Challenging cultural constraints: a personal testimony

DISHA is one of the oldest Oxfam project partners in Uttar Pradesh, India. DISHA works with rural women and rope-makers; it encourages village-level women's organizations to fight against obstacles to women's empowerment and to institute income-producing activities; and it provides legal, educational, and health care services. In this article, a Muslim woman tells the story of her involvement with DISHA and how that involvement gave her the courage to reject the restrictions of purdah and of the wearing of the bourkha. This woman was married at age 13. She suffered ill treatment at the house of her in-laws and returned to her father's home with her 3 daughters. Her husband eventually joined her at her father's house. She was approached by a coordinator of DISHA and asked to apply for a job. She was offered the job, which she accepted. When she started going into the villages, she felt that the restrictive dress of the bourkha interfered with her ability to work. With the permission of her father and her husband, she set aside the bourkha. She had to endure criticism and censure for this action, but eventually people have been won over to her position as they have seen the positive results of her work on behalf of society. After having 5 daughters, she finally had a son. Now she is determined that her daughters will never wear the bourkha, even if they must remain single as a result of this resolve. She feels that DISHA has given her the power to overcome oppression in her own life, in the life of her family, and in society.     

Moroccan Berber Immigrants in The Netherlands,Their Associations and Transnational Ties: A Quest for Identity and Recognition

Berbers were traditionally disregarded by the Moroccan elite and viewed as an uncivilised peripheral population. Only within the last few years has the Moroccan government, through the foundation of the Royal Institute of Amazigh culture, recognised the Berber inheritance as a valuable part of the Moroccan society. In this article we explore the orientation of the Moroccan Berber immigrants to their home country and to their countries of settlement and in particular in The Netherlands. We conclude that in the course of generations, the political orientation towards Morocco has lost some of its importance and that maintaining a core Berber identity among the immigrants has become the centre of the organisations' activities in The Netherlands.     

The woman writer's body: Multiplicity,neoliberalism, and feminist resistance

What goes behind the scene of a woman writer's writing process? Beneath shiny finished writing products lies an arduous writing process often remain unseen to readers. The article makes visible two women writers' bodies and our embodied writing experiences through an intersectional feminist lens. Writer One is a Singapore-born, ethnic Chinese, queer migrant woman academic residing in Australia with her long-term partner. Writer Two is an England-born, Australian-British dual citizen, white heterosexual married mother of young twin children ready to kick start her academic career after her recent PhD conferment. Writer One with her fibromyalgic, traumatized, and othered bodies and Writer Two with her vulvodynia, mothering, and gendered bodies write themselves, their bodies and embodied writing experiences into existence in this article. Using autoethnographic accounts, they discuss how their multiple, chronically ill, and pained bodies influence their writing process and choice of writing topics. Specifically, they reveal how their bodies negotiate the tension between neoliberal demands imposed on their bodies and their feminist resistance efforts against constrictive forces in the knowledge production economy. Using this piece of writing as feminist resistance, they seek to reject dominant discourses, hold space, inscribe their own narratives, and call for collective feminist action with fellow women writers.     

A home of their own. Women's boundary work in LAT-relationships

LAT-relationships (from Living Apart Together), in which partners retain their own homes although they have a long-term intimate relationship, represent an increasingly acceptable choice among elderly in Sweden. LAT-relationships, unlike marriage or cohabitation, create special conditions that enable an intimate relationship to be combined with autonomy. However, this does not mean that the way in which the balance between autonomy and intimacy is achieved is given. This study examines the home as a resource for women's boundary making, i.e. the process in which boundaries are established around their homes in order to influence their interaction with partners, friends and kin. The study is based on questionnaires to elderly Swedish men and women living in LAT-relationships (n=116) and on qualitative interviews. There is a broad variety of ways of establishing boundaries in time and space, ranging from having direct control over who has access to one's home to more subtle time-zoning strategies, but all the women studied seem to prioritize the possibility of keeping their various social relations separate from one another.     

“One able daughter is worth 10 illiterate sons”: Reframing the patriarchal family

This research note reports on interviews with 120 mothers employed in garment factories in Bangladesh. These mothers express views on the necessity of being married, having sons, and educating daughters that challenge traditional patriarchal practices. They report that men of their families can no longer guarantee women and children lifetime support in the context of extreme poverty and landlessness. Many of them thus choose to assist their husbands, brothers, and parents through wage employment. Their employment creates a space in which these women can begin to make choices and decisions independent of the wishes of the men in their families. Their responses indicate a crack in the traditional patriarchal family system, which requires that a woman be dependent, first on her father, then on her husband, and then on her adult son.     

