Добірка наукової літератури з теми "Women's rights – finland"

The article analyzes the provisions of regulatory legal acts that ensure the enforcement of women's rights in Germany, Italy, Spain, Sweden, Finland, Iceland, etc. The paper shows the effectiveness of the Northern European approach to overcoming obstacles to gender equality through the establishment of special state agencies and government authorities. As generally recognized leaders in the field of women's rights this group of states effectively implements national mechanisms of gender equality. It is worth remembering that progress in achieving gender equality in Western countries is due to the intensity of the women's movement itself and the growth of women's representation in governments, parliaments and public organizations. Besides we should mention a broad anti-discrimination legislative framework and a system of state agencies implementing gender equality strategies in Europe. The systematic development of the concepts of equal opportunities has allowed women in these countries to take a secure place in the labor market on equal terms with men. The article shows that gender equality can be defined to a certain extent as a kind of "sameness" of men and women. However, this sameness should not be equated with identity. Alas, it is impossible to equate a woman and a man, at least the reason for this is mental and physiological differences, plus the obvious difference in their biological functions. It has proved that despite numerous benefits, women continue to face various forms of discrimination. Finally, as the experience of Western countries shows, to achieve equality de facto it is necessary to significantly increase the activity of women themselves, civil society institutions, to strengthen the role of state authorities in the implementation of true gender equality.

Leskeksi jääminen uhkasi esiteollisissa yhteiskunnissa vaimon ja lasten elintasoa. Toimeentulon kriisistä selviytymiseksi porvarisleskille sallittiin aviomieheltä periytyneiden elinkeino-oikeuksien turvin jatkaa perheen liiketoimintaa kaupassa tai käsityössä. Lukuisat leskivaimot pystyivät elättämään itsensä ja lapsensa itsenäisenä elinkeinonharjoittajana, ja osa nousi jopa liike-elämän eliittiin, mutta joidenkin osa oli epäonnisempi. Näiden vararikkoon päätyneiden leskien kokemuksia tunnetaan kuitenkin huonosti. Tutkin tässä artikkelissa kahden kristiinankaupunkilaisen leskivaimon liiketoimintaa ulkomaankaupassa sekä konkurssiin johtaneita tekijöitä 1800-luvun alussa. Kuten aikaisemmasta tutkimuksesta hyvin tiedetään, leskeys soi naiselle liki miehiin verrattavissa olevan taloudellisen ja oikeudellisen toimijuuden. Mikrohistoriallisen tapaustutkimuksen kautta, konkurssin oikeuslähteisiin nojautuen ja velkaan liittyvien vastuiden kontekstissa selvitän, mitä tämä käytännössä tarkoitti naisen elämässä ja elämälle. Näin syvennän tietoa sukupuolen merkityksestä aikakauden liiketoiminnassa ja taloudellisessa epäonnessa. Osoitan, että yrittäjänä ja vararikkoisena sukupuolta merkittävämpää oli lesken itsenäinen toimijuus siihen sisältyvine velvollisuuksineen. Widowhood endangered a wife´s and her children´s standard of living in pre-industrial societies. In order to manage the subsistence issue, bourgeois widows were permitted to carry on the family´s trade through business rights inherited from their husbands. Many widows were successful enough as independent business owners to sustain themselves and their children, and a few even made it to the top ranks in their chosen field, but some widows were less fortunate. However, not much is known about these widows who became bankrupt. In this article, I look at the foreign trade business of two widows who resided in Kristiinankaupunki, Finland, in the early 19th century, as well as the reasons behind their insolvency. Widowhood, as is well known, granted a wife almost the same degree of financial and legal autonomy as a man. By looking at the credit-related obligations that came with it this article examines these two bankruptcy cases using a microhistorical case study and legal documents of bankruptcy to gain deeper understanding of what this actually meant in women's lives and how gender played a role in business and personal financial tragedy. The article will show that in business and as a bankrupt, the widows´ independent status, along with the responsibilities that came along with it, was more determining than their gender.

