Artykuły w czasopismach na temat „Patriarchal bias”
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1
Murphy, Austin. "History without the Standard Patriarchal Bias". International Journal of Interdisciplinary Social Sciences: Annual Review 3, nr 3 (2008): 75–84. http://dx.doi.org/10.18848/1833-1882/cgp/v03i03/52538.
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Favela Calvillo, Mariana. "El sesgo patriarcal del conocimiento". Tequio 3, nr 7 (2.09.2019): 15–24. http://dx.doi.org/10.53331/teq.v3i7.9235.
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No periodization is ever neutral, much less the dominant perspectives on how history is interpreted. Our forms of knowledge imply a patriarchal bias that constitutes a form of reductionism in at least two senses: first, the tendency to reduce the totality of human history to what I call the patriarchal horizon, and which is but the last breath of a much longer and complex story; and second, even within the patriarchal horizon, this kind of blindness tends to fade out the role of women and their contributions in any field. The bias gradually becomes a canon, it seems natural and goes unnoticed. This paper discusses the depatriarchalization of knowledge and the study of long history, both understood as indispensable strategies for the political struggle of women and the elimination of gender-generic systems of oppression.
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Muhtador, Moh. "GAGASAN RIFFAT HASAN TENTANG KRITIK GENDER ATAS HADIS MISOGINIS". Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, nr 1 (5.02.2018): 73–95. http://dx.doi.org/10.24239/rsy.v13i1.91.
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Riffat Hasan is one of the Muslim feminists against the strong patriarchal culture in his environment. Riffat Hasan's idea of ​​equality is a breath of fresh air for women who have been embraced by a growing patriarchal culture. As a Muslim feminist, Riffat hasan uses gender as an analysis to dismantle the construction of patriarchal culture wrapped with a religious message, especially the hadith of the prophet. The development of religious patriarchism is the result of interpretation of religious teachings that have the impression of gender bias (missoginis), gender bias interpretation model is one of the relations that shows the interaction of patriarchal culture with religion. The relationship forms a mutually supportive argument between religious teachings and patriarchal culture. So that both regions are understood as one-unit. But as a critical effort on the development of religious patriarchism, Riffat Hasan's idea of ​​gender can be used as a medium for finding ideological constructs, and the use of epistemology in the understanding of religious teachings. Thus, patriarchal religious and cultural relations are no longer seen as a whole that must be thoroughly replicated.
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Yusuf, M. "Menggugat Peran Wali Nikah: Potret Bias Gender & Analisa Fikih Egalitas". Musãwa Jurnal Studi Gender dan Islam 5, nr 2 (30.04.2007): 227. http://dx.doi.org/10.14421/musawa.2007.52.227-257.
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Islamic society will always be practically encircled by patriarchal culture and male domination if the body of Islamic laws does not offer the solution to the problem. As long as the patriarchal values dominate all legal considerations taken into account the formulation of law produced will be male biased and subordinate women. As a result, Islam as a religion will appear to be unfriendly to women -a situation which is against its own spirit. This present article aims to discuss the issue of wali in a marriage contract by applying a structuralism method within linguistic paradigm and critical historical approach. Using these methods, the author argues that the mainstream views of Islamic law on wali are gender,biased and unfair to women. Because gender injustice is against the spirit of Islam, the patriarchal fiqh should be re-examined and replaced by the egalitarian Islamic law.
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Fikri Hamdani i Moh. Muhtador. "TELAAH KRITIS ATAS RELASI AGAMA DAN BUDAYA PATRIARKI". Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, nr 2 (30.12.2021): 277–95. http://dx.doi.org/10.24239/rsy.v17i2.800.
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This paper is a critical study of the discourse on religion and patriarchal culture. The development of religious patriarchism results from the interpretation of spiritual teachings that have the impression of a gender bias; the gender bias interpretation model is one of the relationships that shows the interaction of patriarchal culture with religion. Disclosure of the relationship between religion and patriarchism to understand the boundaries of what is called religion and interpretation and other elements in the meaning of religion. This paper is library research that relies on literature data related to gender and religion by using the theory of gender criticism to find answers to religious alliances and patriarchism. This paper shows that epistemologically, a series of meanings related to women's lives is interpreted textually. The meanings that are born are motivated by elements of male culture. There is a patriarchal ideology that is still strong in the body of a religious community that interprets the meaning of religion as religion.
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Reena, Dr. "Media and Promotion of Gender Equality". International Journal of English Literature and Social Sciences 8, nr 1 (2023): 108–10. http://dx.doi.org/10.22161/ijels.81.14.
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The present research paper, while exploring the plight of women in Patriarchal Society, highlights the role of media in the promotion of gender equality. It discusses why woman becomes a sacrificial and submissive being. It reveals how media promotes the issues of higher education and personality development of woman which are ignored by the patriarchal society. In the paper an attempt has been made to bring out the significance of media in eradicating gender bias prevailing in the society.
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Mustofa, Mustofa. "Re-Interpretasimenstrual Taboo Dalam Al-Qur'an: Menggagas Fiqih Egalitas-Humanis". Musãwa Jurnal Studi Gender dan Islam 5, nr 1 (31.01.2007): 61. http://dx.doi.org/10.14421/musawa.2007.51.61-87.
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This article is intended to re-exanune and offer a new interpretation to the Qur'anic verses dealing with the issues of menstruation. One of the major problems in the Qur'an is the fact that it is the basic maraji' and mashadir (references) for the formulation of Islamic law and advices on religious matters. In many cases people fail to differentiate between the Qur'an and books of Qur'anic interpretation; the Qur'an has been equated with exegesis of the Qur'an. Further, the Muslim scholars who wrote tafsir are mostly male and live in a patriarchal society, accordingly patriarchal values penetrates into their thoughts. Besides this patriarchal bias in the interpretation, the social realities of Muslims have changed too, in a speed pace. Consequently, the formulation of Islamic fiqh should be changed appropriately to address the current issues, including the idea of menstrual taboo by re-interpreting the Qur'an. This article is therefore not only offering a new light to the interpretation of the text which promotes humanitarian and egalitarian values but also identifying the patriarchal biases in the process of interpreting the Qur'an.
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Kumar, Tribhuwan. "culture of patriarchy, gender bias, and class discrimination in Mahesh Dattani’s Tara". Linguistics and Culture Review 5, S1 (8.07.2021): 60–69. http://dx.doi.org/10.21744/lingcure.v5ns1.1314.
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This research paper, which makes use of Mahesh Dattani's play Tara (1990), emphasises the concept of social issues such as gender inequalities, suffering, and depression, which are experienced by both men and women in equal measure. Gender discrimination, injustice done solely on the basis of gender, and preference for male children in Indian homes are all issues that are the focus of this research. Tara, Dattani's other play, addresses the issue of gender discrimination. The play addresses the emotional and physical separation of conjoined twins. It exemplifies the society's ingrained patriarchal system. Women act as a key in patriarchy's hands, ensuring the survival of patriarchal values. The purpose of this article is to discuss and analyse the play's issue of female marginalisation. Chandan, a boy child, is preferred to Tara, a girl child, in an Indian family. Despite the fact that she is Tara's mother, Bharati wrecks her daughter's life and ultimately suffers as a result of her harsh behaviour. Dr. Thakkar makes an error in his capacity as a scientist and a technophile. Bharati and her father bribed him with a piece of land in exchange for Tara’s death.
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Sarwono, Billy K. "Gender bias in a patriarchal society A media analysis on virginity and reproductive health". Wacana, Journal of the Humanities of Indonesia 14, nr 1 (1.04.2012): 37. http://dx.doi.org/10.17510/wjhi.v14i1.48.
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Chetry, Pooja, i Rekha Pande. "Gender Bias and the Sex Trafficking Interventions in the Eastern Border of India–Nepal". South Asian Survey 26, nr 2 (8.08.2019): 117–38. http://dx.doi.org/10.1177/0971523119862476.
