Siga este link para ver outros tipos de publicações sobre o tema: Women social reformers.
Artigos de revistas sobre o tema "Women social reformers"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Women social reformers".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
sinha, Dr Poonam. "WOMEN AND SOCIAL REFORMS". GENESIS 7, n.º 3 (10 de setembro de 2020): 92–96. http://dx.doi.org/10.47211/tg.2020.v07i03.020.
Texto completo da fonteResumo:
Social Reformers faced so many legal problems for women welfare in our society. They want to reform the condition of women in our society. There are so many bad traditions enforced on women who force them to follow rules which are against their development in our society, society never wants reforms to their condition which is against women but some social reformers fight against the law which is made by society for women. It is very clear they never want to change the Law against women which was fabricated by them but some social reformers fight against those Law which was made by the society. They also knew that all these laws which were imposed on women, that are the cruelty of society under which women can never develop in our society. Gradually, the awareness in women increased and she felt that all these laws were against her.
2
Faust, Friederike, e Klara Nagel. "The Just Prison? Women’s Prison Reform and the Figure of the “Offender-as-Victim” in Germany". Studies in Social Justice 18, n.º 2 (4 de abril de 2024): 264–82. http://dx.doi.org/10.26522/ssj.v18i2.4343.
Texto completo da fonteResumo:
During the 1990s, the Berlin women’s prison was reformed to do justice to female inmates. This redesigning of space and programs was intended to meet women-specific conditions and needs. The present paper engages with this prison reform as transformation in the name of gender justice. Based on interviews with prison reformers, criminologists, and policymakers, as well as on the analysis of historical documents, we illuminate how a specific figure of the “criminalized woman” helps to translate the abstract notion of social justice into situated practice. From the 1970s onward, a new knowledge of women’s crime would emerge: it constituted female offenders as victims of patriarchal oppression and victimization, allowing the prison system to be criticized as androcentric and discriminatory against women. We argue that subsequent reform pursued gender justice in the form of difference-based, gender-responsive programs and spaces targeting individual inmates’ character and mindset. Thereby, the reformers’ initial critique of social justice would be unintentionally depoliticized and so gender, economic, and political inequalities remained unaddressed. Our purpose is hence twofold: first, to review the recent history of women’s incarceration in Germany, and second, to add a social justice focus to the international criminological debate on gender, prison, and reform.
3
Adhikari, Anasuya, e Birbal Saha. "Lesser Known Indian Women Educators and Reformers". International Journal of Research and Review 8, n.º 9 (29 de setembro de 2021): 442–47. http://dx.doi.org/10.52403/ijrr.20210956.
Texto completo da fonteResumo:
India can presently be called a leading nation while considering the field of women education. But the scenario was not always the same. Women had to struggle to reach this summit. The path was not easy and smooth. Interestingly enough, eminent women themselves played a crucial role in not only establishing themselves, but also in promoting women’s education, health, shelter homes, care for the orphans etc. They established schools and other institutes to promote education to not only the women but also to the weaker section of the society and fight against the injustice. This paper is an attempt to remember few of these eminent women, like Tarabai Modak, Durgabai Deshmukh, Anutai Wagh, Pandita Ramabai, Pandita Brahmacharini Chandbai, Nawab Begum Sultan Kaikhusrau Jahan, who were path breakers in their attempt to transcend the homely domain and set a new milestone. This paper also attempts to credit these noteworthy women for their extraordinary contribution to social services. Keywords: Women Educators, Women Reformers, Female Education, Indian Women.
4
MACPHERSON, ANNE S. "Citizens v. Clients: Working Women and Colonial Reform in Puerto Rico and Belize, 1932–45". Journal of Latin American Studies 35, n.º 2 (maio de 2003): 279–310. http://dx.doi.org/10.1017/s0022216x0300676x.
Texto completo da fonteResumo:
Marked differences in mid-twentieth-century reformers' approaches to politically active working women in Belize and Puerto Rico help to explain the emergence of colonial hegemony in the latter, and the rise of mass nationalism in the former. Reformers in both colonies were concerned with working women, but whereas British and Belizean reformers treated them as sexually and politically disordered, and aimed to transform them from militant wage-earners to clients of state social services, US and Puerto Rican reformers treated them as voting citizens with legitimate roles in the economy and labour movement. Although racialised moralism was not absent in Puerto Rico, the populism of colonial reform there helped cement a renegotiated colonial compact, while the non-populist character of reform in Belize – and the wider British Caribbean – alienated working women from the colonial state.
5
Manoharan, Karthick Ram. "Radical freedom: Periyar and women". Open Research Europe 1 (24 de março de 2021): 6. http://dx.doi.org/10.12688/openreseurope.13131.1.
Texto completo da fonteResumo:
This paper looks at South Indian social reformer and anti-caste radical Periyar E.V. Ramasamy's approach to the women's question. Periyar was not just an advocate of social and economic equality between the sexes but espoused a radical concept of sexual freedom for women, which is central to his concept of liberty as such. While the anti-colonialists of his period defended native traditions and customs, Periyar welcomed modernity and saw it laden with possibilities for the emancipation of women. Likewise, where other social reformers addressed the women's question within the ambit of the nation and/or the family, Periyar saw both nation and family as institutions that limited the liberties of women. This paper compares his thoughts with The Dialectic of Sex, the key work of the radical feminist Shulamith Firestone, and highlights the similarities in their approach to women's liberation and sexual freedom, especially their critique of child-rearing and child-bearing. It explores Periyar's booklet Women Enslaved in detail and engages with lesser known, new primary material of Periyar on the women's question, concluding with a discussion of his perspective of the West.
6
Carlton-LaNey, Iris, e Vanessa Hodges. "African American Reformers’ Mission: Caring for Our Girls and Women". Affilia 19, n.º 3 (agosto de 2004): 257–72. http://dx.doi.org/10.1177/0886109904265853.
Texto completo da fonte
7
Fishback, Price V., e Shawn Everett Kantor. "“Square Deal” or Raw Deal? Market Compensation for Workplace Disamenities, 1884–1903". Journal of Economic History 52, n.º 4 (dezembro de 1992): 826–48. http://dx.doi.org/10.1017/s002205070001192x.
Texto completo da fonteResumo:
Early twentieth-century social reformers claimed that public insurance was necessary because employers ignored the financial needs of their unemployed, injured, or ill workers. Reformers dismissed the idea that competition in the labor market would boost the wages of workers who faced greater chances of job-related financial distress. This article reports a test of the compensating-wage-difference hypothesis on wage samples of men, women, and children from 1884 to 1903. We found mixed support for the reformers' claims: unemployment risk tended to be fully compensated; accident risk was only partially compensated; and occupational illness went unremunerated.
8
R, Suresh. "Dravidian Movement and Arangannal". International Research Journal of Tamil 4, n.º 4 (14 de outubro de 2022): 176–81. http://dx.doi.org/10.34256/irjt22422.