The 46th NERA Congress was held on March 8th to 10th 2018 at the University of Oslo. NERA is the Nordic Educational Research Association that brings together researchers in the field of educational sciences in the Nordic countries. An essential part of the association and of the congress are NERA’s 24 networks that are organised around different subject areas in educational sciences like early childhood research, youth research etc.. There is a network also for social pedagogy. Its aim is to develop and strengthen the cooperation between researchers and professional groups, engaged or interested in the field of social pedagogy, in the Nordic countries and even wider in Northern Europe like in Poland and Germany. It is currently coordinated by six researchers from five different countries: Denmark, Finland, Iceland, Norway, Poland and Sweden. The theme for NERA2018 congress was Educational Research: Boundaries, Breaches and Bridges. The Social pedagogy network had organized altogether four sessions during the congress dealing with topical issues in the field of social pedagogical research. These sessions included two roundtable discussions, the first one dealing with sensitive research and the second one on social pedagogy at schools. In addition to the roundtables there was one symposium considering research in the area of asylum seekers and refugees, and one session was for traditional paper presentations. The countries that were represented in network sessions were Denmark, Sweden, Norway, Iceland, Finland, and Poland. The sessions awakened animated conversations between participants. One common topic of the discussed issues related to the role and transformation of social pedagogy in changing societies. The sessions of the social pedagogy network were opened up by the roundtable discussion on sensitive research. The leading question for the short presentations of the roundtable participants was: how to research in cooperation with extremely vulnerable people. We heard two interesting presentations by Irena Dychawy Rosner from Malmö University and by Aneta Ostaszewska from the University of Warsaw that giuded us to a discussion about how to support the participation in social pedagogical research of e.g. women working in prostitution so that not just their anonymity and well-being during the research process are secured but also their autonomy and agency could be supported. The research examples shown in the presentations were so fascinating that the discussion around them filled up all the time of the roundtable although we had planned to have four presentations instead of two but there had been two cancellations. The second session following the roundtable was a traditional paper presentation session. Even this session had one last minute cancellation – we assumed it was because of the flue season – so we had two presentations by Jan Arvid Haugan from the Norwegian University of Science and Technology and Vilborg Jóhannsdóttir from the University of Iceland. Jan Arvid’s presentation was on ’Coping strategies and resilience in upper secondary school’. He shared with us some social pedagogically interesting findings about the background factors behind school drop-out. He himself told us that he was not familiar with the social pedagogical discussion but he had thought that his research findings could be of use in our field when we are trying to find out ways how to support the integration of young people. And he certainly had right. Vilborg’s presentation on the other hand was very interesting for another reason: it was about Icelandic social pedagogy, which differs quite a lot from the understandings of social pedagogy in other Nordic countries. In Iceland, the social pedagogical practice concerns almost only work with people with disabilities. The professional education, role and perspectives of social pedagogy have developed in line with the paradigm change rooted in the CRPD (Convention on the Rights of Persons with Disabilities), which has replaced the medical understanding of disability by the social relational understanding of disability. For example in Finland, the social pedagogical discussion and practice have focused very little on people with disabilities. The second roundtable was on social pedagogy at schools. There were four short presentations leading to a common discussion about the role that social pedagogy and social pedagogues have and could have at schools in different Nordic countries. Vilborg Jóhannsdóttir shared us more thoughts on social pedagogy in Iceland concentrating now on the work that the social pedagogues are doing in inclusive schools. Their role seems to be very essential in supporting the education of disabled children and young people in ’normal’ schools but it is at the same time quite controversal. Amela Pacuka from the Oslo Metropolitan University asked us in her presentation: What social pedagogy is for? She had a very critical perspective towards social pedagogy as it is practiced in Norway at schools: trying to find a balance between measurement, quality assurance, testing and relations work. Margareta Fehland and Mikael Boregren from Malmö University