Suchergebnisse

This study focuses on poor women in the social environment (village) in the center of the Surabaya metropolis with classical Islamic culture and rules. Social relations and "pesantren culture" are felt in this place. For example: women must wear headscarves every day, men use koko sarongs and shirts, reading the holy verses of the Qur'an are a daily habit. In fact, elementary school children have become memorizers of the Qur'an (hafidz). This place produces "kyai" and "nyai" (saints in Javanese Islam). This study focuses on unequal gender relations between men and women so that poor women experience subordination, as well as empowerment of poor women in the Islamic community in the middle of big cities. Women, especially poor women, have very low bargaining power because of the patriarchal culture and Islamic rules there. Even though poor women help to make a living for the family, all important decisions remain with the husband (male). The methodology used is qualitative. Conduct in-depth interviews with poor women who were married in that place. Researchers also make observations about their daily activities in the community. The result, using Michel Foucault's power relations theory analysis, found that poor women get unfair relationships every day. They always lose with their husbands in any case. They are always oppressed and subordinated. Poor women get a discourse that women are the second social class in this life. They are a male partner, not the first person. So, important decision makers in the family are always men, not women. Although women help their husbands to work outside the home, decision makers are always husbands. Poor women are also powerless in government development programs. Even though the relationship is not equal, all women accept it because it comes from God's destiny (Allah SWT). This phenomenon is real and occurs in the center of a big city (Surabaya) which is one of the largest cities in Indonesia.

One of the violations of human rights is violence experienced by women, where women are placed in a weak and vulnerable position with violence in terms of physical, psychological, economic and sexual violence. This violence results in women often undergoing unfavorable treatment and results in prolonged trauma due to acts carried out by men as holders of power and superior in life, as well as dominating both in the household, the economy and also politics. The existence of patriarchal culture which has existed for a long time and assumes that women indeed in their nature must serve their husbands and as successors to offspring result in women being unable to do anything, especially if coupled with the community's assumption that a woman as a weak person not required get an education which is high because it is labeled as a weak human being and this is what causes men to increasingly dominate the superior or power of women. The purpose of this study was to determine the relationship of patriarchal culture to violence experienced by women and efforts to combat violence caused by patriarchal culture. Method This study was conducted with normative research by examining the literature and legislation relating to the problem under study. The result is that a culture of patriarchy dominates the superiority of men to rule where woman can rule in life its aspects.

The incorporation of new media technology into journalistic practices led to online harassment, particularly of female journalists. The researchers investigated the tweets of four prominent Pakistani female journalists through the lens of post-colonial feminism and symbolic violence. The qualitative analysis of 239 tweets revealed themes that corroborated the dominance of sociocultural and political grounds in undermining the status of women and making them susceptible to online harassment. In culturally traditional communities, the position of women is "gender specific," and socioeconomic status cannot guarantee women's safety from cultural behaviors. The harassment themes included "you called for it," adhering to the limits of a male-dominated society, women's card, threats, " lifafa," shamelessness, religious policing, moral policing, and pseudo-intellectual labeling. The study recommends expanding research in sociopolitical, religious, and cultural contexts to comprehend symbolic violence, particularly in relation to women.

Femininity has been a social construct; the biological attributes of female sexuality had provided mere supporting logics to those constructing authorities which could easily be identified in patriarchal sociopolitical agencies. Philosophy, on the other hand, has always been used by religion as well as governmental authorities to provide a theoretical framework for its pragmatics of dominance and discrimination. The proposed article would focus on how femininity has been persistently considered as a corporeal phenomenon in the socio-religious domain and would explore how the initiated women had to fight against their own body to fit in that discriminating and dominating social structure and religious pragmatics. In the course of this discussion, this article would also focus on politicisation of feminine corporeality in ancient as well as modern societies to exemplify the subtle dominance of patriarchy. Thus, this article would try to understand the making of female subjectivity through this inner battle in the arena of a phallocentric socio-religious narrative.

Gender is socially constructed rather than a matter of biology. Women and men usually behave in ways associated with their assigned gender because they are socially programmed to do so, not because it is natural for them to behave so. For example, aggressive behavior in males or care giving in women is generally considered an instinct, when they are a product of social programming. Women are oppressed by patriarchy, economically, politically and socially. The oppression includes women's psychological repression at the level of the unconscious as well. The sight of their psychological subjugation is language. World is defined in terms of polar opposites, as head/heart, father/ mother, culture/ nature, strong/ weak, intelligent / palpable etc, and the woman occupies the right side of these opposites. In every domain where patriarchy reigns, woman is the other. She is objectified and marginalized, defined only by her difference from male norms and values. The desire to dominate the decision making is the projection of patriarchal society. This paper endeavors to explore the patriarchal and feminist agenda of Toru Dutt's famous poem "Savitriâ€, taken from her volume, Ancient Ballads and Legends of Hindustan. The poem is ideologically conflicted. Race, class and other cultural factors also intersect here with gender and produce a unique woman's experience.

Umweltschutz, Umweltzerstörung, Ökologiebewegung, Öko-Aktivisten ... der Schlagworte sind viele in einem Problemfeld, das zunehmend auch zu einem öffentlichen Diskurs, zu einem Alltagsthema geworden ist. Der Beitrag diskutiert die Begriffe Umwelt - Natur - Ökologie, um den implizit transportierten Inhalten und ihren Wirkungen auf die Spur zu kommen. Vor allem die feministischen Philosophinnen und Wissenschaftskritikerinnen weisen bereits seit Mitte der 1980er Jahre darauf hin, dass bereits seit der griechischen Antike mit diesen Begriffen auch Geschlechterkonstruktionen verbreitet werden, die in der Regel ein hierarchisches Geschlechterverhältnis und einen Natur-Kultur-Dualismus proklamieren. In Abwägung der derzeitigen Verwendungszusammenhänge erscheint im Hinblick auf zukunftsfähiges verantwortungsvolles Handeln eine Rückbesinnung auf ein vielfältiges Natur-Konzept, das den Menschen als Teil derselben einbindet, am sinnvollsten.

Der anhaltenden Diversifizierung des Superheld*innen-Genres in Film und TV geht eine Umbruchsphase voraus, in deren Fokus eine kritische Neuverhandlung von Männlichkeit(en) steht. Peter Vignold nähert sich diesem Umbruch aus einer gender- und medienkulturwissenschaftlichen Perspektive, die filmische Männlichkeit als Resultat medienästhetischer Prozesse begreift. Er interpretiert Marvels »Infinity Saga« als Geschichte von Vätern und Söhnen, die im symbolischen Tod des Patriarchats aufgeht. Im Fokus der Betrachtung steht der Film Iron Man und dessen Konstruktion als filmhistorisches Museum der Männlichkeiten, das sich aus der Geschichte Hollywoods speist.