Hasil untuk "Women. Feminism"

Tania Rodriguez

Las lecturas de los estudios feministas han contribuido a revisar las conceptualizaciones clásicas del trabajo al problematizar enfoques androcéntricos y complejizar el estudio de los determinantes de las trayectorias de mujeres en el mercado laboral y su participación en instancias representativas de organización de las trabajadoras y los trabajadores. A partir del interrogante acerca de las dinámicas de las relaciones sociales de género en espacios laborales y de participación sindical, este trabajo se propone analizar la expresión de regímenes de género a partir del estudio de caso del sindicato de trabajadoras y trabajadores del subterráneo de Buenos Aires durante el período 2015-2019. El trabajo adopta un diseño de análisis cualitativo a partir de fuentes bibliográficas y entrevistas a mujeres dirigentes sindicales. Se trata de un trabajo exploratorio que, en diálogo con los debates sobre género y sindicalismo, contribuye a reconocer las relaciones de género y dinámicas internas de organización del caso estudiado a partir de los datos empíricos relevados.

Michelle Jacques

Mercedes Guerrero Martínez

La violencia contra las mujeres adopta formas sutiles que no siempre se reconocen de inmediato, pudiéndose presentar en forma de circuitos asistenciales laberinticos, demoras injustificadas o información transmitida desde un enfoque paternalista sin evidencia científica. Esta violencia puede manifestarse en el ámbito de los derechos sexuales y reproductivos, incidiendo negativamente en la autonomía, la salud y el bienestar de las mujeres. Aunque la legislación reconoce como violencia obstétrica cualquier obstáculo para acceder a información veraz, métodos anticonceptivos seguros o decisiones autónomas, su aplicación práctica continúa siendo insuficiente. En los servicios de salud sexual y reproductiva persisten itinerarios innecesariamente largos. Se trata de agendas saturadas, circuitos internos poco eficientes o dependencia de determinados perfiles profesionales. La OMS recuerda que obstaculizar el acceso a servicios reproductivos constituye violencia, lo que cuestiona la organización interna de los servicios y la distribución de competencias. Las matronas ejercen un papel fundamental a lo largo del ciclo vital: educación sexual, asesoramiento anticonceptivo, detección de violencias y acompañamiento en procesos reproductivos. Su formación especializada las sitúa en una posición clave para garantizar accesibilidad y equidad. Sin embargo, la práctica cotidiana no siempre refleja esta capacidad resolutiva. Organismos internacionales coinciden en que ampliar la autonomía profesional de las matronas mejora el acceso, reduce complicaciones, incrementa la satisfacción y favorece un modelo de atención centrado en la mujer. Para avanzar hacia un modelo de atención libre de violencias es imprescindible fortalecer los servicios con recursos adecuados, reconocer las competencias de las matronas y rediseñar circuitos que permitan el acceso universal a la contracepción

Héloïse Elisabeth Ducatteau

Irene Choge, Rammah Mwalimu, Sam Mulyanga et al.

Media can not only play a critical role in informing and educating the public on health issues, but it can make a powerful contribution to advocacy of public health matters. In Kenya, Advance Family Planning (AFP) initiative used this approach to further the country's progress in achieving family planning goals. This case study documents AFP experience in supporting media to engage leaders and decision-makers on the need to unlock bureaucratic bottlenecks that limit success of family planning services. AFP's media efforts added weight to the work of advocates who push for increased political commitments and investments in family planning. Media advocacy efforts helped catalyze actions by decision-makers across Kenya—focusing on strengthening accessibility and availability of contraceptive methods and fast-tracking implementation of policy actions to address adolescent pregnancy. Media advocacy efforts contributed to advancing family planning initiatives in the country. Media advocacy should be a key pillar of family planning programs and of other sectors.