Texto completo da fonteResumo:
Human society was degraded by superstitious practices without intellectual awareness. The society of the day was subjected to decline and suffering. The social reformers who emerged among the communities guided the people. Among them, Jesus, Prophet, Buddha, Gandhi, and others are notable. From time-to-time reformers appeared to reform society on the soil. Because of the illiteracy of the people, inequality and atrocities in society took place every day. Communalism and caste oppression swelled, and women and the downtrodden suffered from irrational acts. There are plenty of intellectual organizations on the soil that have arisen to reform human society to recover from them. The purpose of this article is to study the Dravidian movement that reformed the people against the atrocities of caste, religion, labour exploitation, and bonded labour in southern Tamil Nadu, and the creator Arangannal, who assimilated and spoke and wrote Dravidian ideology.
9
Fitzpatrick, Reilly L. "Redundant Women as Reformers in Gaskell’s Cranford and My Lady Ludlow". Victorians: A Journal of Culture and Literature 145, n.º 1 (junho de 2024): 57–70. http://dx.doi.org/10.1353/vct.2024.a931642.
Texto completo da fonteResumo:
ABSTRACT: Elizabeth Gaskell’s protagonists are often categorized as redundant, particularly spinsters and widows. Such characters potentially complicate Gaskell’s feminist status, seemingly embodying the repressive stereotypes of Victorian femininity. But rather than portraying them as unproductive, ridiculous, and marginal, Gaskell creates characters who directly counter the idea of redundancy. Her spinsters and widows are reformers who catalyze significant social change and redefine the power of elderly, unmarried women against patriarchal paradigms. The shift from redundancy to reform is especially evident in Cranford (1853) and My Lady Ludlow (1858), which cast Miss Matty and Lady Ludlow as influential social figures who not only challenge tradition but reject its intolerance by working to rebuild their communities around a more inclusive model based on morality and relationality.
10
Sultan, Rana Saba, e Irshad Bibi. "Socio-Economic And Psychological Perspectives Of Female Crimes". Pakistan Journal of Gender Studies 3, n.º 1 (8 de março de 2010): 77–89. http://dx.doi.org/10.46568/pjgs.v3i1.372.
Texto completo da fonteResumo:
Until a few decades ago, crime was considered to be a predominantly male phenomenon, but as women increasingly joined the mainstream of society, their share in crime increased considerably the world over. The family unit has been torn apart because of economic necessity, increasing awareness of women’s rights and the need to step out of home to reach the work place. In fact the growing rate of woman prisoners can be linked to social changes, especially in urbanization and new agents of social control such as urban police and moral reformers. The fewer job opportunities and lower wages for women resulted in economic marginalization and increased the need for women to resort to crimes such as prostitution, especially during wars, when men were not able to support their families. Prostitution was often, the most readily available way for women to support themselves and their children.
11
Hussain , Dr Ishtiaq. "Revisiting a Fractured Legacy: Sir Syed Ahmed Khan and Muslim Women Education." Rashhat-e-Qalam 2, n.º 2 (15 de setembro de 2022): 85–100. http://dx.doi.org/10.56765/rq.v2i2.74.
Texto completo da fonteResumo:
Indian Muslims during second half of nineteenth century witnessed significant changes in their socio-political and economic conditions. The men of intellect among the community sought the redressal of the despondency within Muslims through varied approaches of reformation. Sir Syed Ahmed Khan was prominent among these reformers who advocated the necessity of western-modern education as a panacea for the deprived conditions of Muslims. Although not being antagonistic towards the education in principle but he disapproved the modern education for women and limited his mission of education only to men. He upheld the traditional model of education suitable for women and thus drew criticism from academic circle. In this paper an attempt is made to revisit the already existing debate regarding Sir Syed’s stance on education of women. An attempt to provide the plausible reasons which might have influenced Sir Syed’s opinion would be accounted. In the light of primary sources how his personal life, social standing and prevailing circumstances molded his opinion would be highlighted which would help in situating the reformer in a balanced perspective.
12
CLEMENTS, K. A. "THE NEW ERA AND THE NEW WOMAN". Pacific Historical Review 73, n.º 3 (1 de agosto de 2004): 425–62. http://dx.doi.org/10.1525/phr.2004.73.3.425.
Texto completo da fonteResumo:
Lou Henry Hoover, wife of Herbert Hoover, demonstrated the strengths and limitations of the expanded social de�nition of womanhood that had been won by reformers during the Progressive Era and World War I. As a leader of several business and women's social welfare organizations, she urged young women to follow her example in seeking professional education and careers as well as upholding traditional domestic roles. Protected by wealth and social status from the most burdensome aspects of domesticity, her public position emphasized the opportunities but understated problems faced by the "new women" in the 1920s and later generations.
13
Kumar, Vinod. "Evaluation of the Social Status of MGNREGA Women Beneficiaries in Uttarakhand State of India". Journal of World Economy 2, n.º 4 (dezembro de 2023): 84–97. http://dx.doi.org/10.56397/jwe.2023.12.08.
Texto completo da fonteResumo:
The term ‘status’ denotes position of an individual in a social system. It also encompasses the notions, rights and obligations of inferiority and superiority in terms of power, authority, rights and privileges when compared to that of man. Thus, it manifests her status in that particular society. When compared to man’s position, Indian woman always occupied a status, inferior to man, in all respects. Status includes not only personal and proprietary rights but also includes duties, liabilities and disabilities. With regard to the status of women in Indian society at large, no nation has held their women in higher esteem than the Hindus. The status of women in India has been subject to many great changes over the past few millennia. From equal status with men in ancient times through the low points of the medieval period, to the promotion of equal rights by many reformers, the history of women in India has been eventful. In modern India, women have adorned high offices in India including that of the President, Prime minister, Speaker of the Lok Sabha, Leader of Opposition, etc. The present research paper is the study of evaluation of the Social Status of MGNREGA Women beneficiaries in Uttarakhand State of India.
14
KELLEY, MARY. "BOOKS AND LIVES, READING AND ACHIEVEMENT". Modern Intellectual History 10, n.º 1 (abril de 2013): 193–205. http://dx.doi.org/10.1017/s1479244312000418.
Texto completo da fonteResumo:
This deeply researched and beautifully crafted study takes as its subject a generation of women who came to maturity in America's Gilded Age. They were scientists and social workers, physicians and educators, and, perhaps most notably, Progressive reformers engaged in the pursuit of social justice. Claiming the newly available opportunities for higher education and professional employment, these women successfully pursued lives in uncharted territory. Barbara Sicherman introduces us to a less visible but equally salient factor in their journey to public identities marked by achievement and acclaim—their sustained and sustaining engagement with reading.
15
Guan, Xuerou. "Space and Memory in Bernardine Evaristo’s Girl, Woman, Other". English Language Teaching and Linguistics Studies 6, n.º 2 (25 de abril de 2024): p251. http://dx.doi.org/10.22158/eltls.v6n2p251.