presented a project that they have been working on developing a new way of listening to kids in school. Their presentation roused a lively discussion about empathy and about the possiblity to teach empathy in social pedagogical studies. Interestingy, discussion about empathy and about teaching empathy has just recently awaken in the Finnish social pedagogical discussion. Eija Raatikainen, Leigh Anne Rauhala and Seija Mäenpää from Metropolia University of Applied Sciences have published an article about professional empathy called ’Qualified Empathy: A key element for an empowerment professional’ in the Finnish journal of social pedagogy. It is available online in English (Raatikainen, Rauhala, Mäenpää 2017). The last peresentation in the roundtable was about social pedagogical thinking at schools in Finland, presented by Elina Nivala from the University of Eastern Finland. It described social pedagogy as an approach rather than a profession meaning that different professionals at school can have a social pedagogical orientation in their work: A teacher, a special education teacher, a school social worker and even a school nurse can have a social pedagogical mindset in their work e.g. when building pedagogical relations and working holistically with the pupils, supporting their participation and finding ways to strengthen the school community and well-being of everybody at schools. All of them can be considered social pedagogues at schools if they want to develop their work based on social pedagogical thinking. The last session organised by the Social pedagogy network was the symposium called ’How to research in the area of asylum seekers and refugees’. It included originally six presentations: two from Finland and four from Denmark but two of those from Denmark were cancelled. The two presentations from Finland were ’Acts of citizenship in reception centre’ by Päivikki Rapo, and ’Life on hold? – A research project on agency and belonging of asylum seekers’ by Elina Nivala, both of them from the University of Eastern Finland. The Danish presentations were ’How do asylum-seekers experience a sense of meaningfulness in their everyday life in asylum-centres’ Anna Ørnemose, Lene Løkkegård and Lis Leleur, and ’Creating a sense of meaning in connection to school attendance of unaccompanied asylum seeking children’ by Nadia Klarsgaard & Kasper Drevsholt, all of them from the University College of Northern Denmark (UCN). The symposium had a wonderful opportunity to provide an arena for comparative discussion about social pedagogigal asylum research, which is a relatively new field in both countries. Discussions were animated but there could have been more time for comparative perspectives. This shows the need for more research and discussions on this field between different countries. One of the discussed topics concerned asylum seeker women and their possibilities to participation. According to observations of Danish researchers in an asylum center in Denmark, asylum seeker women were denied to get their own spaces. This was argumented with ideas of gender equality in Danish society. In Finland, the challenges on physical spaces of reception centres have also been discussed. Rapo (2018) made an ethnographic research in a Finnish reception centre for her master's thesis. In the observed reception centre, women's fragile position was understood and it was taken into account but even then some restrictions of spaces were noticed only later. It will be interesting to follow how practicies related to gender will transform in reception centres, as questions concerning gender, religion, culture and participation in Western societies are challenging. It is obvious that knowledge on participation and agency of asylum seeker and refugee women is much needed, and social pedagogical research could provide valuable perspectives and tools to produce it. All in all, the presentations and discussions during the sessions showed us very clearly that there is a lot of interesting research and work done in the field of social pedagogy in the Nordic countries. They also illustrated explicitly that the traditions in social pedagogical discussion and practice do differ quite a lot between different Nordic countries. Due to this, there should be more discussion about how social pedagogical practicies have developed historically in different societies and how they are defined theoretically. It is important to discuss critically how social pedagogical work is in practice but it would be of utmost importance to discuss as well how the practices are understood and represented in theory: what is it that makes something social pedagogical, how can it be conceptualised and what makes it different from other fields of practice. And the same goes to research: are there some elements that make research social pedagogical. We hope that the next NERA congress in Uppsala, Sweden on March 6th to 8th will provide an as lively arena for discussions than the previous one did and even more opportunities for critical reflection and shared moments of new understanding. We welcome all new researchers interested in social pedagogy to join us there.