Berta Boer Secanell

INTRODUCTION. The twentieth century saw a strong process of medicalization and thetechnification of care. In recent years, we are experiencing a change in the health care model and the concept of humanized childbirth is emerging. A tool to encourage this and avoid obstetric violence is the birth plan. The midwife hasa fundamental role in it.OBJECTIVES. Describe the concept of humanized childbirth care, know the role of the midwife in it and delve into the vindication of women, while identifying the historical evolution on this subject. METHODOLOGY. Bibliographic review through the PubMed, CINAHL, Scopus, and CercaBib databases. 15 articles were selected and a bibliometric analysis has been carried out using the tool VosViewer. RESULTS. Humanized care is focused on empowering and dignifying women, so they have an active and decisive role and can live the birth process as a positive experience. The birth plan is an instrument that positively influences this process and maternal-fetal outcomes, so its use is encouraged. In addition, midwives are essential in the implementation of humanized care that allows to avoid situations of obstetric violence. CONCLUSION. It is important that health professionals adopt ethical sensitivity that contributes to this respect for women’s autonomy and avoid situations of obstetric violence. It is necessary to change the obstetric model in the training of health professionals so that they become aware and adopt training models that tend to improve the quality of care.

Marie Lorinquer-Hervé

En 2012, l'artiste trans israélo-argentine Effy Beth inscrit en couverture de son unique bande dessinée, TRANSita rápido – TRANSita lento, la question rhétorique: "2012! Qué no es ahora el fin del mundo?" Selon les interprétations New Age du calendrier maya, l'année 2012 devait en effet être celle de la fin du monde. Placée en ouverture d'un récit de non-fiction qui insiste sur les difficultés quotidiennes imposées aux personnes queer, la question peut toutefois être lue comme davantage qu'un clin d’œil conjoncturel. Dans sa bande dessinée, Effy Beth narre sa transidentité comme une identité apocalyptique. Elle transmue la transgression en principe de création et poursuit l'élaboration d'une poétique et d’une politique de l'éphémère initiée dans ses œuvres précédentes.

Valeria Matos

Ella Syafputri Prihatini, Wahidah Zein Br Siregar

Women’s political representation in Indonesia has been rather limited and has fluctuated since independence in 1945. In a hope to improve this situation, a legislated gender quota of 30 percent for candidates in Indonesia was first implemented in the 2004 elections. In this paper, we strive to answer the question of what is the role of international NGOs in helping the process of the provision of candidate gender quotas in Indonesia. By analysing literature on the importance of gender quotas from theoretical perspectives, examples on the implementation of quotas of other countries, role of NGO in democracy as well as in women political representation, and interviews with six participants from two Indonesian NGOs and two International NGOs, who were directly involved in the process of endorsing gender quotas, we found that the influence of international NGOs has been significant and yet indirect as the pursuit of affirmative action policy is only part of the bigger project in promoting gender equality.