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The present article looks at gender bias and sex trafficking interventions in the eastern border of India–Nepal. It attempts to understand the socio-economic conditions and other influencing factors that circumscribe a woman’s migration. It documents the interventions by anti-trafficking networks and explores the experience of intercepted women. It attempts to show how interception methods as techniques of intervention to combat trafficking in persons are gender biased. Interception, as a primary method of intervention, is used by anti-trafficking organisations to prevent the occurrence of human trafficking cases in its origin/source country. On suspicion, a woman or a girl crossing the border alone or in all-female groups is stopped and intercepted by the anti-trafficking activists on the ground of her being a potential victim of sex trafficking. Such interception generally takes place within 3 km radius of the border of Panitanki, India, to Kakarbitta, Nepal in order to prevent the unsafe and illegal migration of girls/women. The cross-questioning method is used to extract information and validation about her identity and travel. This article, therefore, examines interception methods as techniques of intervention to combat trafficking in persons. It shows how this intervention method in certain aspect is patriarchal in its form. It reinforces the patriarchal belief of women’s vulnerability in the absence of male authority leading to discreet dangers.
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Hariharasudan, A., i S. Robert Gnanamony. "Feministic Analysis of Arundhati Roy's Postmodern Indian Fiction: The God of Small Things". GATR Global Journal of Business and Social Science Review (GJBSSR) Vol.5(3) Jul-Sep 2017 5, nr 3 (23.06.2017): 159–64. http://dx.doi.org/10.35609/gjbssr.2017.5.3(17).
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Objective - The aim of the research is to identify the feminist strains in the postmodern Indian Fiction The God of Small Things (TGST). The researcher has planned to investigate the text systematically for seeking feministic values. Methodology/Technique - The study reviews previous literature. Findings - Gender bias and feminism are relevant themes explored by postmodernists. Arundhati Roy portrays the predicament of women through her female characters belonging to three generations in this novel. In the novel, a sense of antagonism and division also infuse the difference senses of identity among the different generation of women. It also generates a line of the clash between the older and the younger generation. Family and political customs play a key role in disadvantaging women. Social constrains are so built up as to sanctify the persecution of women. This is because, in most of the civilizations, social structures are basically patriarchal. Arundhati's novel challenges this position, though her avowed feminist stance. Novelty - Women across the globe worldwide, nationwide, regionally and may be capable of holding the influential note of feminism and being capable of deconstructing a constructive implication of their own femaleness and womanhood after reading this paper. Type of Paper: Review Keywords: Feminism; Gender Bias; Patriarchal; Postmodernism; Downtrodden. JEL Classification: B54, H83.
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Kumari, Jyoti. "The Pattern in the Projection of Working Women in R.K Narayan’s The Dark Room and Mr. Sampath". International Journal of English Literature and Social Sciences 7, nr 4 (2022): 311–13. http://dx.doi.org/10.22161/ijels.74.46.
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Working women is not a recent phenomenon but in India they still face a bias and prejudice against them. This prejudice and stereotyping can also be traced into the works of literature. This paper aims to analyze the depiction of some of the working women’s characters in the early Indian English novels by R.K Narayan. It will try to throw light on the patriarchal ideology in the narration and projection of working women’s characters in the select novels. How women are often put under certain labels which work for patriarchy and specifically working women who do not conform to this ideology, have to face more social prejudices. This paper will examine these biased patterns which are prevalent in RK Narayan’s select novels. It will showcase how a working woman is perceived by the society and also how the writer deals with these patriarchal ideologies.
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Azizah, Nurul. "Gender Equality Challenges and Raising Awareness in the Patriarchal Cultural in Indonesia". Journal of Humanities and Social Sciences Studies 5, nr 1 (10.01.2023): 47–52. http://dx.doi.org/10.32996/jhsss.2023.5.1.7.
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Conventionally the social construction of a gender equality society can increase awareness of education in a patriarchal culture in Indonesia. The construction of gender equality and gender justice is carried out by people who have concerns about the role and work of women in particular and society in education. Top-down affirmations are carried out in various actions and gender equality movements. Women are the object of the equality movement to raise awareness and gender justice in the field of education. Along with the development of the times and in the era of digitalization as it is today, it can transform the paradigm of women's thinking. They actively participate in development through education. Although through various challenges and obstacles due to being in a patriarchal culture, the level of women is lower than men. This paper shows Gender Equality in Patriarchal Education and Culture, real theoretical challenges in improving gender equality, efforts to raise women's awareness of the importance of education, and the implementation of gender equality in education in the social context of society. This paper suggests the need for access and opportunity for women and public policies that are gender bias-oriented, involving women's participation and providing equitable benefits for women.
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Amini, Mutiah. "Gender Bias in Historiography of Indonesia and the Writing of Women's History". Jurnal Perempuan 23, nr 3 (28.08.2018): 153. http://dx.doi.org/10.34309/jp.v23i3.245.
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<p>This paper discusses gender bias within the Indonesian historiography tradition. Various historical literature records that all major events in Indonesian history–as a nation–are masculine and strongly dominated by male narratives. There is no space for women to be present in the narratives of the past. As if the history of Indonesia is a history of men, whereas if critical research is done then women such as men have a past narrative that is also important. Women are present and give meaning to the development of the nation's history. This matter is absent in Indonesian historiography. The strength of gender bias in the historiography of Indonesia can not be separated from the strong patriarchal culture in the life of society. Thus the gender bias ultimately forms a canon, so this is then reproduced from generation to generation. This article argues that critical research by revealing a new fact is a power to change gender bias in Indonesian historiography.</p><p> </p>
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Khan, Amna, i Farah Hashmi. "Mare Wearing a Scarlet Bridle: A Feminist Critique of Gender Based Animal Imagery in Punjabi Proverbs". Pakistan Journal of Humanities and Social Sciences 10, nr 1 (30.03.2022): 260–76. http://dx.doi.org/10.52131/pjhss.2022.1001.0194.
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This research aims at animal imagery found in Punjabi proverbs related to gender and to reveal if it is ideologically patriarchal. Here, Punjabi proverbs with the mention of animals and gender are selected through the technique of quota purposive sampling from a collection of 8500 Punjabi proverbs Saaday Akhaan, (Our Proverbs) (Shahbaz 2004). Feminist Critical Discourse Analysis (Lazar, 2007) provided the theoretical background. Furthermore, proverbs with female gender and male gender are divided into thematic categories on the base of the gender and the animals targeted. ‘Gender Relationality’ is assured by selecting the animal images related to both male and female genders. A mixture of quantitative and qualitative methods has been used to analyze the data. The findings reveal that 53.95% of animal-based Punjabi proverbs target females, whereas, only 1.69% of proverbs target males. Here, a higher number of proverbs present females in a face-threatening manner as compared to the one mentioning males in a face-saving and glorifying manner. Additionally, only 1 proverb (0.28%) is found that shows a comparatively soft attitude towards daughters by comparing them to sparrows. This study contends that animal imagery in Punjabi proverbs strengthens patriarchal social tendencies. These animal images do not only reflect but also promulgate gender bias. This research also suggests that linguists should pay attention to these proverbs. Further research can be done on the actual use of Punjabi proverbs to investigate how much they are still holding fast to the beliefs of perpetuating gender bias.
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Kray, Susan. ""New Mode of Feminist Historical Analysis"-- Or Just Another Collusion with "Patriarchal" Bias?" Shofar: An Interdisciplinary Journal of Jewish Studies 20, nr 3 (2002): 66–90. http://dx.doi.org/10.1353/sho.2002.0027.
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Abdellaoui, Said. "Prospective Media Translators in Audio-Visual Training: Towards a Critical Discourse Analysis of Gender-Bias in Subtitling". Studies in Pragmatics and Discourse Analysis 3, nr 2 (31.12.2022): 32–49. http://dx.doi.org/10.48185/spda.v3i2.674.
