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While the National Collegiate Athletic Association's (NCAA) purpose is to protect college athletes within a hypercommercialized institutional setting, the protections prevent college athletes from accessing the lucrative marketplace. Extant literature has conceptualized the operating functions of the NCAA within the context of a patriarchal framework in which college athletes are infantilized, and authoritative institutional control is thereby justified. However, social media has provided a platform to engage in counter-storytelling and activism. As such, this study examined engagement with college-athlete-led social media activism. Utilizing a content-analysis methodological approach, social media engagement with the Twitter hashtag #NotNCAAProperty was examined over the course of the 2021 NCAA Division I men's basketball tournament. Findings revealed that most interactions were supportive of college athletes and suggest that social media may be a strategic mechanism for college athletes to engage in advocacy initiatives. [ABSTRACT FROM AUTHOR]

The internet has had profound effects on our culture, including by enabling the creation of digital personhood. Taking personhood in both the colloquial sense and  with sovereignty and property in Imani Perry’s trio of patriarchy, digital personhood can improve upon real-life cultures yet largely mirrors the power dynamics of real-life patriarchy. In exploring how internet users relate to digital technology and how corporate control over the digital realm has solidified, the necessity and possibility of building a more communally-focused, power-aware internet becomes clear.

In defining this situation, Garcia provides one answer to Beauvoir's original provocation: "to be a woman is to be in a situation where submission appears as one's destiny" (42). Garcia thus clarifies the nature of the situation - again, the political, social, and economic conditions coalescing such that submission appears to women as inevitable - in which women experience their bodies as both their own and not their own, by which Garcia means always already viewed and judged by men. Following Beauvoir in adopting a phenomenological method - proceeding from women's lived experiences, not from abstract theories about humanity - Garcia demonstrates not only that women can I consent i to (if not "choose") submission but that this submission is I rational. i Why is it rational for women to submit to men?. [Extracted from the article]

The article examines the portrayal of monstrous beauty and monstrous femininity in George R. R. Martin's series of epic fantasy novels "A Song of Ice and Fire." It discusses the monstrosities of murderous, mythological mothers as a result of losing their children under a patriarchal tradition, the bond between mother and child evoked by deviant women, and representation of feminism, madness of Daenerys Targaryen, deceptive beauty of Cersei and violence of Catelyn Stark in "Game of Thrones."

In the ongoing project of recovering and (re)integrating early modern European women philosophers, scholars have been re-examining not only who counts as a philosopher, but what kinds of works are properly understood as philosophical. Madeleine de Scudéry is best remembered as a novelist, but some scholars have argued that her dialogues are richly philosophical. Here, I examine an early and overlooked text from Scudéry – Illustrious Women – which is a collection of speeches of historical women who find themselves in dire circumstances. I argue that Illustrious Women offers a sophisticated critique of patriarchal power: Scudéry exposes the conflict between epistemic and practical agency under conditions of gendered oppression and illustrates specific manifestations of this harm concerning control, autonomy, and consent. In so doing, particularly through the genre of oratory, Scudéry’s Illustrious Women is both a work of seventeenth-century feminist resistance and a subversive educational tool. [ABSTRACT FROM AUTHOR]

In Türkiye, women's NGOs have gained significant influence in gender politics, especially since the country's turn towards neoliberalism. A survey conducted among 735 members of women's NGOs revealed that, contrary to expectations, many members hold gender inequitable attitudes, highlighting a lack of gender consciousness within these organizations. Key findings indicate that support for gender equality is higher among participants in Ankara than in Istanbul, and that factors such as education, political ideology, and socio-economic status significantly shape these attitudes. The persistence of patriarchal beliefs within these organizations suggests the need for a deeper analysis of the socio-political and structural barriers that hinder gender equality. This study provides critical insights into the intersection of civil society, gender attitudes, and advocacy in Türkiye. [ABSTRACT FROM AUTHOR]

In many traditional marriages, power dynamics have historically revolved around the husbands' authority. This study was designed under the phenomenological structure within the qualitative approach framework to examine how women scramble for power in marriage. The study aims to investigate the wives' subjective realities concerning the tools they use to attain greater agency in marriage. A total of 55 married women who have been married for at least three years and lived in the Bosomtwe District of Ghana were purposely selected and interviewed. The study adopted the principle, Least Interest of Exchange Theory, which stipulates that the party with the greater interest in social exchange outcome also has less power in negotiations and is likely to be influenced no matter how rich. It was found that wives leverage sex, persuasive communication, affection, love, and intimacy during the household production process to affirm their referent power to overcome husbands' coercive and positional power in marriage. The conclusion was that wives in a patriarchal society are likely to gain more control within the marriage by utilizing appealing sexual strategies, persuasive communication, and enhancing their educational attainment. The study recommended that marital laws in a patriarchal society like Ghana could consider how poor women would be resilient to attain greater agency in marriage. [ABSTRACT FROM AUTHOR]

The article explores the portrayal of prostitution in Morocco, particularly through the lens of the controversial film "Much Loved" directed by Nabil Ayouch. Topics include the societal stigmatization of prostitution within Morocco's patriarchal and religious frameworks, the moral and legal repercussions for women involved in sex work, and the tension between public condemnation and private tolerance of the practice.