Texto completo da fonteResumo:
Bernardine Evaristo’s novel Girl, Woman, Other uses the places “the Greenfield Farm” and “National Theatre” as places imprinted cultural memories. The former symbolizes the equally important roles of reformers and radicals in inspiring intellectual progress and constructing social memory, while the latter signifies the breaking of conventions and the empowerment of those pushed to the margins by patriarchal and white supremacist Britain, both of which complement each other in constructing a historical space dominated by the collective authority of black women in Britain. Combined with Assmann’s theory of cultural memory, collective memory and individual memory, especially the latter, have had a significant impact on the construction of individual and social memory.
16
Razack, Sherene. "From Consent to Responsibility, from Pity to Respect: Subtexts in Cases of Sexual Violence Involving Girls and Women with Developmental Disabilities". Law & Social Inquiry 19, n.º 04 (1994): 891–922. http://dx.doi.org/10.1111/j.1747-4469.1994.tb00943.x.
Texto completo da fonteResumo:
How might feminist law reform serve all women? The author explores this question within the context of sexual violence involving girls and women with developmental disabilities. She presents the difference impasse as a theoretical tool for understanding how women are positioned in law differently and unequally in relation to each other. She explores how, within the consent framework of a rape trail, competing social narratives or subtexts about race, class, gender, and disability circulate in the courtroom. She also explores the issue of pity in rape traiIs and argues that focusing on interlocking systems of domination and on our complicity in maintaining categories of women in law and law reform is a useful approach for feminist law reformers.
17
Datta, Sudhangsu Sekhar, e Kaushik Mukherjee. "Women Education in Colonial Bengal: Retrospection". BSSS Journal of Social Work 13, n.º 1 (30 de junho de 2021): 1–6. http://dx.doi.org/10.51767/jsw1301.
Texto completo da fonteResumo:
Modern education came to Bengal though the East India Company. The missionaries also landed up for proselytising activities. They were perturbed by the backwardness of the Indian society especially the plights of women. The people of Bengal came in touch with the western ideas as Calcutta was made the capital of colonial India. The influence of liberalism and modern education brought in by the Britishers transformed a section of Bengal society. Bengal became the cradle of social reforms. The outcome of missionary’s activities and reforms brought by social reformers opened the gate of educational institution for the women. Though the conservative and orthodox Bengal society did not allow female education initially, gradually female education gained momentum and took steps in the right direction. Commissions constituted by the Britishers also facilitated the progress of female education. An attempt has been made to retrospect the situation of female education in colonial Bengal.
18
Borderías, Cristina. "Conflict over Women’s Working Times on the Eve of Industrialisation: Spanish Social Reformers’ Surveys at the End of the Nineteenth Century". Historical Review/La Revue Historique 15, n.º 1 (20 de maio de 2019): 19. http://dx.doi.org/10.12681/hr.20443.
Texto completo da fonteResumo:
During the last two decades of the nineteenth century, Spain experienced growing social instability. The worsening working conditions stimulated social conflict and the rise of the labour movement. In this context, the first voices in favour of state intervention in conflicts between capital and labour arose among the reformist intellectual elite. One of the first social policy measures undertaken by the state was the creation, in 1883, of the Comisión de Reformas Sociales (Commission for Social Reforms, CRS) as a consultative and advisory institution of the government on social issues. Under the influence of positivist methods of empirical sociology, the commission’s first initiative was to conduct a survey with the objective of undertaking a detailed diagnosis of the living conditions of the working population. Changing gender relations in the family and labour market, especially the conflicts over the use of women’s time, was one of the central questions in this survey. Thus, its results allow us to analyse both the discourses – by social reformers and other social groups – and the social practices of women at work in different sectors and in different parts of Spain.
19
J, Benny. "Feminist ideologies in Jeevanandham's Poems". International Research Journal of Tamil 4, S-8 (20 de julho de 2022): 123–31. http://dx.doi.org/10.34256/irjt22s817.
Texto completo da fonteResumo:
Women share the major responsibility in taking aspects of human race to the generation ahead. Though social and communal development of recent times have improved the stage of women in society, the culture indifferences and violence against women have not yet been eradicated from the society we reside in. The society have prolonged with a notion that men are strong and ought to be commanding and women are weak and to obey. Women are presumed and directed to be dependent to men while men boss them. We are still in the timeline where effects of women still have to be recognised through men. Despite of centuries of moral and cultural evolutions, the world of women is still being bounded and constructed by men. The male dominant society have always been against providing women education and wisdom, as they think those are not to be given for the women who is supposed to serve and obey the command men with no second thought. With the same principle, women’s right to learn, speak and even rights on property all have been denied. Midst of such a deceived and biased society there rose the voices of number of great personalities, philosophers and social reformers who dreamt for and raised their voice for us to evolve into a society that respect women rights, gender equality and women freedom. Amongst, the great poet and philosopher well known for simplicity in his writings, who scripted several of his strong ideologies over women empowerment, is our MahakaviBharathiyar. Taking him as a role model, the NanjilNaatu poet and social reformer, Jeevanantham took the ideology of women rights further and planted it in the society with his narrow and well determined efforts. During his time, Jeevanantham witnessed women being dumbed and ruler over within the family and society, which he brought up to voices through several of his writings. With this research we are glad to pick, analyse and comprehend such writings of Jeevanantham and his ideologies on women and women empowerment.
20
U., Robin C., e Dr G. Parvathy. "Gender Distinction And Women Empowerment In R. K. Narayan’s The Dark Room". Think India 22, n.º 3 (21 de setembro de 2019): 640–46. http://dx.doi.org/10.26643/think-india.v22i3.8349.
Texto completo da fonteResumo:
As far as the life of human being is concerned there are many challenges and inner-struggles in the emerging world society namely: uncertainties of life, inequality, gender distinction, frustrations, distress, tensions, anxieties, anguish, fear, alienation, infidelity, misunderstanding and delusion. Among the struggles gender distinction has a lasting impact on the whole of human being, which prevents all types of human progress. For a woman, as for a man, the need for self-fulfilment - autonomy, self-realisation, independence, individuality, self-actualization is as important and inevitable. After the Second World War there are many women writers, social reformers and political figures and intellectual giants who could contribute outstanding performances in highlighting the competitive equality. The present article attempts to discuss the gender distinction and the empowerment of women through the writing of R K Narayan.
21
Banks, Nina. "Retrospectives: Sadie T.M. Alexander: Black Women and a “Taste of Freedom in the Economic World”". Journal of Economic Perspectives 36, n.º 4 (1 de novembro de 2022): 205–20. http://dx.doi.org/10.1257/jep.36.4.205.
Texto completo da fonteResumo:
The employment history of African American women is notable because of their higher labor force participation rates compared to other women in the US. This essay discusses Sadie T.M. Alexander’s analysis of Black women and work based on her 1930s speeches and writings. Alexander assessed Black women workers’ contribution to Black American living standards and national output. A proponent of women’s gainful employment and economic independence, Alexander’s views on the benefits of industrial employment for women and family life stood in stark contrast to White social welfare reformers who discouraged maternal employment in favor of households with male breadwinners. Alexander criticized the unequal treatment of Black and White women under protective labor law, particularly with respect to domestic servants’ exclusion from New Deal minimum wage and maximum hour protections. The legacy of discriminatory policies continues to affect the economic status of African American women today through racial disparities in social welfare provisions and worker benefits.
