Hasil untuk "The family. Marriage. Woman"

Eva Sänger, Antje Langer, Tanja Carstensen

Software-Apps sind inzwischen zentraler Bestandteil des alltäglichen Lebens. Vor dem Hintergrund dieser umfassenden Digitalisierung des Sozialen fragt der Beitrag danach, welche Selbstverhältnisse und generationalen Beziehungen durch Erziehungs- und Schwangerschaftsapps konstruiert und adressiert werden, welche normierenden Effekte diese Apps haben und welche Themen ausgeklammert werden. Der Beitrag beruht auf einer qualitativen Analyse von 55 Inhaltsbeschreibungen von Schwangerschafts- und Erziehungsapps aus App-Stores. Wir zeigen, dass neben hetero- und geschlechternormativen Adressierungen Schwangere und Eltern als vorausschauende Subjekte adressiert werden, die im Sinne einer antizipatorischen Risikologik insbesondere mit einem Regime des Upto- Date- bzw. Alert-sein-Müssens und einer ‚Pflicht zum Wissen‘ konfrontiert sind. Der Handlungsdruck, der auf diese Weise erzeugt wird, geht zugleich mit dem Versprechen einher, diese Aufgaben an die App abgeben zu können.

Clémence Schantz, Mordjane Tiet, Anne Evrard et al.

Research Framework: During the first wave of COVID-19, practices in French maternity hospitals were heterogeneous, and restrictions mainly concerned the presence of accompanying persons and the requirement to wear a mask. Objectives : We analyzed the impacts of the pandemic on the organization of care in the MaNaO birthing center on the island of Reunion, as well as the experiences of midwives, women who gave birth and their families. Methodology: In 2021 and 2022, as part of the MaterCovid-19 research project (ANR), we carried out a study involving participatory observation and semi-structured interviews (n=34) with midwives and women at the birthing center, called MaNaO, on the island of Reunion. Results: Our results show that while the health crisis has reinforced the medicalization of birth center spaces, MaNaO has been described by women and midwives as a pandemic-proof place, or a “COVID-free bubble”. Thanks to the human and intimate nature of all the care provided, the philosophy and independent access to the facility, which guarantees that every woman is supported during her examinations and on the day of delivery, as well as the early return home that is characteristic of this facility, the birth center has succeeded in protecting women and their families from the psychological and sometimes dehumanizing shock of the health crisis. Conclusions : This research highlights the fact that the current demands from women and their families are not just about de-medicalization, but also about preserving the family nature of childbirth. It also points to the absolute necessity of reinforcing women’s emotional security.Contributions : At a time when birthing centers are being tested in France, the results of this research could contribute to the social and political debate.

fatemeh Saberi, samineh bahadori jahromi, Leila Saberi

Child marriage is a socio-cultural phenomenon that affects the lives of girls in some parts of the country and leads to many personal and social problems and damages. Therefore, the purpose of the present study is to investigate the marital experiences of children in marriage in women living in Shiraz city in Fars province. Purposive sampling was done through snowball method with 10 women in-depth interviews. The text of the interviews was analyzed using theoretical coding method. The findings of the research, which are the results of interviews, include causal conditions (gender stereotypes, lack of choice of spouse, lack of awareness), background conditions (lack of sexual readiness, passive agency) and intervention conditions (emotional entanglement, role weakness, interaction tension generator) that the category of marital impotence emerged as the main phenomenon. The results show that marrying at a young age makes women face powerlessness in the personal and interactive field of marital relations. Their action against the problem of powerlessness occurs in the form of concealment, divorce, adaptation and forced silence. Among its consequences, we can mention marital boredom, dissatisfaction with life, frustration, social isolation and emotional divorce.

Alejandra A. Ramírez López, Belem Quezada Díaz

En México el mestizaje se convirtió en una ideología que imperó en la vida social desde la primera mitad del siglo XX. La idea de que “los mexicanos somos mestizos” (provenientes de una mezcla entre españoles e indígenas) se convirtió en una idea extendida que dejó fuera de foco a todas las poblaciones que no se correspondían en este estereotipo, vulnerando sus derechos de salud, educación y trabajo, y su acceso a bienes y servicios. Las personas afromexicanas, por ejemplo, fueron censadas por primera vez en el año 2020 y se reconocieron constitucionalmente como parte de la diversidad cultural en México en 2019. En este contexto de invisibilización social, las comunidades afromexicanas viven racismo tanto estructural como cotidiano que marca sus dinámicas de vida. Es importante, en este tenor, mostrar cómo las expectativas laborales e incluso escolares, de los jóvenes afromexicanos, se ven marcadas por los racismos, la desigualdad y la racialización, dejando pocas expectativas para su presente y su futuro. El objetivo de este texto es analizar las expectativas laborales y de futuro que crean los jóvenes afromexicanos en contextos de discriminación y pobreza, en donde el racismo estructural los mantiene en una situación de desigualdad y desventaja. Esto con la finalidad de mostrar a los jóvenes como agentes sociales y no como víctimas del racismo sistémico que los confronta.