The Dutch othering discourse represents Moroccans as the most problematized group in society. Their designation as such entails being homogeneously perceived as the backward others whose culture is incompatible with the mainstream. In this rhetoric, men are represented as being oppressive patriarchs and women as passive victims who need to be rescued. This article examines alternative representations of Moroccan-Dutch people in Daria Bukvic's (2021) Meskina and the undeniable heterogeneity of their experiences and subjectivities. The film provides progressive portrayals of Moroccan-Dutch women as independent individuals with agency and full control over themselves, their choices, bodies, decisions, and men as supportive and open minded. It foregrounds their heterogeneity and agency through a focus on their negotiations and constructions of their subjectivities to answer back the essentializing Dutch discourse which constructs their otherness on the premise of being isomorphic. The analysis confirms that the film functions as a counter narrative to the established othering rhetoric in the Netherlands through problematizing the conventional attributes and traits associated with Moroccan-Dutch subjects and simultaneously deconstructing their alleged isomorphism. [ABSTRACT FROM AUTHOR]

Traditionally, Henrietta Howard has been seen through the lens of her role as George II's mistress and a 'woman of reason' who was connected to the leading men of her day. More recently, Henrietta Howard has been reinterpreted as a minor feminist icon: a survivor, who overcame childhood tragedy, an abusive marriage, and the patriarchal system to become a leading cultural patron, living in comfort at the home she built, Marble Hill. This article seeks to situate Henrietta as a beneficiary of, and participant in, imperial activity and exchange. Today these two interpretations - Henrietta as 'survivor' and Henrietta as 'imperialist';- feel at odds with one another. Present-day attitudes mean that a feel-good, 'girlboss'; feminist narrative about Henrietta's life, does not sit easily with the fact that she benefitted from transatlantic slavery. However, I argue the two readings can be reconciled, creating a new interpretation, when we consider that it was through imperial activity that Georgian women such as Henrietta Howard were able to materially benefit, survive and even thrive. [ABSTRACT FROM AUTHOR]

This article examines a genre of Punjabi poetry, as a voice from the periphery, a powerful vehicle of the marginalised for the performance of collective expression and resistance against the hegemonic nature of colonial rule, charting a strong relationship between language and articulation of political imagination. The images of rich tribal culture, warriors as sons of the soil, Punjabi valour and mystical symbols were used to portray the punjab's plural landscape. The socio-economic marginality of disenfranchised individuals, created by a vertically structured patron–client network, operating in a coercive administrative framework, forged a sense of community identity along religious lines. Using religious rhetorics, community identity was converged into Islamic identity to construct nationhood. Anti-colonial nationalism became the language of a meta-project for the attainment of political independence. [ABSTRACT FROM AUTHOR]

During Israel's War of Independence (1947–1949), women were a minority in the enlisted forces (10 per cent) and among the victims (9 per cent). Most did not carry weapons, and some were not killed in battle but were victims of other circumstances. This article tells the stories of three female fighters who were killed in battle in that war, outlining their public image in Israel: Miriam Shachor, a Palmach fighter, who was killed in 1947 while defending the Western Negev water line, Rachel Zeltzer Rays, a Lehi fighter, killed in battle in the Old City of Jerusalem, and Mira Ben-Ari, killed during an Egyptian raid on Kibbutz Nitzanim. Each represents an image of a War of Independence female victim that derives from the traditional place of women in a patriarchal society and their status within the family. Despite carrying arms, fighting at the frontline, and falling on the battlefield, they were primarily depicted as women. Their stories thus shed light on the position of women in Israel's military milieu and the status of women in Israeli society in wartime and between wars. [ABSTRACT FROM AUTHOR]

How do culture and development interact to determine women's empowerment? I develop a simple model of women's labor supply in which economic development simultaneously reduces the stigma against women working and relaxes the consumption constraint that often forces poor women to work. The model predicts that women's labor supply will follow a U‐shaped relationship, falling and then rising as development proceeds. In addition, in countries with more patriarchal values, women's labor supply will be lower, fall over a greater income range, and then rise more slowly on the upward sloping portion of the curve. I investigate and confirm these predictions in a broad sample of countries employing six different measures of historical patriarchy as well as a composite measure of patriarchal history. These findings indicate that as economic development proceeds, women's labor supply will diverge across countries as differences in the intensity of patriarchal values play an ever larger role in the allocation of women's labor. [ABSTRACT FROM AUTHOR]