22
Meena, Ramjeelal. "Role of women in Indian independence movement". RESEARCH HUB International Multidisciplinary Research Journal 10, n.º 6 (30 de junho de 2023): 15–18. http://dx.doi.org/10.53573/rhimrj.2023.v10n06.004.
Texto completo da fonteResumo:
During British rule in India, the British repeatedly claimed their aim was to establish a prosperous, welfare-driven state and modernize the nation by eradicating social issues. However, their true objective was to exploit India's economy to strengthen their capitalist system. Amid this era, social reformers, influenced by British education and Western ideas, focused on women's conditions. Noteworthy figures like Raja Rammohan Roy, Dayanand Saraswati, Ishwarchand Vidyasagar, Ramakrishna Paramhans, Keshavchandra, and Mahadev Govind Ranade sought women's emancipation. As many reformers were upper-caste, they targeted oppression of elite women. Mahadev Govind Ranade stated that the 19th-century reform movement aligned with Hindu tradition. They highlighted that ancient India lacked practices like Sati and emphasized the high regard for women in pre-Buddhist Hindu theology and law. Raja Ram Mohan Roy and others used ancient scriptures to challenge customs like Sati.
Abstract in Hindi Language:
भारत में ब्रिटिश शासन के दौरान, अंग्रेज बार-बार दावा करते थे कि उनका उद्देश्य एक समृद्ध, कल्याण-संचालित राज्य की स्थापना करना और सामाजिक मुद्दों को खत्म करके राष्ट्र का आधुनिकीकरण करना है। हालाँकि, उनका असली उद्देश्य अपनी पूंजीवादी व्यवस्था को मजबूत करने के लिए भारत की अर्थव्यवस्था का शोषण करना था। इस युग के दौरान, ब्रिटिश शिक्षा और पश्चिमी विचारों से प्रभावित समाज सुधारकों ने महिलाओं की स्थिति पर ध्यान केंद्रित किया। राजा राममोहन राय, दयानंद सरस्वती, ईश्वरचंद विद्यासागर, रामकृष्ण परमहंस, केशवचंद्र और महादेव गोविंद रानाडे जैसी उल्लेखनीय हस्तियों ने महिलाओं की मुक्ति की मांग की। चूंकि कई सुधारक ऊंची जाति के थे, इसलिए उन्होंने कुलीन महिलाओं पर अत्याचार को निशाना बनाया। महादेव गोविंद रानाडे ने कहा कि 19वीं सदी का सुधार आंदोलन हिंदू परंपरा के अनुरूप था। उन्होंने इस बात पर प्रकाश डाला कि प्राचीन भारत में सती जैसी प्रथाओं का अभाव था और बौद्ध पूर्व हिंदू धर्मशास्त्र और कानून में महिलाओं के लिए उच्च सम्मान पर जोर दिया गया। राजा राम मोहन राय और अन्य लोगों ने सती जैसी प्रथाओं को चुनौती देने के लिए प्राचीन ग्रंथों का इस्तेमाल किया।
Keywords: पूंजीवादी व्यवस्था, समाज सुधारक, दयानंद सरस्वती, आंदोलन
23
Grimshaw, Patricia. "Colonising motherhood: evangelical social reformers and Koorie women in Victoria, Australia, 1880s to the early 1900s". Women's History Review 8, n.º 2 (junho de 1999): 329–46. http://dx.doi.org/10.1080/09612029900200203.
Texto completo da fonte
24
DeVault, Ileen A. "“Everybody Works but Father”: Why the Census Misdirected Historians of Women's Employment". Social Science History 40, n.º 3 (2016): 369–83. http://dx.doi.org/10.1017/ssh.2016.10.
Texto completo da fonteResumo:
Because the US Census Bureau changed the way they reported workers’ marital status, the subfield of US women's labor history unwittingly perpetuated a key misinterpretation of women's labor force participation, allowing historians to believe that women in the workforce between 1880 and 1920 were overwhelmingly young and single women: the daughters of their families rather than the mothers and wives. This change in census reporting was reinforced and promulgated by Joseph A. Hill's 1929 work, Women in Gainful Occupations, 1870–1920. Why was this change made? This article argues that this change came about because of a confluence of various factors, including the Census Bureau's continual struggles with organizational and technological changes, the beginning of World War I, and reformers’ arguments about the efficacy of pushing for maternity insurance for women workers. The story of this change once again reminds us that statistics are never neutral nor apolitical.
25
Sudalai Moni, T. "Political and Social Status of Women in Pre and Post Independent India". Shanlax International Journal of Arts, Science and Humanities 8, n.º 2 (1 de outubro de 2020): 77–82. http://dx.doi.org/10.34293/sijash.v8i2.3289.
Texto completo da fonteResumo:
Women’s involvement in socio-political life is a desideratum for the progress of not only the women folk but also the development of the nation as a whole. During ancient and medieval times, women from orthodox families actively participated in social activities, but their overall position and status gradually deteriorated. The Modern era meant for women ushered in during the dawn of the 19th century when social reformers paid special attention to enhance the social status of women. For instance, the promulgation of the Widow Remarriage Act, implementation of the Civil Marriage Act 1872 mentions a few of them. Ever since the formation of the Indian National Congress, several remarkable changes took place in the socio-political status.Moreover, women franchise induced their effective participation in the Freedom Movement of India. They were accorded equal political status on par with men only after independence, which has been enshrined and enumerated in the provisions of fundamental rights of the Indian constitution. In the new millennium, there has been constant demand to accord 33 percentages of reservations to enhance the status of women in the political arena as well as to increase their social statues. This paper attempts to indicate the socio-political status of women over the period in the Indian context during the Pre and Post Independent India.
26
Soudan, Gabrielle, David Philippy e Harro Maas. "Crossing the doorsteps for social reform: The social crusades of Florence Kelley and Ellen Richards". Science in Context 34, n.º 4 (dezembro de 2021): 501–25. http://dx.doi.org/10.1017/s0269889723000091.
Texto completo da fonteResumo:
ArgumentThis paper contrasts the research strategies of two women reformers, Florence Kelley and Ellen Swallow Richards, which entailed different strategies of social reform. In the early 1890s, social activist Florence Kelley used the social survey as a weapon for legal reform of the working conditions of women and children in Chicago’s sweatshop system. Kelley’s case shows that her surveys were most effective as “grounded” knowledge, rooted in a local community with which she was well acquainted. Her social survey, re-enacted by lawmakers and the press, provided the evidence that moved her target audience to legal action. Chemist and propagator of the Home Economics Movement Ellen Richards situated the social problem, and hence its solution, not in exploitative working conditions, but in the inefficient and wasteful usage of available resources by the poor. Laboratory work, she argued, would enable the development of optimal standards, and educational programs should bring these standards to the household by means of models and exhibits. With this aim, she constructed public spaces that she ran as food laboratories and sanitary experiments. Kelley and Richards thus crossed the doorsteps of the household in very different ways. While Florence Kelley entered the household to change the living and working conditions of the poor by changing the law, Richards flipped the household inside out by bringing women into hybrid public laboratory spaces to change their behavior by experiment and instruction.