Lucie Vidovićová

Marta Valeriano, Tania Ludmila Dias Tosta, Jordão Horta Nunes

Este artigo discute a relação trabalho e famí­lia vivenciada por trabalhadoras domésticas no Brasil a partir de análise de bases de dados governamentais e entrevistas semiestruturadas com trabalhadoras domésticas. A pesquisa indica que as trabalhadoras acumulam trabalho doméstico remunerado e não remunerado ou recorrem a outros arranjos que não alteram a dinãmica de relações de subordinação e as normas de gênero na articulação entre trabalho e famí­lia. A ampliação e efetivação da legislação trabalhista para a categoria requer polí­ticas que visem a socialização e a desgenerificação dos custos do cuidado.

A. Ja’far, Rudi Santoso, Agus Hermanto

Marriage is a legal contract between a man and a woman, aiming to form a harmonious family. Polygamy, at the same time, is not a strange phenomenon. In fact, it is commonly practiced in Islamic societies. However, polygamy also often becomes a source of conflict in the household, causing the main purpose of marriage becomes obsolete and not achieved. Thus, it is interesting to study polygamy, especially from historical and sociological standpoints, to find its justice values. The question is whether polygamy is advocated in Islam or has historically only dealt with excessive acts of it during the period of ignorance? The purpose of this study is to provide scientific information about the law and history of polygamy and the justice values contained. This research will contribute and treasure legal knowledge. This research is a combination of normative law and empirical (applied law research). Normative-empirical legal research is a legal research that emphasizes normative legal rules (in abstract) and their application to legal events (in concreto). By examining the philosophical, historical and sociological law values as an approach. Historically, polygamy was practiced before the advent of Islam. Man is free to do polygamy with many women. The arrival of Islamic law has regulated the practice of polygamy, fortified it, and limited the number of wives a man can have, that is, a maximum of four, with fair conditions in order to preserve the women. This is a tolerant form of Islam that corrects the ancestor’s teachings before the arrival of Islam (the period of ignorance), between the shariah of Isa, as ahead of the coming to the shariah of Muhammad.

Yolanda Bodoque Puerta

En este artículo exploramos las experiencias y percepciones de los hombres en trabajos de cuidado en España para comprender las razones por las que se introdujeron en este sector laboral, porqué continúan, cómo se perciben y en qué medida el género importa en sus experiencias laborales. Utilizamos datos de la investigación cualitativa que estamos realizando en Cataluña (España) sobre hombres cuidadores. Este texto se basa en 31 entrevistas semiestructuradas a trabajadores del sector del cuidado social. Nuestros resultados muestran que la crisis económica ha conducido a que hombres autóctonos entren a trabajar en un sector poco cualificado como es el de los cuidados, modificando así el proceso de estratificación basado en género, clase y migración. Descubrimos que la "escalera de cristal" tiene un efecto muy limitado en el trabajo de cuidado ya que las ventajas que disfrutan los hombres solo se relacionan con la facilidad con la que acceden a dichos trabajos. Finalmente, encontramos que los hombres cuidadores negocian su masculinidad a través de la tensión entre las normas culturales y de clase que les obligan a tener un trabajo y las características subvaloradas o feminizadas de su trabajo.

Nur Wahid

This paper examines the minimum age requirement for marriage in Indonesian family law legislation in Indonesia historically. Determination of the minimum age for marriage in various countries is the result of ijtihad by considering the principle of physical and psychological maturity. In Indonesian marriage legislation sating that marriage is only permitted if the man reaches the age of 19 (nineteen) years and the woman has reached 16 (sixteen) years. Early marriage has several risks such as potential premature births, birth defects, maternal depression rates, maternal mortality rates, risk of contracting sexually transmitted diseases. Therefore, the authors strongly agree that the minimum age of marriage in Indonesia changed to 19 years