This article discusses the approaches to family care for children with disabilities depicted in documentaries produced by prominent film directors in the 1960s and 1970s, the period explored as re-establishing patriarchal order in socialist Czechoslovakia. Interpreting the documentaries in the context of public campaigns on child welfare reveals mental deprivation as a central concept that brought together the biopower of institutions and patriarchal values. The success and dissemination of Deprivation Theory is shown to have resulted in multiple internal contradictions in the medicalization of public care for children that was initiated in the late 1940s. The article traces the grounding of the dichotomy of public care versus family care by re-constructing the social ideals around child development and family care. These ideals remain one of the obstacles to the deinstitutionalization of care for children with disabilities to this day. [ABSTRACT FROM AUTHOR]

This essay offers an interpretation of Mk 5: 25–34 by drawing upon historical-critical, feminist, and postcolonial interpretive strategies. The ambiguity within the text opens up a range of possible meanings. In the Markan account, Jesus responds to the bleeding woman by bleeding power; creating space for her to tell her story without shame or blame; and blessing her so that she can go in peace. I argue that this three-fold response could reframe the church's approach to solidarity with women who have experienced reproductive loss, inclusive of abortion. [ABSTRACT FROM AUTHOR]

This paper mainly explores the intricate dynamics of the feminization of migration from Uzbekistan to Turkey. The implementation of neoliberal policies in Uzbekistan since the early 2000s has resulted in a significant rise in labour migration, concurrently changing the traditional pattern of male-dominated migration and fostering a shift toward the feminization of migration, especially in Turkey. Data was collected through extensive fieldwork carried out in both countries, where we conducted face-to-face interviews with migrants, employers, policymakers and other key stakeholders. In exploring the interplay of neoliberalism, family dynamics, gender roles and social networks, this study reveals a noteworthy pattern observed among Uzbek female migrants in Turkey. The findings indicate that while migration offers economic independence and emancipation at first, many ultimately find themselves perpetuating age-old patriarchal norms in the destination country – coined as ‘patriarchal reaffirmation’ to describe the dilemma of escaping patriarchy yet finding oneself trapped in it once again. [ABSTRACT FROM AUTHOR]

Based on a collaborative project with the Sex Workers' Freedom from Injustice Collective (Veshya Anyay Mukti Parishad, otherwise known as “VAMP”) in Maharashtra, India, this article explores sex workers’ narratives on love, life, power and freedom. Sex workers’ own accounts of the joys and difficulties they face in their intimate lives, in and outside work, we suggest here, offer important insights into the way in which they navigate patriarchy and throw fresh light on the questions of power and choice that have been so much at the heart of the sex work/prostitution debate. [ABSTRACT FROM AUTHOR]

The 2022 Canal+/PBS/BBC series Marie Antoinette not only comes as evidence of the enduring mystique around the eighteenth-century queen of France, but illustrates her appropriation by contemporary creators who want to deal with twenty-first century issues. Under the guise of delivering a biopic, the writing team explores the condition of women through a Marie Antoinette who is neither a historical figure nor a fictional character, but someone with whom younger viewers can empathize. Paradoxically, however, this updated Marie Antoinette appears both as a model of female resilience and necessary self-care in a persistently misogynistic and patriarchal society, and as the ultimate exemplar of the pampered, self-indulgent one-percenter. Setting aside obvious anachronism, we have to wonder what the series' creators aim to accomplish by revisiting history in such an ambiguous manner. [ABSTRACT FROM AUTHOR]

This study examines the role of Qur'anic interpretation in promoting social welfare, focusing on the implementation of justice values in holy verses, especially in Surah An-Nisa verse 34. The main purpose of this study is to review the interpretation of Surah An-Nisa verse 34 by using a contemporary interpretation approach that is more relevant to the current social situation. The method used is a literature study, which includes an in-depth analysis of various sources of literature related to gender and interpretation. The results show that traditional understandings of gender, which are often rooted in patriarchal societies, result in hierarchies that are detrimental to women. However, contemporary interpretations of this verse seek to challenge this view, offering a more inclusive perspective and emphasizing gender equality. This study concludes that a fairer interpretation approach can contribute positively to gender relations in Muslim society. These findings are expected to enrich academic discussions about gender in Islam and encourage the application of social justice principles in society. [ABSTRACT FROM AUTHOR]

The article focuses on the psychoanalytic exploration of motherhood in the film Qala (2022), analyzing the complex dynamics between the protagonist and her mother within a patriarchal framework. Topics include the portrayal of patriarchal motherhood as internalized through generational conflict, the influence of societal and familial expectations on women, and how the film critiques gendered norms within Indian society.