27
Bhaskar, Anurag. "Ambedkar, Lohia, and the Segregations of Caste and Gender: Envisioning a Global Agenda for Social Justice". CASTE / A Global Journal on Social Exclusion 1, n.º 2 (31 de outubro de 2020): 63–72. http://dx.doi.org/10.26812/caste.v1i2.208.
Texto completo da fonteResumo:
Dalit women in India suffer multilayered form of marginalization. They are discriminated not only based on their gender, but also because of their caste identity. This impacts their literacy, life expectancy, among other human indicators. Despite the emphasis on the intersectionality between caste and gender by Dr. BR Ambedkar and later by other social reformers like Dr. Ram Manohar Lohia, the mainstream movements have failed to provide a separate discourse on safeguarding the rights of Dalit women. The question of caste-based discrimination has by and large focused on the identity of a Dalit, irrespective of the gender, and the injustices inflicted on the social group as a whole. The upper caste led feminist discourse has been equally ignorant of the multiple oppressions faced by Dalit women. This paper deals with the critique of the Dalit movement as well as the feminist movement, and attempts to envision a broader global social justice by reading the ideas of Ambedkar and Lohia together.
28
Wright, David, e Cathy Chorniawry. "Women and Drink in Edwardian England". Historical Papers 20, n.º 1 (26 de abril de 2006): 117–31. http://dx.doi.org/10.7202/030935ar.
Texto completo da fonteResumo:
Abstract In Victorian England excessive drinking was seen as almost exclusively a male prob- lem, but around 1900 the issue of female intemperance began to be widely discussed. In the first years of the twentieth century concern about women's drinking habits was voiced by an otherwise disparate group which included temperance workers, eugeni- cists, social reformers, imperialists and members of the medical profession. It is by no means certain that women were in fact using and abusing alcohol to a significantly greater extent than before: the evidence was and remains inconclusive. The Edwardian outcry against female intemperance derived its intensity less from the known dimen- sions of the problem than from the broader concerns of the time. Foremost among these were doubts about Britain's economic and imperial future, fears that her urban-based population was in the process of physical decline, and uncertainties in the face of challenges to traditional nineteenth-century assumptions about the place of women in society.
29
Xu Lu, Sidney. "Good women for empire: educating overseas female emigrants in imperial Japan, 1900–45". Journal of Global History 8, n.º 3 (2 de outubro de 2013): 436–60. http://dx.doi.org/10.1017/s1740022813000363.
Texto completo da fonteResumo:
AbstractThis article examines two tutelage campaigns launched by Japanese social reformers targeting Japanese emigrant women in Manchuria and California in the first two decades of the twentieth century. It reveals how these two middle-class-based social campaigns jointly paved the way for the Japanese state's ‘continental bride’ policy in the late 1930s, which mobilized and exported women from across the nation to Manchuria on an unprecedented scale. Synthesizing the stories of Japan's colonialism in Manchuria and Japanese labour migration to the American Pacific coast, this study traces the convergence and flows between the women's education campaigns in Japanese communities on both sides of the Pacific. It moves the debate of Japanese imperialism beyond Asia and situates it in a transnational space encompassing the local, the national, and the global.
30
Dr. Ravi Kumar Tyagi, Tripti Sharma e Vinod Kumar. "Empowering Muslim Women in Indian". Legal Research Development 2, n.º III (30 de março de 2018): 26–29. http://dx.doi.org/10.53724/lrd/v2n3.05.
Texto completo da fonteResumo:
Women have become equal partners in many ways at all levels community. The future will see many women going to normal places ruled by people. Various social reformers have tried to raise public conditions legal women and legal cases have played an important role in her development. Due to global cohesion, women have left their traditional activities building a house and raising children in resolving social and business solutions. But the community has become it is even more unsafe for women who do not have to change And talking about Islamic Muslim rights is a way to go back there It is a conflict between his rights and his own law. We are a proud nation claims that he has the highest human rights in the world, which guarantees the protection of equal rights to all our citizens while holding fast the high flag of being a nation. However, under all sharp claims, are wounded by the abuse of discrimination and abuse personal laws that divide the basis for equality in our great nation built up? The most abusive way of oppressing Muslim women based on the past is a damaging practice of Talaq triple or more known as "a quick divorce." Then there are his rights to obtain, care, maintenance, etc. where there is direct discrimination. List has never been to eliminate the point of empowering and protecting its rights.
31
Browder, Dorothea. "WORKING OUT THEIR ECONOMIC PROBLEMS TOGETHER: WORLD WAR I, WORKING WOMEN, AND CIVIL RIGHTS IN THE YWCA". Journal of the Gilded Age and Progressive Era 14, n.º 2 (abril de 2015): 243–65. http://dx.doi.org/10.1017/s1537781414000814.
Texto completo da fonteResumo:
AbstractThis article examines how a group of Black and White YWCA staff members seized the opportunities of World War I to advance a racial justice agenda through Young Women's Christian Association programs for working women. First, they created YWCA program work for thousands of Black working women that paralleled the YWCA's Industrial Program, which followed YWCA segregation policies. Second, they made claims for social justice based on Black women's labor contributions, in contrast to both earlier reformers' focus on elite Black women and other wartime activists' focus on soldiers' service. Finally, in a period best known for White people's violent resistance to Black advances, they fostered a program culture and structures that encouraged White working-class women to view African American coworkers as colleagues and to understand racial justice as part of a broader social justice agenda. Arguing that interracial cooperation among working people was crucial to social progress, they made African American laboring women and White working-class allies both symbolically and literally crucial to wartime and postwar civil rights efforts. Their efforts contribute to our understanding of the changing discourse of “respectability” and the impact of World War I on the Black Freedom Struggle.
32
Shepard, Christopher. "A liberalisation of Irish social policy? Women’s organisations and the campaign for women police in Ireland, 1915–57". Irish Historical Studies 36, n.º 144 (novembro de 2009): 564–80. http://dx.doi.org/10.1017/s0021121400005885.
Texto completo da fonteResumo:
For much of the twentieth century, Ireland was quite unusual in comparison with other western European nations in its exclusion of women from policing. By the time women were allowed to join the national police force, the Garda Síochána, in 1957, women were already established in the police forces of Britain, Germany and France, as well as that of Northern Ireland. Further afield, women were already employed in police forces in Poland, New Zealand and the U.S. The appointment of women police was a major demand of feminists, moral campaigners and social reformers during the late nineteenth and early twentieth centuries, all of whom sought better protections for women. As in the U.K., U.S. and many European countries, women’s organisations in the Irish Free State were to the forefront of the debate over the need for women police. Beginning with the Irish Women’s Suffrage and Local Government Association (I.W.S.L.G.A.) in 1915, women’s organisations such as the National Council of Women, Joint Committee of Women’s Societies and Social Workers (J.C.W.S.S.W.), and the Catholic Women’s Federation campaigned relentlessly for nearly half a century in the face of governmental indifference and obstruction. When the first class of ‘experimental’ women police emerged in 1958 from the Garda training college in Templemore, County Tipperary, women’s organisations hailed it as a victory.
