figes, Eva. Patriarchal attitudes: Women in society. New York: Persea Books, 1987.

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Biblical women: Females in a patriarchal society. Staten Island, N.Y: St. Pauls, 2008.

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Mills, Jane. Womanwords: A vocabulary of culture and patriarchal society. Burnt Mill, Harlow, Essex, England: Longman, 1989.

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Jane, Mills. Womanwords, a vocabulary of culture and patriarchal society. Harlow, England: Longman, 1989.

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Recreating motherhood: Ideology and technology in a patriarchal society. New York: Norton, 1989.

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Female headed households in patriarchal society: A sociological study. Delhi: Indian Publishers' Distributors, 1999.

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Jane, Mills. Woman words: A vocabulary of culture and patriarchal society. Harlow: Longman, 1989.

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Saussy, Carroll. God images and self esteem: Empoweringwomen in a patriarchal society. Louisville, Ky: Westminster/John Knox Press, 1991.

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Patriarchal structures in Shakespeare's drama. Berkeley: University of California Press, 1985.

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Capítulos de libros sobre el tema "Patriarchal society"

Rei, Wenmay. "Regulating sex selection in a patriarchal society". En The Family, Medical Decision-Making, and Biotechnology, 95–111. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/1-4020-5220-0_8.

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Petrusenko, Nadezda. "A conservative turn in a patriarchal society?" En Conservatism and Memory Politics in Russia and Eastern Europe, 25–44. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003251743-2.

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Eklof, Ben. "Worlds in Conflict: Patriarchal Authority, Discipline and the Russian School, 1861–1914". En School and Society in Tsarist and Soviet Russia, 95–120. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22817-1_5.

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Cremer, Douglas J. "Patriarchy, Religion, and Society". En Exploring Gender at Work, 25–44. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-64319-5_2.

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"A patriarchal society". En The Zaza Kurds of Turkey. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755609376-ch-004.

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"THE SYNDYASMIAN AND THE PATRIARCHAL FAMILIES". En Ancient Society, 453–67. University of Arizona Press, 2022. http://dx.doi.org/10.2307/j.ctv2vt02gj.26.

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"Henry Maine’s patriarchal theory". En The Reinvention of Primitive Society, 33–191. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2017. | Series: Routledge classic texts in anthropology ; 3 | Originally published: 2005. With new preface.: Routledge, 2017. http://dx.doi.org/10.4324/9781315227382-5.

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"Henry Maine’s patriarchal theory". En The Reinvention of Primitive Society, 51–70. Routledge, 2005. http://dx.doi.org/10.4324/9780203003527-10.

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"Gender inequality and patriarchal order recontexualized". En Contemporary South Korean Society, 32–41. Routledge, 2012. http://dx.doi.org/10.4324/9780203084373-7.

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Chu, Tung-tsu. "Patriarchal clan system of feudalism". En The History of Chinese Feudal Society, 110–38. Routledge, 2020. http://dx.doi.org/10.4324/9780429447808-5.

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Actas de conferencias sobre el tema "Patriarchal society"

Sultana, Sharifa, François Guimbretière, Phoebe Sengers y Nicola Dell. "Design Within a Patriarchal Society". En CHI '18: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3173574.3174110.

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"The Women's Struggle in a Patriarchal Society". En 2018 International Conference on Social Sciences, Education and Management. Francis Academic Press, 2018. http://dx.doi.org/10.25236/socsem.2018.14.

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Li, Jing. "Women in Patriarchal Society ---- Heroine Image Interpretation in Long Day's Journey into Night". En 2016 International Conference on Economics, Social Science, Arts, Education and Management Engineering. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/essaeme-16.2016.138.

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Wu, Sixue y Wenting Wang. "The Influence of Female Images in Grimm's Fairy Tales on Children Against the Background of Patriarchal Society". En Proceedings of the 3rd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icassee-19.2019.143.

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DEKA, Kabita y Debajyoti BISWAS. "WOMEN IN GENDERED ENCLOSURE: A COMPARATIVE STUDY OF INDIRA GOSWAMI’S DATAL HATIR UNE KHOWA HOWDAH (THE MOTH-EATEN HOWDAH OF A TUSKER) AND EASTERINE IRALU’S A TERRIBLE MATRIARCHY". En Synergies in Communication. Editura ASE, 2022. http://dx.doi.org/10.24818/sic/2021/04.05.