This paper argues that the historical process of the Sinicization of Buddhism and the evolution of the value of female roles in Buddhist beliefs have advanced hand in hand; the more Buddhism becomes Sinicized, the higher the status of women in Buddhist beliefs becomes. To some extent, the Sinicization of Buddhism can be considered a feminization process. Female roles in Buddhist beliefs are often passive objects and marginal positions that are uncertain and continuously presupposed by others. This article starts from a cultural, philosophical perspective, aiming to examine the internal logic of the evolution of female roles in Buddhist beliefs. In terms of individual experience, the highlighting of the identity as a "subject" of sexual desire makes women a necessary but insufficient prerequisite "option" for guiding male sexual desire—in Indian Buddhist beliefs, women's enlightenment involves both reflecting on sexual desire itself and negating their own gender disadvantage. As Buddhism spread worldwide, Western Buddhist traditions laid the foundation of Buddhist belief on "sacred images", while various local cultural genes infiltrated the imagination of "Western Buddhist nations". The Buddha's gender orientation achieved a transcendence of both male and female or a bilateral blend, leaning more towards female. Ultimately, from the perspective of family identity, in a Chinese Buddhist belief world organized by the patriarchal system, the unique role of women in the family—"mother"—pushes Buddhist belief back to the scene of the emotional world. [ABSTRACT FROM AUTHOR]

Ain't I a Woman? This question was raised by activist and self-emancipated former slavewoman Sojourner Truth, who validly questioned the body politic of identity when contextualized to perceptions of female personhood. Essentially, what Truth challenged were presumptions about the standards set to revere female bodies through markers of genteel Whiteness, while the worth of embodied Blackness, precisely the beauty of Black women, is reviled. In this article, I seek to raise awareness about factors of patriarchy and societal ramifications. Patriarchy is a systematized phenomenology of norms privileging the male gaze. The White male gaze, particularly in strongholds of power, influences the body politic of communal identity. Black women tend to lean on their faith to embody strength, yet patriarchy also encumbers the gendered body politic in religious spheres. As a womanist scholar, my analysis considers the intricate roles that patriarchy holds in the cultural production of a genteel, pretty woman image, wherein the aura of Whiteness grounds a body politic that deems Blackness as other. Despite the influences of prevailing macrosystems, I propose a theoethic of self-love to push against negatively biased identity boundaries by affirming ways to embrace Black beauty with a subversive imperative to love oneself regardless. [ABSTRACT FROM AUTHOR]

Recent debates over public school curricula, including "anti-CRT" initiatives and attacks on "gender ideology," have led to a reinvigoration of maternalist politics in the United States. "Moms," whether "for Liberty," "Rising," or "Demanding Action," are entering the political arena to advocate for everything from red-flag laws to book bans. This recent uptick in the politicization of "moms" presents a challenge for feminists, who have long been divided over maternalist political strategies. While some have seen great feminist potential in maternalist politics, others have critiqued it as insufficiently political or dangerously essentialist. We revive these debates to urge feminists to undertake a strategic reclamation of motherhood to counter the mom-led campaigns of the far right. While we concede that some forms of maternalist politics are ill-suited to feminist ends insofar as they impose on all women, by dint of a specious maternal essence, an obligation to mother, we argue that alternative, anti-essentialist forms of maternalism are viable. For a model, we look to the writings and speeches of nineteenth-century feminist Victoria Woodhull. In a moment when reactionary politicizations of motherhood abound, contemporary feminists can be well served by a concrete historical example of a feminist who cast "maternal duty" as an obligation to fight against intersecting hierarchies of race, gender, sex, and class and for robust alternatives to the private patriarchal family. [ABSTRACT FROM AUTHOR]

The article examines the complex dynamics of reproductive labor beyond traditional domestic spaces. Topics include Matthiesen's exploration of how increasing inequality; the impact of violent systems, such as mass incarceration and for-profit healthcare, on the forms of reproductive exploitation that arise outside the home; and the role of lesbian and queer family-making as a significant exception within this history,.

Intimate partner femicide has caused growing concern in Italy, as instances continue to occur frequently. The Italian legislature has a long history of legislation that failed to protect women from violence, especially within their family units. Despite significant improvements to legislation over the last few decades, the problem of intimate partner femicide persists. This Note focuses on the failures of the penal code and accompanying statutes in preventing intimate partner femicide. The proposal is for legislation that will impose higher sentences for intimate partner homicide, remove judicial discretion in sentencing procedures, and require anti‐violence and gender equality education in schools. Key points for the family court community: Giulia Tramontano was a 29 year old pregnant woman who was murdered by her boyfriend in Italy.A recent study has noted that 82% of murders of women in Italy are committed by their current or former partners.2022 saw over 60 intimate partner femicides, while in 2023 61 women were victims of intimate partner femicide in Italy.In 2019, the "Red Code" was introduced by the Italian legislature in an effort to reduce the prevalence of domestic violence and intimate partner homicide.Modifications were enacted by the Italian Parliament in late 2023 to attempt to fill gaps in previous domestic violence legislation. [ABSTRACT FROM AUTHOR]