Sweta Bhoopatiraju

Jesuit universities often espouse a goal of care for the entire person’s mind, body, and spirit. However, some Jesuit institutions contradict this goal, since they do not currently provide contraceptives and birth control prescriptions for pregnancy prevention, and some do not provide contraceptive educational resources for students. Despite the merits of some arguments that requiring Jesuit universities to provide on-campus contraception violates religious freedom, Jesuit universities should provide on-campus contraception. The high rates of unintended pregnancies in college-aged students, women’s generally positive perceptions of contraception, the need to combat discrimination against women, and women’s rights as detailed by international treatises all necessitate such a decision. Even though Jesuit universities’ health insurance plans abide by the Patient Protection and Affordable Care Act’s (PPACA’s) Contraceptive Mandate, which requires employers and health insurers to cover contraceptive costs within insurance plans, some universities’ policies prevent students from reaping the plan’s benefits on campus. These policies can be better understood through the example of Saint Louis University’s (SLU) on-campus contraception policies, since SLU is a Jesuit university. For example, SLU’s Student Health Center claims to abide by “Jesuit Catholic beliefs regarding family planning” and does not provide contraceptives or prescription medication for pregnancy prevention. If a student wishes to receive birth control for pregnancy prevention, the person must obtain it off-campus. Even if a student is interested in obtaining birth control off-campus, however, the person often cannot receive on-campus education on proper birth control use or options. For example, the SLU Wellness Initiative is prohibited from providing information about contraception. By denying students on-campus access to contraceptive services, Jesuit universities deny students full bodily autonomy and restrict their ability to act upon decisions they feel will enhance their bodily and mental health, both of which are central to core Jesuit principles. Unintended pregnancies are prevalent in college-aged women, constituting 58.5% of all pregnancies for women aged 20-24. College-aged women also have the highest rates of abortions (Henshaw 1998). However, as access to contraceptives increased in recent years, unintended pregnancy rates declined, implying that increased contraceptive usage may play a role in successfully preventing pregnancies. One study concluded that to decrease the abortion rate, access to contraception should be promoted (Henshaw 1998). The Catholic background of Jesuit universities sanctifies the life of the unborn and condemns abortion. Pope Francis, leader of the Catholic Church, stated that birth control, when compared to abortions, is “the lesser of two evils” and “not an absolute evil.” If Jesuit universities seek to lower the abortion rate in their student populations, they should make contraception and more accessible to students. Apart from easily accessible birth control, education on birth control is fundamental for effective use and lower unintended pregnancy and abortion rates. One study showed that 65% of unplanned pregnancies occurred when contraception was used. Reasons for this included contraception misuse or failure to withdraw (Bajos, Leridon, Goulard, Oustry, & Job-Spira 2003). If university programs that are effective in their outreach, like the SLU Wellness Initiative, provide education on birth control, then students might become aware of resources available to them so that they can make informed decisions about their bodies, curbing abortion rates. Like all universities, Jesuit universities have an obligation to serve the interests of their students and provide for their well-being. Women, who university contraception policy disproportionately affects, generally share positive attitudes about contraception. Women feel that bodily and reproductive control are important to some degree and should be available to women. This sentiment may explain why women report more benefits of condom use and costs of unprotected sex than vice versa (Parsons, Halkitis, Bimbi, & Borkowski 2000). Also, students at universities whose college health centers provide emergency contraceptive pills (ECPs) praised these services and expressed gratitude to the clinical staff, noting the convenience and inexpensiveness of the on-campus services. Though it is true that sexually active female students are less likely to use contraception if they are religious, many religious college-aged women still feel that reproductive control is important to some degree and should be available to women. Among religious female students, 48% chose abortions as a solution to an unwanted pregnancy (Notzer, Levran, Mashiach, & Soffer 1984). Thus, allowing access to birth control will allow Jesuit universities to better serve their