Olanike S. Adelakun

The journey from girlhood to womanhood in Africa begins with betrothal to marriage. This journey is not complete and the place of an African woman is not secure in her matrimonial home until such time as she is able to procreate. As such, reproduction is an essential aspect of the African family system. The inability of an African woman to fall pregnant within months of marriage is usually seen as a cause for anxiety and if this condition continues for some years, the woman is tagged barren and treated as a woman with a disability, seeing that the inability to conceive is seen as such. In most cases the husband’s family mount pressure on the husband to either marry an additional wife or another wife in order to produce a child. This leads many women to make desperate decisions which may not necessarily be legally recognised, including the practice of buying babies. The article examines the legal framework for surrogacy in Nigeria. It adopts a comparative method and compares the legal frameworks governing surrogacy in Nigeria and South Africa. It concludes that there is a lacuna regarding surrogacy in the laws of Nigeria which allows for abuse during the surrogacy, and makes policy recommendations to provide the legal architecture to protect stakeholders in surrogate agreements in Nigeria.

M. Ikbal

[Panaik money is the amount of money that must be given by a groom to the family of a bride for a wedding party. Panaik money aims to appreciate or respect a woman with a pretentious wedding party. Panaik money, in customary marriage, is one of the pre- requirements of marriage. Without it, marriage is nothing. The amount of panaik money is largely determined by the social position and status of a woman in society, such as education, economics of the family, physical perfection, girl or widow, job, work and ancestry. This research is intended to explain the position and legal consequence of panaik money within a customary marriage for Bugis tribe of Untia, Biringkaraya, Makassar on the Islamic law perspective. Data are collected through interview, observation, and documentation. The data are then analyzed by using descriptive-inductive mindset. Panaik money within a customary marriage for Bugis tribe of Untia, Biringkaraya, Makassar is not legally regulated in Islamic law. However, Islamic law only requires the prospective groom to pay dowry to the bride and even then it is recommended for woman to avoid an excessive dowry.][Uang panaik adalah sejumlah uang yang wajib diberikan oleh calon suami kepada keluarga calon istri yang digunakan sebagai biaya dalam resepsi perkawinan. Pemberian uang panaik bertujuan untuk menghargai atau menghormati wanita yang ingin dinikahi dengan menyiapkan pesta pernikahan megah.Uang panaik dalam perkawinan adat merupakan salah satu pra-syarat; tidak ada uang panaik, tidak ada perkawinan. Nilai uang panaik sangat ditentukan oleh kedudukan atau status sosial wanita dalam masyarakat, seperti jenjang pendidikan, ekonomi keluarga, kesempurnaan fisik, gadis atau janda, jabatan, pekerjaan dan keturunan. Tulisan ini bermaksud menjelaskan kedudukan dan akibat hukum uang panaik dalam perkawinan adat suku Bugis Makassar Kelurahan Untia Kecamatan Biringkanaya Kota Makassar dan tinjauan hukum Islam terhadapuang panaik dalam perkawinan adat suku Bugis Makassar Kelurahan Untia Kecamatan Biringkanaya Kota Makassar. Data penelitian dihimpun dengan menggunakan teknik wawancara dan observasi dokumenter. Data yang telah dihimpun dianalisis menggunakan metode deskriptif dengan pola pikir induktif. Pemberian uang panaik dalam perkawinan adat Bugis Makassar di Kelurahan Untia Kecamatan Biringkanaya Kota Makassar tidak diatur dalam hukum Islam. Hukum Islam hanya mewajibkan calon mempelai laki-laki membayarkan mahar kepada calon mempelai wanita dan itupun dianjurkan kepada pihak wanita agar tidak meminta mahar berlebihan.]

Arnaud Baubérot

Artemisa Flores Espinola

The aim of this article is to explore the process of publication of six feminist academic journals. The genesis of journals as well as the level of participation of men and women, collaboration and productivity is presented. In this perspective, they are analyzed and compared two groups of academics journals (the first composed of three general feminist journals and the second of three feminist academics journals specialized in philosophy, sociology and psychology). The results show that the historical context and the political commitment of journals explain the differences and similarities between them and between the two groups of magazines. While the participation of men is a minority in every magazine, it is much higher in general. The collaboration between authors and authors is higher in magazines due to its strong empirical component

Magali Mazuy, M. Barbieri, D. Breton et al.