The Finnish state has created a high level of social protection for its women. Thanks to social support, Finnish women have become economically independent and have been given the opportunity for personal and professional development. Gender equality is inextricably linked to democracy, human rights and social justice. The Finnish state actively supports the women’s movement and in particular feminist organizations. The process of involving women in politics was slow. The first feminist party, Feministinen puolue, is active in Finland.

Abstract This paper tackles the vexed relationship between the ethical and the legal in the patriarchal construction of marriage and spousal rights in Islamic interpretive tradition and its modern manifestations (i.e. contemporary Muslim family laws and conservative religious discourses). I approach the issue from two angles. First, I examine the work of selected Muslim women scholars from different countries, who since the late 1980s and early 1990s have been engaging critically with Islamic interpretive tradition, to unpack and critique patriarchal interpretations and rulings on marriage and divorce rights, and provide alternative egalitarian readings that are grounded in Qurʾānic ethics. Second, I shed light on how this patriarchal construction of marriage and gender rights impacts the lived realities of ordinary Muslim women and men. I focus on two national contexts: Egypt and Finland. I show-through analysis of courtroom practices in family disputes, marriage practices, and ordinary women’s understandings of the sacred text-that the exegetical and juristic construction of spousal roles and rights is increasingly unsustainable in the lived realities of many Muslims as well as becoming a source of tension on an ethico-religious level.

The Finnish case is in many ways illustrative of the complexities of democratisation after World War I. Finland found itself at the nexus of a Swedish constitutional tradition, legalism and ideological controversies adopted from Imperial Germany, the radicalised Russian Revolution, and Western parliamentary democracy. After having been a model for reformers demanding women’s suffrage, for instance, the country found itself in autumn 1918 going in the opposite direction to almost all other European countries. This article analyses the fragility of Finnish parliamentary democracy then, contrasting it with longer-term trends supportive of democratisation. ‘Democracy’ had been the goal for most Finnish political parties since the adoption of universal suffrage in 1906, but the meaning of the concept remained contested and became increasingly so after the Russian Revolution in disputes concerning parliamentary sovereignty, the declaration of independence, a civil war, monarchical reaction, and the search for a republican compromise. For as long as Germany was expected to win the war, democracy in Finland remained fragile, challenged from within first by the revolutionary far-left and then by the reactionary right. The victory of ‘Western democracies’ forced both the left and the right to rethink their opposition to ‘Western’ parliamentary democracy and to adapt to a constitutional compromise. The ideological contestability of democracy remained but confrontations were confined by extremism’s loss of credibility, the growing influence of centrist groups, and a shared determination to avoid another civil war.

This article discusses the Conservative Laestadian women’s desire to mother and the procreational ethos of the Conservative Laestadian religious movement in the framework of reproductive justice and ecological crisis. The data draws from my doctoral study in which I examined the aspirations of women who belonged in the Conservative Laestadian religious revival movement in Finland. In my attempt to understand the Laestadian women’s desire to mother within the procreational ethos of this conservative religion, and to form an alternative approach to the issue in feminist ethico-ecological framework, I employ Donna J. Haraway’s concept of response-ability together with Bracha L. Ettinger’s theory of matrixial feminine transconnectivity. With this article, I propose that in their multivocality, diversity, and intertwined nature, the Laestadian women’s accounts of motherhood assist in understanding the many aspirations, intentions, agencies, and affects that operate within the desire to mother in this conservative religious movement. The Laestadian women’s diverging accounts enable us to consider motherhood as a manifold issue for a pious woman: a natural duty and an obligation, but also a position through which to claim the status of a subject. This invites us to think of the Laestadian women’s desire to mother more broadly as an entangled ethics of relationality, care, and kin-making beyond human reproduction. To promote a response-able approach to the issue of the desire to mother on the edge of the ecological disaster, we must address the unquestioned transgenerational and procreational models of motherhood and how these complicate the discussion on the reproductive rights of religious female subjects in the Western world. However, as the desire to mother extends toward shared response-ability and more inclusive futures, it requires questioning the human desire to reproduce.