33
Kahlenberg, Caroline. "New Arab Maids: Female Domestic Work, “New Arab Women,” and National Memory in British Mandate Palestine". International Journal of Middle East Studies 52, n.º 3 (29 de junho de 2020): 449–67. http://dx.doi.org/10.1017/s0020743820000379.
Texto completo da fonteResumo:
AbstractThe “new Arab woman” of the early 20th century has received much recent scholarly attention. According to the middle- and upper-class ideal, this woman was expected to strengthen the nation by efficiently managing her household, educating her children, and contributing to social causes. Yet, we cannot fully understand the “new Arab woman” without studying the domestic workers who allowed this class to exist. Domestic workers carried out much of the physical labor that let their mistresses pursue new standards of domesticity, social engagement, and participation in nationalist organizations. This article examines relationships between Arab housewives and female domestic workers in British Mandate Palestine (1920–1948) through an analysis of domestic reform articles and memoirs. Arab domestic reformers argued that elite housewives, in order to become truly modern women, had to treat maids with greater respect and adjust to the major socioeconomic changes that peasants were experiencing, yet still maintain a clear hierarchy in the home. Palestinian memoirists, meanwhile, often imagine their pre-1948 homes as a site of Palestinian national solidarity. Their memories of intimate relationships that developed between elite families and peasant maids have crucially shaped nationalist narratives that celebrate the Palestinian peasantry.
34
Menon, Shailaja. "Periyar: Forging a Gendered Utopia". CASTE / A Global Journal on Social Exclusion 4, n.º 2 (30 de outubro de 2023): 367–82. http://dx.doi.org/10.26812/caste.v4i2.686.
Texto completo da fonteResumo:
The category of gender has perennially found itself at the margins because of its social location across South Asia. Albeit heterogeneous by nature, women have borne the burden of history, community, tradition and even geography being violently mapped across their bodies. No wonder that the past two centuries has witnessed heated debates on the women’s question in the region ranging from the Altekarian paradigm to the valorized mother figure who is ever nurturing and generous. Many social reformers both male and female sought to battle orthodoxy, religious chauvinism and caste-based status-quoism widening the contours of gender justice in the process. The tropes revolved around consent and coercion, public battles over scriptural legitimacy and contentious traditions. The reformers were treading on delicate grounds as the sacred domain of the ‘home’ had to be kept immune from any polluting winds of ‘western’ ideology. This article is an attempt to tease out E.V. Ramasamy Naicker’s (Periyar) radical understanding of the gender question and his efforts to create an alternate epistemology to question existing socio-cultural realities. It concludes by arguing that this gendered utopia is also a work in progress.
35
Ikegami, Robin. "Femmes‐hommes,she‐bishops, and hyenas in petticoats: Women reformers and gender treason, 1789–1830". Women's Studies 26, n.º 2 (fevereiro de 1997): 223–39. http://dx.doi.org/10.1080/00497878.1997.9979161.
Texto completo da fonte
36
Livesey, Ruth. "Reading for Character: Women Social Reformers and Narratives of the Urban Poor in Late Victorian and Edwardian London". Journal of Victorian Culture 9, n.º 1 (janeiro de 2004): 43–67. http://dx.doi.org/10.3366/jvc.2004.9.1.43.
Texto completo da fonte
37
Black, Chad Thomas. "The Usual Suspects: Bourbon Quito through the Visita de Cárcel, 1732–1791". Hispanic American Historical Review 102, n.º 2 (1 de maio de 2022): 223–50. http://dx.doi.org/10.1215/00182168-9653478.
Texto completo da fonteResumo:
Abstract This article analyzes weekly visita de cárcel records from the Audiencia of Quito covering the years 1732–91. The first section considers the jail census as a manuscript form and performative practice. The second section identifies patterns in the visitas that document shifting carceral priorities during periods of political crisis and reform, increased detention of women, and the function of racial categories. These patterns suggest that Bourbon reformers used policing power as a form of social control while the visitas continued to operate as a performance of royal authority.
38
Macarthur, John. "Colonies at Home: Loudon's Encyclopaedia, and the architecture of forming the self". Architectural Research Quarterly 3, n.º 3 (setembro de 1999): 245–58. http://dx.doi.org/10.1017/s1359135500002074.
Texto completo da fonteResumo:
In the early nineteenth century, the small house in its own garden formed a crucial image of agricultural reform in Britain and in the aspirations of those leaving for North America and Australasia. The material and social technologies of the ‘cottage’ became not only equipment for the colonial enterprise, but a kind of colonization of the home by a new kind of family. These issues are apparent in J. C. Loudon's Encyclopaedia where the whole gamut of architecture is re-examined as a subject of interest to agricultural reformers, colonists, democrats and homemakers, especially women.
39
Harrell, Sam. "“When Is a School Not a School?” Dr. Carrie Weaver Smith, Child Prisons, and the Limits of Reform in Progressive Era Texas". Social Sciences 13, n.º 7 (22 de julho de 2024): 380. http://dx.doi.org/10.3390/socsci13070380.
Texto completo da fonteResumo:
This archival study explores the life and work of Dr. Carrie Weaver Smith (1885–1942), a Progressive Era social worker and prison warden. Specifically, I explore the first phase of her career as a House Physician at the Virginia K. Johnson Home in Dallas, Texas (1911–1915) and as the first Superintendent of the Texas State Training School for Girls in Gainesville, Texas (1916–1925). Using archival research, I detail three conflicts that defined Dr. Smith’s superintendency: her fight to reclassify a youth prison as a school, her challenges to a Ku Klux Klan-dominated legislature, and her refusal to cede authority to a State Board of Control. Together, these conflicts led the Board to terminate Dr. Smith’s position, an outcome that would replay twice more before she retired from prisonwork. I argue that when most reformers made significant concessions, compromising their visions to maintain state funding and political allyship, Dr. Smith stood out for her record of refusal. And yet, like other reformers, she left Texas with the capacity to imprison more women and girls than ever before.
40
Arul Paramanandam, D., e P. Packirisamy. "An empirical study on the impact of micro enterprises on women empowerment". Journal of Enterprising Communities: People and Places in the Global Economy 9, n.º 4 (12 de outubro de 2015): 298–314. http://dx.doi.org/10.1108/jec-08-2014-0017.