‘No More Sarah Hicks’: A Reconfiguration of Antebellum Time and Space for an Elite White Woman

This article considers the life of Sarah Hicks, a young middle class woman born and raised in the cultural milieu of antebellum New York, who, in 1853, married Benjamin F. Williams, a physician and slaveholder from Greene County North Carolina. The article traces her literal journey across the Mason–Dixon line where she encountered southern ways of life that were, in the first instance, bewildering to her. Gender forms the primary focus of the article as Sarah moved from a northern gender ideal of true womanhood to that of the plantation mistress. Her search for a sense of belonging as a southerner suggests a period of transition in her life as she reconfigured what it meant to a woman, wife, and mother in the antebellum world of the slaveholding South.     

Abortion,women and national development: the Nigeria experience

The author argues that, if women have the right of self-determination, it is immoral of society to withhold or limit women's access to abortion services in Nigeria. Morality must pertain to society as well as women. In Nigeria, the abortion argument tends to focus on the rights of the fetus or the third party's interest. The abortion issue must involve understanding the rationale that is used by abortion-seeking women. Denial of access to abortion services dehumanizes women and reduces growth in national development. Women carry the burden of responsibility associated with child bearing and rearing. Unwanted pregnancies impose severe psychological, physical, social, and medical dangers on women. Impaired psychological and physical illness creates pain and suffering and limits productivity. "Doing good" is not necessarily accomplished by either abortion or unwanted childbearing. Society both discourages the taking of a human life and supports the health of its citizens, many of whom are women. A child brought into this world who is not adequately taken care of will be a burden to society. When society pursues its own self-interest in preventing abortion as a choice for women, then society becomes immoral and selfish. A woman pursuing her own self-interest is not necessarily immoral. The decision becomes immoral if the woman acts against the wishes of the father. Morality is not necessarily the opposite of the promotion of one's self-interest. Women who seek to terminate a pregnancy for health reasons seek a virtuous option of enhancing the well-being of every individual in society. The right to life for the fetus is very different from the right to self-determination for the abortion-seeking woman. When the Yoruba define a wife as a servant to the husband, the Yoruba deny women personhood. Women know best what serves their self-interest and that of society.     

Women and class structure in contemporary Japan

The main purpose of this study is to examine how to determine the class position of women, especially married women, in Japan. This study examines three different approaches to conceptualizing women's position in the class structure: the conventional approach, the individual approach, and the dominance approach. Since 1975, the overall rate of female labour force participation in Japan has increased, and given this growth, particularly of employees working outside home, I discuss whether the increased entry of women, particularly married women, into the labour market challenges the conventional way of assigning class positions to women by simply deriving them from their husband's class positions. The data set used in this study is derived from the 1995 Japanese Social Stratification and Mobility Survey. An examination of class distributions suggests that the pictures of macro-class structure provided by the conventional approach and the dominance approach show very little difference. Married women who belong to the female-dominant family still form a very small minority of all married women in the society. Furthermore, the male-dominant family shows the greatest stability over the life course whereas the female-dominant family, where the wife experiences withdrawal from the labour market, is least stable. The increasing number of married women in the labour market, thus, has not yet become a major threat to the conventional way of assigning women to a class position in contemporary Japan. Women, even among those working on a full-time basis, perceive their position in the stratification system using not only their own work, but also their husband's. In contrast, men's perception is determined by their own education and employment, not by their wives'. This asymmetry in the effect of the husband's class and of the wife's class on class identification is related not only to gender inequality within the labour market but also to the division of labour by gender within the household.     

Post‐Fordist reconfigurations of gender,work and life: theory and practice

Based on an in‐depth study with 56 informants (25 women and 31 men), across the ICT (information and communication technology), creative and academic sectors in one city/regional hub in Ireland, this article investigates the so‐called revolution in work/life practices associated with the post‐Fordist labour processes of the Knowledge Economy from the perspectives of workers themselves. Recent theorizations of post‐Fordist work patterns emphasize a rearranging of work and life place boundaries; a reconfiguring of work and life time boundaries; and a dissolving of the gendered boundaries of work and life (production and social reproduction) (Adkins and Dever 2014 ; Morini and Fumagalli 2010 ; Gill and Pratt 2008 ; Weeks 2007 ; Hardt and Negri 2004 ). Our findings suggest that, instead of dissolving boundaries, workers constantly struggle to draw boundaries between what counts as work and as life, and that this varies primarily in relation to gender and stage in a gendered life trajectory. Work extensification is compensated for via a perceived freedom to shape one's own life, which is articulated in terms of individualized boundary‐drawing. While younger men embraced ‘always on’ work, they also articulated anxieties about how these work habits might interfere with family aspirations. This was also true for younger women who also struggled to make time for life in the present. For mothers, boundary drawing was articulated as a necessity but was framed more in terms of personal choice by fathers. Although all participants distinguished between paid work and life as distinct sites of value, boundaries were individually drawn and resist any easy mapping of masculinity and femininity onto the domains of work and life. Instead, we argue that it is the process of boundary drawing that reveals gendered patterns. The personalized struggles of these relatively privileged middle‐class workers centre on improving the quality of their lives, but raise important questions about the political possibilities within and beyond the world of post‐Fordist labour.     