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The paper discusses Mamani Raism Goswami’s The Moth Eaten Howda of the Tusker (2004) and Easterine Kire Iralu’s A Terrible Matriarchy (2011) with reference to the plight of women in North East India. Although the socio-cultural context of the novels varies from each other, the paper argues that the characters depicted in the fictions are connected through the sense of deprivation and oppression that women have to undergo in a patriarchal society. Iralu’s A Terrible Matriarchy and Goswami’s The Moth-Eaten Howda of a Tusker underscore that neither religion nor modernity can offer a solution to the existing structures of domination and discrimination unless the women resist and break these structures from within.

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Hadzantonis, Michael. "Eastern Girls and Boys: Mapping Lesbian and Gay Languages in Kuala Lumpur". En GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.1-3.

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Lesbian and gay communities in Kuala Lumpur, Malaysia, evidence unique and highly localized language practices, influenced by the specific organization and appropriation of a variety of social and cultural factors and networks. A hybridity and restylizing of Islamic, Confucianist, neoliberal, and transnational discourses significantly shape these communities, thus providing a lens through which to effect description of these speech communities. This paper discusses language styles in lesbian and gay communities in Kuala Lumpur, and evidences that their language practices, language ideologies, and identities, are fostered and legitimized in culturally complex ways. These complexities become predicated on a specific reapropriation of transnational factors, sociocultural histories, and patriarchal standpoints, mediated by society at large. As such, the study explores and finds a significant bias across these two communities, in that the language practices specific to gay communities far exceed those of lesbian communities. These language practices are mediated by gendered practices and gendered differentials pervasive of larger Malaysian society.

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Abdullah, Md Abu Shahid. "“Indeed, the King has a Cunt! What a Wonder!”: Sex, Eroticism and Language in One Thousand and One Nights". En GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.1-1.

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One Thousand and One Nights, which can be traced back to as early as the 9th century, is probably the greatest introduction to Arabic culture through literature. This colossal and diverse book has drawn the attention of scholars, researchers and students to classic Arabic literature as well as influenced many prominent authors and filmmakers. It is not just a book of careless and unconnected stories but rather a piece of esteemed literature which has been read and analysed in many countries all over the world. However, it is also true that this book has been criticised for its sexual promiscuity and degraded portrayal of women. The aim of the presentation is to prove that underneath the clumsy and seemingly funny structures of One Thousand and One Nights, there is a description of overflowing sexuality. Through the sexualised or erotic description of female bodies, the book gives agency to women but at the same time depicts them derogatively, and thus fulfils the naked desire of the then patriarchal society. The presentation will highlight how sexual promiscuity or fathomless female sexual craving is portrayed through figurative and grammatical language, which objectifies the female characters but at the same time enables them to be playful with the male characters, and thus motivates them to become more powerful than the males. Finally. the presentation will focus on language or narrative as an act of survival from the perspectives of the female characters, which is most evident in the case of Scheherazade who saved not only her life but also lives of countless maidens by her mesmerizing storytelling talent.

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Hendricks, Winston y Babawande Olawale. "Bridging the Gender-Based Digital Divide: Empowerment of Women Through ICT". En Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.9136.

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This paper explores how digital transformation can bridge the gender-based digital divide and empower women for civic engagement in a digital world. This is because, in recent times, women in developing countries such as South Africa have been marginalized due to the patriarchal sentiment prevalent in society. While gender equality is not only a universal human right, recognizing the importance of gender equality in ensuring the advancement of society will go a long way to reducing the existing gender gaps in digital inclusion. While it has been argued that digital transformation perpetuates gender-related inequality, empowering women has the potential to generate a new source of global economic growth that is more inclusive. In addition, the incorporation of computer-based technologies into an organization's products, processes, and strategies, often referred to as 'digital transformation' is capable of providing an avenue for more equal women participation in labour markets and entrepreneurship. However, despite the advantages of digital transformation for women’s empowerment, women’s marginalisation in digital technologies continues to be evident in South Africa and its education system. The present study, therefore, investigates how digital transformation can bridge the gender-based digital divide and empower women for civic engagement in a digital world by promoting gender equality in the digital communities. Underpinned by an Interpretivist paradigm, the study employs a qualitative research approach and a case study design. Thus, to investigate how digital transformation can bridge the gender-based digital divide and empower women for civic engagement in a digital world, data for the study was collected through interviews from ten female university students in a rural university in the Eastern Cape Province, South Africa. The findings from the study revealed that while there are several opportunities that the digital technologies present in the quest for women empowerment, the lack of skills and expertise, literacy gaps, traditional and social norms, and a lack of confidence in experimenting with technology, among many others are the key factors that widen the digital gender gap. Based on the findings, recommendations were made that universities and higher education institutions partners should promote women's empowerment by supporting women's meaningful and equal participation in decision making where digital technologies are concerned.