Texto completo da fonteResumo:
Purpose – This study aims to find whether the micro-enterprises lead to women empowerment and entrepreneurship and make them to be wholly involved in income-generating activities by having them choose a business venture of their own. Design/methodology/approach – Women empowerment is very important for the acceleration of economic growth. The economic empowerment of women is being regarded these days as a sine qua non of progress for a country; hence, the issue of economic empowerment of women is of paramount importance to political thinkers, social scientists and reformers. The self-help groups (SHGs) have paved the way for economic independence of rural women. The members of SHGs are involved in micro-entrepreneurships. Empowerment is intellectual capital. Capital is a life blood of any industry. Findings – Without women development, economic development will not take place. Women should be imparted technical knowledge, skill training and marketing techniques in the process of establishing an enterprise by them for more sustainability. Originality/value – Micro-enterprises add values to a country’s economy by creating jobs, enhancing income, strengthening purchasing power, lowering costs and adding business convenience.
41
C, Dhamayanthi. "Emphasis on Gender Equality in the Novels of Thilagavathi". International Research Journal of Tamil 4, S-3 (16 de julho de 2022): 176–80. http://dx.doi.org/10.34256/irjt22s327.
Texto completo da fonteResumo:
In this era too, where technology has developed and our education and basic needs are fulfilled through the internet, we see that women slavery prevails at many levels. Women's life has been continuously regressed in many stages till this century, such as being treated as secondary in the position of raising female children from birth to upbringing, being held back in educational opportunities and subsequent employment opportunities, living up to family responsibilities, and valuing men's views in public life. Apart from that, women are being used as consumer goods promoters at the social level and as household goods at the family level. It is because of the ideas that have been ingrained in women's minds for a long time. But nowadays, due to the subtle awareness of women and the bold revolutionary voices, changes have taken place in these situations. However, the attempt to change the status of women slavery (gender inequality), which was deeply rooted in social, political, religious, and family platforms, has not achieved full success in society till date. Just as the efforts of feminist theorists and social reformers to achieve partial status in the creation of gender equality have made an essential contribution, literature has also contributed to social change. Based on that, the creator, Thilagavathi, has created awareness among women to get gender balance by symbolising the existing gender inequality in society through her novels. This article attempts to explain it in detail.
42
Houston, Fleur. "Reformation: a Two-edged Sword in the Cause of the Ministry of Women". Feminist Theology 26, n.º 1 (22 de agosto de 2017): 19–33. http://dx.doi.org/10.1177/0966735017711870.
Texto completo da fonteResumo:
When Martin Luther mounted an attack on the industry of Indulgences, he affirmed key Reformation principles: human beings are saved by God’s grace alone and the priesthood of all the baptised gives all followers of Christ equal status. This was in conformity with an earlier generation of reformers who saw the Bible as ultimate authority and witnessed to biblical truth against corruption. The logical consequence of this should have been the enabling of women who were so disposed to exercise a theological vocation. In practice, the resulting rupture in religious and social life often affected women for the worse. Educational formation and leadership opportunities were restricted by the closure of convents. While the trade guilds, with their tightly regulated social systems, did not allow scope for women who transgressed normative expectations, their suppression was not necessarily liberating for women. The new social model of the home replaced that of convent and guild and marriage was exalted in place of celibacy. Changes in devotional practice involved loss and gain. Women who did not conform to the domestic norm were treated at best with misogyny and female prophets of the radical Reformation paid for their convictions with their lives. In education, leadership, piety and radical social challenge, women’s options were restricted. However, the key Reformation principles ultimately enabled the development of women’s ministry which was marked by the ordination of Constance Todd 400 years later.
43
Dahlan, Moh. "Paradigma Ijtihad Munawir Sjadzali dalam Reaktualisasi Hukum Islam di Indonesia". AT-TURAS: Jurnal Studi Keislaman 7, n.º 2 (31 de dezembro de 2020): 191–205. http://dx.doi.org/10.33650/at-turas.v7i2.1504.
Texto completo da fonteResumo:
Social change has driven Islamic law reform. The reform of Islamic law has encouraged one of Indonesia's Islamic law reformers, Munawir Sjadzali, to re-realize Islamic law in the distribution of inheritance in Indonesia. By using the contemporary paradigm, the results of this study indicate that Munawir Sjadzali's ijtihad paradigm has given birth to a new spirit to implement ijtihad in Islamic law reform in Indonesia, namely the renewal of inheritance law by reinterpreting the Qur’an text about 2: 1 between men and women become equal between the two. The provisions of the inheritance law are formulated and applied based on the consideration of the true sense of justice and the benefit of human life.Keywords: Social Change, Ijtihad, Reactualization, Islamic Law, Custom, and Inheritance.
44
D, Jayavelu, e Mamta Pillai. "Women Empowerment in Amish’s The Ramchandra Series: A Dharmic Narrative". International Journal of Language and Literary Studies 3, n.º 1 (30 de março de 2021): 122–30. http://dx.doi.org/10.36892/ijlls.v3i1.507.
Texto completo da fonteResumo:
The portrayal of women in literary texts over the centuries has been stuck in the conviction that women are enormously subjugated, but now repetition of the same is considered unjustified. The canon of reformers in the literary world has started to interpret feminism from various perspectives. Women characters are reformulated and rethought by the new emerging authors and those authors reinforce a new dimension to the status and moral experience of women which was largely criticized in the domain of traditional literature. The present research, therefore, intends to elicit the narrative technique of Amish’s writings and his treatment of women characters in his novels. Amish’s women characters falsify the claims of traditional portrayal. The female protagonists of his novels highlight the punctuated identities of Indian women. They are strong, challenge traditional norms. In this regard Amish’s the Ram Chandra Series is a mythical fiction based on mythology of Ramayana with a multilinear narrative. This paper is intended to provide a brief and authentic exposition of status of women in India during the Vedic times with reference to the women characters in Amish’s the Ram Chandra Series in every aspect of social order like education, philosophy, religion, administration and warfare.
45
Salzman-Fiske, Ellen. "John Lovejoy Elliott and the Social Settlement Movement". Prospects 30 (outubro de 2005): 383–93. http://dx.doi.org/10.1017/s036123330000209x.
Texto completo da fonteResumo:
During the Progressive Era, American social settlements played a critical role in helping immigrants adjust to a new life that was puzzling, difficult, and often grueling. Settlements offered immigrants medical help, language classes, art and music lessons, day-care services — and sometimes a place where they could learn to be community leaders. Most often, it is the inspiring work of women reformers that one thinks of in connection with the important work of social settlements. Yet among the many prominent women, several men in the settlement movement were influential and extraordinary in their own right. John Lovejoy Elliott, founder and head worker of the Hudson Guild in New York City, was a prime example.Although Elliott held such impressive posts as President of the Board of Directors of the National Federation of Settlements (from 1919 to 1923) and was described by one of his contemporaries as “one of the great social workers and spiritual leaders of our time…. a kind of lay saint,” historically Elliott's work has been overshadowed by that of his more famous female counterparts. Yet one could argue that it is Elliott who created and put into practice a settlement house that best addressed the needs of immigrants and most helped the immigrant underclass achieve some independence and political power.Although John Lovejoy Elliott had a single focus (helping immigrants), female settlement head workers, such as Jane Addams, often pursued a dual goal. They were concerned about helping immigrants, but also were intent on giving college-educated, middle-class or upper-class young American women something to do with their lives. “We have in America,” wrote Addams, “a fast growing number of cultivated young people who have no recognized outlet for their active abilities.”