Conundrum of Sexual Decision Making in Marital Relationships: Safer-Sex Knowledge,Behavior, and Attitudes of Married Women in Zambia

Recent research suggests that Zambian women face an increasing risk of contracting human immunodeficiency virus (HIV) within marital relationships. Married women's perceived ability to negotiate safer sex or adopt self-efficacy practices is recognized as critical in preventing new infections within marriage. Yet women's self-efficacy practices, such as requesting condom use or refusing sex within marriage, are influenced by individual and context-specific factors. Using the 2007 Zambia Demographic and Health Survey data from 4,306 married women, this article examines the association between married women's perceived ability to negotiate safer sex and a range of attitudinal, knowledge, and sociodemographic variables. Results from complementary log-log regression models reveal that married women who have factual knowledge about HIV transmission and prevention, as well as those who have been tested for their HIV serostatus, were more likely to report they can request that their husbands use a condom. Rural married women were more likely to report they can refuse their husbands sex compared to woman in urban areas. Likewise, married women who agree that a wife is justified in refusing her husband sex if he sleeps with other women were more likely to report they can negotiate safer sex compared to women who disagree. These findings suggest that married women are able to negotiate safer sex if they have correct factual knowledge about HIV transmission and are aware of their rights within marital relations.     

Women’s Decision to Divorce in Light of Failure in Marital Status and Dignity

In Iranian society, divorce, as an instability index of family, has been on the increase over the last decade. In particular, this separation is fraught with considerable difficulties for wives with children. The overall aim of this study is to investigate the nature of the process of deciding to separate by the divorced women despite having children. Resting on the grounded theory method, this study was conducted among 20 divorced women with children in the city of Tehran. The findings show that having a child is not a determining factor for the women to remain married; rather, what determines the separation of women with children is experiencing a status loss within their marital life, an experience that originates from losing her status after a woman has gotten married. Of course, women’s agency within the domain of family disintegration happens when they have the ability to overcome social fears and also have economic support. Through this course of events, although children are of enormous importance for the mothers, they are temporarily neglected while the mothers, for a short period, think primarily of saving themselves. Making their final decision to get separated leads to reactivating the role of their children; then, the mothers proceed to make the optimal decision.     

Factors influencing infant/child mortality in Bangladesh: implication for family planning programs and policies

"This study examined a host of socio-economic and demographic factors (including their interactions) that determine infant/child mortality of married women at the different parity levels in Bangladesh [using data from] a multivariate analysis of the 1975-76 Bangladesh Fertility Survey.... The major hypothesis of this research is that the higher the level of fertility of a married woman, the higher will be her experience of infant/child mortality. However, a woman's family planning practice may interact with fertility and affect the total infant/child deaths...."     

NGOs,gender, culture and multiculturalism: a Zimbabwean view

An African woman working for Oxfam in Zimbabwe considers the role of gender injustice in her own work and life. She has encountered discrimination among her colleagues, and she was introduced to the concept that women are inferior when she was in elementary school. When she worked as a nurse, she learned that oppression takes many forms and is maintained by social systems. Consequently, it is almost impossible to counter single-handed. Therefore, she undertook a program of study in adult education which emphasizes working within democratic frameworks in programs based on the concerns of the learners. This led her to realize that it is accepted that women are globally subordinate and that subordination is rooted in customs. Many women will, therefore, defend the injustice in their own lives by stating that it is "cultural." Whereas Northern activists may condemn a custom as barbaric and requiring immediate change, cultural change must progress gradually in order to give women the impetus to keep what is positive and reject what is negative in their cultures. This process of change can be fostered by popular education and by providing exposure to women who can act as role models. Popular education also takes multiculturalism into account and reveals the necessity to trust development workers. A multi-faceted approach is needed in order to challenge culture and promote social change.     

Female self-employment and demand for flexible, nonstandard work schedules

Motivated by the rising importance of female self-employment, this article develops and estimates a two-step empirical model to explain why married women choose self-employment over wage-salary employment. The article also develops a bounded influence regression model to estimate self-employment wage equations. In sum, a woman is more likely to choose self-employment the greater her relative earnings potential as self-employed, the greater her demand for flexibility, the greater her demand for a nonstandard work week, and if her husband has health insurance. The increase in women's earnings potential as self-employed explains most of the increase in their self-employment from 1979 to 1990.     