Guillermo de Eugenio Perez

The main idea of this paper resides in the conception of masochism as a cultural and literary phenomenon, since only in this way becomes possible to give an account of the complexity thatcharacterizes it and their functioning as a form of subjectivation. The issue of masochism, from the viewpoint of its psychological use, consists in its blurred status as clinical term ¿is it descriptive or explicative? In the first case ¿what doesit describes? Not only a behaviour or a reflex reaction to pain, since flagella-tion, as a purely physiological sexual stimulus is something different, called "algolagnia". Masochism constitutes a "disease" of imagination, since its main feature isto describe a fantasy, a literary scene. Sacher-Masoch's novel Venus im Furs became a referent for European maso-chists by exhibiting a voluptuousness linked to a paraphernalia of furs, dogs, horses, knifes and heels. These fantasies were not created, but re-appropriated by him; they were already present in the testimonies of the psychiatrist Krafft-Ebing's patients, in his work Psychopathia Sexualis. Havelock Ellis, Krafft-Ebing, Féré, Freud and Sabine Spielrein developed the idea of sadomasochism as double-sided explicative device, among others. Departing precisely from Sacher-Masoch's novel, the French phi-losopher Gilles Deleuze offered an interpretation of masochism as the oppositeof sadism. Masochism was therefore incompatible with sadism, and not its complementary form. If the analysis of literary language high-lights that the order of sadist literature is that of the institutionalization of abuse, the language of masochism is marked by the sign of the contract and the agreement.

Marcos Castro

P. Erera, D. Segal‐Engelchin

Susan White

Celebrating the healing power of food and the magic of New York City, A Place at the Table follows the lives of three seekers who come together in the understanding that when you embrace the thing that makes you different, you become whole. A Place at the Table tells the story of three unforgettable characters whose paths converge in a storied Manhattan café: Bobby, a young gay man from Georgia who has been ostracized by his family; Amelia, a wealthy Connecticut woman whose life is upended when a family secret comes to light; and Alice, an African-American chef from North Carolina whose heritage is the basis of a renowned cookbook but whose past is a mystery to those who know her. These characters are exiles—from homeland, from marriage, from family. While they all find companionship and careers through cooking, they hunger for the deeper nourishment of communion. As the narrative sweeps from a freed-slave settlement in 1920s North Carolina to Manhattan during the deadly AIDS epidemic of the 1980s to the well-heeled hamlet of contemporary Old Greenwich, Connecticut, Bobby, Amelia, and Alice are asked to sacrifice everything they ever knew or cared about to find authenticity and fulfillment.

Aurore Le Mat

Sex education has been compulsory in the French school system since 2001. What kind of content is proposed to the pupils and to the sex educators ? This paper analyzes the processes of classification and hierarchical organization of homosexuality and heterosexuality in sex education curricula. There are different kinds of “invisible barriers” (Varikas, 2007) that relegate homosexuals to the status of sexual outcast. At least three points are made to keep homosexuality in this particular place : it is a personal question, it is a matter of specific practices, it is a matter of age (and does not concern children or teenagers). The distinctions between public and private, between the universal and the specific, and between adolescence and adulthood are three kinds of “invisible barriers” that set up an implicit hierarchy of heterosexuality over homosexuality. A fourth kind of barrier appears among the very few representations of homosexuality in the French educational material: lesbians are invisible and remain the ultimate sexual outcast.

Christine Rodier

The analysis of migrant descendant practices is often based on an "over here" and "over there" that are constantly expressed and never relinquished by the person involved. The "over there" suggests that the culture referred to is "timeless" and that history is always subject to culture. The very notion of an "over here" and an "over there" or of an “in between” suggests that adolescents who are descendants of migrants are constantly torn between an "elsewhere" and "here and now" and, thus, have little room for manoeuvre, if any, in their daily lives. This duality is what generates crisis and high levels of tension between adolescents and their parents, on the one hand, and adolescents and society as a whole, on the other. Our objective in the present article is to understand how, via the consumption of Halal (permissible) products, many adolescents challenge their parents’ dietary practices and the “exotic” nature of such practices as presented by supermarkets and as seen by “outsiders,” by which some of them mean "the French." More specifically, reversed socialization, a notion brought to light by a number of works (Gollety, 1999; Young, 2003) can be detected in the dietary practices of migrant descendants. These descendants are partisans of an Islam that they consider “scholarly,” as distinct from the Islam of their parents, and they refuse the vertical parental transmission in favour of horizontal transmission amongst individuals of their own generation and via a mosque with lettered knowledge and a scriptural approach. This form of transmission would seem to them legitimate because it is based on a text which justifies respect for such or such practice. This reversed socialization with its Halal linkage is part of a new relationship with regard to faith, to its content and to its forms.