students. Even though Jesuit universities’ Catholic principles and ideals focus on serving the most vulnerable and marginalized communities, some on-campus contraception policies discriminate disproportionately against women and even more harshly against vulnerable groups of women, including those with disabilities. Women with invisible and/or visible disabilities face difficulties when seeking contraceptive care and report a lack of access to health information. This lack of access can impact these women’s ability to obtain appropriate birth control, especially since they live in a culture that questions their sexuality, as well as their capacity and desire for sexual activity (Kaplan 2006). Additionally, people with disabilities face barriers, physical and otherwise, that make receiving contraception and information at farther off locations inconvenient. On-campus contraception, however, might make contraception more accessible and convenient for students. This policy would be less discriminatory towards students with disabilities. By not providing contraception on campus, universities also discriminate against women of lower socioeconomic status, many of whom are women are color. These women have a higher risk than others of contraceptive misuse and nonuse, since they are less likely to have received proper education of birth control options and methods and are less likely to have afforded and used contraception previously. They are also more likely to receive abortions. Increasing access to and promoting long-acting reversible contraceptives, however, have been effective in lowering fertility and abortion rates among young women of low socioeconomic status (Forrest 1994). The women involved in programs promoting contraceptive use expressed a higher level of well-being, noting improved ability to continue and complete their education and obtain jobs without having to care for children (Forrest 1994). If Jesuit universities wish to achieve their ideals and combat systemic disadvantages women of color and low socioeconomic status face in both higher education and the job market, they must provide resources like birth control and birth control education so that these women can reap the value of their education and better control their futures. Providing contraceptives and contraceptive education also protects the religious freedoms of students who may not identify with the Christian faith. Jesuit universities are often diverse communities of people from different religious and nonreligious backgrounds. Preventing easy access to birth control and appropriate education permits the more powerful administration to force its religious views onto less powerful students and deny them useful services they might have otherwise utilized. To truly embrace and serve their diverse student body, universities must protect the religious freedoms of its less powerful students and allow them to act according to their own beliefs in choosing to use or not use contraception (Corbin & Smith 2013). It does not suffice that some students seeking to obtain contraception have the means to obtain it off-campus and have costs covered by insurance. Denying service to someone based on that person’s identity is humiliating, frustrating, and dehumanizing, all of which are characterizations of discrimination (Lim & Melling 2014). The remedy for this sort of injustice, then, is recognition rather than redistribution. In the context of Jesuit universities’ contraception policy, women are discriminated against. Refusal to provide contraception and educational resources through campus directives can be humiliating to the lifestyle choices of women, whose sexual and reproductive health needs have historically been neglected. Instead of denying services on-campus and simply providing birth control elsewhere (a policy that stigmatizes a woman’s choice to use contraceptives by limiting its accessibility), universities must recognize the dignity in a woman’s choice to control her body and offer contraceptives on-campus. In considering the rights of vulnerable groups, it is also important to consider the conclusions of revered international organizations like the United Nations. The United Nations’ Convention on the Elimination of All Forms of Discrimination Against Women of 1979 and the United Nations’ International Conference on Population and Development of 1994 both responded to historical and systemic discrimination against women globally (Shalev 2000). They identified women’s rights as human rights and stressed the importance of rights to easy access to contraception, access to health care and education, and rights to liberty and foundation of families (Cook 1993). The refusal of some universities to not provide on-campus contraceptives for pregnancy prevention limits contraception accessibility and prohibits preventative family planning measures and contraceptive education, which are central to the United Nations’ conclusions. Thus, the