This paper concerns the intersections between veiling, school and sport, focussing on both legislative elements and formal regulations, as well as the more micro-level practices of physical education teachers in school environments in Finland. Veiling is an extraordinarily politicised topic today, while also being an everyday dress practice engaged in by millions of women worldwide. Sport can be likewise politicised, and certainly is so in the case of veiling. Sometimes seen as resistance to patriarchal structures and cultural traditions, sometimes defended and justified using religious arguments, Muslim women’s physical activities may be understood as a conflictual social field, especially when the women either choose to veil or prefer gender segregated venues for sport. Bringing together realms such as politics, legislation, education, garment design and religion, the debates surrounding female Muslim bodies are at the centre of ideas to do with citizenship and integration in Muslim-minority contexts. In Finland, both the national law and local regulations allow for a great deal of independence for teachers working with veiling students, at the same time as guaranteeing high protection of an individual’s right to freedom of religion. Consequently, negotiation strategies between teachers and veiling students are central for the accommodation of religious dress practices. This is particularly so when teaching physical education, which has specific requirements for students’ outfits from the point of view of safety and practicality. I discuss the complexities created by the fields of law, education, religion, politics and design when they come together in the case of hijabs, sport and physical education.

In this special edition on popular music, we seek to explore Simon Frith’s (1978, The sociology of rock, London, UK: Constable, p. 39) argument that: ‘Music’s presence in youth culture is established but not its purpose’. ‘Songs that sing the crisis’ captures contemporary accounts, which build upon popular music’s legacy, courage and sheer determination to offer social and cultural critique of oppressive structures or political injustice as they are being lived by young people today. Young people have consistently delivered songs that have focused on struggles for social rights, civil rights, women’s rights and ethnic and sexual minorities rights through creative anger, emotion and resistance, and we know that music matters because we consciously feel the song (DeNora, 2000, Music in everyday life, Cambridge: Cambridge University Press). However, in the aftermath of the post-2008 global economic and cultural crises, young people, in particular, have faced austerity, social hardship and political changes, which have impacted on their future lives (France, 2016, Understanding youth in the global economic crisis, Bristol: Policy Press; Kelly & Pike, 2017, Neo-liberalism and austerity: The moral economies of young people’s health and well-being, London, UK: Palgrave). This special issue assesses the key contestation where popular music is a mechanism to not only challenge but to think through ordinary people’s experience and appeals for social justice. The present introduction starts by presenting the historical and theoretical background of this research field. Then, it introduces the articles about the songs that sing the crisis in Portugal, Spain, Ireland, Finland, Norway, Egypt and Tunisia through the rhythms of rap, hip-hop, fado, electronic pop, indie rock, reggaeton, metal and mahragan.

There is a lot of evidence that pre-birth employment and access to parental leave are important predictors of mothers’ labor market attachment after childbirth. This register-based study from Finland aimed to analyze in which ways the type of job contract (none, temporary, or permanent) at the start of maternity leave predicts labor market attachment in the long term. The mother cohorts were followed up for 11 years. Labor market attachment was analyzed with latent class growth analysis, which makes it possible to identify subgroups with differing track and level of development. Lack of employment and having a temporary contract at baseline were associated with slower and weaker labor market attachment irrespective of mother’s age, socioeconomic status, and subsequent births. These findings suggest that the polarization of women into the core and periphery of the labor market structure tends to continue after the birth of the first child. Temporary employment might be an obstacle for having rights for a job-protected family leave and have long-term consequences on the continuity of employment and the division of paid and unpaid work in the family.

Indomitable. Matti Kurikka's dreams and failures on three continents Matti Kurikka (1863–1915) is a multi-dimensional and controversial character in Finnish history. He was a playwright, a journalist, a socialist, and a theosophist, as well as a speaker for sexual emancipation and women's rights. Kurikka was born in Ingria, and his activities spanned not only Finland, but also Australia and North America, in both of which he led utopian communities. This biographical study explores Kurikka as a literary and political figure and a builder of utopias, whose life opens fascinating views on the societal and cultural currents of the late nineteenth and early twentieth centuries. The book critically re-evaluates earlier research on Kurikka and highlights forgotten phases of his life by using new source materials found in three continents. The sources include digitized newspapers and periodicals, Kurikka's plays and non-fictional books, oral history, and political cartoons.