Suchergebnisse

Current sociological theory regarding the antecedents of conjugal power suggests that resource theory can be successfully employed in the prediction and explanation of marital power distributions only in "transitional equalitarian" cultural systems. Anthropologists, however, have employed variations of resource theory in cultures which are clearly patriarchal, and have observed patterns of power distributions which conform to resource theory. In this study, a hypothesis derived from resource theory is tested on ethnographic data from a sample of 113 patriarchal cultures. The hypothesis is supported. Implications of this finding for the further development of explanatory theory with regard to conjugal power are explored.

Los profundos cambios que han enfrentado las empresas cubanas en la última década resaltan el papel importante de los directivos en las organizaciones, como impulsores de procesos de cambio, por lo que conocer cuáles son los estilos de dirección que aplican mujeres o varones, representa una cuestión de interés y actualidad, tanto para el mundo académico como para el empresarial. Este artículo muestra los resultados de una investigación desarrollada a partir de estudios de casos, para analizar la influencia de los factores personales y la cultura organizacional en los estilos de liderazgo de mujeres y hombres que se encuentran en posiciones directivas en empresas de Ciudad de La Habana. Como las mujeres constituyen la mayoría de la fuerza técnica y profesional del país, así como la mayoría de las graduadas universitarias, es importante no solo analizar la cantidad de mujeres que acceden y se desempeñan en puestos de dirección sino cómo influyen, modifican y transgreden (o no) con su actuación los patrones establecidos, asignados para ellas en una sociedad, que aunque socialista, sigue siendo patriarcal.

This research study explores women's representation in Indonesia's political development, highlighting the challenges and progress made. Despite an increase in the number of women in the DPR by the 2024 election to 22.1%, major challenges remain in achieving equitable representation. Qualitative research methods were used, involving interviews with female politicians, academics, and activists, as well as a documentation study of relevant policies. The findings show that the 30% quota policy for women in general elections faces various obstacles, including resistance from political parties and inconsistent KPU policies. Gender discrimination and patriarchal culture hinder women's representation in the legislature and executive. In addition, the rounding down policy in KPU Regulation Number 10 of 2023 is considered to hinder the fulfillment of the women's quota. Recommendations include political policy reform, improved political education, and support for women in political careers. Increasing women's representation in leadership positions in the legislature is considered key to achieving sustainable development goals. This research provides insight into the important role of women's representation in strengthening democracy and inclusive political development in Indonesia.

This article aims to describe the existence of women's da'wah amidst the dominance of 'Tuan Guru' male religious leaders' preaching in the patriarchal culture of the Sasak community. The research was conducted in Mataram, West Nusa Tenggara, Indonesia. A qualitative descriptive method was employed for this study, utilizing data collection techniques such as interviews, observations, and documentation. This study revealed that patriarchal culture influences various aspects of Sasak society, including the religious sphere. The dominance of male religious leaders (Tuan Guru) in preaching is evident across nearly all preaching contexts. Da'wah occurs regularly and incidentally through religious lectures in prayer rooms, mosques, religious social organizations, governmental and private institutions, and utilizing mass media. Conversely, women's da'wah through lectures has limited access; female preachers tend to engage with female communities. In terms of quantity, the number of female preachers needs to be improved compared to the number of male religious leaders. This study also identified stigmas and stereotypes associated with women in da'wah, leading to the marginalization of women in this field and restricting their emergence as preachers. The few women preachers who do emerge and deliver sermons within the community often do so with the support of their families.

This study analysed the problems caused by the patriarchal culture and the Javanese women's effort to get their existence in society. The novel Para Priyayi by Umar Kayam was one of the literary works that was thick with Javanese culture. This study used the theory of existentialist feminism Simone de Beauvoir (De Beauvoir, 1949). The result of this research was the Javanese female characters in the novel Para Priyayi by Umar Kayam experienced injustice due to the patriarchal culture. However, Javanese women leaders made efforts, so they could bring out their existence in the private and public. The existence raised by Javanese female figures in the form of women can become someone who can become an intellectual woman.