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Schallemberger, Rafaelly Andressa. "Brazilian Women: A Struggle to be Heard". En 13th Women's Leadership and Empowerment Conference. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/wlec.2022.002.

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Abstract Outsiders may wonder what Brazilian women’s lives are like here and who the women activists influencing human rights, female empowerment, and social change are. As in other countries, during the past few decades Brazilian women have revolted against patriarchy by raising their voices and creating social impact. This qualitative study, using secondary research, identifies Marielle Franco, Zilda Arns, Maria da Penha, Marta Vieira da Silva, and Dilma Rousseff as five empowered Brazilian women. Most came from humble origins - families that were examples of charity and struggled for rights, but all obtained degrees either in higher education or in their specialization. However, their origins did not determine social action. The driving force was their suffering from discrimination, specifically because they were women and, furthermore, because they occupied places that were previously reserved for white men. Almost all were persecuted, while others also suffered discrimination because of their skin color and ethnicity. Even so, being wives and mothers, all were excellent professionals, searching for success and achieving progress in their dedicated areas by creating social changes, especially in human rights for children and women. Those who are still alive continue the battle against the entrenched patriarchy in a predominantly macho society as they continue their strife for more progress. Finally, those committed to building an evolved, modern, inclusive, and respectful Brazilian society perceive the macho practices that prevail as inadequate and detrimental to women. As more and more women carry on in the fight for human rights, society will evolve. Keywords: Brazilian women, human rights, discrimination, women’s rights

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Markopoulos, Evangelos, Marlena Schmitz y Baiba Ziga. "An ESG aligned Global Gender Equity Model for creating equitable corporate and government organisations". En 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001524.

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Living in the 21st century does not necessarily mean that men and women are treated fairly and respectfully regarding their respective needs and thus in a gender equitable way. On the one hand, women still do three times the amount of unpaid care work, earn 18% less for the same work, make up the minority of C-Suite Level leaders with only 22% compared to 78% of men (which has become even worse due to the Covid-19 Pandemic) and have to deal with issues such as the glass ceiling or glass cliff which prevent their careers from flourishing, to name a few issues. On the other hand, studies by experts conducted in the field of gender equity have shown that women were rated as more effective leaders during and before a crisis, that female participation in the workforce could add between 12-18 trillion dollars to global GDP and increase profits of companies whilst reducing turnover rates and improving productivity as well as employee satisfaction, therefore potentially benefitting society as a whole. To understand why the world has not become gender equitable yet despite the many benefits it would provide, the research conducted in this paper includes academic primary and secondary research, an international literature review, 13 individual interviews with top level managers and/or diversity, equity and inclusion experts (DEI) as well as a global survey with 66 respondents. The results led to the conclusion that there is a need for a shift away from the patriarchal system towards a gender equitable society, which can be achieved with the help of the Global Gender Equity Model (GGEM). The GGEM is a new conceptual model for understanding and describing the implementation of the factors that create gender equitable nations. It is based on four socioeconomic pillars (People, Economy, Education, Governance) aligned with ESG (Environment, Social Governance) criteria adopted by private and public organizations. The four pillars of the GGEM model blend the traditional corporate and government systems of global nations with the current need for individual and collective accountability, collaboration as well as transparency and free flow of information. These pillars were found to be associated with equitable environments and can be seen as both interdependent and positively reinforcing of each other. This means the relative strength of any one pillar has the potential to either positively or negatively influence national gender equity. The GGEM uses the principles behind these pillars to develop and deliver an assessment tool and guidelines that are holistic in their approach to help transform nations from their current inequitable state. The model has been developed to benefit any organization by enacting some or all of these principles no matter their location or the path selected to achieving true gender equity. The integration of the GGEM model with the ESG index has been designed to incentivise the adaptation of the model towards achieving faster and higher organizational ESG scoring. The paper also presents the limitations of the model at its current stage and areas of further research which can support it with technologies and processes that can give adaptation efficiency and implementation consistency.