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This article dwells on the significance of translation training in gender-related issues. It focuses on raising the question of gender bias in audio-visual translation (AVT). The latter is posited to maintain the same patriarchal visions found in language use as in culture. To this end, the classroom is viewed as the perfect space where prospective translators are engaged in questioning how gender is part and parcel of the source texts as multi-dimensional and ‘polisemiotic’ in nature, and how lexical and semantic choices are significantly powerful to reveal underlying ideologies, subjectivities, attitudes and mind-sets. This research is corpus-based. It was carried out with my under-graduate students studying the module of ‘Translation 2.’ Multi-modal text samples containing problematic gender issues were purposefully selected to bring forth the reactions that I sought to make. By adopting critical discourse analysis (CDA) with its three dimensional framework: the descriptive, interpretive and explanatory, in a pedagogically collaborative learning environment, the subtitled texts with the classroom activities and the group discussions were meant to measure how training in AVT translation can practically sensitize future translators to the salience of gender-bias in mainstream media hence triggering in them the need for change. Through all the covered phases of the classroom training, gender is duly addressed to have an all-encompassing approach to subtitling in English, French and Arabic. The main goal is to gauge the consistency of a male-dominated discourse that permeates all media channels. It is geared towards helping trainees as individuals, rather than professionals, to overcome the challenges posed by all the patriarchal ideologies from one language to another.
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Novaes, Elizabete David. "ENTRE O PÚBLICO E O PRIVADO: O PAPEL DA MULHER NOS MOVIMENTOS SOCIAIS E A CONQUISTA DE DIREITOS NO DECORRER DA HISTÓRIA * BETWEEN PUBLIC AND PRIVATE: THE ROLE OF WOMEN IN SOCIAL MOVEMENTS AND THE CONQUEST OF RIGHTS IN THE COURSE OF HISTORY". História e Cultura 4, nr 3 (16.12.2015): 50. http://dx.doi.org/10.18223/hiscult.v4i3.1691.
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<p><strong>Resumo:</strong> O presente artigo busca evidenciar o papel social das mulheres nos movimentos sociais promovidos no decorrer da história. Para cumprir com tal propósito, discute o caráter patriarcal da ciência cartesiana; apresenta uma reflexão acerca da articulação entre o público e privado; elabora uma revisão teórica acerca da historiografia da mulher, ressaltando a ação da mulher em diferentes momentos da história, buscando evidenciá-la como sujeito ativo, capaz de integrar o público e o privado, participando da conquista de direitos. Para enfatizar as articulações existentes entre as dimensões pública e privada, este artigo defende que historicamente a mulher politiza vias não políticas do cotidiano, atuando em movimentos sociais promotores de reivindicações e manifestações sociais, de modo a superar limites ideologicamente traçados pelo viés patriarcal da ciência moderna, de base cartesiana, atuando na luta por direitos e participação política na história.</p><p><strong>Palavras-chave:</strong> gênero; historiografia; público e privado; movimentos sociais; direitos.</p><p><strong>Abstract:</strong> This paper describes evidences of the social role of the women inside different social movements occurred during our history. It began with a discussion the patriarchal character of Cartesian science, presents reflections about the public and private articulation, a theoretical review of the women´s historiography, emphasizing their action at different times in history and trying to emphazise them as active subject which is capable to integrate the public and private, participating of the conquer their rights. To emphasize all the previous articulations between the public and private dimensions, this manuscript argues that historically women politicize daily non-political pathways. Their actuations in social movements promote the demands and social manifestations in order to ideologically overcome the limitations set by the the patriarchal bias of modern science, acting in the the fight (ou struggle) for rights and political participation in history.</p><p><strong>Keywords:</strong> gender, historiography, public and private; social movement; rights.</p>
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Anindya, Annisa, i Defhany Defhany. "Feminisme dan Stereotip Gender dalam Iklan Produk Kecantikan". JESS (Journal of Education on Social Science) 3, nr 2 (31.10.2019): 113. http://dx.doi.org/10.24036/jess/vol3-iss2/159.
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Submission of patriarchal cultural ideologies makes inequality in gender identity. The ideology states that gender should have certain characteristics that are perpetuated from time to time. A stereotype of gender identity was formed which was then displayed in various social interactions, including in the mass media, especially advertising. Gender bias, inequality of women's representation, and women objectification are found in advertisements, especially for beauty products. Feminism is the rationale for this study related to the objectification of these women. But this research will explain how women are forever not only objects, but also begin to show themselves as subjects.
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Oliveira, Christiane Burle de, i Marilia Abrahão Amaral. "A Discourse Analysis of Interactions with Alexa Virtual Assistant Showing Reproductions of Gender Bias". Clepsydra. Revista de Estudios de Género y Teoría Feminista, nr 23 (2022): 37–58. http://dx.doi.org/10.25145/j.clepsydra.2022.23.03.
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Virtual assistants are everywhere, and most of these artifacts come by default with a female name and voice. This article refers to Science, Technology and Society (STS) studies to analyze the reproduction of gender bias in the discourse of Alexa virtual assistant, making use of the French Discourse Analysis method. From the interaction with Alexa and comparison of its responses with those found in previous surveys, it is identified the discursive and ideological formations in such speech, aiming to find stereotypic patterns. By working on the identification of unconscious gender biases in the discourse, approaching HumanComputer Interaction, this study presents how the prejudice-laden patriarchal culture presents itself in mediation with technology. By analyzing the assistant’s answers to genderrelated interactions, an awareness can be developed to help with a strategy of technological solutions that adjust this experience and create a less harmful and more inclusive design
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Urbańska, Sylwia. "Gender, Families, Social Change, and the Rural–Urban Discourse: “The Polish Peasant in Europe and America” as a Study of Fears and Fantasies Related to Modernisation". Stan Rzeczy, nr 2(15) (1.11.2018): 111–39. http://dx.doi.org/10.14394/srz.15.8.
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The aim of this article is to reread The Polish Peasant in Europe and America as a representation of the fears and modernisation fantasies of its era. I analyse the patterns of gendered family relations and ideals of femininity and masculinity constructed by Thomas and Znaniecki within the framework of rural–urban discourses. As I will show, in The Polish Peasant we find huge contradictions between the liberal and conservative perspectives presented. On the one hand, the authors introduce the concept of “organisation – disorganisation – reorganisation,” which is supposed to be scientific and thus non-ideological. On the other hand, the authors’ patterns of interpreting empirical data show numerous gender bias and patriarchal schemes. As a result the authors create an opposition in which whatever is rural is the cradle of authenticity, of naturalised national and gendered family values, and whatever is urban is dangerous and demoralising due to escaping the former strong rural social control. In The Polish Peasant the authors thereby construct the “morally healthy” model of a national and patriarchal rural community of families untouched by individualisation and women’s emancipation. Such a model had a patriarchal division of gender roles within a religiously devout, strong (meaning indissoluble), multi-generational family. In The Polish Peasant we can find both a nostalgia – which was typical of its era – for a “pre-modern,” rural, conservative civilisation, and worry about the moral health of women in the urban world. However it is an ambivalent nostalgia accompanied by a conviction of the inevitability of social change.
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Maulana, Moh Faiz. "Meme and cyber sexism: Habitus and symbolic violence of patriarchy on the Internet". Simulacra 4, nr 2 (18.11.2021): 215–28. http://dx.doi.org/10.21107/sml.v4i2.11899.