Women missionaries who came to India with a superior Protestant religious imaginary were keen on critiquing Hindu cultural practices that created divergences and transfigurations. They blatantly proclaimed that the deep-rooted custom of women's "seclusion" was a stumbling block to education, evangelisation and modernisation. This study demonstrates how missionary construction of "secluded" women's femininity through civilisational, religious and pedagogical pretentions created conflicting emotions among a section of the orthodox Hindu and converted Christian women who defied the controversial missionary narratives that depicted women's seclusion in a rather poor light. Nonetheless, the continued missionary encounters through education impelled a section of the secluded Hindu women to be critical of what is conveniently referred to by missionaries as orthodox femininity. This article takes a close look at and critiques how missionaries negotiated with both the conflicting emotions and orthodox femininity by constructing an alternative narrative – Christian femininity that sought to confront gender stereotypes in a more nuanced manner. It argues that the changing femininity in colonial India needs to be understood largely through missionary education, character-building zenana pedagogy and normative construction of femininity. [ABSTRACT FROM AUTHOR]

The aim of this article is to examine female participation in farming and more specifically, the reasons for the low rate of female farm ownership in Ireland where only 13% of Irish farm owners are female. Females are excluded from the occupation of a farmer because land ownership is the key needed in most instances to being a farmer in one's own right. Females are farming, but too often, they are not owners of the farms they work on. We investigate the structural and cultural factors that alleviate or contribute to the inequality in Irish farm ownership. To address the research question, a qualitative study involving 35 semi‐structured interviews was carried out with both women and men in the Irish farming sector. This research recognises the positive role the state can play, as supported by cultural and institutional theory, by making legal and financial policy changes that can help effect change. [ABSTRACT FROM AUTHOR]

Affordances are standardly understood as perceived possibilities for interaction. What is afforded is in turn regarded as dependent on the properties of a body and its environment. Human bodies are nearly ubiquitously clothed, and clothing can change the capabilities of bodies. We argue that when clothing does this, it should be regarded as an affordance transforming technology. Clothing receives passing attention in remarks by Gibson, and some empirical work in ecological psychology uses worn items as experimental manipulations. We argue that the effects of clothing should be a central topic of investigation. We further show how the notion of clothing as an affordance transforming technology allows ecological psychology to accommodate feminist insights about the restrictive or oppressive nature of some gendered clothing norms. We aim to show that if ecological psychology is to be a general framework for thinking about human perception and activity, then it should consider clothing, because of the differences it can make to what is afforded. And it should do so critically because the ways that clothing changes what is afforded are sometimes discriminating in the sense that what people are expected to wear and what differences that makes aren't independent of how they're classified in systems of power and oppression. [ABSTRACT FROM AUTHOR]

Background: In the context of rural Bihar where few women work outside the home, what scope do adolescent girls and young women have to transition into wage work and careers? While the mobility of girls is still widely restricted to secure their marriageability, the spread of higher schooling and the internet has inflated aspirations and levelled them out across boys, girls and social classes. Methods: The present study drew on 45 focus group discussions and 73 in‐depth interviews among adolescent girls and young women and related stakeholders to develop 32 cases of transitioning girls across four districts of rural Bihar in India. The qualitative data were collected in 2022 and analysed using a combination of thematic and comparative narrative analyses. Results: The analysis identified some common features of transitioning girls and their pathways. Many girls had been forced by circumstance—household shocks or chronic poverty—to earn money, thereby building their skills and self‐efficacy. Others were from families where progressive values ensured their mobility and exposure. Yet others transitioned "by stealth." But all girls had the backing of at least one parent and all had to learn to navigate public space while safeguarding their reputations. By researching actual pathways (rather than distant dreams), the study identifies a variety of transition outcomes, including "good" jobs as teachers, nurses, and police officers, "low entry" jobs in factories and new services, and full‐time businesses built from scratch. Conclusion: The paper suggests that interventions be designed separately for these distinct outcomes and that efforts are best directed towards girls already "self‐transitioning" and demonstrating the requisite resolve and self‐efficacy. [ABSTRACT FROM AUTHOR]

This discussion paper is presented to be read in three simultaneous and different modalities. At one level, it is a historiography of British Bengali women's labour power and hence an exploration of the historical constraints that vis-a-vis appear as a natural logical consequence but on closer examination performed as part of a broader structure of inequality. At another level, it intervenes, utilising the theoretical lens of Pierre Bourdieu's 'thinking tools' to inform an awareness that does not pathologize, but instead reads against the constructed layers of assumptions to foreground the social conditions that appear as social structures in diminishing Bengali women's labour power. Finally, the discussion expands the site of analysis, arguing under Sunni orthodoxy based upon the recitation, women have significant labour rights, moreover those rights have diminished in Bangladesh. At the same time, in Britain, social conditions have superseded religious limitations that have benefitted British Bengali women. [ABSTRACT FROM AUTHOR]

Gendered relations of power coupled with socio-cultural structures such as class, continue to limit opportunities for women who aspire to political leadership in the Caribbean. This article argues that the enduring influences of patriarchy and classism substantively impinge upon the freedom of women to fully participate in political leadership, thereby creating a capability failure. The author suggests that the Capabilities Approach (CA) is a critical missing link in efforts designed to address the question of women's limited political engagement in the Caribbean. Specifically, integrating CA into current strategies can help us to understand the possibilities for and limits on individual women's agency in the political sphere. As such, the author suggests a co-constitutive framework that uses CA in conjunction with established strategies such as quotas, for addressing the issue. This proposed method aims to redirect policy foci to the quality of women's political participation and not just the quantity. [ABSTRACT FROM AUTHOR]