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Informes sobre el tema "Patriarchal society"

Gneezy, Uri, Kenneth Leonard y John List. Gender Differences in Competition: Evidence from a Matrilineal and a Patriarchal Society. Cambridge, MA: National Bureau of Economic Research, enero de 2008. http://dx.doi.org/10.3386/w13727.

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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, diciembre de 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.

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Batliwala, Srilatha. Transformative Feminist Leadership: What It Is and Why It Matters. United Nations University International Institute of Global Health, diciembre de 2022. http://dx.doi.org/10.37941/rr/2022/2.

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The words of ancient Chinese philosopher Lao Tsu make the simplest, yet most profound, case for transformation – a change of direction, a fundamental shift in the nature or character of something, recasting the existing order and ways of doing things. This is what the world needs now, as institutions and systems of the past century prove unable to address the challenges of impending planetary disaster, persistent poverty, pandemics, rising fundamentalism and authoritarianism, wars, and everyday violence. Against a background of a worldwide backlash against women’s rights, gender parity in leadership positions – in legislatures, corporations, or civil society – has proved inadequate, as women in these roles often reproduce dominant patriarchal leadership models or propagate ideologies and policies that do not actually advance equality or universal human rights. What is required is truly transformative, visionary leadership, whereby new paradigms, relationships and structures are constructed on the basis of peace, planetary health, and social and economic justice.

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Gratzke, Michael. ‘Confessions of a MILF (I chose being an artist over being a wife)’. Love and relationships in Viv Albertine’s memoirs. University of Dundee, febrero de 2022. http://dx.doi.org/10.20933/100001240.

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The memoirs of (post-) punk musician Viv Albertine address the issue of choice or lack thereof in romantic and family relationships. They depict a world in which choice of romantic partners appears normal if often unsuccessful, whereas choice within family relationships is restricted. It is self-evident that one cannot choose one’s blood relatives. However, amplified by Albertine’s scepticism towards any social relationships, her two memoirs represent ‘negative choice’ (Eva Illouz) in heterosexual romantic relationships and the complex ways in which negative choice can change family dynamics. In her memoirs, Albertine presents loneliness as the opposite of love which aligns with her model of choice, as it is preferable to live a lonely life over being bound up in love relationships, romantic or familial, which are harmful to one’s wellbeing. This article demonstrates how the ethos of early punk is translated into an uncompromising process of life writing which presents itself as faithfulness towards the individual’s core need for self-realisation and self-expression against the backdrop of failing romantic and familial relationships, severe physical and mental health problems, a self-diagnosis of autism and a patriarchal society.

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Haider, Huma. Political Empowerment of Women, Girls and LGBTQ+ People: Post-conflict Opportunities. Institute of Development Studies, junio de 2022. http://dx.doi.org/10.19088/k4d.2022.108.

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The instability and upheaval of violent conflict can break down patriarchal structures, challenge traditional gender norms and open up new roles and spaces for collective agency of women, sexual and gender minorities (SGM), and other marginalised groups (Yadav, 2021; Myrittinen & Daigle, 2017). A recent study on the gendered implications of civil war finds that countries recovering from ‘major civil war’ experience substantial improvements in women’s civil liberties and political participation—complementary aspects of political empowerment (Bakken & Bahaug, 2020). This rapid literature review explores the openings that conflict and post-conflict settings can create for the development of political empowerment of women and LGBTQ+ communities—as well as challenges. Drawing primarily on a range of academic, non-governmental organisation (NGO), and practitioner literature, it explores conflict-affected settings from around the world. There was limited literature available on experience from Ukraine (which was of interest for this report); and on specific opportunities at the level of local administrations. In addition, the available literature on empowerment of LGBTQ+ communities was much less than that available for women’s empowerment. The literature also focused on women, with an absence of information on girls. It is important to note that while much of the literature speaks to women in society as a whole, there are various intersectionalities (e.g. class, race, ethnicity, religion, age, disability, rural/urban etc.) that can produce varying treatment and degrees of empowerment of women. Several examples are noted within the report.