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This study examines the various sexist practices on the Internet called cyber sexism. The Internet seems to become a new world for patriarchal domination. The amount of content, comments, and memes circulating on the Internet and social media, such as Instagram, Facebook, Twitter, and WhatsApp harassing women, is proof of the patriarchal power on the Internet. This study used a qualitative method with a feminist perspective, collecting memes through Instagram, Facebook, Twitter, and WhatsApp. The memes were then reviewed and interpreted to find their meaning. Using Pierre Bourdieu’s habitus theory and symbolic violence, memes were analyzed to find the factors that cause sexism against women and the logical link between sexist practices in the real world and cyber sexism on the Internet. Results indicate that people’s habitus about patriarchy has become a mental structure of society that influences stereotyped behavior and gender bias and plays an important role in sexism on the Internet. The Internet, as an arena, has become the initial capital for men to dominate. Naming and mentioning women in various memes are the forms of symbolic violence against them that form new sexist habitus on the Internet.
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Amonyeze, Chinenye, i Stella Okoye-Ugwu. "Prejudice Nation: Hypersexualization and Abuse in Jude Dibia’s Unbridled". SAGE Open 11, nr 3 (lipiec 2021): 215824402110326. http://dx.doi.org/10.1177/21582440211032661.
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With the global #Metoo movement yet to arrive in Nigeria, Jude Dibia’s Unbridled reflects an emblematic moment for the underrepresented to occupy their stories and make their voices heard. The study analyzes patriarchy’s complicated relationship with the Nigerian girl child, significantly reviewing the inherent prejudices in patriarchy’s power hierarchies and how radical narratives explore taboo topics like incest and sexual violence. Contextualizing the concepts of hypersexualization and implicit bias to put in perspective how women, expected to be the gatekeepers of sex, are forced to navigate competing allegiances while remaining submissive and voiceless, the article probes the struggles of sexual victims and how hierarchies in a patriarchal society exacerbate their affliction through a culture of silence. Arguing that Dibia’s Unbridled confronts the narrative of silence in Nigerian fiction, the article explores ways the author empowers gender by challenging social values and traditional gender roles, underscoring gender dynamics and the problematic nature of prevalent bias against the feminine gender in Nigeria.
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Arsyad, Jamaluddin. "ISLAM DAN KESETARAAN GENDER". TAJDID: Jurnal Ilmu Ushuluddin 13, nr 2 (3.11.2014): 327–44. http://dx.doi.org/10.30631/tjd.v13i2.12.
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Gender adalah suatu konsep sosiologis yang mulai ramai diperbincangkan di awal tahun 1977, ketika sekolompok feminis di London tidak lagi memakai isu-isu lama seperti Patriarchal atau Sexist, tetapi menggantinya dengan wacana Gender (gender discourse). Sebelumnya istilah seks dan gender digunakan secara rancu. Karena persepsi yang berkembang di dalam masyarakat menganggap perbedaan gender (gender differences) sebagai akibat perbedaan seks (sex differences). Pembagian perean dan kerja secara seksual dipandang sesuatu hal yang wajar. Akan tetapi belakangan ini disadari bahwa tidak mesti perbedaan seks menyebabkan ketidak adilan gender (gender inequality). Artikel ini hendak mengungkap visi Islam tentang kesetaraan gender, yang dalam kenyataan masyarakat sering terjadi penyimpangan akibat bias gender.
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Dzera, Oksana. "FEMINISM AND BIBLE TRANSLATION". Inozenma Philologia, nr 134 (15.12.2021): 106–17. http://dx.doi.org/10.30970/fpl.2021.134.3515.
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The article considers the development of translation ideas as viewed from a gender-studies perspective. The author elucidates three lines of feminist approach towards the Bible, namely: its rejection as the book refl ecting the masculine bias; the application of gender critique in order to make manifest and subsequently deconstruct its patriarchal nature; the use of “depatriarchalizing principle” which lies in the close reading of the Bible in order to reveal its true meaning of equality. The last approach entails signifi cant implications and possibilities for translators who can make the Bible “inclusive” and its women visible. Key words: feminism, gender studies, Bible translation, inclusive language, depatriarchalizing principle, gender-neutral translation.
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Turnbull, Brian. "Interviews with women in India". Qualitative Research 19, nr 6 (8.10.2018): 753–61. http://dx.doi.org/10.1177/1468794118803837.
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Significant social science research has been dedicated to determining and describing effective means of gathering data via the interview, while minimizing bias and accounting for the methodological and ethical problems created by gender power imbalance and racial privilege. This research note contributes to this discussion by providing insight from fieldwork conducted in the highly patriarchal environment of Rajasthan, India, with a focus on experiences often unique to conducting research in the developing world. I discuss the unique theoretical and methodological challenges created by a white male using semi-structured interviews with women to determine the degree of independence among representatives brought in through the gender quota system.
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Ahashan, Mohammad, i Dr Sapna Tiwari. "Feminist Perspective in Shashi Deshpande's “That Long Silence”". SMART MOVES JOURNAL IJELLH 6, nr 1 (31.01.2018): 8. http://dx.doi.org/10.24113/ijellh.v6i1.3579.
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Man has always tried to determine and tamper the image of woman and especially her identity is manipulated and orchestrated. Whenever a woman is spoken of, it is always in the relation to man; she is presented as a wife , mother, daughter and even as a lover but never as a woman a human being- a separate entity. Her entire life is idealized and her fundamental rights and especially her behaviour is engineered by the adherents of patriarchal society. Commenting on the Man-woman relationship in a marital bond Simone de Beauvoir wrote in her epoch-making book entitled The Second Sex(1949): "It has been said that marriage diminishes man, which is often true , but almost always it annihilates women". Feminist movement advocates the equal rights and equal opportunities for women. The true spirit of feminism is into look at women and men as human beings. There should not be gender bias or discrimination in familial and social life. To secure gender justice and gender equity is the key aspects of feminist movement. In India, women writers have come forward to voice their feminist approach to life and the patriarchal family set up. They believe that the very notion of gender is not only biotic and biologic episode but it has a social construction.
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Mannan, Fouzia. "Are Organizations Accountable? Disconnect between Gender and Sanitation in Bangladesh". Environment and Urbanization ASIA 9, nr 1 (15.01.2018): 101–6. http://dx.doi.org/10.1177/0975425317748534.
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Deep-rooted gender inequalities exist in organizations responsible for provisioning sanitation facilities in Bangladesh with regard to organizational culture, financial status and power axis within and beyond the organizations. There are huge gaps between these organizations as these have differential gender-sensitive policies or even lack proper understanding of gender. Without having a gender-sensitive leadership within organizations, sanitation issues continue to have a male-dominated bias. Given the patriarchal organizational culture and mindset in Bangladesh, serious rethinking is needed to bring about a gender-sensitive sanitation policy. This article aims to investigate gender issues in sanitation through qualitative analysis of select sanitation and water-implementing organizations in Dhaka and explore how they understand, interpret and practice ‘gender’.
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Gupta, Juhi. "The Holy Exclusion: Religious Belief or Gender Bias? Strategies for the Embodiment of Gender Equality among Different Religions in Contemporary India". Journal of Education Culture and Society 13, nr 2 (27.09.2022): 137–52. http://dx.doi.org/10.15503/jecs2022.2.137.152.
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Aim Religion in India continues to remain a male-bastion with men occupying positions of leadership in religious institutions and wielding inordinate control. Against this backdrop, this research analyses the recent emergence of women claiming their space in religion, with specific focus on decision making powers, accessibility to religious careers, and rights and entitlements to religious finances and accruements.
Methods The review made use of extensive and in-depth analysis off secondary sources of research and informative materials available, specifically on the subject matters of religion, women and modern feminist campaigns. Major sources utilized were newspapers articles, journal articles, scholarly research on related topics and court hearings and judgments of relevant cases.
Results The analysis reveals that there is clear progress by feminist movements in challenging inequality in religion, by demanding equal access to places of worship and questioning religious practices that exclude them. Women are calling out male leadership where they have abused their power under the guise of faith. Feminist movements are also demanding women’s participation in the financial endowments that accrues to religion. Women are also making determined entry into careers related to religion. The growing number of institutions that provide religious training to women are not only enabling women to take up priestly and other religious roles, but also equipping them to question patriarchal interpretation of scriptures.