Fictional narratives centred around the Partition of India in 1947 usually voice the plight of the women caused by the communal riots and hatred among religious communities. Saadat Hasan Manto, in his short story 'Thanda Gosht' (trans. 'Cold Meat'), translated into English by Khalid Hasan as 'Colder than Ice', brings out the other side of Partition's gendered narrative – the impact of the violent creation of borders on Indian men. Through the notion of 'strange encounters', the paper demonstrates the metaphoric connection between the female body and the contested land of pre-Partition India while the masculine and oppressive Ishwar, who symbolises political leaders mandating the Partition, fails to exert his supremacy as he is traumatised by the psychological repercussions of the aftermath of violence- sexual on a micro level, communal on a macro level. By critiquing the familiarity and strangeness that underscore the Self-Other binary, the essay visualises alternate paradigms of gendered nationalist encounters- how the male communalist perpetrator's masculinity is a product of myriad privileges, his hegemonic power in a patriarchal system being one. It will also interrogate notions of shame and honour that pervade such gendered encounters underlined by violence to demonstrate how Manto's stories subvert that discourse. [ABSTRACT FROM AUTHOR]

While there is broad support among education scholars for the assertion that inequities of race, gender, and class within education are systemic and intersectional, many education researchers continue to publish research, especially in highly influential journals, like those of the American Educational Research Association (AERA), that either ignore systemic intersectional inequities or treat the inequities as mere variables. In contrast, we provide a proposed intersectionality-based research framework and a methodology that emphasizes systemic inequities in public schooling, including racism, sexism/patriarchy, and classism. We discuss this framework, describe our methodology (drawn mainly from Matias), and illustrate how it could be applied to research on three White teachers. For each of these teachers, we discuss some possibly new insights or "suppositions" that were yielded by the application of our framework and methodology. We then call on other researchers to strongly center systemic intersectional inequities in research and in research methodologies. [ABSTRACT FROM AUTHOR]

This research paper explores the nuanced portrayal of women's perspectives in Githa Hariharan's novels The Thousand Faces of Night and When Dreams Travel. Both works delve into the complexities of feminine identity, agency, and the societal constraints that shape women's experiences. In The Thousand Faces of Night, the narrative examines the lives of several women navigating patriarchal structures, emphasizing their struggles for autonomy and self-definition. Through characters like Mayamma and Devi, Hariharan illustrates the interplay between tradition and modernity, highlighting the multifaceted nature of women's roles in society. Similarly, When Dreams Travel reimagines the story of Shahrazad from One Thousand and One Nights, focusing on the power of storytelling as a means of resistance and selfexpression. Here, Shahrazad's ability to craft narratives allows her to challenge patriarchal oppression and reclaim her voice, while her sister Dunyazad represents the silent strength and support of sisterhood. This comparative analysis reveals how both novels utilize the theme of storytelling to explore women's desires, aspirations, and the quest for identity. Ultimately, the paper argues that Githa Hariharan's work offers a profound commentary on feminine consciousness, revealing the resilience and complexity of women's lives in contemporary society. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Geographical Sciences / Coğrafi Bilimler Dergisi is the property of Cografi Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I draw upon critical feminist and intersectional frameworks to delineate an overarching orientation to structural oppression and unequal power relations that advantages White heteropatriarchal nuclear families (WHNFs) and marginalizes others as a function of family structure and relationship status. Specifically, I theorize that marriage fundamentalism, like structural racism, is a key structuring element of White heteropatriarchal supremacy. Marriage fundamentalism can be understood as an ideological and cultural phenomenon, where adherents espouse the superiority of the two‐parent married family. But it is also a hidden or unacknowledged structural mechanism of White heteropatriarchal family supremacy that is essential to the reproduction and maintenance of family inequality in the United States. Through several examples, I demonstrate how—since colonization—marriage fundamentalism has been instantiated through laws, policies, and practices to unduly advantage WHNFs while simultaneously marginalizing Black, Indigenous, immigrant, mother‐headed, and lesbian, gay, bisexual, transgender, queer/questioning (LGBTQ+) families, among others. I conclude with a call for family scientists to further interrogate how marriage fundamentalism reproduces family inequality in American family life and to work toward its dismantling. A deeper understanding of how these complex and often covert mechanisms of structural oppression operate in family life is needed to disrupt these mechanisms and advance family equality and justice. [ABSTRACT FROM AUTHOR]