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Kelly, Luke. What Accountability Means in Somalia. Institute of Development Studies, junio de 2022. http://dx.doi.org/10.19088/k4d.2022.113.

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This rapid literature review finds that accountability programming in Somalia is focused on working effectively with the country’s hybrid governance. A number of programmes have generated findings on the potential of non-state actors to improve accountability, with a focus on contextual analysis and adaptive programming. Accountability is defined as mechanisms to hold people in power to account according to an agreed standard. Improving accountability may be difficult in fragile and conflict-affected states such as Somalia where power is dispersed and informal. Somalia is commonly described as a hybrid political order. Regions in Somalia have more and less robust governments and non-state actors have a number of important but informal roles in governance. Moreover, the prevalence of clan-based politics and patriarchal norms limits the inclusivity of accountability mechanisms, with women and members of minority clans among those commonly excluded. This report is focused on accountability in governance. It surveys both evidence on the status and contours of accountability in Somalia, and on programmes to improve accountability. It is based on evidence from the Implementation and Analysis in Action of Accountability Programme (IAAAP) Somalia programme, as well as other relevant programmes. It describes the findings on the barriers and enablers to greater accountability in Somalia, as well as lessons on implementing programmes. It does not survey every accountability programme, or programme with accountability components, but instead focused on published evaluations and evidence syntheses. Several programmes, such as IAAAP, have sought to research, improve and learn lessons on accountability in Somalia. IAAAP ran from 2013 to 2019 and had a budget of GBP 23 million. It worked as an innovation laboratory to test models for greater accountability through adaptive programming. IAAAP worked on different themes, including civil society-state engagement, financial flows and extractive industries.

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Hicks, Jacqueline. The Role of Gender in Serious and Organised/Transnational Crime. Institute of Development Studies, marzo de 2021. http://dx.doi.org/10.19088/k4d.2021.059.

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This rapid review synthesises evidence on the role of gender in serious and organised/transnational crime (SOC) with regard to gender norms, participation and prevention. It looks at the literature on the roles women play in organised crime groups and their pathways to participation, the impact of cultural gender norms in different forms of participation for men and women in SOC, and the role of gender dynamics within families or communities in preventing SOC. Key Overall Findings linking gender norms, female participation and prevention of SOC: 1). Gender norms and women’s participation in SOC are varied and highly contextual, highlighting the importance of gender analysis to programming; 2). Gendered perceptions of men as perpetrators and women as victims in SOC undermine effective responses; and 3). Some types of masculine identity have been linked to involvement in violent crime and societal tolerance of organised crime groups. In Italy, some feminists characterise opposition to SOC as an anti-patriarchal struggle.

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Carter, Becky. Gender Inequalities in the Eastern Neighbourhood Region. Institute of Development Studies (IDS), marzo de 2021. http://dx.doi.org/10.19088/k4d.2021.062.

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This rapid review examines evidence on the structural causes and drivers of gender inequalities in the Eastern Neighbourhood region and how these gender inequalities contribute to instability in the region. While the Eastern Neighbourhood region performs relatively well on gender equality compared with the rest of the world, women and girls continue to face systemic political and economic marginalisation and are vulnerable to gender-based violence. Research on Armenia, Azerbaijan, Georgia, and Moldova identifies the key underlying cause to be a set of traditional patriarchal gender norms, intersecting with conservative religious identities and harmful customary practices. These norms do not operate in isolation: the literature highlights that gender inequalities are caused by the interplay of multiple factors (with women’s unequal economic resources having a critical effect), while overlapping disadvantages affect lived experiences of inequalities. Other key factors are the region’s protracted conflicts; legal reform gaps and implementation challenges; socio-economic factors (including the impact of COVID-19); and governance trends (systemic corruption, growing conservatism, and negative narratives influenced by regional geopolitics). Together these limit women and girls’ empowerment; men and boys are also affected negatively in different ways, while LGBT+ people have become a particular target for societal discrimination in the region. Global evidence – showing that more gender unequal societies correlate with increased instability – provides a frame of reference for the region’s persistent gender inequalities.

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