Conclusion While the rising feminist movement towards obtaining equality within religion becomes quite apparent, one of the contributing factors could be the consistency of the judiciary in upholding the constitutional rights granted to women. Specifically, the Supreme Court, with its judgements and progressive interpretations of religious laws, has aided the women in their struggle. Since the questioning of patriarchal control of religious structures is happening almost parallelly across all major religions in India, it can also be theorised that there is a rising feministic consciousness that underpins the quest for religious equality and equal treatment.
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Mishra, Indira Acharya. "Feminist Voice in Abhi Subedi's Agniko Katha". Researcher: A Research Journal of Culture and Society 4, nr 2 (31.12.2020): 12–22. http://dx.doi.org/10.3126/researcher.v4i2.34619.
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This article analyzes Abhi Subedi's play, Agniko Katha, from a feminist perspective. Feminist critics blame that the classics of literature are partly responsible for creating and perpetuating the myth about 'eternal feminine.' They claim that there are only two images available for women in patriarchal literature. One is the image of a virtuous passive woman and the other is the promiscuous selfish woman. The author of such literary texts rewards the virtuous woman whereas they punish the promiscuous one. Feminists argue that the underlying message of this method is: if a woman wants to survive in patriarchy she must act feminine. This effects women in their real life situation for they tend to perform feminine gender roles though they are disadvantageous to them. Thus, they protest the stereotype depiction of female characters in literary and other cultural texts. The article argues that Subedi defies the traditional notion of femininity and creates new roles for his female characters. The protagonist of the play denies to play her assigned feminine role and searches for a new role for her. She questions and protests the patriarchal gender roles which are bias against women. Thus, it is relevant to explore the feminist voice in the text. The finding of the article suggests that women, too, have the potentiality to create new roles for themselves and bring change into society.
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Dr. Ikram Badshah, Dr. Sarfraz Khan i Muhammad Kamran. "Locating the Social Position of Pakistani Women in Text Books". sjesr 4, nr 1 (10.03.2021): 379–87. http://dx.doi.org/10.36902/sjesr-vol4-iss1-2021(379-387).
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The curriculum is the most grounded device to transmit and transform the way of life, values, and convictions of the society to the students. At the point the children enter the school, the pictures of the male and female depicted in books, solidify their ideas about gender bias and such gender stereotypes shape the mental framework of the students and leave an everlasting effect on the social outlook of the students. Children develop a certain sense of perception and personality while reading such books. The text, words, and pictures in the books leave a permanent blueprint in their mind and they organize their behavior along the patriarchal line, represented in the books. In the textbooks, male-dominant ideology has been used to construct reality in such a way that serves the interest of men in a society. There is a latent and manifest nexus of power and language which favors the patriarchal values. Gender ideologies apparent in the books are also embedded in children's pictures, mass media, and even clothing. There are also more males characters and heroes than females characters and heroes in the textbooks of Urdu and English. All prominent leaders of the Pakistan movement are males and only one female leader, Fatimah Jinnah, has representation in the books but that too in her capacity as sister of the founder of Pakistan Quaid-i-Azam Muhammad Ali Jinnah.
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Danish, Malik Haqnawaz, Muhammad Ajmal Khan, Saira Akhtar i Samina Yasmeen. "Silencing of the Neo-Subaltern Voice: Historiography of the ‘Oppressed’". Review of Applied Management and Social Sciences 3, nr 3 (31.12.2020): 339–45. http://dx.doi.org/10.47067/ramss.v3i3.68.
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In conjunction with the modern ideas of neocolonialism and neo-imperialism, the present world is witnessing the occurrence of a relatively new and persistent state of neo-subalternity under which the men and women of the third-world countries and their diasporic communities are forced to live a life under socio-political duress. The present study concerns with the development of this state of affairs and has sought to locate the theoretical explanation of this phenomenon. It has been found that the neo-subaltern identifier can most aptly be attributed to the women of these effected postcolonial communities at home or scattered around the globe. They are subjected to the conditions of foreign coloniality as well as local patriarchal hierarchy. Most recent examples of this bias are witnessed among the diasporic communities in the western cosmopolitans where the post 9/11nationalist sensibility, in reaction to an alleged religious terrorism, has given rise to a set of prejudiced policies and compulsive social behaviors that are against these subalterns’ rightful interests. Among these diaspora communities, the Muslim women’s symbols of modesty are especially portrayed with prejudice and a malevolent preconception. Under neocolonial and patriarchal control, these sunaltern women live as ‘slaves of the slaves’ in the Marxist sense of the word. The present study has sought to locate these paradigms of power at the subaltern theoretical level.
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Liutaeva, Maria. "Gender Aspects in Art and Religion from the Point of View of N. Luhmann’s System Theory". Sociopolitical Sciences 11, nr 6 (6.12.2021): 186–90. http://dx.doi.org/10.33693/2223-0092-2021-11-6-186-190.
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The article discusses the possibility of applying the theory of autopoietic communication systems to the scientific description of issues of gender differences. The proposed theory can act as a metatheoretical level of consideration of the topic and allows using the position of the observer of the “second order”, directs the focus of attention to the differences verbalized in communication, reveals the observing system based on the involved code. The specificity of gender aspects in the functioning and self-description of the systems of art and religion presented in the discourses “patriarchal bias” and “scholarly bias” is indicated. Gender differences as a topic of communication often actualize the systemic codes of political, legal and moral systems. They represent one of the forms of monitoring the fulfillment of freedom and equality, critically observe the availability of universal inclusion in systemic communications, including in the systems of religion and art, when success within the systems is governed by specific codes and programs, but not by gender differences. A positive strategy is demonstrated for replenishing self-descriptions of systems of religion and art, including the “absent presence” of women in the memory of systems, making the contribution of women to systemic autopoiesis “visible”.
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Murtiningsih, Bertha Sri Eko, Maria Advenita i S. Ikom. "Representation of Patriarchal Culture in New Media: A case study of News and Advertisement on Tribunnews.com". Mediterranean Journal of Social Sciences 8, nr 3 (24.05.2017): 143–54. http://dx.doi.org/10.5901/mjss.2017.v8n3p143.
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AbstractPatriarchal culture has become the dominant issue in online media. Recently, online news and advertising media have less gender perspective. Its content tends to position women as marginalized subjects receiving negative stereotypes. This study aims to review women’s reality in online media, in the form of: 1) news published on tribunnews.com; 2) how women issues are presented by using gender perspective journalism. This research uses descriptive qualitative content analysis approach combined with discourse analysis method of Sara Mills with a focus on the position of the subject and the object. Tribun daily Media in its online form (www.tribunnews.com) is the locus of this research. Tribunnews.com is selected because it ranks in big three news portal in Indonesia, having an extensive and strong network as they are supported by more than twenty regional press. The results show that media has not been fully able to raise women’s issue in the mainstream. The media still portrays women within the bond of patriarchal culture, discrimination, and consumeristic lifestyle. The power of patriarchy dominates the news which marginalizes women. News content and its features follow the pattern of male dominating power. Tribunnews.com has been legitimizing gender bias by accepting exploitation on female’s physical appearance as normal and acceptable. In other instances, Tribunnews.com does not highlight intellectual and leadership values of women as actors. News in online media should be reformed to be more gender sensitive.
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Kumari, Fatrawati. "AGAMA DAN KEKERASAN TERHADAP PEREMPUAN (ANALISIS GENDER DAN FILSAFAT TAOISME-ISLAM)". Marwah: Jurnal Perempuan, Agama dan Jender 12, nr 2 (2.11.2013): 136. http://dx.doi.org/10.24014/marwah.v12i2.519.