Copyright of Public Administration & Development is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyzes Arundhati Roy’s intricately-woven novel The God of Small Things (1997) for ecofeminist implications. It highlights the points of convergence between sexism and ecological degradation, expounding the role of love as a remedy to most social and environmental problems. Ecofeminism incorporates a wide range of sociopolitical and cultural subtleties arising from the transformation of sanctified and ecofriendly conceptions of the ecosystem into a cash economy. Opposing violent revolutions and social unrest, Roy’s polemic stance verges on the essentiality of what she calls “small things” in alleviating such deviations and enticing a shift in people’s interaction with the other. In the face of patriarchy and hierarchy, the researcher advocates for love as the ultimate factor in bridging the gap between oneself and others. Hence, love disturbs ideologies of capitalization, fragmentation, and polarization. Viewing ecofeminism as a predominantly empathetic domain, the researcher investigates love in its most comprehensive form, encompassing all components of the ecosystem. [ABSTRACT FROM AUTHOR]

Over the past two centuries, the intellectual endeavors of women have introduced fresh insights into the realm of human knowledge and sparked numerous significant inquiries. Feminist criticism scrutinizes the position of women along two dimensions: the authorial persona (the depiction of women in literary works) and the constructed persona (the representation of women in the works of authors). The protagonist of al-Tawaf Hayat al-Jamar, which is regarded as the first female novel in Oman, is a victim of men in life (patriarchal system of prejudices and traditions). Through a deconstructive lens, this modernist novel attempts to call into question the dichotomy that exists between men and women. Consequently, the female protagonist perceives her status and sense of self as outcomes of the patriarchal social structures established by males and male authority. The present study employed the analytical descriptive method to examine the three axes of imitation, protest, and self-discovery as they pertain to the protagonist of the novel. The research findings indicate that the novel's feminist nature is primarily influenced by elements such as protest, self-expression, violence, the repression of feminine inclinations, and the breaking of taboos. However, it is worth noting that the novel also exhibits signs of self-awareness. However, through the author's decision to isolate the hero, he is prevented from reaching the critical juncture of self-exploration and developing a distinct identity, which is devoid of imitation and opposition. [ABSTRACT FROM AUTHOR]

One of the conceptual and theoretical constructs that facilitate comprehension of patriarchy and women's inferiority is gender socialization. The current research aims to address the sources and dimensions of gender socialization through the perspectives of women. The present research was conducted using thematic analysis and qualitative methodology. "Gender roles" is one of the dimensions of gender socialization. Our analysis of women's narratives revealed four primary themes: "identification with home," "instrumental roles," "The patriarchal care system," and "glass ceiling." The self-concept and personality of women are influenced by gender stereotypes, which are evident in public spaces, family administration, girls' marriages, and marital relationships, as evidenced by the narration of women. The gender stereotypes related to women's personality have been influenced by the "genderization of public space" and "insecurity of public space" gender stereotypes related to public spaces, as well as the "expressive identity," and "genderization of education and employment" gender stereotypes based on women's narrative. The gender stereotypes in the field of family management are "risklessness and dependent decision-making" and "gender separation of planning and management in the family." The gender stereotypes related to the selection of a spouse and sexual relations are "urgency and strictness in the marriage of girls" and "women as sexual objects" and "as honor." The primary sources of gender socialization are "family" and "mass communication media." [ABSTRACT FROM AUTHOR]

This study investigates the imagined utopia of Chinese masculinity to uncover contemporary ideals of Chinese manhood and prototypes of gender relationships. To this end, the study involves in-depth interviews with 25 danmei creators and online questionnaires collected from danmei communities in mainland China. This study contributes to previous scholarly discussions by delineating danmei’s fandom and danmei’s literary formulae. The created masculinities in danmei reflect rising female creators’ subjectivities. Nevertheless, danmei’s political implications in China are limited and cannot be generalized as a move to overthrow the patriarchy or oversimplified as a step towards a feminist movement. Among the different archetypes of relationships, the pairing of two strong male characters enjoys the most popularity, which attests to women’s projection of independent subjectivity and rising neoliberal sensibilities in China. However, these emergent masculinities, initiated by female creators, persist in negotiations with the market and the state. The danmei industry in China, although subject to stringent surveillance, continues to flourish through underground avenues such as piracy and overseas purchasing agents. [ABSTRACT FROM AUTHOR]

This study investigates the significant influence of patriarchy on the potential acceptance and use of local digital government innovations in resource-constrained countries, building on studies that highlight patriarchy’s impactful role in shaping innovation. The Unified Theory of Acceptance and Use of Technology (UTAUT) was adopted as the evaluation theory (n= 270) using Ethiopia as a case study. The results from structural equation modeling (SEM) reveal that patriarchy moderates the relationship between facilitating conditions and usage behavior. Contrary to conventional assumptions, we found that despite facing systemic barriers, women demonstrated higher engagement levels with the local digital innovation compared to their male counterparts, even when they did not perceive direct job-related benefits. This revelation not only challenges prevailing gender stereotypes but also underscores the resilience of women in circumventing patriarchal constraints. The study significantly contributes to theory by contextualizing the UTAUT model within a patriarchal framework, bringing out how societal norms and gender dynamics shape technology adoption in public sector settings. Practically, our findings advocate for gender-sensitive policies and interventions to bridge digital divides, emphasizing the need for inclusive strategies that account for underlying societal structures. By providing empirical evidence from a resource-constrained setting, this research offers important insights for policymakers, practitioners, and researchers aiming to foster equitable digital engagement and harness the full potential of digital government innovations. [ABSTRACT FROM AUTHOR]