46
Breton, Rob. "Women and Children First: Appropriated Fiction in the Ten Hours’ Advocate". Victorian Popular Fictions Journal 3, n.º 2 (17 de dezembro de 2021): 63–74. http://dx.doi.org/10.46911/fsmi1264.
Texto completo da fonteResumo:
This article examines interclass strategies to bring about reform in mid-nineteenth century England. It specifically explores the way the Ten Hours’ Advocate, a paper written for the working classes, looked to present itself as a middle-class periodical in order to further the argument for factory reform. In reproducing fiction filched from middle-class periodicals, the Advocate performed its argument for the Factory Bill: that the Bill would ease social tensions, dissipate the Chartist or radical threat, and ensure a “return” to traditional gender roles. The appropriated fiction is mild, rather bland; the non-fictional argument for reform is direct and unapologetic. That the Advocate was opportunistic in the way it made the case for reform is an example of the advantages provided to reformers by the absence of strict copyright laws and by Victorian periodical culture in general. But it also contextualises the debate over the family-wage argument and the working-class role in hardening the Victorian sexual division of labour.
47
Greenberg, Jaclyn. "The Limits of Legislation: Katherine Philips Edson, Practical Politics, and the Minimum-Wage Law in California, 1913–1922". Journal of Policy History 5, n.º 2 (abril de 1993): 207–30. http://dx.doi.org/10.1017/s0898030600006710.
Texto completo da fonteResumo:
In 1913 the California legislature took a momentous step to improve the wages and working conditions of its women workers by passing a controversial new form of social welfare legislation, a minimum-wage bill, which established the Industrial Welfare Commission. The mandate gave the commission extensive power: not only to establish a minimum wage for each industry employing women, but to regulate hours and working conditions as well. Although reformers had been building an edifice of protective legislation for women for three decades, the creation of a government body with such wide-ranging authority over virtually every aspect of women's wage work was unprecedented. A handful of states passed similar legislation, but few rose above the challenges by opponents to actually implement the law in a meaningful way. The California Industrial Welfare Commission, in contrast, established wage, hour, and sanitary standards in women's occupations from canneries to movie studios. Responsibility for the success of the California law rested on the administrative brilliance of one woman, Katherine Philips Edson, the law's chief sponsor and then leading commission member. Under her guidance the commission slowly and judiciously improved working women's conditions and won public acceptance of the innovative form of state intervention.
48
Kelly, T. Mills. "Feminism, Pragmatism or Both? Czech Radical Nationalism and the Woman Question, 1898–1914". Nationalities Papers 30, n.º 4 (dezembro de 2002): 537–52. http://dx.doi.org/10.1080/00905992.2002.10540506.
Texto completo da fonteResumo:
During a debate on the franchise reform bill in the Austrian Reichsrat on 12 September 1906, the Czech National Socialist Party deputy Václav Choc demanded that suffrage be extended to women as well as men. Otherwise, Choc asserted, the women of Austria would be consigned to the same status as “criminals and children.” Choc was certainly not the only Austrian parliamentarian to voice his support for votes for women during the debates on franchise reform. However, his party, the most radical of all the Czech nationalist political factions, was unique in that it not only included women's suffrage in its official program, as the Social Democrats had done a decade earlier, but also worked hard to change the political status of women in the Monarchy while the Social Democrats generally paid only lip service to this goal. Moreover, Choc and his colleagues in the National Socialist Party helped change the terms of the debate about women's rights by explicitly linking the “woman question” to the “national question” in ways entirely different from the prevailing discourse of liberalism infin-de-siècleAustria. In the last decades of the nineteenth century, liberal reformers, whether German or Czech, tried to mold the participation of women in political life to fit the liberal view of a woman's “proper” role in society. By contrast, the radical nationalists who rose to prominence in Czech political culture only after 1900, attempted to recast the debate over women's rights as central to their two-pronged discourse of social and national emancipation, while at the same time pressing for the complete democratization of Czech political life at all levels, not merely in the imperial parliament. In so doing, and with the active but often necessarily covert collaboration of women associated with the party, these radical nationalists helped extend the parameters of the debate over the place Czech women had in the larger national society.
49
Mubeen, Sadaf, Qazi Muhammad Adnan Hye, Muhammad Hassam Shahid e Raja Rehan. "The Nexus among Family Business, Household Finances and Women Empowerment: Evidence from PDHS 2017-18". Nurture 16, n.º 2 (21 de dezembro de 2022): 90–102. http://dx.doi.org/10.55951/nurture.v16i2.131.
Texto completo da fonteResumo:
Purpose: This study intends to determine whether family businesses empower women, encourage their entrepreneurship, and enable them to become fully engaged in activities that generate finances by allowing them to select their own business idea.
Methodology: Empowering women is crucial for accelerating economic and financial progress. The question of the economic empowerment of women is of utmost importance to political philosophers, social scientists, and reformers because it is currently thought of as a sine qua non of progress for a nation. This study examines the relationship between women's financial empowerment, business, and the home using data from the 2017–18 Pakistan Demographic and Health Survey (PDHS). For this, we employed binary logistic regression.
Findings: Women who are educated and have a job are more empowered than women who are not employed. Furthermore, economic and financial development cannot occur without the advancement of women. Women should be taught technical knowledge and marketing strategies and empowered to develop their skills to create more sustainable businesses.
Contribution to literature: This study contributes to the literature in two ways: First, this study utilized the fertility variable which was not utilized in earlier studies. Second, this study identified the women empowerment factors by using four different indicators.
50
Plumb, Derek. "The Social and Economic Spread of Rural Lollardy: A Reappraisal". Studies in Church History 23 (1986): 111–29. http://dx.doi.org/10.1017/s0424208400010573.
Texto completo da fonteResumo:
The evidence given us by John Foxe in his Book of Martyrs provides more information about the social and theological standing of Lollards than we know about many later religious dissidents. Recent work has added to our knowledge. Geoffrey Dickens and Claire Cross have reconsidered the place of the Lollards in the development of the English Reformation, especially in theological matters. John Thomson drew our attention to the continuity shown in some areas. Claire Cross and Margaret Aston showed the importance of women Lollards. J.F. Davis has supported the idea of a continuous movement, and stressed the involvement of the remaining Lollard brotherhoods in the Reformation proper. Margaret Aston saw the reformers using Lollard texts to settle the Reformation into a tradition. And John Fines found one group of Lollards definitely not of a low or ‘middling sort’. But despite this attention on the part of historians, we still know little of the people labelled Lollards. How did they react to developments locally and nationally? Did they assimilate into their local communities despite their beliefs? What social and economic standing did they have? Was contemporary abuse, which dismissed them as ‘lowly sorts’, justified?