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Violence against women often occurs in various fields of life. The violence is a product of a patriarchal culture that is not just touching the social sphere, but also venturing into religious territory. Religion is considered as a justification and the things that make the practice of violence against women becomes a habit. View of gender bias in the various dimensions of life, including religion also took part in the practice of letting the violence against women, even seen as root causes of the violence. Through the analysis of gender and Taoism-Islam, the issue of violence against women is trying to find a comprehensive explanation for the violence seen not only physicallyquantitative, but also spiritually-qualitative. Relation equal reciprocity in the relationship becomes important bid proposed Islamic gender analysis and Taoism.
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Asrita, Stara. "Bias Gender Pemberitaan Kasus Gisella Anastasia di Okezone.com". Jurnal Komunikasi Nusantara 4, nr 1 (30.06.2022): 116–27. http://dx.doi.org/10.33366/jkn.v4i1.121.
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Gender bias against women is still common in media coverage. The news of Gisella Anastasia's arrest because of pornographic video news was quite busy being discussed in online media. In her reporting, Gisella tends to be used as an object of discrimination. This study aims to determine the form of sexism in okezone.com's coverage of the Gisella Anastasia case. A qualitative approach is used in this study to fit Sara Mills' critical discourse analysis. Sara Mills focuses on looking at the hidden meanings of biased texts related to women's reporting. Critical discourse analysis examines how the representation of the actor's position through the text, how the position of the reader is represented in the text. Through discourse, researchers can analyze the factors of production and acceptance. The results of the study show that the position of news-producing actors are male and female journalists, while Gisella Anastasia is a woman who is used as a sexual object. News writers tend to provide news to satisfy men's sexual desires by raising the issue of sexism. The gender bias in the reporting of the Gisella Anastasia case is related to sexist language, images that are considered lustful, and the point of view of journalists who have a patriarchal ideology.
Abstrak
Bias gender terhadap perempuan adalah hal yang masih sering terjadi dalam liputan media. Pemberitaan penangkapan Gisella Anastasia karena berita video porno cukup ramai diperbincangkan di media daring. Dalam pemberitaannya, Gisella cenderung dijadikan sebagai objek yang mengalami diskriminasi. Penelitian ini bertujuan untuk mengetahui bentuk seksisme dalam liputan okezone.com atas kasus Gisella Anastasia. Pendekatan penelitian kualitatif digunakan dsecara deskriptif agar sesuai model Sara Mills. Sara Mills berfokus untuk melihat makna tersembunyi pada teks bias yang berhubungan dengan pemberitaan perempuan. Analisis wacana kritis mengkaji bagaimana representasi posisi aktor melalui teks, bagaimana posisi pembaca direpresentasikan dalam teks. Melalui wacana, peneliti dapat menganalisis faktor produksi dan penerimaannya. Hasil dari penelitian memperlihatkan bahwa posisi aktor penghasil berita adalah jurnalis laki-laki dan perempuan, sedangkan Gisella Anastasia adalah perempuan yang dijadikan sebagai objek seksual. Penulis berita cenderung memberikan berita untuk memuaskan hasrat seksual laki-laki dengan mengangkat isu seksisme. Bias gender dalam kasus pemberitaan kasus Gisella Anastasia terkait dengan bahasa yang seksis, gambar yang dianggap mengundang nafsu, serta sudut pandang jurnalis yang memiliki ideologi patriarki.
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Latifi, Yulia Nasrul, i Wening Udasmoro. "The Big Other Gender, PAtriarki, dan Wacana Agama dalam Karya Sastra Nawāl Al-Sa'dāwī". Musãwa Jurnal Studi Gender dan Islam 19, nr 1 (28.09.2020): 1. http://dx.doi.org/10.14421/musawa.2020.191.1-20.
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Tulisan ini bertujuan untuk mengungkap struktur yang menstrukturkan wacana agama sehingga menjadi patriarkis dan misoginis dalam tiga karya fiksi “Adab Am Qillah Adab?”, “Qiṣṣah Fatḥiyyah al-Miṣriyyah”, dan Zīnah karya Nawāl Al-Sa'dāwī dengan perspektif the big Other dan metode interpretasi. Penelitian ini dinilai penting disebabkan mayoritas kajian gender dan agama masih terfokus pada problem hermeneutik mikro (asbabunnuzul ayat) dan belum mengungkapkan kenapa bahasa kitab suci itu bias. The big Other adalah struktur atau aturan simbolik yang menyebabkan subjek terkungkung sehingga The Symbolic sebagai jangkar subjek semakin tiranik. Sebagai bagian dari teori subjektivitas yang dikenalkan Žižek, the big Other mengandung lack sehingga tidak dapat melakukan totalisasi dan dapat dikritisi subjek. Hasil analisisnya adalah, the big Other internal (irasionalitas dan kontra-faktualitas) dan eksternal (faktor ekonomi dan politik) yang menjadikan konstruksi patriarkis dalam bahasa kitab suci yang kemudian distrukturkan dalam nalar wacana agama. Lack dalam the big Other menjadikannya struktur terbuka sehingga selalu dikritik dan dilawan oleh subjek narasi untuk memperjuangkan otonomi perempuan dalam wacana agama. [The research talks about revealing with religion point of structuralism discourse on patriarchal and misogynic in three works of "Adab Am Qillah Adab?", "Qiṣṣah Fatḥiyyah al-Miṣriyyah" and Zīnah by Nawāl Al-Sa'dāwī which is seeing the Big Other of gender issue and the method of exegeses texts. The value of research takes on gender and religion with focus micro-hermeneutical problems (asbabunnuzul of verses) and language and holy book on reading texts with a biased view. The big Another issue is a case with a symbolic rule to becomes a patriarchal image on perennial discourse. It is to be a traumatic woman incident on religious tyrannies. As part of Žižek's theory, the Big Other issues contain lack meaning with no perfect talk discuss. The points analyses are the internal factor (irrationality and kontra-factuality) and the external factor (the economic and political factors). Perennial discourses make for reading Al-Qur'an with patriarchal power. "Lack" in the Big Other issues makes the open-minded for challenge and critic for women's rights issues in Religion Studies.]
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Irmawati, Irmawati, i Wahyu Gandhi G. "SUBALTERNITAS TOKOH DIAH AYU DAN MAHARANI: ANTARA KUTUKAN DAN SENJATA". Adabiyyāt: Jurnal Bahasa dan Sastra 5, nr 2 (17.02.2022): 133. http://dx.doi.org/10.14421/ajbs.2021.05201.
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The story of “Kutukan Dapur” by Eka Kurniawan presents a colonial setting: Dutch colonialism and postcolonialism in the image of two characters, Diah Ayu and Maharani. Maharani is in patriarchal shackles, which is ingrained in her family life and social structure. Meanwhile, Diah Ayu is in the bonds of Dutch colonialism, which is brought back by the author. Both are in a subaltern position but in different conditions. Based on this description, this research asks two questions which are analyzed using Gayatri Spivak's subaltern theory, (1) what the position of Diah Ayu and Maharani in "Kutukan Dapur" short story, and (2) how the subaltern is constructed through the efforts of the two characters to get out of that position is. The method used is qualitative. The narratives are classified and analyzed to understand the subaltern's position and construction and its resistance efforts. This research indicates that Maharani and Diah Ayu are subalterns of Maharani dominated by patriarchy, while Diah Ayu is dominated by Dutch colonialism. Maharani fought back, but only with an idea or ideas. Unlike Diah Ayu, she is able to fight in a real form. However, as the author, Eka is trapped in a biased construction in addition to gender bias and representation. In subaltern studies, representation is only a tool towards more real domination. The two figures seem to be fighting against the power structure (colonial and patriarchal) but are still trapped in the dominance of the other.
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Kinyua, Ann Hildah Gatakaa. "In Opposing Community Wisdom: Exposing Lexicon Choices in Kimeru Folklore as Agents of Patriarchy and Gender Bias". East African Journal of Arts and Social Sciences 2, nr 1 (1.06.2020): 21–32. http://dx.doi.org/10.37284/eajass.2.1.158.