Soon after the triumph of the 1959 Cuban Revolution, the government led multiple efforts to reconstruct Cuban society. The state's articulation and implementation of new gender politics was central to the massive mobilization of Cubans. During the first twenty-five years of the revolution, politics were constructed through and built upon a familiar and accepted gendered framework in which men held social power. In this process, in which socially reconstructed sexual differences and roles came to serve the needs of the new political agenda, new ideas about womanhood were produced. This article contends that the revolutionary state framed its expectations of Cubans using a familiar gendered language that made possible the popular acceptance of the reconfiguration of traditional gender roles. In order to shed light on the evolution of Cuban women's gender identities under a socialist government, it contrasts Cuban premises of womanhood during the 1950s with postrevolutionary reconfigurations of, sometimes contradictory, notions of womanhood.

This article is dedicated to a controversial topic for Russian society, namely the campaign #ЯнеБоюсьСказать (#IamNotAfraidToSpeak) that took place in VKontakte's Russian speaking community in July 2016. First the article is based on a theoretical framework that draws attention to the concept of contentious politics and feminist movement. Second, I analysed the messages associated with #IamNotAfraidToSpeak, and argue that the campaign raised the visibility of the problem of domestic violence and patriarchal culture in the post-Soviet Russia, and this helped increase the significance of women's linguistic agency and made #IamNotAfraidToSpeak the first large-scale feminist movement in Russia. Moreover, in addition to the theoretical background, the paper focuses on a case study: The #ЯНеБоюсьСказать(#IAmNotAfraidToSpeak) campaign of July 2016 on VKontakte.
Keywords: gender-based violence in Russia, feminist movements, former Soviet, flashmob, #IamNotAfraidToSpeak, VKontakte.

Patriarchy is a social system that places men as the main power holders and dominates in political leadership roles, moral authority, social rights and property control. The method used in this study is descriptive qualitative. The results of the research showed the forms of patriarchal domination in the Calon Arang story which are seen from the social status and also the inferior condition of women. The conclusion that can be drawn from the Calon Arang story is that this story is based on women's issues that have arisen up to the events described, which are worthy of being studied with a feminist literary point of view.

One of the main critical notes on the effort to combat trafficking in persons is the lack of victim protection in favor of criminal prosecution. This paper argues that this problem can be explained by looking at the norm that shapes the effort to eradicate human trafficking. In this paper, the author will employ norm localization theory to explain how the existing patriarchal culture in Indonesia is threatened by the norm of human trafficking eradication socialized by the Palermo Protocol and localizes the norm to sustain their existence. This will be done by studying the implementation of human trafficking eradication law in Indonesia, i.e. Law No. 21 of 2007 concerning the Eradication of the Crime of Human Trafficking. Ultimately, this paper finds that the norm of human trafficking eradication in Indonesia has been localized by reducing the definition of human trafficking to a crime of rape against women. This localized norm then complements the rape culture in Indonesia by allowing the continuation of victim blaming practice, which in turn denies the victim their right to receive protection and freedom of movement.

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.

PurposeThis paper aims to locate, describe and analyze the mechanism and impact of women's informal role within the formally male‐onlySulha– a prevalent, inter/intra‐communal dispute resolution process practiced by Muslim, Christian and Druze Arabs in Israel and in many other regions of the Middle East and the Muslim world. Furthermore, this paper seeks to explore the way men's formal roles and women's informal roles interact within theSulha's strict patriarchal settings.Design/methodology/approachThe first section of this paper uses interviews, participant observation and existing literature to locate, describe and analyze the specific ways in which women informally participate in and impact on theSulhaprocess. The second section uses a questionnaire, interviews, existing literature and analysis to examine the attitudes of men and women regarding women's current and future roles inSulha.FindingsThe paper demonstrates that the formal (male‐only) visible part of theSulhaprocess coexists alongside a significant, yet mostly invisible, informal contribution of women – at each stage of the process. Furthermore, the paper shows that both men and women are cognizant of the informal role women play inSulha, and that both men and women are open to a possible future expansion of the role of women inSulha, including into formal roles.Originality/valueThe paper highlights the need to seek and evaluate informal, sometimes invisible, yet significant contributions of women to traditional dispute resolution processes in strict patriarchal cultures.