historical and systemic discrimination against women is perpetuated through some Jesuit universities’ refusal to provide on-campus contraception. Additionally, while it is true that Jesuit universities’ missions and goals are grounded in and shaped by Jesuit principles and ideals, the institutions do not function primarily as a space for people to express their religion through community, as is done in houses of worship like churches and mosques. The university consists of students and staff from diverse religious (or nonreligious) backgrounds, and SLU’s main purpose is to provide students with an education in exchange for their money. Thus, Jesuit universities arguably function more like corporations than houses of worship, and their religious freedom is not violated under the Religious Freedom and Restoration Act (RFRA), a federal law that protects interests in religious freedom. This is because only individuals can have substantial burden of religious conscience (Corbin & Smith 2013). This interpretation is supported by the Supreme Court, which has repeatedly ruled that First Amendment rights of corporations differ from those of humans. For example, even though the Supreme Court ruled in Citizens United v. FEC that the Free Speech Clause protects corporate speech, it did so to affirm people’s right to hear all points of view regardless of source—not because corporations have a First Amendment-protected right to speak (Corbin & Smith 2013). Also, corporations and owners are separate legal entities, as ruled in Cedric Kushner Promotions, Ltd. v. King (Corbin & Smith 2013). This implies that the Catholic founders of Jesuit universities and the university itself are different legal entities, and that because of this, its founders cannot speak on behalf of the institution. The university’s rights are not the founders’ or administration’s rights. Thus, because universities function less like houses of worship and more like corporations, which cannot experience substantial burden of religious conscience, accessibility to on-campus contraception does not violate religious freedom protected by the RFRA. Requiring on-campus accessibility to contraceptives and contraceptive education is necessary for Jesuit universities to ensure that all students are treated fairly and that their needs are attended to. While it is true that some Catholic beliefs clash with modern mainstream feminism, values like serving the most vulnerable populations and working towards the greater good, seem to connect well with feminism. As the Catholic Church slowly embraces increasingly modern interpretations of Catholic theology, Jesuit schools must reevaluate their commitments and policies and understand that the manifestation of the Jesuit goal of care for the entire person can be different for everyone. Bibliography Bajos, Nathalie, Henri Leridon, Helene Goulard, Pascale Oustry, Nadine Job-Spira. “Contraception: from accessibility to efficiency,” Human Reproduction 18, no. 5 (May 2003): 994-999 https://doi.org/10.1093. Cook, Rebecca. “International Human Rights and Women's Reproductive Health,” Studies in Family Planning 24, no. 2 (1993): 73-86. https://doi.org:10.2307/2939201. Corbin, Caroline Mala and Steven D. Smith. “Debate: The Contraception Mandate and Religious Freedom,” University of Pennsylvania Law Review Online 161, no. 261 (2013). Forrest, Jacqueline Darroch. “Epidemiology of unintended pregnancy and contraceptive use,” American Journal of Obstetrics & Gynecology 170, no. 5 (1994): 1485-9. https://doi.org/10.1016/S0002-9378(12)91804-9. Henshaw, Stanley K. “Unintended Pregnancy in the United States,” Family Planning Perspectives 30, no. 1 (1998): 24-29. Kaplan, Clair. “Special Issues in Contraception: Caring for Women with Disabilities,” Journal of Midwifery & Women’s Health 51, no. 6 (2006): 450-456. Lim, Marvin and Louise Melling. “Inconvenience or Indignity Religious Exemptions to Public Accommodations Laws,” Journal of Law and Policy 22, no. 2 (2014): 705-726. Miller, Laura. “Emergency Contraceptive Pill (ECP) Use and Experiences at College Health Centers in the Mid- Atlantic United States: Changes Since ECP Went Over-the-Counter,” Journal of American College Health 59, no. 8 (2001): 683-689. Notzer, Notzer, David Levran, Shlomo Mashiach, Sarah Sqffer. “Effect of religiosity on sex attitudes, experience and contraception among university students,” Journal of Sex and Marital Therapy 10, no. 1 (2008): 57-62. https://doi.org/10.1080/00926238408405790. Parsons, Jeffrey, Perry Halkitis, David Bimbi, Thomas Borkowski. “Perceptions of the benefits and costs associated with condom use and unprotected sex among late adolescent college students,” Journal of Adolescence 23, no. 4 (2000): 377-391. Shalev, Carmel. “Rights to Sexual and Reproductive Health: The ICPD and the Convention on the Elimination of All Forms of Discrimination against Women,” Health and Human Rights 4, no. 2 (2000): 38-66. https://doi.org/10.2307/4065196.