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Since time immemorial, communities across the world exhibit gender inequity whereby the feminine gender is viewed as lesser to their male counterparts. Studies indicate that no one is born a man or a woman, but rather the society makes us men or women through acculturation into roles that are conventionally stereotyped as male or female. However, the roles and duties for men and women vary from community to community; some duties are strictly viewed as being for one gender in one community are considered duties for the other gender in another community. For example, among the Ameru, a patriarchal society of Eastern Kenya, no woman can undertake the task of building a shelter, while among the pastoralist communities of Kenya, women build family shelters. This means there are no duties that are strictly for men or women in the world. This paper argues that one way that society makes men and women out of her people is through the language used in community folklore transmitted through formal or informal linguistic interactions. A case is made from a careful examination of the Ameru proverbs, wise sayings, and riddles. It will be shown that the language used in these genres continually exhorts and invites the male gender to manifest macho and positive qualities while at the same time depicts the female gender as feeble, vain, and weak. The paper proposes the repackaging of community folklore and wisdom through language that establishes positive qualities for members of both genders.
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Sarda Devi, Mayanglambam. "EXCLUSION OF WOMEN IN CONTEXT OF MANIPUR". International Journal of Advanced Research 8, nr 10 (31.10.2020): 326–31. http://dx.doi.org/10.21474/ijar01/11860.
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Exclusion of Women in many disciplines becomes an emerging issue all over the world. In the patriarchal society, male is the heads of households and breadwinners and women were confined to household responsibilities.In reality, the assignment of men to the public sphere and women to the family. Regarding this, feminists (1792) started a revolution against male domination all over the world and under the pressure of Feminist Movement this traditional model came to change in the 1960s and 1970s, partly in response to equality issues and to reducing gender bias in mainstream economic knowledge. Manipuri women has unique status and share a major contribution to the state economy, whereas, much of her work is still invisible. The paper is an attempt to analyze the extent to which exclusion of women in the societal and institutional contexts influence the gender division of labour and gender gap in context of Manipur.
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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda". Feminist Theology 26, nr 1 (22.08.2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.
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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.
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Erlangga Satriawan, Vincentius Doni, i Nikolas Kristiyanto. "Potret Istri yang Cakap: Studi Komparasi antara Gambaran Istri dalam Amsal 31:10-31 dengan Gambaran Perempuan (Istri) Jawa". DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, nr 2 (30.11.2022): 509–30. http://dx.doi.org/10.30648/dun.v7i2.894.
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Abstract. Patriarchal domination often causes gender bias. In this case, woman is considered to be in a subordinate position to man. This impression can also be seen in Javanese culture, in which woman are often seen as “konco wingking.” Therefore, this paper intends to examine the portrait of woman (wife) in Javanese culture by comparing them with the description of woman in Proverbs 31:10-31. This study is conducted by Martha Nussbaum's feminist interpretation. Through this study, an understanding was obtained that as described by woman in Proverbs 31:10-31, woman's position in Javanese culture does not always have to be interpreted as a limitation, but instead becomes a means of woman’s developing and controlling over her environment as the key to achieving happiness.Abstrak. Dominasi patriarki seringkali menyebabkan adanya bias gender. Dalam hal ini perempuan dianggap dalam posisi subordinat dari laki-laki. Kesan tersebut juga terlihat dalam budaya Jawa, di mana perempuan tidak jarang dianggap sebagai “konco wingking.” Oleh karena itu, tulisan ini bermaksud untuk mengkaji potret perempuan (istri) dalam budaya Jawa dengan mengkomparasikan dengan gambaran perempuan dalam Amsal 31:10-31. Studi ini memanfaatkan interpretasi feminis Martha Nussbaum. Melalui kajian ini diperoleh pemahaman bahwa sebagaimana gambaran perempuan dalam Amsal 31:10-31, posisi perempuan dalam budaya Jawa tidak selalu harus dimaknai sebagai pembatasan, namun justru menjadi sarana pengembangan dan kontrol perempuan terhadap lingkungannya sebagai kunci mencapai kebahagiaan.
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Rohmaniyah, Inayah, Samia Kotele i Rr Siti Kurnia Widiastuti. "Reclaiming an Authority: Women’s Ulama Congress Network (KUPI) and a New Trend of Religious Discourse in Indonesia". Academic Journal of Interdisciplinary Studies 11, nr 3 (5.05.2022): 60. http://dx.doi.org/10.36941/ajis-2022-0068.
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The struggle of the Indonesian Women Ulama Congress Network (KUPI) to reclaim the authority of female ulama in Indonesia has facilitated the emergence of a new trend in a religious domain that has traditionally been male-dominated and marginalized women. This paper aims to explore three methods of struggle adopted by the KUPI network to reclaim women's religious authority and socio-political recognition of being an ulama. These include reconstructing the concept of ulama, developing an alternative non-patriarchal and gender-inclusive epistemology, and issuing fatwas on strategic issues. Data for this study has resulted from observations, interviews with ten (10) leading activists and members of the KUPI network, and readings on the publications of the KUPI and its network. This study reveals that KUPI reinterprets the concept of ulama by giving new gender-inclusive meanings in terms of definition, agency, and roles. The KUPI network also criticizes the existing epistemology that has enabled masculine domination and patriarchal bias in producing religious knowledge. The network develops a new epistemology in interpreting religious texts contextually. It brings up the true-justice perspective and hermeneutics of reciprocity. KUPI issued fatwas related to three major issues, including sexual violence, child marriage, and ecological crisis. The fatwa also functions to establish KUPI's position of legitimacy on a par with the Indonesian Ulama Council (MUI) and symbolizes public recognition of Muslim women's clerical authority. The study recommends the need for a more massive-quantitative study to map social acceptance and recognition of women ulama's authority on a national and international level.
Received: 12 January 2022 / Accepted: 19 March 2022 / Published: 5 May 2022
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Stolzer, J. M. "Boys and the American Education System: A Biocultural Review of the Literature". Ethical Human Psychology and Psychiatry 10, nr 2 (październik 2008): 80–95. http://dx.doi.org/10.1891/1559-4343.10.2.80.
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Over the past 15 to 20 years, feminist scholars, the media, and various governmental agencies have asserted that girls are facing an unprecedented crisis in the American education system. According to this relatively recent feminist-based theory, the American public school system is built on an oppressive, patriarchal foundation, and as a direct result of this foundation, an innate and measurable masculine bias exists in schools throughout America. This article challenges feminist theory constructs and instead focuses on male children and the problems that they are currently experiencing in the education system throughout the United States. Political, economic, neurobiological, contextual, phenomenological, cultural, and evolutionary corollaries are explored in depth in order to gain new insight into the gender differences that exist in the American education system. The goal of this article is to offer a theoretically sound alternative to current feminist theory and to challenge the existing perceptions of maleness in the American school system.
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Dhaheri, Hissa Al. "Women and Nation Building: The Case of the United Arab Emirates". Hawwa 7, nr 3 (2009): 271–302. http://dx.doi.org/10.1163/156920709x12579112681846.
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AbstractThe newly formed United Arab Emirates appears to be making strides towards the empowerment of women, with women becoming visible in public roles—particularly as professional broadcasters in the media and high-ranking ministers in government posts. However, some evidence suggests that in reality, the progress of women may be a patriarchal image created merely for the sake of appearances as part of the emerging nation's political agenda that seeks to convey the image of a 'modern' state. Fundamentally laws are still biased against women and the education system is still embedding gender bias into the minds of youths via the nation's core curriculum. On the positive side, those visible roles given to women as part of nation-state building and cultural identity projects cannot fail to lead to changes in the social perception of women. However, the fear is that the more the state focuses on creating an image; real change at the grass roots level will be sidelined.