“Post war” has been highlighted as an arena in which, under the banner of reconstruction, processes of accumulation by dispossession are often intensified. This conceptual article explores gaps in how “dispossession” is typically defined, to deepen understanding of the complex, gendered modalities that occur in post-war, when the population is already living in the wake of wartime land dispossession. Through an interdisciplinary feminist political economy and conflict studies lens, “dispossession” as a concept is interrogated beyond the original Marxist meaning of separation from the means of production via wholesale agrarian transition. The article argues that, in the long post-war “moment,” gendered dispossession might occur in three interrelated ways, all connected to wartime dispossession. The first is bodily dispossession which occurs through shifting forms of patriarchy. The second is dispossession manifesting within reconfigured social reproductive relations. The third is piecemeal dispossession, through the embedding of other capitalist relations, including lifetime debt.HIGHLIGHTSA feminist approach to dispossession reveals its less visible and its gendered dimensions.Conflict-related dispossession consists of more than mass land expulsion during war.In post-war, dispossession connects to both state and capitalist logics of accumulation.Dispossession can have different modes: it is an embodied process, occurs through social reproduction, and can happen covertly.A feminist re-conceptualization contributes to analyses of violence against women in war and post-war.A feminist approach to dispossession reveals its less visible and its gendered dimensions.Conflict-related dispossession consists of more than mass land expulsion during war.In post-war, dispossession connects to both state and capitalist logics of accumulation.Dispossession can have different modes: it is an embodied process, occurs through social reproduction, and can happen covertly.A feminist re-conceptualization contributes to analyses of violence against women in war and post-war. [ABSTRACT FROM AUTHOR]

This paper draws on a wider study that sought to explore the constructions of masculinity and professional identities of nine foundation-phase male educators teaching in rural contexts of the Mpumalanga Province of South Africa. Using case study methodology, we interviewed each of the teachers twice. We use Connell’s theory of masculinity alongside Crenshaw’s intersectionality theory to showcase the complex ways in which the local context, together with its racialised and patriarchal history, produces a particular position of ambivalence in how the nine male teachers constitute their masculinities. Some of the male teachers exhibit a caring masculinity that challenges the hegemonic, toxic masculinities of the context, while simultaneously enjoying and claiming male privilege – a form that supports patriarchy and undermines women teachers. We argue that this ambivalent position does little to bring about transformed gender relations in the foundation phase. We therefore call for teacher training programmes to address male privilege and patriarchy to assist men to unlearn their socially assumed position of authority. [ABSTRACT FROM AUTHOR]

Permacrisis implies a permanent state of crisis, contrasting with polycrisis and intracrisis, which refer to crises in several fields that can be investigated and resolved. Women's equality has been a longstanding issue, analyzed theoretically and through research exploring persistent and pervasive inequality in all areas of life. This study discusses the concept of permacrisis from a gender perspective and presents research highlighting the effects of interconnected crises on women's rights and societal presence. Ongoing crises-economic, environmental, political, and educational-have been exacerbated by temporary wars, climate change, pandemics, and disputes over international institutions for the protection of human rights and the vulnerable populations. These issues, combined with ineffective political leadership, have made women's equality an increasingly distant goal. This situation calls for new analytical frameworks that go beyond the pessimismof permacrisis and lead to what can be termed ameta-crisis, a transcendence of current obstacles. Thus, themain aims of this study are two-fold: First, to discuss permacrisis from a gender perspective, and second, to propose research evidence showing that gender inequality as an inherent aspect of permacrisis requires new theoretical insights for effective analysis. [ABSTRACT FROM AUTHOR]

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This article examines the prevailing assumption by donors that connecting smallholder women to value chains will close the gender gap and empower women. Based on a case study of a programme that seeks to empower women through their integration into value chains in Vietnam, the article assesses women's empowerment across four dimensions: economic, psychological, social and political. The authors argue that women's engagement in value chains does not always financially benefit and empower women because patriarchal power structures within families, communities and businesses make it challenging for women to gain authority over production decisions in higher‐value crops. Women in the study gained more autonomy over 'women's crops' which yielded small incomes, while men had control over production that was seen as 'men's work', and in large‐scale and more lucrative production. Gendered power relations affect women's access to economic opportunities: in this context, development agencies should reconsider their approaches to women's economic empowerment by focusing on relational rather than individual empowerment. This means that women's economic empowerment programmes should involve both men and women, with targeted interventions ensuring women are empowered within the household and in their connections with the community, local authorities and businesses. [ABSTRACT FROM AUTHOR]