Mariana Thomas

Review of the book "Modern Motherhood and Women’s Dual Identities: Rewriting the Sexual Contract" by Petra Bueskens.

Inmaculada Alcalá García

María Campo Alange y María Blanchard: Retrato de una conexión

Gertrude Mutonkoley Mianda

Abstract In this paper, I argue that Awa Thiam’s pioneering analysis of women’s oppression that identified the interlocking systems of race, class, and sex has been ignored in mainstream Western feminism. As a result, African women, as producers of knowledge in feminism, have been seriously overlooked. Résumé Dans cet article, je fais valoir que l’analyse d’avant-garde de l’oppression de la femme, par Awa Thiam, qui a permis de cerner les systèmes entrelacés de la race, de la classe et du sexe, a été négligée dans le féminisme occidental. Par conséquent, les femmes africaines, comme productrices de connaissances en matière de féminisme, ont été grandement oubliées.

Revista Estudos Feministas

Juncal Caballero Guiral

Arquitectura y espacios de género

Mauricio D. Aguilera Linde

Resumen Desde sus comienzos Fornes ha mostrado un interés por reescribir y parodiar las convenciones del melodrama romántico, en concreto la interrelación de fuerzas implícitas en el triángulo amoroso donde la heroína es siempre objeto del deseo masculino y adhesivo moral de la familia. The Successful Life of 3, Molly’s Dream, Sarita, The Conduct of Life y Mud subvierten, en mayor o menor medida y desde diferentes contrafórmulas teatrales, la dinámica de los géneros. En Mud Fornes consigue crear un «contradiscurso» (Foucault, 1978) en el que se cuestiona el rol femenino mediante la reapropiación de la imagen surrealista de la estrella de mar del cortometraje L’étoile de mer (1928) de Man Ray. El objetivo implícito en la epistemología fornesiana es romper la visión masculina de la mujer como objeto de deseo fetichista y diosa castradora (vagina dentata). Mae, la protagonista, no solo contradice las señas de identidad y el código de actuación que los dos hombres esperan de ella: madre, hermana y mujer a un tiempo. Su deseo final de abandonar el hogar plantea la posibilidad de un mundo sin hombres, donde la búsqueda del conocimiento se convierte en la nueva meta. Palabras clave: Maria Irene Fornes, melodrama, epistemología feminista, contradiscurso, mujer castradora del Surrealismo. Abstract Since her debut as a playwright in the 1960s, Fornes has always shown an interest in rewriting and parodying the conventions of romance melodrama, mostly the clash of forces found in the love triangle, and the role of the heroine as the object of masculine desire and the moral adhesive of the family. The Successful Life of 3, Molly’s Dream, Sarita, The Conduct of Life, and Mud subvert the status quo of gender relations by using a plethora of popular theatrical formulas. Mud can be analyzed as a «reverse discourse» (Foucault, 1978) insofar as it makes use of the old melodrama tropes and images. The reappropriation of Man Ray’s surrealist image of the starfish as used in L’étoile de mer (1928) is a clear example of Fornes’ feminist epistemology: by representing Mae’s identity in the negative male vocabulary, the playwright is producing a new narrative of the female self which is at odds with the patriarchal model of femininity. Far from embodying the vagina dentata (the castrating femme fatale), Mae stops being and doing what Lloyd and Henry expect from her. Her final desire to abandon the house raises the possibility of building up a new world where the quest for knowledge becomes the new guide to womanhood. Keywords: Maria Irene Fornes, melodrama, feminist epistemology, counterdiscourse, Surrealism’s castrating woman.

Silvia Maria Fávero Arend, Cintia Lima Crescêncio, Juliana Bez Kroeger et al.

Édison Luis Gastaldo, Adriana Andrade Braga

http://dx.doi.org/10.1590/S0104-026X2011000300012 Este artigo busca articular, a partir de uma perspectiva antropológica, a dimensão corporal das práticas esportivas e alguns aspectos de sua generificação. A partir da noção maussiana de “técnica corporal”, enfatizamos a dimensão cultural na racionalização, valorização e legitimação de determinadas técnicas corporais aplicadas ao esporte (tomando como exemplo o universo das artes marciais) e de que maneira essas técnicas racionalizam, valorizam e legitimam posições de gênero, no caso, de identidade masculina.

Erika Soto Moreno

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Marta Kolářová

Transnational feminism has become a significant global actor in recent decades, but it is not unanimous. Imperial tendencies of western feminists to influence women in other cultures have already appeared in the history of the feminist movement. Criticism of white Euro-American feminism, especially in the form of global sisterhood, has reached a peak in the past three decades, especially in international fora. Anti-colonial feminists have complained about the racist and orientalist practices of American feminists. Black and latino women, Eastern European post-communist women, and Islamic feminists have voiced protest against the universalisation of feminism and western forms of emancipation. This article presents these challenges to the feminist movement and the recent shift to the concept of transnational feminism that includes intersectional analysis and transversal politics. The author argues that in the 1990s post-socialist feminists were critical of the West in the same way that third-world feminists have been. Today this problem is beginning to twist as the post-socialist feminists became the part of the dominant subject and they need to take into account the criticisms of marginalised women from developing countries.