Marriage and female labour supply in Brunei Darussalam: A case study of urban women in Bandar Seri Begawan

We analyse the relationships between marriage and female labour supply for urban householders in Bandar Seri Begawan, capital city of Brunei Darussalam in Southeast Asia. This analysis is based on a survey of 151 adult women. We establish that age, total number of career work position(s) held, expressing the degree of labour mobility, and the level of educational attainment influence participation of women (both married and single) in formal labour markets. A major factor influencing the likelihood of married women working is the number of their children below the age of 18. Higher propensity to work occurs with decreasing number of children. Wage incomes of working women are largely determined by the level of educational attainment, work experience and social class status. Married women are more likely to work than unmarried women and on average earn about 53% more than unmarried women assuming other things constant. The main factors influencing the value of time in marriage of currently married women are the income of husband, their work experience, educational attainment and age. This value decreases with increasing age of the woman spouse but it increases with higher levels of work experience and educational attainment of the woman, and higher income of her husband.     

Leaving Home Early: Passing from Girlhood to Womanhood

This paper presents a case study of a young woman’s narrative of leaving home and her transition to adulthood. The case study is part of a larger research project about young women with an experience of an early break-up from home, through running away or being thrown out. Empirical material underlying this paper consists of a qualitative study of 12 young women that have been interviewed. The aim of the study is to understand how events like running away/being thrown out of home influences their transition to adulthood. The particular narrative demonstrates how a young woman presents and accounts for such a dramatic event as running away or being thrown out from home, and how that is understood in relation to her adulthood. A further aim is to illustrate how social services efforts are reflected in her narrative.     

Marrying a Man with “Baggage”

Abstract

Cultural views of previously married men include the assumption that they bring ex-wives and children as “baggage” into subsequent marriages. Analysis of 274 questionnaires of second wives revealed that such baggage was significantly associated with reporting less marital happiness, thinking about divorce, and wishing that they had not married their current husband. Implications for women contemplating marriage to a previously married man include acknowledging the vulnerability of second marriages to marital instability, questioning if living together ensures subsequent marital success, delaying the marriage until issues settle out, and considering moving into a new home or apartment with the new spouse rather than having him move into her home.     

Working a Third Shift: Physical Activity and Embodied Motherhood

In their conception of the “third shift,” Dworkin and Wachs argue that working mothers engage in fitness and bodywork in addition to the first shift of professional work and the second shift of household labor and childcare. Within this third shift, the goal for women is to “erase physical evidence of motherhood” and return to the pre-pregnancy self. The cultivation of a body socially defined as “good” and “attractive” thus serves as a visible illustration of an embodied subjectivity anchored in morality and neoliberal personal responsibility, signifying a strong woman who has her body and her life under control. Utilizing thematic analysis to examine dominant constructions of embodied motherhood in popular texts and products, this article offers five conceptual categories to explore why and how women in engage in bodywork. Understanding how women operationalize the third shift of fitness and bodywork is important because it helps to unpack the struggles of contemporary motherhood and the competing realities of home, work, and self-care.     

Autonomy,Dependence, or Display? The Relationship Between Married Women’s Earnings and Housework

I argue that both the dominant models of the relationship between earnings and housework, economic dependence and gender display, have fundamental defects. They focus on the effect of women’s earnings compared to their husbands’ on their housework and ignore the possibility of an independent relationship between women’s own earnings and their time spent on housework. Using a sample of 914 married women employed full time from the second wave of the National Survey of Families and Households, I show that women’s housework is affected only by their own earnings, not by their husbands’, and not by their earnings compared to their husbands’. Further, I show that findings suggestive of dependence and display in earlier research are more simply explained in terms of women’s absolute rather than relative earnings. These results invalidate the dependence and display models of the relationship between earnings and housework time and suggest that married women have a substantial degree of economic autonomy in the areas of domestic life for which they are normatively responsible.     

Disability, marginality and the nation-state - negotiating social markers of difference: Fahimeh's story

Testimonial narratives of racialized women with disabilities bring into relief subjugated knowledge that reveal how the state constitutes and is reconstituted at the margins. Fahimeh's case example, drawn from a larger study on immigrant Muslim women in metropolis Vancouver, shows how women resist and rework the stigmatized labels of disability and race from their social locations at the margins. Our analysis of particular events and critical episodes show how Fahimeh, speaking in a collective voice, implicates the state to bring home the message that racialized persons with disabilities are human. Their humanness (desire for a just world) is affirmed through blurring of boundaries of the private and the public, and everyday life and state institutions. Fahimeh's testimonial shows that margins are not merely territorial; they are sites of practice that point to the makings of a just world.