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Wahyaka, Hermanus. "Gender Bias in The Rural Community as Reflected in Minfong Ho�s Sing to The Dawn". LLT Journal: A Journal on Language and Language Teaching 15, nr 2 (10.01.2017): 29–41. http://dx.doi.org/10.24071/llt.v15i2.321.
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This study aims at identifying the evidences of gender-biased behaviour and actions and at finding the possible reasons why those gender-biased behaviour and actions happen within the life of the rural community as depicted in the novel. The problems, therefore, are formulated as follows: 1). What are the evidences of gender-biased behaviour and actions experienced by the major female characters of HosSing to the Dawn?and 2). Why do the gender-biased behaviour and actionsoccur within the life of the rural communityas in HosSing to the Dawn? This study is a library research. The primary source is the novel itself, Sing to the Dawn. The secondary sources are obtained from several relevant books related to literary theories such as the critical approach, the theory of gender, the theory of society, and the review of Thai society. In order to relate the gender bias and a certain community, the socio-cultural approach is used to examine the novel. This study found that gender biased behaviour and actions committed by the male characters towards the major female characters manifest in several manners; they are subordination of women, mental violence, violent intention, physical violence, sex role stereotyping, and marginalization. The possible reasons enabling the manifestation of gender biased behaviour and actions committed by the male characters towards the major female characters are cultural construction on women subordination, cultural construction on sex roles stereotyping as the result of patriarchal system, religious misinterpretation, and poverty.DOI: https://doi.org/10.24071/llt.2012.150205
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Wulansari, Dwi Windah. "Bias Gender Dalam Perbandingan Hasil Terjemahan Buku Cerita Anak Dongeng Bawang Merah Dan Bawang Putih Melalui Penerjemah Dan Google Translate". Wanastra: Jurnal Bahasa dan Sastra 12, nr 2 (26.09.2020): 229–35. http://dx.doi.org/10.31294/w.v12i2.8516.
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Abstrak - Penelitian ini bertujuan untuk mencari bias gender yang terdapat pada hasil terjemahan buku cerita anak di bandingankan dengan hasil terjemahan google translate. Dalam penelitian ini menggunakan metode deskriptif kualitatif. Sumber data dalam penelitian ini adalah dongeng Bawang Merah dan Bawang Putih yang diterjemahkan dan diceritakan kembali oleh Gibran Maulana dan diterjemahkan melalui aplikasi Google Translate Hasil penerjemahan antara Google Translate dan penerjemah hampir sama yaitu mengenai nama tokoh, nama ganti orang dan nama ganti kepemilikan. Pada aplikasi Google Translate dapat melakukan kesalahan karena konteks, budaya, nama orang, dan kata ganti orang tidak dapat terbaca dalam aplikasi tersebut. sedangakan hasil terjemahan dari penerjemah mengalami human error. Penerjemah dalam buku cerita anak masih belum bisa lepas dari pengaruh ideologi patriarki yang dapat ditujukkan dalam peran gender tradisional yang digambarkan yang membuat peran laki-laki lebih unggul daripada perempuan. Kata Kunci: bias gender, cerita dongeng, google translate Abstract - This study aims to look for gender biases found in the results of the translation of children's storybooks in light with the results of the google translate translation. In this study using a qualitative descriptive method. The data source in this study is the fairy tale of Bawang Merah and Bawang Putih which were translated and retold by Gibran Maulana and translated through the Google Translate application. The results of the translation between Google Translate and the translator are almost the same, namely regarding the names of characters, people's names and ownership names. The Google Translate application can make mistakes because the context, culture, people's names, and pronouns cannot be read in the application. while the translation results from translators experienced human error. Translators in children's story books still cannot be separated from the influence of patriarchal ideology which can be shown in traditional gender roles which are described which make the role of men superior to women. Keyoword : gender bias, fairy tales, google translate
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Pawaiya, Amit Singh, Khushboo Juneja, Ajay Kumar Jha, Tuhina Shree, Ankita Makhija, Ieshitva Jain i S. Nagesh. "A community based comparative study on gender perceptions among married (reproductive age) women of rural and urban areas of district Gautam Buddha Nagar". International Journal Of Community Medicine And Public Health 7, nr 1 (25.12.2019): 116. http://dx.doi.org/10.18203/2394-6040.ijcmph20195839.
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Background: The preference for a son over female offspring continues to be a prevailing norm within the ancient Indian family. Sons are expected to work within the fields, give bigger financial gain and look after parents. Additionally, in Indian patriarchal society, sons are a unit responsible for the preservation of the family name. The preference for a son and female feticide continues to be a prevailing norm in ancient Indian families (urban and rural) leading to declining sex ratio to an alarming level. With this background the following study was conducted in Gautam Buddha Nagar with the objective of finding out gender bias in rural and urban area.Methods: A study was carried out in rural and urban field practice area of the Department of Community Medicine, district Gautam Buddha Nagar of Uttar Pradesh. The study was conducted among 270 married women of reproductive age group. The women were interviewed using a semi structure questionnaire.Results: More than half of the respondents in the rural areas (57.7%) preferred son while in the urban areas, 43% of women preferred a son. The most important reason for preferring a son in the rural area was a support to the parents. While in urban area son was preferred because of the continuation of a family line.Conclusions: Preference for son was found to be high. Further amendments in the existing laws and quality education may help in breaking gender stereotypes and minimizing gender bias.
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Walsh, Clare. "Gender and mediatized political discourse: a case study of press coverage of Margaret Beckett's campaign for the Labour leadership in 1994". Language and Literature: International Journal of Stylistics 7, nr 3 (sierpień 1998): 199–214. http://dx.doi.org/10.1177/096394709800700302.
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Drawing upon the work of the philosopher Carole Pateman and the critical discourse analyst Norman Fairclough, this article will argue that fraternal networks operate within and between the institutional order of masculinist political discourse and the equally masculinist discourse of the print media, marginalizing female political actors. It will be argued further that the colonization of mediatized political discourse by market values has had a particularly detrimental effect on the representation of female politicians. A comparative analysis of press coverage of the three candidates in the 1994 British Labour leadership campaign reveals a distinct gender bias in the way in which they were treated. This is evident at the metadiscursive level in terms of patterns of discourse representation which suggest that the fraternity of media workers address an ideal reader who is gendered as male. The dominant metaphors and collocations used to describe Margaret Beckett's qualities as a potential party leader in both the national tabloids and broadsheets reveal the extent to which the genre of the political interview in particular, and news narratives in general, are premised on masculinist assumptions. There are, however, contradictory tendencies. For instance, much of the coverage addresses the issue of overt gender bias, while at the same time reproducing it in more covert forms. The case study needs to be seen in the broader context of systematic and sustained negative coverage in the media of feminist strategies aimed at challenging patriarchal practices in British party politics.
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Abiri-Franklin, Sophia, i Olubukola Olugasa. "Succession Planning and Women Inclusion in Family Businesses". Business Perspective Review 4, nr 1 (25.05.2022): 41–50. http://dx.doi.org/10.38157/bpr.v4i1.424.
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Purpose: This study assesses succession planning and women's inclusion in family businesses in Nigeria. It shows the extent of the challenges of succession planning and women's inclusion and the advantages that follow if the problem is corrected. Methodology: A survey research design was employed. Using a close-ended questionnaire data were collected from owners of businesses, company directors of family businesses, management employees of family businesses, consultants, civil servants, faculty members, and legal practitioners. Data were analyzed using descriptive and inferential statistics using the SPSS Statistics 26. Result: The study found that the exclusion of women in succession planning was a common reason for the unsustainability of the family businesses. Challenges and factors such as cultural and religious bias, patriarchal system, the absence of proper and inadequate implementation of governance structures, etc. lead to the exclusion of women. Implications: Family businesses must focus on including women in succession planning as this would lead to an increase in their sustainability, productivity, and profitability, and it would also impact the Nigerian economy positively.